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              <text>"Despalaguí (DE ESPALEGE) in the isle of Man which belonged to the king of a hundred knights in the time of King Arthur and is today well populated and belongs to the king of England; and from there I crossed, still with good weather, and arrived in Ireland and after a few days I disembarked in the city.&#13;
&#13;
And there I found the Earl of March, cousin to King Richard of England, who received me most nobly thanks to the letters of recommendation of the king and queen of England. I told him of the intention of the journey which I proposed to undertake. And the lord advised me strongly against it, saying that for two reasons I should not undertake this journey: one was that I would have to go through strange places inhabited by wild people who had no governance which anyone should trust; the other reason was that entering the purgatory was a very dangerous matter and many good knights had lost themselves there and not returned; so by no means should I wish to enter therein nor lead myself astray there. The earl did his best to oppose my going and, when he saw that I was so inclined, he gave me two of his horses and some jewels and gave me two squires, one called John of Ivry who guided me through the land which the king of England holds in Ireland and all the time we were riding did not allow us to spend anything but covered all our expenses to my sorrow; and another called John Talbot who knew the Irish language. He was my interpreter."</text>
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              <text>The Journey of Viscount Ramon De Perellós to Saint Patrick's Purgatory. Alan Mac an Bhaird (ed), First edition [i + 23 pp] CELT Cork (2012) </text>
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                <text>"I would have to go through strange places inhabited by wild people"</text>
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                <text>A famous account of a 1398 visit by Viscount Ramon de Perellós to Saint Patrick's Purgatory</text>
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                <text>Ramón de Perellós</text>
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                <text>The Journey of Viscount Ramon de Perellós to Saint Patrick's Purgatory, p. 6</text>
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                <text>CELT: Corpus of Electronic Texts: a project of University College, Cork. Translated by Alan Mac an Bhaird.</text>
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              <text>"'If ever an otter is admissible,' said the Parson,' it is so on such a lake as this. You certainly never get a day's fair fishing here.'&#13;
&#13;
'That is what people always say whenever they happen to have a bad day's sport,' replied the Captain ; 'they protest against the otter generally, but think that an exception ought to be made in their own particular case. My opinion is, that it ought to be contraband altogether ; it is merely drawing upon principle. A man gets a good day's fishing with it, if such clumsy work can be called fishing, and this lasts just till the fish are up to it, and no longer ; after which it turns out that he has made the fish shy, spoiled his own sport, and ruined that of his neighbours entirely. If I had my will, every otter-fisher should be solemnly ducked ; and I would begin with the Squire.'&#13;
&#13;
'They do that same, I am told, on some of the Scotch lakes,' said the Parson."</text>
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                <text>"If I had my will, every otter-fisher should be solemnly ducked"</text>
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                <text>"'If ever an otter is admissible,' said the Parson,' it is so on such a lake as this. You certainly never get a day's fair fishing here.'…"</text>
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                <text>Henry Newland, 1804-1860</text>
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              <text>"Before any person was permitted to enter this cavern, and few even of those who made the pilgrimage had the courage to enter it, it was necessary, in the first place, to get the permission of the bishop by letter addressed to the Prior, and the bishop always dissuaded the pilgrims from attempting it. Having presented the bishop's letter to the Prior, the latter, also dissuaded the adventurous individual, but if he persisted in his purpose, he had to remain five days in retreat ; then a Requiem Mass was celebrated at which he received the Holy Communion, and he finally made his will. After these somewhat terrifying preliminaries, if he was still determined to visit the cavern, the clergy, in solemn procession, accompanied him to the pit's mouth, singing the litanies, the Prior unlocked the door, the adventurer took holy water, signed himself with the Sign of the Cross, and entered the cave, which was closed after him. Next day the clergy went again to the pit's mouth ; if there was no appearance of the pilgrim, he was given up for lost, but if he did appear, he was taken out, the clergy with great joy conducted him to the church, where he spent fifteen days more in thanksgiving for his deliverance, which was almost regarded as a mark of predestination."</text>
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                <text>'Lough Derg: By a Recent Pilgrim', The Irish Monthly: A Magazine of General Literature Sixth Yearly Volume, p.27</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>"Most pilgrims develop for this rocky island and its harsh routine an affection that really defies explanation. Again and again they return to it with a gaiety, an uplifting of the heart, a profound sense of relief, in short the very sentiments proper to homecoming after life-long exile. That which speaks to them at Lough Derg is race. In going there they are answering the call for blood."</text>
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              <text>"This shews that Saints island is the one on which the monastery, because the present station does not contain 10 acres. There is however a mistake in the phrase 'in media lacus' for Saints island is very near the land; but it may be presumed that by this phrase they meant no more than 'in the lake.' Be this as it may, there is every evidence that Saints Island is the original Station island thought it appears from Ware that the cave was in the present Station island."</text>
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                <text>"This shews that Saints island is the one on which the monastery, because the present station does not contain 10 acres. There is however a mistake in the phrase 'in media lacus' for Saints island is very near the land…"</text>
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                <text>John O'Donovan, 1806-1861</text>
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                <text>Letter from John O'Donovan, Ballyshanny, 1st of November, 1835, p. 245, 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. 122</text>
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                <text>Transcribed and edited by Michael Herity, MRIA</text>
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        <name>Latin</name>
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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>"'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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                <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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                <text>Lough Derg--Folklore--Education--Disputes</text>
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                <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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                <text>Digitised by Internet Archive, originally from University of California</text>
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                  <text>Alice Curtayne</text>
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                  <text>Digital Derg: A Deep Map</text>
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              <text>"Although the transit to Station Island takes only ten minutes in normal conditions, there was not even this interval of calm all that day from nine o'clock in the morning until eight in the evening. The lake shore was packed with waiting pilgrims, most of them fasting. On the following Thursday, June 13th, a storm broke over the lake again. The large boat, the 'St. Patrick,' left the mainland for Station Island during the morning with thirty-one pilgrims, of whom seventeen were women. The Prior steered the boat. The storm rapidly increased in violence and the boat was compelled to put in for shelter behind Rough Island. A smaller boat then went over and the Prior and a few men  returned. Later the marooned passengers were divided up between lighter craft in the hope that the small boats would make headway against the wind and waves. Even this plan did not work. The smaller boats made several ineffective attempts to get across to the Island. In the end, all were obliged to return to the mainland and wait in the ferry house until the storm subsided. The pilgrims did not land on Station Island until eleven o'clock that night."</text>
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                <text>"In the end, all were obliged to return to the mainland and wait in the ferry house until the storm subsided"</text>
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                <text>"Although the transit to Station Island takes only ten minutes in normal conditions, there was not even this interval of calm all that day from nine o'clock in the morning until eight in the evening..."</text>
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                <text>Alice Curtayne, 1898-1981</text>
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                <text>Curtayne, Alice, Lough Derg: St. Patrick’s Purgatory, pp. 141-42</text>
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                <text>Burns Oats and Washbourn, Ltd., London and Dublin</text>
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              <text>"Two of my companions entered, and there were five other pilgrims who entered with them. However, the greater penance was mine, because I was compelled to wait for about ten days, during which the greater part of our provisions fell short. The first day, immediately on their arrival, they make their wills, that is those who have a will to make. And by special privilege, credit is given to one of the monks of the place. Then all those, who intend to enter, confess: then the ordinary penance of them all is to dine on bread and water for nine days and nine nights in succession; then they have to visit for so many hours a day all the three bells (cells?) of the saints, and repeat a certain number of prayers. Besides these duties they must stand so many hours a day in the lake up to the middle of the leg, to the middle of the body, to the neck; some more and some less. When the nine days have passed by, at dawn mass is said, and they all communicate and receive the blessing, and then, after ablution with holy water, they are conducted, with the cross before them, to the door of the Purgatory. They enter it naked, and then the door is closed, and is not opened again till the next day at the same hour, because they are bound to remain there for twenty-four hours. On one side the rock is pierced, and through a small hole a vessel, to serve for their necessities, is put in and taken out. At this hole one of the monks stands all the time, who preaches to them, that they should be resolute, and not permit themselves to be overcome by the temptations of the devil: because, as they say, innumerable different visions appear to them, and many of them come forth stupefied and raving; and they say that these have yielded to the temptations. Of those who entered, when I was present, two had such visions: one of them, when he came out, had almost lost his senses, and when he had been questioned in various ways said that he had been very severely beaten, and that he did not know by whom: the other said that there had appeared to him several ladies of the most beautiful form, who invited him to eat with them and make good cheer, setting before him fruits and food of various kinds; and he said that he came very near to allowing himself to be overcome, owing to the great weakness of his condition. The others said that they had not seen or felt anything except cold, hunger, and great weakness. The following day they came out half dead, and were restored as well as was possible, and their names were entered in the book which is placed in the church, and in which are inscribed the names of all who come there. The first name inscribed was that of Guarino da Durazzo, which I had believed to be a fable. But now I saw it anciently inscribed there in a parchment book. The merit won by those who enter the Purgatory is, according to what they say, superior to the apostolic indulgences, because God granted as a grace to St. Patrick, that whoever should enter this Purgatory and do penance, would not have to do penance in the Purgatory of the other life."</text>
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              <text>J. P. Mahaffy, Two Early Tours in Ireland in Hermathena, Ed. Members of Trinity College, Dublin. , Dublin; London, Hodges, Figgis &amp; Co. Ltd.; Longmans, Green &amp; Co. (1914) volume 40page 1–3; 10–16</text>
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                <text>"Innumerable different visions appear to them"</text>
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                <text>An sixteenth-century letter describing a trip  to Lough Derg</text>
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                <text>Francesco Chiericati, c.1480-1539</text>
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                <text>Francesco Chiericati's letter to Isabella d'Este Gonzaga, p. 12-13</text>
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                <text>CELT: Corpus of Electronic Texts: a project of University College, Cork. J. P. Mahaffy. Electronic edition compiled and proof-read by Beatrix Färber, Janet Crawford. Article written by J. P. Mahaffy; the tour by Francesco Chiericati (c.1480-1539), written 1516, has been translated by J. G. Smyly (1516 (original); 1914 (translation).</text>
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              <text>"[Station Island] is a mere rock, rising only a few feet above the water, and apparently not much more than half an Irish acre in extent. It is about a hundred yards long, and varies in breadth from twenty to forty yards. &#13;
There is a neat church, erected four or five years ago, a commodious &#13;
dwelling-house for the three or four priests who reside on the island &#13;
during 'station time ;' and five or six lodging-houses for the penitents, &#13;
where they get some rest and refreshment during their stay, but they never dream of going regularly to bed. These houses are untenanted, and, indeed, uncared-for during the greater part of the year, hence they present a somewhat dilapidated appearance. Their owners only charge some few pence ahead per day for such accommodation as they afford. The only other building on the island is the prison chapel, which has now taken the place of the original cave called St. Patrick's Purgatory. There are also seven 'beds' of stone between the church and the 'prison.' Their position is marked with much accuracy on Ware's map of the island, drawn more than 200 years ago, and they are dedicated respectively to Saints Patrick, Bridget, Columcille, Brendan, Molaisre, Catherine, and Dabeog or Fintan; the two latter and the patron saints of the island. The Four Masters invariably call Lough Derg 'Termon Dabeog,' or the Abbey-land of St. Dabeog. These stone beds were originally little penitential cells where the saints of old spent many a weary vigil in prayer and penance. Now they are merely circular spaces paved with stone, or the naked rock, and surrounded by a low wall, about a foot and a half high."</text>
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                <text>"It was originally a pagan idol"</text>
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