Macgowan coat of arms
Motto: Juncta arma decori
Translation: Arms united to merit.
Welcome to the Macgowan or the "Mac an Ghobhainn" Family Website
Macgowan coat of arms
Motto: Juncta arma decori
Translation: Arms united to merit.
Clan Gow or Macgowan
A sejant cat
Touch not the cat bot a glove
(Don't touch the cat without a glove)
The armorial badge which all members of the Clan are entitled to wear embodies the crest of the Chief's Coat of Arms with a wildcat encircled by a strap and buckle bearing the motto: "Touch not the cat bot a glove"
(in Gaelic, "Na bean don chat gun lamhainn".)
The motto's meaning is: Touch not the cat (when it is) without a glove.
The glove of the wildcat is the soft, under part of his paw, and when assuming a war-like attitude, the paw is spread or ungloved revealing very dangerous claws. The motto is a warning to those who would be so
as to engage in battle when the claw of the wildcat is ungloved.
Mac an Ghobhain
In Scotland, The name "Gow" is derived from the Gaelic word "Gobha" meaning a blacksmith (Smith) or armourer,
Gobha or Gobhain is pronounced Gowa or Gowain
As smiths were essential clan members these names are associated with several clans but the main Highland branch is believed to be connected with those of Clan MacPherson, Clan Donald (MacDonald) and Clan Chattan. This connection is based on a clan conflict which took place on the North Inch of Perth in 1396 when Henry Wynd, the so-called "crooked smith", took part on behalf of one of the clans involved.
Although the Gows are scattered throughout Scotland there was a Clan M'Gowan noted in the fourteenth century in Nithsdale, Dumfriesshire, and in Sterlingshire there was an old family of MacGowans of uncertain origin.
The Clan System
'Clan' is the Gaelic for 'family' and clans belonged to the Highlands. In simple terms, clan society evolved from the earlier Celtic tribal society. Each clan had its own land-owning chief who leased it out to 'tacksmen' who then rented it to the tenant farmers within the clan. In return for this and the protection afforded by the Chief, the clansmen would pledge their allegiance and when called upon, would turn out to fight in the Chief's private army.
A very early observer of the Celts, the famous Greek geographer Strabo (circa 50BC - 24AD) wrote of them "The whole race which is now called Celtic or Gallic is madly fond of war, high spirited and quick to battle but otherwise straightforward and not of evil character. And so when they are stirred up they assemble in their bands for battle, quite openly and without forethought; so that they are easily handled by those who desire to outwit them."
They were said to be brave and impetuous in attack but became demoralised quickly by failure and often suffered defeat through their own indiscipline. It's written that even the mere provocation of a drunken insult was hardly necessary to start a fight, since warfare was one of their major pastimes, and if they lacked the stimulus of a foreign enemy they were perfectly content to battle among themselves!
It's no surprise then, that in 80AD when the Roman general Gnaeus Julius Agricola set out to conquer the Celts in Britain, the famous Roman chronicler Tacitus commented 'fortune can give no greater boon than discord among our foes.' With a reported 21 different tribes in Scotland at that time, there was obviously plenty of scope for such internal dissension. Such a genetic legacy was to keep the country in turmoil for almost two millennia and was the cornerstone of the clan system in that unique Land of the Celts - the Scottish Highlands. Indeed, so extensive has been that inherited baggage that many of we modern Celts are still dragging some of it around with us!
To the Celts, 'the boar personified the divine spirit of courage, strength and sexual prowess' and today this emblem can be seen in many clan crests, arms and banners - Campbell, Chisholm, Ferguson, Gordon, Innes, Lockhart, MacIver, MacKinnon, Nisbet, Rose, MacKintosh, Swinton, Urquhart and Weir. Historian and prolific author, the late Ian Grimble talks of one of the strangest examples of the longevity of Celtic belief and custom which was the cult of the human head. "It is typical" he said "of the paradoxical behaviour of these combative but sensitive people that they venerated the human head as the repository of wisdom and virtue, and yet debased this concept by the practice of head-hunting." Today's badges for the MacNabs, Menzies and Muirs all feature severed heads and in many clan atrocities over the years, severed heads are a central feature.
Like the boar, the mare, the cat and even the wolf were also ancient pagan symbols of superhuman power perpetuated by the Celts. The origins and early affinities of many of today's clans can be seen in their clan badges: the dominant clan amongst the Children of the Cat were the Mackintoshes whose motto is "Touch not the cat bot a glove" (touch not the cat without a glove) and no less than four other clans share that motto - Chattan, Gow, MacBain and MacPherson.
It is generally accepted that the structure of Scottish society - and therefore the clan system - underwent a major change in the 11th century. The second marriage of King Malcolm III (1058-93) was to the Saxon Princess Margaret, granddaughter of the English King, Edmund Ironside. Queen Margaret was a devout Catholic and under her influence at court, Catholicism burgeoned, the ancient Celtic church was sidelined and the King adopted southern customs. One of these was English feudalism under which the land became the property of the King who could then distribute it at his will to those who supported and protected him. This was diametrically opposed to the Celtic Patriarchal system under which the land had belonged to the tribes.
The changing distribution of clan names is evidence of the cost of backing the wrong horse! It could mean that your clan was scattered to the winds with the victors picking over your land holdings and sharing them out to their cronies. The poor MacSweens once owned huge tracts of land, north, south and west of Lochgilphead in Argyll, only to have them confiscated by Robert the Bruce when they sided with his enemies. Today the main concentrations of MacSweens are said to be on the tiny island of Scalpay in the Outer Hebrides. Clan Campbell and Clan Donald both supported Robert the Bruce and were amply rewarded and those MacSweens who remained in Argyll, became vassals to the Campbells. Such then was the ebb and flow of clan fortunes which was replicated throughout the Highlands of Scotland.
When events dispersed clans, and deportations and enforced clearances scattered clansmen to various corners of the New World, clanship as such was often replaced with a wider, more fervent and often melancholic love of their birthplace. Clans put aside their differences and worked together against the unexpected changes of their adopted - and often primitive - country. Their values, their enthusiasm, their work ethic, all helped them thrive and the landscapes of their adopted countries are liberally sprinkled with names to remind them of their homeland.
Scottish humorist, the late Cliff Hanley, perceptively wrote that when an émigré Scot reached the three mile territorial limit, his skin turned tartan! Distance and absence certainly makes the heart grow fonder and has been responsible over the generations for the establishment around the world of many hundreds of cultural, social and charitable Scottish organisations: clan and family associations, Burns Clubs, pipe bands, Caledonian and St. Andrews Societies, Highland games, Scottish Country dance clubs, re-enactment societies . . . . a global web of invisible strands of kinship reaching back through time and space to the beloved 'old country'.
Tartan blood is most certainly thicker than water!
It was not until the latter part of the 18th century - after the repeal of the tartan proscription act in 1782 - that communities in Scotland felt safe to dust off those aspects of Scottish culture that had not been lost in the 'ethnic cleansing' after the Battle of Culloden.
Although not in the Highlands, Falkirk dipped a toe in the water in 1781 with a society to encourage 'social intercourse' and it wasn't long before Scottish music, dance, Highland dress and even bagpipes found their low-key way back into the public eye.
In 1800 the Braemar Wright's Society organised a procession through the now famous Highland town and other societies followed suit. Traditional games events followed but it wasn't until 1822 and King George IV's levee in Edinburgh that such archetypal Scottish cultural pursuits officially came out the closet to great Royal approval. Queen Victoria's love affair with Scotland and her 'adoption' of the Braemar Games was another important step in the rehabilitation process and from then, Scottish events and societies have gone from strength to strength.
As the conventional clan system began to disintegrate in Scotland under the diverse pressures of imported feudalism, Culloden, the Clearances and the natural breaking up of extended family groups in more modern times, a large void was created in many lives. Nowhere was this more so than amongst the tens of thousands of displaced clansmen and their families who found themselves - more often than not, unwillingly - adapting to life in some far flung country, thousands of miles distant from their familiar culture and surroundings
Despite the hardships and cruelties that many of them had left behind, there was a longing for the old order and a romanticised view of the homeland. Their formation of clan societies partly diminished those needs and these organisations have been hugely supplemented by the St Andrews Societies and Caledonian Clubs.
In an era of great interest in Genealogy, more and more such clan organisations are being formed each year - many of them for non-Highland families, eager to find their place in the grand order of things and discover what historic genes they've inherited. The passage of time and of generations, dulls the memory and many of today's clan societies show great respect and even reverence to the descendants of the very chiefs who ousted their forebears so cruelly from their traditional clan lands.
When King George III repealed the Act of Proscription of the Highland Garb in 1782 and made it legal to wear tartan again in the Scottish Highlands, little could he have guessed at the cultural gift that he was bestowing upon future generations of Scots all over the world.
To the huge international family of Scots and their descendants - estimated at 40 to 60 million around the globe - tartan represents everything that is admirable and wholesome about the land of their fathers. Tartan is the only textile design in the world of which a tiny scrap can evoke such feelings of pride, such identification with the historical struggles of Scots and identification with those desirable traits associated with being Scottish - honesty, industriousness and bravery in battle b
ut what of tartan itself? It's so much more than shortbread tins and garishly clothed plastic dolls. Much of Scotland’s turbulent past is bedecked in tartan and represents generations of family history.
We trace tartan from its fascinating discovery on the Mummies of Ürümchi - 3,000 year old Caucasian bodies found in the desert sands of southern China - through its recognition by the Greeks and Romans to its appearance in Scotland, its banning and then its unstoppable resurgence that brings us and it into the 21st century.
We look through the eyes of historians ancient and modern and delve into the truths, the myths and the ballyhoo of this great international icon. Our expanding archives are a valuable and unique repository for the wisdom and wit of many of those historians.
Reproduced from the Scottish Tartan Authority web site (
There is perhaps no stronger evocation of kindred and expression of national pride than the wearing of Scottish tartan.
It was believed that ‘a man in a kilt is a man and a half’ and the association between tartan and the Scottish Clan has spanned, not just time, but everything from war, ceremony, music and romance, to, especially in olden days, sheer practicality for wear and warmth!
Tartans are woven into the very heart of Scottish culture.
Around 1600, the ‘feileadh mor’, or ‘big kilt, appeared as the forerunner of today’s modern ‘little kilt’, the ‘feileadh beg’. The former was simply a long piece of ‘plaid’ (which anciently just meant a blanket) which was folded before each wear into pleats and wrapped around the waist and over the shoulder. It is thought that the ‘little kilt’ found favour over time in battle as it enabled the wearer to move more freely and by the middle of the 18th century it had become increasingly popular, not least
because the pleats were stitched in to save time.
As their priority was keeping warm and not what they looked like, Scots anciently would wear a mish-mash of different patterned plaids. It was the plant badges, worn in their caps,
Things can be more complicated however if your name does not bear an obvious link to a clan. There is a belief, for example, that you should wear the tartan of your mother’s
that clan members used as the symbol of identification of their clans. It was only over time that tartans gradually began to take over this function, thanks largely to the military who, in 1739, regimented the final six independent Highland companies into
the Black Watch and adopted the famous tartan as their uniform.
The number of identifiable tartans is now considerable and kilts are worn with pride at all kinds of social and official events. If your name is that of a clan with its own tartan, then life is simple!
name but, in truth, there are no hard and fast rules.
Our Story Begines With "Alasdair Mac A' Ghobhainn" & Dalry
In a book titled “East Galloway Sketches” Alexander Trotter M.D. wrote:-
The Rev. Alexander M’Gowan was, according to the “Literary History of Galloway,” born of humble parents in the parish of Dalry. The surname, however, is an old one, the clan M’Gowan having been one of those located in Nithsdale in early times under the potent family of Edgar, and bore a scotch thistle as crest, with the motto ”Juncta arma decori”
(arms united to glory), a reference to the fighting propensities of the race.
Rev. Alexander M’Gowan was born circa 1744, and after a hard struggle with adverse circumstances, was duly licensed to preach the Gospel but having no interest to procure a kirk, he supported himself by teaching and, on a vacancy occurring, accepted the situation of master of the Free Grammar School of his native parish in 1772, where he remained ten years, during the latter portion of which period he also acted as tutor to the family of Newall’s of Earlston.
It was a famous academy in those days, scholars attending it from distant parts. The minister of Dalry having died in 1782, Mr. Newall, who was the living, presented Mr. M’Gowan to it and he was duly ordained the following year, soon afterwards marrying Mr. Newall’s niece, a young girl of 17 or 18 years of age.
(According to records Mary Newall was b:Jan 1770, m: Oct 1785 & d:Jun 1867 so that places her age at 15 years on her wedding day)
Alexander was an excellent Hebrew scholar, composed a learned work on “Elocution,” which remained in MSS., and published two sermons on the deaths of his neighbouring ministers, John Gillespie and William Gillespie, both of Kells. A poetical prize epitaph on Gordon of Kenmure’s huntsman, for which he received a guinea, may be seen cut out on a gravestone in Kells kirkyard. His “Statistical Account of Dalry,” written in 1788, is one of the best in that work. In it he mentions that his Manse was built in 1784, but had never been water tight and that his stripend (annual income) was 93 pound, with 5 pound for communion elements. He also states the Glebe consisted of 11 acres, and at one time it was almost a mass of rocks, but he had dug or blasted these out and put on it’s surface a compost of earth, dung and lime, the later brought from Kirkcudbright, the result being that he had made it worth twice more that it’s former value and got grand crops, which the people looked on as a kind of miracle. He also gives a learned disquisition on the value of manuring land, at that period little practiced.
In the “Galloway Herds” poem it is said Mr M’Gowan was of “primitive mauld, and dyked and mended his ain shoon”, and this is strictly correct. He might also have been seen occasionally in the peat moss, without shoes or stockings, stripped to the shirt, and was almost without a competitor in casting and wheeling Peats or carrying them on his back.
His early habits of working hard and rising with the sun made him despise the conventionalities of his cloth, and his small income and large family compelled him to practice every method of economy.
Anecdotes are current concerning his primitive simplicity of character. On one occasion, for example, he was engaged to preach at Buittle Kirk, but was late in arriving at that place.
A elder was sent to see if he was approaching, who met an old countryman dressed in hoddan grey, with a Tam o’ shanter bonnet on his head, and a grey plaid over his shoulder, covered with dust, and barefooted, with his shoes in his hand. “Saw ye,” he said, “a minister on the road as ye cam’ alang?” “Wha is’t ye’re seekin’?” was the reply. “If it’s old Saunders M’Gowan ye want, wha’s tae preach this day at Buittle Kirk, I’m the man!” The Elder set him down as a joker trying to make a fool of him, indulged in some strong language, and went further along the road. Mr M’Gowan put on his shoes and stockings, entered the pulpit, and preached a rousing sermon, to the delight of the audience and the chagrin of the elder, who, after an ineffectual search, returned to tell the congregation no preacher need be expected that day.
At one period of his life he was noted for the extraordinary time he was able to preach, and his sermons seemed to never tire his hearers. It is said that, wishful to put down a yearly drunken series of orgies called Carsphairn Fair, he preached during the entire evening of that day at the place of that name, and kept his audience in hand until the public-houses were closed for the night.
In his last sermons he become confused, and preached and prayed at the wrong times, mixing up one exercise with another. He died in his 82’d year of his age, and was greatly lamented by his people, to whom he had become endeared by his blameless life and sympathy with their afflictions.
He was buried in the Dalry kirkyard in proximity to the large square mausoleum of his wife’s relatives, the Newalls of Earlston and Barskeoch, where two tall headstones, covered with inscriptions, record the demise of many of his children, some of whom were clergymen, and others surgeons in the Royal Navy and elsewhere.
From a poetical tribute to his memory, by Peter M’Kinnel, an extract follows as expressive of the general feeling in the district at his loss:-
There is a lone sequestered spot,
By placid Ken’s meandering stream,
A spot that time shall ne’er efface
From recollection’s brightest gleam.
O’ershadowed by old sycamores,
There rests the pious and the good,
While many a tear his loss deplores,
And consecrates his solitude.
His requiem the wild birds sing
At early morn or evening mild,
From nature’s harp his dirge notes ring
Meet elegies for natures child.
Lone spot, round thee may flowers still bloom,
And breezes mildly thee gently fan;
The heart is mouldering in the tomb
That glowed with love to God and man.
Macgowan family headstones next to the Newall Mausoleum
Alexander "Sawney" Macgowan
on the Knockreoch (a farm) in the parish of Kells, Kirkcudbrightshire and educated at the University of Edinburgh. For some time he was the tutor in the family of John Newall of Barskeoch (a farm) and was also the schoolmaster of this parish from 1773-75, licensed by the Presbytery of Kirkcudbright on, 2 Aug 1775 and presented by John Newall.
He was ordained a Presbytery Minister on 3 July 1783 and died 12 Oct 1826.
married: 10 Oct 1785 Mary was baptised: 20 Jan 1770, died: 28 June 1867 in Kirkcudbright,
Mary was the daughter of James Newall of Stranfasket (a farm) and had issue: –
John Newall, b:Apr 1790, d:31 Jan 1791, aged 9 months;
James, Rev., b:27 May 1787, Dalry, teacher, Liverpool, d:14 Apr 1856, Adelaide, South Australia, and married Susannah Jackson, 28 Jun 1819; (more below)
John, surgeon, R.N., b:1793, d:18 Mar 1819 at Liverpool, m: Mary Aird;
William, b: Sept 1795, Dalry, d:22 Oct 1795;
Joseph Henderson, surgeon, R.N., b: 1797, Dalry, d: 1854, St. Heliers, Jersey;
Thomas Newall, M.D., Manchester, b:1800, Dalry d:6 Jan. 1846;
David, b:1803, d:2 Dec. 1803;
Antonietta Stewart, b:1785 Dalry, d:c1875, m:11 Dec 1833 to John Thorburn, at Derby Square, Liverpool;
George Knight, a wine merchant, Manchester, b:1813, Dalry, d:12 Jun 1878, Earlston Park, Willsbridge, Bristol, m: Elizabeth Dawson, 3 May 1845, St. John Church, Cheshire;
Mary, m:24 Jun 1823, at Liverpool to James Glover a writing master at the Macgowan Academy in Hope Street, Liverpool;
Anna, [author of Poems (Edinburgh, 1855)], d:19 Apr 1865, Kirkcudbright;
Patricia Heron, m:6 Apr 1829 Robert "Lovey" Malcolmson;
Wilhelmina, b:1806, Dalry, [author of Tales Founded on Fact (Edinburgh, 1855)];
Alexandrina Oswald, b:c1816, Dalry, m:28 Jun 1843 to John Steadman Christie, Jr. Esquire, in the Parish of Troqueer, Kirkcudbrightshire;
Jane Margaret, b: c1821, m: ---- Edmonstone;
Agnes Murray, d;13 Dec. 1873.
- Google Books Result: At the Manse of Dalry, the wife of the Rev Alexander Macgowan, a daughter, their seventeenth child." (Yet to be confirmed)
Publications – Sermon on the death of Mr John Gillespie, Min. of Kells (Edinburgh, 1806); Sermon on the Death of William Gillespie, Min. of Kells (Edinburgh, 1825); Account of the Parish (Sinclair’s Stat. Acc., xiii.). He printed the prospectus of an elaborate work on Elocution, but this was never published. – [Barbour’s Tributes to Scottish Genius; Murray’s Hist. of Galloway, 280; The Galloway Herds, 45; East Galloway Sketches, 353.]
(An edited version on the Dalry Parish in the Fasti Ecclesiaea Scoticanae)
Of all that has been written about Rev. Alexander Macgowan the authors have all done what I have just done and that is to reproduce a version of the Fasti Ecclesaiea Scoicanae. To be written about by so many people goes to show the importance
placed on his existence in the Kirkcudbrightshire community.
Rev. James Macgowan and Susannah Jackson c1850's
James and Susannah were married: 28 Jun 1819 in the St John's church, Liverpool, Lancashire, Susannah Jackson was from Walton on the Hill, Westmoreland.
They lived firstly at a house in Bold Place, Liverpool for four years before building a three story house with cellars beneath it in 1822, it was built as a private residence but also used as a school accommodating 50 to 60 scholars from 4 to 16 years of age.
A story has surfaced about James and his school in a newspaper, "The Leeds Mercury" dated Sat 4 Nov 1826 and later a book titled "Liverpool Tales" where James had rented out a cellar beneath his school house to a gang of body snachers. While James was at first implicated in the case the truth came out in the subsequent coroners inquiry. The story of body snatching is recounted for tourists on a nightly tour of Liverpool.
There isn't much else known of them until James, Susannah and their eleven children sailed aboard the Planter for Australia on Sunday 25 November 1838. The Planter was a
wooden 3 masted, fully rigged barque but due to the barques poor design, lack of wind and a mutiny prior to landing at Rio De Jenero they didn't arrive in Port Adelaide until 16 May 1839.
Susannah, b:25 Jun 1820 in Liverpool, England, died a spinster, 18 Jan 1869, Adelaide, South Australia;
Agnes Newall, b:22 Mar 1823, d:22 Sep 1861, Hobart Tasmania, M:20 Mar 1844, Thomas Christie Smart, M.D;
Mary Ann, b:12 Apr 1824, d; in England, m:26 Jun 1841, Adelaide to Christopher Brown Rodwell Esquire B.A;
Elizabeth, b:30 Apr 1835, Liverpool, d:29 Feb 1892, Adelaide, South Australia;
Helen, b:19 Aug 1826, Liverpool,
m:22 Feb 1851, Edward Collingwood Esquire;
d:6 Apr 1874, on the ship Elizabeth,
Ann Isabella, b:18 Aug 1827, Liverpool, d:10 Aug 1911, Adelaide, South Australia;
James, b:11 Aug 1828, Liverpool, d:10 Oct 1886, Parkside, South Australia, m:16 Nov 1853, Trinity church, North Terrace, Adelaide to Mary Ann Burns, b:c1829, Surrey, England, d:26 Oct 1905, Waterloo, South Australia; (more below)
Mary Glover, b:16 Sep 1829, Liverpool, d:7 Jun 1926, Adelaide, South Australia, m: 4 Dec 1856, George Gledstanes Wollanston;
Jean Welsh, b:26 Jan 1832, Liverpool, d:21 Oct 1904, Kent Town, South Australia;
Jessie Newall, b:23 May 1833, Liverpool, d:5 Oct 1917, Hackney, South Australia, m:9 Sep 1856, Samuel Andrew Sprigg;
John Thorburn, b:23 Sep 1836, Liverpool, d:23 Feb 1895, Corowa, New South Wales, m:23 Sep 1867, Annie Wynn.
Great Grandfather James Macgowan
James, b:11 Aug 1828 in Liverpool, d:10 Oct 1886, Parkside, South Australia, was the seventh child, m:16 Nov 1853 in Adelaide to Mary Ann Burns, b:1831 in Carshalton, Surrey d:26 Oct 1905, Waterloo, South Australia.
Susan Mary Ann, b:4 Jul 1857, Strathalbyn, South Australia, d:17 Aug 1861, New Hamburg, South Australia.
Agnes, b:11 Apr 1859, Sandergrove, South Australia, d:22 Sep 1861, New Hamburg.
Alexander Jackson, b:2 Aug 1861, New Hamburg, d:27 Aug 1861, New Hamburg.
Mary Ann, b:20 Aug 1862, m 17 Apr 1886 to Henry Lambert, d:1938 near Auburn, South Australia.
James, b:30 Oct 1864, Lower Finniss, South Australia, m:30 Oct 1890 to Emily Montgomery, d:7 May 1934, Adelaide, South Australia.
Helen, b:22 Nov 1866, Point Sturt, South Australia, m:22 Sep 1886 to Louis Napolean Sibley, d:18 Nov 1954.
Edward Jackson, b:9 Apr 1869, Lower Finniss, m:26 Jul 1893 to Elizabeth Ann Ricketts, d:14 Jan 1925, Cleve, South Australia.
George, b:23 Jun 1873, Point Sturt, d: 23 Jun 1873, Point Sturt.
Percival George Rodwell, b:c1877, Tothills Belt, South Australia, d:16 Aug 1942, Adelaide. m:1 Jan 1900 to Elizabeth Sarah May Baker.
Y - DNA Test
I have completed a Y-DNA 37 marker test with Family Tree DNA and I’ve published the results on www.Ysearch.org under the surname Macgowan. Anyone who visits this site and is a direct male descendant of the same Macgowan ancestors or shares a close variation and has also completed a Y-DNA test, is encouraged to share their information in an attempt to identify matches.
The Y chromosome passes from father to son virtually unchanged from generation to generation. It is therefore possible to identify long lost cousins and calculate with a high degree of probability how many generations ago we shared a most recent common ancestor!
My haplogroup is R1b1a2a1a1b4b (R-M269). This group is shared by almost half the male population in Western Europe and in the British Isles it accounts for about 70% of the male population. Migration means that this group is also present in the Americas, Australia and New Zealand. The individual nucleotides within this chromosome mutate over time and it is therefore possible to pinpoint with a high degree of accuracy which family one belongs to despite the millions of individuals who are within this particular group.
This haplogroup is believed to have originated in Ireland from the Irish king
Niall Noigiallach aka "Niall of the Nine Hostages"
who was one of the greatest Irish kings.
Niall reigned from the late 4th Century AD to the early 5th Century AD. His dynasty lasted for centuries, continuing up until the Elizabethan conquest of Ireland at the end of the 16th century.
He was said to have consolidated his power by leading raids on the Roman Empire and taking hostages from rival Irish royal families, Scotland, England and the European mainland, thus earning the name Niall of the Nine Hostages. Saint Patrick was said to have been kidnapped as a young slave and brought to Ireland from Wales and
that slave would later escape, and go on to become Ireland’s patron saint. It is alleged that Niall had fathered many offspring which explains why today, there are countless thousands, possibly millions of people who share his genetic material.
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