A remarkable discovery in Jerusalem is reshaping our understanding of early Christian practices and challenging long-held assumptions about gender roles in religious asceticism. Archaeologists excavating a Byzantine-era monastery have unearthed skeletal remains—most notably, a tooth and three vertebrae entwined in chains—that provide the strongest evidence to date that women participated in extreme forms of ascetic self-punishment previously believed to be reserved solely for men. This finding, recently published in the Journal of Archaeological Science, not only broadens the historical narrative of Christian asceticism but also brings new perspectives to global discussions on the evolution of gender and spirituality.
For centuries, extreme forms of asceticism—voluntary self-denial, fasting, self-flagellation, and even chaining of the body—have fascinated historians and the public alike. Iconic male figures like Simeon Stylites, who infamously spent over three decades atop a pillar, have been immortalized in both literature and film, reinforcing the widespread belief that such “ecstatic suffering” was an exclusively male phenomenon. Prominent church authorities, including historic figures such as Saint Barsanuphius and John the Prophet, often condemned such acts, though they never wholly disappeared from Christian narratives. Popular culture, from Lord Tennyson’s poetry to modern thrillers like “The Da Vinci Code,” has further cemented the image of the suffering male ascetic.
However, these cultural depictions are now being challenged by the Jerusalem discovery. Within a Byzantine monastery near the Old City—dating from around 350 to 650 A.D.—archaeologists identified multiple crypts containing the remains of men, women, and children. Most remains could be sexed through standard bone analysis, but one skeleton, severely damaged by time and tree roots, was missing key diagnostic bones. Yet what was present—a chain-wrapped torso, three vertebrae, and a single tooth—suggested the individual practiced an extreme, ascetic lifestyle.
Traditional DNA analysis for sex determination was unfeasible due to the immense age of the remains and the limited material available. Instead, researchers turned to a protein analysis technique previously used in animal archaeology to determine sex from dental enamel. This method involves detecting the presence or absence of a protein called amelogenin, which is coded by genes on both the X and Y chromosomes: the Y-linked form appears only in males, while females possess just the X-linked variety.
Applying this innovative technique, the research team analyzed the ancient tooth for traces of the Y-linked amelogenin protein. The result was conclusive: the protein was absent, strongly indicating the tooth belonged to a female. As cited in the study, “The absence of an AmelY unique spectra enabled us to classify the remains as very probably those of a female.” The team cautions, however, that there remains a small margin for error—degradation over 1,600 years might occasionally erase all traces of the Y-derived protein even from a male sample. Nonetheless, the consensus is strong: these are almost certainly the bones of a woman who observed—and endured—an extreme ascetic regimen thought to be the “fief of the exalted male.” Journal of Archaeological Science report via Haaretz.
Leading voices in archaeological science highlight the significance of this breakthrough. Dr. Paula Kotli, whose team pioneered the amelogenin method for ancient animal domestication studies, emphasized that “this is the first solid evidence that women in early Christendom also engaged in self-punishment,” long considered the exclusive domain of men. This revelation compels historians and theologians to rethink early Christian worship—not just what was practiced, but who participated, broadening the spectrum of experience in the earliest monastic communities.
For Thai readers, this story resonates on several levels. Buddhism, like early Christianity, includes traditions of ascetic practice and gendered restrictions around monastic life. The discovery invites a fresh comparative look: how have women in different religious contexts asserted their spiritual agency despite institutional boundaries? Historically, women in Thai Buddhist history have faced obstacles to ordination, though recent efforts by female monastics and their supporters are shifting the landscape. Similarly, this new window into early Christianity underscores the often-overlooked contributions of women in religious life worldwide.
Experts believe this female ascetic was part of a deeply devoted community in Byzantine Jerusalem, likely seeking ultimate spiritual purity through bodily suffering. In Christianity, such behaviors were controversial, straddling the line between veneration and condemnation. While Church authorities frequently cautioned against excessive mortification of the flesh, ascetics captured the spiritual imagination of their peers and followers, inspiring awe, debate, and popular fascination.
Over time, these acts were mythologized, obscuring the possibility—and reality—that women, too, engaged in such endeavors. The Jerusalem finding urges reexamination of burial sites, religious literature, and oral traditions across the early Christian world and beyond, searching for omitted or misidentified female ascetics. It also opens the door to more sophisticated uses of non-DNA-based methods in sexing ancient human remains, a development that could have wide-ranging implications for global archaeology—including ongoing digs in Southeast Asia’s ancient Buddhist sites, where poor preservation often hinders identification.
Looking ahead, researchers plan to analyze more remains from the same monastery and apply the amelogenin method to additional enigmatic skeletons. As noted in the study, “the possibility remains open for further discoveries that could confirm female participation in all manners of early Christian ritual and devotion.” Thai archaeologists, historians, and the Buddhist monastic community alike may draw inspiration from this methodological breakthrough, applying similar protein-based approaches to local historical sites with poor DNA preservation. Such efforts could shed new light on the role of women, children, and otherwise overlooked groups in Southeast Asia’s own spiritual traditions.
For everyday Thai readers, this discovery is a reminder that history—and faith—are rarely as simple as they appear in textbooks. The lives, struggles, and triumphs of people on the margins, whether in ancient Jerusalem or present-day Thailand, deserve our curiosity and respect. The lesson for all is not only to look deeper into the past, but to remain open to new evidence, new narratives, and new perspectives.
As Thailand looks to strengthen its own cultural and archaeological research, the story of the chain-bound ascetic woman offers a rich lesson: challenge assumptions, seek out forgotten voices, and embrace the full diversity of the human spiritual experience. Readers curious about the intersection of archaeology, gender, and religion are encouraged to follow developments in protein-based analysis, support local efforts to preserve ancient sites, and reflect on the enduring contributions of women in shaping the spiritual life of cultures everywhere.
Sources used in this report include the original Yahoo News article (Yahoo), the Haaretz feature (Haaretz), and findings published in the Journal of Archaeological Science.