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

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1. Bronze crucifixes donated to Station Island from Munich

   near Station Island · townland · Donegal · 1878

   Three bronze crucifixes inscribed for St. Patrick, St. Brigid, and St. Columbkille were presented to Station Island by Dublin jeweller John Donegan. The remaining three crucifixes were ordered from Munich by Edward Nicholson of Manchester and presented to the island in 1878, each placed at the centre of a Saints' Bed.

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   or twelve feet in diameter, with the exception of St. Molaise’s Bed, which is sixteen feet in diameter. A small gap in the circular enclosure forms an entrance to each of those beds, the inner floor being paved with stones, or formed of the bare rock worn smooth by the feet of pilgrims for so many generations ; and in the centre of each bed stands a crucifix, having underneath the name of the saint to whom the bed is dedicated. Three of those bronze cru¬ cifixes, inscribed respectively St. Patrick,” “ St. Brigid,” and “St. Columbkille,” were presented to the island by the late John Donegan, Jeweller, Dublin; while the remaining three crucifixes were ordered from Munich by Edward Nicholson, of Manchester, and presented to the island during the year 1878.

   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.

   Internet Archive stpatrickspurgat00ocon, Chapter 139

   As the companion tells it

   Somewhere around here is Station Island, in Lough Derg, Donegal. On the island are circular enclosures called the Saints' Beds, most of them about twelve feet across, with St. Molaise's Bed measuring sixteen feet. A small gap in each circular wall forms an entrance, and inside the floor is paved with stones or bare rock, worn smooth by generations of pilgrims' feet. At the centre of each bed stands a bronze crucifix, with the name of the saint to whom the bed is dedicated written underneath. Three of those crucifixes, inscribed for St. Patrick, St. Brigid, and St. Columbkille, were presented by John Donegan, a jeweller from Dublin. The remaining three were ordered from Munich by Edward Nicholson of Manchester and presented to the island in 1878. At the verge of the lake, partly submerged in water, there is a large stone where some of the prayers of the Station are recited. It is called the penitential stone of the monk, that is, St. Patrick, who by some writers was styled the Monk Patrick. Tradition says St. Patrick knelt and prayed upon this stone, leaving miraculously the imprint of his knees, still to be seen.

2. Canons Regular re-peopled Devenish and Saints' Island

   Devenish · townland · Fermanagh · 1126

   When Archbishop Imar of Armagh introduced the Canons Regular of St. Augustine to his church and abbey of SS. Peter and Paul at Armagh around 1126, both Devenish and Saints' Island—which had been laid desolate by the Danes—were re-peopled by religious of that order.

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

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

   Internet Archive stpatrickspurgat00ocon, Chapter 35

   As the companion tells it

   Somewhere close to Devenish, religious life came back in 1126. Archbishop Imar of Armagh had introduced the Canons Regular of Saint Augustine to his church and abbey of Saints Peter and Paul at Armagh, built about that year. Devenish and Saints' Island, which had been laid desolate by the Danes, were both re-peopled by religious of that order. The book says there was a fraternity from the beginning between Devenish and Lough Derg, and that it continued down through the middle ages. St. Dabheoc, whose monastic house was the most distinguished in the neighbourhood, may have had close intercourse with Devenish from the start, as if they were branches of the same religious order. On Station Island, one of the penitential circles round which pilgrims proceed while reciting certain prayers is the Bed of St. Dabheoc. It is marked on a map published in Sir James Ware's Antiquities of Ireland, and called "lectus vel circulus Ahogi," a corrupt form for Dabogiy or Dabheoc. To the saint's cross, seat, cave, and bed, special veneration has always been paid, these objects being intimately connected with the devotions and austerities of the holy hermit.

3. Catechism teaching on Lough Derg island

   near Lough Derg · lake or lakes · Donegal

   Bishop Murphy's regulations required the teaching of the Catechism on the island of Lough Derg. Two catechists were retained for many years, one teaching the Irish Catechism and the other the English, instructing pilgrims in Christian doctrine and helping prepare them for the sacraments.

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   One of Dr. Murphy’s regulations, as we have seen, enjoined the teaching of the Catechism on the island. For that purpose two catechists were retained here for many years, one of whom taught the Irish Catechism, the other the English Catechism. Besides instructing the rude and illiterate in their Christian doctrine, they lent valuable aid to the clergy in helping to prepare and dispose the pilgrims for the sacraments. In addition to these were the Prior’s Clerk, and also the Director of Devotions, whose special duty it was to maintain order during the night of the “ prison,” or vigil.

   Early in the year 1805 Bishop Murphy applied to the Holy See for a renewal of the usual faculties and indul¬ gences vouchsafed to this pilgrimage, to be available for the space of fifteen years. Cardinal Jugnani, Secretary of the Sacred Office, sent a rescript to Dr. Murphy, bearing date the 16th March, 1805, and bearing likewise the signature of Dominicus Archiepus Myran. Secretarius. From this we subjoin the extracts bearing on our subject : —

   Internet Archive stpatrickspurgat00ocon, Chapter 121

   As the companion tells it

   Lough Derg in Donegal was a place where pilgrims came, and where they were taught as well as tested. One of Bishop Murphy's regulations enjoined the teaching of the Catechism on the island. For that purpose two catechists were retained for many years. One taught the Irish Catechism, the other the English Catechism. Besides instructing those the source calls "the rude and illiterate" in their Christian doctrine, they lent valuable aid to the clergy in helping to prepare and dispose the pilgrims for the sacraments. There were also the Prior's Clerk and a Director of Devotions, whose special duty was to maintain order during the night of the "prison," or vigil. Early in 1805 Bishop Murphy applied to the Holy See for a renewal of the usual faculties and indulgences vouchsafed to this pilgrimage, to be available for fifteen years. Cardinal Jugnani, Secretary of the Sacred Office, sent a rescript to Dr. Murphy bearing date the 16th of March 1805, and bearing likewise the signature of Dominicus Archiepus Myran, Secretarius.

4. Dutch monk's pilgrimage to Lough Derg (1494)

   near Lough Derg · lake or lakes · Donegal · 1494

   In 1494, a monk from the monastery of Eymstede (Amsterdam) in Holland traveled to Lough Derg seeking greater penance and to test the sensational stories told of the visions there. The prior required him to obtain the bishop's permission and pay the usual admission fee before being allowed to enter.

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   While the fame of St. Patrick’s Purgatory had been the theme of so many writers, an incident occurred towards the end of the fifteenth century, which, for a time at least, tended to mar its celebrity. A monk, from the monastery of Eymstede, or Amsterdam, in Holland, hearing of the fame of this western pilgrimage, and of the visions vouchsafed to the pious votaries thereat, came to the determination of going thither, resolved upon doing greater penances than those he had hitherto exercised, and also with the purpose of testing the accuracy of the sensational stories related of it. Having arrived at the lake, in the year 1494, the prior, before admitting him, required that he should first obtain the bishop’s permis¬ sion. The bishop in turn, when granting leave, directed him to pay the usual fee for admission. Those fees were devoted to a threefold purpose; a portion went to the support of the religious community, who ministered to the wants of the pilgrims ; a moiety also was devoted to the maintenance in proper repair of the churches and other buildings on the island ; and the remainder was expended on the relief and support of such destitute persons as sought the hospitality of the monks ; for, in those days the

   Internet Archive stpatrickspurgat00ocon, Chapter 72

   As the companion tells it

   This is Lough Derg in Donegal. In 1494, a monk from the monastery of Eymstede, or Amsterdam, in Holland, made his way to this lake. He had heard of the fame of this western pilgrimage and of the visions granted to the devout who came. He was resolved on doing greater penances than those he had hitherto practiced, and he wanted to test the accuracy of the sensational stories told of the place. When he arrived at the lake, the prior would not admit him. He required that the monk first obtain the bishop's permission. The bishop granted leave, but directed him to pay the usual fee for admission. Those fees served a threefold purpose. A portion went to the support of the religious community who ministered to the wants of the pilgrims. A moiety was devoted to maintaining the churches and other buildings on the island in proper repair. The remainder was spent on the relief and support of such destitute persons as sought the hospitality of the monks.

5. John Donegan's gifts to Lough Derg chapel (1858)

   near Lough Derg · lake or lakes · Donegal · 1858

   Dublin jeweller John Donegan presented church requisites valued at £170 to the chapel of Lough Derg in 1858, including a monstrance, chalice, ciborium, vestments, and candlesticks. The gifts were inscribed and made property of the Diocese of Clogher for use at the island chapel.

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   “John Donegan, whose munificence to the Catholic Church at home and abroad ranks him among the greatest benefactors to Catholicity, of whom we may be justly proud, has made the following offerings to the chapel of Lough Derg — a mon¬ strance, chalice, ciborium (of solid silver), cope, veil, suit of vestments (cloth of gold), set of candlesticks, fine brass crucifix, bookstand, missal (beautifully bound), thurible, in¬ cense boat, altar linens, incense, chime of bells, brass lamp,, and wax candles. The chapel on the island, such a famous resort of pilgrims for many ages, stood in great want of these religious requisites, and priests and pilgrims shall evermore be bound to pray for this truly Catholic Irishman, whose gold and silver now adorn an altar annually visited by thousands.- An iascription on the sacred utensils records the name of the generous benefactor, and states that they are presented to the Right Rev. Dr. McNally, Bishop of Clogher, and that they are to be henceforth the property of that ancient diocese, and to be used in the chapel of Lough Derg.’’

   Internet Archive stpatrickspurgat00ocon, Chapter 151

   As the companion tells it

   Lough Derg in Donegal drew pilgrims for many ages, and its island chapel stood in great want of religious requisites. In 1858, the Dublin jeweller John Donegan gave to that chapel. His gifts included a monstrance, a chalice, a ciborium of solid silver, a cope, a veil, vestments of cloth of gold, candlesticks, a brass crucifix, a bookstand, a bound missal, a thurible, an incense boat, altar linens, incense, a chime of bells, a brass lamp, and wax candles. An inscription on the sacred utensils records his name and states they are presented to the Right Rev. Dr. McNally, Bishop of Clogher, to be the property of that ancient diocese and used in the island chapel. His generosity to the Catholic Church at home and abroad ranked him among its greatest benefactors. His gold and silver now adorn an altar visited by thousands, and priests and pilgrims were evermore bound to pray for this Catholic Irishman.

6. Lough Derg as foremost Irish pilgrimage

   near Lough Derg · lake or lakes · Donegal

   Among the four principal pilgrimage sites of Ireland—one per province—St. Patrick's Purgatory at Lough Derg has always held the foremost place and is regarded as the National Pilgrimage of Ireland. Its antiquity dates back to St. Patrick himself.

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   Among these St. Patrick’s Purgatory has always held the foremost place, and over all the others it must be regarded as by pre-eminence the National Pilgrimage of Ireland. Many circumstances contributed to give pro¬ minence to Lough Derg among the holy places of this island. The antiquity of its origin, which dates back to our National Apostle ; its course of penance, which at the present day, even in its mitigated form, finds no parallel in the Christian world; the many saints and anchorets

   Internet Archive stpatrickspurgat00ocon, Chapter 14

   As the companion tells it

   This is Lough Derg. St Patrick's Purgatory, on this lake, has always held the foremost place among the holy places of Ireland. Over all the others it must be regarded as by pre-eminence the National Pilgrimage of Ireland. Its origin dates back to Patrick himself, the National Apostle. Its course of penance, even now in its mitigated form, finds no parallel in the Christian world. The many saints and anchorets who came here added to its fame.

7. Lough Derg Hospice construction 1879-80

   near Station Island · townland · Donegal · 1879–1880

   The prior, Father James M'Kenna, visited pilgrimage sites in England and on the Continent to study hospice designs before preparing plans for a Hospice at Lough Derg. Building operations commenced in spring 1880 and the structure cost £2,000, providing accommodation for pilgrims in separate male and female departments.

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   Father M‘Kenna embarked on this mission on 12th Septem¬ ber, 1879. After a month’s absence he returned, and, with the knowledge thus obtained, he prepared the plan and details of the Hospice, and actually commenced building operations early in the following Spring. Owing to careful superintendence of the work by the prior in person, the cost of the Hospice was but £2,000. In the estimation of persons best qualified to form an opinion, the structure is regarded as well worth £3,000 at least.

   The Hospice is a large three-storied, conventual, double building. It consists of a centre building, 100 feet long by 20 feet wide, flanked by two wings, each 34 feet by 20 feet ; the height of the main building and of the wings being 21 feet from the basement to the level of the eaves. From its four long corridors open on either side the rooms or cells of the pilgrims, commanding from the windows exquisite views of lake and mountain.

   Internet Archive stpatrickspurgat00ocon, Chapter 145

   As the companion tells it

   Somewhere close to Station Island, a hospice was built for pilgrims coming to Lough Derg. The prior, Father James M'Kenna, set out on 12 September 1879 to visit pilgrimage sites in England and on the Continent, studying hospice designs there. After a month away he returned, drew up the plans himself, and began building operations early in the spring of 1880. He supervised the work in person, and the cost came to 2,000 pounds, though those best qualified to judge reckoned the structure worth at least 3,000. The hospice is a large three-storied conventual double building. A centre block runs 100 feet long by 20 feet wide, flanked by two wings, each 34 feet by 20 feet. The height from basement to eaves is 21 feet. Four long corridors open to either side onto the pilgrims' cells, and from the windows you can see the lake and the mountains.

8. Lough Derg's enduring appeal to Celtic pilgrims

   near Lough Derg · lake or lakes · Donegal

   Lough Derg, known as the "Holy Island," continues to attract fervent pilgrims, the greater number being of the Celtic race from distant climes. It is described as a venerable sanctuary of great antiquity and celebrity within its diocese.

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   Spain, Germany, Austria, and even from Italy itself. Despite the vicissitudes through which it has passed, it still continues to attract many fervent souls; and, though pilgrims of foreign nationalities may be here met with, by far the greater number are of the Celtic race, man}^ of them coming from distant climes, who, in revisiting the land of their birth and of their affections, seldom omit a pilgrimage to the “ Holy Island.”

   In these daj^s of awakened fervour, when the pilgrimspirit has been so amazingly revived in the Church, and when so many annually leave Ireland, journeying to far-off shrines, to Lourdes, Paray-le-Monial, La Salette, and others, we deem it not unreasonable to remind such persons that there exists within the boundaries of this diocese a sanctuary no less venerable and holy, and of greater antiquity and celebrity, a sanctuary, which is not only one of the proudest glories of this diocese, but one of the brightest of the religious institutions of Ireland.

   Internet Archive stpatrickspurgat00ocon, Chapter 7

   As the companion tells it

   Lough Derg is a lake in Donegal that the road passes near. People know it as the Holy Island. Pilgrims have come here from Spain, Germany, Austria, and even from Italy itself. Despite all the vicissitudes it has passed through, it still draws many fervent souls. Pilgrims of foreign nationalities may be met with, but by far the greater number are of the Celtic race. Many come from distant climes, revisiting the land of their birth and of their affections, and seldom omit a pilgrimage to the Holy Island. In these days of awakened fervour, when the pilgrim spirit has been revived in the Church, and when so many annually leave Ireland for far-off shrines like Lourdes, Paray-le-Monial, and La Salette, there exists within the boundaries of this diocese a sanctuary no less venerable and holy, and of greater antiquity and celebrity. It is one of the proudest glories of this diocese and one of the brightest of the religious institutions of Ireland.

9. Missa de requiem custom at Lough Derg cave attributed to St. Patrick

   near Lough Derg · lake or lakes · Donegal · 1714

   Bishop MacMahon observed that pilgrims about to enter the cave at Lough Derg had a Missa de requiem celebrated for them, as if they were dead to the world. Attempts to modify this custom met resistance based on tradition attributing it to St. Patrick himself.

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

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

   Internet Archive stpatrickspurgat00ocon, Chapter 111

   As the companion tells it

   Lough Derg is a lake in Donegal, a place the road passes through or near. In 1714, Bishop Hugh MacMahon wrote to Rome about what he saw at the pilgrimage there. An English Protestant, drawn by the fame of the place and curious to see it, came and was moved to compunction at the sight of the penitents, and forthwith abjured his heresy. The Franciscan Fathers, MacMahon noted, laboured more strenuously than all the other ecclesiastics who came there. But one custom caught his attention. Pilgrims about to enter the cave had Mass celebrated for them, and it was always a Missa de requiem, just as if they were dead to the world and ready for burial. MacMahon was anxious to abrogate this, at least on Sundays and the principal festivals, when the Mass conformable to the office should be said instead. The pilgrims resisted him. They claimed the authority of immemorial possession and of custom, a tradition first originated, they said, by St. Patrick himself. Learned and scrupulous men constantly asserted this, which perplexed the bishop. He begged to be instructed by their Eminences as to what he was to do. Some time after he had sent this letter to Rome, supplicating the Sovereign Pontiff to grant a renewal of the indulgences vouchsafed to this pilgrimage, Cardinal Orsini, of the order of Friars, took up the matter.

10. Patriarch Wauchope conveys ambassador to St. Patrick's Purgatory

    near Lough Derg · lake or lakes · Donegal · 1545

    The Patriarch of Ireland, a blind Scotsman named Wauchope, met the French ambassador at a secret gathering with O'Neill and his associates. Wauchope conveyed the ambassador to see St. Patrick's Purgatory on Lough Derg.

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    born, named Wauchope, and was blind of both his eyes, and yet had been divers times at Rome by post. He did great honour to the ambassador, and conveyed him to see St. Patrick’s Purgatory.” .

    I shall here set forth in order extracts from works of the sixteenth century, in which the writers describe the Island of the Purgatory, or Station Island, and the purgatorial cave therein situated. And first of all the learned Jesuit, Father Campion, who writes thus in his History of Ireland, published about 1570 : —

    Internet Archive stpatrickspurgat00ocon

    As the companion tells it

    Near Lough Derg in Donegal, in 1545, the Patriarch of Ireland was a blind Scotsman named Wauchope. Though blind of both eyes, he had been to Rome several times. At a secret gathering with O'Neill and his associates, Wauchope met the French ambassador. He did great honour to the ambassador, and conveyed him to see St. Patrick's Purgatory on the lake.

11. Ramon de Perellos escorted through Donegal to Lough Derg, 1396

    Donegal · town · Donegal · 1396

    Ramon de Perellos persevered in his resolution and passed safely as a pilgrim into Donegal, where he was loaded with gifts and escorted safely to his destination at Lough Derg by the native chiefs, along with many others bound on the same mission.

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    royalty of de Mortimer, ‘‘ Ramon, Viscount de Perellos, Senor de la Baronia de Seret, Knight of Rhodes, and Chamberlain to King Richard’s father-in-law, Charles VI. of France, waited on de Mortimer at Dublin. This noble¬ man arrived with letters from the King of England for safe conduct to visit the Purgatory of St. Patrick, with a retinue of twenty men and thirty horses. Ramon had been in the army of Charles V. of France ; became Master of the Horse to Juan of Arragon, where his estates lay, and that king gave him command of three galleys which he sent to aid Clement VII. After the death of Clement, Ramon served Benedict VIII. until he determined, not¬ withstanding the Papal dissuasion, to visit St. Patrick’s Purgatory in Ireland, where he expected to learn intelli¬ gence of the fate of the soul of his beloved King Juan. He tells us that at Dublin he visited the Earl of March, King Richard’s cousin, and Viceroy in Ireland, who, having perused the royal letters, received him very honourably; but endeavoured, with all his power, to dissuade him from persevering in an undertaking which he declared to be of the most perilous nature. As Ramon was not deterred by these representations, the Viceroy despatched him to Drogheda, with letters to John de Colton, who, having distinguished himself in the service of England, had been promoted from the Deanery of St. Patrick’s, at Dublin, to the Archbishopric of Armagh. De Colton also endeavourd to deter him from venturing into the territories of the northern Irish, who had made serious inroads upon the see-lands of the English Archbishop of Armagh. Ramon, persevering in his resolution, passed safely, as a pilgrim, into Donegal, where, with many others on the same mission bound, he was, he records, loaded with gifts, and escorted safely to his destination * by the native chiefs,

    * Taken from Gilbert’s History oj' the Viceroys, pp. 275-276.

    Internet Archive stpatrickspurgat00ocon, Chapter 67

    As the companion tells it

    Coming through Donegal now. In 1396, this was the place where a remarkable pilgrim passed safely on his way to Lough Derg. Ramon de Perellos was his name, Viscount de Perellos, Senor de la Baronia de Seret, Knight of Rhodes, and Chamberlain to Charles the Sixth of France. He arrived with letters from the King of England for safe conduct to visit the Purgatory of Saint Patrick, with a retinue of twenty men and thirty horses. He had served in the army of Charles the Fifth of France, and became Master of the Horse to Juan of Arragon, in whose kingdom his estates lay. That king gave him command of three galleys sent to aid Clement the Seventh. After Clement's death, Ramon served Benedict the Eighth, until he determined, against Papal dissuasion, to visit Saint Patrick's Purgatory in Ireland. He expected to learn intelligence of the fate of the soul of his beloved King Juan. At Dublin he visited the Earl of March, King Richard's cousin and Viceroy in Ireland, who read the royal letters and received him honourably, but tried with all his power to dissuade him from what he declared to be a most perilous undertaking. Ramon was not deterred. The Viceroy sent him to Drogheda with letters to John de Colton, who had been promoted from the Deanery of Saint Patrick's at Dublin to the Archbishopric of Armagh. De Colton also tried to deter him from venturing into the territories of the northern Irish, who had made serious inroads upon the see-lands of the English Archbishop. But Ramon persevered in his resolution, and passed safely as a pilgrim into Donegal. Here, with many others bound on the same mission, he records he was loaded with gifts, and escorted safely to his destination by the native chiefs.

12. Seven oratories at Lough Derg

    near Lough Derg · lake or lakes · Donegal

    Lough Derg in Donegal had 'seven churches,' represented at present by seven oratories or penal beds dedicated to seven tutelary saints of the pilgrimage. This parallels the seven churches of Clonmacnoise, Tory Island, and Glendalough.

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    been dedicated to him, and was known as St. Fintan’s Island. Whether this saint was the same as St. Fintan of Clonenagh, we cannot determine. By looking into Festilogies of Irish saints, we find that St. Fintan is a very common name, there being no less than seventeen saints of that name recorded in the Martyrology of Tallagh. We know that St. Fintan of Clonenagh passed his novitiate under St. Columba, son of Crimthan, who had a school at Tyrdaglass, near Lough Derg on the Shannon. It may have been, indeed, that the similarity in the names of these lakes gave rise to a mistake. At St. Fintan’s Monas¬ tery of Clonenagh were “seven churches,” which were first brought under notice by the Bev. John O’Hanlon. At Lough Derg in Donegal were also “ seven churches,” and they are represented at the present day by seven oratories, or penal beds, dedicated to seven of the tutelary saints of the pilgrimage. This mysterious group of seven churches would appear to have belonged to the most notable of the religious foundations in Ireland, and would seem to have been a favourite institution in our country. Thus we read of the seven churches of Clonmacnoise, of Tory Island, of Glendalough, not to speak of many others. In other countries, too, the same feature is recorded ; as, for instance, the seven churches, which clustered together at Bologna, under the name of San Stefano. But whether they had each a separate ecclesiastical government is another question.

    The late Bev. Dr. Kelly, of Maynooth, the learned annotator of Gamhrensis Eversus, tells us in his notes to that work : —

    Internet Archive stpatrickspurgat00ocon, Chapter 44

    As the companion tells it

    Lough Derg in Donegal was once said to have seven churches. They are represented today by seven oratories, or penal beds, dedicated to seven of the tutelary saints of the pilgrimage. The material connects this to a wider pattern. At Clonenagh, St. Fintan's monastery had seven churches, first brought under notice by the Reverend John O'Hanlon. Whether the St. Fintan of Lough Derg was the same as St. Fintan of Clonenagh cannot be determined. Fintan is a very common name among Irish saints; the Martyrology of Tallagh records no less than 17 saints of that name. We do know that St. Fintan of Clonenagh passed his novitiate under St. Columba, son of Crimthan, who had a school at Tyrdaglass, near Lough Derg on the Shannon. It may even have been the similarity in the names of these two lakes that gave rise to a mistake. This mysterious group of seven churches would appear to have belonged to the most notable religious foundations in Ireland, and seems to have been a favourite institution in the country. We read of the seven churches of Clonmacnoise, of Tory Island, of Glendalough, and many others. The same feature is recorded in other countries too, as at Bologna, where seven churches clustered together under the name of San Stefano. Whether each had a separate ecclesiastical government is another question.

13. Sir William Stewart finds abbot and friars at Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1632

    Despite the earlier dissolution, Sir William Stewart reported finding an abbot and forty friars at Lough Derg in 1632, indicating the Augustinians' absence had been temporary. The churches and oratories were pulled down early in the reign of James I, yet pilgrims continued to flock to the island in great numbers.

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    That the absence of the Augustinians was but tem¬ porary, and consequent upon the persecution setting in against this stronghold of Catholic piety, we may infer from the testimony of Dr. Lombard, already quoted, as also from the report of Sir William Stewart, who found there, in 1632, an abbot and forty friars. From the fore¬ going document we can easily understand how the English garrison in Ireland, well aware of the King’s hostility to the Catholic religion, testified their zeal for the work, of

    132

    Internet Archive stpatrickspurgat00ocon, Chapter 87

    As the companion tells it

    Near the road lies Lough Derg in Donegal. The Augustinians had been driven from this place by persecution, but their absence was temporary. Dr. Lombard's testimony and Sir William Stewart's report both confirm this. Stewart found an abbot and forty friars there in 1632. The churches and oratories on the island had been pulled down early in the reign of James I. Yet pilgrims kept coming in great numbers.

14. St. Comgall of Bangor sent Beon to Rome

    near Bangor · town · Down · 590–604

    According to a legend from the Leabhar na h-Uidhre, St. Comgall of Bangor dispatched Beon, son of Innli, of Teach Daheog, to Rome on a message to Pope Gregory (590-604) to receive order and rule. This connects the second St. Dabheoc (Beoan) to Lough Derg.

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    * Regarding the second St. Dabheoc, or Beoan, of Lough Derg, the following extract from a legend given in the Leabhar na h-Uidhre, will be interesting : — “ It happened that St. Comgall of Bangor despatched Beon, son of Innli, of Teach Daheog, to Rome, on a message to Gregory [Pope, A. D. 590-604], to receive order and rule.” A fabulous story is there told of Liban, daughter of Eachaidh, son of Muiredach, having

    Internet Archive stpatrickspurgat00ocon, Chapter 35

    As the companion tells it

    Bangor has an old monastic story. In a legend from the Leabhar na h-Uidhre, St. Comgall of Bangor sent Beon, son of Innli, of Teach Daheog, to Rome with a message to Pope Gregory, who held the office from 590 to 604, to receive order and rule. Beon is linked to the second St. Dabheoc of Lough Derg. The same legend then tells of Liban, daughter of Eachaidh, son of Muiredach.

15. St. Patrick and St. Dabheoc at the purgatorial cave

    near Station Island · townland · Donegal

    According to tradition, St. Patrick fortified himself by rigid penance in the gloomy cave on Station Island in preparation for his apostolic labours. St. Dabheoc would repair there from his monastery on Saints' Island for solitary contemplation and mortification, and many early anchorites there attained a high degree of spiritual perfection.

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    Here in its gloomy cave St. Patrick fortified himself by rigid penance for the labours of his apostolate ; hither St. Dabheoc repaired from his monastery on the larger, or Saints’ Island, to practise solitary contemplation and mortification ; and here so many early anchorets attained to a high degree of perfection.

    As to the practice among the early Irish anchorets of dwelling in caves much might be written. Though pre¬ valent in Ireland it was not peculiar to that country. Feijoo tells us, that as regards the retirement of St. Patrick into the cave in Ulster, and of so many fervent souls in imitation of him, there are several other similar examples in the Church. He instances the great St. Benedict in the cave of Sublacum, St. Dominic in that of Segovia, and St. Ignatius in that of Manresa.^ And he adds : — “ Perhaps God had shown a signal favour to the great St. Patrick, and to others who imitated him, by representing to him in that cave a vision of the pains of Purgatory, and of the joys of Paradise, and that, upon this foundation, the report became noised abroad, that all who enter the cave should share the same vision.”

    Internet Archive stpatrickspurgat00ocon, Chapter 77

    As the companion tells it

    Somewhere around here, on Station Island in Lough Derg, there is a gloomy cave where St. Patrick fortified himself by rigid penance for the labours of his apostolate. St. Dabheoc would repair there from his monastery on the larger island, Saints' Island, to practise solitary contemplation and mortification. And here many early anchorites attained to a high degree of perfection. The practice of dwelling in caves was common among the early Irish anchorites, though it was not peculiar to Ireland. Feijoo tells us that the retirement of St. Patrick into the cave in Ulster, and of so many fervent souls in imitation of him, has several parallels in the Church. He names St. Benedict in the cave of Sublacum, St. Dominic in that of Segovia, and St. Ignatius in that of Manresa. And he adds: "Perhaps God had shown a signal favour to the great St. Patrick, and to others who imitated him, by representing to him in that cave a vision of the pains of Purgatory, and of the joys of Paradise, and that, upon this foundation, the report became noised abroad, that all who enter the cave should share the same vision."

16. Abandoned shooting lodge near Lough Derg

    near Lough Derg · lake or lakes · Donegal

    On a spur of mountain within the fir plantation near Lough Derg, a landlord began preparations to build a shooting lodge about twenty years before publication. Only an avenue and foundations were completed, and the lodge was never finished. Locals believed the landlord once intended to convert Station Island itself into a shooting lodge.

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    Upon a spur of mountain within the area of this fir plantation, the landlord made preparations some twenty years since to erect a Shooting Lodge. Beyond construct¬ ing an avenue (branching off to the left from the Lough Derg road,) to its site, and sinking its foundations, the lodge remains in stain quo.

    A common impression prevails in the locality that it was at one time the fixed intention of the landlord to con¬ vert Station Island itself into a shooting lodge. Be that as it may, the following narrative will tend to show not only his designs upon the place, but also the successful manner in which those designs were counteracted by the prior, acting under the guidance of his bishop. We have already seen that 1846 was remarkable for the vast numbers that came crowding to the Island. The accom¬ modation for such numbers proving altogether inadequate.

    Internet Archive stpatrickspurgat00ocon, Chapter 132

    As the companion tells it

    Near Lough Derg in Donegal, on a spur of mountain within the fir plantation, a landlord began preparations to build a shooting lodge about twenty years ago. He built an avenue branching off from the Lough Derg road to the site, and sank the foundations, but the lodge was never finished. It remains as it was. A common impression prevails in the locality that the landlord once intended to convert Station Island itself into a shooting lodge. Whether that is so or not, what followed shows his designs upon the place, and how those designs were counteracted by the prior, acting under his bishop's guidance. The year 1846 was remarkable for the vast numbers that came crowding to the Island. The accommodation for such numbers proved altogether inadequate.

17. Circular earthwork on Saints' Island near cemetery

    near Saints Island · townland · Donegal

    A circular or elliptical earthen fort of a type common beside early Irish religious houses exists near the summit of Saints' Island, adjoining the western side of the cemetery. The portion outside the cemetery measures 65 yards in circumference, with the cemetery boundary wall serving as the diameter of the original fort.

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    a custom, borrowed from the Pagan period, of erecting a circular earthen fort, or enclosure, close to, but more frequently round the religious houses. Thus in Father O’Hanlon’s Life of St. Fanchea {Lives of the Irish SaintSy Vol. L), we read how her brother St. Endeus raised with his own hands around his sister’s nunnery at Kossory in Fermanagh a large mu]\, or earthwork, strengthened by deep circular fosses, the remains of which are still to be seen. And Wakeman, in his Antiquities of Devenishy says that nearly all the primitive churchsites in Fermanagh bear traces of such circumvallations. From personal observation, at least as to several of them, 1 can fully endorse that statement. Near the Abbey of Devenish, on Lough Erne, stood a strongly fortified rathy remains of which are still evident. The same may be said of Possory, Iniskeen, Aghalurcher, etc. Outside Fermanagh the same custom equally prevailed. At Clogher and Clones religious houses were founded, for economy sake, beside pre-existing forts. A circular earthwork of this class exists near the summit of Saints’ Island, and adjoining the cemetery at its western side. It is intersected by the western boundary wall of the cemetery, but enough of this primitive construction yet remains outside that enclosure to leave little room for doubt as to its character and purpose. From careful investigation I find, judging from the western part of the Up, which is still intact, that its shape, like that of the island itself, was elliptical. The portion outside the cemetery measures 65 yards in circumference. A lesser arc of this oval enclosure lies within the cemetery, the boundary wall of which measures 31 yards, and this may be taken as the diameter of the original fort. The measurements of the cemetery are thus 31 yards in length, and its width 27 yards. Within the portion of

    Internet Archive stpatrickspurgat00ocon, Chapter 24

    As the companion tells it

    Close to Saints Island, somewhere around here, there is a circular earthwork near the summit, adjoining the cemetery at its western side. It belongs to an old custom, borrowed from the pagan period, of erecting a circular earthen fort close to, or more often around, early religious houses in Ireland. The earthwork is intersected by the western boundary wall of the cemetery, but enough of this primitive construction remains outside that enclosure to leave little doubt as to its character and purpose. From careful investigation of the western part of the lip, which is still intact, its shape, like that of the island itself, was elliptical. The portion outside the cemetery measures 65 yards in circumference. A lesser arc of this oval enclosure lies within the cemetery, and the boundary wall of the cemetery, which measures 31 yards, may be taken as the diameter of the original fort. The cemetery itself measures 31 yards in length and 27 yards in width. The same custom prevailed widely. In Father O'Hanlon's Life of St. Fanchea, her brother St. Endeus raised with his own hands around his sister's nunnery at Rossory in Fermanagh a large earthwork, strengthened by deep circular fosses, the remains of which are still to be seen. Wakeman, in his Antiquities of Devenish, says that nearly all the primitive church sites in Fermanagh bear traces of such circumvallations. Near the Abbey of Devenish, on Lough Erne, stood a strongly fortified rath, remains of which are still evident. The same may be said of Rossory, Iniskeen, and Aghalurcher. Outside Fermanagh the custom equally prevailed. At Clogher and Clones, religious houses were founded, for economy's sake, beside pre-existing forts.

18. Construction of St. Patrick's Church (Prison Chapel)

    near Station Island · townland · Donegal · 1776–1780

    Around 1780, a new church called St. Patrick's Church, or the 'Prison Chapel', was built on Station Island to supersede the ancient purgatorial cave. It was re-roofed and slated by Father Murray in 1776.

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

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

    Internet Archive stpatrickspurgat00ocon, Chapter 115

    As the companion tells it

    Somewhere around here on Station Island, a new church called St. Patrick's Church, or the Prison Chapel, was built around 1780. It was meant to supersede and serve the purpose of the ancient purgatorial cave. The cave, according to Richardson, was "10 feet distant from the church; it was 22 feet long, 2 feet 1 inch wide, and 3 feet high." It had a bending within 6 feet of the far end, where a very small window, or spike-hole, let in some light and air to the pilgrims shut up inside. Little or none of it was underground, and it seems never to have been sunk deeper than the rock. It was built of stone and clay, huddled together, covered with broad stones, and all overlaid with earth. The prior closed the cave about 1780, considering it insufficient for the number of persons who sought admission to it. The new church measured 72 feet long by 24 wide. In 1776, the church was re-roofed and slated by the then prior, Father Murray. The Reverend Patrick Moyna added an aisle to it in 1835.

19. Hewson's 1701 account of pilgrimage numbers at Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1700–1701

    The Rev. Mr. Hewson, Protestant Archdeacon of Armagh, visited St. Patrick's Purgatory on 1 August 1701 and recorded that nearly 5,000 pilgrims had attended the previous year, though fewer than 2,000 had come that year by his visit date. He observed about 300 devotees present during his visit, sixty of whom were in the caves.

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

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

    Internet Archive stpatrickspurgat00ocon, Chapter 109

    As the companion tells it

    Lough Derg in Donegal has drawn pilgrims for centuries, and in 1701 the Reverend Mr. Hewson, Protestant Archdeacon of Armagh, came to see for himself how many still made the journey to St. Patrick's Purgatory. He wrote his account on the 1st of August that year. The Prior, who registered the pilgrims' names, told Hewson there had been near 5,000 the year before. But by the time Hewson arrived, not 2,000 had come that year. He noted that commonly more men than women made the pilgrimage. During his own visit he counted about 300 devotees, 60 of whom were in the caves. There was more to the story than counting heads. The mountain district leading to Lough Derg, stretching from Pettigo to the lake, was planted with Protestant settlers, an effort to put a stop to the pilgrimage. The descendants of those planters still lived there. Co-religionists in neighbouring counties had given pilgrims much annoyance, but the Protestant colony near Lough Derg itself showed a kindly disposition toward the pilgrimage, with rare exceptions.

20. Lough Derg pilgrimage fame beyond Ireland

    near Lough Derg · lake or lakes · Donegal

    Lough Derg's sanctuary was described as one of the most venerated of Irish shrines, the scene of pilgrimages for centuries, whose fame had penetrated far beyond the boundaries of Ireland. Until 1879 no complete history of the place had been written.

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    “ The sanctuary on Lough Derg is, we need hardly say, one of the most venerated of Irish shrines. It has been the scene of pilgrimages for centuries, and its fame has penetrated far beyond the boundaries of Ireland. It is hardly creditable that, until within the past few weeks, the history of such a place should remain unwritten, except in so far as it is recorded piecemeal in works dealing with other subjects, and inaccessible, owing to their cost, to the general public. The reproach has, however, been well removed by the publication of “ Lough Derg and its Pil¬ grimages, which Rev. D. O’Connor of the diocese of Clogher has just brought out.” — Nation, ist March, 1879.

    . . . “ Father O’Connor’s interesting book, containing not only a full description of the lake and island in their present state, with a map and illustrations, but also a history of Lough Derg and its pilgrimage in ancient times, and an account of the saints connected with them. The volume is well worthy of perusal, and it has the advantage of being commended to the attention of the public by a letter of the Bishop of Clogher.” . . . — London Tablet, March 8th, 1879.

    Internet Archive stpatrickspurgat00ocon, Chapter 3

    As the companion tells it

    There is a lake in Donegal called Lough Derg, and on it stands a sanctuary that ranks among the most venerated of Irish shrines. For centuries people have come here on pilgrimage, and its fame reached far beyond the boundaries of Ireland. Yet it is striking that until 1879 no complete history of the place had ever been written. Whatever was known survived only piecemeal, scattered through works dealing with other subjects, and most of those books were too costly for the general public to reach. That gap was finally filled when Reverend D. O'Connor of the diocese of Clogher published his book, titled Lough Derg and its Pilgrimages. The Nation noted on the 1st of March, 1879, that the reproach of leaving such a place unrecorded had been well removed by his work. The London Tablet, a week later on the 8th of March, praised the book as interesting, containing a full description of the lake and island in their present state, with a map and illustrations, a history of Lough Derg and its pilgrimage in ancient times, and an account of the saints connected with them. The volume was commended to the public by a letter from the Bishop of Clogher.

21. Ramon de Perellos dispatched to Drogheda, 1396

    Drogheda · town · Louth · 1396

    The Viceroy at Dublin despatched Ramon de Perellos to Drogheda with letters to John de Colton, who had been promoted from the Deanery of St. Patrick's at Dublin to the Archbishopric of Armagh. De Colton also endeavoured to deter Ramon from venturing into the territories of the northern Irish.

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    royalty of de Mortimer, ‘‘ Ramon, Viscount de Perellos, Senor de la Baronia de Seret, Knight of Rhodes, and Chamberlain to King Richard’s father-in-law, Charles VI. of France, waited on de Mortimer at Dublin. This noble¬ man arrived with letters from the King of England for safe conduct to visit the Purgatory of St. Patrick, with a retinue of twenty men and thirty horses. Ramon had been in the army of Charles V. of France ; became Master of the Horse to Juan of Arragon, where his estates lay, and that king gave him command of three galleys which he sent to aid Clement VII. After the death of Clement, Ramon served Benedict VIII. until he determined, not¬ withstanding the Papal dissuasion, to visit St. Patrick’s Purgatory in Ireland, where he expected to learn intelli¬ gence of the fate of the soul of his beloved King Juan. He tells us that at Dublin he visited the Earl of March, King Richard’s cousin, and Viceroy in Ireland, who, having perused the royal letters, received him very honourably; but endeavoured, with all his power, to dissuade him from persevering in an undertaking which he declared to be of the most perilous nature. As Ramon was not deterred by these representations, the Viceroy despatched him to Drogheda, with letters to John de Colton, who, having distinguished himself in the service of England, had been promoted from the Deanery of St. Patrick’s, at Dublin, to the Archbishopric of Armagh. De Colton also endeavourd to deter him from venturing into the territories of the northern Irish, who had made serious inroads upon the see-lands of the English Archbishop of Armagh. Ramon, persevering in his resolution, passed safely, as a pilgrim, into Donegal, where, with many others on the same mission bound, he was, he records, loaded with gifts, and escorted safely to his destination * by the native chiefs,

    * Taken from Gilbert’s History oj' the Viceroys, pp. 275-276.

    Internet Archive stpatrickspurgat00ocon, Chapter 67

    As the companion tells it

    Coming up now is Drogheda, the town on the road ahead. In 1396 the Viceroy at Dublin, the Earl of March, despatched the Catalan knight Ramon de Perellos here with letters for John de Colton. De Colton had distinguished himself in the service of England and had been promoted from the Deanery of St. Patrick's at Dublin to the Archbishopric of Armagh. Ramon had arrived in Ireland carrying letters from the King of England for safe conduct to visit the Purgatory of St. Patrick, with a retinue of 20 men and 30 horses. He had served in the army of Charles V of France, and then as Master of the Horse to King Juan of Arragon, who gave him command of three galleys sent to aid Pope Clement VII. After Clement's death Ramon served Benedict VIII, until he resolved, despite Papal dissuasion, to visit St. Patrick's Purgatory, hoping to learn the fate of the soul of his beloved King Juan. At Dublin the Viceroy received him honourably but tried with all his power to dissuade him, calling the undertaking of the most perilous nature. Ramon was not deterred, and so the Viceroy sent him on to Drogheda. Here, Archbishop de Colton added his own warning, urging Ramon not to venture into the territories of the northern Irish, who had made serious inroads upon the see-lands of the English Archbishop of Armagh. Ramon persevered nonetheless and passed safely as a pilgrim into Donegal, where the native chiefs loaded him with gifts and escorted him to his destination.

22. Rev. Hewson describes pilgrimage caves at Lough Derg, 1701

    near Lough Derg · lake or lakes · Donegal · 1701

    Rev. Mr. Hewson visited Lough Derg in early August 1701 and recorded that the titular priest of the parish, called the prior, placed pilgrims into caves on the island—one holding thirty persons, another sixteen, and another fourteen—with men and women separated.

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    * The only exception I can find of a parish priest of Templecarne having been also Prior of Lough Derg, is that given by the Rev. Mr. Hewson, who visited the island in the beginning of August, 1701. He states : — “ On the ninth day (about two in the morning), the titular priest of the parish (whom they call prior) puts them into the caves, one of which holds thirty, another sixteen, and another fourteen persons, the men and women separately.”

    126

    Internet Archive stpatrickspurgat00ocon, Chapter 83

    As the companion tells it

    Lough Derg in Donegal drew pilgrims to its island caves. In the beginning of August 1701, the Reverend Mr. Hewson visited and recorded what happened. He wrote that on the ninth day, about two in the morning, the titular priest of the parish, whom they called the prior, put pilgrims into caves. One cave held 30 persons, another 16, another 14. Men and women were placed separately.

23. Saints' Beds as oldest surviving structures on Station Island

    near Station Island · townland · Donegal · 1600–1750

    The Saints' Beds are described as the oldest structures remaining on Station Island, closely grouped together and probably unaltered for hundreds of years, at least since the destruction and defacement of the Lough Derg structures in the seventeenth and early eighteenth centuries. Four are surrounded by low circular walls about one foot high, while two others have walls about three feet high.

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    The circuits of the churches and saints’ beds, which form a distinctive feature of the pilgrimage, and which, though not peculiar to Ireland, formerly in this country constituted a very common form of penance and devotion, are clearly explained in the “Exercises” given above. Those beds are the oldest structures at present remaining on Station Island; they are rather closely grouped together; and probably have received no material alteration* for hundreds of years past, at least not since the destruction and defacement of the structures at Lough Derg in the seventeenth and early part of the eighteenth centuries. Four of the beds are surrounded by a low circular wall, not over one foot in height ; while the walls round two others are about three feet high. They do not exceed ten

    Internet Archive stpatrickspurgat00ocon, Chapter 138

    As the companion tells it

    Close to Station Island, somewhere around here, are the Saints' Beds. They are the oldest structures remaining on the island, rather closely grouped together. They have probably received no material alteration for hundreds of years, at least not since the destruction and defacement of the structures at Lough Derg in the seventeenth and early part of the eighteenth centuries. Four of the beds are surrounded by a low circular wall, not over one foot in height. The walls round two others are about three feet high.

24. Seven cells and Large Bed on Station Island

    near Station Island · townland · Donegal

    Station Island has seven cells or 'beds,' two of which are so closely connected as to appear as one, known to pilgrims as the 'Large Bed,' dedicated to SS. Dabheoc and Molaisre. This connection suggests the fraternity between these two saints and their respective foundations at Lough Derg and Devenish.

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    Island. Two of those cells, or “beds” are so closely connected as to give the appearance of forming but one “bed.” They are known to the pilgrims as the “Large Bed,” and they are dedicated to SS. Dabheoc and Molaisre, very forcibl}^ suggesting the fraternity and close relationship which existed between these two saints and their respective foundations.

    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.

    Internet Archive stpatrickspurgat00ocon, Chapter 43

    As the companion tells it

    Somewhere close to Station Island, there are seven cells, or as pilgrims call them, beds. Two of those beds are so closely connected they appear to form a single one, known to pilgrims as the Large Bed. They are dedicated to Saints Dabheoc and Molaisre, suggesting the fraternity and close relationship between these two saints and their respective foundations. Four inscribed stones, long lying about on the island, were carefully enshrined in the southern gable of St. Patrick's church by the Reverends James and John McKenna in the summer of 1860. Three of these stones belong to the last century. One is the date-stone of a little church erected here by Friar Anthony O'Doherty of the order of St. Francis. The other two had been placed in the centre of the oratories or beds of the titular saints of the place. A fourth inscribed stone and a corbel-shaped holy water font are also preserved on the island.

25. Sir William Staunton's 1409 pilgrimage

    near Station Island · townland · Donegal · 1409

    In the year 1409, Sir William Staunton descended into the cave at St. Patrick's Purgatory. He later wrote a detailed, multi-page account of his pilgrimage and the revelations he witnessed there.

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    In the year 1409 Sir William Staunton descended to the cave. He wrote an account of his pilgrimage, which runs through several hundred pages. It is entitled, “ Here begynneth ye revelacon, ye which William Staunton saw in Patrick's Purgatorie, the Friday next after ye feast of ye exaltation of the Crosse, 3rd of May, in the year of our Lord MOCOCIX.” Another account of the pilgrimage was written about this period by a Knight of Hungary. It is named Proeinium Memoriale super visitatione Domini Laurentii Ratholdi militis et haronis Hungarim factum de Purgatorio S. Patricii in insula Hihernice. Froissart relates that Sir W. Lysle and another Knight had visited the cave when Bichard was King of England.

    In the Bodleian Library is preserved a MS. called Tractatus brevis, sed imperfectus de S. Patricii Pur¬ gatorio. In the same place a MS. entitled Narratio de poenis infernalihus, in which there is mention of St. Patrick’s Purgatory. In the Library of Trinity College, Dublin, there is a MS. styled Vita Sancti Patricii Episcopi et Gonfessoris ; item de Purgatorio Hihernice. There is also a MS. in the Vatican Library by Peter Lombard, Primate of Ireland, which is designated Relatio de Purgcxtorio Sancti Patricii in Hibernia.

    Internet Archive stpatrickspurgat00ocon, Chapter 68

    As the companion tells it

    Somewhere close to Station Island, pilgrims have been coming for centuries. In 1409, Sir William Staunton descended into the cave at St. Patrick's Purgatory. He wrote an account of what he saw, running through several hundred pages. He gave it the title: here beginneth the revelation which William Staunton saw in Patrick's Purgatory, the Friday next after the feast of the Exaltation of the Cross, 3rd of May, in the year of our Lord 1409. Other pilgrims came around the same time. A Knight of Hungary, named in one account as Laurentius Ratholdi, made his own pilgrimage to the Purgatory and wrote of it. Froissart records that Sir W. Lysle and another knight had visited the cave when Richard was King of England. The cave and its visions drew attention across Europe. Manuscripts about St. Patrick's Purgatory survive in the Bodleian Library, in Trinity College Dublin, and in the Vatican Library, where Peter Lombard, Primate of Ireland, wrote his own relation of it.

26. St. Dabheoc's three annual feasts at Lough Derg

    near Lough Derg · lake or lakes · Donegal

    Three feasts were annually observed at Lough Derg in honour of St. Dabheoc on January 1st, July 24th, and December 16th, commemorating important epochs in his career. The penitential act of plunging the head under water, attributed to the saint, has been practised for centuries at the pilgrimage and continues in modified form.

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    Next to St. Patrick, the special patron of Lough Derg is St. Dabheoc. There were three feasts annually observed at Lough Derg in his honour — on the 1st of January, the 24th of July, and the 1 6th of December respectively.

    * Mobheoc is the same as Dabheoc ; mo and do being prefixes denoting afiection, and meaning “my Beoc,” or my little or Hugh, the

    Internet Archive stpatrickspurgat00ocon, Chapter 31

    As the companion tells it

    Lough Derg honours St. Dabheoc, its special patron beside St. Patrick. Three feasts were kept here each year in his name: the 1st of January, the 24th of July, and the 16th of December, commemorating epochs in his career. The head-plunging penance attributed to him has been practised for centuries and continues in modified form.

27. St. MacNisse, first Bishop of Connor

    Connor · townland · Antrim

    St. MacNisse, the first Bishop and Abbot of Connor, is identified as the likely subject of an ancient inscription found on Station Island. According to the Tripartite Life, he read his psalms with St. Patrick and was educated by St. Olcan.

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    It is more likely that the MacNisse referred to in the inscription was St. MacNisse, first Bishop of Connor, and Abbot there likewise.

    The Bollandists in their Acta Sanctorum at the 3rd of September give a detailed account of St. Aengus MacNisse. He was baptised by St. Patrick : — “ Quern venerabilis sanctus Patritius, Hibernorum Ajpostolus, baptizaviP^ Of his education hy St. Olcan, or Bolcan, to whose possessions he succeeded, it is added : — Bolcano vero episcopo alendum atque clocendum dedit^ Of his intimacy with St. Patrick the Tripartite Life thus assures us : — And MacNisse of Condere read his psalms with Patrick.” His pilgrimages to Home and Jerusalem, and

    Internet Archive stpatrickspurgat00ocon, Chapter 51

    As the companion tells it

    Somewhere around here is Connor, associated with St. MacNisse, its first bishop and abbot. The Bollandists gave a detailed account of St. Aengus MacNisse. He was baptised by St. Patrick. His education was entrusted to St. Olcan, also called Bolcan, and he succeeded to Olcan's possessions. The Tripartite Life tells of his closeness to Patrick: "MacNisse of Condere read his psalms with Patrick." He also made pilgrimages to Rome and Jerusalem. An inscription found on Station Island is thought more likely to refer to this MacNisse than to any other.

28. St. Patrick's Altar and cross on Station Island, 1632

    near Station Island · townland · Donegal · 1632–1727

    Richardson recorded that in 1727 an altar called 'St. Patrick's Altar' stood in the south-eastern part of Station Island, bearing an old cross with a circle and an inscription attributing its construction to James Magrath in 1632. By the author's time no trace of the inscription could be found on the island.

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    SOU of Miler Magrath, subject to a chief rent of £10 yearly. This James Magrath, it might seem, connived at the pilgrimage, if we take him to be the same person as that referred to by Richardson, who says that in 1727 there stood in the south-eastern part of Station Island an altar, called “St. Patrick’s Altar,” with an old cro^s having a circle on it, and the inscription. Jacobus McGrath fieri fecit, 1632, Of this inscription I failed to find any trace on the island. The Auchinleck MSS. state that James Magrath afterwards disposed of his interest in the termonlands to Dr. Spottiswoode, Pro¬ testant bishop of Clogher, appointed to Clogher 1621, and who died in 1644. The extract from the Auchinleck MSS. is as follows: — “ Nowe had the Bishoppe ” (Dr. Spottiswoode) “got eight or nyne Townelandes lying contigue to his new howse in Clogher, which he destinat to be a perpetuall Demesnes for his succeeding Bishopps, and gott an Act of Estate past thereon. He recovered also other lands, his predecessor, Bishopp Montgomerie, never was in possession of ; as, namelie, the Isle of Devenish from the Lord Hastings ; the greatest part of the Island of Inishmore, from Sir Ralph Goore, Baronet ; the lands of Termon Grathe, from James Magrath, etc.”* Thus did those possessions become part of the see lands of the Protestant bishops of Clogher.

    Dr. Spottiswoode was succeeded by Dr. Henry Jones, on whose translation to Meath in 1661, Dr. John Leslie was appointed to Clogher by Charles II. He fixed his residence at Glasslough in the county of Monaghan, and became the founder of the family, whose present lineal representative is Sir John Leslie, Bart. From Dr. Leslie’s time down to the year 1836 his descendants have

    Internet Archive stpatrickspurgat00ocon, Chapter 108

    As the companion tells it

    Close to Station Island, somewhere around here, there once stood an altar called St. Patrick's Altar. Richardson recorded that in 1727 it stood in the south-eastern part of the island, bearing an old cross with a circle on it. The cross carried an inscription: Jacobus McGrath fieri fecit, 1632. That is, James Magrath had it made in 1632. By the author's own time, no trace of the inscription could be found on the island. James Magrath was subject to a chief rent of £10 yearly, and it seems he may have connived at the pilgrimage. The Auchinleck MSS state that he afterwards disposed of his interest in the termonlands to Dr. Spottiswoode, Protestant bishop of Clogher, who had been appointed to Clogher in 1621 and died in 1644. The Auchinleck MSS describe how the bishop got eight or nine townlands lying contiguous to his new house in Clogher, which he destined to be a perpetual demesne for his succeeding bishops, and got an Act of Estate passed on them. He also recovered other lands his predecessor, Bishop Montgomery, had never been in possession of: the Isle of Devenish from the Lord Hastings, the greatest part of the Island of Inishmore from Sir Ralph Goore, Baronet, and the lands of Termon Grathe from James Magrath. Thus those possessions became part of the see lands of the Protestant bishops of Clogher.

29. St. Patrick's church and relics on Station Island

    near Station Island · townland · Donegal

    Dr. Lombard described an elegant church surrounded by a cemetery on Station Island, containing relics of St. Patrick including a stone in the wall on which the Saint rested his head. The church is identified with the site of the present St. Mary's Church.

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

    122

    Internet Archive stpatrickspurgat00ocon, Chapter 80

    As the companion tells it

    Somewhere around here on Station Island, Dr. Lombard described an elegant church surrounded by a cemetery. In that church, along with certain other relics of St. Patrick, a stone is preserved in the wall, the stone on which the Saint used to rest his head instead of a pillow. A few paces to the north of the church lies a grotto, known variously as the Cave of the Purgatory, the Purgatory of St. Patrick, and even St. Patrick's Pit. Though now almost level with the ground around it, it was formerly of very great depth. Over time, and on different occasions, as tradition has it, both by the ordinance of successive bishops and with the approval of the Roman Pontiffs, it has gradually become raised to the surface of the earth about it. Its length, width, and height are such as to admit 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. 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.

30. Succession of ferrymen at Lough Derg ferry

    near Lough Derg · lake or lakes · Donegal · 1795–1876

    The Lough Derg ferry was rented successively to the Protestant Johnston family at £250/year, then Travers for about ten years, Robert Johnston until 1844, and Catholic ferryman Daniel Campbell from 1845. Thomas Flood of Pettigo took charge in 1862–63, and his brother Patrick secured the right in 1876. Rent was progressively reduced from £250 to £50.

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    Towards the close of the last century a Protestant family, named Johnston, rented the ferry at £250 each year. About the beginning of this century one of those Johnstons, as we shall see, gave great dissatisfaction. After him a ferryman named Travers managed the ferry for about ten years.. Next came Robert Johnston, who rented it down to 1844. At this time Catholic ferrymen came into office, the first of whom was Daniel Campbell, who conducted the ferry in the year 1845. He was succeeded by his son, John Campbell. It was he who built the present ferryhouse, and also commenced the erection of a large inn on the island, which, however, was never completed. It next reverted to his brother, Peter Campbell; then to his brother, William, who held it down to the year 1862-3, when Thomas Flood of Pettigo got charge of it. He held it until 1876, when his brother Patrick (the present ferryman) secured his right in the ferry. The rent of the ferry was reduced for the Campbells to £150 ; and since then it has been still further reduced to £50, which is its present rent, yearly payable to the owner of Termon-Dabheoc, Sir John Leslie, Bart.

    In order to make up the rent, a fine of 6Jd. was formerly imposed on each pilgrim for the “ right of way ” to the island. Within living memory that charge of 6Jd,

    Internet Archive stpatrickspurgat00ocon, Chapter 120

    As the companion tells it

    Lough Derg in Donegal has had a long line of ferrymen. Towards the close of the 1700s, a Protestant family named Johnston rented the ferry at 250 pounds each year. About the beginning of the next century, one of those Johnstons gave great dissatisfaction. After him a ferryman named Travers managed the ferry for about ten years. Then Robert Johnston rented it down to 1844. At that point Catholic ferrymen came into office. The first was Daniel Campbell, who conducted the ferry in 1845. He was succeeded by his son, John Campbell, who built the present ferryhouse and began a large inn on the island, which was never completed. The ferry then passed to his brother Peter Campbell, then to his brother William, who held it down to 1862 or 1863, when Thomas Flood of Pettigo got charge. He held it until 1876, when his brother Patrick secured his right in the ferry. The rent was reduced for the Campbells to 150 pounds, and since then further reduced to 50 pounds, yearly payable to the owner of Termon-Dabheoc, Sir John Leslie. A charge was formerly imposed on each pilgrim for the right of way to the island.

31. Annals of Ulster's reason for cave suppression

    near Lough Derg · lake or lakes · Donegal · 1497

    The Annals of Ulster give a different reason for the suppression of the cave on Saints' Island than the Bollandists: that it was not the true Purgatory which the Lord had shown to St. Patrick. This contrasts with the Bollandists' explanation that it was closed due to 'an occasion of shameful avarice.'

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    la the “Annals of the Four Masters” there is found no allusion to the closing of the cave on Saints’ Island by order of the Pope ; mention is made of it, however, in the “Annals of Ulster,” The reasons assigned by the Bollandists and the “ Annals of Ulster ” for the suppres¬ sion of the cave are quite different. The Bollandists say it was ordered to be closed because it had become “an occasion of shameful avarice.” It would appear as if they grounded their opinion on the report of the monk of Eymstede ; and though this may have hastened the action of Borne in the matter, we are nowhere told it was the only cause to draw forth that decision. The reason for its suppression, as set forth in the “ Annals of Ulster,” I hold to be much more tenable, namely, “that it was not the Purgatory ” (that is, the place or cave of purgation) “ which the Lord had shown to St. Patrick.” On this subject no better authority can be adduced than the compiler of the “ Annals of Ulster,” the celebrated Cathal Maguire ; for he was not only deeply versed in his country’s lore above all his contemporaries, but was also, at the time of the edict in question, a high dignitary and official of the diocese in which the Purgatory is situated ; and, over and above all this, he was appointed by the Pope to assist in carrying out the Papal decree, and hence we may reasonably presume that he was fully acquainted with the causes which led to its fulmination.

    penitential soldier who deelared that he saw apparitions of demons jeering at the sufferings of the condemned souls, there arises a doubt which our own St. Thomas solves in his Supplement 72, ‘ Utrum animcv, in Purgatorio a dmmonihus torqueantur V And the holy Master answers — ^ Non torquentur per diEmonen qiwrimi victores extiterunt,’’ but from the justice of God alone. It is quite possible ‘ quod eas ad loca poinarum eomitentur^ to gratify themselves by the pains which the souls suffer there.”

    Internet Archive stpatrickspurgat00ocon, Chapter 74

    As the companion tells it

    Lough Derg in Donegal, and the year 1497. A cave on Saints' Island here was closed by order of the Pope. The Annals of the Four Masters say nothing of it. The Annals of Ulster do. Two different reasons have come down for why the cave was shut. The Bollandists wrote that it had become, in their words, an occasion of shameful avarice. They appear to have based their view on the report of a monk of Eymstede, and though that report may have hastened Rome's decision, nothing tells us it was the only cause. The Annals of Ulster give another reason. They say the cave was suppressed because it was not the Purgatory which the Lord had shown to St. Patrick. The compiler of those annals was Cathal Maguire, a man deeply versed in his country's lore above all his contemporaries. At the time of the edict he was a high dignitary and official of the diocese in which the Purgatory is situated. He was also appointed by the Pope to assist in carrying out the Papal decree. So he would have known the causes that led to it. His account carries weight. The cave had drawn pilgrims for centuries, but the question of what it truly was, and whether it was the place of purgation shown to St. Patrick, lay behind its closing.

32. Lough Derg described as barren rock amid dark waters

    near Lough Derg · lake or lakes · Donegal

    Bishop Healy eloquently describes Lough Derg as a barren rock rising from dark waters, surrounded by bleak and frowning hills. He notes that the rough stone of the penitential beds is worn smooth by the knees of generations of penitents who prayed and fasted there, mingling their tears with the waters of the lake.

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    bouring counties knows well from experience what lasting fruits of penance are to this day produced by a pilgrimage to the holy island. It is, in truth, a sacred spot, that barren rock, rising from dark waters, and surrounded by bleak and frown¬ ing hills. The rough stone is worn smooth by the knees of the generations of penitents who prayed and fasted there. Many a mile they travelled, poor, toil-worn, and foot-sore, to reach that lonely island. Many a bitter tear of penance was mingled with the waters of the lake. Many a weary vigil they passed in that “prison” chapel, or on those beds” of stone. Aye, and many a darkened soul got light, many a sinful, sorrow-laden heart found there abiding consolation.”

    And now, after having given what little information I was enabled to collect concerning the holy island of Lough Derg, I shall draw to a close by praying that the fame of this venerable pilgrimage may long continue to increase, that its churches and other buildings may come to rival the proportions and beauty of those monastic buildings, which stood here during the ages of faith, that crowds of votaries may long continue to find before this sanctuary that interior happiness which its penitential exercises are so calculated to produce, and that the pil¬ grimage of Lough Derg may always remain as a channel of mercy, grace and salvation to the faithful children of St. Patrick. In taking leave of my subject, I cannot do better than here reproduce the pathetic hymn chanted by the pilgrims, as they take their departure in the pilgrims’ boat from Station Island : —

    Internet Archive stpatrickspurgat00ocon, Chapter 156

    As the companion tells it

    Bishop Healy called Lough Derg a sacred spot, that barren rock rising from dark waters, surrounded by bleak and frowning hills. The rough stone of the penitential beds is worn smooth by the knees of generations of penitents who prayed and fasted there. Many a mile they travelled, poor, toil-worn, and foot-sore, to reach that lonely island. Many a bitter tear of penance was mingled with the waters of the lake. Many a weary vigil they passed in that "prison" chapel, or on those "beds" of stone. And many a darkened soul got light, many a sinful, sorrow-laden heart found there abiding consolation. The author prayed that the fame of this venerable pilgrimage might long continue to increase, that its churches and other buildings might come to rival the proportions and beauty of those monastic buildings which stood here during the ages of faith. He prayed that crowds of votaries might long continue to find before this sanctuary that interior happiness which its penitential exercises are so calculated to produce, and that the pilgrimage might always remain as a channel of mercy, grace and salvation to the faithful children of St. Patrick. He could not do better, he said, than reproduce the pathetic hymn chanted by the pilgrims as they take their departure in the pilgrims' boat from Station Island.

33. Aeneas M'Michael's pilgrimage to seventeen Irish sanctuaries

    near Lough Derg · lake or lakes · Donegal

    The registries of Armagh record that Aeneas M'Michael, by way of penance, visited seventeen places of pilgrimage throughout Ireland, including St. Patrick's Purgatory at Lough Derg in O'Donnell's country. This illustrates the medieval practice of circuiting famous Irish sanctuaries before journeying to foreign ones.

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    Nor will it railitate against this tradition, to say that on the occasion referred to, Tier nan O’Rourke made pilgrimage to Clonmacnoise, or to some other of the many places of pilgrim age, which were then frequented throughout Ireland ; for, about that period it was usual for pilgrims to make a circuit of “the most famous sanctuaries in Ireland.” Even those who journeyed to foreign sanctuaries, fortified and prepared themselves for such distant journeys, by first making pilgrimage to the most famous shrines of religion in their own country. Of this usage different instances are recorded in the registries of Armagh ; and a remark¬ able instance is there related of one Aeneas M‘Michael, who, by way of penance, visited no less than seventeen places of pilgrimage throughout Ireland, among the rest “St. Patrick’s Purgatory at Lough Derg, in O’Donnell’s country.”

    The Rev. Mervyn Archdall, of the Fermanagh family of that name, who wrote his Monasticon Hihernicon about the middle of the last century, mentions a few facts re¬ garding St. Patrick’s Purgatory, during the time the Augustinians were in charge of it, which I have not seen stated elsewhere.

    Internet Archive stpatrickspurgat00ocon, Chapter 65

    As the companion tells it

    Lough Derg lies in this part of Donegal, and in medieval times pilgrims came here to one of the most famous sanctuaries in Ireland. The registries of Armagh record a remarkable case. A man named Aeneas M'Michael, by way of penance, visited no fewer than seventeen places of pilgrimage throughout Ireland. Among them was St. Patrick's Purgatory at Lough Derg, in O'Donnell's country. This was the custom of the time. Pilgrims would make a circuit of the most famous shrines of religion in their own country before setting out for distant foreign sanctuaries. The idea was to fortify and prepare themselves for the longer journey. Another man, Tier nan O'Rourke, made pilgrimage to Clonmacnoise, or to some other of the many places then frequented throughout Ireland. The practice of circuiting these sanctuaries was well established, and Lough Derg stood among the chief destinations for those doing penance or seeking readiness for what lay beyond.

34. Archbishop Lynch preaches at St. Patrick's Church, Station Island

    near Station Island · townland · Donegal · 1879

    Archbishop Lynch preached a sermon in St. Patrick's Church on Station Island, characterising the Lough Derg pilgrimage as one of the holiest and most penitential institutions on earth. He gave Benediction with the Blessed Sacrament at the close.

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    The impression produced by that eloquent address is one that shall never be forgotten by the large congregation assembled in St. Patrick’s Church. At the close of the sermon his Grace gave Benediction with the Blessed Sacrament. Next day the Archbishop, the Bishop of Clogher, and the other priests, continued their Station exercises, during the intervals assisting the island priests in the work of the confessional, and other duties.

    The Archbishop during those days caused a bunch of shamrocks from Saints’ Island, together with some of the bread and ‘‘ wine ” used by the pilgrims, to be carefully packed, in order that he might have the former planted in the Pope’s gardens, and with the intention of submitting to his Holiness a sample of the penitential fare of the pilgrims.

    Internet Archive stpatrickspurgat00ocon, Chapter 144

    As the companion tells it

    Somewhere close to Station Island, in 1879, Archbishop Lynch preached a sermon in St. Patrick's Church, calling the Lough Derg pilgrimage one of the holiest and most penitential institutions on earth. The impression left by that eloquent address was one the large congregation would never forget. His Grace gave Benediction with the Blessed Sacrament at the close. The next day the Archbishop, the Bishop of Clogher, and the other priests continued their Station exercises, assisting the island priests in the confessional and other duties. During those days the Archbishop had shamrocks from Saints' Island carefully packed, with some of the bread and wine used by the pilgrims, to plant in the Pope's gardens and submit to his Holiness a sample of the penitential fare.

35. Archbishop of Toronto visits Lough Derg via Pettigo, July 1882

    Pettigo · town · Donegal · 1882

    In July 1882, the Archbishop of Toronto, joined by the Bishop of Clogher and accompanied by priests, students, and lay pilgrims, travelled by the Bundoran Junction to Pettigo and then to the shore of Lough Derg. They were ferried to the island where they prayed in St. Patrick's Church and inspected the new Hospice.

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    In the early part of July 1882, the Hospice being now fully completed and furnished, word arrived that the Archbishop of Toronto was about to pay a second visit to the shrine of his affection. On the 7th of that month, his Grace, joined by the bishop of Ciogher, and accom¬ panied by several priests, ecclesiastical students, and a large body of lay pilgrims, proceeded by the Bundoran Junction to Petti go, and soon they arrived at the shore of the lake, where they were met by the island boat, which quickly landed them on the island. When they had prayed for some time before the Blessed Sacrament in St. Patrick's Church, their first care was to inspect the new Hospice.

    On the following day the Statue of ‘‘ Our Blessed Lady of Lough Derg,” executed in white Italian marble by Mr. O’Neill, Dublin, and presented by two pious votaries of the pilgrimage, Mr. and Mrs. John M'Caffrey of Kilmar¬ nock, Scotland, was erected on a pedestal of finely-dressed stone in front of the Hospice. On the same day arrived the President of All Hallows Missionary College, Dublin, Very Rev. Dr. Fortune, with two deacons. Rev. Charles Hegarty for the diocese of Toronto, and the Rev. Andrew Cassidy* for the distant mission of Wellington, New Zealand,

    Internet Archive stpatrickspurgat00ocon, Chapter 149

    As the companion tells it

    Pettigo is a town the road passes through. In July 1882, it found itself on the path of a notable pilgrimage. The Hospice at Lough Derg had been fully completed and furnished, and word arrived that the Archbishop of Toronto was about to pay a second visit to the shrine. On the 7th of that month, his Grace, joined by the Bishop of Clogher and accompanied by several priests, ecclesiastical students, and a large body of lay pilgrims, proceeded by the Bundoran Junction to Pettigo. From there they soon arrived at the shore of the lake, where they were met by the island boat, which quickly landed them on the island. They prayed for some time before the Blessed Sacrament in St. Patrick's Church, and their first care was to inspect the new Hospice. On the following day, a statue of Our Blessed Lady of Lough Derg, executed in white Italian marble by Mr. O'Neill of Dublin, was erected on a pedestal of finely-dressed stone in front of the Hospice. It had been presented by two pious votaries of the pilgrimage, Mr. and Mrs. John McCaffrey of Kilmarnock, Scotland. On that same day, the President of All Hallows Missionary College in Dublin arrived, Very Reverend Dr. Fortune, with two deacons, Reverend Charles Hegarty for the diocese of Toronto, and Reverend Andrew Cassidy for the distant mission of Wellington, New Zealand.

36. Arras MS describes St. Patrick founding church and enclosing cave at Lough Derg

    near Lough Derg · lake or lakes · Donegal

    A fourteenth-century French manuscript held in Arras contains an illuminated narrative of St. Patrick's Purgatory. The text describes St. Patrick establishing a church with Augustinian canons at the site and enclosing the cave, which came to be called Purgatoire Saint Patris.

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    in French, of the fourteenth century. At the opening page is given an illustration in red, green, and white colours, representing St. Patrick, clad in monastic dress, and witnessing a pilgrim entering the penitential cave or “ Purgatory.” The narrative comprises fifteen columns of the MS. It commences, as the Catalogue describes, “ sans litre ni rubrique,” with the Latin word “ Inciqnt,” and its ending is “Explicit le Purgatoire St. Patrice,” in large letters. The first letter of the text is richly illuminated in colours of blue and red, and the opening paragraph runs thus: — “Sains Patris prechoit en Irlande, et pour ce que il trouvoit la gent bestial, grant paine metoit de eulz retraire de leur erreur pour la pavour d’lnfer, et pour Tamour des joyes de paradis. Mais ils desoyent que ja ne se convertiroyent, ne pour miracles, ne pour sa predi¬ cations, se aucune d’eulz ne veoit le tormens des pecheurs et les joyes des justes.” From the second column I give the following brief extracts : — “ Et sistit illuc line eglise et sanctos canones del ordine saint Augustin et erigit seu

    enclost la fosse et muros au front de I’eglise . et ille

    Internet Archive stpatrickspurgat00ocon, Chapter 62

    As the companion tells it

    There is a lake along this road called Lough Derg, in Donegal. A manuscript from the 14th century, kept in Arras in France, holds a story about this place. It is written in French and runs to 15 columns. Its opening page carries an illustration in red, green, and white, showing St. Patrick in monastic dress, watching a pilgrim enter the penitential cave, or Purgatory. The text begins without title, with the Latin word Incipit, and ends with the words Explicit le Purgatoire St. Patrice, in large letters. The first letter is illuminated in blue and red. The opening paragraph says St. Patrick preached in Ireland. He found the people bestial and took great pains to draw them from their error through fear of Hell and love of the joys of paradise. But they said they would never convert, not for miracles, not for his preaching, unless one of them saw the torments of sinners and the joys of the just. From the second column, the manuscript says he established a church there, and holy canons of the order of St. Augustine, and enclosed the pit and walls at the front of the church.

37. Bishop Donnelly's petition describes St. Patrick's Purgatory

    near Lough Derg · lake or lakes · Donegal

    Bishop James Donnelly of Clogher petitioned the Pope, describing St. Patrick's Purgatory at Lough Derg as a sanctuary frequented by pilgrims from Ireland, England, and Scotland. The petition notes that despite Protestant persecution, the sanctuary survived and continued to serve the spiritual welfare of surrounding people.

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    “In his diocese he has a sanctuary called St. Patrick’s Purgatory, which is frequented by the devout not only of Ireland, but from England and Scotland also. Each pilgrim spends at least three days at the said sanctuary in pious exer¬ cises, and frequentation of the sacraments of Confession and the Eucharist, under the direction of the secular priests, who have charge of the place. Of it, likewise, Benedict XIII. speaks in the 13th Sermon on Purgatory. Historians say that such a pilgrimage was established by the said St. Patrick. And although at the time of the persecution by the Protes¬ tants, every effort was made to destroy the said sanctuary, yet they could not destroy it ; and it still subsists with immense advantage to the spiritual welfare of the surrounding people, and to the Catholic religion.

    “According to the Relatio Status^ made in 1814 by Dr. Murphy, Bishop of Clogher, the Holy See had attached an indulgence to the visit of the Purgatory of St. Patrick.

    Internet Archive stpatrickspurgat00ocon, Chapter 141

    As the companion tells it

    Near this lake, Lough Derg, Bishop James Donnelly of Clogher sent a petition to the Pope describing what he called a sanctuary in his diocese, St. Patrick's Purgatory. He wrote that the devout came to it not only from Ireland but from England and Scotland also. Each pilgrim spent at least 3 days there in pious exercises and in the sacraments of Confession and the Eucharist, under the direction of secular priests who had charge of the place. Benedict the 13th spoke of it in his Sermon on Purgatory. Historians said the pilgrimage was established by St. Patrick. And although at the time of persecution by the Protestants every effort was made to destroy the sanctuary, they could not destroy it. Donnelly wrote that it still subsisted with immense advantage to the spiritual welfare of the surrounding people and to the Catholic religion. In 1814, Dr. Murphy, Bishop of Clogher, recorded in a Relatio Status that the Holy See had attached an indulgence to the visit.

38. Canon M'Kenna's theory on Station Island and Saints' Island

    near Station Island · townland · Donegal

    Canon James M'Kenna held that the pilgrimage and famous cave were always located on Station Island, not Saints' Island, having found no traces of the cave or penitential beds on Saints' Island after repeated examinations. He theorised that the seven cells on Station Island denoted an early community, and that a convent was later built on Saints' Island as the community grew.

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    Mr. Wakeman, also, after having carefully examined those seven cells on Station Island, gave it as his decided opinion that they were originally beehive-shaped oratories ; that oratories of that class were a distinctive feature of the ecclesiastical structures of the ninth century ; that many remains of such oratories are to be found round the west coast of Ireland, more especially in Arran ; and that all reputable arclueologists are unanimous in assigning the ninth century, if not an earlier period, for their construction. He added that some specimens are to be found on the Continent, particularly in Norway, showing they are not peculiar to Ireland. “if this be so,” writes the Venerable Prior, Canon James M‘Kenna, “would this not be a strong argument to prove that the pilgrimage and its famous cave were always where they are now on Station Island. I confess this has always been my opinion. Having examined Saints’ Island through and throiigh on many occasions, and for many years, I failed to find any reason to convince me that the pilgrimage was ever on that island. I can find there no traces of the famous cave, nor the penitential beds, whereas they are distinctly found on Station Island. My theory is, that those two islands were looked upon, and written about, as a quid wium et idem, a sort of ‘ corporation sole ; ’ that the pilgrimage and cave M’ere founded by St. Patrick, or his disciple, St. Habheoc, on Station Island ; that the number of clerics detailed for service on Station Island cor¬ responded with the number of cells there at present ; that those cells, as we see them, denoted a perfectly-ordered community, the largest for the use of the superior, and the smaller for that of the subordinates ; that in the devolution of time, the number in community increasing, it was thought desirable to acquire more space ; that Saints’ Island was marked out for that purpose, that a convent was built there for tlie larger community ; and that finally the cells on Station Island were rendered unnecessary as habitations ; and the spiritual wants of the pilgrimage were henceforth attended to by clerics deputed from the convent. I have examined the history and traditions of the place with

    Internet Archive stpatrickspurgat00ocon, Chapter 42

    As the companion tells it

    Somewhere close to Station Island, Canon James M'Kenna put forward a theory about this place and the neighbouring Saints' Island. Mr. Wakeman had carefully examined the seven cells here and gave his decided opinion that they were originally beehive-shaped oratories. He said oratories of that class were a distinctive feature of ninth century ecclesiastical structures, that remains of such oratories are found round the west coast of Ireland, more especially in Arran, and that reputable archaeologists are unanimous in assigning the ninth century if not an earlier period for their construction. He added that some specimens are found on the Continent, particularly in Norway, showing they are not peculiar to Ireland. Canon M'Kenna wrote, if this be so, would this not be a strong argument to prove that the pilgrimage and its famous cave were always where they are now, on Station Island. He confessed this had always been his opinion. Having examined Saints' Island through and through on many occasions and for many years, he failed to find any reason to convince him the pilgrimage was ever on that island. He could find no traces of the famous cave, nor the penitential beds, whereas they are distinctly found on Station Island. His theory was that the two islands were looked upon and written about as one entity, a sort of corporation sole. The pilgrimage and cave were founded by St. Patrick or his disciple St. Habheoc on Station Island. The number of clerics detailed for service corresponded with the number of cells there. Those cells denoted a community, the largest for the superior and the smaller for subordinates. In time, as the community grew, Saints' Island was marked out for a convent. The cells on Station Island were then rendered unnecessary as habitations, and pilgrims' spiritual needs were attended to by clerics deputed from the convent.

39. Dervorgilla's death at Mellifont Convent

    Mellifont · townland · Louth · 1193

    Dervorgilla, wife of Tiernan O'Rourke, who eloped with M'Murrough in 1152, ended her life at the Convent of Mellifont in 1193 at the age of eighty-five, after undergoing a lengthy course of penance.

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    lERNAN O’ROURKE, prince of Breffny,was one of the most warlike of Irish chieftains. For about half a century, from 1124 till 1172, when he met with an untimely death, he took part in the wars, predatory incurcursions, deeds of daring and bloodshed, which distracted his unhappy country, as also in the patriotic effort to resist the English invasion. In 1152, his wife, Dervorgilla, that ‘‘ degenerate daughter of Erin,” eloped with his rival, the infamous M‘Murrough. Dervorgil, after reaching the advanced age of eighty- five, closed her ill-fated career in the Convent of Mellifont, in the year 1193, after having undergone a lengthened course of penance. It is said that her elopement with M'Murrough took place whilst her husband was away on pilgrimage, and the tradition is kept at Lough Derg that O’Rourke sought the penitential refuge of St. Patrick’s Purgatory to find consolation for his troubled conscience; and, that after performing the usual round of exercises at that retreat, he returned home to his castle at Dromohair to find himself betrayed by his rival. Dr. O’Donovan, in his Donegal Letters, also refers to the same tradition. This incident is wedded to immortal verse in the well-known melody of Moore, beginning thus : —

    “ The valley lay smiling before me, Where lately I left her behind,” etc.

    Internet Archive stpatrickspurgat00ocon, Chapter 64

    As the companion tells it

    Close to Mellifont, a woman whose name was tied to one of the most famous elopements in Irish history ended her days. Dervorgilla was the wife of Tiernan O'Rourke, prince of Breffny, one of the most warlike of Irish chieftains. For about half a century, from 1124 till 1172, when he met with an untimely death, he took part in the wars and bloodshed which distracted his country, and in the patriotic effort to resist the English invasion. In 1152, while her husband was away on pilgrimage, Dervorgilla eloped with his rival, M'Murrough, called infamous in the old accounts. The tradition at Lough Derg says O'Rourke sought the penitential refuge of St. Patrick's Purgatory to find consolation for his troubled conscience, and that after performing the usual round of exercises there, he returned to his castle at Dromohair to find himself betrayed. Dervorgilla, after reaching the advanced age of 85, closed her ill-fated career in the Convent of Mellifont in 1193, having undergone a lengthened course of penance. The story found its way into verse through Moore's melody, which begins with the line about the valley laying smiling before him, where lately he left her behind.

40. Father Dalgairns visits Lough Derg, 1875

    near Lough Derg · lake or lakes · Donegal · 1875

    In 1875 Father Dalgairns, who had been instrumental in converting the Marquis of Ripon, came on a visit to Lough Derg. There he caused prayers to be offered for the conversion of a distinguished statesman whose name soon became known by the event.

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    learn that, in 1875, Father Dalgairns, who under God was instrumental in converting the Marquis of Pipon, came on a visit to Lough Derg, and there caused prayers to be offered up for the conversion of a distinguished statesman, whose name, though not communicated by him, soon after became known by the event.

    The bright example of penance and humility, as shown by those pious ecclesiastics, who passed through the curri¬ culum of this Station, gave great edification to the lay pilgrims, and conduced to swell the stream of arrivals at this venerable shrine. During the first half of the present century the number of pilgrims visiting Lough Derg far

    Internet Archive stpatrickspurgat00ocon, Chapter 126

    As the companion tells it

    Lough Derg draws pilgrims to its waters. In 1875 Father Dalgairns came here on a visit. He was the man who, under God, had been instrumental in converting the Marquis of Ripon. At Lough Derg he caused prayers to be offered up for the conversion of a distinguished statesman. He did not give the name, but it soon became known by the event that followed. The example of penance and humility shown by the pious ecclesiastics who passed through the curriculum of this Station gave great edification to the lay pilgrims, and swelled the stream of arrivals at this venerable shrine.

41. Legend of miraculous transfer of St. Patrick's Cross

    near Station Island · townland · Donegal

    A popular legend holds that St. Patrick's Cross was miraculously transferred from Saints' Island to Station Island, and that this event confirmed the selection of Station Island as the place of pilgrimage.

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    St. Patrick’s Cross exhibits more artistic skill than the fragment referred to, and, though it clearly belongs to a later date, it too is unquestionably of great antiquity. The shaft of St. Patrick’s Cross on Station Island is circular, with a raised band of spiral tracery running around it ; the base and capital being octagonal. Its dimensions are — Height of shaft between pedestal and capital, 3 ft. 7 in. ; height of capital, in. : diameter of capital, 8 in. The capital is formed by three raised parallel bands with two hollow grooves between, running round it horizontally. A small portion of the capital has been broken off, and the shaft itself has been fractured a little above the pedestal, but it is kept together by an iron band or clasp. The order of demolition from the Privy Council and the letter of Sir William Stewart plainly show that the cross was thus broken when the iconoclasts invaded Saints’ Island, and it forcibly attests how complete was the work of the destroyer. This cross now stands within a little mound of stones, or circulus, near the southern gable of St. Patrick’s, or “Prison” Chapel, though its former situs in the seventeenth and eighteenth centuries was midway between St. Mary’s Church and the Gaverna Purgatoriiy between the present St. Mary’s Church and the modern campanile. The shaft must have been sur¬ mounted by a stone cross, which rested in the socket still to be seen at its top. The cross was broken off, and no trace of it is to be found, but in its place there is a plain iron cross, made fast by lead. Around it ex voto offerings may be seen suspended. The popular legend about it is that it was transferred miraculously from Saints’ Island, where it formerly stood; and that the event confirmed the selection of Station Island as the place of pilgrimage.

    Internet Archive stpatrickspurgat00ocon, Chapter 105

    As the companion tells it

    Close to Station Island, there stands a cross that carries an old and popular legend. The story goes that St. Patrick's Cross was transferred miraculously from Saints' Island, where it formerly stood, and that this event confirmed the selection of Station Island as the place of pilgrimage. The cross itself is a remarkable piece of work, unquestionably of great antiquity, though it belongs to a later date than another fragment associated with the site. Its shaft is circular, with a raised band of spiral tracery running around it, and its base and capital are octagonal. The shaft measures 3 ft. 7 in. between the pedestal and the capital. The capital is formed by three raised parallel bands with two hollow grooves between them, running round it horizontally. The cross has suffered damage over the centuries. A small portion of the capital has been broken off, and the shaft itself was fractured a little above the pedestal, though it is held together by an iron band or clasp. The order of demolition from the Privy Council and the letter of Sir William Stewart plainly show that the cross was broken when the iconoclasts invaded Saints' Island, and it attests how complete was the work of the destroyer. Today the cross stands within a little mound of stones, or circulus, near the southern gable of St. Patrick's, or Prison Chapel. In the seventeenth and eighteenth centuries, it stood midway between St. Mary's Church and the Gaverna Purgatorii, between the present St. Mary's Church and the modern campanile. The shaft was once surmounted by a stone cross, which rested in a socket still visible at its top. That stone cross was broken off and no trace of it remains, but in its place there is a plain iron cross, made fast by lead. Around it, ex voto offerings may be seen suspended.

42. Lough Derg shrine praised by Bishop of Clogher

    near Lough Derg · lake or lakes · Donegal · 1879

    Bishop Donnelly of Clogher praised Lough Derg as a grand old shrine that has been the home of many saints and the haven of many sinners, and regarded it as one of the proudest glories of the ancient diocese of Clogher.

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    “I have read over your compilation on the Sanctuary and Station of Lough Derg, and have found in it nothing adverse to faith or morals. Its perusal, indeed, has given me con¬ siderable satisfaction ; and I conceive that the book may tend to the edification of the faithful, and to the popularity of that grand old shrine, which has been the home of so many saints, the haven of so many sinners, and which we regard as one of the proudest glories of this ancient diocese. One cannot but admire your industry in exploring the records and monuments of past ages, connected with St. Patrick’s Purgatory.”

    Bishop’s Residence, Monaghan,

    Internet Archive stpatrickspurgat00ocon, Chapter 2

    As the companion tells it

    In 1879, Bishop Donnelly of Clogher wrote from Monaghan about Lough Derg. He had read a book on its sanctuary and station and found nothing adverse to faith or morals. Its perusal gave him considerable satisfaction. He said the book might tend to the edification of the faithful and to the popularity of that grand old shrine, which had been "the home of so many saints, the haven of so many sinners." He regarded it as one of the proudest glories of the ancient diocese of Clogher. He admired the author's industry in exploring the records and monuments of past ages connected with St. Patrick's Purgatory.

43. Messingham on the true cave of Lough Derg, 1587

    near Lough Derg · lake or lakes · Donegal · 1587

    Messingham's Florilegium (1587) records differing opinions about whether the visible cave at Lough Derg was the true Purgatory shown to St. Patrick. Some believed the real cave lay hidden underneath or nearby, while others held it would remain unseen until the end of the world. Local informants included the abbot of Leathra and an aged antiquary named Torny Mulchonry.

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    Messingham says that in the memory of people living even in his own time the cave had been filled up level with the adjoining surface ; though at the first institution of the place it was deeper, and, according to the tradition • of old people, the filling up was performed under the sanction of the bishop and of the Apostolic Chair.

    The Most Rev. Peter Lombard, Archbishop of Armagh, who wrote his Commentarius de Regno Hihernice in the year 1600, about a hundred years after the edict of sup¬ pression, says that in his time the guardianship of the

    Internet Archive stpatrickspurgat00ocon

    As the companion tells it

    Lough Derg in Donegal was already a place of dispute in 1587. Messingham's Florilegium records that people disagreed about whether the cave you could see was the true Purgatory shown to St. Patrick. Some believed the real cave lay hidden underneath or nearby. Others held it would remain unseen until the end of the world. Messingham himself says that within living memory the cave had been filled up level with the ground, a filling done under the sanction of the bishop and the Apostolic Chair. His informants included the abbot of Leathra and an aged antiquary named Torny Mulchonry.

44. Miler Magrath and the castle tradition

    Drogheda · town · Louth · 1567

    Tradition holds that the castle of Termon-Magrath was built by Miler Magrath, eldest son of Donogh Magrath, before his apostasy at Drogheda in 1567. He briefly held the temporalities of the See of Clogher as its first Protestant bishop before appointment to Cashel.

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    The tradition still survives that this castle was erected by the famous Miler Magrath, eldest son of Donogh,* otherwise Gillamagna Magrath, of Termon-Magrath, of which territory his predecessors had been hereditary guardians. If built by Miler, it must have been before his apostasy, which took place at Drogheda on the 81st May, 1567. During the space of four or five months only did he enjoy the temporalities of the See of Clogher as its first Protestant bishop f prior to his appointment to the See of Cashel.

    From an Inquisition taken at Donegal on 26th Novem-

    Internet Archive stpatrickspurgat00ocon, Chapter 86

    As the companion tells it

    As you pass through Drogheda, you're in the town where Miler Magrath, eldest son of Donogh Magrath, is said to have committed his apostasy in May 1567. Tradition holds that before that event he built the castle of Termon-Magrath, the territory his predecessors had guarded as hereditary guardians. He held the temporalities of the See of Clogher as its first Protestant bishop for only four or five months before his appointment to Cashel.

45. O'Rourke's castle at Dromohair

    Dromahair · town · Leitrim · 1152–1172

    After performing the usual round of penitential exercises at St. Patrick's Purgatory, Tiernan O'Rourke returned to his castle at Dromohair, where he found himself betrayed by his rival M'Murrough, who had eloped with his wife Dervorgilla.

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    lERNAN O’ROURKE, prince of Breffny,was one of the most warlike of Irish chieftains. For about half a century, from 1124 till 1172, when he met with an untimely death, he took part in the wars, predatory incurcursions, deeds of daring and bloodshed, which distracted his unhappy country, as also in the patriotic effort to resist the English invasion. In 1152, his wife, Dervorgilla, that ‘‘ degenerate daughter of Erin,” eloped with his rival, the infamous M‘Murrough. Dervorgil, after reaching the advanced age of eighty- five, closed her ill-fated career in the Convent of Mellifont, in the year 1193, after having undergone a lengthened course of penance. It is said that her elopement with M'Murrough took place whilst her husband was away on pilgrimage, and the tradition is kept at Lough Derg that O’Rourke sought the penitential refuge of St. Patrick’s Purgatory to find consolation for his troubled conscience; and, that after performing the usual round of exercises at that retreat, he returned home to his castle at Dromohair to find himself betrayed by his rival. Dr. O’Donovan, in his Donegal Letters, also refers to the same tradition. This incident is wedded to immortal verse in the well-known melody of Moore, beginning thus : —

    “ The valley lay smiling before me, Where lately I left her behind,” etc.

    Internet Archive stpatrickspurgat00ocon, Chapter 64

    As the companion tells it

    Dromahair is the town where Tiernan O'Rourke, prince of Breffny, kept his castle. O'Rourke was one of the most warlike of Irish chieftains. From 1124 until 1172, when he met an untimely death, he took part in the wars and deeds of bloodshed that distracted his unhappy country, and in the patriotic effort to resist the English invasion. In 1152, his wife Dervorgilla eloped with his rival, M'Murrough. The tradition kept at Lough Derg says that O'Rourke had gone on pilgrimage to St. Patrick's Purgatory, seeking consolation for his troubled conscience. After performing the usual round of penitential exercises at that retreat, he returned home to his castle at Dromohair to find himself betrayed by his rival. Dr. O'Donovan, in his Donegal Letters, refers to the same tradition. Dervorgilla reached the advanced age of 85 and closed her ill-fated career in the Convent of Mellifont in 1193, after a lengthened course of penance. The story found its way into verse in the melody of Moore, beginning, "The valley lay smiling before me, where lately I left her behind."

46. Pilgrim ghost pacing Lough Derg island

    near Lough Derg · lake or lakes · Donegal · 1400–1499

    Local residents recounted that until recently a ghost dressed in the garb of an olden-time pilgrim used to pace up and down the island during the still hours of evening twilight, linked to a fifteenth-century tragedy at Lough Derg whose details remain mysterious.

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    lately, a ghost, habited in the garb of a pilgrim of the olden time, used to pace up and down the island during the still hours of evening twilight. That a tragedy of some kind took place here in the fifteenth century would seem to be pretty clear, but who the perpetrator of it was, and who the victim, is somewhat shrouded in mystery. Doubtless it cast a gloom over Lough Derg ; and it would seem to be but the harbinger of a train of evils which were to befall this sanctuary, and which were to avenge the outraged majesty of God for the desecration of His holy place.

    Another difficulty of a serious nature also occurred to disturb the even tenor of its way. Its gifts and revenues had so increased, about the period at which we have arrived, as to afford ground not merely for grave responsi¬ bility in their administration, but also for considerable jealousy as to their allocation. Daymond Maguire, an Augustinian, was Prior of the Purgatory in the year 1455. Donald, or Daniel McGrath, who was probably Ooarb of the termon-lands, and Thomas M^Creanyre, or Treanor, abbot of SS. Peter and Paul’s at Armagh, on the ground that his monastery was the mother-house of the establish¬ ment at Lough Derg, strove to prevent Raymond Maguire, its Prior, from disposing of the proceeds from the Purga-

    Internet Archive stpatrickspurgat00ocon, Chapter 72

    As the companion tells it

    Lough Derg lies along this road, a lake long bound to pilgrimage. People who lived nearby said that until recently a ghost, habited in the garb of a pilgrim of the olden time, used to pace up and down the island during the still hours of evening twilight. A tragedy of some kind took place here in the fifteenth century. Who the perpetrator was and who the victim was remain shrouded in mystery. It cast a gloom over Lough Derg, and seemed to be but the harbinger of a train of evils which were to befall this sanctuary, and which were to avenge the outraged majesty of God for the desecration of His holy place. A difficulty of another kind also disturbed the sanctuary. Its gifts and revenues had so increased by this period as to afford ground not merely for grave responsibility in their administration but also for considerable jealousy as to their allocation. Daymond Maguire, an Augustinian, was Prior of the Purgatory in the year 1455. Daniel McGrath, who was probably Ooarb of the termon-lands, and Thomas MCreanyre, or Treanor, abbot of SS. Peter and Paul's at Armagh, on the ground that his monastery was the mother-house of the establishment at Lough Derg, strove to prevent Daymond Maguire from disposing of the proceeds from the Purgatory.

47. Prior of Lough Derg dies in fall at Athboy, 1504

    Athboy · town · Meath · 1504

    Turlough Maguire, who had served as Canon Chorister at Clogher, Pastor of Derryvallen, and Prior of Lough Derg, fell down a stone staircase at the town of Athboy around the festival of St. Patrick in 1504 and died of his injuries.

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    “ 1504. Turlough Maguire, who had been Canon Chorister at Clogher, Pastor of Derryvallen, and Prior of Lough Derg, fell down a stone staircase at the town of Athhoy, about the festival of St. Patrick, and died of the fall, and he was buried in the monastery of Cavan.” *

    * In 1480 this monastery of Cavan was also chosen as his burial place by his kinsman, Thomas Oge Maguire, an illustrious pilgrim.

    Internet Archive stpatrickspurgat00ocon, Chapter 78

    As the companion tells it

    The town of Athboy saw a fatal accident in 1504. Turlough Maguire fell down a stone staircase here around the festival of St. Patrick and died of his injuries. He had been Canon Chorister at Clogher, Pastor of Derryvallen, and Prior of Lough Derg. He was buried in the monastery of Cavan.

48. Seven penal beds on Station Island

    near Station Island · townland · Donegal

    Beyond the cave and facing north stood seven cells or stations, called lecti poenosi, in memory of the more distinguished saints of Ireland. The author identifies these with the penal beds that still occupy the same position on the island.

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    covers the mouth of that dread abyss, which is said to have been formed at the prayers of the Saint. Thirdly, beyond this cave, and facing the north, are seven cells or stations, in memory of the more distinguished saints of Ireland, which cells are called lecti jpcenosi. Fourthly, on the opposite side of the church, towards the west, stand some inns or cottages for the accommo¬ dation of the pilgrims.” Dr. Lombard then proceeds to describe the penitential devotions of the pilgrimage, which substantially correspond with accounts given by later writers, hereafter to be noticed. His information regarding the place he received from persons who made the pilgrimage a few years previously. And he adds that the form of penance there observed was practised by such numbers that the English Deputy could neither prevent them, nor attempt to desecrate the place itself.

    In this description, as given by Dr. Lombard, we have a fair outline of Station Island as it was about three hundred years ago. Allowing that the church of the pilgrims stood where St. Mary’s Church now stands; that the cave was situated near the present campanile (and this is confirmed by the remains of a narrow build¬ ing, corresponding with the dimensions of the cave, which may be seen at either side of the campanile, and which tradition points to as part of the cave), which would certainly be ‘‘ a few paces to the north of the cburch that the penal beds held the same position they now occupy, “ beyond the cave and facing the north that the inns or cottages stood where the presbytery, hospice, and row of lodging houses now stand, “ on the opposite side of the church, towards the west we are thus enabled to identify Dr. Lombard’s outline and references. What perplexes us most in his description is his reference to a cemetery, knowing as we do that the cemetery is situated on Saints’ Island. Dr. Lombard, however, may have borrowed his phraseology from the situation of the

    Internet Archive stpatrickspurgat00ocon, Chapter 80

    As the companion tells it

    Somewhere around here on Station Island, beyond a cave and facing north, stand seven cells or stations that are called penal beds. They were made in memory of the more distinguished saints of Ireland. Dr. Lombard described them in an account of the island as it was about 300 years ago, based on information from people who had made the pilgrimage a few years before he wrote. He said the penal beds held the same position they now occupy, beyond the cave and facing north. The cave itself was said to have been formed at the prayers of the Saint, and stood a few paces to the north of the church of the pilgrims, which stood where St. Mary's Church now stands. On the opposite side of the church, towards the west, stood inns or cottages for the accommodation of pilgrims, where the presbytery, hospice, and row of lodging houses now stand. Lombard also described the penitential devotions of the pilgrimage, which later writers substantially agree with. He added that the form of penance observed there was practised by such numbers that the English Deputy could neither prevent them nor attempt to desecrate the place itself. His description gives a fair outline of Station Island as it was about 300 years ago, though one reference to a cemetery perplexes the author, since the cemetery is known to be situated on Saints' Island.

49. St. MacNise, Abbot of Clonmacnoise

    Clonmacnoise · townland · Offaly · 589

    The Four Masters record that St. MacNise, Abbot of Clonmacnoise for sixteen years, died in 589. The text notes it is mere conjecture to suggest he went on pilgrimage to Lough Derg and died there, leading to the Station Island inscription.

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    Now, as to the person referred to in this inscription, some difference of opinion may arise from the fact that two saints of that name are met with in our early church records. One of them is thus mentioned in the Four Masters: — “A.D. 589. St. MacNise, Abbot of Cluain- Mie-Nois for a period of sixteen years, died on the tenth of the month of June.” In the Annals of Clonmacnoise it is thus given: — ‘^A.D. 587. MacNissi, an Ulsterman, third Abbot of Clonvicnose, died in the sixteenth year of his place.” To say that he may have gone on pilgrimage to Lough Derg and died there, and that in course of time a church with the above inscription was erected there to bis memory, would be the merest conjecture.

    It is more likely that the MacNisse referred to in the inscription was St. MacNisse, first Bishop of Connor, and Abbot there likewise.

    Internet Archive stpatrickspurgat00ocon, Chapter 51

    As the companion tells it

    Somewhere around here, at Clonmacnoise, St. MacNise served as abbot. The Four Masters record that he died in 589, on the tenth of June, after sixteen years as abbot. The Annals of Clonmacnoise give a slightly different account. They place his death in 587 and note he was an Ulsterman, the third abbot, dying in the sixteenth year of his place. Some have connected this MacNise to an inscription at Station Island on Lough Derg. The suggestion is that he may have gone on pilgrimage to Lough Derg and died there, and that a church was erected to his memory with that inscription. But the source calls this, in its words, "the merest conjecture." It is more likely that the inscription refers to St. MacNisse, first Bishop of Connor, and abbot there likewise.

50. St. Mary's Church rebuilt at Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1763–1870

    The church erected by Father O'Doherty in 1763 was taken down in 1813 and replaced by a new St. Mary's built by Rev. Patrick Bellew. After further enlargements in 1835 and repairs in 1860, a substantial Gothic edifice designed by Canon McKenna was dedicated in August 1870.

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    The church erected by Father O’Doherty in 1763 was taken down in 1813, and a new church, also called St. Mary’s, erected a little to the east of it by the Pev. Patrick Bellew, then prior, afterwards parish priest of Monaghan and Dean of Clogher. In 1835 the Rev. Prior Moyna, enlarged this church by the erection of an aisle, the contractor for the improvements then effected being the late Daniel Campbell, builder, Pettigo. This church underwent additional repairs in 1860 : and in 1870 it was found necessary to have it entirely taken down, when it was replaced by a very substantial and handsome Gothic edifice, erected through the exertions of the present worthy prior. St. Mary’s, thus erected after tbe design, and by the exertions of Canon M‘Kenna, and solely with the aid of voluntary contributions of the pilgrims, was dedicated in August, 1870, the year in

    extract from the diary of Dr. Michael Blake, bishop of Dromore, as found in a notice of his life from the pen of Rev. M. Russell, S.J., in the h'ish Monthly for 1882: —

    Internet Archive stpatrickspurgat00ocon, Chapter 123

    As the companion tells it

    Lough Derg in Donegal is where St. Mary's Church stood and was rebuilt more than once. Father O'Doherty erected a church there in 1763. It was taken down in 1813, and a new church, also called St. Mary's, was erected to the east of it by the Reverend Patrick Bellew, then prior, who afterwards became parish priest of Monaghan and Dean of Clogher. In 1835 the Reverend Prior Moyna enlarged this church by adding an aisle. The contractor for those improvements was Daniel Campbell, a builder from Pettigo. The church underwent further repairs in 1860. Then in 1870 it was found necessary to have it entirely taken down. It was replaced by a substantial and handsome Gothic edifice, erected through the exertions of the prior. St. Mary's was built after the design and by the exertions of Canon McKenna, solely with the aid of voluntary contributions of the pilgrims. It was dedicated in August 1870.

51. T. D'Arcy McGee's 1848 pilgrimage to Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1848

    T. D'Arcy McGee made a pilgrimage to Lough Derg in 1848, while his friend C. Gavan Duffy was in prison. He composed the poem 'Lough Derg,' describing the islet in Donegal's lake and pilgrims arriving from Antrim, the Rosses, Dublin, Sligo, and Castlebar.

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    times; and of each year’s arrivals it may be said that about one-third of the number had been to the island previously. This has its obvious advantage, inasmuch as there are found in each batch of arrivals persons who are familiar with the Station exercises, and who in turn are capable of guiding the inexperienced throughout. J ust as in former years, men still constitute the majority of the pilgrims. While persons of every class, age and condition in life may here be found performing with the greatest humility its devotional exercises ; it is also noteworthy that those who have once made the pilgrimage, leave the island with the lively desire of one day returning, and tasting again those sweet pleasures of soul, which the Station, albeit the apparent severity of its exercises, occasions. Those thoughts are beautifully expressed in the following poem by T. D‘Arcy M‘Gee, who made a pilgrimage to Lough Derg in 1848, at the time when his friend, C. Gavan Duffy, was in prison. As the poem entitled ‘‘Lough Derg” is one of the gems of its litera¬ ture, I here gladly insert it : —

    I.

    Internet Archive stpatrickspurgat00ocon, Chapter 129

    As the companion tells it

    Lough Derg in Donegal is a lake with an islet that has drawn pilgrims for centuries. In 1848, T. D'Arcy McGee came here on pilgrimage, while his friend C. Gavan Duffy sat in prison. McGee composed a poem called Lough Derg, and it became one of the gems of the place's literature. His poem described the islet in the lake and the pilgrims arriving from Antrim, the Rosses, Dublin, Sligo, and Castlebar. The pilgrims came in batches, and about one-third of each year's arrivals had been to the island before. Those who knew the station exercises guided the inexperienced through them. Men made up the majority. People of every class, age, and condition performed the devotional exercises with the greatest humility. Those who made the pilgrimage once left with a desire to return, to taste again what the source calls "those sweet pleasures of soul" that the station occasions, despite the severity of its exercises.

52. Death of the Prior of Devenish at Lough Derg (1462)

    Devenish · townland · Fermanagh · 1462

    The Four Masters record that in 1462 the Prior of Devenish, Bartholomew, son of Hugh O'Flanagan, died at Lough Derg. This was the same prior who repaired or rebuilt the great abbey church of Devenish, as confirmed by an inscribed stone described in Wakeman's Guide to Lough Erne.

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    Under the year 1462, the Four Masters relate, that the Prior of Devenish, i.e. Bartholomew, the son of Hugh O’Flanagan, died at Lough Derg.” This was the Prior, who repaired, or rebuilt the great abbey church of Devenish, as appears from the inscribed stone, fully described in that interesting handbook, Wakeman’s Guide to Lough Erne.

    While the fame of St. Patrick’s Purgatory had been the theme of so many writers, an incident occurred towards the end of the fifteenth century, which, for a time at least, tended to mar its celebrity. A monk, from the monastery of Eymstede, or Amsterdam, in Holland, hearing of the fame of this western pilgrimage, and of the visions vouchsafed to the pious votaries thereat, came to the determination of going thither, resolved upon doing greater penances than those he had hitherto exercised, and also with the purpose of testing the accuracy of the sensational stories related of it. Having arrived at the lake, in the year 1494, the prior, before admitting him, required that he should first obtain the bishop’s permis¬ sion. The bishop in turn, when granting leave, directed him to pay the usual fee for admission. Those fees were devoted to a threefold purpose; a portion went to the support of the religious community, who ministered to the wants of the pilgrims ; a moiety also was devoted to the maintenance in proper repair of the churches and other buildings on the island ; and the remainder was expended on the relief and support of such destitute persons as sought the hospitality of the monks ; for, in those days the

    Internet Archive stpatrickspurgat00ocon, Chapter 72

    As the companion tells it

    Somewhere around here, at Devenish, a prior named Bartholomew, son of Hugh O'Flanagan, died at Lough Derg in the year 1462. The Four Masters relate that he was the Prior of Devenish, the man who repaired or rebuilt the great abbey church of Devenish. An inscribed stone, described in Wakeman's Guide to Lough Erne, confirms this work as his. His death at Lough Derg connects this place to the wider fame of St. Patrick's Purgatory, which had drawn pilgrims and writers for generations. Towards the end of the fifteenth century, that fame was tested by an incident. A monk from the monastery of Eymstede, or Amsterdam, in Holland, heard of the western pilgrimage and of the visions granted to the pious votaries there. He resolved to go, determined to perform greater penances than those he had hitherto exercised, and also to test the accuracy of the sensational stories told of the place. He arrived at the lake in 1494. The prior, before admitting him, required that he first obtain the bishop's permission. The bishop granted leave, but directed him to pay the usual fee for admission. Those fees served a threefold purpose. A portion went to the support of the religious community who ministered to the wants of the pilgrims. A moiety was devoted to the maintenance and proper repair of the churches and other buildings on the island. The remainder was spent on the relief and support of destitute persons who sought the hospitality of the monks.

53. Donegal Convent chalice used at Lough Derg by Fr. O'Doherty

    Donegal · town · Donegal · 1763–1850

    Fr. Anthony O'Doherty, prior at Lough Derg around 1763, possessed a silver chalice from the Donegal Convent, which had once held sixteen silver chalices washed with gold. The chalice was used in celebrating Mass on Lough Derg and was later taken to America by Rev. John Donnelly in 1850.

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    this friar had in his possession one of the silver chalices formerly belonging to the Donegal Convent, where, as appears from Father Purcell’s account, given in Meehan’s Franciscan Monasteries, there were sixteen silver chalices, all of which, two excepted, were washed with gold.” On the chalice in question is the following inscription : —

    “Fr. Ants. O' Doherty, S.T.D. procumvit Hunc Gaticem pro usufratrum minorum Sanctae nostrae fraternitatis Convenes DongatiensisJ’

    Internet Archive stpatrickspurgat00ocon, Chapter 113

    As the companion tells it

    As you pass through Donegal town, you are near the old Donegal Convent, which once held sixteen silver chalices, most washed with gold. Around 1763, Father Anthony O'Doherty, prior at Lough Derg, used one of these chalices to celebrate Mass on the island. The chalice bears his inscription. In 1850, Reverend John Donnelly took it to America.

54. Fr. Dominick Brullanghan, pilgrimage handbook author at Lough Derg

    near Lough Derg · lake or lakes · Donegal · 1726–1746

    Fr. Dominick Brullanghan, an alumnus of the Convent of Coleraine and uncle of the Bishop of Derry, studied at Louvain and returned to Ulster as a zealous missionary preacher. He paid frequent visits to Lough Derg, preached to pilgrims there, and authored the handbook 'The Pilgrimage of Lough Derg, by B.D.' to instruct the faithful in the arduous pilgrimage. He died in his native county of Derry in 1746.

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    “Fr. Dominick Brullanghan was an alumnus of the Con¬ vent of Coleraine. He was uncle by the father’s side to Patrick Brullanghan, bishop of Derry. Having completed his course of studies with great credit in the College of Holy Cross at Louvain, he returned to Ulster, where, during a long series of years, he zealously discharged missionary duty. Being second to none as a preacher in that province, he reaped a large harvest of souls for Christ ; and for that reason he was deservedly raised to the title of Master in Theology. At length, worn out with years and toil, he closed his career in his native county of Derry, anno 1746. He paid frequent visits to the Island of Lough Derg (Lactis Buhri), consecrated by the penances and miracles of St. Patrick, and for that

    170

    Internet Archive stpatrickspurgat00ocon, Chapter 112

    As the companion tells it

    Lough Derg in Donegal was a place Fr. Dominick Brullanghan knew well. He came here often, to the island consecrated by the penances and miracles of St. Patrick, and he preached to the pilgrims who came. He wrote a handbook called The Pilgrimage of Lough Derg, by B.D., to instruct the faithful in the arduous pilgrimage. He was an alumnus of the Convent of Coleraine, and uncle to Patrick Brullanghan, bishop of Derry. He studied at the College of Holy Cross at Louvain and returned to Ulster, where for many years he served as a missionary preacher. He was second to none as a preacher in that province, and for that he was raised to the title of Master in Theology. Worn out with years and toil, he died in his native county of Derry in 1746.

55. Building stones quarried near Pettigo for Lough Derg

    Pettigo · town · Donegal

    Limestone and freestone blocks found in the debris on Saints' Island must have been conveyed from quarries near Pettigo, fully nine miles distant. Many stones were also collected for edifices on Station Island, and many were cast into the lake and never recovered.

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    * From the Order of the Lords Justices, given in this Chapter, it will be seen how James Magrath was encouraged to carry away the materials of those buildings. Hence we may conclude that much of the valuable ornamental stonework was transferred to the old keep of Termon- Magrath. Some of those carved stones were used as headstones, or monuments, over graves in Templecarne churchyard. A considerable part of the building stones for the edifices on Station Island were here collected. Many of them, also, were cast into the lake, and have not been recovered. In the debria I found but a few blocks of limestone. These, as well as the freestone, must have been conveyed from quarries near Pettigo, fully nine miles distant.

    K

    Internet Archive stpatrickspurgat00ocon, Chapter 97

    As the companion tells it

    Pettigo is a town the road passes through or near, and it has a connection to Lough Derg. Stones were quarried here, limestone and freestone, and carried to the lake, fully nine miles away. James Magrath was encouraged by an Order of the Lords Justices to carry away the materials of buildings on Saints' Island. Much of the ornamental stonework was transferred to the old keep of Termon-Magrath. Some carved stones were used as headstones over graves in Templecarne churchyard. Building stones for the edifices on Station Island were collected here as well. Many of them were cast into the lake and have not been recovered. In the debris only a few blocks of limestone were found. These, and the freestone, must have been brought from quarries near Pettigo.

56. Devenish Abbey: fortified rath on Lough Erne

    Devenish · townland · Fermanagh

    Near the Abbey of Devenish on Lough Erne stood a strongly fortified rath, the remains of which were still evident at the time of writing. This exemplified the early Irish custom of placing religious houses within or beside fortified enclosures.

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    a custom, borrowed from the Pagan period, of erecting a circular earthen fort, or enclosure, close to, but more frequently round the religious houses. Thus in Father O’Hanlon’s Life of St. Fanchea {Lives of the Irish SaintSy Vol. L), we read how her brother St. Endeus raised with his own hands around his sister’s nunnery at Kossory in Fermanagh a large mu]\, or earthwork, strengthened by deep circular fosses, the remains of which are still to be seen. And Wakeman, in his Antiquities of Devenishy says that nearly all the primitive churchsites in Fermanagh bear traces of such circumvallations. From personal observation, at least as to several of them, 1 can fully endorse that statement. Near the Abbey of Devenish, on Lough Erne, stood a strongly fortified rathy remains of which are still evident. The same may be said of Possory, Iniskeen, Aghalurcher, etc. Outside Fermanagh the same custom equally prevailed. At Clogher and Clones religious houses were founded, for economy sake, beside pre-existing forts. A circular earthwork of this class exists near the summit of Saints’ Island, and adjoining the cemetery at its western side. It is intersected by the western boundary wall of the cemetery, but enough of this primitive construction yet remains outside that enclosure to leave little room for doubt as to its character and purpose. From careful investigation I find, judging from the western part of the Up, which is still intact, that its shape, like that of the island itself, was elliptical. The portion outside the cemetery measures 65 yards in circumference. A lesser arc of this oval enclosure lies within the cemetery, the boundary wall of which measures 31 yards, and this may be taken as the diameter of the original fort. The measurements of the cemetery are thus 31 yards in length, and its width 27 yards. Within the portion of

    Internet Archive stpatrickspurgat00ocon, Chapter 24

    As the companion tells it

    Somewhere close to Devenish, on Lough Erne, there stood a strongly fortified rath, and its remains were still evident at the time the record was written. This was part of an old Irish custom, borrowed from the pagan period, of erecting a circular earthen fort or enclosure close to, or more frequently around, religious houses. Nearly all the primitive church sites in Fermanagh bear traces of such circumvallations, and the observation holds true from personal examination of several of them. The writer draws on Father O'Hanlon's Life of St. Fanchea, where we read how her brother, St. Endeus, raised with his own hands around his sister's nunnery at Kossory in Fermanagh a large earthenwork strengthened by deep circular fosses, the remains of which could still be seen. The same pattern appears at Iniskeen, Aghalurcher, and beyond Fermanagh at Clogher and Clones, where religious houses were founded, for economy's sake, beside pre-existing forts. A circular earthwork of this class exists near the summit of Saints' Island, adjoining the cemetery at its western side. It is intersected by the western boundary wall of the cemetery, but enough of this primitive construction remains outside that enclosure to leave little room for doubt as to its character and purpose. From careful investigation, judging from the western part of the enclosure, which was still intact, its shape, like that of the island itself, was elliptical. The portion outside the cemetery measures 65 yards in circumference. A lesser arc of this oval enclosure lies within the cemetery, the boundary wall of which measures 31 yards, and this may be taken as the diameter of the original fort.

57. Dispute over Lough Derg revenues (1455)

    near Lough Derg · lake or lakes · Donegal · 1455

    In 1455, Prior Raymond Maguire, an Augustinian at Lough Derg, faced a challenge from Daniel McGrath and Thomas M'Creanyre, abbot of SS. Peter and Paul's at Armagh, who claimed authority over the Purgatory's offerings. Maguire appealed to the Metropolitan and to Rome, and the Lough Derg community was confirmed in its title to the religious offerings.

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    Another difficulty of a serious nature also occurred to disturb the even tenor of its way. Its gifts and revenues had so increased, about the period at which we have arrived, as to afford ground not merely for grave responsi¬ bility in their administration, but also for considerable jealousy as to their allocation. Daymond Maguire, an Augustinian, was Prior of the Purgatory in the year 1455. Donald, or Daniel McGrath, who was probably Ooarb of the termon-lands, and Thomas M^Creanyre, or Treanor, abbot of SS. Peter and Paul’s at Armagh, on the ground that his monastery was the mother-house of the establish¬ ment at Lough Derg, strove to prevent Raymond Maguire, its Prior, from disposing of the proceeds from the Purga-

    in verse, and his travels thence, accompanied by one attendant, to obtain peace of sonl at St. Patrick’s shrine. Don Diego died on tlie way ere he saw the Irish shore. His attendant plighted —

    Internet Archive stpatrickspurgat00ocon, Chapter 72

    As the companion tells it

    Lough Derg in Donegal was a place of pilgrimage whose gifts and revenues had grown so much by 1455 that they drew jealousy over who controlled them. Raymond Maguire, an Augustinian, was Prior of the Purgatory that year. Daniel McGrath, who was probably coarb of the termon-lands, and Thomas M'Creanyre, abbot of Saints Peter and Paul's at Armagh, challenged him. Their claim rested on the argument that the Armagh monastery was the mother-house of the establishment at Lough Derg. They strove to prevent Maguire from disposing of the proceeds from the Purgatory. Maguire appealed to the Metropolitan and to Rome. The Lough Derg community was confirmed in its title to the religious offerings. What had been a quiet source of devotion had become valuable enough to fight over, and the fight reached all the way to the seat of the Church.

58. Hungarian noble's pilgrimage to Lough Derg, 1353

    near Lough Derg · lake or lakes · Donegal · 1353

    George Chrissiphani, a noble Hungarian, made a pilgrimage to St. Patrick's Purgatory at Lough Derg in 1353. His pilgrimage was attested by certificates from Richard the Primate, Nicholas Cassidy Bishop of Clogher, Paul Prior of the Purgatory, and John de Fronwick, Prior-General of the Order of St. John of Jerusalem in Ireland.

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    noble Hungarian, by name George Chrissiphani. His pilgrimage was made in the year 1353, and it was attested by the certificates of Richard the Primate, Nicholas MacCatsaid, or Cassidy, Bishop of Ologher ; Paul, Prior of the Purgatory, and John de Fronwick, Prior-General of the Order of St. John of Jerusalem in Ireland.

    The history of Lough Derg during the thirteenth, four¬ teenth, and fifteenth centuries is to be found chiefly in the accounts written of it by distinguished foreigners, who braved the dangers of a journey, then so fraught with peril, in order to pass through the penitential exercises of this celebrated sanctuary. Besides the account of St. Patrick’s Purgatory, founded on the legend of the Knight, which legend was incorporated in that portion of the history of Roger of Wendover, which, as Mr. Pinkerton says, is erroneously ascribed to William of Paris, there are several other manuscript accounts extant in different libraries. One of them is to be found among the Barberini MSS., and is called Purgatorium S. Patricii, narrante Gilherto monacho Ludensi, 'post ahhate de Basingiverech in Anglia, Another, in the same collec¬ tion, is called Visio ejusdem fratris conversi in Anglia, quam hah'ait circa annum 1196. Another MS. in the Cottonian collection, is called Opusculum de quadam visione terribili de suppliciis animarum post ohitum corporis : facta Pdmundo, monacho de Eynesham, regnante R. Ricardo.

    Internet Archive stpatrickspurgat00ocon, Chapter 66

    As the companion tells it

    Lough Derg in Donegal drew pilgrims from great distances. In 1353, a noble Hungarian named George Chrissiphani made his pilgrimage to St. Patrick's Purgatory here. His journey was attested by certificates from Richard the Primate, Nicholas Cassidy, Bishop of Clogher, Paul, Prior of the Purgatory, and John de Fronwick, Prior-General of the Order of St. John of Jerusalem in Ireland. Through the thirteenth, fourteenth, and fifteenth centuries, the history of Lough Derg is found chiefly in accounts written by distinguished foreigners who braved the dangers of a journey then fraught with peril, to pass through the penitential exercises of this celebrated sanctuary. The account of St. Patrick's Purgatory was founded on the legend of the Knight, which was incorporated in that portion of the history of Roger of Wendover that, as Mr. Pinkerton says, is erroneously ascribed to William of Paris. Several other manuscript accounts survive in different libraries. One among the Barberini manuscripts is called "Purgatorium S. Patricii," narrated by Gilbert, a monk of Louth, afterward abbot of Basingwerk in England. Another in the same collection dates to about the year 1196. A manuscript in the Cottonian collection tells of a terrible vision of the sufferings of souls after the body's death, made to Edmund, a monk of Eynsham, in the reign of King Richard.

59. Inglis's account of pilgrims at Lough Derg shore

    near Lough Derg · lake or lakes · Donegal

    The writer Inglis described the scene at the shore of Lough Derg, where over two hundred pilgrims waited to be ferried to the island, some kneeling in devotion at the distant view of the holy place. He noted they were respectably dressed.

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    towards the shore of the lake, I could see that the island was entirely covered with persons, and on the bank I found upwards of two hundred pilgrims waiting to be ferried over. They were generally respectably dressed ; some were sitting, some lying on the grass ; some, more impatient, were standing close to the water, waiting the arrival of the ferry-boat ; and some, more impatient still, had been warmed into devotion by the distant view of the holy place, and were already on their knees.’’

    The large pilgrims’ boat, appropriately called the “ St. Patrick,”* manned by steady and experienced boatmen, and capable of accommodating about sixty pilgrims, can make the passage from the ferry-house to the Island, a distance of nearly a statute mile, in ten or twelve minutes. There is a smaller boat on the ferry' named the ‘‘ St. Brigid,” and a third called the “ St. Coluraba.”

    Internet Archive stpatrickspurgat00ocon, Chapter 134

    As the companion tells it

    Lough Derg in Donegal. The writer Inglis came towards the shore and saw the island entirely covered with people. On the bank he found upwards of 200 pilgrims waiting to be ferried over. They were generally respectably dressed. Some sat, some lay on the grass. Some stood close to the water, waiting for the ferry-boat. Some, warmed into devotion by the distant view of the holy place, were already on their knees. The large pilgrims' boat was called the Saint Patrick, manned by steady and experienced boatmen, and could carry about 60 pilgrims. It made the passage from the ferry-house to the island, a distance of nearly a statute mile, in 10 or 12 minutes. There was a smaller boat named the Saint Brigid, and a third called the Saint Coluraba.

60. John Campbell builds ferryhouse and inn on Lough Derg island

    near Lough Derg · lake or lakes · Donegal · 1845–1862

    John Campbell, ferryman at Lough Derg, built the present ferryhouse and also commenced the erection of a large inn on the island, which was never completed. The ferry then passed to his brothers Peter and William Campbell in succession.

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    Towards the close of the last century a Protestant family, named Johnston, rented the ferry at £250 each year. About the beginning of this century one of those Johnstons, as we shall see, gave great dissatisfaction. After him a ferryman named Travers managed the ferry for about ten years.. Next came Robert Johnston, who rented it down to 1844. At this time Catholic ferrymen came into office, the first of whom was Daniel Campbell, who conducted the ferry in the year 1845. He was succeeded by his son, John Campbell. It was he who built the present ferryhouse, and also commenced the erection of a large inn on the island, which, however, was never completed. It next reverted to his brother, Peter Campbell; then to his brother, William, who held it down to the year 1862-3, when Thomas Flood of Pettigo got charge of it. He held it until 1876, when his brother Patrick (the present ferryman) secured his right in the ferry. The rent of the ferry was reduced for the Campbells to £150 ; and since then it has been still further reduced to £50, which is its present rent, yearly payable to the owner of Termon-Dabheoc, Sir John Leslie, Bart.

    In order to make up the rent, a fine of 6Jd. was formerly imposed on each pilgrim for the “ right of way ” to the island. Within living memory that charge of 6Jd,

    Internet Archive stpatrickspurgat00ocon, Chapter 120

    As the companion tells it

    Lough Derg in Donegal has a long history of ferrymen carrying pilgrims to its island. Towards the close of the 1700s, a Protestant family named Johnston rented the ferry at 250 pounds each year. About the beginning of the 1800s, one of those Johnstons gave great dissatisfaction. After him a ferryman named Travers managed the ferry for about 10 years. Then Robert Johnston rented it down to 1844. In 1845, Catholic ferrymen came into office. The first was Daniel Campbell. He was succeeded by his son, John Campbell. John Campbell built the present ferryhouse, and also commenced the erection of a large inn on the island, which was never completed. The ferry then passed to his brother Peter Campbell, and then to his brother William, who held it down to 1862 or 1863. The rent of the ferry was reduced for the Campbells to 150 pounds, and since then further reduced to 50 pounds, yearly payable to the owner of Termon-Dabheoc, Sir John Leslie. To make up the rent, a fine was formerly imposed on each pilgrim for the "right of way" to the island.