Name: 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
Author: Daniel O'Connor (1843–1919)

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The stories, best first

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

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

Station Island inscription identified as prayer for Bishop MacNisse

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

St. Patrick's journey through Tyrhugh to Lough Derg

Supernatural signs at the Standing Stone after cross destruction

Inscribed OR MECI stone on Station Island

Abbot Patrick of Lough Derg and Armagh

Ancient stone cross fragment on Station Island

Bishop Murphy's 1802 pilgrimage regulations from Tydavnet

Messenger from Donegal warns monks

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

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

Archbishop Cromer appeals to Rome for Lough Derg reopening

Closure of the Purgatorial Cave on Station Island

Inscribed stones on Station Island linked to St. MacNisse

Lough Derg pilgrimage station vigil and duration

Pilgrim renunciation ceremony at St. Brigid's Cross

St. Bridget's Cross renunciation ritual

St. Kevin's cave at Glendalough

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

1704 Act targeting St. Patrick's Purgatory pilgrimages

Bed of St. Dabheoc on Station Island

Castle of Sligo defended against O'Donnell, 1516

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

English Protestant convert at Lough Derg

Five penitential beds at Lough Derg

Footprint stone of St. Patrick ordered destroyed

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

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

Inscribed stones enshrined in St. Patrick's church gable

Knight Owen's pilgrimage and cave visions at Lough Derg

Knight Owen's vision and its influence on European literature

Legend of the nobleman Nicholas at the Purgatory

Leslie of Glaslough derives ferry revenue from Lough Derg

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

Mass ordination and pilgrimage at Lough Derg, July 1882

O'Donovan's etymology of Lough Derg

Penitential stone of St. Patrick at Lough Derg

Pilgrimage revival at Gougane Barra

Rinuccini's plan to seize Enniskillen and recover the Purgatory

St. Dabheoc patron of celebrated church at Loch-Gerg

St. Patrick's Bed ordered destroyed

Termon-Dabheog lands around Lough Derg

Thomas de Burgo's 1748 visit to Lough Derg

Benediction at St. Patrick's Church with island flowers

Devenish monastery and its connection to Lough Derg

French ambassador arrives at Lough Foyle, 1545

Malatesta Ungaro's certified pilgrimage to Lough Derg, 1357

Pettigo road to Lough Derg: from bog track to macadam

Pilgrim "wine" and the rusting Copper on Station Island

Portcreevy as pilgrim embarkation point

Priests' Rock on Lough Derg

Protestant settlement planted from Pettigo to Lough Derg

Solitary sycamore tree used as belfry on Station Island

St. Patrick's Church replaces the old cave

St. Patrick's Purgatory origins and international pilgrims

Termon-cross shaft rolled down Drumawark slope

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

Bishops of Clogher sheltered in Farney territory