Image: insert_token (CC BY-NC 2.0)
I note news today of the formal signing of contracts on behalf of the Irish government and the relevant company concerning the rollout and implementation of a new National Postcode System. This will involve the adoption of a 7-character code in alpha numeric format for every individual address in the country – which will presumably, in time, replace the need to know or include the local townland or area name of an address.
“Ireland has inherited a rich tapestry of geographical names dating from all periods of the last two millennia at least. The whole country, including Northern Ireland, is divided into some 67,000 administrative units, in an historical, hierarchical structure of four provinces, 32 counties, 327 baronies, 2,428 civil parishes and some 60,462 townlands, all bearing their own names.
The vast majority of the place names of Ireland have their origin in the Irish language, particularly the names of the administrative units and those of major geographical features. Most of these names were coined before the 17th century and a significant number are at least a thousand years older. Literary and historical sources in Irish from the 8th century onwards contain many thousands of place names, many of which can be identified with present-day names”
Image: iconicsummer / Flickr / CC BY-ND
December has come and gone and so time enough to throw my fedora at the second phase of Doug’s Archaeology ‘Blog Carnival’ for SAA2014 (#BlogArch). “This months theme is the good, the bad, and the ugly of blogging. Instructions on how to participate can be found here.”
The Good- what has been good about blogging. I know some people in their ‘why blogging’ posts mentioned creating networks and getting asked to talk on a subject. But take this to the next level, anything and everything positive about blogging…
I enjoy it. After a year or so now, I still enjoy it. I like the process of writing. I like writing in a semi-formal, but relatively free style. I like utilising humour, even if a lot of it goes over some people’s heads. I like commenting. I like the occasional rant. I like throwing stuff out into the ether and seeing where it goes and who it leads back to my blog. I like getting the odd question. I like getting ‘questioned’ – sometimes with a polite raised eyebrow – sometimes more. All of it, good experience in communication, exchange – even if one never sees eye to eye. A lot of posts have various life cycles: there’s the immediate burst or non-burst of interest – which is sometimes followed by an occasional rebirth as a post finds a second life/interest somewhere else. Hang around long enough and you start to see low, but regular, stats coming from google searches. All are interesting in terms of insights into how and why people end up on it.
Vox Hibernia flying over Glendalough, Co. Wicklow. Image: Europeanstamps.net / Public Domain
(…continued from Part 1)
Patricks Origins: In His Own Words
Which brings us (finally!) to the matter at hand. In the light of all the above considerations – what does the historical Patrick actually say about his origins in his own writings? As previously noted, Patrick uses the term ‘Britanniis’ a total of three times. One of those examples is not entirely specific as to his origins, although it does infer the location of his clerical background in later life, and the location where his family apparently pleaded with him not to leave – just prior to his setting off for Ireland. I include here anyway:
Photo credit: -RobW- / Flickr (CC BY-NC-ND)
A recent exchange in the letters page of the Irish Times concerning the historical (St) Patrick’s origins has compelled me to wade into the mire of modern-day Patriciana. Quapropter olim cogitaui scribere, sed et usque nunc haesitaui…
The exchange originated between Rev. Marcus Losack, a pilgrimage leader and spiritual guide, and Dr Elva Johnston of the School of History & Archives, UCD, Dublin. Rev. Losack, who has been promoting a book on the subject for a while now, took exception to a letter by Dr. Johnston in which she noted flaws within his recent rehashing of an old argument – Patrick being a Breton, from Brittany – as opposed to the historically attested view of his being a Romano-Briton.
‘Ooh La La’
The response by Rev Losack is a tour de force in historical misinterpretation, misappropriation and selective ‘reasoning’. In it, he expresses (in an impressively accomplished display of vaudevillian histrionics) a misplaced ‘sense of dismay and disappointment at the tone of Dr Johnston’s letter’ and castigates her as taking an ‘extremist position’ by ‘refusing to countenance any alternative theory’. He asserts that such a view ‘reflects a certain academic arrogance and authoritarianism which does not do justice to the complexity of the subject’. After then implying that the Royal Irish Academy’s current rendition of a key linguistic term is influential enough to lend favour in some way towards a quasi-national (dare I suggest, illuminati inspired?) academic plot designed to hide the original meaning - he then finishes by channelling the words of that world-renowned heroic denizen of historical accuracy & wisdom, Dan Brown, towards the possibility of the ‘experts in Dublin’ being in error.
Rev Losack is, unfortunately, very much mistaken.
Came across this little ditty last night: a poem by Aurelius Prudentius Clemens, a Christian Roman in the late 4th century AD. He apparently ended up as an ascetic…
This gallery contains 31 photos.
Something a little different today, arising out of a quick onomastic facebook post last week concerning one of the great prehistoric sites of Ireland – the Loughcrew Passage Tomb Complex, Co. Meath. September 22nd, 2013, sees the fall of the … Continue reading
NMS-0B5BB1: Roman finger ring
(PAS/Norfolk County Council CC-BY-SA)
I was very taken with the news yesterday of the recent recovery of a Roman silver disc near Swaffham, Norfolk. The disc (0.46 g, 11 mm) has been interpreted as a bezel and is thought to have been part of a finger ring. It also features ‘a diademed head engraved in intaglio’ with a ‘retrograde and somewhat garbled legend ANTONI VIVAS IN DEO’.
“The formula VIVAS IN DEO is a Christian one, the translation of this inscription being ‘Antonius, may you live in God‘. The fact that the letters are retrograde and engraved in intaglio would have made the bezel suited for use as a signet.”
Such an inscription dates the ring to sometime in the mid-late fourth/possibly early fifth century AD, making it a member of known, but relatively rare British examples of a personal object carrying overt Christian association. The formulaic vivas in deo on such rings has been previously interpreted as perhaps indicating gifts associated with Christian conversion or milestones in life.
Seeing as today the feast day of a certain Irish St. Attracta, here’s a little something about her from Tírechán’s Collectanea which contains the earliest contemporary reference to her cult, a church site dedicated to her and a particular piece of geological info that amazingly still exists today…
Posted in Archaeology, Collectanea, Hagiography, Tírechán
Tagged Archaeology, Christianity, Early Irish Christianity, Hagiography, History, Holy Well, Pilgrimage, Religion
A Long Tail – Image: Rafael Peñaloza/Flickr Commons (CC BY-NC-SA 2.0)
Last night I was reminded, via the Twitter Machine, of a great two-parter written by Christiaan Corlett – this time last year – entitled ‘Lughnasa at St Marcan’s Lough, Clew Bay, Co. Mayo’ (See Part 1 here and Part 2 here). St. Marcan’s Lough is the location of a medieval ecclesiastical site, now almost gone, on the shores of Clew Bay, Co. Mayo. Remains of possibly two churches and a leacht recorded in the 19th & 20th centuries, no longer survive. An altar and holy well (Tober Marcan) show some sign of partial preservation and a cairn/pilgrim station located on the loughs foreshore is still exposed at low tide. A Childrens Burial Ground is depicted in the vicinity along with a crannóg/platform within the Lough itself.
There is considerable Lughnasadh type folklore and traditions associated with the site, with a particular emphasis on cattle being driven in the waters of the lough, originally a freshwater lake (during the first week of August – as a curative or preventative protection/charm) in and around the cairn/monument and holy well. Corletts articles goes into great detail on this and he draws parallels with other similar traditions and accounts of horse/cattle rituals at other suspected Lughnasadh sites in the country.
Posted in Etymology, Placenames
Tagged Archaeology, Church Ruins, Early Irish Christianity, Early Irish Law, Etymology, Folklore, History, Horse, Mayo, Pilgrimage, placenames, St. Marcan