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Wednesday, May 17, 2017

Folklore: County Mayo story about a woman who died in childbirth



As promised, here's a Seán Ó hEinirí story from the book Scéalta Chois Cladaigh (published by the Comhairle Bhéaloideas Éireann in 1983 and so far as I know, profoundly out of print; I'm sharing it with you as Tom Bombadil shared the treasure of the Barrow Wight, but I pray instead of any spell being broken, a spell of interest in the language and the folklore might be cast. I share it solely to further interest in both the Irish language and the Irish people's folklore.) 

Memorized it myself long ago and used to tell this story (and a few of the others) at Irish festivals and the like. Modern-day "professional" storytellers, many of whom tell stories to such gatherings in a fake "Irish brogue" never liked Seán's tales. They were too alien, I suppose, to dark for such audience as they catered to. (But that's just a guess.) Back in the 1980s I had an audio tape for these but that's been long lost, so I must observe that my long-mixed/wrecked 'Corca Dorcha' dialect wasn't an exact replication of Seán's.

Bean a Tugah As

Bhí bean i dtinneas clainne thoir i nGreannaí fad ó shin agus bhí sí go dona. Ní raibh aon dochtúir ann an uair sin ach mná ghún, an dtuigeann tú. Bhí bean ghlún istigh ann — ba sheo cailleach, ar ndóiche, a raibh cineál láimh aici ar an obair. Ach ní rabhthar ag déanamh aon mhaith.

Ach bhí fear istigh ann ina shuí ar, ar chloiche an bhaic, ar ndóiche, agus bhí an bhean a bhí sa leaba la bás — ní raibh aon mhaith le déanamh daoithi. Ach fuair sí bás.

Agus thimpeall is mí ina dhiaidh nó b’fhéidir sé seachtainí, an fear a bhí ina shuí ar chloich an mhaic, bhí sé i mBaile Uí bhFiacháin ag aonach beithíoch — bhí beithíoch le díol aige. Agus go díreach thuas i lár shráid an mhargaidh, shiúil an fear seo chuige agus chroith sé láimh leis.

‘Bhail, ní aithním thú,’ a dúirt fear Ghreannaí, ‘ach tá tú ag croitheah láimhe liom.’

‘Bhail, aithnímse thusa,’ a dúirt fear Bhaile Uí bhFiacháin. ‘Bhí tú i do shuí sa gclúid thíos i nGreannaí an oíche a fuair do bhean bás. Mise an fear saolta a bhí leis na, daoine uaisle na gcnoc an oíche sin. Agus dá mbeadh váschóta mhuinhilleach an fhir,’ a dúirt fear Bhaile Uí bhFiacháin, ‘ caite trasna ar chosa na mná an oíche sin, bhí an bhean sin beo ó shin,’ a dúirt sé. ‘Ach thug an tslua sí leofa í.’

Shin é anois an méid a mhoithigh mise. Sin scéala fíor.

An Abducted Woman

Long ago there was a woman in labour over in Graunny and she was very sick. There were no doctors then, only midwives, do you see. The midwife was there — this was an old woman, of course, who was a dab hand at the work. But they were doing no good.

The husband was sitting there on the hob and the woman in the bed was dying — nothing could bedone for her. And she did die.

About a month later, or maybe six weeks, the man who had been sitting on the hob was at  a horse fair in Newwport  — he had a horse for sale. And right in the middle of the market street, this man walked up to him and shook hands with him.

‘Well, I don’t know you,’ said the Graunny man, ‘though you are shaking hands with me.’

‘Well,I know you,’ said the Newport man. ‘You were sitting in the corner below in Graunny the night your wife died. I was th human man that the noble people of the hills had with them that night. And if the husband’s sleeved waistcoat,’ said the Newport man, ‘had been thrown over the wife’ legs that night that woman would still be alive,’ said he. ‘But the fairy host took her with them.’

That’s all I heard. That’ s true information. (Literally: ‘That story [is] true.’ An P)

Notes by  Séamas Ó Catháin (Abridged):

Greanní is a sub-division of the townland of Corraunboy

Original disyllables frequenty retain the old ending, thus in ’Ach bhí fear istigh ann ina shuí’ the ’shuí’ would be ’si:jə’.

Waning vowels, of which there are a good many examples in these texts, are a feature of Seán’s Mayo dialect: ...’ní raibh aon mhaith le déanamh daoithi.’ [Daoithi is dóibh in standard Irish. (The verb 'd
éan plus the prep 'do' means provide for or render for; in this case, they couldn't render the poor woman any help for her desperate condition. An P)]
 
’Beithíoch mean ’a horse’ in this dialect wherea ’capall’ and ’láir’ are both used for mare
[The old word for hose was 'each' and closely related to the Latin 'equs'; it's not used too much in modern Irish except in 'fossilized' phrases although it is still used as the common word in Scottish Gaelic; 'capall' is the usual modern Irish for horse; maybe it is related to 'cavalry'? An P]


Women in childbirth were a favourite target for abudction by the fairies. The husband’s waistcoat thrown on the bed was generally believed to guarantee an easy and safe deliver.



Thursday, May 11, 2017

Great Science News: John Goodenough has developed a new type of battery .

...that is safer and lasts three times longer.

http://www.nbcnews.com/mach/technology/could-be-battery-revolutionizes-your-cars-phones-n729901

An Préachán: Technology is one of our civilizations greatest weaknesses (nukes, bio-chemical warfare, pig-human embryos) and one of our greatest hopes for survival. This article on the legendary John Goodenough's new battery is a great example of the latter.



An scéal:
MAR 7 2017, 3:37 AM ET
Could This Be the Battery That Revolutionizes Our Cars and Phones?
BY ALEX JOHNSON
The co-inventor of the lithium-ion battery, which powers almost every modern mobile device and many newer electric cars, says he's developed a safer battery that lasts three times longer.

In a filing with the U.S. Patent and Trademark Office and in research published in the March edition of the journal Energy & Environmental Science, John Goodenough and colleagues at the University of Texas report that their new battery technology could produce a safe, non-explosive cell able to power an electric car much longer than current batteries do — with charging times measured in minutes, not hours.

"Cost, safety, energy density, rates of charge and discharge and cycle life are critical for battery-driven cars to be more widely adopted," Goodenough said in a statement issued through the university. "We believe our discovery solves many of the problems that are inherent in today's batteries."

The new cells — which use, of all things, glass — also promise safer, faster-charging, longer-lasting batteries for handheld devices, like smartphones and gaming systems, the research team wrote.

Supposed battery breakthroughs are nothing new — many new technologies have been developed in the last two decades, but none has been simultaneously beefy enough, safe enough and cheap enough to supplant lithium-ion cells.

And while there's no guarantee that Goodenough's new battery will break that cycle, what's different this time is that he's John Goodenough.


...that is safer and lasts three times longer.
http://www.nbcnews.com/mach/technology/could-be-battery-revolutionizes-your-cars-phones-n729901

Technology is one of our civilizations greatest weaknesses (nukes, bio-chemical warfare, pig-human embryos) and one of our greatest hopes for survival. This article on the legendary John Goodenough's new battery is a great example of the latter.

MAR 7 2017, 3:37 AM ET
Could This Be the Battery That Revolutionizes Our Cars and Phones?
BY ALEX JOHNSON
The co-inventor of the lithium-ion battery, which powers almost every modern mobile device and many newer electric cars, says he's developed a safer battery that lasts three times longer.

In a filing with the U.S. Patent and Trademark Office and in research published in the March edition of the journal Energy & Environmental Science, John Goodenough and colleagues at the University of Texas report that their new battery technology could produce a safe, non-explosive cell able to power an electric car much longer than current batteries do — with charging times measured in minutes, not hours.

"Cost, safety, energy density, rates of charge and discharge and cycle life are critical for battery-driven cars to be more widely adopted," Goodenough said in a statement issued through the university. "We believe our discovery solves many of the problems that are inherent in today's batteries."

The new cells — which use, of all things, glass — also promise safer, faster-charging, longer-lasting batteries for handheld devices, like smartphones and gaming systems, the research team wrote.

Supposed battery breakthroughs are nothing new — many new technologies have been developed in the last two decades, but none has been simultaneously beefy enough, safe enough and cheap enough to supplant lithium-ion cells.

And while there's no guarantee that Goodenough's new battery will break that cycle, what's different this time is that he's John Goodenough.

Goodenough, 94, co-invented lithium-ion battery technology more than 30 years ago. In 2013, President Barack Obama awarded him the National Medal of Science.

"When John Goodenough makes an announcement, I pay attention," Donald Sadoway, a professor of materials science and engineering at the Massachusetts Institute of Technology, told Spectrum, the journal of the Institute of Electrical and Electronics Engineers.

"He's tops in the field and really a fantastic scientist," Sadoway said. "So his pronouncements are worth listening to."

Why It's Better
Lithium-ion batteries use liquid electrolytes to transport lithium ions between the positive and negative sides of a battery. Overcharging the battery — or charging it too fast — can cause a short-circuit that can lead to explosions and fires.
PlGoodenough's team, instead, uses glass electrolytes — which aren't in a liquid state and don't slosh around and "leak" out of their paths. That so-called solid-state transfer solves two common problems, according to the researchers.

It preserves the density of the electrolytes as they pass back and forth — one reason a charge could last so much longer — because none of the electrolytes break away from the circuit, or "leak." Because they don't leak, the electrolytes also don't bump into other parts of the battery that they shouldn't, which can cause explosive short-circuits.

And Goodenough's team reported that in experiments, the new cells "have demonstrated more than 1,200 cycles" in much colder and hotter conditions than current batteries can handle. When they're regularly charged to full capacity, today's average lithium-ion batteries are generally considered to last for only about 500 "charge cycles."

Over that time, the batteries' maximum capacity also shrinks thanks to what's called "cell resistance"; Goodenough's team says its battery can be recharged all those extra times with very low resistance, meaning they don't go flat.

Not only that, but the new cells could also be better for the environment. That's because "the glass electrolytes allow for the substitution of low-cost sodium for lithium," Maria Helena Braga, a visiting research fellow at the University of Texas working with Goodenough, said in a statement released through the university.

Unlike lithium, a volatile metal that must be extracted from minerals with which it has bonded, "sodium is extracted from seawater that is widely available" and is much cheaper, Braga said.

The university said Goodenough and Braga soon "hope to work with battery makers to develop and test their new materials in electric vehicles and energy storage devices."


Sunday, May 7, 2017

Scannán Gaelach: Scéal Mháirtín Mac an Rí agus na Trí Mac a bhí aige

"Tradition can survive only in a traditional society, a society that reveres its own heritage." Dr Peter Kwasniewski, liturgical expert and author

 

I guess I was just born to be Traditional then. Here for those who want to know more about revering traditional Irish culture, is an Irish-language film, Oídhche Sheanchais ('Oídhche' now being spelled Oíche).


Found this film on Youtube, so I did. "The First Irish Language Film", a deirtear, and it's a bit of seannós singing to begin with and then the telling of this story Scéal Mháirtín Mac an Rí, the story of Martin son of the King, about his three sons and what befell them. (It has English subtitles.)
https://www.youtube.com/watch?v=3VknAyF65MY

Filmed in a house on one of the Oileáin Árann, Aran Islands, "back in the day" apparently. The one thing I'd say is you can't smell the turf burning. I want to smell it, somehow. It doesn't work for me without that ageless, conjuring aroma. 

Of course, Irish is spoken now also in Dublin and Belfast as well, and even then in the days of the Free State there were efforts to encourage its use in urban environments. (I'll have to write about those when I get time.) This film here actually gave the not-to-subtle suggestion that Irish was far, far, far removed from everyday Irish life. I would guess about one-third or so of the Irish then (and now) still think of it that way, something remote, unrelated to their rather angst-filled post Celtic Tiger lives. 

My one great Aunt who was the oldest of her siblings, Aunt Mary Fannan, spoke Irish well because her parents didn't speak English when they came to the U.S. back in the 1870s or so, yet when my mother in the 1920s asked her to teach her (me mom) an Ghaeilge, Aunt Mary would say, (actually, she really did use the 'lace curtain' phrase) "We're lace curtain Irish, we are! We don't speak that!" But my mother would harass her till she taught a bit to her (which she was happy to pass on to me in the 1960s, the only one of her sons who wanted it, sure. 

That sort of mentality – that Irish language was something to be ashamed of – was so strong after the Famine that the very word 'Gaelach', which is the adjective of Gael and Gaeilge, came to mean 'shoddy' and 'defective' and 'crappy'. 

No reverence for its own heritage there, in post-Famine Ireland. (Well, sure, there were exceptions, some quite important, too.)

Somehow, Aunt Mary got that idea ingrained in her but she couldn't infect my mother with it. My brothers have a bit of it, as well, I'm sorry to say. I always thought that sort of mentality was anti-self, as it were. As Peter Kwasniewski says above, "Tradition can survive only in a traditional society, a society that reveres its own heritage."



As I get time, I'll load some stories similar to this one in the movie that I have from Scéalta Chois Cladaigh, dá n-inseacht ag Seán Ó hEinirí, Cill Ghallagáin, in Maigh Eó. Seámas Ó Catháin was the collector, translator, and annotator. John Henry was the teller of these shore and fishing tales, and he didn't speak English.

An Préachán

How a Teen Proved a Professor Wrong about NO IRISH NEED APPLY

Once upon a time, a friend of mine who was a Maths professor at Ohio State University, and to whom I was tutoring Irish, was after me to apply to graduate school at his university. So, against my better judgment, I tried it. And after the application process, I eventually received a letter saying they were out of space for foreign students and that someone like me from Ireland need not apply. (And here meself was born in Ohio.) Apparently my academic refs that indicated I had studied Irish in Ireland (in another lifetime, it seems, now) and that made them think I was Irish.

Naturally, I used to show the letter around with pride. NINA: No Irish Need Apply.

From 2015






 An Excerpt:

In short, those famous “No Irish Need Apply” signs—ones that proved Irish Americans faced explicit job discrimination in the 19th and 20th centuries? Professor Jensen came to the blockbuster conclusion that they never existed.

The theory picked up traction over the last decade, but seemed to reach an unexpected fever pitch in the last few months. Explainer websites this year used it to highlight popular myths of persecution complexes that are, as Vox put it, “stand-ins for an entire narrative about how immigrants are treated in America.” That’s from the lede of an article printed in March called “‘No Irish Need Apply’: the fake sign at the heart of a real movement.”

Here, of course, is the problem: After only couple of hours Googling it, Rebecca, a 14-year-old, had found out these signs had, in fact, existed all along. Not only in newspaper listings—in which they appeared in droves—but, after further research, in shop windows, too.


Wednesday, May 3, 2017

Two basic types: the Progressive and the Trad

"Never break a tradition or start a new one" is a classic Irish saying, and well represents a traditional culture. Many around the world would agree to it.

However, there are two basic types of people, I think, and they generate two types of cultures: the Progressive and the Traditionalist. Everyone falls into their own niche on a line running from Super-Hyper-Wow-Wow Prog to Absolutely Rock-Solid Never-Budging Trad. The result is a nearly endless variety of opinions on the competing morals of the two extreme-end positions.

I
The word "Progressive" can mean many things, of course, such as developments in science, technology, and economic and cultural history, including a moniker for the whole period of the Industrial era of the early 20th century in the U.S. That particular use was eventually abandoned for "liberal" once "Progressive" became associated with failed economic and social policies. Then, starting in the early 21st century, "liberal" began to be abandoned for "progressive" in its trun, as if renaming a disaster could wipe it out from memory, making it a "non-event". (Actually, for a lot of people, this works quite well. Ignorance is bliss. But for the Unexamined Life Not Worth Living crowd, well, not so much.) In any event, I use the word for the philosophical and moral idea that change (i.e., change forward, "progress", not backward) is not only ALWAYS good, but ALWAYS necessary. This in turn is based on the theological and anthropological idea that human beings are basically good, always and ever, except when they're unhappy because they've been "held back" by Traditionalists.

N.B. I simplify this a bit because, for example, James Madison ("If men were angels, no government would be necessary) and Thomas Jefferson (Declaration of Independence, etc.) were the Progressives of their day, but by our standards, not so much.)

II
The true Progressives I refer to, though, tend to be unsatisfied with life. They've got an itch. They want change, innovation, "evolution" and, of course, "progress." Many, if not most, are happy with some degree of feeling they've progressed some, and things are "looking up". They expect others to think the same way. Others want to feel a bit of progress "has been made" with whatever it is that's in question before 'em, their pet peeves, their axes to grind. And then there's always the more extreme types, who simply demand change for change's sake. They're the ones that really animate the whole of the others, ultimately.

III
"Trads" just don't operate that way. The Eternal Verities, that's their scéal. And that's because they have the idea that human nature is not malleable. We are what we are. Period. Each succeeding generation has the same issues to deal with, albeit in somewhat different angles. We're the same folks as God made in the beginning (i.e., after the Fall, that is) or, to use non-Biblical imagery, we're the same folks who hunted Wholly Mammoths and were chased by Saber-toothed Cats. Therefore, if religious folks (Christian or Jewish) think that God made us the way we are, then our job is to conform our wills to God's. If not religious, they think that what worked before will continue to do so, and what doesn't work (say, Socialism, which, as Maggie Thatcher once observed, works until it runs out of other people's money) should be discarded. Progressives seem to have a universal tendency to think that if a thing they like (say, Socialism, again) hasn't worked, it's merely because it hasn't been tried correctly, or with enough fervor. In short: admission of failure isn't a Progressive strong point.

Naturally, Charlie Darwin and his Evolution idea is a far, far better fit with "Progs" than Trads. So, Progs tend to embrace it and Trads tend to be against it (either strongly or mildly, depending on who they are, what religion they belong to, their level of education, and so on). In the same vein, Progs tend to be either utopians ("Gee! Communism means from each according to his ability to each according to his needs! How simple! Why didn't we think of that before?") or they're desperate Doomsters to whom the sky is always falling (can anyone say AGW?). So great is the desire for change among many Progs that they'll manufacture a problem in order to solve it. AGW has been accused of just this, for example. There have  been many such. A few decades ago, it was Global Cooling and then a pressing problem was identified and lamented – until totally forgotten: the trash disposal crisis. (Forgotten that? Landfills were going to smother us. There was also a "hole in the Ozone" crisis, now equally vanished down the memory hole.

Trads operate by the mantra, "If it ain't broke, don't fix it". Maybe they're just emotionally less excitable. Maybe it has to do with the imagination, or perhaps having a sanguine or phlegmatic character means you are more likely to be one or the other. Or maybe it is a mix of these things. Whatever the reason, you can image that each side thinks the other silly (if they're mild sorts) or insane (if they're eaten alive by their worries).

IV
An interesting point to make about Progs vs Trads is a survey I remember reading about. I don't think it was very "scientific" if such ever are. It was more like a journalist calling up well-known Progs (politicians, mostly) and asking them when they would be satisfied they had reached the Finish Line, when would they ever think they got all they wanted, when will they (to use modern parlance about the day when computers achieve consciousness) achieve "singularity".

Of course, computers, no matter how advanced and no matter how amazingly programmed, will never achieve consciousness because consciousness involves soul, spirit, the animating, non-material reality that is "life". (You remember, the very thing Western Metaphysical Materialists deny the existence of.) Currently, we don't even know how the human brain generates, say, the color blue. So how can we make inanimate objects "live"? See:


That's a great article, BTW, and I highly recommend it, but not it doesn't bring God into it, either. It focuses on the empirical science of the whole question, and at length.

Cibe ar bith, re: the survey: no one the writer contacted could tell him when they'd be satisfied. That's the Progressives' foundational problem. There's simply no end to any of it. 50 years ago, for example, if you tried to argue that homosexuals were NOT mentally ill (something Church Fathers would have agreed with: sinful, sure; demented, well, maybe some here or there might end up that way, but the idea of madness/mental illness underlying homosexuality came in the later 19th century; you know, the Age of Progress!), but if  you tried to argue 50 years ago that "the homosexual lifestyle" was just an alternative to the non-homosexual one, you'd (shall we say) have been not taken seriously. That's to put it politely.  And ten years ago, if you argued for "gay marriage" you'd have met the same fate. And so on. And notice with those crises again the curious manufactured aspect to them. There have always been homosexuals, but only 50 years ago was it a crisis to them (and to Progressive elites in general) for society to accept them, and then the crisis that they had to be married. Such is called "the Bum's Rush").

V
Ultimately, just as a Trad culture might be in its own corner of the world strong, colorful, profound, but not exactly "catching the world on fire", there's just no knowing when Progressivism (the moral imperative for perpetual change) will collapse under its own extremes. Examples from just one narrow slice of modern life:
  • Look at Feminism, and I mean the old-line type. How can they NOT be outraged at the idea that a man (Bruce Jenner, say) can make himself into a woman; that growing up a girl, living all that life to womanhood, then trying to survive in the rush-rush competitive modern world as a woman, experiencing all that entails, can be suddenly be the equal cosmetic surgery and hormonal alchemy?
  • Or how can they remotely tolerate men wanting to use women's facilities just because the man in question claims to be a "woman trapped in a man's body"? (100 years ago, it was a major feminist fought-for achievement to get women's restrooms in the first place!)
  • Or take the example of Progressives at American universities. It's obvious, from many examples, that "free speech" is seen as "micro-aggression" and it is shutting down in the very heart of American intelligentsia and critical thinking.
  • Or that the rise of the "victim culture" won't shut down critical thinking altogether. (Update: See http://legalinsurrection.com/2017/08/google-senior-engineer-fired-for-diversity-memo/ )
  • That sort of thing is intellectual suicide, and Progressives are rushing like lemmings to embrace it as they go over the cliff.
Whereas Traditionalism is a lot like an ancient family farm: sure, familiar, and uneventful in terms of modern life's attractions, Progressivism is a lot like the Titanic: big, powerful, progressing across the world to big places to do big things, and of course luxurious (for some, a very comforting luxury indeed, as it is their whole world-view). Yet it's about to pay the price of entering an ever thicker ice field at reckless speed.

VI
Trads don't have any of that sort of problem. Traditionalism is utterly different, and much simpler (although of course individual people might well exhibit elements of both positions as they confront the various pressing issues one has to confront today).

Traditionalists are motivated by:
  • Eternal verities...
  • Absolute right to private property that exists for everyone, high or low, and...
  • Property and people are protected by law decided by elected bodies (or however), but always ...
  • Founded solidly on the Traditional morality as it came down to Christians via the Jews and their Desert God, because we are MADE IN THE IMAGE OF THAT GOD, and so forth.
Simple.

Too simple for some.

So we'll see who will "win". Progressivism can provide excitement and highly useful developments in science and technology, that much is clear, as well as providing us nuclear war, genetically engineered humans, and white plagues (accidentally manufactured bio disasters). I'm thinking this civilization is about to collapse, myself, for the contradictions it contains. Maybe I'm too phlegmatic? But having studied the collapse of Irish civilization (there was such a thing) and Ancient Rome and Greece, and China too (Li Po is my favorite all-time poet) and Baghdad in its high glory years before its conquest by the Asherites, the Hanbalis and anti-intellectualism in general, I can say the signs are strong (glaring, really) that our civilization is about to meet the cré na cille*, face first.

Or maybe not. But that ice-berg sure looks big.

*Church yards, i.e., cemeteries in Ireland; the Irish-language writer Máirtín Ó Cadhain's most successful work of literature was the novel Cré na Cille.)

An Préachán

(I told you this blog would be melancholy. Remember Edgar Allen and his corvine on the bust of Pallas. :)