Guilt by association

I've played English country dance music for years.  It's a lovely repertoire, and playing for dances creates a wonderful synergy of sound and movement.  My previous band, Crooked Sixpence, featured a fiddler who is an exceptionally talented musician.  She hails from England, and is married to an Irishman from west Cork, so she is deeply familiar with the music of both the UK and Ireland.

One day, the dance caller we worked with sent us the set list for the next gig, and on it was a tune called "Lilliburlero."  I played through it, and it's a sprightly little thing, but I didn't know it by that name; I'd heard it as the tune to a bawdy seventeenth-century song called "My Thing is My Own."  I'll leave to your imagination what the "thing" was the singer is laying claim to, but... it's meant to be sung by a woman, and here's one verse as a clue:

A master musician came with intent
To give me a lesson on my instrument;
I thanked him for nothing, and bid him be gone,
For my little fiddle must not be played on.

The tune, I found out, is often attributed to Henry Purcell, but apparently predates him by at least three decades.  (The link is to a lovely performance of the song by Ann and Nancy Wilson, of Heart fame, if you want to hear the whole thing.)

So I was surprised when Kathy, our fiddler, told the caller, "I'm not playing that."

Upon inquiry, it turned out that "Lilliburlero" also goes to a different set of words, lyrics that were written during the invasion of Ireland by the troops of William of Orange and which are meant to ridicule Irish language, culture, and religion.  Read through the lens of history, you can easily see why they're deeply offensive, and remain so to many people 350 years later -- to the point that just playing the tune can raise hackles, even though it existed as a dance tune, and then a (non-bigoted) bawdy song long before the ugly anti-Irish lyrics became attached to it.

Songs and tunes can be powerfully evocative, both positively and negatively.  In fact, the topic comes up because a few days ago was the birthday of late nineteenth, early twentieth century British composer and musician Hubert Parry, most famous for writing a gorgeous musical setting of William Blake's poem "Jerusalem."  I heard a performance of it on the satellite radio classical station on my way home from my volunteer gig (sorting books for the Friends of the Library used book sale), and later that day saw it posted more than once on social media:

The commenters on the posts seemed evenly split between "I love that piece" and "I hate it."  This by itself isn't that unusual, considering how variable musical tastes are, but it got interesting when I read why some of the latter disliked the piece so intensely.  I kind of figured it out when one person wrote, "Yes!  England's second national anthem!" and another responded, "Goddammit no it isn't, it's jingoistic trash, and people need to STOP SAYING THAT."

Parry wrote the music at the height of the British Empire and English colonialism, and for many, it has become associated with that spirit -- "the sun never sets on the Empire," "the White Man's Burden," and the exploitation of indigenous people and their land to serve the power-hungry and the bigoted.  What's interesting is that Blake's poem was written in 1808, and if you read the lyrics, it's not clear -- to me, at least -- that it's at all celebratory of any desire for the English to run out and conquer everything and everyone:

And did those feet in ancient time,
Walk upon England's mountains green?
And was the holy Lamb of God,
On England's pleasant pastures seen?

And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic mills?

Bring me my bow of burning gold,
Bring me my arrows of desire;
Bring me my spear, O clouds unfold,
Bring me my chariot of fire!

I will not cease from mental fight,
Nor shall my Sword sleep in my hand,
Till we have built Jerusalem,
In England's green and pleasant land.

To my reading, the lyrics are not saying that the English are The Chosen People 2.0, but that they have a long way to go before God would find the place worthy of building a new Jerusalem there.  After all, it's pretty clear that Blake's answer to the four questions in the first two stanzas was a resounding "no."

William Blake, Ancient of Days (1794) [Image is in the Public Domain]

And it bears mention that Blake himself was more of a mystic than a politician.  In fact, he was arrested (later acquitted) of uttering "treasonous and seditious statements against the king," and was notable for being anti-war and critical of the damaging effects of the Industrial Revolution on both the natural environment and public health.  (Thus the line about England's "dark Satanic mills.")  I find a lot of his writing kind of obscure at times, and certainly evocative -- but hardly jingoistic, like much of the work of Rudyard Kipling.

What seems to have happened here is guilt by association.  A mystical poem is set to music, and then becomes famous during a time when that pro-Empire sentiment was at its height.  It became used as a recessional on Saint George's Day.  It's a staple of the choral repertoire, meant to stir the hearts of loyal Brits the world over.  The 1981 movie Chariots of Fire, about the 1924 Olympic Games, got its title from the lyrics, and the song is played at the end of the film.  In fact, it was played at the opening of the London 2012 Summer Olympics -- as well as at the wedding of Prince William and Catherine Middleton.  In 2019, it was voted "Britain's favorite hymn," although if you read the lyrics, it's debatable whether it even qualifies as a hymn in the traditional sense.

Music has a tremendous capacity to evoke emotion, and when lyrics are attached, even more so.  This causes the music itself to gain an additional layer of meaning that persists even when it's performed as an instrumental.  The interplay between music, words, meaning, and emotional response is complex and highly individual -- as I described in a post a few months ago, creativity is a dialogue, and each person brings to the experience their own background, opinions, worldviews, and tastes.  So it probably shouldn't surprise anyone that the same piece of music can set the heart pounding in one person, anger the absolute hell out of another, and leave a third unmoved either way.

Like with other matters of the creative relationship, chacun à son goût -- and the checkered history of some pieces of music make the matter even more complicated.

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A Celtic misfire

An evolutionary misfire occurs when a trait evolved in one context, where it was an advantage to the organism, but then circumstances change -- and it becomes a significant disadvantage.

One common example is the way moths circle point sources of light, like streetlights and candle flames, and often get incinerated if they fly too close.  Why on earth would they do something that foolish?  

The whole thing has to do with the way moths navigate.  They evolved for millions of years in a context where the only point sources of light at night were (very distant) stars, and they used them for navigation.  If there's an extremely distant light source, and you keep it in the same position with respect to you as you move, you'll travel in a straight line.  (Remember how in the movie Apollo 13, the astronauts kept a particular star dead center in their window when their navigational system failed?)  

The problem is, if the point source is much closer, the whole strategy falls apart.  If you keep a light source in the same position in your visual field and it's only a few feet away, you don't travel in a straight line, you travel in a circle around it.  So what started out as a perfectly reasonable way for moths to navigate at night has now made them commit suicide around streetlights.

There's another evolutionary phenomenon called heterozygote advantage.  This is when heterozygous individuals -- those who have two different alleles at a particular gene locus -- have a distinct advantage over homozygotes.  Two commonly-cited examples are sickle-cell anemia, where heterozygotes not only seldom have serious symptoms but are resistant to malaria, and cystic fibrosis, a devastating lung disease for homozygotes, that in heterozygotes results in few respiratory symptoms -- and a lower risk for diarrheal disease, still a major killer of infants in parts of the world with poor medical care.

These two phenomena are often the explanation for what might seem like an evolutionary puzzle; if the fittest survive, why do maladaptive traits persist in populations?  This becomes less puzzling if the maladaptive trait used to be beneficial -- or if having a single copy of the gene confers a benefit over being homozygous for either of the alleles.

But put those two together, and you've got serious trouble.  Which brings us to the odd situation of the "Celtic curse."

It's been known for years that people of Celtic ancestry, particularly those from western Scotland and northern Ireland, have a much higher risk for a genetic disease called hemochromatosis.  People with this disorder absorb iron too quickly, so the iron content of their blood builds up to toxic levels, resulting in eventual liver failure.  Fortunately, the treatment is simple; regular blood donation reduces the red blood cell count and thus the iron levels, and significantly lowers the risk of liver damage.  But why is such a damaging disease so common?  A study this week in Nature Communications mapped out the frequency of the allele, and found three hotspots for the gene -- County Donegal, in the northern part of the Republic of Ireland, the region around Glasgow, and the Outer Hebrides -- where the frequency of the high-risk gene is one in sixty.

That seems really high for a condition that can kill you.

[Image is in the Public Domain]

It turns out that the "Celtic curse" is the result of a combination of a misfire with heterozygote advantage.  Having one copy of the high-risk variant of the gene makes you scavenge iron really efficiently from your food, preventing anemia if you have a poor diet.  And for centuries, people in these regions did have iron-poor diets, largely consisting of cereal grains with little in the way of meat.  So having one copy of this gene did give you a selective advantage, as long as you were living on short commons.

Now that just about everyone in the region has access to much better-quality food, the allele's ability to turbo-charge iron uptake backfires, causing iron loading to the point of illness.

And of course, there's the fact that even if you do have two copies of the gene, the more serious side effects usually don't strike until you're in your forties or fifties -- at which time you've probably already had whatever children you're going to have, and passed the gene on.  So honestly, it's not a double-whammy, it's a triple-whammy.

So there's our genetic curiosity of the day.  Interestingly, I have ancestry from Paisley (near Glasgow), but apparently I lucked out and don't have the hemochromatosis gene.  Good thing, because despite my relative good health, I have serious doctor phobia.  If I had a condition that required people to come at me regularly with stethoscopes and needles -- irrational though it certainly is -- I might just take my chances with being on the receiving end of natural selection.

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The mystery of the Travellers

Monday's post, about the difficulty of defining the term race, prompted a loyal reader of Skeptophilia to ask if I'd ever heard of the Irish Travellers.

I asked if they were Romani (colloquially referred to as Gypsies, although that term is now usually considered a slur) who live in Ireland.  She said no -- the story is more interesting than that.

And indeed it is.

The Travellers, or Mincéirí, are a generally nomadic group of people whose origins are shrouded in mystery, but who by some accounts have lived on the island as an identifiable group since at least the twelfth century C.E.  In the Irish language they're called An Lucht Siúil -- "the walking people."  They have a distinct style of dress, including emphasis on beadwork and embroidery, and their own sets of tunes and songs.  They even speak a separate language -- Shelta -- which contains words from Irish and English, as well as a number of what appear to be neologisms.  It's not been well-studied, because as a group with a history of persecution, the Travellers are (understandably) reluctant to share their knowledge with outsiders.  What's known of it, though, seems to be mutually unintelligible to both speakers of Irish and English, and to qualify as an actual separate language (i.e., not a dialect or a pidgin).

Despite the fact that they've experienced discrimination, and the difficulty of maintaining their lifestyle in the face of an increasingly homogenized, technological world, there are still over thirty thousand people in Ireland who self-identify as Travellers.

A Traveller caravan in July 1954 [Image credit: National Library of Ireland]

Their origins are a mystery.  There are Romani in Ireland, just as there are in most European countries; although they occupy a similar societal niche as the Travellers, they seem to be unrelated.  (Genetic studies of Romani have shown fairly conclusively that they are an Indo-Aryan people who made their way into Europe something like a thousand years ago from what is now the Indian state of Rajasthan.)  An analysis of the genetics of the Travellers has found that they are essentially Irish in origin, although have been reproductively isolated from the rest of the population since at least the eleventh century C.E., and possibly before.  This study concluded that while related, the Travellers are as distinct from the rest of the Irish as the Icelanders are from the Norwegians.

How could this have happened?  One hypothesis -- and it's no more than that -- is that the ancestors of the Travellers belonged to an itinerant profession that was looked down upon and segregated not because of genetic unrelatedness, but because of social stigma (similar to the Dalits of India).  Like many people with a history of oppression, they are struggling to maintain their language, culture, and identity, and have finally achieved recognition by the Irish government as a distinct ethnic group worthy of protection.

Logo of the All-Travellers Forum (Mincéir Whiden is Shelta for "Travellers talking")

This group highlights once again the difficulty of defining what we mean by race or ethnicity.  Genetically, the Travellers are very similar to the Irish, and seem to share a common origin some time in the last millennium.  Their language, Shelta, probably started out being a pidgin of Old Gaelic and Middle English, but now (like the Kreyòl language of Haiti) has evolved and strengthened into an actual complex and complete language.  Culturally, they're distinct enough to warrant governmental recognition and at least some efforts toward protection and support.

This is hardly the only such case known.  Here in the United States, we've got the Melungeons of eastern Tennessee and Kentucky and southwestern Virginia, the Brass Ankles of South Carolina, and the Redbones of southwestern Louisiana, all of which seem from genetic studies to be "tri-racial isolates" descended from a combination of sub-Saharan Africans, Native Americans, and western European ancestors, but who -- like the Travellers -- have been separate long enough to develop their own distinct cultures.  My mother's people, the Cajuns, are another such case; they're predominantly of Nova Scotian French ancestry, but have a good admixture of Indigenous Canadian, French Creole, Spanish, and German ancestry, and by virtue of being isolated for a good two centuries, have developed a unique culture and language.  My having learned French as a child from my older relatives means I have a strong Cajun accent when I speak it.  When I've visited Québec, I've often found it difficult to understand and be understood -- another example, to pilfer a quip from Oscar Wilde, of two countries separated by the same language.

So there you have it.  Thank you to the reader who suggested the topic; I always love it when my research for this blog results in my learning something I hadn't known about.  I find human genetics, ethnicity, language, and migration patterns endlessly fascinating -- explaining my choice of a field for my master's degree, and the frequency with which the topic shows up here at Skeptophilia.  And I suppose we shouldn't be surprised that the truth is more complex than our desire to pigeonhole reality would suggest.  As Ursula LeGuin put it, "I never knew anybody who found life simple.  I think a time or a life looks simple only if you leave out the details."

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Ancient UFOs

One argument against UFOs being alien visitors from other star systems is that the number of UFO sightings has risen in direct proportion to our knowledge and awareness that there are other star systems -- suggesting that they're largely a combination of overactive imagination and misinterpreting natural phenomenon (or such human-made creations as satellites and military aircraft).  The whole UFO craze, in fact, really took off during the 1940s and 1950s, when our scientific knowledge of space was accelerating rapidly.

And unsurprisingly, this was also when science fiction tropes in fiction really caught on in a big way.

Prior to the Enlightenment, the conventional wisdom in the Western World was that the skies were the domain of God and the angels, and as such were ceaseless and changeless.  (Which is why such transient phenomena as comets and novae got everyone's knickers in a twist.)  The planets weren't even considered to be places, as such; they were manifestations of powers or forces.  And if you think all that, there's no particular reason you'd look up and expect to see visitors from there, right?

So what we see, perhaps, turns out to be what we expected to see.

But it turns out that a handful of very peculiar UFO-ish incidents do come from the pre-technological world.  Now, I'm not saying any of these are actual extraterrestrial visitations, mind you; I still very much come down on the side of there being natural, no-aliens-required explanations for these phenomena.  But the fact remains that they're interesting accounts, even so.

Let's start with one observed in the days of the Roman Republic.  In 73 B.C.E., Rome was involved in the Third Mithridatic War against King Mithridates VI Eupator of Pontus and his allies.  The Roman senator Lucius Licinius Lucullus was charged with overseeing the war effort, and had decided to engage the Pontic army near Nicaea despite being outnumbered.  But then -- according to Plutarch -- the following happened:

But presently, as they were on the point of joining battle, with no apparent change of weather, but all on a sudden, the sky burst asunder, and a huge, flame-like body was seen to fall between the two armies.  In shape, it was most like a wine-jar (pithos), and in color, like molten silver.  Both sides were astonished at the sight, and separated. This marvel, as they say, occurred in Phrygia, at a place called Otryae.

Understandably, both sides decided this was an omen worth paying attention to, and called off the battle.  (I guess there was no indication of who the omen was against, so they both decided to play it safe.)  The delay didn't help Mithridates, ultimately; the Romans under Lucullus went on to fight on another day when there were fewer flaming wine-jars in the sky, and Pontus was resoundingly defeated.

So, what was this apparition?

Well, the likeliest answer is that it was a bolide -- a meteor that bursts in midair.  It's understandable how in those highly superstitious times, when omens were detected even in the entrails of slaughtered animals, such an occurrence would have sparked quite a reaction.

An even stranger one is the tale of the "Airship of Clonmacnoise," an account of a sighting that occurred in around 740 C.E. near Teltown, in County Meath, Ireland.  Here, the problem is sorting out what people actually saw from later embellishments.  The earliest versions of this story simply state that several "flying ships with their crews" were seen in the skies, but very quickly it grew by accretion.  In later iterations, the multiple ships coalesced into a single huge one, which was halted over the Abbey of Clonmacnoise when its anchor snagged on the roof of the abbey church.  A "sky sailor" climbed down a rope ladder to free it (shades of the Goblin Ship in the most recent episode of Doctor Who!), and told the astonished monks he was "in danger of drowning in the thicker air of this lower world."

Here's an account from thirteenth century monk and scholar Gervase of Tilbury:

The people were amazed, and while they discussed it among themselves, they saw the rope move as if [the crew] were struggling to free the anchor.  When it would not budge for all their tugging, a voice was heard in the thick air, like the clamor of sailors vying to recover the thrown anchor.  Nor was it long until, hope in the effectiveness of exertion having been exhausted, the sailors sent down one of themselves – who, as we have heard, dangling from the anchor rope, came down it hand over hand.  When he was about to disengage the anchor, he was seized by bystanders: he gasped in the hands of his captors like a man lost in a shipwreck, and died suffocated in the moisture of our thicker air.  But the sailors overhead, surmising that their comrade had drowned, cut the anchor rope after having waited for an hour, and sailed away leaving the anchor.

Of course, it's worth mentioning that by now the scene of the incident had shifted to London, because there's no way a good Englishman like Gervase could let such an exciting tale take place in a remote spot like central Ireland.

This one is probably just a tall tale -- although I do find the bit about the air down here being "thicker" curious, because that certainly wasn't widespread knowledge back then.

Then we have the events of the morning of April 14, 1561, when "many men and women of Nuremberg" witnessed something very peculiar.  The incident caught enough attention to be written up in a widely-circulated broadsheet the following week.  Here's how it was described by the witnesses:

In the morning of April 14, 1561, at daybreak, between 4 and 5 a.m., a dreadful apparition occurred on the Sun, and then this was seen in Nuremberg in the city, before the gates and in the country – by many men and women.  At first there appeared in the middle of the Sun two blood-red semi-circular arcs, just like the Moon in its last quarter.  And in the Sun, above and below and on both sides, the color was blood, there stood a round ball of partly dull, partly black ferrous color.  Likewise there stood on both sides and as a torus about the Sun such blood-red ones and other balls in large number, about three in a line and four in a square, also some alone.  In between these globes there were visible a few blood-red crosses, between which there were blood-red strips, becoming thicker to the rear and in the front malleable like the rods of reed-grass, which were intermingled, among them two big rods, one on the right, the other to the left, and within the small and big rods there were three, also four and more globes.  These all started to fight among themselves, so that the globes, which were first in the Sun, flew out to the ones standing on both sides, thereafter, the globes standing outside the Sun, in the small and large rods, flew into the Sun.  Besides the globes flew back and forth among themselves and fought vehemently with each other for over an hour.  And when the conflict in and again out of the Sun was most intense, they became fatigued to such an extent that they all, as said above, fell from the Sun down upon the Earth 'as if they all burned' and they then wasted away on the Earth with immense smoke.  After all this there was something like a black spear, very long and thick, sighted; the shaft pointed to the east, the point pointed west.

Like the apparition that stopped the Roman/Pontic battle, this was interpreted as an omen -- in this case, that God was even more pissed off than usual, and everyone should immediately repent and promise not to be naughty hereafter.  So once again, everyone interpreted what they saw based on their cultural context -- which, honestly, is pretty universal.  But from a more scientific standpoint, what the hell was this?  

An illustrated news notice from April 1561, showing a drawing of the phenomenon [Image is in the Public Domain]

Unlike the Airship of Clonmacnoise (or Teltown or London or wherever they finally decided it happened), it's hard to dismiss this one as a tall tale.  The accounts are numerous, detailed, and -- most important, from a scientific standpoint -- all agree substantially with each other.  Skeptic Jason Colavito says that he believes the account is consistent with the atmospheric phenomenon called sun dogs, in which high-atmosphere ice crystals cause light refraction when the Sun is low in the sky, creating two bright spots (sometimes with a rainbow sheen, and often with a partial or complete halo) on either side of the Sun.

The problem is, I've seen many sun dogs, and nothing about them moves -- they can be kind of eerie, but they just hover near the horizon and eventually fade.  I've never seen a sun dog that "fell from the Sun down upon the Earth and then wasted away with immense smoke."  So for me, this one is in the "unknown" column.

Perhaps the strangest of all is the event that happened in February of 1803 in the Hitachi Province of the east coast of Japan.  Called Utsuro-bune (虚舟, hollow boat) the story was recorded in at least four separate written accounts.  The story goes that fishermen saw a strange object drifting in the ocean, and upon approaching it, found that it was a peculiar vessel "shaped like an incense burner," about 3.3 meters tall by 5.5 meters wide.  They said that the top half was "the color of lacquered rosewood," with windows made of glass or crystal, and the bottom half made of metal plates.  They towed it to land, and found that inside was a very small (but apparently adult) woman, only about 1.5 meters tall, with pale pink skin and red hair with white tips.  She spoke to them in some strange language, and could neither speak nor understand Japanese.  She clutched a rectangular metal box covered with strange inscriptions, and wouldn't let anyone touch it.

A drawing of the Utsuro-bune by Nagahashi Matajirou, ca. 1844 [Image is in the Public Domain]

Understandably, everyone in the area was pretty freaked out by this.  After numerous unsuccessful attempts to communicate with her, or at least see what was inside the box, they gave up and decided she was too creepy to keep around.  Ultimately, they put her back into her strange vessel, towed it back out to sea, and let it drift away.

UFO aficionados naturally are predisposed to interpret this as a Close Encounter with an alien.  Certainly her odd appearance and tiny size make that explanation jump to mind.  But can we infer anything more solid from it?

The story itself is strangely open-ended -- they never find out anything more about their weird visitor, and ultimately send her back to her dismal fate in the ocean.  It hasn't the tall-tale aspects of the Clonmacnoise Airship story, nor the obvious astronomical explanation of the flaming wine-jars over Nicaea.  Some have suggested that she was simply some poor soul -- possibly Russian or western European -- who had been cast adrift.  Unfortunately, no one thought to copy the odd symbols inscribed on the metal plates of her craft; at least that'd give us information about whether we're talking about an object of terrestrial manufacture, or something more exotic.

Like the Nuremberg incident, this one was widely-enough recorded that it's hard to dismiss it entirely as a myth.  But who the woman was, and where she'd come from, are still a mystery and probably always will be.

So there are four old tales that are widely touted in UFOlogical circles as evidence of visitation.  Predictably, I'm not convinced, although I have to admit they're curious stories.  But my reaction is tempered by the fact that "it's a peculiar tale" isn't enough to append, "... so it must be aliens."  Before we jump to a supernatural or paranormal explanation, it's critical to rule out the natural and normal explanations first -- and, critically, to determine if there's even enough hard evidence to draw a conclusion.

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The book in the bog

It's a sad truth that written records are ephemeral.

The Library of Alexandria burns, taking with it an unguessed number of priceless manuscripts.  Ink fades; some kinds of ink actually degrade the paper and make its demise even faster.  Mildew and mold take their toll if there's even the slightest amount of moisture.  Insects like the taste of the glue used to hold older books together.  And -- in the words of Brother William of Baskerville, the brilliant main character in Umberto Eco's The Name of the Rose -- "rats like books almost as much as scholars do."

The result is that books and scrolls are better than no written records at all, but are very far from permanent.  This is why the survival of a book of prayers in a peat bog in County Tipperary, Ireland, for twelve hundred years is something akin to a miracle.

I found out about what is now known as the Faddan More Psalter from a friend and loyal reader of Skeptophilia, and was as fascinated by how manuscript conservationists restored the book (as much as was possible) as I was by its mere survival.  When it was discovered by someone cutting peat, it was so sodden with bog water that no one dared to try opening it.  When they were finally able to pull the pages away from each other, the first words the researchers saw were in ualle lacrimarum ("in the valley of tears"), and they quickly realized that it was a medieval rendering of the Book of Psalms.

That was only the beginning of the restoration effort.  Not only was there the danger of the paper disintegrating when the pages were peeled apart, there was the problem that the iron gall ink used to write the manuscript had in some places eaten right through it, so what the conservationists had was a bunch of loose letters.

[Image by Valerie Dowling and the National Museum of Ireland]

The first three years after the discovery of the book, the priority was drying it out and stabilizing what was left of it.  Dewatering the paper was done first by freeze-drying it, then putting it in a near-vacuum so the water would evaporate without further damaging the pages.

"It was absolutely terrifying," said John Gillis, chief manuscript conservationist at Trinity College Dublin, home of other treasures like The Book of Kells.  "I heard from someone in the British Museum that there was a picture of the mass on the walls in a staff area there with the words ‘if you think you have a bad day ahead …’  You had this nerve-racking scenario of disturbing this material, which meant losing evidence, when the whole point was trying to gain as much information as possible."

Ultimately, Gillis and his team were able to dry out and tease apart the pages of the Faddan More Psalter. "The rewards when you slowly lifted up a fragment, and suddenly beneath this little bit of decoration would appear, particularly the yellow pigment they used. It would kind of shine back at you," Gillis said.  "And you’d go: ‘Wow, I am the first person to see this in 1,200 years.’  So that kind of privilege made all the sleepless nights and racking of the brain worthwhile.  It was the purest conservation I’ve ever carried out.  There is no repair, I’ve attached nothing new.  All I’ve done is captured and stabilized."

What strikes me most about all this is the tremendous patience the conservationists had with letting the book give up its secrets on its own timetable.  Rushing the process would have undoubtedly caused further damage.  The whole restoration process took years, but now we have a glimpse at a book that, amazingly, escaped decaying into nothing while submerged in a bog for over a millennium.

Showing that books, although undoubtedly ephemeral, are more resilient than you might think.  All of which makes me wonder what else is out there waiting to be discovered.

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I've always loved a good parody, and one of the best I've ever seen was given to me decades ago as a Christmas present from a friend.  The book, Science Made Stupid, is a send-up of middle-school science texts, and is one of the most fall-out-of-your-chair hilarious things I've ever read.  I'll never forget opening the present on Christmas morning and sitting there on the floor in front of the tree, laughing until my stomach hurt.

If you want a good laugh -- and let's face it, lately most of us could use one -- get this book.  In it, you'll learn the proper spelling of Archaeopteryx, the physics of the disinclined plane, little-known constellations like O'Brien and Camelopackus, and the difference between she trues, shoe trees, and tree shrews. (And as I mentioned, it would make the perfect holiday gift for any science-nerd types in your family and friends.)

Science education may never be the same again.

[Note: if you purchase this book using the image/link below, part of the proceeds goes to support Skeptophilia!]

Service station ghosts, haunted wells, and bloodless cows

I get a lot of odd links sent to me, which I suppose I should expect, given that strange claims are kind of our stock-in-trade here at Skeptophilia headquarters.  I hasten to add that I really appreciate the effort my readers make to keep me informed as to what's going on in the Wide World of Weirdness, so as the talk show hosts used to say, "Keep those cards and letters comin'."

In the last couple of days I was sent links to three stories (one of them was sent to me four times), so I thought I should let my readers know what's going on in ParanormalLand.

First, we have a claim out of Mayfield, County Cork, Ireland, that a ghost has been spotted haunting a service station.

Twice, apparently.  The first time was caught on closed-circuit camera from inside the service station convenience store, where the ghost tossed about a package of cookies and a basket of bananas; the second time was on the CCTV outside the station.  The videos are both on the link provided.  The first one was pretty obvious, although I maintain that someone trying to create a hoopla could easily have accomplished the whole thing using a piece of string tied to the cookie package and banana basket.  As far as the second one goes, I'm... unimpressed.  I've watched it through twice, and frankly, I don't see a damned thing.  There's some repeated blurring, but that looks to me like water on the camera lens (this is southwestern Ireland, after all, so it was probably raining), but nothing that looks even remotely like a "figure of a woman."

That hasn't stopped people from acting like it's incontrovertible proof of the existence of the spirit world.

"I started Wednesday morning and saw biscuits on the ground and thought nothing of it," said shop owner Tom O'Flynn.  "Then I went around and saw a large fruit bowl on the ground so we checked CCTV and it looks as though it was pushed off.  I would have been very skeptical with things like this, but I looked at all angles and I'm at a loss with this...  This was at 12:30 at night and both incidents happened about 10 minutes part.  The bowl was full of bananas, oranges, and apples, and it got pulled over and there was no one around...  Jesus, when I saw it my heart kind of pounded.  I didn't know what to make of it, I looked at all angles and couldn't get my head around it."

Suffice it to say I wasn't quite as taken aback, but then, I wasn't there when it happened.

Then there's an investigation of a "haunted well" near Basildon, Essex, England, where people allegedly burst into tears and want to kill each other.

Called Cash's Well, the place is named after one Edwin Cash, who true to his name tried to make some quick money off "healing waters" from the site in the early twentieth century, but went bankrupt when people reported the well water making them sick.  Since then, the area around the well has gotten the reputation for being haunted (aficionados of ghosts claim that's why the water had the ill effects it did -- it was cursed, or something).  A recent investigation resulted in people confirming feeling wonky when they got near the well -- several reported feeling cold, "goosebumpy," or sad, and one reported they had unexplained violent urges.

The group worked with "spirit guides," who fulfilled their duties to the letter when the investigators got lost looking for the well, and one of the guides said, "Turn left."

Being a rather rabid fan of Doctor Who, I'm not sure I would have responded that that positively.

Anyhow, I was intrigued until I heard the explanation given by Russell (no last name provided), of Essex Ghost Hunters, about the nature of the phenomenon.  "We've all got an aura, which is scientifically proven," Russell told a reporter for Essex Online.  "We've all got a two-inch energy bubble that surrounds us all the time.   When spirits come close they will interact with that bubble, something has moved your aura and it's wobbling.  The two energies pull apart and that's what causes the vibration."

Righty-o.  Wobbly auras and energy bubbles and energies pulling apart.  "Scientifically proven."

Next.

Last, there's the link that's been sent to me (as of this writing) four times, about a rather gruesome situation on a ranch in eastern Oregon, where five cattle have been completely exsanguinated -- and had specific body parts removed -- most bizarrely, leaving no evidence in the way of tire tracks, footprints, or other marks.

The five bulls were all found this summer, missing their tongues and testicles, and -- according to rancher Colby Marshall -- "without one drop of blood."  This is a major loss to the ranch, so it's crazy to assume that the ranchers themselves had anything to do with it; unlike the ghost in the service station, they've got nothing to gain from fifteen minutes of fame, and (again, according to Marshall) lost thirty thousand dollars from the bulls' deaths.  

The Harney County Sheriff's Office has been looking into the incident, and Silvies Valley Ranch -- owner of the dead cattle -- are offering a $25,000 reward for anyone who can provide information leading to the arrest and conviction of the perpetrator(s).  But the whole thing has the investigators baffled, because it's not like accomplishing this would have been easy.  "[The area is] rugged," Marshall said.  "I mean this is the frontier.  If some person, or persons, has the ability to take down a 2,000-pound range bull, you know, it's not inconceivable that they wouldn't have a lot of problems dealing with a 180-pound cowboy."

So employees of the ranch have been instructed to always go out (at least) in pairs, and never to leave the ranch building unarmed.

Of course, given the nature of the crime, the whole "aliens abducting cattle" thing has come up, but there's no evidence of that.  The problem is, there's no evidence at all.  Andie Davis, who with her husband operates a ranch nearby (and who two years also had cattle die under mysterious circumstances), found the absence of marks the most perplexing thing.

"Everything you do leaves tracks," Davis said.

So of the three stories, this is the one I find the oddest and the least explicable.  I'm still not going with aliens -- not without more to go on -- but I have to admit there's no other ready explanation.  Unlike flying cookies and goosebumpy auras, at least this story has some evidence that it's hard to explain away as a hoax or confirmation bias.

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I am not someone who generally buys things impulsively after seeing online ads, so the targeted ad software that seems sometimes to be listening to our conversations is mostly lost on me.  But when I saw an ad for the new book by physicist James Trefil and astronomer Michael Summers, Imagined Life, it took me about five seconds to hit "purchase."

The book is about exobiology -- the possibility of life outside of Earth.  Trefil and Summers look at the conditions and events that led to life here on the home planet (after all, the only test case we have), then extrapolate to consider what life elsewhere might be like.  They look not only at "Goldilocks" worlds like our own -- so-called because they're "juuuuust right" in terms of temperature -- but ice worlds, gas giants, water worlds, and even "rogue planets" that are roaming around in the darkness of space without orbiting a star.  As far as the possible life forms, they imagine "life like us," "life not like us," and "life that's really not like us," always being careful to stay within the known laws of physics and chemistry to keep our imaginations in check and retain a touchstone for what's possible.

It's brilliant reading, designed for anyone with an interest in science, science fiction, or simply looking up at the night sky with astonishment.  It doesn't require any particular background in science, so don't worry about getting lost in the technical details.  Their lucid and entertaining prose will keep you reading -- and puzzling over what strange creatures might be out there looking at us from their own home worlds and wondering if there's any life down there on that little green-and-blue planet orbiting the Sun.

[Note: if you purchase this book using the image/link below, part of the proceeds goes to support Skeptophilia!]

Arr, matey

Yesterday, we had an elderly gentleman in Spain who is building a spaceship to go to a planet that doesn't exist, and he should have known it doesn't exist because he's the one who made it up.  Today, we have: a woman in Ireland who married the ghost of a pirate, but now she's unhappy with him and wants a divorce.

The woman's name is Amanda Teague, and she lives in Drogheda, County Louth.  Teague gave up on romance -- at least the flesh-and-blood kind -- last year, and decided she might have better luck in the spirit world.  So she fell in love with the ghost of a Haitian pirate who was executed three hundred years ago, and married him this past January.

The pirate's name was Jack Sparrow.  Because of course it was.

"It is the perfect kind of relationship for me," Teague told reporters.  "There are a lot of people out there who don’t know about spiritual relationships, but it could be right for them --  I want to get the message out there."

In 2018 she wrote a book about her experience being married to a ghost.  It's called A Life You Will Remember, and is available on Amazon, where it has gotten two reviews, one five-star and one one-star.  The one-star one called it "bad fanfiction you can't put down."

She didn't just jump into the relationship without careful consideration.  "I told him I wasn’t really cool with having casual sex with a spirit and I wanted us to make a proper commitment to each other," she told reporters.  "I wanted the big traditional wedding with the white dress. It was very important to me."

So that's what they did.

The happy, um, couple

But less that a year later, the marriage was on the rocks.  The relationship wasn't successful, Teague-Sparrow says, and she wants to get a divorce.  "So I feel it’s time to let everyone know that my marriage is over," she said, in an interview in the Irish Post.  "I will explain all in due course but for now all I want to say is be VERY careful when dabbling in spirituality, it’s not something to mess with."

The article in the Irish Post seems to take Jack's side of things.  "The split is another blow for Jack," writes Gerard Donaghy, "after he was purportedly executed for thieving on the high seas in the 1700s."

You'd think he'd be over that by now, given that it happened three-hundred-odd years ago, although I'd expect being hanged is a trauma that would kind of stick with you.

What is unclear is how she'll get him to sign the divorce papers.  Or maybe they won't have to go through the official hassle, because the wedding was performed by a shaman in a boat off the coast of Ireland, so it's not certain what, if anything, Irish law would have to say about it.  Chances are they could go their separate ways and no one would blink an eye, since nobody seems to be able to see Jack except for Teague-Sparrow herself.

Anyhow, that's our dip in the deep end for today.  I wish her luck with being single again, and I hope Jack can find a nice location to haunt, perhaps accompanied by a lady ghost, since a relationship with a live human didn't work out so well.  So thanks to the loyal reader who sent me the link.  I didn't really need anything to lower my opinion of the human race further, but I know you meant well.

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One of the best books I've read recently is Alan Weisman's The World Without Us.  I wouldn't say it's cheerful, however.  But what Weisman does is to look at what would happen if the human race was to disappear -- how long it would take for our creations to break down, for nature to reassert itself, for the damage we've done to be healed.

The book is full of eye-openers.  First, his prediction is that within 24 hours of the power going out, the New York Subways would fill with water -- once the pumps go out, they'd become underwater caves.  Not long thereafter, the water would eat away at the underpinnings of the roads, and roads would start caving in, before long returning Manhattan to what it was before the Europeans arrived, a swampy island crisscrossed by rivers.  Farms, including the huge industrial farms of the Midwest, would be equally quick; cultivated varieties of wheat and corn would, Weisman says, last only three or four years before being replaced by hardier species, and the land would gradually return to nature (albeit changed by the introduction of highly competitive exotic species that were introduced by us, accidentally or deliberately).

Other places, however, would not rebound quickly.  Or ever.  Nuclear reactor sites would become uninhabitable for enough time that they might as well be considered a permanent loss.  Sites contaminated by heavy metals and non-biodegradable poisons (like dioxins) also would be, although with these there's the possibility of organisms evolving to tolerate, or even break down, the toxins.  (No such hope with radioactivity, unfortunately.)

But despite the dark parts it's a good read, and puts into perspective the effect we've had on the Earth -- and makes even more urgent the case that we need to put the brakes on environmental damage before something really does take our species out for good.

Lights over Ireland

Heard about the Irish UFO?

I'd resisted posting about this one, because every single time I run into an article that says "TOTALLY UNEXPLAINABLE EXTRATERRESTRIAL OBJECT SIGHTED," it turns out not only to be explainable but 100% terrestrial.

This one, however, has me curious.  According to a report in The Drive, this incident has two things that made my ears perk up; it was simultaneously sighted, and reported, by several people, including three commercial airline pilots; and according to witnesses, not only was it going ridiculously fast (one of the pilots said it was at least Mach 2), it changed direction several times.

That last bit is the most important.  One of the most common things labeled as a UFO are meteors, but as far as I understand them, they move in a straight line because (1) Newton's First Law is strictly enforced in most jurisdictions, and (2) they're a bitch to steer.  So if the reports are correct that it changed direction, not once but several times, this raises the report to the level of "pretty interesting."

[Image licensed under the Creative Commons Stefan-Wp, UFO-Meersburg, CC BY-SA 3.0]

Quoting Tyler Rogoway and Joseph Trevithick, writers of the above-linked article:

Publicly available audio of conversations between the passenger planes and Shannon Flight Information Region air traffic controllers offer more detail about what happened. At 6:47 AM local time [on November 9], a British Airways 787, using the callsign Speedbird 94, radioed in to ask if there were any military exercises going on in the area, which there were not. 

"There is nothing showing on either primary or secondary [radar]," Shannon controllers told Speedbird 94. “O.K. It was moving so fast,” the British Airways pilot responded. 

She further explained that the object had appeared as a "very bright light" and had flown along the left side of their 787 before it "rapidly veered to the north" and then "disappeared at very high speed." There is no indication of concerns about a possible collision.

The Irish authorities are investigating, but it remains to be seen what there is to investigate, given that all we have is the recording of what the pilots said they saw.

As regular readers know, I've been pretty skeptical of eyewitness accounts.  Not only is the human sensory-integrative system notoriously inaccurate, so is our memory.  But here we have at least three trained pilots -- who had seen phenomena like meteors many times, and knew what they looked like -- reporting the same strange, maneuverable object simultaneously.

Astronomer Michio Kaku famously said -- and got himself in trouble with the scientific establishment for saying it -- "Ninety-nine percent of all UFO sightings can be explained as hoaxes or purely natural, and in many cases terrestrial, phenomena.  But that still leaves one percent that haven't been explained.  And I think those are worth a serious investigation."

Which I have to agree with.  And unless there's more to this story that we're being told (for example, Irish authorities denied conducting military exercises in the area where the sightings occurred, but it's entirely possible they could be hiding the truth for some reason), this falls squarely in Kaku's investigation-worthy one percent.  I'm definitely not ready to jump to "it was a visit by intelligent aliens from another world," but I'm at this point eager to hear what the experts think actually did happen in the skies of Ireland six days ago.

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If you are one of those people who thinks that science books are dry and boring, I'll give you a recommendation that will put that misconception to rest within the first few pages: Sam Kean's The Disappearing Spoon: And Other True Tales of Madness, Love, and the History of the World from the Periodic Table of Elements.

Kean undertook to explain, from a human perspective, that most iconic of all images from the realm of chemistry -- the Periodic Table, the organized chart of elements from the simplest (hydrogen, atomic number 1) to largest and most complex (oganesson, atomic number 118).  Kean's sparkling prose shows us the personalities behind the science, including the notoriously cranky Dmitri Mendeleev; tragic, brilliant Henry Moseley, a victim of World War I; and shy, self-effacing Glenn T. Seaborg, one of only two individuals to have an element named after them while they were still alive.

It's a fun read, even if you're not a science geek -- maybe especially if you're not a science geek.  Because it allows you to peer behind the curtain, and see that the scientists are just like the rest of us, with rivalries, jealousies, odd and misplaced loyalty, and all the rest of the faults the human race is subject to.

[If you purchase the book from Amazon using the image/link below, part of the proceeds goes to supporting Skeptophilia!]

Willful ignorance and Irish slavery

Prompted by yesterday's post regarding the tendency of some people to amplify their feelings into facts (and in the process, ignore the actual facts), a loyal reader of Skeptophilia put me on the trail of a fine, if disturbing, example of this phenomenon: the claim that there were Irish slaves, and they had it worse than the African ones did.

I had seen a version of the claim before, posted on Facebook.  This is the one I ran into:

My impression was that it was just one more in the long line of claims intended to make white people feel like they have no reason to address the sordid history of North America with respect to their treatment of minorities and indigenous peoples.  "Hey, y'all," it seems to say, "we had it bad too, you know."

What I didn't realize until today was that there's a far uglier implication here, made plain in some of the websites where you see the above posted; that not only were the Irish oppressed (a point no one with any knowledge of history would argue), but that Irish immigrants to North America were oppressed by the African Americans.  If you look at those websites -- which I would not recommend to anyone who has a weak stomach or slim tolerance for racist garbage -- you find claims that Africans and Mulattos enslaved, raped, tortured, and killed Irish slaves, especially Irish women, all through the 18th and first half of the 19th century.

The claim is thoroughly debunked by history scholar Liam Hogan, who addresses each piece of the claim, uncovering the bogus nature of the supporting evidence.  Some of the "evidence" is outright falsification; for example, one website uses gruesome photos from Andersonville Prison and the Holocaust and claims that they were pictures of Irish slaves; another shows a drawing of 18th century psychopathic murderer Elizabeth Brownrigg flogging a servant, and claims instead that it is a drawing of a poor Irish slave in the early United States being whipped.  In fact, the claim that the Irish were enslaved at all is mixing up indentured servitude with chattel slavery, a distinction that none of the slave owners back then were confused about in the least.

All of this would be another exercise in believe-what-you-want-to-believe if the whole idea hadn't been taken up by the white supremacists and neo-Nazis.  The "Irish slave" trope figures into the whole mythology you see on websites like Stormfront, revolving around the idea that the whites are in constant danger of being attacked and destroyed by people of color.  And as strategies for convincing followers go, it's pretty powerful.  If you can persuade yourself that white privilege is nonexistent, that the whites all along have had it as bad as the minorities, it is only a short step to the attitude that any demands made by minorities that the whites address institutional racism are ill-founded and unfair.

Frighteningly, that's exactly what's happening.  Donald Trump's running mate, Indiana Governor Mike Pence, has gone on record that institutional racism only exists if we talk about it:

Donald Trump and I both believe that there’s been far too much of this talk of institutional bias or racism in law enforcement. We ought to set aside this talk, this talk about institutional racism and institutional bias, the rhetoric of division.

The Trump campaign chair in Ohio, Kathy Miller (who has since resigned), went even further, blaming President Obama for racism, and claiming that it didn't exist before he became president:

If you’re black and you haven’t been successful in the last fifty years, it’s your own fault. You’ve had every opportunity, it was given to you. You’ve had the same schools everybody else went to. You had benefits to go to college that white kids didn’t have. You had all the advantages and didn’t take advantage of it.  It’s not our fault, certainly... Growing up as a kid, there was no racism, believe me.  We were just all kids going to school. 

I don’t think there was any racism until Obama got elected.  We never had problems like this...  Now, with the people with the guns, and shooting up neighborhoods, and not being responsible citizens, that’s a big change, and I think that’s the philosophy that Obama has perpetuated on America.

Well, of course you didn't experience racism, you nitwit.  You're not a minority.  As for the rest of it, this surpasses willful ignorance.  I'm not even sure what you'd call it.  Especially since the interviewer said to Miller that some people would take exception to what she'd said, and she responded, "I don't care.  It's the truth."

So here's a particularly awful example of what I was talking about yesterday; people elevating their own feelings, biases, and prejudices to the level of facts.  Taking the fact that for a white person, talking about racism can be uncomfortable, and using that discomfort as an excuse for believing that racism itself doesn't exist.

Well, I'm sorry, but the world doesn't work that way.  The truth doesn't change because thinking about it makes you feel wonky.  And neither can you substitute your mythology for actual history as a way of whitewashing the role your ancestors (and mine) had in oppressing other cultures.  All that does is perpetuate the very attitudes that created the problem in the first place -- and makes it less likely that our children and our children's children will live in a world where everyone is treated fairly and equitably.