St. Patrick's Purgatory, Lough Derg : its history, traditions, legends, antiquities, topography and scenic surroundings with some account of its more notable pilgrims and a detailed description of the authorised devotions performed at its venerable shrine

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1. Papal order to close the cave of St. Patrick's Purgatory

   near Lough Derg · lake or lakes · Donegal · 1497

   After hearing the Dutch monk's report, Pope Alexander VI ordered the Bishop of the diocese and the Prior of the monastery to close the cave on Saints' Island with earth and stones, so that the 'mistaken faith' of pilgrims would cease. The order was carried out and an authentic document confirming the fact was sent back to the Pope.

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   will suffice to relate what happened to a Canon Regular from that part of Holland in which is the monastery Eymstudense, during the pontificate of Alexander VI. in 1594. This man, with the desire of greater perfection, repaired to Ireland, and having heard great things concerning the Purgatory of St. Patrick, with a lively faith and with the desire of satisfying divine jus¬ tice, asked leave of the Prior of the monastery to descend into the cave. He did go down ; and the trembling Canon every moment expected to see, hear, and perhaps also to sufiPer the horrible things which had been mentioned of the place, but after remaining an entire day and night without experiencing the slightest suffering, he was taken out the following day. He thus proved by experience that the story was all fiction on the part of the custodians of the place, who had spread these reports for the simple purpose of collecting alms from a too-credulous people. Having gone to Rome he informed the Sovereign Pontiff of all the circumstances ; and he, the Pope, ordered the Bishop of the diocese and the Prior of the monastery to have the said cave closed up with earth and stones, in order that the mistaken faith of those resorting thither should cease. This was actually done, and an authentic document confirming the fact was given to the same Supreme Pontiff.”*

   Internet Archive stpatrickspurgat00ocon, Chapter 73

   As the companion tells it

   Lough Derg in Donegal, the lake the road passes near, was once home to a cave on Saints' Island that drew pilgrims seeking the Purgatory of Saint Patrick. In 1497, during the pontificate of Pope Alexander the Sixth, a Canon Regular from the part of Holland where the monastery of Eymstudense stood came to Ireland seeking greater perfection. He had heard great things about the Purgatory, and with lively faith asked the Prior of the monastery for leave to descend into the cave. He went down. For an entire day and night he waited, expecting every moment to see and hear the horrible things told of the place. He suffered nothing. Taken out the following day, he had proved by experience that the story was all fiction, spread by the custodians to collect alms from a too-credulous people. He travelled to Rome and told the Sovereign Pontiff everything. The Pope ordered the Bishop of the diocese and the Prior of the monastery to close the cave with earth and stones, so that, as the record says, “the mistaken faith of those resorting thither should cease.” This was done, and an authentic document confirming the fact was sent back to the same Supreme Pontiff.

2. Rinuccini's failed attempt to restore St. Patrick's Purgatory

   near Station Island · townland · Donegal · 1649

   Papal Nuncio Rinuccini reported in 1649 that Calvinists had levelled everything and filled up the cave at St. Patrick's Purgatory, destroying every vestige of the spot. He had hoped to plant a cross on the island but was unable to fulfil this design.

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   “ The devotions of this deep cave are of great antiquity, though their first origin is uncertain. It is agreed that the saint chose that spot for his holy retreats ; and the visions with which he was there favoured by God were well known and approved of by succeeding generations. At present the fury of the Calvinists has levelled everything with the ground, and filled up the cave; and thus they have destroyed every vestige of the spot, so do they seek to cancel every trace of its memory. It seemed to me that my mission from Rome should embrace this, too, as one of its special objects ; and I would have been, in part, content, could I have planted the cross on that island. Bat I was not blessed with the fulfilment of this design.”!

   In the Spicilegium Ossoriense (Vol. II., pp. 201-208)

   Internet Archive stpatrickspurgat00ocon, Chapter 99

   As the companion tells it

   Close to Station Island, there was once a deep cave whose devotions were of great antiquity. Saint Patrick chose this spot for his holy retreats, and the visions he was favoured with there were well known and approved by succeeding generations. In 1649, the Papal Nuncio Rinuccini reported what had become of it. The Calvinists had levelled everything with the ground and filled up the cave. They had destroyed every vestige of the spot, seeking to cancel every trace of its memory. Rinuccini believed his mission from Rome should embrace this place too as one of its special objects. He would have been, in part, content could he have planted the cross on that island. But he was not blessed with the fulfilment of this design.

3. Station Island inscription identified as prayer for Bishop MacNisse

   near Station Island · townland · Donegal · 514

   Dr. Graves identified the inscription on Station Island as a prayer for MacNisse, a famous contemporary of St. Patrick and Bishop of Connor, who was known as a great traveller and pilgrim. MacNisse, also called Caeman Breac, died in the year 514, though the inscription itself is likely of later date.

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   “ This was the name of a very famous man, a contemporary of St. Patrick and Bishop of Connor ; and it is a matronymic, for he was called after his mother, CNESS. That would account for the termination -ZE in the Latinized form of the name. You will find the whole history of this eminent saint and bishop in Dr. Reeves’ Ecclesiastical Antiquities of Dovni, Connor, and Dromore (pp. 237-9) ; and take note especially of the fact that he was a great traveller — in fact a pilgrim — in con¬ sequence of the sin which he had committed. Having visited both Rome and Jerusalem, he might thus have acquired the reputation of being eminently sapiens. He died in the year 514. I do not suppose that the inscription is so old as that, but I regard it as being very ancient. As you say in your letter, it must be very ancient, or comparatively modern. If it was of the eighth, ninth, tenth, or eleventh century, we should almost certainly have the rounded forms of the letters E, M, N, T, U ; and the 0, instead of being large, would be rather smaller than the other capitals. The M” (the extremities of the vertical lines of this letter are connected by two lines drawn trans¬ versely) “ seems to be an ornamental initial.

   “This MACNISSE had another name. He was called CAEMAN BREAC, the Latinized form of which is CAEVA-

   Internet Archive stpatrickspurgat00ocon, Chapter 50

   As the companion tells it

   Somewhere close to Station Island there is an inscription that Dr. Graves identified as a prayer for MacNisse. MacNisse was a very famous man, a contemporary of St. Patrick and Bishop of Connor. His name is a matronymic, for he was called after his mother, Cness, which accounts for the termination in the Latinized form of the name. He was a great traveller, in fact a pilgrim, in consequence of a sin which he had committed. Having visited both Rome and Jerusalem, he might thus have acquired the reputation of being eminently sapiens. He died in the year 514. Dr. Graves did not suppose the inscription was so old as that, but regarded it as very ancient. If it was of the 8th, 9th, 10th, or 11th century, they would almost certainly have the rounded forms of the letters E, M, N, T, U, and the O would be rather smaller than the other capitals. The M, with the extremities of its vertical lines connected by two lines drawn transversely, seems to be an ornamental initial. This MacNisse had another name. He was called Caeman Breac.

4. St. Dabheoc predicts St. Columba's birth from Lough Derg

   near Lough Derg · lake or lakes · Donegal

   While keeping vigil at Lough Derg with his clerics, St. Dabheoc saw a wonderful brightness on the northern horizon. He interpreted it as a sign of the future holiness of St. Columba, predicting his birth many years before it occurred.

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   St. Dabheog was the son of Brecan, or Bracan, who ruled over a territory in Wales, formerly denominated Brechonia, or Brechinia. The parents of Bracan were his father Bracha, or Bracmeoc, an Irish-born prince, and Marcella, a noble British lady.” It must have been the Cambrian St. Dabheog who predicted the birth of St. Columba, born 7th December 521. Father O’Hanlon narrates the prediction in his work already referred to, thus : — When St. Dabeog had here ” (probably at Lough Derg) ‘‘ protracted his vigils to a late hour one night, in company with his clerics, a wonderful brightness appeared towards the northern part of the horizon. The clerics asked their master Avhat it portended. ‘ In that direction, whence you have seen the brilliant illumination,’ said

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   Internet Archive stpatrickspurgat00ocon, Chapter 29

   As the companion tells it

   Lough Derg in Donegal. St. Dabheog was the son of Brecan, who ruled a territory in Wales once called Brechonia. Brecan's father was Bracha, an Irish-born prince, and his mother was Marcella, a noble British lady. It was this Dabheog who predicted the birth of St. Columba, who was born on the 7th of December 521. Father O'Hanlon tells it this way. Dabheog had protracted his vigils to a late hour one night, in company with his clerics, when a wonderful brightness appeared towards the northern part of the horizon. The clerics asked their master what it portended. He answered them, "In that direction, whence you have seen the brilliant illumination," and so foretold the holiness of Columba, years before the child was born.

5. St. Patrick's journey through Tyrhugh to Lough Derg

   near Lough Derg · lake or lakes · Donegal

   After leaving Ballyshannon, St. Patrick travelled through Tyrhugh, where Lough Derg is situated, on his way northwards. It is thought he visited Teach-Dabheoc on Lough Derg for self-mortification and penance.

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   St. Patrick’s sojourn in this locality is thus described in the Vita Tripartita, Part IL, where it is said : — ‘‘St. Patrick went to Es-Duaidh. He desired to establish himself there, where Disert-Patrick is and Lec-Patrick. Cairbre opposed him, and sent two of his people, whose names were Carbacc and Ouangus, to seize his hands. ‘Not good is what you do,’ said Patrick; ‘if I were per¬ mitted to found a place here, the second to Rome of Latium, with its Tiber running through it, would be my establishment with its Es-Ruaidh through it; and your descendants would be comarbs in it’ ” After leaving Ballyshannon, St. Patrick proceeded through Tyrhugh, in which Lough Derg lies, on his way northwards. The journey is thus mentioned in the Tripartite Life of the Saint : —

   “After Patrick had blessed the Cinel-Conaill, and had left a blessing on their forts and rivers and churches, he went into the country of Eoghan, the son of Niall, across Bernas of Tir-Aedha into Magh-Ita.” On this journey it is not unlikely that he visited Teach-Dabheoc on Lough Derg. And, as his visits to that retreat were chiefly for the purpose of self-mortification and penance, we need not wonder if, through a sense of humility, he made no allu-

   Internet Archive stpatrickspurgat00ocon, Chapter 26

   As the companion tells it

   Lough Derg lies in the district of Tyrhugh. After Saint Patrick left Ballyshannon he travelled through this country on his way northwards. But before that, at Es-Duaidh, Patrick had desired to establish himself, where Disert-Patrick is and Lec-Patrick. Cairbre opposed him, and sent two of his people, whose names were Carbacc and Ouangus, to seize his hands. Patrick said to them, "Not good is what you do. If I were permitted to found a place here, the second to Rome of Latium, with its Tiber running through it, would be my establishment with its Es-Ruaidh through it, and your descendants would be comarbs in it." The Tripartite Life of the Saint tells how, after Patrick had blessed the Cinel-Conaill and left a blessing on their forts and rivers and churches, he went into the country of Eoghan, the son of Niall, across Bernas of Tir-Aedha into Magh-Ita. On this journey it is thought that he visited Teach-Dabheoc on the lake. His visits to that retreat were chiefly for the purpose of self-mortification and penance, and through a sense of humility he made no allusion to them.

6. Supernatural signs at the Standing Stone after cross destruction

   Drumawark · townland · Donegal

   On the night the termon-cross was vandalized, persons half a mile south of Drumawark observed a light at the Standing Stone and heard distinct strokes of a sledge-hammer. Local people exonerated the farm tenant but suspicion pointed to the perpetrators.

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   * On the night of this vandal outrage, certain persons, half a mile to the south of Drumawark, observed a light at “The Standing Stone,” and the strokes of the sledge-hammer were distinctly heard by several. Those in the locality entirely exonerate from all complicity in the act the tenant of the farm on which the monument stood, but suspicion founded on circumstantial grounds points to the perpetrators of the dastardly deed.

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   Internet Archive stpatrickspurgat00ocon, Chapter 40

   As the companion tells it

   Somewhere around here, the night the termon-cross was broken, people half a mile south of Drumawark saw a light at the Standing Stone. Several heard distinct strokes of a sledge-hammer. Locals cleared the farm tenant of any part in it. But suspicion, built on circumstance, pointed to those who carried out the act.

7. Inscribed OR MECI stone on Station Island

   near Station Island · townland · Donegal · 1878–1887

   Mr. Wakeman revisited Station Island in 1878 to make rubbings of an ancient inscribed stone set in the church wall. He later noted with dismay that workmen had covered the faint lettering with wash during church construction, obscuring the historic inscription.

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   Mr. Wakeman, in a letter dated August 26th, 1887, makes the follow¬ ing apposite observations on this valuable inscribed stone : — When last I saw the OR MECI stone on Station Island, I was much pained to perceive that in dashing the wall of the Church, in which it is set, the workmen in a great measure covered the very faint lettering with their wash. To remove this substance would require a very delicate opera¬ tion, and I fear, that do what one might, some portions of the surface of the stone would suffer. My attempts to take paper rubbings failed almost entirely, but fortunately I retain the best of the rubbings which I made while yet the stone had not been interfered with. I do not

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   Internet Archive stpatrickspurgat00ocon, Chapter 51

   As the companion tells it

   Somewhere close to Station Island, there is an ancient inscribed stone set in the wall of a church. It bears the letters OR MECI. Mr. Wakeman visited in 1878 to make paper rubbings of the faint lettering. When he last saw the stone, he was much pained. Workmen dashing the church wall had covered the lettering with their wash. Removing the substance would require a delicate operation, and he feared the stone's surface would suffer. His fresh attempts at rubbings failed almost entirely. In a letter dated August 26th, 1887, he wrote that fortunately he retained the best of the rubbings he had made before the stone was interfered with.

8. Abbot Patrick of Lough Derg and Armagh

   near Lough Derg · lake or lakes · Donegal · 800–850

   In the ninth century, an ecclesiastic named Abbot Patrick was superior of the religious establishment at Lough Derg before becoming abbot of the principal house of his order at Armagh. His feast is celebrated on the 24th of August, and he was thought by some to be the founder of the Purgatory.

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   In the ninth century, there was an ecclesiastic, named the Abbot Patrick, connected with Lough Derg. It appears he was superior for some time of the religious establishment there, and afterwards became abbot of the principal house of his order at Armagh. His feast is celebrated on the 24th of August, and his name is entered in the Martyrology of Tcdlagh as “Patritius hostiarius et Abbas Armacanus.” He is said to have written a life of our national Apostle ; and was considered by some, though erroneously as we have shown some reason to believe, to have been the founder f of the “Purgatory,”

   * The Right Rev. Dr. Reeves, in his “ Ecclesiastical Antiquities of Down and Connor,” refers to the story regarding the hand of MacNisse, and states, on the authority of the Septima Vita, that it was buried in a place called after it Carn-lamha, i.e. tumulus Manus. May it not have been that the inscribed stone entitled Manus Goimani at Lough Derg was really the receptacle (as the hollow space in its centre, resembling a font or stoup for holy water, would suit the purpose,) of the hand thus miraculously severed at the instance of St. Patrick in punishment of the grievous lapse of MacNisse ?

   Internet Archive stpatrickspurgat00ocon, Chapter 52

   As the companion tells it

   Lough Derg in Donegal. In the ninth century, there was an ecclesiastic named Abbot Patrick, connected with this lake. He was superior for some time of the religious establishment there, and afterwards became abbot of the principal house of his order at Armagh. His feast is celebrated on the 24th of August, and his name is entered in the Martyrology of Tallaght as "Patritius hostiarius et Abbas Armacanus." He is said to have written a life of our national Apostle, and was considered by some, though erroneously, to have been the founder of the Purgatory. The Right Reverend Dr. Reeves, in his Ecclesiastical Antiquities of Down and Connor, refers to a story regarding the hand of MacNisse. He states, on the authority of the Septima Vita, that it was buried in a place called Carn-lamha, meaning tumulus Manus. The inscribed stone called Manus Goimani at Lough Derg, with its hollow space resembling a font or stoup for holy water, may have been the receptacle of the hand thus miraculously severed at the instance of St. Patrick in punishment of the grievous lapse of MacNisse.

9. Ancient stone cross fragment on Station Island

   near Station Island · townland · Donegal · 500–700

   A fragment of an ancient stone cross survives on Station Island, dated by Mr. Wakeman to the sixth or seventh century based on its style of art. Only the head and arms remain; the shaft was broken off and may have been reused as a building lintel during the 1864 presbytery rebuilding.

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   On Station Island may be seen the fragment of an ancient stone cross,^ a representation of which is included in the illustration of St. Patrick’s Cross given in this work. Mr. Wakeman, to whom is due the credit of being the first who bestowed more than a passing look at this important object, states that it is much older than St. Patrick’s Cross, and, judging from the style of art displayed on it, it must date as far back as the sixth or seventh century. This fragment belonged, in all likelihood, to St. Dabheoc’s Cross, and was primarily erected on Saints’ Island, probably at his grave. Only the head and arms of the cross now remain to us ; the shaft, which must have .measured about five feet, having been broken off close by the arms. The shaft is now nowhere to be sefen ; and we have been informed by the Prior, Very Rev. James Canon M‘Kenna, P.P., Brookeborough, a clergyman long and intimately connected with Lough Derg, that whilst

   * The measurements of this mutilated cross are — head, 1 foot ; arms, 1 foot 9 inches ; width of stone, 6 inches ; depth, 4 inches. At each of the four points of intersection there is a hollow cutting like the concave arc of a circle, which is but rarely found on old crosses, and only on those of the earliest date. The circle, instead of entwining the arms, as in the case of modern Celtic crosses, is raised in relief on the disc or space between the arms. In the absence of this clasping circle, it presents, together with the hollow cutting at each of the angles, a striking resemblance to the old cross of Kilbroney, near Rostrevor.

   Internet Archive stpatrickspurgat00ocon, Chapter 34

   As the companion tells it

   Somewhere close to Station Island, there is a fragment of an ancient stone cross. Mr. Wakeman was the first to give it more than a passing look, and he placed it much older than St. Patrick's Cross. Judging from the style of art on it, he said it must date as far back as the 6th or 7th century. The fragment belonged, in all likelihood, to St. Dabheoc's Cross, and was first erected on Saints' Island, probably at his grave. Only the head and arms remain now. The shaft, which must have measured about 5 feet, was broken off close by the arms. The shaft is nowhere to be seen. The Prior, Very Rev. James Canon McKenna, P.P., Brookeborough, a clergyman long and intimately connected with Lough Derg, informed the writer that whilst the presbytery was being rebuilt in 1864, the shaft may have been taken and reused as a building lintel. The measurements of the surviving fragment are these: the head is 1 foot, the arms 1 foot 9 inches, the width of the stone 6 inches, the depth 4 inches. At each of the 4 points of intersection there is a hollow cutting like the concave arc of a circle, rarely found on old crosses and only on those of the earliest date. The circle, instead of entwining the arms as on modern Celtic crosses, is raised in relief on the disc between the arms. In the absence of this clasping circle, the cross bears a striking resemblance to the old cross of Kilbroney, near Rostrevor.

10. Bishop Murphy's 1802 pilgrimage regulations from Tydavnet

    near Tedavnet · population centre · Monaghan · 1802

    Dr. James Murphy, Coadjutor Bishop of Clogher from 1778, issued a list of regulations for the Lough Derg pilgrimage to the prior Father Bellew and assistant Rev. Peter M'Ginn, dated from Tydavnet, May 26th, 1802. The regulations prohibited confessors from admitting pilgrims who had not completed their Easter duty.

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    In May, 1778, Dr. James Murphy was appointed Coadjutor Bishop of Clogher, and on the death of Bishop Hugh O’Reilly (November 3rd, 1801), he succeeded to the mitre of Clogher per Goadjutorium. One of his first cares was to look after the administration of the pilgrimage of Lough Derg ; and with that object he addressed a list of regulations to the prior, Father Bellew, and his princi¬ pal assistant, the Rev. Peter M‘Ginn. The document is headed: — “ A few of the many regulations necessary for the orderly administration of the Station of Lough Derg,” and bears date, “ Tydavnet, May 26th, 1802.” This docu¬ ment sets out with a regulation which for many years was strictly enforced and adhered to, but which is now obsolete ; and it is as follows : —

    “ I hereby prohibit, under pain of suspension ipso facto, any confessor, already approved, or who may be approved of this season for Lough Derg, not excepting even the Prior himself, to receive the confession, give the absolution, or admit to the indulgence of the Station of Lough Derg, any pilgrim or penitent who has not complied with his Easter duty this year in his own parish, or who cannot produce a certificate signed by his own parish priest, or ordinary confessor, per¬ mitting him to be admitted to the benefit of said indulgence, -though he has not complied with said Easter duty.

    Internet Archive stpatrickspurgat00ocon, Chapter 120

    As the companion tells it

    As the road takes you through Tedavnet, you are passing a place where a bishop's pen once reached out toward Lough Derg. In May 1778, Dr. James Murphy was appointed Coadjutor Bishop of Clogher, and on the death of Bishop Hugh O'Reilly, he succeeded to the mitre of Clogher. One of his first cares was to look after the administration of the Lough Derg pilgrimage. He addressed a list of regulations to the prior, Father Bellew, and his principal assistant, the Reverend Peter M'Ginn. The document is headed, "A few of the many regulations necessary for the orderly administration of the Station of Lough Derg," and it bears the date, Tydavnet, May 26th, 1802. It sets out with a regulation that for many years was strictly enforced and adhered to, though it is now obsolete. The bishop wrote, "I hereby prohibit, under pain of suspension ipso facto, any confessor, already approved, or who may be approved of this season for Lough Derg, not excepting even the Prior himself, to receive the confession, give the absolution, or admit to the indulgence of the Station of Lough Derg, any pilgrim or penitent who has not complied with his Easter duty this year in his own parish, or who cannot produce a certificate signed by his own parish priest, or ordinary confessor, permitting him to be admitted to the benefit of said indulgence, though he has not complied with said Easter duty."

11. Messenger from Donegal warns monks

    Donegal · town · Donegal · 1632

    A local tradition holds that the day before government orders were carried out at Lough Derg, a messenger arrived from Donegal to warn the Augustinian monks of their impending fate, having overheard military plans there.

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    A vivid tradition still survives, gleaned from some of the old residents at Lough Derg, and which they in turn received from their predecessors, in which the expulsion of the Augustinian monks is thus circumstantially told. The very day before the Government orders were carried out at Lough Derg, a messenger came from Donegal to forewarn the monks of their impending fate. He com¬ municated to them what he overheard among the military at Donegal, and besought them to escape in time, and thus save themselves from their enemies. The monks^

    Internet Archive stpatrickspurgat00ocon, Chapter 89

    As the companion tells it

    Up ahead is Donegal town. A vivid local tradition says that in 1632, the day before government orders were carried out at Lough Derg, a messenger came from here to warn the Augustinian monks of their fate. He had overheard military plans at Donegal and urged the monks to escape in time and save themselves from their enemies.

12. Pilgrimage ritual at the cave of St. Patrick's Purgatory

    near Lough Derg · lake or lakes · Donegal · 1153

    Before entering the cave, the pilgrim Owen prepared himself with a fifteen days' fast and prayer. Mass was said, communion administered, and a procession of monks clothed in white conducted the pilgrim to the mouth of the cave, singing the litany.

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    accounts of the Christian Knights, of their exploits in the Crusades, together with the passion for romance, kept alive by the Trouveres and Troubadours, pervade the literature of the period and obscure passing events under the colouring of fiction. Hence, we may regard the different accounts of the Knight’s Vision, and of the poems founded thereon by Dante, Ariosto, and Calderon, as containing much that is largely imaginary and poetic. According to Mathew of Paris, Owen received permission from the King to pass into Ireland in order to see his parents. Whilst here, he finally made up his mind to undertake a pilgrimage to St. Patrick’s Purgatory ; and with that intent fortified himself with the usual permis¬ sion from the bishop of the diocese, and from the prior of the Island, both of whom in vain strove to dissuade him from his purpose. The Knight’s pilgrimage occurred, according to Mathew of Paris, in 1153. He prepared himself by a fifteen days’ fast and prayer before entering the cave. After this Mass was said, the pilgrim received a salutary instruction. Holy Communion was administered, and a procession of monks clothed in white was formed to conduct the pilgrim to the mouth of the cave. In one of the metrical versions of Owen’s pilgrimage, it is thus related : —

    *■ Every priest and every man Went with hym yn processoun ;

    Internet Archive stpatrickspurgat00ocon, Chapter 59

    As the companion tells it

    The road takes you near Lough Derg in Donegal. In 1153, a knight named Owen came to this lake on pilgrimage to St. Patrick's Purgatory. The literature of that time was filled with accounts of Christian Knights and their exploits in the Crusades, kept alive by the Trouveres and Troubadours, and much of what was written about Owen's vision may be largely imaginary and poetic. But according to Mathew of Paris, Owen had received permission from the King to pass into Ireland to see his parents. While here, he made up his mind to undertake the pilgrimage. He fortified himself with the usual permission from the bishop of the diocese and from the prior of the Island. Both tried in vain to dissuade him. He prepared himself by a fifteen days' fast and prayer before entering the cave. After this, Mass was said and the pilgrim received a salutary instruction. Holy Communion was administered. A procession of monks clothed in white was formed to conduct the pilgrim to the mouth of the cave, singing the litany. Metrical versions of Owen's pilgrimage were later composed.

13. St. Dabheoc's ruined oratory and tomb on Saints' Island

    near Saints Island · townland · Donegal

    On Saints' Island in Lough Derg, a ruined cell or oratory within the cemetery marks the likely tomb of St. Dabheoc, founder of the island's monastery. Three aged thorn bushes shelter the site, which was partly demolished by government order in 1632.

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    the iif still extant, we may infer the cells of the monks were erected ; and in that part of it enclosed within the cemetery the church founded by St. Dabheoc stood, the ruined cell * or oratory yet visible, though in a very ruinous state, marking in all likelihood the tomb of St. Dabheoc himself. Within this same tomb, may we reasonably infer, sleep the remains of many of the saints and abbots of this island hermitage. Three aged thorn bushes (besides which there are no other trees or shrubs in the cemetery), one on the eastern and two on the west side of the oratory or mortuary chapel, shelter the saints’ remains, as if with providential care, and tend to point out the place where they await the final resur¬ rection.

    It appears strange, indeed, that this interesting object escaped the notice of the Ordnance Survey Party, and even of Dr. O’Donovan f himself, who visited the island in 1835. Had he devoted more of his time and attention to this locality, much that is now hopelessly lost, or left to conjecture, might have been brought to light.

    Internet Archive stpatrickspurgat00ocon, Chapter 25

    As the companion tells it

    Somewhere close to Saints Island, on the ground of the old cemetery, a ruined cell or oratory still stands, though in a very ruinous state. It marks in all likelihood the tomb of St. Dabheoc himself, who founded the church that once stood within this part of the cemetery. Within the same tomb, the remains of many of the saints and abbots of this island hermitage may reasonably be thought to sleep. Three aged thorn bushes shelter the saints' remains, one on the eastern side and two on the west side of the oratory, as if with providential care. There are no other trees or shrubs in the cemetery. These bushes tend to point out the place where they await the final resurrection. The site was partly demolished by government order in 1632. It appears strange that this interesting object escaped the notice of the Ordnance Survey Party, and even of Dr. O'Donovan himself, who visited the island in 1835. Had he devoted more of his time and attention to this locality, much that is now hopelessly lost might have been brought to light.

14. Archbishop Cromer appeals to Rome for Lough Derg reopening

    near Lough Derg · lake or lakes · Donegal · 1522

    After the Papal edict closing Lough Derg was enforced, Archbishop George Cromer of Armagh made a strong appeal to Rome in favour of reopening the pilgrimage. The ruling Pontiff reportedly recalled the Bull of Alexander VI and issued another granting indulgences to pilgrims.

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    OON after the Papal edict had been put in force at Lough Derg, the people again commenced to revisit it. It is even stated that George Cromer, Archbishop of Armagh, who succeeded to the Metropolitan Chair in 22, made a strong appeal to Rome in favour its reopening, and that acting on his solici¬ tation, the ruling Pontiff recalled the Bull of Alexander VI., and issued another, granting indulgences to the pilgrims, and certain privileges to the community in charge of the pilgrimage. Messingham in his Florilegium states, that on the nature of its devotions being explained to the Holy See, indulgences were attached to this pilgrimage before the close of the sixteenth century.

    So soon after the closing of the cave as 1504, we find its Prior referred to in the following entry in the Annals of the Four Masters : —

    Internet Archive stpatrickspurgat00ocon, Chapter 78

    As the companion tells it

    Near this road lies Lough Derg. After the Papal edict closing the pilgrimage was put in force, people began to revisit the place. George Cromer, Archbishop of Armagh, who succeeded to the Metropolitan Chair in 1522, made a strong appeal to Rome in favour of reopening it. Acting on his solicitation, the ruling Pontiff recalled the Bull of Alexander VI and issued another, granting indulgences to the pilgrims and certain privileges to the community in charge of the pilgrimage. Messingham, in his Florilegium, states that on the nature of its devotions being explained to the Holy See, indulgences were attached to this pilgrimage before the close of the sixteenth century. As early as 1504, the Prior of the cave is referred to in the Annals of the Four Masters.

15. Closure of the Purgatorial Cave on Station Island

    near Station Island · townland · Donegal · 1780

    The ancient purgatorial cave on Station Island, described by Richardson as a stone and clay structure 22 feet long, was closed around 1780 by the prior due to insufficient capacity for the number of pilgrims.

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    The purgatorial cave down to the year 1780 was, accord¬ ing to Richardson, “10 feet distant from the church; it was 22 feet long, 2 feet 1 inch wide, and 3 feet high. It hath a bending within six feet of the far end, where there is a very small window, or spike-hole, to let in some light and air to the pilgrims that are shut up in it. There is little or none of it under ground, and it seems never to have been sunk deeper than the rock. It is built of stone and clay, huddled together, covered with broad stones, and all overlaid with earth.” This cave was closed up about the year 1780 f by the prior, who considered it insufficient for the number of persons who sought admission to it. A new church, 72 feet long by 24 wide, called St. Patrick’s Church, or “ Prison Chapel,” so called from the fact that it was intended to supersede and serve the purpose of the ancient purgatorial cave, was built about that time.

    In 1776 this church was re-roofed and slated by the then prior, Father Murray. With the exception of the following additions and repairs, it is still substantially the same church as that erected in 1780. The Rev. Patrick Moyna added an aisle to it in 1835. In 1860 Rev. John

    Internet Archive stpatrickspurgat00ocon, Chapter 115

    As the companion tells it

    Close to Station Island, somewhere around here, there was once a purgatorial cave, described by Richardson as standing 10 feet from the church. It was 22 feet long, 2 feet 1 inch wide, and 3 feet high. It had a bend within 6 feet of the far end, where a very small window, or spike-hole, let in some light and air to the pilgrims shut up inside. Little or none of it was underground, and it seems never to have been sunk deeper than the rock. It was built of stone and clay, huddled together, covered with broad stones, and all overlaid with earth. This cave was closed up about the year 1780 by the prior, who considered it insufficient for the number of persons who sought admission to it. A new church, 72 feet long by 24 wide, called St. Patrick's Church, or the Prison Chapel, was built about that time. It took its name from the fact that it was intended to supersede and serve the purpose of the ancient purgatorial cave. In 1776 this church was re-roofed and slated by the then prior, Father Murray. The Reverend Patrick Moyna added an aisle to it in 1835.

16. Inscribed stones on Station Island linked to St. MacNisse

    near Station Island · townland · Donegal

    A corbel-shaped font bearing a second inscription lies on Station Island at Lough Derg. Dr. O'Donovan saw it during his visit but could not decipher it, conjecturing it referred to one of the Coarbs of Termon-Daveoc.

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    The inference which I would be inclined to draw from our inscription is that St. MacNisse, in expiation of his sins, went on a pilgrimage to St. Patrick’s Purgatory on Lough Derg, and that the inscribed stone already referred to was erected in the oratory in which he performed bis penitential works; or, that a memorial church, of which this was the titulus, was soon after erected there. The admitted antiquity of the inscription which belongs to the sixth, or at latest seventh century, confirms this view. The opinion is greatly strengthened by the second inscription, or legend, which appears on a corbel-shaped font now lying on Station Island. The legend runs: —

    In the second line of this inscription a small v is inserted after the first I, which shows, as I believe, that the engraver had forgotten it till after the remainder of the inscription had been made out, and then inserted it in its present crushed-up shape. This second inscription Dr. O’Donovan saw on the occasion of his visit to Lough Derg ; and, while he regarded it as comparatively modern, he could not understand it, his conjecture being that it referred to one of the Coarbs of Termon-Daveoc.

    Internet Archive stpatrickspurgat00ocon, Chapter 52

    As the companion tells it

    Somewhere around here on Station Island in Lough Derg, inscribed stones carry a story that reaches back to the earliest centuries of Irish Christianity. One inscription is believed to record that St. MacNisse went on pilgrimage to St. Patrick's Purgatory in expiation of his sins. The stone may have been erected in the oratory where he performed his penitential works, or it may have served as the titulus of a memorial church built there soon after. The antiquity of the inscription supports this view. It belongs to the sixth, or at the latest, the seventh century. A second inscription appears on a corbel-shaped font now lying on the island. In its second line, a small v was inserted after the first I, as though the engraver had forgotten it until the rest of the inscription was complete, and then squeezed it into place. Dr. O'Donovan saw this second inscription when he visited Lough Derg. He considered it comparatively modern, but he could not decipher it. His conjecture was that it referred to one of the Coarbs of Termon-Daveoc.

17. Lough Derg pilgrimage station vigil and duration

    near Lough Derg · lake or lakes · Donegal

    The Lough Derg station, formerly lasting nine or six days, was reduced to three days, though some pilgrims still remained longer. Since the erection of St. Patrick's Church, confinement in the 'prison chapel' lasted twenty-four hours, from 6 p.m. to 6 p.m., during which a strict vigil was kept.

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    Station, which formerly occupied nine, or at least six days, was now reduced to three days ; though cases are even yet not unfrequent where pilgrims remain on the island for six, or even nine days, repeating meanwhile the Station” for different intentions. Besides, since the erection of St. Patrick’s Church, confinement in this, the prison” chapel, is not so rigidly enforced as was the incarceration in the ‘‘Cave” previously existing ; although its duration still extends to twenty-four hours, i.e. from 6 p.m. of the first day to 6 p.m. of the next day, during which a strict vigil is to be kept.

    Hewson says that in his time (1701), “There were many priests on the island, and each day they have a sermon preached in Irish about one o’clock.” Bichardson (1727) says there were twenty-four priests engaged there every station season. But this may be an exaggeration. Skelton says that in 1770 there were about 4,000 pilgrims annually frequenting this sanctuary ; and he states that the pilgrims had then sufficient shelter and accommodation on the island. Immediately before the boat accident of 1795 the arrivals each season must have reached the high figure of between ten and fifteen thousand. That catas¬ trophe, however, with other circumstances to be noticed hereafter, caused the influx of the pilgrims at the close of the century to become considerably reduced. Yet through all its vicissitudes the Holy Island still continued to be regarded with love and veneration by those of the Irish race, who, like our national poet, Moore, desired to visit

    Internet Archive stpatrickspurgat00ocon, Chapter 118

    As the companion tells it

    Lough Derg lies near the road here. The pilgrimage station on this lake once lasted nine days, or at least six. In time it was reduced to three days. Even now, some pilgrims still remain six or nine days, repeating the Station for different intentions. Since St. Patrick's Church was built, confinement takes place in what is called the prison chapel. It is not as rigid as the incarceration in the Cave that came before. Still, the confinement lasts twenty-four hours, from 6 p.m. of the first day to 6 p.m. of the next, and a strict vigil is kept throughout. In 1701 Hewson wrote that there were many priests on the island, and each day a sermon was preached in Irish about one o'clock. Richardson in 1727 said there were twenty-four priests engaged there every station season, though this may be an exaggeration. Skelton says that in 1770 there were about 4,000 pilgrims each year, and they had sufficient shelter and accommodation on the island. Just before the boat accident of 1795, arrivals each season reached between ten and fifteen thousand. That catastrophe, with other circumstances, caused the influx to become considerably reduced at the close of the century. Yet through all its changes the Holy Island was still regarded with love and veneration by those of the Irish race.

18. Pilgrim renunciation ceremony at St. Brigid's Cross

    near Station Island · townland · Donegal

    Pilgrims at Lough Derg perform a solemn ceremony at St. Brigid's Cross on Station Island. After prayers on bended knees, they arise with outstretched arms facing the lake and thrice repeat, 'I renounce the devil, the world, and the flesh.'

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    not of an earlier period. At this cross the pilgrims go through a very solemn and impressive ceremony. After repeatiug certain prayers on bended knees before it, they arise, and with outstretched arms in front of it, and with face towards the lake, they thrice repeat, “I renounce the devil, the world, and the flesh.”

    One of the seven oratories, or beds on the island is also dedicated to the Veiled Nun of Kildare, and is called ^‘St. Brigid’s Bed.”

    Internet Archive stpatrickspurgat00ocon, Chapter 45

    As the companion tells it

    Somewhere around here on Station Island, pilgrims perform a solemn ceremony at St. Brigid's Cross. They kneel and pray before it, then rise with outstretched arms and face toward the lake, and three times say the words: "I renounce the devil, the world, and the flesh." One of the seven oratories on the island is also dedicated to her, the Veiled Nun of Kildare, and is called St. Brigid's Bed.

19. St. Bridget's Cross renunciation ritual

    near Lough Derg · lake or lakes · Donegal

    At St. Bridget's Cross on the island, pilgrims recite three Paters, three Aves, and a Creed, then stand with back to the Cross and outstretched arms to thrice renounce the Devil, the World, and the Flesh.

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    Then, standing with his back to the Cross and outstretched arms, he thrice renounces the Devil, the World, and the Flesh.

    He then makes seven circuits of St. Patrick’s Church, rej)eating in each circuit one decade of the Rosary and adding a Creed to the last decade.

    Internet Archive stpatrickspurgat00ocon, Chapter 136

    As the companion tells it

    Lough Derg in Donegal lies near the road. At St. Bridget's Cross on its island, pilgrims recite three Paters, three Aves, and a Creed, then stand with back to the Cross and outstretched arms, thrice renouncing the Devil, the World, and the Flesh. They make seven circuits of St. Patrick's Church, one decade of the Rosary in each, a Creed added to the last.

20. St. Kevin's cave at Glendalough

    Glendalough · electoral division · Wicklow

    Among the objects connected with St. Kevin in County Wicklow, his cave at Glendalough is traditionally venerated. The author draws a parallel between this and the veneration of St. Dabheoc's seat and cave at Lough Derg, noting that in the early period veneration was paid to a saint's cell, cross, bed of penance, and cave.

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    At the period to which this “seat” is attributed the habitations of the Irish were very rude. Cave-like and beehive-shaped constructions (traces of which are still to be seen along the western coast of Ireland) were used as places of abode by the anchorets of the period. The shape of the “ seat/’ and its antique mode of construction are the best evidences of its antiquity, and of its having been used by St. Dabheoc for the two-fold purpose of a seat, or retired place of meditation, and of a cave in which to do penance. At this early period not only was veneration paid to the saint’s cell, but also to his cross, his bed of penance, and his cave. Thus we learn that amongst the objects connected with St. Kevin in the County of Wicklow, his cave at Glendalough is yet traditionally venerated. On this mountain top at Lough Derg the holy Dabheoc detached himself from earthly considerations, and drevv nearer to his Creator by the exercise of works of penance and mortification, which were hidden indeed from the eyes of his fellow-men, but recorded in the Register of God.

    We need not wonder that the saints so loved to fix their haunts among mountains, seeing that they are such fitting types of power and sublimity. Of old Noah’s Ar k rested on a mountain summit. The Psalmist wept for Jonathan slain on his own mountains, and he sighed incessantly for “ the everlasting hills.” Our Divine Saviour also loved to retire to mountain regions, and Horeb, Thabor, Sion, and Calvary witnessed some of the most memorable and sacred events in His life. Mountains look down unchanged upon the changes occurring in everything around. They tend to elevate the soul above the passing scene of this world, and ever beckon upwards to the Eternal Hills — the true home of the pilgrim.

    Internet Archive stpatrickspurgat00ocon, Chapter 33

    As the companion tells it

    Glendalough, in County Wicklow, is a place the road passes through, and among the objects connected with St. Kevin here, his cave is traditionally venerated. At the early period to which these traditions belong, the habitations of the Irish were very rude. Cave-like and beehive-shaped constructions, traces of which are still seen along the western coast of Ireland, were used as places of abode by the anchorets of the period. Not only was veneration paid to a saint's cell, but also to his cross, his bed of penance, and his cave. The author draws a parallel with St. Dabheoc at Lough Derg, whose seat and cave served a two-fold purpose: a retired place of meditation, and a cave in which to do penance. On the mountain top at Lough Derg, the holy Dabheoc detached himself from earthly considerations and drew nearer to his Creator by works of penance and mortification, hidden from the eyes of his fellow-men but recorded, as the text says, "in the Register of God." The saints loved to fix their haunts among mountains, seeing that they are fitting types of power and sublimity. Of old, Noah's Ark rested on a mountain summit. The Psalmist wept for Jonathan slain on his own mountains, and sighed incessantly for "the everlasting hills." Our Divine Saviour also loved to retire to mountain regions, and Horeb, Thabor, Sion, and Calvary witnessed some of the most memorable and sacred events in His life. Mountains look down unchanged upon the changes occurring in everything around. They tend to elevate the soul above the passing scene of this world, and ever beckon upwards to the Eternal Hills, the true home of the pilgrim.

21. 1,100 pilgrims in Prison Chapel, Lough Derg, 1824

    near Station Island · townland · Donegal · 1824

    Edward Nicholson of Beechill, Derry, reported that on his first visit to Lough Derg in 1824, there were 1,100 pilgrims on the same night in Prison Chapel. From various accounts, the total number of pilgrims that year must have exceeded 15,000.

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    exceeded the average of recent years. From the year 1800 down to 1824 the average yearly number was about 10,000. The late Mr. Edward Nicholson of Beechhill, Derry, assured me that on the occasion of his first visit in 1824 there were 1,100 pilgrims on the same night in Prison’’ Chapel. From various accounts we infer that the number of pilgrims in 1824 must have exceeded 15,000. Mr. Inglis, in the Gazetteer of Ireland tells us that in 1834 the number of arrivals reached a total of 19.000.* In the beginning of the famine years there arrived in a single day the extraordinary number of 1,300 pilgrims, the greatest number of arrivals witnessed at Lough Derg on any day within this century. And we are told that during that year the total number of pilgrims could not have been much under 30,000. In those years from twelve to fifteen priests were daily engaged in hear¬ ing the confession of the pilgrims, and attending to the other Station duties.

    Since 1846 ■[* there has been a gradual decline in the arrivals each year down to 1870. For this falling off in point of numbers various reasons can be assigned ; fore¬ most amongst these being the famine of ’47, the subse¬ quent years of distress, and the consequent depopulation of our country by famine, pestilence and emigration. Another cause for the diminution may be the multiplied facilities for missions and retreats throughout Ireland ; and perhaps to some extent the lessened fervour of the faithful.

    Internet Archive stpatrickspurgat00ocon, Chapter 127

    As the companion tells it

    Somewhere close to Station Island, pilgrims came in numbers hard to picture now. From the year 1800 down to 1824, the average yearly number of pilgrims at Lough Derg was about 10,000. Edward Nicholson of Beechhill, Derry, reported that on his first visit in 1824 there were 1,100 pilgrims on the same night in Prison Chapel. From various accounts, the total number of pilgrims in 1824 must have exceeded 15,000. Mr. Inglis, in the Gazetteer of Ireland, tells us that in 1834 the number of arrivals reached a total of 19,000. In the beginning of the famine years there arrived in a single day the extraordinary number of 1,300 pilgrims, the greatest number of arrivals witnessed at Lough Derg on any day within that century. During that year the total number of pilgrims could not have been much under 30,000. From twelve to fifteen priests were daily engaged in hearing the confessions of the pilgrims and attending to the other Station duties. Since 1846 there has been a gradual decline in the arrivals each year down to 1870. The famine of '47, the subsequent years of distress, and the depopulation of the country by famine, pestilence and emigration all played their part. Another cause may be the multiplied facilities for missions and retreats throughout Ireland, and perhaps some lessened fervour of the faithful.

22. 1704 Act targeting St. Patrick's Purgatory pilgrimages

    near Lough Derg · lake or lakes · Donegal · 1704

    In the second year of Queen Anne's reign, an Act of Parliament was passed prohibiting pilgrimages in general, but especially singling out St. Patrick's Purgatory in County Donegal. The Act deemed such gatherings riots and unlawful assemblies, punishable by fine or whipping, and required magistrates to demolish crosses, pictures, and inscriptions.

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    “And whereas the superstitions of Popery are greatly increased and upheld by the pretended sanctity of places, especially of a place called St. Patrick’s Purgatory, in tho County of Donegal, and of wells, to which pilgrimages are made

    by vast numbers at certain seasons . Be it further

    Internet Archive stpatrickspurgat00ocon, Chapter 109

    As the companion tells it

    Lough Derg, a lake the road passes near. In 1704, the second year of Queen Anne's reign, an Act of Parliament prohibited pilgrimages, singling out St. Patrick's Purgatory in County Donegal. Such gatherings were deemed riots and unlawful assemblies, punishable by fine or whipping. Magistrates were required to demolish crosses, pictures, and inscriptions. The Act spoke of "the pretended sanctity of places."

23. Bed of St. Dabheoc on Station Island

    near Station Island · townland · Donegal

    One of the penitential circles or 'beds' on Station Island is the Bed of St. Dabheoc, marked on a map published in Sir James Ware's Antiquities of Ireland (London, 1672) as 'lectus vel circulus Ahogi'—a corrupt form of Dabheoc. Pilgrims proceed round these beds while reciting prayers.

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    Nor should I forget to add that one of the penitential circles, or “beds” on Station Island, round which the pilgrims proceed while reciting certain prayers, is the Bed of St. Dabheoc. It is marked on a map of the place, published in Sir James Ware’s Antiquities of Ireland (London, 1672), and is there called lectus vel circulus Ahogi, which latter is a corrupt form for Dabogiy or Dabheoc. To the saint’s “cross,” “seat,” “cave,” and “ bed,” special veneration has been always paid, these objects being so intimately connected with the devotions and austerities of the holy hermit.

    Notwithstanding the almost total absence of historical evidence regarding St. Dabheoc,* the saint’s memory has

    Internet Archive stpatrickspurgat00ocon, Chapter 35

    As the companion tells it

    Somewhere around here on Station Island is the Bed of Saint Dabheoc, one of the penitential circles or beds that pilgrims walk round while reciting certain prayers. It appears on a map published in Sir James Ware's Antiquities of Ireland in London in 1672, where it is called, in the words of the source, "lectus vel circulus Ahogi," a corrupt form of Dabheoc. The saint's cross, seat, cave, and bed have always received special veneration, connected with the devotions and austerities of the holy hermit. There is almost total absence of historical evidence regarding Saint Dabheoc, yet the saint's memory has endured.

24. Castle of Sligo defended against O'Donnell, 1516

    Sligo · town · Sligo · 1516

    During the French knight's pilgrimage to Lough Derg in 1516, he learned that the Castle of Sligo was being defended against O'Donnell. The knight promised to send O'Donnell a ship with great guns to aid in the siege.

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    “ Anno 1516. A French knight came upon his pilgrimage to St. Patrick’s Purgatory on Lough Gerg, and on his arrival, and at his departure he visited O’Donnell, from whom he received great honours, gifts, and presents ; and they formed a great intimacy and friendship with each other, and the knight, upon hearing that the Castle of Sligo was defended against O’Donnell, promised to send him a ship with great guns.”

    One of the earliest notices of the Purgatory after its demolition in 1497 is to be found in the Memoirs of Sir James Melvil of Hall-Hill, who in his youth was sent by the Queen Mother of Scotland to France, to be brought up in the service of Mary, Queen of Scots. Melvil was in the suite of Jean de Monluc, bishop of Sens and French ambassador at the Scottish court, and as the latter had negotiations to conduct in Ireland, both repaired thither for that purpose. The ambassador’s business, as Melvil tells us, was “ to learn particularly the notions and likeli¬ hoods of the offers made by O’Neil, O’Donel, O’Docart, and Callock, who were willing to shake off the yoke of England and become subject to the King of France.” The bishop and suite sailed from Dumbarton in January 1545, and arrived in Lough Foyle after a long and tempestuous voyage on Shrove Tuesday, and on the following day reached O’Doherty’s house, ‘a great dark tower.’ ” Melvil, who does not appear to have visited the Purgatory himself, tells us : —

    Internet Archive stpatrickspurgat00ocon, Chapter 78

    As the companion tells it

    As the road brings you through Sligo, this was where a castle stood under siege in 1516. That year, a French knight came on pilgrimage to St. Patrick's Purgatory on Lough Derg. He visited O'Donnell both on his arrival and at his departure, and received great honours, gifts, and presents from him. They formed a great intimacy and friendship with each other. When the knight heard that the castle was being defended against O'Donnell, he promised to send him a ship with great guns. A later French mission reached Ireland in 1545. Jean de Monluc, bishop of Sens and French ambassador at the Scottish court, had negotiations to conduct in Ireland. He sailed from Dumbarton in January with a young James Melvil in his suite. After a long and tempestuous voyage they arrived in Lough Foyle on Shrove Tuesday, and the next day reached O'Doherty's house, described as a great dark tower. Melvil tells us the ambassador's business was to learn the notions and likelihoods of offers made by O'Neil, O'Donel, O'Docart, and Callock, who were willing to shake off the yoke of England and become subject to the King of France.

25. Dr. O'Donovan's version of the salmon curse

    near Lough Derg · lake or lakes · Donegal

    Dr. O'Donovan related a variant of the salmon curse legend, in which two fishermen with a weir near the source of the Derg placed live salmon in the lake, clipping their fins and tails for identification, only to find them caught in their net (cochal) on return. The absence of salmon is attributed to St. Patrick's curse.

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    “No salmon come into the lake, though they come up to the very throat of the river. Two fishermen (who had a weir near the source of the Derg) cast two live salmon into the lake not many years ago, to see if they’d remain there ; and in order to know them they cut off a part of their fins and tails, but on their return they found the same salmon caught in their cochal, or net. This is attributed to the curse of St. Patrick.”

    As a matter of fact salmon cannot be found in Lough Derg. The lake, however, abounds in trout, and affords excellent fishing. In this respect, perhaps, scarcely any other lake in Ireland can compete with it. During the summer and autumn a day seldom passes without witness¬ ing a number of arrivals of those on fishing bent, and such followers of Isaac Walton are generally rewarded with a numerous take. Trout weighing six or eight pounds are occasionally landed, but those most commonly caught do not exceed a pound in weight. When a gentle “fresh” is blowing, no more contemplative or enticing pastime can be desired than playing a well-trimmed “cast” off the shoals and reefs, which are so numerous throughout the lake. And well may we imagine how the monks of Lough Derg in the olden time, notwithstanding their prayerful and penitential lives, enjoyed to their heart’s content this delightful recreation as they sailed over its sparkling waters in their skin-covered currachs.

    Internet Archive stpatrickspurgat00ocon, Chapter 54

    As the companion tells it

    Lough Derg in Donegal has no salmon in it, though they come up to the very throat of the river. Dr. O'Donovan told the story behind this. Two fishermen who had a weir near the source of the Derg cast two live salmon into the lake, not many years ago, to see if they would remain there. To know them again, they cut off part of their fins and tails. But on their return they found those same salmon caught in their cochal, or net. The absence of salmon is attributed to the curse of St. Patrick. The lake, however, abounds in trout and affords excellent fishing. Scarcely any other lake in Ireland can compete with it in this respect. During summer and autumn a day seldom passes without a number of arrivals of those on fishing bent, and they are generally rewarded with a numerous take. Trout weighing six or eight pounds are occasionally landed, but those most commonly caught do not exceed a pound. When a gentle fresh is blowing, no more contemplative pastime can be desired than playing a well-trimmed cast off the shoals and reefs, which are numerous throughout the lake. One may think how the monks of Lough Derg in the olden time, notwithstanding their prayerful and penitential lives, enjoyed this recreation as they sailed over its sparkling waters in their skin-covered currachs.

26. English Protestant convert at Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1714

    During Bishop MacMahon's visit to Lough Derg, an English Protestant arrived out of curiosity and, moved to compunction at the sight of the penitents, forthwith abjured his heresy and converted to Catholicism.

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    “ When I was there, an English Protestant, induced by the fame of the place, and out of curiosity, came there ; and, having been moved to compunction at the sight of the penitents, forth¬ with abjured his heresy. The Franciscan Fathers, beyond all the other ecclesiastics who come there, labour the most strenu¬ ously. At this pilgrimage I remarked one custom (not to call it an abuse), namely, that they who are about to enter the cave have Mass celebrated for them, which is always a Missa de requiem, just as if they were dead to the world, and ready for sepulture ; which when I was anxious to abrogate, at least on Sundays and the principal festivals, on which should be said the Mass conformable to the office, they claimed the authority of immemorial possession and of custom to the contrary, first originated, as tradition says, by St. Patrick himself; which, being constantly asserted by learned and scrupulous men, has perplexed me, and therefore I beg to be instructed by your Eminences as to what I am to do thereon.”

    Some time after Bishop Hugh MacMahon had sent to Rome the iieWio just quoted, supplicatiug the Sovereign Pontiff to grant a renewal of the indulgences vouchsafed 10 this pilgrimage, Cardinal Orsini, of the order of Friars

    Internet Archive stpatrickspurgat00ocon, Chapter 111

    As the companion tells it

    Lough Derg is a lake the road passes through or near, in Donegal. In 1714, Bishop Hugh MacMahon was there on visitation. An English Protestant came, drawn by the fame of the place and out of curiosity. He saw the penitents, and was moved to compunction. He forthwith abjured his heresy and became a Catholic. MacMahon also noted what he saw among the pilgrims. The Franciscan Fathers, beyond all the other ecclesiastics who came there, laboured the most strenuously. He remarked one custom, which he hesitated to call an abuse. Those about to enter the cave had Mass celebrated for them, always a Missa de requiem, as if they were dead to the world and ready for sepulture. MacMahon was anxious to abrogate this, at least on Sundays and the principal festivals, when the Mass should conform to the office. But they claimed the authority of immemorial possession and custom to the contrary, first originated, as tradition says, by St. Patrick himself. This, being constantly asserted by learned and scrupulous men, perplexed him. He begged to be instructed by Rome as to what he should do thereon. He had sent this account to the Sovereign Pontiff, supplicating a renewal of the indulgences vouchsafed to this pilgrimage.

27. Five penitential beds at Lough Derg

    near Lough Derg · lake or lakes · Donegal

    The Martyrology of Donegal records five beds of hard penance at Lough Derg—those of Patrick, Columcille, Brigid, Adamnan, and Daveog—around which pilgrims go. An earlier witness reported seeing only two beds, Patrick's and Colum's.

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    “There are five beds of hard penance there, round which the pilgrims go, the Bed of Patrick, of Columcille, of Brigid, of Adamnan, and of Daveog. This is the testimony of Ferghal. But the be. mi ^ says that he saw two beds there, viz., Patrick’s and Colum’s — 48 (hours) without food, without drink — nine days there altogether. A pilgrimage during the day and prayers. The baking of bread must be without salt. Loch- Gerc is its name.”

    That special devotion was always paid to St. Brigid at Lough Derg no one can doubt. Her cross, her bed of penance, and her chair are lasting mementoes of the fact. At the eastern corner of St. Patrick’s Church, on Station Island, on a large freestone block inserted in the wall, a cross of Roman model is deeply inscribed. This is known as “St. Brigid’s Cross.” At what date this cross was made it is impossible to say ; but from its style, and close resemblance to similar inscribed crosses at Clonmacnoise, we may infer that it is a work of the twelfth century, if

    Internet Archive stpatrickspurgat00ocon, Chapter 45

    As the companion tells it

    The road passes near Lough Derg in Donegal, a lake the old records call Loch-Gerc. The Martyrology of Donegal names 5 beds of hard penance there, "round which the pilgrims go": the bed of Patrick, of Columcille, of Brigid, of Adamnan, and of Daveog. This is the testimony of Ferghal. But an earlier witness said he saw only 2 beds there, Patrick's and Colum's. The penance was severe. 48 hours without food, without drink. 9 days there altogether. A pilgrimage during the day and prayers. The baking of bread must be without salt. Devotion to St. Brigid was always special. Her cross, her bed of penance, and her chair are lasting mementoes. At the eastern corner of St. Patrick's Church, on Station Island, a large freestone block is set into the wall. A cross of Roman model is deeply inscribed on it, known as St. Brigid's Cross. Its date is impossible to fix, but from its style and its close resemblance to similar inscribed crosses at Clonmacnoise, it may be a work of the 12th century.

28. Footprint stone of St. Patrick ordered destroyed

    near Station Island · townland · Donegal · 1632

    A stone covered by water on the island, bearing the print of a man's foot, was believed by pilgrims to have been made by St. Patrick standing upon it. The Lords Justices ordered its destruction along with all other pilgrimage objects.

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    great numbers to that place or island called St. Patrick’s Purgatory, there performing superstitious ceremonies, pil¬ grimages and offerings, is so extremely abusive and supersti¬ tious as is not fit to be endured, We therefore taking the same into our due consideration and foreseeing that albeit there may be a seeming cessation there for a time from those abuses and superstitions, in regard they observe the State to resent the same : Yet many times the seduced people will secretly finde opportunitie to resort thither, and so by stealth continue those superstitious abuses, while the place standeth as it now doth. We have therefore adjudged the best and fittest means to prevent and wholly take away the continuance of that abuse hereafter, that the place be defaced and utterly demolished. And, therefore, we doe hereby order and resolve that letters shall be despatched from this Board unto the Rev. Father in God, the Lord Bishop of Clogher, Sir John Dunbarre, High Sheriffe of the Countie of Fermanagh, Edward Tarleton, Esq., High Sheriffe of the Co. Donegal, Edward Archdale and Leonard Blennerhasset, Esqrs., Archibald Areskon, Clearke, or any three or more of them, whereof the said Lord Bishop, or Sir John Dunbarre or Edward Tarleton, to be always one. Requiring and authorizing them or any three or more of them as aforesaid, by or before the 3rd day of December next, to cause the chappell and all the Irish houses now scituate in that island, which is called St. Patrick’s Purgatory, all the buildings, pavements, walls, works, founda¬ tions, circles, caves, cels, and vaults thereof, of lime or stone or otherwise to be broken down, defaced and utterly abolished. And that also called St. Patrick’s Bed, as also that rocke or stone standing in the water there having a cleft in it, which (as is vainly said) St. Patricke made kneeling at his prayers ; and also that stone covered there with water which hath the print of a man’s foot, and which (as the seduced people do believe) St. Patricke made with standing thereon ; and likewise all other things there whereunto those superstitious people have used to go in pilgrimage. And that they cause all the stones

    Internet Archive stpatrickspurgat00ocon, Chapter 90

    As the companion tells it

    Close to Station Island, in 1632, the Lords Justices ordered that a stone covered by water, bearing the print of a man's foot, be broken and utterly abolished. Pilgrims had long believed that St. Patrick made that print by standing on it. The order came because great numbers of people were going to that island called St. Patrick's Purgatory, performing what the Lords Justices called superstitious ceremonies, pilgrimages, and offerings. They declared it was, as their words put it, "not fit to be endured." They feared that even if the abuse seemed to stop for a time, the seduced people would secretly find opportunity to return by stealth and continue those practices while the place still stood. So they ordered that letters be sent to the Lord Bishop of Clogher, Sir John Dunbarre, High Sheriff of the County of Fermanagh, Edward Tarleton, High Sheriff of the County of Donegal, Edward Archdale, Leonard Blennerhasset, and Archibald Areskon, clerk, requiring any three or more of them to carry out the destruction by the 3rd of December. They were to cause the chapel and all the Irish houses on the island, all buildings, pavements, walls, foundations, circles, caves, cells, and vaults of lime or stone to be broken down. They were to destroy St. Patrick's Bed, the rock standing in the water with a cleft in it that people said St. Patrick made kneeling at his prayers, the footprint stone, and all other things to which those people had gone on pilgrimage.

29. Gold-seekers' pit and burnt-stone pavement at Drumawark

    Drumawark · townland · Donegal

    Dreamers after gold dug a deep pit in the eastern rim of the fort at Drumawark. They failed to find gold but discovered a pavement of burnt stones about three or four feet below the surface, likely used for signal fires and pilgrims' cooking fires.

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    guardian of the termon, is also distinguishable from this standpoint. Many years ago, it is related, a deep pit was dug in the eastern rim of this fort by some dreamers after gold. They failed to find gold ; but about three or four feet from the surface a regular floor or pavement of burnt stones was discovered. On this pavement the signal fires were probably lighted, as well as the fires where the pilgrims cooked their frugal meals. It is no far-fetched supposition to affirm that this was the Terminus, or Termon, referred to in the account of the pilgrimage of Raymond, Count of Perilleux, regarding whom it is said .that he called upon O’Neill on his way to the Purgatory, and that O’Neill directed him to a place called Protec¬ tion, or Asylum. O’Sullivan, in a note to this account, calls it Terminum. On the arrival of the pilgrim knight at the Termon it is said : — ‘‘ The Lord of the place and his brother treated Raymond very courteously, and ferried him over to the island with his retinue and a great number of pilgrims from other places.” The cross which stood in the centre of this circulus was the termon-cross of Termon-Daveog. It pointed out the way to Lough Derg; told the pilgrim that he was drawing near to the term of his journey; and warned the outlaw, that he was within the sacred bouudary, where he might lay claim to the right of sanctuary.

    The ruthless and wanton destruction of this fine old cross affords proof that the fell spirit of iconoclasm, which vented its fury on the holy places of Lough Derg, is not yet quite dead. And as to the cross itself, mutilated and shattered though it be, who knows but it may yet rear its stately figure in reproduced form, if not on the hill of Drumawark, at least on Station Island ?

    Internet Archive stpatrickspurgat00ocon, Chapter 40

    As the companion tells it

    Somewhere around here is a fort at Drumawark where gold-seekers once dug a deep pit into its eastern rim. They were dreamers after gold, but they found none. About three or four feet below the surface they came upon a regular floor of burnt stones, a pavement laid down and hardened by fire. Signal fires were probably lighted on it, and pilgrims cooked their frugal meals there too. This place, it has been argued, was the Termon, the terminus, referred to in the account of the pilgrimage of Raymond, Count of Perilleux. He called upon O'Neill on his way to the Purgatory, and O'Neill directed him to a place called Protection, or Asylum. O'Sullivan, in a note to this account, calls it Terminum. When the pilgrim knight arrived at the Termon, the Lord of the place and his brother treated Raymond very courteously, and ferried him over to the island with his retinue and a great number of pilgrims from other places. A cross once stood in the centre of this circulus, the termon-cross of Termon-Daveog. It pointed out the way to Lough Derg. It told the pilgrim that he was drawing near to the end of his journey. And it warned the outlaw that he was within the sacred boundary, where he might lay claim to the right of sanctuary. That old cross was ruthlessly and wantonly destroyed, and the author who recorded all this hoped it might yet rear its stately figure again, if not on the hill of Drumawark, then at least on Station Island.

30. Human bones found at St. Mary's Church, 1870

    near Station Island · townland · Donegal · 1870

    When the foundation of St. Mary's new Church was opened in 1870, human bones in a remarkable state of preservation were discovered on Station Island. These remains supported Dr. Lombard's statement that the church had an attached cemetery, a detail also confirmed by maps of the island from the seventeenth century.

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    church and cave in former times on Saints’ Island, and to have drawn, in this instance, on the language of Henry of Saltrey, who describes the cave as being in ccemeterio extra frontem ecclesia3. Besides, it is worthy of note, that in opening the foundation of St. Mary’s new Church in 1870, human bones, some of which I have seen on the island, were discovered. Those remains, which were in a remarkable state of preservation, would go to sustain the statement made by Dr. Lombard that the church on Station Island had in his time a cemetery attached to it. I may add, that in Sir James Ware’s Antiquities of Ireland^ there is a map on which this cemetery is marked. And in other maps of the island taken in the seventeenth century I have noticed a similar reference to a cemetery.

    The topography of the Island of the Purgatory during the early part of the seventeenth century is also pretty accurately given in Sir James Ware’s Antiquities of Ireland (London, 1654), where we find a description of it, together with a map of the island on which the pilgrimage was then conducted. The island marked in Ware’s map must be Station Island, for he describes its extent as three-quarters of an acre, whereas Saints’ Island is fully twelve times as large. The island so re¬ presented is somewhat circular in form, whilst we know that at present it is an oblong strip of rock ; but the change in its form may be accounted for by the action of the waves, making indentations and gradually wearing away the rock on its eastern and western sides. Ware thus describes the island, the church, the cave, and the circles, or beds” : —

    Internet Archive stpatrickspurgat00ocon, Chapter 81

    As the companion tells it

    Close to Station Island, when the foundation of St. Mary's new Church was opened in 1870, human bones were discovered. The remains were in a remarkable state of preservation. The author of the record says he saw some of those bones on the island himself. They would go to sustain the statement made by Dr. Lombard that the church on Station Island had in his time a cemetery attached to it. Henry of Saltrey had described the cave as being in the cemetery outside the front of the church, and the bones found in 1870 lend weight to that old description. Sir James Ware's Antiquities of Ireland contains a map on which this cemetery is marked. Other maps of the island taken in the seventeenth century also carry a similar reference to a cemetery. Ware's map gives a fairly accurate account of the topography during the early part of that century. The island he marks must be Station Island, because he describes its extent as three-quarters of an acre, whereas Saints' Island is fully twelve times as large. The island Ware represents is somewhat circular in form, while it is now an oblong strip of rock. That change may be accounted for by the action of the waves, making indentations and gradually wearing away the rock on its eastern and western sides. Ware goes on to describe the island, the church, the cave, and what he calls the circles, or beds.

31. Inscribed stones enshrined in St. Patrick's church gable

    near Station Island · townland · Donegal · 1860

    Four inscribed stones long lying about Station Island were placed into the southern gable of St. Patrick's church by Revs. James and John M'Kenna in the summer of 1860. One was the date-stone of a church erected by Friar Anthony O'Doherty of the Order of St. Francis, and two others had been placed in the centres of the oratory beds of titular saints.

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    Built into the southern gable of St. Patrick's church may be seen four inscribed stones, which had long been lying about on Station Island, until the Revs. James and John M‘Kenna, in the summer of 1860, caused them to be carefully enshrined in their present position. Three of these inscribed stones belong to the last century ; one of them being the date-stone of a little church erected here by Friar Anthony O’Doherty, of the order of St. Francis ; the other two having been placed in the centre of the oratories or “ beds ” of the titular saints of the place. To the fourth inscribed stone, as also to a corbel-shaped holywater font still preserved on the island I shall refer at some length hereafter.

    Now, one of the stones referred to goes to show the veneration in which St. Molaisre was held at Lough Derg. The inscription is as follows : —

    Internet Archive stpatrickspurgat00ocon, Chapter 43

    As the companion tells it

    Somewhere around here, on Station Island, four inscribed stones are built into the southern gable of St. Patrick's church. They had long been lying about the island until the Reverends James and John M'Kenna, in the summer of 1860, had them carefully enshrined where they are now. Three of these stones belong to the last century. One is the date-stone of a little church erected here by Friar Anthony O'Doherty, of the Order of St. Francis. The other two had been placed in the centre of the oratories, or beds, of the titular saints of the place. One of these stones shows the veneration in which St. Molaisre was held at Lough Derg.

32. Knight Owen's pilgrimage and cave visions at Lough Derg

    near Lough Derg · lake or lakes · Donegal

    Knight Owen underwent the penitential pilgrimage at Lough Derg, entering the cave and experiencing visions of paradise and torment. After emerging, he spent fifteen days on the island relating his adventures to the community of monks before departing.

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    the dangers and sufferings he had hitherto undergone. Here the most enchanting scenes and the sweetest melody so captivated his heart that he desired never to depart from this paradise. But he was not so permitted ; for, he was compelled to return to the entrance of the cave, where the fifteen ecclesiastics awaited his coming. Having spent a day in their company, and being told by them the coming events of his life, he left the cave, and received the congratulations of the Prior and Canons on his safe return. After spending fifteen more days on the island, and after relating his adventures and visions to the com¬ munity of monks, he took his departure from Lough Derg ; and amongst others communicated an account of his pil¬ grimage to Gilbert of Lud, or Louth, a Cistercian monk, who in turn related it to Henry of Saltrey. After leading a truly Christian and edifying life to an advanced old age, death closed the pilgrim soldier’s career : —

    “ He died and went the bright way,

    Internet Archive stpatrickspurgat00ocon, Chapter 61

    As the companion tells it

    Lough Derg in Donegal is a lake of pilgrimage and vision. A knight, Owen, came to do penance. He entered a cave on the island and saw paradise itself. The most enchanting scenes and the sweetest melody captivated his heart, so that he desired never to depart. But he was compelled to return to the entrance of the cave, where fifteen ecclesiastics awaited him. He spent a day in their company, and they told him the coming events of his life. He left the cave and received the congratulations of the Prior and Canons. He spent fifteen more days on the island, relating his adventures and visions to the community of monks. Then he took his departure. He communicated an account of his pilgrimage to Gilbert of Louth, who related it to Henry of Saltrey. He led a Christian life to old age, and death closed the pilgrim soldier's career. The source says: "He died and went the bright way."

33. Knight Owen's vision and its influence on European literature

    near Lough Derg · lake or lakes · Donegal

    The legend of the Knight Owen's penance and vision at St. Patrick's Purgatory spread across medieval Europe, influencing major literary works including Dante's Divina Comedia and Calderon's sacred drama. The narrative attracted pilgrims of every rank from across Christendom.

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    Neither is there anything improbable in the fact, that to a pilgrim, such as the Knight Owen, after undergoing a rigorous penance, almost beyond the powers of human endurance, and to the rigours of which many had previously succumbed, should be vouchsafed a sight of the various degrees of punishment for sin, and also of the happy state of the blessed. Such visions God has deigned to grant to many of His servants at various periods; among the rest we may mention as instances, St. Catherine and St. Teresa. In the midst of a sinful age, the narrative of the pilgrim soldier arrested the minds of men ; and thus it served, under Divine Providence, to spread abroad the fame of St. Patrick’s Purgatory, and to attract to its sanctuary from ev^/ry nation throughout Christendom pilgrims of every rank from the prince to the peasant.

    The legend as described by Henry of Saltrey and Mathew of Paris, was copied from monastery to monastery until it became familiar over the Continent of Europe. It

    Internet Archive stpatrickspurgat00ocon, Chapter 63

    As the companion tells it

    Lough Derg in Donegal carries a story that reached far beyond Ireland. A pilgrim called the Knight Owen came here and underwent a penance so severe it was almost beyond human endurance, and many had succumbed to those rigours before him. To him, after that suffering, was granted a vision of the various degrees of punishment for sin, and also of the happy state of the blessed. The book says such visions God has deigned to grant to many of His servants at various periods, naming St. Catherine and St. Teresa as further instances. In the midst of a sinful age, the narrative of the pilgrim soldier arrested the minds of men, and under Divine Providence it spread abroad the fame of St. Patrick's Purgatory, attracting pilgrims of every rank from every nation throughout Christendom, from the prince to the peasant. The legend was described by Henry of Saltrey and Mathew of Paris, and copied from monastery to monastery until it became familiar over the Continent of Europe.

34. Legend of the nobleman Nicholas at the Purgatory

    near Station Island · townland · Donegal

    Jacobus de Voragine recorded an account of a sinful nobleman named Nicholas who undertook a pilgrimage to St. Patrick's Purgatory. After fifteen days of mortification, he was admitted into the cave enclosure with a key kept in the abbey.

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    “ A long time after the death of St. Patrick, a nobleman, named Nicholas, who had been guilty of a great many sins, being smote with contrition, wished to undertake a pilgrimage to St. Patrick’s Purgatory. Having endured, as was the custom, various acts of mortitication during the space of fifteen days, he gained admittance within the enclosure, the gate having been opened with a key, which was kept in the

    * Jacobus de Voragine was a Dominican friar, and Archbishop of Genoa in 1292. Before the revival of letters set in, his “Golden Legend ” was the delight of our ancestors. No monaster}" wanted a copy of it ; it was to be found, besides, in many private Libraries, and for a long time after the invention of printing, few books issued more frequently from the press. It lost much of its repute in consequence of the Lives of the Saints published about 1480 by Mombritius, also of the Lives of the Saints published by Surius, a Carthusian monk. — See Alban Butler’s “ Lives of the Saints,” Introduction.

    Internet Archive stpatrickspurgat00ocon, Chapter 68

    As the companion tells it

    Close to Station Island, there is a story Jacobus de Voragine set down about a nobleman called Nicholas. Nicholas had committed a great many sins, but remorse struck him, and he decided to make a pilgrimage to St. Patrick's Purgatory. As was the custom, he spent fifteen days in acts of mortification. After that, he was admitted into the enclosure. The gate was opened with a key that was kept in the abbey. Jacobus de Voragine was a Dominican friar, and Archbishop of Genoa in 1292. His Golden Legend was cherished across monasteries and private libraries alike. After the invention of printing, few books came off the press more frequently. Its reputation faded later, partly because of the Lives of the Saints published around 1480 by Mombritius, and also the Lives of the Saints published by Surius, a Carthusian monk.

35. Leslie of Glaslough derives ferry revenue from Lough Derg

    Glaslough · town · Monaghan · 1835–1854

    According to J. B. Doyle's Tour in Ulster (1854), Lough Derg was situated on the estate of Mr. Leslie of Glaslough, County Monaghan, who derived £200 per year for the right of ferry. Barrow's Tour Round Ireland (1835) also criticised the proprietor for raising £200–£300 annually from pilgrims.

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    * We take the following strictures from writers hostile to the pilgrimage. J. B. Doyle’s Tour in Ulster (Dublin, 1854) has it : — “ The lake is situated upon the estate of Mr. Leslie of Glasslough, County Monaghan, who derives £200 per year for the right of ferry. It has proved a profitable investment to those who have farmed it.” And Barrow’s Tour Round Ireland in 1835 thus comments : — “ But what is to be said of the proprietor, who raises a revenue of £200 or £300 a year by renting this spot ? Does he never consider when he looks upon the objects that flock to this place from the extreme parts of the island, what pain and misery they undergo in their long journey ? If he does, I should think the revenue he derives from such a source cannot afford him much gratification.”

    Internet Archive stpatrickspurgat00ocon, Chapter 119

    As the companion tells it

    Glaslough in County Monaghan was the estate of Mr. Leslie. Lough Derg sat on that estate, and Leslie drew 200 pounds a year for the right of ferry. J. B. Doyle, writing in his Tour in Ulster, noted that it had proved a profitable investment to those who farmed it. Barrow's Tour Round Ireland in 1835 went further, asking what could be said of a proprietor who raised 200 or 300 pounds a year by renting the spot. Barrow wondered whether Leslie never considered the pain and misery of those who flocked there from the extreme parts of the island, and whether the revenue from such a source could afford him much gratification.

36. Lough Derg drew 1,500 pilgrims at once in the sixteenth century

    near Lough Derg · lake or lakes · Donegal · 1500–1599

    According to the Bollandists, Lough Derg was visited by 1,500 pilgrims at the same time during the sixteenth century, demonstrating the scale and popularity of the pilgrimage in that era.

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    That Lough Derg was visited by great numbers of pilgrims during the sixteenth and seventeenth centuries, is put beyond doubt by the testimony of the Bollandists (March 17, p. 590), who say that in the sixteenth century it was visited by 1,500 pilgrims at the same time; and Archbishop Fleming, of Dublin, tells us that in 1625 many had to return without finding room to land on the island. I here insert the account of this pilgrimage, written by Dr. Fleming to the Internuncio at Brussels, on the 20 th of August, 1625, from which we may infer what the course of penance at this pilgrimage then was : —

    “The pious and innumerable pilgrimages of the faithful this year are a pledge of great fervour ; for, like bees to the beehive, there daily flock such numbers from every corner of the king¬ dom, for penitential purposes, to a certain island, which is called the Purgatory of St. Patrick, and which is situated in the centre of a lake, that many have been obliged to return without satisfying their pious desire, there being no room for landing on the island. This pilgrimage, though, through the bitter persecutions of heresy, it has been almost abandoned for many years, was once so celebrated throughout the Christian world, that many from most distant parts even of the Continent visited it in a spirit of devotion. The manner of performing the pilgrimage, as it is now observed from ancient tradition, is as follows : — Each person, from the day he arrives on the island till the tenth following day, never departs from it. All this time is, without intermission, devoted to fasting, watching, and

    Internet Archive stpatrickspurgat00ocon, Chapter 84

    As the companion tells it

    There is a lake in Donegal called Lough Derg, and in the sixteenth century it drew pilgrims in numbers that are hard to picture. The Bollandists, writing on March 17, record that 1,500 pilgrims were there at the same time. That is not a trickle over a season. That is fifteen hundred people standing on the shore and crossing to the island together, or waiting to. The island in the lake is the Purgatory of Saint Patrick. It sits in the centre of the water, and people came to it for penance. The Bollandists noted the numbers in the sixteenth century. A few decades later, in 1625, Archbishop Fleming of Dublin wrote to the Internuncio at Brussels and described what he saw. He said the faithful were flocking like bees to a beehive, from every corner of the kingdom, for penitential purposes. So many came that year that some had to turn back. There was no room to land on the island. Fleming wrote that letter on the 20th of August, 1625. He said the pilgrimage, though it had been almost abandoned for many years through what he called the bitter persecutions of heresy, was once so celebrated throughout the Christian world that people came from the most distant parts of the Continent. The manner of the pilgrimage, kept from ancient tradition, was strict. Each person, from the day they arrived on the island until the tenth day following, never left it. All that time was given, without intermission, to fasting, watching, and prayer.

37. Mass ordination and pilgrimage at Lough Derg, July 1882

    near Lough Derg · lake or lakes · Donegal · 1882

    On Sunday 9 July 1882, approximately 1,200 pilgrims and visitors were ferried across to Station Island, Lough Derg, with the road from Pettigo marked by a long line of cars and pedestrians. Archbishop Lynch of Toronto celebrated an ordination Mass, after which a procession with the banner of St. Patrick took place and the statue of Our Blessed Lady was unveiled.

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    Early on Sunday the 9th 'of July, large numbers of pilgrims might be seen making their “Station” round the “beds,” and crowds were already assembling at the ferryhouse, the road leading from Pettigo being for the greater part of the day marked by a long line of cars and pedes¬ trians. So great was the assemblage that, as the ferryman assured me, no less than 1,200 pilgrims and visitors were ferried across during the day without the least delay, disappointment, or accident of any kind. Over a dozen priests had also arrived, chiefly from the dioceses of Clogher and Derry. A goodly number, too, of ecclesiastical students put in an appearance, some of whom the Arch¬ bishop adopted, and of the number one at least is now labouring fruitfully on the Toronto mission.

    The Ordination Mass commenced at eight o’clock, the ordaining prelate being the Archbishop. The ceremony over, there was considerable crowding around the sanc¬ tuary, all present being eager to receive the blessing of the newly ordained priests, the proceedings lasting for several hours.

    Internet Archive stpatrickspurgat00ocon, Chapter 150

    As the companion tells it

    Lough Derg, in Donegal, is the lake you pass on this road. On Sunday 9 July 1882, pilgrims were already making their Station round the beds, and crowds assembled at the ferryhouse. The road from Pettigo was marked by a long line of cars and pedestrians. The ferryman ferried across 1,200 pilgrims and visitors without delay, disappointment, or accident. Over a dozen priests arrived, chiefly from the dioceses of Clogher and Derry, and ecclesiastical students appeared, some of whom the Archbishop adopted, one at least now labouring on the Toronto mission. The ordination Mass commenced at eight o'clock, the ordaining prelate being Archbishop Lynch of Toronto. The ceremony over, a procession with the banner of Saint Patrick took place, and the statue of Our Blessed Lady was unveiled. People crowded around the sanctuary, eager to receive the blessing of the newly ordained priests, and the proceedings lasted for several hours.

38. O'Donovan's etymology of Lough Derg

    near Lough Derg · lake or lakes · Donegal

    O'Donovan rejected the legend that Lough Derg means 'Red Lough', arguing instead it is Loch-Deire, meaning 'Lough of the Cave', a view supported by early written forms like Loch Gere. The reddish tint of the water is attributed to bog and chalybeate springs.

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    The above derivation is not accepted by O’Donovan, who pronounces himself incredulous as to those legends and local traditions. He says : — “ I am quite satisfied the name of the lake is not Loch-Dearg, i.e. Red Lough, but Loch-Deire, which means the Lough of the Cave.” This opinion derives much confirmation from the way in which it is found written in early notices. It is there called Loch Gere, and Lough Gerg ; and the district in which it lies was called Glinn-Deirg.f

    That the waters of Lough Derg bear a reddish tinge t to the present day is beyond all doubt. The cause of this, abstracting from the aforesaid legend, is not far to seek. In the first place, the streams supplying the lake fiow over a wide stretch of bog and moorland. In addition to this, numerous chalybeate springs throughout the lake and around its shores are constantly sending forth streams of reddish liquid, thus tinging the lake with a deeper dye. To these mineral springs may be traced

    Internet Archive stpatrickspurgat00ocon, Chapter 19

    As the companion tells it

    Lough Derg in Donegal gave its name to more argument than you might expect for a stretch of water. People long took the name to mean Red Lough, and the legend told why. O'Donovan would have none of it. He said he was quite satisfied the name is not Loch-Dearg, meaning Red Lough, but Loch-Deire, which means the Lough of the Cave. Early written notices back him. They call it Loch Gere and Lough Gerg, and the district around it was called Glinn-Deirg. So the cave reading has older ground than the red one. Yet the water does carry a reddish tinge, and that is beyond doubt. The cause is plain enough. The streams feeding the lake run over wide bog and moorland. On top of that, chalybeate springs throughout the lake and around its shores send out reddish liquid, tinting the water deeper. The colour is real. The name may belong to a cave.

39. Penitential stone of St. Patrick at Lough Derg

    near Lough Derg · lake or lakes · Donegal

    A large stone at the verge of the lake, partly submerged in water, is called Leac Rí Mhonach, meaning the penitential stone of the monk (St. Patrick). Tradition holds that St. Patrick knelt and prayed on this stone, miraculously leaving the imprint of his knees, still visible to pilgrims.

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    A large stone at the verge of the lake and partly submerged in water, where a portion of the prayers of the Station are recited, is called beAc-riA-moAri, meaning the penitential stone of the monk, i.e, St. Patrick, who by some writers was styled the Monk, Patrick.” Tradition has it that St. Patrick knelt and prayed upon this stone, leaving miraculously thereon the imprint of his knees, to be seen to this day.

    The fast of the pilgrimage, according to immemorial custom, consists of one meal of meagre food each day ; but wherever any just cause exists for relaxation in this, or in any other of the penitential austerities of the place, the prior, in whom is vested full jurisdiction and authority in those matters, or any of his assistants deputed by him for the purpose, will grant every reasonable dispensation, according to each particular case. To the credit, however, of the genuine faith and piety of the Irish people be it said, that the great majority of the pilgrims cheerfully undergo all the austerities of the pilgrimage, wisely con¬ sidering a three days’ mortification and penance as but

    Internet Archive stpatrickspurgat00ocon, Chapter 139

    As the companion tells it

    Lough Derg in Donegal holds a stone the old writers call Leac Rí Mhonach, the penitential stone of the monk, meaning St. Patrick, who by some writers was styled the Monk Patrick. It is a large stone at the verge of the lake, partly submerged in water. A portion of the prayers of the Station are recited there. Tradition has it that St. Patrick knelt and prayed upon this stone, leaving miraculously thereon the imprint of his knees, to be seen to this day. The fast of the pilgrimage, according to immemorial custom, consists of one meal of meagre food each day. Wherever any just cause exists for relaxation in this or in any other of the penitential austerities of the place, the prior, in whom is vested full jurisdiction and authority in those matters, or any of his assistants deputed by him, will grant every reasonable dispensation according to each particular case. To the credit of the genuine faith and piety of the Irish people, the great majority of the pilgrims cheerfully undergo all the austerities, wisely considering a three days' mortification and penance as but a small thing.

40. Pilgrimage revival at Gougane Barra

    near Gougane Barra · population centre · Cork · 1891

    A footnote reports an immense concourse of pilgrims at Gougane Barra, the tomb of St. Finbarr in County Cork, as part of a broader revival of pilgrimage in the late nineteenth century.

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    * “ The increase in the number of pilgrimages and pilgrims is one of the most remarkable facts in current history. The pilgrims to Rome numbered 55,000 persons, chiefly workingmen. Lourdes had this season 280,000, La Salette, 120,000, and St. Anne d’Auray, 53.000. Montmartre, the new shrine overlooking Paris, is visited every week by between 5,000 and 10,000 pilgrims. The crowd at Treves, which is made up of all classes and nationalities, has nearly reached 2,000,000. In England there are pilgrims, but tlieir numbers are not large. Six hundred and eighty visited the tomb of A’Beckett at Canterbury, and worshipped at the spot where he suflered death. Last week 250 persons went in pilgrimage to Holywell in Wales, and there has been an immense concourse of pilgrims at ‘Gougane Barra,’ the tomb of St. Pinbarr, in County Cork. The Empress of Austria is going on a pilgrimage to Loretto.” — From Irish Catholic^ Oct. 10, 1891.

    Internet Archive stpatrickspurgat00ocon, Chapter 11

    As the companion tells it

    Gougane Barra in County Cork is the place of St. Finbarr's tomb. In 1891, a report in the Irish Catholic noted that an immense concourse of pilgrims had gathered there, part of a striking revival of pilgrimage across Europe that the newspaper called one of the most remarkable facts in current history. The article placed Gougane Barra alongside far larger crowds. Lourdes had drawn 280,000 that season, La Salette 120,000, and Treves nearly 2,000,000. Rome had 55,000 pilgrims, chiefly workingmen. Montmartre, the shrine overlooking Paris, drew between 5,000 and 10,000 every week. In England, 680 people visited the tomb of A'Beckett at Canterbury, and 250 went to Holywell in Wales. The Empress of Austria was said to be planning a pilgrimage to Loretto.

41. Rinuccini's plan to seize Enniskillen and recover the Purgatory

    near Enniskillen · town · Fermanagh · 1647

    In 1647, Rinuccini engaged Owen Roe O'Neill to drive Parliamentarians out of Sligo, and wrote that if he had 8,000 dollars, the army having seized Enniskillen would have marched to recover St. Patrick's Purgatory, then over a hundred years in the possession of heretics.

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    * In a note to Dr. Kirwan’s Life, Pii Antistitis Icon, Father Meehan mentions a fact well worthy of attention, attesting the veneration of the Purgatory in the seventeenth century. He says, “ In the year 1647, Rinuccini engaged Owen Roe O’Neill to drive the Parliamentarians out of Sligo ; but, owing to the dissensions then rife in the Supreme Council, the northern General was not able to undertake the expedition ; whereon the Nuncio, writing to Cardinal Panzirolo, states that if he had 8,000 dollars, he would have made ‘ Red Owen’ irresistible, and that army, having seized Enniskillen, would have marched to recover ‘ the holy place, called St. Patrick’s Purgatory,’ now more than a hundred years in the possession of heretics.” — Rinuccini, p. 224.

    t Nunciatura, p. 414.

    Internet Archive stpatrickspurgat00ocon, Chapter 99

    As the companion tells it

    Enniskillen, in 1647, was part of a plan Rinuccini never could carry through. He had engaged Owen Roe O'Neill to drive the Parliamentarians from Sligo. Rinuccini wrote that with 8,000 dollars, the army having seized Enniskillen would have marched to recover St. Patrick's Purgatory, then over 100 years in the possession of heretics.

42. St. Dabheoc patron of celebrated church at Loch-Gerg

    near Lough Derg · lake or lakes · Donegal

    Colgan describes St. Dabheoc as patron of a very celebrated church in a lake in Ulster called Loch-Gerg, where the Purgatory of St. Patrick is located. The surrounding place is called Gleann-Gerc, and Dabheoc is held in greatest veneration there.

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    Of him Colgan writes : — He is called Dahheocus in general, and often Beoanus in Latin. He is the patron of a very celebrated church in a certain lake in Ulster, called Loch-Gerg, in which is that celebrated Purgatory of St. Patrick, whence either the lake itself, or the place in which it lies, is called Gleann-Gerc, where in the adjacent country

    * Dabheoc, when divested of its adjuncts clo and oc is tlie same as Aedh, or Hugh. In the Martyrology of Tallagh under January 1st, the entry is given thus, “Aedh, Lochaderg, alkc-^ Dabheoc.”

    Internet Archive stpatrickspurgat00ocon, Chapter 28

    As the companion tells it

    Near Lough Derg, Colgan writes of St. Dabheoc, called Dahheocus and often Beoanus in Latin. He is the patron of a very celebrated church in a lake in Ulster called Loch-Gerg, in which is that celebrated Purgatory of St. Patrick. The surrounding place is called Gleann-Gerc, and Dabheoc is held there in the greatest veneration.

43. St. Patrick's Bed ordered destroyed

    near Station Island · townland · Donegal · 1632

    The Lords Justices ordered the destruction of a feature called St. Patrick's Bed on the island, along with a rock standing in the water that had a cleft in it, believed to have been made by St. Patrick kneeling at his prayers.

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    great numbers to that place or island called St. Patrick’s Purgatory, there performing superstitious ceremonies, pil¬ grimages and offerings, is so extremely abusive and supersti¬ tious as is not fit to be endured, We therefore taking the same into our due consideration and foreseeing that albeit there may be a seeming cessation there for a time from those abuses and superstitions, in regard they observe the State to resent the same : Yet many times the seduced people will secretly finde opportunitie to resort thither, and so by stealth continue those superstitious abuses, while the place standeth as it now doth. We have therefore adjudged the best and fittest means to prevent and wholly take away the continuance of that abuse hereafter, that the place be defaced and utterly demolished. And, therefore, we doe hereby order and resolve that letters shall be despatched from this Board unto the Rev. Father in God, the Lord Bishop of Clogher, Sir John Dunbarre, High Sheriffe of the Countie of Fermanagh, Edward Tarleton, Esq., High Sheriffe of the Co. Donegal, Edward Archdale and Leonard Blennerhasset, Esqrs., Archibald Areskon, Clearke, or any three or more of them, whereof the said Lord Bishop, or Sir John Dunbarre or Edward Tarleton, to be always one. Requiring and authorizing them or any three or more of them as aforesaid, by or before the 3rd day of December next, to cause the chappell and all the Irish houses now scituate in that island, which is called St. Patrick’s Purgatory, all the buildings, pavements, walls, works, founda¬ tions, circles, caves, cels, and vaults thereof, of lime or stone or otherwise to be broken down, defaced and utterly abolished. And that also called St. Patrick’s Bed, as also that rocke or stone standing in the water there having a cleft in it, which (as is vainly said) St. Patricke made kneeling at his prayers ; and also that stone covered there with water which hath the print of a man’s foot, and which (as the seduced people do believe) St. Patricke made with standing thereon ; and likewise all other things there whereunto those superstitious people have used to go in pilgrimage. And that they cause all the stones

    Internet Archive stpatrickspurgat00ocon, Chapter 90

    As the companion tells it

    Somewhere close to Station Island, in 1632, the Lords Justices ordered the destruction of a place called St. Patrick's Bed, along with other features on the island then known as St. Patrick's Purgatory. Great numbers of people had been coming to the island, performing what the Lords Justices called superstitious ceremonies, pilgrimages, and offerings. They judged it not fit to be endured. They foresaw that even if there seemed to be a pause, the seduced people would secretly find opportunity to resort there by stealth and continue those abuses while the place stood as it did. They adjudged the best means to prevent this was that the place be defaced and utterly demolished. They ordered letters dispatched to the Lord Bishop of Clogher, Sir John Dunbarre, High Sheriff of the County of Fermanagh, Edward Tarleton, High Sheriff of the County of Donegal, Edward Archdale, Leonard Blennerhasset, and Archibald Areskon, Clerk. Any three or more of them could act, provided the Bishop, Sir John Dunbarre, or Edward Tarleton was always one of them. They were to act by the 3rd of December. They were to cause the chapel and all the Irish houses on the island to be broken down and utterly abolished, along with all buildings, pavements, walls, works, foundations, circles, caves, cells, and vaults of lime or stone or otherwise. And that also called St. Patrick's Bed, and that rock standing in the water having a cleft in it, which as is vainly said St. Patrick made kneeling at his prayers. And that stone covered with water which had the print of a man's foot, which the seduced people believed St. Patrick made by standing thereon. And likewise all other things there whereunto those superstitious people had used to go in pilgrimage.

44. Termon-Dabheog lands around Lough Derg

    near Lough Derg · lake or lakes · Donegal

    The Martyrology of Donegal records that the termon-lands of the monastery, named Termon-Dabheog after St. Dabheoc, extended around the entire ambit of Lough Derg. The Augustinian monastery stood on Saints' Island in the western division of the lake, while the Purgatory was situated in the eastern portion where Station Island lies.

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    That the purgatorial cave existed originally on Station Island, same as at present, we regard as certain. In the first place the saints’ cells or oratories on Station Island bear the clearest marks of a remote antiquity. Again, the words of the Martyrology of Donegal (edited by Drs. Todd and Reeves), p. 1, clearly prove that the original cave was situated where the station exercises are at present conducted, viz. on Station Island. It says : — “ Dabheog of Loch Geirg in Ulster. At the eastern extremity of that lake are St. Patrick’s Purgatory and Dabheog’s Island ; there is also a monastery in which there were Canons at the western extremity of the same lake, and from him is named Termon-Dabheog on both sides of the lake we have mentioned.” Thence it is clear that the Purgatory was situated in the eastern portion of Lough Derg, where lies Station Island. The monastery of the Augustinian Canons stood, however, on Saints’ Island, in the western division of the lake. Whilst round the entire ambit of the lake extended the termon-lands of the monastery. Further, we find, in the twelfth century, Giraldus Cambrensis affirming that in his time the cave was on the lesser island. Other writers of that period repeat the

    Internet Archive stpatrickspurgat00ocon, Chapter 76

    As the companion tells it

    Lough Derg in Donegal, the lake the road passes near, gives its name to lands called Termon-Dabheog, after St. Dabheog. The Martyrology of Donegal records him as Dabheog of Loch Geirg in Ulster. It says that at the eastern extremity of that lake are St. Patrick's Purgatory and Dabheog's Island, and that there is also a monastery in which there were Canons at the western extremity of the same lake, and from him is named Termon-Dabheog on both sides of the lake. The Purgatory stood in the eastern portion of Lough Derg, on Station Island. The Augustinian monastery of the Canons stood on Saints' Island, in the western division of the lake. Round the entire ambit of the lake extended the termon-lands of that monastery. In the 12th century Giraldus Cambrensis affirmed that in his time the cave was on the lesser island, and other writers of that period repeat the same.

45. Thomas de Burgo's 1748 visit to Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1748

    Thomas de Burgo visited St. Patrick's Purgatory in 1748 and recorded his impressions in Hibernia Dominicana, declaring the penitential deeds performed there exceeded those of any other pilgrimage in the world. He described the island as consecrated by the presence and miracles of St. Patrick.

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    Locus ille luendis peccatorum pcenis destinatus purgatoriuon dicitur, non quidem posthumuon, sed vitale sen viatoonum in poo^cesenti vita!^ And he adds : — “ I do not relate mere matters of hearsay, but what I have witnessed with my own eyes ; for, I had the great happiness to visit in the year 1748 that island, which was consecrated by the presence and the miracles of the most holy Patrick, and w^hich still affords an illustrious example of the austere penances of the primitive ages of the Church.” {Hib. Dooninicana, p. 4, et seq) He says that each pilgrim repeats daily the Lord’s Prayer and the Angelical Salutation nearly three hundred times, the Apostles’ Creed about one hundred times, together with the entire Rosary of the Blessed Virgin three times. He

    Internet Archive stpatrickspurgat00ocon, Chapter 111

    As the companion tells it

    Lough Derg in Donegal is the lake the road passes near. Thomas de Burgo visited St. Patrick's Purgatory here in 1748 and recorded what he saw in his Hibernia Dominicana. He insisted he was not repeating hearsay but what he had witnessed with his own eyes. He called the island consecrated by the presence and the miracles of the most holy Patrick, and said it still affords an illustrious example of the austere penances of the primitive ages of the Church. He described how each pilgrim there repeats daily the Lord's Prayer and the Angelical Salutation nearly 300 times, the Apostles' Creed about 100 times, and the entire Rosary three times.

46. Benediction at St. Patrick's Church with island flowers

    near Station Island · townland · Donegal

    At seven o'clock each evening, Benediction is given in St. Patrick's Church on Station Island, with the altar decorated using wild flowers gathered from the islands—woodbine, variegated heath, water-lilies, ferns, meadow-sweet, and other indigenous plants. A choir is improvised from among the pilgrims, accompanied by the island harmonium.

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    At seven o’clock each evening, immediately after the Sermon, Benediction with the Most Holy Sacrament is given in St. Patrick’s Church. For this ceremony the altar is richly decorated with lights, and with a profusion of wild flowers gathered from the islands — woodbine, variegated heath, water-lilies from islets and creeks near the river Fluchlynn, ferns in great variety, purple rockets, meadow-sweet and many other flowers and plants in¬ digenous to those rocky islands. A choir, also, may be easily improvised from among the pilgrims ; and thus, with the aid of the island harmonium, both Mass and Benediction are generally accompanied with a fair per¬ formance of sacred music. I may here observe that the ceremony of Benediction, and the other ceremonies of our holy religion seem to possess on this island retreat a peculiar charm, and to produce a more solemn effect than they do anywhere else.

    We do not despair to see pilgrimages to Lough Derg organised in most of the towns and parishes throughout the kingdom, under the direction of the parochial clergy, the same as takes place in respect of the Continental places of pilgrimage. How those pilgrim processions, with their religious banners and sacred emblems, and headed by their clergy, would tend to quicken the pulse of religion throughout the land ! In the revival of this pious Catholic practice, every priest should take the warmest interest, for we know what lasting fruits of penance are produced by this pilgrimage, how the rough stone is worn smooth by the generations who here did penance, and how many a sinful, sorrow-laden heart finds in this ‘‘prison” chapel and on those “beds” of stone, light, grace, and consolation. Bishop Healy in his erudite article, already quoted, thus eloquently expresses it : —

    Internet Archive stpatrickspurgat00ocon, Chapter 156

    As the companion tells it

    Somewhere around here, on Station Island in Donegal, St. Patrick's Church holds Benediction at seven o'clock each evening, immediately after the Sermon. The altar is richly decorated with lights and with a profusion of wild flowers gathered from the islands. Woodbine, variegated heath, water-lilies from islets and creeks near the river Fluchlynn, ferns in great variety, purple rockets, meadow-sweet, and many other flowers and plants indigenous to those rocky islands are brought to adorn it. A choir may be easily improvised from among the pilgrims, and with the aid of the island harmonium, both Mass and Benediction are generally accompanied with a fair performance of sacred music. The writer observes that Benediction and the other ceremonies of religion seem to possess on this island retreat a peculiar charm, and to produce a more solemn effect than they do anywhere else. He does not despair to see pilgrimages to Lough Derg organised in most of the towns and parishes throughout the kingdom, under the direction of the parochial clergy, the same as takes place in respect of the Continental places of pilgrimage. He writes of how those pilgrim processions, with their religious banners and sacred emblems, headed by their clergy, would tend to quicken the pulse of religion throughout the land. He says every priest should take the warmest interest in the revival of this practice, for the lasting fruits of penance produced by this pilgrimage, how the rough stone is worn smooth by the generations who here did penance, and how many a sinful, sorrow-laden heart finds in this "prison" chapel and on those "beds" of stone, light, grace, and consolation.

47. Devenish monastery and its connection to Lough Derg

    Devenish · townland · Fermanagh · 563

    St. Molaisre of Devenish established one of the eight monastic orders in Erin and died in 563. His memory is venerated on September 12th. A close fraternal relationship existed from the beginning between the monastic establishments of Devenish and Lough Derg, continuing through the Middle Ages.

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    St. Dabheoc, who was almost his contemporary, and whose monastic house at that time was the most distinguished in the neighbourhood. Besides, we may reasonably suppose that there continued to exist close intercourse from the very beginning, as if they were branches of the same religious order, between the establishments of Lough Derg and Devinish. In after ages, when Imar, Arch¬ bishop of Armagh, had introduced the Canons Regular of St. Augustine to his church and abbey of SS. Peter and Paul at Armagh, built about the year 1126, Devenish and Saints’ Island, which had been laid desolate by the Danes, were both re-peopled by religious of that order. And thus the fraternity, existing from the beginning between Devenish and Lough Derg, continued on down during the middle ages.

    Nor should I forget to add that one of the penitential circles, or “beds” on Station Island, round which the pilgrims proceed while reciting certain prayers, is the Bed of St. Dabheoc. It is marked on a map of the place, published in Sir James Ware’s Antiquities of Ireland (London, 1672), and is there called lectus vel circulus Ahogi, which latter is a corrupt form for Dabogiy or Dabheoc. To the saint’s “cross,” “seat,” “cave,” and “ bed,” special veneration has been always paid, these objects being so intimately connected with the devotions and austerities of the holy hermit.

    Internet Archive stpatrickspurgat00ocon, Chapter 35

    As the companion tells it

    Close to Devenish stood a monastery with an old bond to Lough Derg. Saint Molaisre established one of the eight monastic orders in Erin and died in 563. His memory is venerated on September 12th. From the very beginning, close intercourse existed between the establishments of Lough Derg and this place, as if they were branches of the same religious order. Saint Dabheoc, almost his contemporary, had the most distinguished monastic house in the neighbourhood at that time. In later ages, when Imar, Archbishop of Armagh, introduced the Canons Regular of Saint Augustine to his church and abbey of Saints Peter and Paul at Armagh, built about 1126, both the monastery and Saints' Island, which had been laid desolate by the Danes, were re-peopled by religious of that order. The fraternity between the two places continued through the Middle Ages. One of the penitential circles, or beds, on Station Island, round which pilgrims proceed while reciting certain prayers, is the Bed of Saint Dabheoc. It is marked on a map published in Sir James Ware's Antiquities of Ireland, and is called "lectus vel circulus Ahogi," a corrupt form for Dabogiy or Dabheoc. To the saint's cross, seat, cave, and bed, special veneration has always been paid, these objects being intimately connected with the devotions and austerities of the holy hermit.

48. French ambassador arrives at Lough Foyle, 1545

    near Lough Foyle · estuary · Derry · 1545

    In January 1545, French bishop Jean de Monluc and his suite, including Sir James Melvil, sailed from Dumbarton and arrived in Lough Foyle after a long and tempestuous voyage on Shrove Tuesday. The ambassador had come to negotiate with Irish chieftains willing to ally with France.

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    One of the earliest notices of the Purgatory after its demolition in 1497 is to be found in the Memoirs of Sir James Melvil of Hall-Hill, who in his youth was sent by the Queen Mother of Scotland to France, to be brought up in the service of Mary, Queen of Scots. Melvil was in the suite of Jean de Monluc, bishop of Sens and French ambassador at the Scottish court, and as the latter had negotiations to conduct in Ireland, both repaired thither for that purpose. The ambassador’s business, as Melvil tells us, was “ to learn particularly the notions and likeli¬ hoods of the offers made by O’Neil, O’Donel, O’Docart, and Callock, who were willing to shake off the yoke of England and become subject to the King of France.” The bishop and suite sailed from Dumbarton in January 1545, and arrived in Lough Foyle after a long and tempestuous voyage on Shrove Tuesday, and on the following day reached O’Doherty’s house, ‘a great dark tower.’ ” Melvil, who does not appear to have visited the Purgatory himself, tells us : —

    “ Now the ambassador met in a secret place with O’Neill, and his associates, and heard their offers and overtures. And the Patriarch of Ireland did meet him there, who was a Scotsman

    Internet Archive stpatrickspurgat00ocon, Chapter 78

    As the companion tells it

    Lough Foyle was the landfall of a French embassy in the winter of 1545. The bishop of Sens, Jean de Monluc, French ambassador at the Scottish court, had negotiations to conduct in Ireland. In his suite was a young Scot, Sir James Melvil of Hall-Hill, who had been sent by the Queen Mother of Scotland to France to serve Mary, Queen of Scots. The ambassador's errand, as Melvil tells it, was to learn the notions and likelihoods of the offers made by O'Neil, O'Donel, O'Docart, and Callock, who were willing to shake off the yoke of England and become subject to the King of France. The bishop and his party sailed from Dumbarton in January 1545. They reached Lough Foyle on Shrove Tuesday after a long and tempestuous voyage. The next day they came to O'Doherty's house, a great dark tower. The ambassador then met in a secret place with O'Neill and his associates and heard their offers and overtures. The Patriarch of Ireland, a Scotsman, did meet him there.

49. Malatesta Ungaro's certified pilgrimage to Lough Derg, 1357

    near Lough Derg · lake or lakes · Donegal · 1357

    During the reign of Edward III and the Viceroyalty of Almaric St. Amand in 1357, Malatesta Ungaro of Rimini and Nicolo de Beccario of Ferrara performed pilgrimages to St. Patrick's Purgatory at Lough Derg. King Edward granted royal letters confirming Ungaro had remained enclosed in the Purgatory for a day and a night as was the custom.

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    any one doubt of Purgatory, let him go to Scotia and enter the Purgatory of St. Patrick, and his doubts will be ex¬ pelled.’’ No wonder, therefore, that despite the difficulties of travelling in those remote times, so many distinguished pilgrims braved the dangers of the journey, and came from the distant countries of Europe to atone for their faults by a course of religious penance at this terrestrial Purga¬ tory. During the reign of Edward III.^ and the Vice¬ royalty of Almaric St. Amand, in 1357, certificates are found enrolled in the archives of England declaring that Malatesta Ungaro, of Pimini, and Nicolo de Beccario, of Ferrara, had performed pilgrimages to the famous Purga¬ tory of St. Patrick, Lough Derg. Ungaro, lord of Bimini, Fano, Pesano, and Fossombrone, was renowned in Italy for his warlike enterprises, his knowledge and piety. “Whereas,” wrote King Edward, “Malatesta Ungaro, of Rimini, a nobleman and knight, hath presented himself before us, and declared that, travelling from his own country, he had, with many bodily toils, visited the Purga¬ tory of St. Patrick, in our land of Ireland, and for the space of a day and a night, as is the custom, remained therein enclosed, and now earnestly beseeches us that, for the confirmation of the truth thereof, we should grant him our royal letters : We, therefore, considering the dangers and perils of his pilgrimage, and although the assertion of such a noble might on this suffice, yet we are further certified thereof by letters of our trusty and beloved Almaric de St. Amand, Knight, Justiciary of Ireland, and from the Prior and Convent of the said Purgatory, and others of great credit, as also by clear evidence, that the said nobleman had duly and courageously performed his pilgrimage; we have consequently thought worthy to give

    * Vide Mr. Gilbert’s History of the Viceroys of Ireland, p. 212.

    Internet Archive stpatrickspurgat00ocon, Chapter 66

    As the companion tells it

    Lough Derg in Donegal was a destination that drew pilgrims from across Europe. In 1357, during the reign of Edward the Third and under the viceroyalty of Almaric St. Amand, certificates enrolled in the archives of England declared that two Italians had performed pilgrimages to St. Patrick's Purgatory here. One was Nicolo de Beccario of Ferrara. The other was Malatesta Ungaro of Rimini. Ungaro was lord of Rimini, Fano, Pesano, and Fossombrone, a man renowned in Italy for his warlike enterprises, his knowledge and his piety. He had travelled from his own country with many bodily toils to reach this lake and the Purgatory upon it. As was the custom, he remained enclosed there for the space of a day and a night. He then presented himself before King Edward and earnestly besought the king to grant him royal letters confirming the truth of what he had done. King Edward wrote that he had considered the dangers and perils of the pilgrimage, and that although the assertion of such a nobleman might on its own suffice, he was further certified by letters from his trusty and beloved Almaric de St. Amand, Knight and Justiciary of Ireland, and from the Prior and Convent of the said Purgatory, and others of great credit, as also by clear evidence, that the said nobleman had duly and courageously performed his pilgrimage. The king consequently thought worthy to grant the letters.

50. Pettigo road to Lough Derg: from bog track to macadam

    Pettigo · town · Donegal

    Until about thirty years before publication, the county road from Pettigo stopped a mile short of the lake, leaving pilgrims to cross a boggy track. The prior drained flooded parts and scattered heath over quagmires until the road was eventually macadamised to the water's edge.

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    The third and principal approach to Lough Derg is the road leading from Pettigo to the lake. Nearly all the pilgrims, coming by tram or car, journey by this route. At present a good county road approaches the lake. It is kept in very good repair, and vehicles of every description can easily speed along its level, well-graded surface. But it was not always so. Until about thirty years since the county road stopped short abruptly fully a mile from the lake, and the pilgrim was left to trudge the remainder of bis way over a boggy track, the condition of which in wet weather baffles description. Though quite outside the sphere of his duty, the prior during those years used every effort to keep this track passable, by having the flooded parts drained, and by causing bundles of heath to be scattered over its quagmires and ruts. At length, how¬ ever, after long intervals, and by bits and snatches, the roadway has been macadamised to the water’s edge, so that no further grievance on that score any longer exists.

    It will interest all who purpose visiting Lough Derg to know that “ cheap excursion tickets, in some instances at single fare for the double journey, marked ‘ Lough Derg tickets,’ and available for return for eight days, can be had at all the principal stations of the Irish Great Northern railway system.”

    Internet Archive stpatrickspurgat00ocon, Chapter 132

    As the companion tells it

    Pettigo is the town most pilgrims pass through on their way to Lough Derg. Nearly all of them, coming by tram or car, travel the road that leads from here to the lake. Today it is a good county road, kept in very good repair, and vehicles of every description can move easily along its level, well-graded surface. But it was not always so. Until about 30 years before this account was written, the county road stopped short, fully a mile from the lake. The pilgrim was left to trudge the rest of the way over a boggy track, the condition of which in wet weather baffles description. Though it was quite outside the sphere of his duty, the prior during those years used every effort to keep the track passable. He had the flooded parts drained, and caused bundles of heath to be scattered over its quagmires and ruts. At length, after long intervals and by bits and snatches, the roadway was macadamised to the water's edge, so that no further grievance on that score any longer exists. Those planning to visit Lough Derg could buy cheap excursion tickets, in some instances at single fare for the double journey, marked "Lough Derg tickets," and available for return for eight days, at all the principal stations of the Irish Great Northern railway system.

51. Pilgrim "wine" and the rusting Copper on Station Island

    near Station Island · townland · Donegal · 1695–1895

    The iron-tinged water of Lough Derg, known among pilgrims as "wine," was boiled in a large Copper vessel on Station Island for an estimated 150–200 years. The Copper now lies rusting on the island and is noted on the Ordnance Map, having been displaced by modern boarding houses and tea kettles.

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    X The iron tinge imparted to the water, and its agreeable taste when taken in a warm state, led to its being known among the pilgrims by the name of “wine.” To the present day this “wine” is the chief beverage used by the pilgrims while engaged in the Station exercises. The large “Copper” formerly used for boiling the lake water, and devoted to that purpose for 150 or 200 years, lies rusting on the island, the modern innovation of boarding houses and tea kettles having discarded its occupation. Being such a useful relic of the past, it has been dignified with being noticed on the Ordnance Map of the island.

    Internet Archive stpatrickspurgat00ocon, Chapter 19

    As the companion tells it

    Close to Station Island, pilgrims gave the iron-tinged water of Lough Derg a name. They called it "wine," because of its agreeable taste when taken warm. It was the chief beverage used during the Station exercises. For 150 or 200 years, a large Copper vessel stood on the island, used for boiling the lake water. That Copper lies rusting there now. Boarding houses and tea kettles came, and its work was done. It was deemed useful enough as a relic of the past to be marked on the Ordnance Map of the island.

52. Portcreevy as pilgrim embarkation point

    Portcreevy · townland · Donegal · 1600–1699

    After the destruction of the monastery on Saints' Island in the seventeenth century, Portcreevy ('the bushy harbour') continued as the place of embarkation to Station Island. The name still suited it from the number of trees and bushes growing there.

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    After the destruction of the establishment on Saints’ Island in the seventeenth century, Portcreevy the bushy harbour, a name it still merits from the number of trees and bushes growing there), continued still for a time as the place of embarkation to Station Island, or the Island of the Purgatory. A more direct route was subse¬ quently discovered, which led from Templecarne church¬ yard, by the old roadway, still in existence, towards the Owenea river, and thence straight across Bally macavanny hill to the spot where stands the present ferryhouse. By this route came Csesar Otway, Carleton and several others, who, finding that sterner methods had failed to suppress the pilgrimage, adopted the unworthy role of ridicule and misrepresentation. This comparatively ancient road stretched from Lough Derg to the fertile and wooded banks of Lough Erne ; which, owing to its great extent of water, continued for many ages to be the principal thoroughfare for a large number of the pilgrims. Over its expanse of surpassing beauty sailed the pilgrims, and in the hospices or guest-houses of the monasteries at Devenish, Lisgoole and Clones, they received food and shelter when going and returning. While to strangers were there given suitable directions as to the details of the journey.

    “ With footsteps strong, and bosom brave.

    Internet Archive stpatrickspurgat00ocon, Chapter 47

    As the companion tells it

    Somewhere around here is Portcreevy, the bushy harbour, a name it still earns from the number of trees and bushes growing there. After the establishment on Saints' Island was destroyed in the 1600s, this place continued for a time as the point of embarkation to Station Island, the Island of the Purgatory. Pilgrims set out from here across the water toward the island where they would perform their devotions. A more direct route was found later, leading from Templecarne churchyard by an old roadway, still in existence, toward the Owenea river, and straight across Ballymacavanny hill to where the present ferryhouse stands. Caesar Otway and Carleton came that way. They found that sterner methods had failed to suppress the pilgrimage, so they took up ridicule and misrepresentation instead. That ancient road stretched from Lough Derg to the wooded banks of Lough Erne. For many ages Lough Erne was the principal thoroughfare for pilgrims, who sailed its waters and found food and shelter at the monasteries of Devenish, Lisgoole and Clones, going and returning. Strangers were given directions for the details of the journey.

53. Priests' Rock on Lough Derg

    near Station Island · townland · Donegal

    Two priests drowned when their canoe-shaped boat capsized a short distance south of Station Island. A round rock hidden under water at the site was subsequently named 'Priests' Rock' in their memory, and the event is said to have been the first boat accident on Lough Derg.

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    It is handed down that many years ago two priests went for a sail in a boat of this sort, and when but a short distance south of Station Island, where there is a round rock hidden under water (since called the “ Priests’ Rock ”), the boat capsized, and its occupants were drowned. This is said to have been the first boat accident on Lough Derg.

    Over sixty years since a second boat was lost between Saints’ Island and the river Fluchlynn. The boatman, one Doherty from Aughkeen, was returning, in company with two or three others, from Kelly’s Islands, in the month of March, when the boat, which was small and unsafe, capsized some distance from land, and all met with a watery grave, not even Doherty, skilful swimmer though he was, being able to escape. This sad accident inspired the muse of a local poetaster, who commemorated the event in a mournful lay, still sung in the locality.

    Internet Archive stpatrickspurgat00ocon, Chapter 116

    As the companion tells it

    Somewhere around here on Lough Derg, there is a round rock hidden under the water, known as Priests' Rock. The story goes that many years ago, two priests went for a sail in a canoe-shaped boat. When they were a short distance south of Station Island, the boat capsized, and both priests drowned. The rock was named in their memory, and it is said this was the first boat accident on Lough Derg. Over sixty years since, a second boat was lost between Saints' Island and the river Fluchlynn. A boatman named Doherty from Aughkeen was returning from Kelly's Islands in March with two or three others. The boat was small and unsafe. It capsized some distance from land, and all drowned. Doherty was a skilful swimmer, but even he could not escape. A local poet commemorated the event in a mournful lay that is still sung in the locality.

54. Protestant settlement planted from Pettigo to Lough Derg

    Pettigo · town · Donegal · 1704

    To more effectively suppress the pilgrimage, the mountain district leading to Lough Derg was settled with Protestant planters. Their descendants still survived in the area, and though co-religionists in neighbouring counties had formerly harassed pilgrims, the Protestant colony near Lough Derg generally showed a kindly disposition toward the pilgrimage.

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    As to the numbers making the pilgrimage in the com¬ mencement of the eighteenth century, the Rev. Mr. Hewson, already referred to, who wrote his account of St. Patrick’s Purgatory on the 1st of August, 1701, says : — “ There were near 5,000 there last year, as the Prior told me, who registers their names ; but not 2,000 had been there this year, when I was there,*]* and commonly more men than women.” He afterwards adds : — “ There were about 300 of these devotees (sixty of which were in the caves) when I was there.” The more effectually to put a stop to the pilgrimage, the mountain district leading to Lough Derg was “planted” wdtli Protestant settlers. In that district, extending from Pettigo to Lough Derg, the descendants of those planters yet survive ; and though their co-religionists in the neighbouring counties formerly gave much annoyance to the pilgrims, yet to the great credit of the Protestant colony in the neighbourhood of Lough Derg be it said that, with rare exceptions, they have shown a kindly disposition towards the pilgrimage,

    * It was ouly on 13th July, 1871, that the above enactment was repealed by the 34 and 35 Vic., cap. 48.

    Internet Archive stpatrickspurgat00ocon, Chapter 109

    As the companion tells it

    The road passes through Pettigo, and from this town the mountain district stretches toward Lough Derg. In 1704, that district was planted with Protestant settlers to more effectively suppress the pilgrimage. The Reverend Mr. Hewson, who wrote his account of Saint Patrick's Purgatory on the 1st of August 1701, said that nearly 5,000 pilgrims had come the year before, as the Prior told him, who registers their names. But not 2,000 had come by the time of his own visit. He noted that commonly more men than women made the pilgrimage, and that about 300 devotees were present when he was there, 60 of them in the caves. The descendants of those planters still survived in the district. Though co-religionists in neighbouring counties had formerly given much annoyance to the pilgrims, the Protestant colony near Lough Derg showed, with rare exceptions, a kindly disposition toward the pilgrimage.

55. Solitary sycamore tree used as belfry on Station Island

    near Station Island · townland · Donegal

    A solitary sycamore tree on Station Island served as a makeshift belfry in pre-campanile days, its branches used to hang bells. The tree was accurately depicted in Nicholson's lithograph and survived into the writer's time.

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    to), then of Manchester, obtained permission to take a sketch of the island, and to have at his own expense lithographic prints of it struck off. The work was exe¬ cuted in 1873 by the firm of MacGregor & Co., Man¬ chester. The lithographs, together with the lithographic blocks, were presented by Mr. Nicholson to the bishop of the diocese, for the benefit of the island. The sketch in question, copies of which are procurable on the island, is furnished with a reference table in the margin, which serves the triple purpose of a map, guide, and pictorial representation of Station Island. It represents, though in a fanciful and embellished way, the two churches on the island, St. Patrick’s and St. Mary’s ; the Campanile ; St. Patrick’s Cross; the penitential beds, or oratories, dedi¬ cated to Saints Dabheoc, Molaise, Columba, Catherine, Brendan and Brigid ; the stations at the water ; the presbytery ; the six cabins ; and the boat-quay. Even the solitary sycamore* (the arms of which in pre-campanile days served the purpose of a belfry,) is accurately deline¬ ated on the drawing. Mr. William Wakeman also pub¬ lished a fine water colour sketch of Station Island, taken in 1876, showing the pilgrims’ boat on its passage ; and again, in 1882, he took a very accurate sketch of it, his point of view being Friars’ Island. In this sketch the new Hospice for pilgrims is clearly outlined.

    It would appear that the Station season at Lough Derg during the last century opened on the 1st of May, and

    Internet Archive stpatrickspurgat00ocon, Chapter 134

    As the companion tells it

    Somewhere close to Station Island, there stands a solitary sycamore tree. Before the Campanile was built, its branches served as a belfry. The bells hung from the arms of that tree, ringing out across the island and the water. In 1873, a Mr. Nicholson, then of Manchester, obtained permission to take a sketch of Station Island and to have lithographic prints of it struck off at his own expense. The work was executed by the firm of MacGregor and Company, Manchester. Nicholson presented the lithographs, together with the lithographic blocks, to the bishop of the diocese, for the benefit of the island. The sketch is furnished with a reference table in the margin, serving the triple purpose of a map, guide, and pictorial representation of Station Island. It represents, though in a fanciful and embellished way, the two churches on the island, St. Patrick's and St. Mary's, the Campanile, St. Patrick's Cross, the penitential beds dedicated to Saints Dabheoc, Molaise, Columba, Catherine, Brendan and Brigid, the stations at the water, the presbytery, the six cabins, and the boat-quay. Even the solitary sycamore, the arms of which in pre-campanile days served the purpose of a belfry, is accurately delineated on the drawing. William Wakeman also published a fine water colour sketch of Station Island, taken in 1876.

56. St. Patrick's Church replaces the old cave

    near Station Island · townland · Donegal · 1780

    Around 1780, the old cave or caves at Lough Derg were superseded by a commodious church called St. Patrick's, erected to serve both as a replacement for the former cavern and for general worship. Prior Murray, P.P. of Errigaltruagh, is credited with repairing and slating the church.

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    We have seen that the old cave, or caves (there being at times two or more of them) were superseded about the year 1780, by a commodious church called St. Patrick’s, which was erected not only to serve the purpose of the former Caverna^ but also for general worship. Who built this church I do not well know unless it be the Rev. Fr. Murray P.P., ErrigakTruagh, who about this period became prior in room of the Franciscans, whose reduced numbers rendered them no longer equal to the work of the pilgrimage. Whether the church was erected by prior Murray, or not, it is certain that he repaired and slated it in 1776, the year after the boat accident. He is described as of a mild and gentle disposition, and with the close of the century his term of office as prior of the pilgrimage drew also to its close.

    Towards the latter part of the eighteenth century the course of the penitential austerities practised at Lough Derg became considerably modified. The period of a

    Internet Archive stpatrickspurgat00ocon, Chapter 117

    As the companion tells it

    Somewhere close to Station Island, a church called St. Patrick's replaced the old cave, or caves, that pilgrims had used before. This happened around 1780. The church was built to serve both the purpose of the former cavern and for general worship. The old Franciscans had seen their numbers fall so far they could no longer manage the pilgrimage, and a new prior took their place. The record is not certain who built the church, but it may have been the Reverend Father Murray, parish priest of Errigaltruagh, who became prior around this period. What is certain is that Murray repaired and slated the church in 1776, the year after a boat accident. He was described as a man of mild and gentle disposition. With the close of the century, his term of office as prior of the pilgrimage drew to its close as well. Towards the latter part of the 1700s, the course of penitential austerities practised at Lough Derg became considerably modified.

57. St. Patrick's Purgatory origins and international pilgrims

    near Lough Derg · lake or lakes · Donegal

    The preface states that St. Patrick's Purgatory at Lough Derg is generally credited to have been originated by St. Patrick himself. During the Ages of the Faith, the sanctuary was visited by pilgrims from every part of these islands and from France.

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    The pious exercise of pilgrimage is as old as religion itself. From the earliest ag^es the Church has never failed to foster and cherish this religious practice. Love and veneration for the places rendered memorable by the life and sufferings of our Divine Lord, of the Apostles, and of the great servants of God in every age, prompted and impelled the faithful to visit in a spirit of religious fervour such favoured and holy places. Among the most ancient and venerated places of pilgrimage throughout the world that of St. Patrick’s Purgatory, Lough Derg, generally credited to have been originated by St. Patrick himself, may be included. Since the days of our National Apostle it has extended its salutary influence not only to the Celtic race, but to pilgrims even from the most distant nations. This Sanctuary, still amongst the most noted in Europe, was visited during the Ages of the Faith by pilgrims not only from every part of these Islands, but from France,

    XX

    Internet Archive stpatrickspurgat00ocon, Chapter 6

    As the companion tells it

    Not far from this road lies Lough Derg, the lake where St. Patrick's Purgatory stands. The place is generally credited to have been originated by St. Patrick himself. Pilgrimage is as old as religion, and the Church has always fostered the practice. Love and veneration for places made memorable by the lives and sufferings of holy figures drew the faithful to visit such sites. Among the most ancient and venerated places of pilgrimage in the world, St. Patrick's Purgatory may be included. Since the days of the National Apostle, its influence reached beyond the Celtic race to pilgrims from even the most distant nations. The sanctuary, still among the most noted in Europe, was visited during the Ages of the Faith by pilgrims not only from every part of these islands, but from France as well.

58. Termon-cross shaft rolled down Drumawark slope

    Drumawark · townland · Donegal

    The broken shaft of the termon-cross lies about forty paces down the eastern slope of the enclosure at Drumawark. It was once rolled over the circular enclosure by persons in wanton amusement, the momentum carrying it far down the declivity. It exhibits the same dressing and grooving as the portion lying at the roadside.

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    At the eastern side of the enclosure, about forty paces down its slope, lies the other half of the shaft. Many years ago, we were told, persons were wont to assemble on the summit of the fort, and on one occasion they rolled through wanton amuse¬ ment the broken shaft over the circular enclosure, the mo¬ mentum it thus received carrying it a good way down the declivity. It exhibits the very same dressing and grooving at the angles of the face surface as the part lying at tlie roadside, already noticed. The top of the cross, looking as the peasants say “like the wheel of a barrow,” for many years past has marked a family grave in Templecarne churchyard. To this we have already directed notice in our chapter on Temple¬ carne. The stone composing this termon-cross was taken, we were told, from a freestone quarry in the ridge of a hill running parallel with this druim, and about half a mile south of it. It is of red sandstone of the same sort as that found in most of the inscribed stones, crosses, etc., at Lough Derg.

    As to the view from Drumawark, nothing can be finer. From its hill the first glimpse of Lough Derg was ob¬ tained by the travel-stained pilgrim. A view of Lough Erne, extending from Enniskillen to Belleek, can be had from it. The monastic buildings of Devenish are clearly in sight, and, of old, signals by beacon lights could be easily kept up from it with Lough Derg. Magrath’s Castle, near Pettigo, the residence of the hereditary

    Internet Archive stpatrickspurgat00ocon, Chapter 40

    As the companion tells it

    Somewhere around here, close to Drumawark, the broken shaft of the termon-cross lies about 40 paces down the eastern slope of the enclosure. Many years ago, people used to assemble on the summit of the fort. On one occasion they rolled the broken shaft over the circular enclosure for wanton amusement, and the momentum it received carried it a good way down the declivity. It exhibits the same dressing and grooving at the angles of the face surface as the part lying at the roadside. The top of the cross, looking as the peasants say "like the wheel of a barrow," has for many years past marked a family grave in Templecarne churchyard. The stone of this termon-cross was taken from a freestone quarry in the ridge of a hill running parallel with this druim, about half a mile south of it. It is red sandstone, the same sort as that found in most of the inscribed stones and crosses at Lough Derg. As to the view, nothing can be finer. From its hill the travel-stained pilgrim obtained the first glimpse of Lough Derg. A view of Lough Erne, extending from Enniskillen to Belleek, can be had from it. The monastic buildings of Devenish are clearly in sight, and of old, signals by beacon lights could be easily kept up with Lough Derg.

59. The Cave of St. Patrick's Purgatory on Station Island

    near Station Island · townland · Donegal

    A grotto north of the church, called the Cave of the Purgatory, was formerly of great depth but gradually filled in over time. It contained a stone with impressions of St. Patrick's knees, said to cover the mouth of a dread abyss formed at the Saint's prayers. The author identifies its location near the present campanile.

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    ‘‘ In it are situated the following holy places, which are thus separate respectively from each other. In the first place, an elegant church surrounded by a cemetery, in which church, along with certain other relics of St. Patrick, is preserved in the wall the stone on which the Saint used to repose his head instead of a pillow. Secondly, a grotto a few paces to the north of the church, which is variously termed the Cave of the Purgatory, the Purgatory of St. Patrick, and even St. Patrick’s Pit, which, though it is now almost on a level with the ground in its vicinity, was formerly of very great depth ; but in the lapse of time and on diflferent occasions, as tradition has it, both by the ordinance of successive bishops and with the* approval of the Roman Pontififs, it has thus become gradually raised to the surface of the earth about it. Its length, width, and height are such as to admit of twelve, or at most fourteen persons, arranged two and two in order, not standing erect, but profoundly inclined. Its walls and roof are of stone. At one side there is a small window, at which those bound to read the canonical hours are placed ; and at its extreme end lies a stone, on which St. Patrick used to pray on bended knees, and which still retains the impression of his knees. This stone

    122

    Internet Archive stpatrickspurgat00ocon, Chapter 80

    As the companion tells it

    Somewhere close to Station Island, there was a grotto a few paces to the north of the church, known as the Cave of the Purgatory, the Purgatory of St. Patrick, and St. Patrick's Pit. It was once of very great depth, but over time, by the ordinance of successive bishops and with the approval of the Roman Pontiffs, it was gradually filled in until it lay almost level with the surrounding ground. The cave was small. Its length, width, and height allowed twelve, or at most fourteen, people to enter, arranged two and two, not standing upright but profoundly inclined. Its walls and roof were of stone. At one side there was a small window, where those bound to read the canonical hours were placed. At the extreme end lay a stone on which St. Patrick used to pray on bended knees. The stone still held the impression of his knees. It was said to cover the mouth of a dread abyss formed at the Saint's prayers. The author places this cave near the present campanile.

60. Bishops of Clogher sheltered in Farney territory

    Farney · barony · Monaghan

    The Lough Derg altar plate, including Clara Nugent's chalice, was removed for security to the episcopal residence at the close of each station season, during the time when three bishops of Clogher found a secure abode within the faithful territory or 'Dominion' of Farney.

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    related to Dr. Thomas Dease, Bishop of Meath, whose mother was Lady Eleanor Nugent, of Carlanstown, a branch of the noble family of Delvin. How this chalice found its way to Corduff I cannot say, if it be not that the altar plate of Lough Derg was removed for better security, at the close of each station, to the episcopal residence, during the time when three of the bishops of Clogher found a secure abode within the faithful territory, or “Dominion,” of Farney. This small silver chalice is of great beauty of workmanship, chaste in design, and of very graceful proportions. Its measurements are — Height, 6| in. ; diameter of cup, 2f in. ; pedestal, 3f in. in diameter. On the upper part of the pedestal of this chalice a crucifix is inscribed ; underneath it the following legend : —

    “ Clara Nugent ^ als. Cusack de Carlanstoim, pro Loghdarig me fieri fecit ^ 1721^

    Internet Archive stpatrickspurgat00ocon, Chapter 113

    As the companion tells it

    The road passes through or near Farney, a barony in Monaghan once called a faithful territory, or Dominion, where three bishops of Clogher found a secure abode. At the close of each station season, the altar plate of Lough Derg was removed for better security to the episcopal residence. Among that plate was a small silver chalice, six inches tall, of great beauty and chaste design, with a crucifix inscribed on the upper part of its pedestal. The legend underneath reads, in the words of the source: Clara Nugent als. Cusack de Carlanstoim, pro Loghdarig me fieri fecit 1721. She was connected to Thomas Dease, Bishop of Meath, whose mother was Lady Eleanor Nugent of Carlanstown, a branch of the noble family of Delvin. How the chalice found its way to Corduff is not explained.