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                  <text>Medievalism</text>
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                  <text>Lough Derg--Irish Identity--Medievalism--Nostalgia</text>
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                  <text>A collection of items detailing the medievalisms of Lough Derg's pilgrimage, the continuing process of creating the Middle Ages through the lake and its islands.</text>
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                  <text>James L. Smith</text>
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                  <text>Digital Derg: A Deep Map</text>
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                  <text>CC BY, sui generis database</text>
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              <text>'Vis booc'. Adriaen Coenensz. S.l., 1577-1580. With watercolour drawings made by himself. - Provenance: Jacob Visser collection, 1809. - 78 E 54, fol. 53v-54r</text>
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                <text>Dutch Map of Ulster with Purgatory</text>
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                <text>Curator's description: "In 1577, at the age of 63, Adriaen Coenensz from Scheveningen, a Dutch fishing port, started his Vis booc. Over a period of three years he collected all kind of information about the sea, the coasts, and coastal waters, fishing grounds and marine animals: 410 pages written by an expert. Throughout his life he had earned his living from the sea, as fisherman, as wreck master of the county of Holland, and from 1574 as official fish auctioneer at Scheveningen."</text>
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                <text>Adriaen Coenen, 1577-80</text>
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                <text>KB: National Library of the Netherlands, digital collections</text>
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                <text>Public domain worldwide</text>
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                <text>317 x 215 mm.</text>
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                <text>Manuscript book. Paper, 410 leaves. With watercolour drawings made by himself. - Provenance: Jacob Visser collection, 1809. - 78 E 54, fol. 53v-54r</text>
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                <text>In 1577, at the age of 63, Adriaen Coenensz from Scheveningen, a Dutch fishing port, started his Vis booc. Over a period of three years he collected all kind of information about the sea, the coasts, and coastal waters, fishing grounds and marine animals: 410 pages written by an expert. Throughout his life he had earned his living from the sea, as fisherman, as wreck master of the county of Holland, and from 1574 as official fish auctioneer at Scheveningen.&#13;
&#13;
Coenensz made nearly every page into a miniature work of art by framing his texts and illustrations by borders, edges and cartouches painted in water colour. He must have realised the special value of his book, as appears from the minutes of the court sessions in Leiden from 1583. They contain a note indicating that Coenensz asked permission for his book and his collection of dried fish ‘to be shown on the coming free annual fair and the festival of the relief of the city [3 October], receiving from every person five cents and from those wanting to see the book twenty-five’. So looking at his book was five times as much as marvelling at his dried fish. Coenensz certainly cashed in on his knowledge. On the reverse of folium 11 he even promoted it:&#13;
&#13;
'Whoever reads or studies it&#13;
May spread the word to Another&#13;
that he may see and hear'.&#13;
&#13;
One of the marvels of the sea that the inhabitants of Leiden could admire in the book was ‘The true Portrait and size of this whale that has been captured on the ij of July AD m.d.lxxvij’, painted in water colour over two pages. Coenensz had drawn this whale after an engraving that had appeared in the same year (1577). Drawing and caption record an event that would also be considered newsworthy in our own time: a whale cast ashore. The whale depicted here landed in shallow waters, the Scheldt near Doel above Antwerp, and attracted a lot of attention. A few years later Coenensz made a second book, based on this manuscript, the whale manuscript, which is now in Antwerp; a third, also with drawings of whales, is part of a collection in Cologne.</text>
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                <text>https://galerij.kb.nl/kb.html#/en/visboek/page/95/zoom/2/lat/-62.512317938386914/lng/1.7578125</text>
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                  <text>Digital Derg: A Deep Map</text>
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              <text>“…[A]s we rowed away from the island, I busied my mind with supposing the various characters of priests and friars that have sat in that window, observing the freights of human folly that were discharged from this little boat before their eyes. I fancied one, a man, who had from his infancy to manhood, year after year, taken up a new trammel of submissiveness to authority under the bearing-down system of Popery, until his intellect was enveloped amidst the cords that tied it up ; and there he sat, deluded and deluding— the slave of a talisman, which, if he had the courage to strike with one vigorous thought, would have shivered into atoms. Another I fancied as one who gloated on the lucre of the craft, and who sat in his window, counting the coming pilgrims—his avaricious heart beating quick with delight, as he measured the boatfuls of people coming over to add to the store of money he was collecting, and which was to him as a God;—and then I conceived another ecclesiastic sitting sadly in that casement ; every deep line in his countenance denoting the inward struggles and discontent that consumed him—sitting there as the abettor of a fraud that his soul revolted at—acting there a part in a drama that at one time forced him unfeignedly to laugh, and at another time to weep; and yet still without courage to break through the guards that custom, associations, and the frown of others drew around him—with the deep compunctions of the guilty—without the courage of a martyr—the Breviary he was forced to read—his abomination—the Bible, which some secret force impelled him to examine, his accuser, and at the same time convincer—thus a child of light walking in darkness, who would not mourn over, yes, and find excuses too for such a man, when in the gaudy vestments that covered his abased body and his suffering soul, he administered those rites he knew were idolatrous ; and took a part in those absurd and monstrous superstitions which he felt were as contrary to the simplicity of the Gospel, and the truth as it is in Jesus, as darkness is to the risen light.”</text>
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                <text>Sketches of greedy monks</text>
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                <text>Lough Derg--Station Island--Middle Ages--Protestant satire</text>
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            <description>An account of the resource</description>
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                <text>Caesar Otway imagines the avaricious monks of Station Island in the Middle Ages</text>
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                <text>Caesar Otway, 1780-1842</text>
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                <text>Otway, Caesar, Sketches in Ireland: Descriptive of Interesting, and Hitherto Unnoticed Districts, in the North and South, 175-77</text>
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                <text>W. Curry, jun. and co.; [etc., etc.], Dublin; First published, in part, in the Christian examiner. cf. Pref. A series of letters signed "C. O.", the first four entitled "Sketches in Donegal", the last five "Sketches in the south of Ireland."</text>
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                <text>Digitised by Google, sponsored by New York Public Library, archived on Hathi Trust digital library</text>
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                <text>1 p., ℓ., iv, vi, 411 p. 19 cm. </text>
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                <text>Public domain</text>
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                <text>http://hdl.handle.net/2027/nyp.33433066646450</text>
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                  <text>Digital Derg: A Deep Map</text>
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                  <text>CC BY, sui generis database</text>
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&#13;
In 1632 the Protestant authorities decreed that all buildings on both Station Island and Saint's Island should be demolished and the masonry thrown into the lake because of the 'extremely abusive and superstitious' nature of the pilgrimage: this task was successfully executed by the Anglican Bishop of Clogher (Pinkerton 1857, 67-9). Despite the obliteration the pilgrimage survived and even flourished (Campbell 1789, 151), except for the subterranean purgatory element. This was replaced by an aboveground building, as indicated on the plan of the island published in 1666 (Carve 1666) and mentioned in subsequent written accounts. The pilgrimage was again closed down in the 1780s on the pretext of dangers that might befall pilgrims as a result of overcrowding (Harbison 1991, 60). Once more these measures foiled and the pilgrimage to St. Patrick's Purgatory continues to thrive into the 21st century.&#13;
&#13;
The structure named ‘Caverna Purgatory’ on Carve’s 1666 map no longer exists as the entire island has been subject to continuous development and building activities over the past two centuries. The location indicated here can only be considered as indicative of its former presence on the island. Even the existing so-called penal beds cannot be considered of any great antiquity. Miscellaneous ecclesiastical remains on the island include a cross-shaft (DG101-004002-), the broken head of a cross (DG101-004003-) and a small font (DG101-004001-). (Carve 1666; Campbell 1789; Curtayne 1976; Lacey et al. 1983, no. 1592, pp. 280-2; Picard and de Pontfarcy 1985; Dowd 2015, 217-20).</text>
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              <text>“Part by this race when monks in convents of coracles&#13;
For the Merovingian centuries left their land,&#13;
Belled, fragrant; and honest in their oracles&#13;
Bespoke the grace to give without demand&#13;
Martyrs Heaven winged nor tempted with reward.&#13;
And not ours, doughed in dogma, who never have dared”</text>
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                <text>The poetry of Dennis Devlin</text>
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                <text>Dennis Devlin, 1908-1959</text>
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                <text>Lough Derg', in Devlin, Dennis, Lough Derg and Other Poems, pp. 1-4, here pp. 2-3</text>
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                <text>Gerald of Wales describes the number and disposition of Ireland's lakes</text>
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                <text>Gerald of Wales: The History and Topography of Ireland, translated by John O'Meara, 1.4, p. 37</text>
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                <text>Penguin, Hammondsworth</text>
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            <name>Identifier</name>
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                <text>DD_0046</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="7796">
                <text>Citation for the purposes of criticism</text>
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        <name>fishing</name>
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        <name>Gerald of Wales</name>
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        <name>lakes</name>
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        <name>positive description</name>
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        <name>topography</name>
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        <name>twelfth century</name>
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        <name>water</name>
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                  <text>Medievalism</text>
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                  <text>Lough Derg--Irish Identity--Medievalism--Nostalgia</text>
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              <description>An account of the resource</description>
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                  <text>A collection of items detailing the medievalisms of Lough Derg's pilgrimage, the continuing process of creating the Middle Ages through the lake and its islands.</text>
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                  <text>James L. Smith</text>
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              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
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                  <text>Digital Derg: A Deep Map</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="3197">
                  <text>CC BY, sui generis database</text>
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                  <text>Lough Derg</text>
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                <text>Portuguese portolan chart of Ireland</text>
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                <text>Fifteenth century--Cartography--Ireland--Purgatory</text>
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            <description>An account of the resource</description>
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              <elementText elementTextId="3204">
                <text>A portolan chart of Europe by Grazioso Benincasa, showing the Aegean</text>
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            <name>Creator</name>
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              <elementText elementTextId="3205">
                <text>Grazioso Benincasa, 1470</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="3206">
                <text>British Library, Western Manuscripts Collection</text>
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            <name>Date</name>
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              <elementText elementTextId="3207">
                <text>1470</text>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
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                <text>Owned and digitised by British Library</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="3209">
                <text>Creative Commons Attribution Non Commercial licence</text>
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                <text>Vellum; 3 ft. 1 in. x 1 ft. 11 in</text>
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                <text>Portolan chart</text>
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                <text>This chart of Europe was drawn by Grazioso Benincasa at Ancona in 1470. It illustrates the detailed complexity of late portolan charts. Constantinople is in the centre, Crete at the foot and the intervening archipelago practically calls out for the fuller treatment provided by contemporary books of islands. The use of red to distinguish the more important place-names is a common feature on portolan charts.&#13;
&#13;
Authorship of this portolan is confirmed by the inscription at the neck: Gratiosus Benincasa Anconitanus Composuit Ancone anno domini mcccclxx. Die viii Octubrie. Benincasa was one of the most active 15th century Italian chart makers. The Bay of Cardigan is not shown on this map, the Welsh coast and that of northern England is a smooth curve, dating this chart to pre 1550. Scotland is an island, the knot tying England and Scotland is typical of Benincasa, who reproduced the standard nautical chart with this new feature. Ireland is shown with the fabled land mark, the Purgatory of St Patrick, an inland loch with many islands. The text records that there are 368 islands. A dark red circle to the left of Ireland is marked “Brazill”, known to exist due to classical legend, the location and form however are obviously as yet unknown. [Anthilia] is marked under the skin of the neck. This chart is interesting in that it shows the expansion of Portuguese knowledge of the coast of Africa. Spain and Portugal were hunting for the New World. The east coast of England is the most accurate area of Britain depicted on this chart. Crosses around the coast indicate rocks, a peril to ships. London is marked in red and the Thames is indicated.</text>
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                <text>British Library. Additional MS, 31318A</text>
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        <name>cartography</name>
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        <name>purgatory</name>
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                  <text>Medievalism</text>
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                  <text>Lough Derg--Irish Identity--Medievalism--Nostalgia</text>
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              <name>Creator</name>
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                  <text>James L. Smith</text>
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              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
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                  <text>Digital Derg: A Deep Map</text>
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              <name>Date</name>
              <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                  <text>2019</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="3197">
                  <text>CC BY, sui generis database</text>
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              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
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                  <text>Omeka Collection</text>
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                  <text>Lough Derg</text>
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              <text>"'It is quite true,' said the Parson, 'that the legends of every locality take their tone from the character of the scenery, and that in so great a degree, that a person acquainted with the place would always distinguish a true legend from a fabrication. There would be an incongruity in the latter, — a want of character. It would be as if an artist, painting this landscape, thought fit to decorate these islands with elms or beeches. You would see at once, from the character of the scenery, that the thing could not be, — it would be out of character. In nine cases out of ten, the legend is simply an attempt made by an unlettered, but imaginative people, to account for natural appearances by supernatural agency ; therefore the natural appearances must exist.'&#13;
&#13;
'I understand you,' said the Captain : 'you mean, for instance, that when the charitable monk is said to have crossed the Erne on a supernatural pathway, there must be a pathway of some sort to account for the legend.'&#13;
&#13;
'Exactly so,' said the Parson. 'We, with our knowledge, can account for that pathway, by the very natural solution, that the debris washed down by the river in its furious passage from Belleek to Clogh-or must settle as soon as they have cleared the gorge, and are carried into stiller water ; and wherever they do settle there will be a ford. But, in earlier times, men were ignorant of the doctrines of specific gravity, and had recourse to the supernatural ; hence the Ballagh na Monach.' 'Or again, the other day, when the weather fell so calm at Lough Melvin, the Scholar, a stranger to the place, was struck at once with the resemblance of that reef of rocks to a ruined bridge. Had he seen the moon shining along it, the resemblance would have been stronger. Hence the legend. Had there been no such resemblance, there would have been no such legend : had that resemblance existed in this lake, the legend would have been of a darker and gloomier character.'"</text>
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          <description>The type of object, such as painting, sculpture, paper, photo, and additional data</description>
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              <text>Monograph</text>
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                <text>"In nine cases out of ten, the legend is simply an attempt made by an unlettered, but imaginative people, to account for natural appearances by supernatural agency"</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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              <elementText elementTextId="3034">
                <text>Lough Derg--Folklore--Education--Disputes</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="3035">
                <text>A description of the power given to unexplained natural phenomena in Irish folklore, and the character of the storytellers</text>
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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              <elementText elementTextId="3036">
                <text>Henry Newland, 1804-1860</text>
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                <text>Newland, Henry, The Erne, Its Legends and Its Fly-Fishing, pp. 228-29</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Chapman and Hall, London</text>
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              <text>"'This lake has its legends, I suppose?' said the Captain.&#13;
&#13;
'Of course it has,' said the Parson ; 'and of course they take their tone from its scenery. I will tell you one that is peculiarly characteristic ; it is called "the March of the Dead Maguires." The lake is, as you see, of a rounder form than most lakes ; and whether it is from that cause, or whether there is anything peculiar in the shape of the hills that surround it, I do not know, but in certain winds there is a heavy roller of a wave that runs along its shores, and looks as if it were sweeping round and round the lake, setting all the reeds and bulrushes in motion, and dragging, as it were, the great beds of lake-weed after it.&#13;
&#13;
'Now the legend is, that the great Maguire, of whom I told you last night, when he saw his island sunk, took it as a sign of Heaven's displeasure ; and giving up all thoughts of resistance, dispersed his clan, and retired with a few faithful followers to Lough Derg. His intention was to pass the remainder of his life in the religious seclusion of the Purgatory ; but whether he had been rejected by the church, or whether he had committed any particular crime, or whether a peculiar mode of purgation had been prescribed to him, I do not know, but, as he crossed the lake, a furious tempest arose, and he and his people were overwhelmed in the dark waters. And it is said that, from that time to this, whenever any misfortune threatens Ireland, the dead Maguire winds his ghostly bugle, and summons to his train not only those of his own clan who fell in the wars or perished afterwards in the horrible massacres of Cromwell, but also all those of his name who have died in arms against the Sassenagh from time immemorial ; and the whole train of spirits, thousands upon thousands, each in the dress and arms of its own century, march round and round the lake under its waters, heaping up the waves before them, and leaving traces of their past age in the broad stains of blood among the trampled weeds.'"</text>
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                <text>Lough Derg--Henry Newland--Folklore--Dead Maguires</text>
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                <text>An account of Lough Derg folklore on a fishing trip, explaining the strange circular currents of the lake in supernatural terms</text>
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                <text>Newland, Henry, The Erne, Its Legends and Its Fly-Fishing, pp. 230-32</text>
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                <text>http://hdl.handle.net/2027/uc2.ark:/13960/t4qj7g05s</text>
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                  <text>A collection of items detailing the medievalisms of Lough Derg's pilgrimage, the continuing process of creating the Middle Ages through the lake and its islands.</text>
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                  <text>Digital Derg: A Deep Map</text>
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              <text>"I have argued with a Dr of Salamanca about Oral tradition; he produced logic and ingenious subtlety; I produced facts, that had fallen under my own eye; he adduced the accuracy of the Antediluvian pedigrees and other traditions; I produced the inaccuracy of what Oral tradition has preserved in Donegal in 1835, a more tangible epoch (era). He urged the perfection of the human memory; I urged the imperfection of my own, and the acknowledged treachery of those men of genius and sound learning, and quoted the vulgar and common place proverb 'Vox audita perit, litera scripta manet.' He argued from the immutability of the tradition of the Church; I from the forgeries of the middle ages and strikingly from these about Lough Derg in particular; from the fact that no six persons will (or can) separately relate the same story in the same words, order, or detail, and from the difficulty with which a case of open robbery can be proved to the satisfaction of men of wisdom and acquaintance with the laws of nature and Society. We ended like Mr. Owens and the American Preacher - the latter produced the Bible, the former his own twelve tablets."</text>
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              <text>Hand written letters held in Royal Irish Academy</text>
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                <text>Letter from John O'Donovan, Pettigoe, October 28th 1835, pp. 241-42, O’Donovan, John, Ordnance Survey Letters, Donegal: Letters Containing Information Relative to the Antiquities of the County of Donegal Collected during the Progress of the Ordnance Survey in 1835, pp. 119-20</text>
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                <text>Transcribed and edited by Michael Herity, MRIA</text>
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              <text>"Finn Mac Cooil and his heroes were one day walking on the strand of this Lough, and Fin's notice was attracted by a large bone out of which a white little maggot was peeping, which when he observed, he put his thumb of knowledge in his mouth and squeezed it, and then stood for a short time over the bone in an attitude of surprise. Conan, the only coward in his service, came up to him and asked why he looked so seriously at the bone of an old horse. Fin replied, 'If this bone were thrown into the lake, that little maggot would grow the size of a monster and do much injury.' Conan, the Stolid took up the bone in his hand and addressing the little maggot said: 'Me-thinks thou hast not got the germs of a big beast, pity that thou shouldest not get enough to drink' with this, he flings the bone up into the air with all his might, and it fell almost in the middle of the Lough, which was then styled Lough Finn from the brightness of its waters. Cursed fool said Fin to Conan thou shalt yet pay dearly for that rash deed. The Devil may care said Conan. With that they passed away from the mountains in pursuit of Red Deer. In 12 months after they passed by the margin of the same Lough, an lo! they beheld with astonishment a multiform monster with three humps on its back resembling three round hills (cors), rising above the water making towards them with amazing rapidity and roaring most hideously. The alarmed Fingalians took flight leaving Conan a fearful distance behind. He was overtaken by the monaster and swallowed, arms and all! Conan felt the scorching heat of his stomach, and feeling that it was a very gloomy lodging he bethought him of a plan by which, if he could not effect his escape, he might at least be revenged of the Monster to whose strength he contributed so much. He took his meadog or side knife and cut thro' the monster's stomach and side which caused him to make for the shore again and vomit the soldier out. In passing through the lake he bled so profusely that it seemed all blood, and it continued so for a long time, which induced Fin to change the name of Loch Finn to Loch Derg."</text>
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                <text>Fionn Mac Cumhaill and the worm of Lough Derg</text>
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                <text>Letter from John O'Donovan, Ballyshanny, 1st of November, 1835, p. 250,O’Donovan, John, Ordnance Survey Letters, Donegal: Letters Containing Information Relative to the Antiquities of the County of Donegal Collected during the Progress of the Ordnance Survey in 1835, p. 124</text>
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