Charlie’s Boy

One of the first things you noticed about Charlie Doherty was that everyone had, or wanted to have, a word with him. He appeared to know almost everyone at conferences. He’d slip quietly into rooms and theatres during presentations, trying to be inconspicuous, and then spend the next few minutes nodding and acknowledging furtive salutes from half the audience. I remember attending a lecture from a visiting scholar once. Charlie arrived in and took a seat at the back. After it finished, there were more people looking to talk to Charlie than the visiting scholar.

One of the other things you noticed was how fast he walked. For such a relatively small man, he could move like the clappers. ‘I have to be somewhere, walk with me,’ he’d say after a lecture, and a clatter of undergrads would then follow him around a maze of corridors in UCD, he answering questions on the fly and giving pointers to further reading. I realized early on that he probably did this from experience because it was the only way he would ever get away from the end of a class without a thousand queries. Oftentimes, I struggled to keep up with him. A man over twice my age. Chasing him around, he introduced me to lesser-travelled campus shortcuts I never knew existed.

We had all heard of Charlie before we met him. He was regularly cited in other people’s lectures and assigned readings. “Early Medieval Ireland?” people would say, “Have you had Charlie, yet?” Following my introductory baptism of patrician fire, I knew that for the next few years, I would be taking every early medieval module that was possible. Back then, Early Irish History as a dedicated subject was being phased out, if it hadn’t already gone. However, with judicious selection of the modules on offer between Charlie Doherty and Elva Johnston, one could essentially get an Early Irish History degree at the expense of also having to take a few boring compulsory modern history classes in addition. That’s what some of us did, anyway.

The first class we actually had with him wasn’t part of the History course but rather Celtic Civ. He, along with others, was a guest lecturer and gave an introduction to Early Irish literature. Sitting quietly at the top of the class, glasses perched on his nose, he welcomed us with a soft Derry accent, twinkling eyes, and a gentle smile. Within 5 minutes, I was addicted to his enthusiasm. When he found out that not all of the class were American JYAs chasing Clannad, and that a few of us were archaeology students too – who were also taking early medieval modules – he started to tailor the classes to fit us. By the time we came to his own medieval classes proper, he’d already given us a solid grounding in advance.

Charlie’s regular module handbooks were collector’s items. Unlike everyone else’s plain black and white A4 sheets, Charlie’s were in landscape, with bright colours and text over transparent fading background images from medieval manuscripts. He delighted in full-screen illuminated PowerPoints, playing around with and admiring different fades and dissolves between slides. He was interested in the potential of new technologies, regularly enquiring about the latest archaeo tech coming down the line. He was very impressed with one of his former students who went on to work in computer games. The student had sent him a 3D model mock-up of St. Brigit’s Basilica in Kildare as textually depicted by Cogitosis. “Isn’t that fantastic?”, he’d say. “You never know where Early Irish History is going to bring you.”

Patrick. Brigit. Columba. Early Irish Hagiography. Hagiographers. Armagh. Rome. The Cult of Relics. The Cult of the Saints. Early Irish Church in context. Peregrinatio. Pilgrimage. Proto-monastic towns. Ecclesiastical Familia and their Machinations. The Book of Armagh. The Liber Angili. Vikings. High Kings. Bishoprics. Dynasties. Territories. Annals. Charlie literally introduced me to everything Early Medieval Irish. More importantly, he showed us how to approach and interrogate the material with eyes wide open to political and economic contexts. Excavating texts so as to read between the lines.

His introduction to Múirchú’s Vita as a corporate commission by Áed of Sléibte was incredible, tying Patrician hagiography together with the Additamenta, Cáin Adomnán guarantors, Annals, and Leinster ecclesiastical power dynamics. My brain melted with the scale of interconnectivity if you had a wide range of exposure to Early Medieval sources in context. A few minutes later, he had moved on to how Múirchú’s opening included a playful textual pun on his own name. These people came alive, along with all their motivations, biases, and predilections. On several occasions, he’d even surprise himself. He’d suddenly stop in mid-flow and take off his glasses, wiping them and staring at us. “You know, I’ve never made that connection before. I must write that down.”

I will never forget an afternoon in October of second year. We had moved on to Tírechán. Charlie was pointing out just how dense the text was despite surface appearances. Full of names, places, and landscapes to unpack. He paused, again mid-flow, took off his glasses, and looked directly at me. “Of course, nobody has really done any work on this. ‘Someone’ should.” Right then and there, before I even knew that I would go on to need them, or even realized that I was looking for them – he presented me with MA and PhD topics.

On another occasion, at the end of second year, he paused again, took off his glasses, and looked wistfully out the window. “Do you know what’s incredible? We have all the sources we are ever going to have from Early Medieval Ireland. The last one came to light about 200 years ago. We’re never going to find any more. We just have to make do with what’s come down to us.” A few weeks later, I opened a newspaper to see the startling announcement of the discovery of the Fadden More Psalter in an Irish bog. On our first class back with him in September, we awaited his arrival, grinning widely. He walked in, put down his bag, and took off his glasses. “Well,” he said. “I’ve never been so glad to be so wrong.”

Somewhere near the beginning of third year, I missed the only class of his I ever would in over two years. I heard afterwards from my classmates that Charlie had walked in, put down his bag as usual, and looked around. “Where’s Vox? It’s not like him to miss a class. Is everything all right?” Henceforth, they referred to me as ‘Charlie’s Boy’ in time-honoured Irish slagging fashion. I laughed it off but was secretly delighted.

By the end of third year, through attrition and other specializations, there were just five of us left in his class. On a beautiful warm May morning, we dutifully herded ourselves along with hundreds of other students into the RDS stadium for our final examinations. Back then, we were required to write longhand essays in three hours from a selection of questions on the final paper. Being just five students in an obscure specialist module, we were naturally shunted around from one section to another, and eventually placed, last minute, in a godforsaken corner of the arena, where we received our scripts. The exam started at 9 am. All heads down. Forty-five minutes later, I heard soft footfall from behind. Presuming it was an invigilator, I paid no heed. A voice in my ear, a soft Derry accent, enquired, “Is everything okay with the paper?” I looked up at Charlie and gave him two thumbs up for the two Patrician questions. He smiled and checked with all the other students before heading off. He had spent the last 45 minutes walking up and down all the rows of desks in the RDS until he found us. Five students. There were lecturers who had 50 people in their classes who didn’t do that.

The following year, I found myself back in his office. He had promised me for ages that he would give me an academic recommendation for an application. Being eternally busy and popular, he never quite got around to it. I nabbed him one day passing the photocopiers. “Charlie, the deadline is today.” “Oh right,” he said, “Walk with me.” We sat in his office for the last time and he started typing out a reference. Twenty minutes later he was still typing, stopping every now and then, to look wistfully at me, before going back to the keyboard. When he was finished, he printed it from his little portable printer, folded it in three, put it into an envelope, and very pointedly sealed it. “There you go, all the best”, he said with a knowing smile. I had to submit it as is. To this day I have no idea what he wrote. I got the application.

Fast forward several more years, and I was presenting at a conference. Always outwardly confident, I was shitting myself inside. For some reason, several heavy early medieval hitters had shown up, despite there being far more important and interesting parallel sessions elsewhere. A few minutes into my spiel, Charlie slipped quietly into the room, trying to be inconspicuous, but spent the next few minutes nodding and acknowledging furtive salutes from half the audience. I knew then that everything would be all right. It gave me an opportunity to do something I had long wanted to do. Citing him for an obscure identification he had made years before based on an even more obscure text and showing him why it worked on satellite imagery too. For just a brief moment, we swapped roles, and I got to tell him something new.

I saw him less and less after that. I’d run into him very occasionally at his local supermarket near my parents’ home. Always thought it was funny to discuss early medieval tidbits in front of the spuds. A few years ago, I found myself, quite by accident, passing Sléibte/Sleaty, Co Laois. I stopped at the church for a poke around and thought back to that very day with Charlie and Áed when I had nearly ‘suffocated by imperfect deglutition of aliment‘. Brigit begat Patrick. Tírechán begat Múirchú. FJ Byrne begat Charlie. I took a picture to prove I had eventually made it there after all this time. It’s the title picture of this post.

***

I was greatly saddened to find out that Charlie Doherty passed away recently. My deepest sympathies to all his family, friends, and colleagues. We genuinely will not see his like again. I wish I had far better words to express how much of an influence he was on me, on my research interests, on my learning and development. He is largely responsible for anything and everything early medieval I have ever attempted. Including starting this blog way back in the day. It’s nothing compared to the decades of students he taught who thought the world of him. I’m just one of many.

Requiescat in pace.

I have always been, and always will be, Charlie’s Boy.

A Tomb With A View: Further Archaeo Adventures in Folk Horror 

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Image: Author

Our arms are waving our lips are apart;
And if any gaze on our rushing band,
We come between him and the deed of his hand,
We come between him and the hope of his heart.
W. B. Yeats, The Hosting of the Sidhe

* * *

Following on from last years folk horror flavoured adventure on the Slopes of Rathcroghan, I thought I’d take the opportunity of the weekend that’s in it to present you with another. The time: a few years ago. The place: an apparently nondescript rural graveyard somewhere in Middle Ireland. The unwitting (mis)adventurer: yours truly.

* * *

It was the first day of a week of archaeo-field survey and I was supposed to be in the far west of Ireland following in the footsteps of a seventh century bishop, seeking out some of the earliest historically attested Christian sites associated with the cult of St. Patrick. Yet, here I was, walking down a grass rutted country lane, searching for a gate that led toward a half-forgotten graveyard. The location wasn’t even on my official list of sites to visit, but I had been nearby and decided to stop off for a quick poke around. During a previous desktop survey, I had noted several interesting archaeo aspects about the place:

  • A late medieval church ruin
  • A much earlier medieval looking curvilinear shaped graveyard
  • A couple of suspiciously prehistoric looking standing stones in hinterlands
  • An abandoned holy well – and most of all –
  • A strange looking natural feature on a nearby drumlin that my eyes had been drawn to whilst looking at aerial photography.

Truth be told, it was actually a combination of all the above occurring within a placename containing the Old Irish word túaim; i.e. ‘a mound, bank, knap, tump, or hillock’, but more frequently, in placename terms, ‘a mound, tomb, grave or sepulchre‘ (in the sense of Latin tumulus).

This alone would have made anyone’s archaeological antennae stand up on end. But what really sealed the deal for me was the small matter of there being no record whatsoever of anything resembling a prehistoric mound or tomb in the vicinity.

Coupled with that, somewhere in this particular area, my seventh century bishop had made reference to an early church site. Alas, the full (Hiberno-Latin) placename is now illegible in the only surviving manuscript and as a result has never been identified with any certainty. Later medieval vernacular sources do include an Irish placename for the same area however, also unidentified, yet containing a similar letter or two with that of the first example. More importantly, the Irish placename is qualified by the word Sídh.

(Image: Author)

In onomastic terms this descriptor is generally associated with Sídh Mounds, aka Fairy Mounds. Denuded prehistoric tombs, cairns, mounds or tumuli, often situated on lumps, bumps and hills – many of which were later re-imagined and depicted in Irish myth and folklore as being the underground homes of supernatural beings or fairies known as the Áes Síde.

To have all this whirling around together in one place in an almost perfect archaeological, historical, onomastic storm? To be faced with the prospect of a forgotten prehistoric Tumulus, Síde Mound, or Ferta adjacent an early medieval church site? Perhaps even, the very reason for its initial establishment, reflecting Early Irish Christian agency, engagement and renegotiation with an ancestral past? How could anyone resist?

Long story short, that is how I came to be walking down a lane in the nowhere middle of Middle Ireland. On the off chance of catching a whispered echo of long silenced folk memory. Trespassing across time and space. Waking the dead. Looking for the ghost of a grave in an already ancient graveyard. A ‘túaim’ with a view.

What could possibly go wrong?

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Star Wars: Archaeology of the Jedi

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Image: Abarta Audioguides / Copyright (Used with permission)

*Warning* Although there is no major plot spoilers included, there is some discussion of the characters and location of a particular scene in Star Wars VII: The Force Awakens. If you have not seen the film and are sensitive towards knowing anything more about it, feel free to take the hint.

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Long term readers will surely be aware of my ongoing interest in the use of Skellig Michael as a location for Star Wars VII: The Force Awakens. Having now watched it twice since it opened (very enjoyable, back to old form, fan pleasing etc) I would like to record some initial thoughts on the cinematic depiction of the island, including to my mind, some echos of early Irish Christian iconography as well as the use of actual medieval archaeology to portray the fictional archaeology of the Jedi. In a small way, it is an attempt to direct attention for anyone interested towards what they were actually seeing on the screen. After all, its not everyday that millions of people around the world are exposed to a little bit of Early Medieval Ireland.

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‘All the Rabble Rout’: Swimming With Saints at Lahinch, Co. Clare

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Image: Andrew Miller / Flickr / (CC BY-NC 2.0)

I love me an auld folklore mystery. Especially when it involves the folklore of the west coast of Ireland. Throw in the possibility that it may contain enshrined elements of past ritual activity associated with surviving archaeology and I’m all yours. So when DrBeachcombing of Beachcombing’s Bizarre History Blog recently sent notice of a fantastic nugget of folklore concerning an 1830s Bathing Mystery at Lahinch (Co. Clare) which was classified by stuffy antiquarians as a ‘Pagan Observance on the West Coast of Ireland’… needless to say, he had me at ‘WTF’.

For the main event and details you should read the original post by DrB, which involves anonymous nineteenth century correspondence, a presidential address to the Folklore Society and the mysterious and scandalous bathing habits of the local population of nineteenth century Lahinch. These appear to have involved naked males, wooden implements of mass destruction, ceremonial procession, obscured rituals shielded from profane eyes and wild pagan delight along the lines of the Wicker Man afterwards. What are you still doing here? Read it.

“A sort of horror seemed to hang over everything until the bathing ceremony was completed, and everyone, particularly the women, seemed anxious to keep out of the line of procession, while the ceremony was strictly guarded from the observation of the ‘profane’. As soon as it was over, all the rabble rout, both male and female, of the village flocked about the performers, and for some time kept up loud shouts.”

Laurence Gomme, Presidential address to the Folklore Society, 1892

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All Quiet on the Western Front: An Archaeology of Inishark, Co. Galway

Afer a few days on a deserted western Island, it usually goes a bit wickerman...

Skull of one of the only indigenous islanders left: sheep (Image: Author)

I’m just back from two weeks excavations on the deserted island of Inishark, Co. Galway, situated just west of Inishbofin – one of the most westerly outposts of Ireland. Next parish: Newfoundland.  Since 2010 I have been privileged to be a team member of an annual archaeological and historical survey of the island as part of the Cultural landscapes of the Irish Coast Project (CLIC) led by Professor Ian Kuijt, Note Dame University. This years archaeological excavations were directed by Franc Myles, one of the most experienced (and funniest) field archaeologists in Ireland.

Inishark (Inís Airc) was once home to several hundred people at the height of its settlement during the 19th and early 20th century – which had sadly dwindled to just 24 islanders when it was finally evacuated on the 20th October 1960. Like many other islands, the famine and successive bouts of economic depression, poverty and emigration took its toll on the native population. It never had electricity, modern communication or running water and unlike many others, was completely isolated for weeks on end during bad weather and winds.

Despite the hardy nature of the islanders themselves – some of the best boat people in the country (they had to be – nine miles out in the North Atlantic Ocean) – their basic living conditions and lack of emergency medical attention were such that they were eventually resettled on the mainland. Their story, and that of the island is perhaps best known to Irish audiences from the fantastic TG4 documentary from a few years back –  Inis Airc: Bás Oileáin – (Inishark: Death of an Island).

Today, 50+ years after evacuation, the entire island is a relict landscape of a once vibrant community – now abandoned and ever so slowly being reclaimed by the earth. Field walls and stone houses stand in various states of dereliction; the lumps and bumps of lazy beds, turf racks and kelp kilns bear silent witness to the islanders self-sufficiency. Stones peeking out of the earth tell tales of eking a living from the earth. A frozen landscape, fossilized in time and space – slowly sinking beneath the weight of its own sad echos and the ever-present natural erosion from the merciless Atlantic Ocean.

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On a Wing and De Paor: Saint Patrick’s World

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Cover: Jarlath Hayes/Garry Jordan (Four Courts Press)

Int. Lecture Hall – Day

It was just another wet day in a wet week (in a wetter Ireland) but I remember it well. Crowded lecture hall filling up with babbling undergraduates. Messy desks, discarded papers and empty coffee cups from the previous lecture (the type of subject that produces students with hungover frowns and disaffected scarves). The white noise of several hundred history students shoving their way in – past those exiting – talking over each other whilst looking for pens and refill pads down the bottom of soggy bags. The smell of wet canvas runners. The smell of socks just beginning to turn a dryer shade of kale.

I was one of them. It was probably my own feet.

We sat there, idly watching the lecturer set up for the class, part of a general introduction to Medieval Europe. The topic was the Conversion of Ireland. Or something. Up came a pretty awful stereotypical picture of the national saint in bright green and then a single sentence: ‘Would the real St. Patrick please stand up?’ People started to take notice. Some even wrote it down, blindly.  What followed over the next 40 minutes or so was the stuff of movies of what university should be like, but rarely is.

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Blood from a Stone: some half drawn thoughts on Bullauns

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‘Blood from a stone’ (Image: Author)

A while back, I was sniffing around the site of an old medieval parish church in Kilnamanagh, Co. Roscommon (not much remains) when I caught sight of an old stone ‘stoup’, or font, placed into the surrounding graveyard wall. It’s not medieval, probably 18/19th cent, but it nevertheless reminded me of medieval bullaun stones; hemispherical cup-shaped depressions hollowed out of rocks and very much associated with medieval ecclesiastical sites and pilgrim routes.

The crucifix that had been placed inside was plastic and coated with metallic paint, probably a fragment from a temporary grave marker. Being there a while, the metal had obviously undergone some sort of rust/oxidation chemical process. As a result, the water within had turned a wonderful blood-red colour, resulting in a very evocative image.     Continue reading

Vox Hiberionacum: Patrick and the Voicing of Early Irish Identity [Part 2]

(Continued from Part One…)

‘The Britains’ and the ‘Britons’ in Patricks Writings

In his writings Patrick makes it clear that as someone whose homeland was in ‘the Britains’, he not only considered himself a foreigner in Ireland, but also that the people he  lived among were, in turn, considered foreigners/strangers from a Roman perspective: inter barbaras itaque gentes habito proselitus et profuga, ‘I live among barbarian foreigners, as a stranger and exile’ (Epist 1); ubi nunc paruitas mea esse uidetur inter alienigenas, ‘It was among foreigners that it was seen how little I was’ (Conf 1); denique seruus sum in Christo genti exterae, ‘Now, in Christ, I am a slave of a foreign people’ (Epist 10).

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