‘The titular saint, or as some express it, the guardian, of this parish, is Columbkill. The 9th of June is his festival day, and is observed most ceremoniously by the old people in the parish: on that day they circumambulate certain places, repeating certain prayers, deified, as it were, for him.
They formerly drove down their cattle to the beach, on that day, and swam them in that part of the sea, into which runs the water of St Columb’s well, which is thereby made holy-water; but this custom, of late, has not been practised.
There is also a traditional story told here, that the earth of a little hillhock (tempo desh,) on the right of the road leading from the chapel to the church, formerly expelled all mice and rats, until the earth of it was vended, when its expelling powers ceased; still, however, they carry all their dead around it, as being an ancient custom.
There is a circular flat stone in the centre of the church-yard, about fourteen inches in diameter, on which are two round hollow places, which they say are prints of Saint Columb’s knees. On that day mass used to be celebrated, but of late, I believe, it has being discontinued.’
A Statistical Account or a Parochial Survey of Ireland – William Shaw Mason.
‘until very recently (the peasantry), honoured the memory of the patron saint by assembling in the churchyard to drink and fight, but this custom was put to an end by the parish priest who, a few days before one of our visits, had actually turned the whiskey into a stream, gathered the shillelaghs into a large bonfire and made wrathful and brutal men,who had been enemies for centuries, embrace each other in peace and goodwill over Kevin’s grave.’
Hall’s Ireland, 1842
The more disreputable activities described above did not cease before 1842, as the Hall’s maintain, but continued until 1862, when Cardinal Paul Cullen suppressed the pilgrimage.
‘Lough Derg is in the centre of a lake in the wild and gloomy mountains of Donegal, and can only be approached by boat. The property in which it lies belongs to the Leslies of Glasslough. They have leased the ferry of the island to certain persons, who were contracted to pay them two hundred a year. I think it was in the year 1796, that a boat filled with ‘pilgrims’, as they are called, was lost, on its way across to the lake, owing to the drunkenness of the boatmen.
My father’s anecdote, or rather legend, went on to state that there was a holy priest in the boat who, when it sank with its freight, deliberately walked on the waters of the lake until he reached the island in perfect safety. I recollect observing to my father when he told me this legend: ‘It is strange that if he had the power of walking upon the water, he had not the power of saving the boat and all that were in it.’ He paused and looked at me, but said nothing.’
Wiilliam Carleton’s Autobiography, 1896
Pilgrimages to Lough Derg traditionally, as well as latterly, began in late May or early June, and continued until the Feast of the Assumption, 15 of August.
During the eighteenth and nineteenth century Station Island was often referred to as Saint Patrick’s Purgatory, a name that was adopted from a cave on the island. The cave itself received the name through a legend, where Saint Patrick prayed to God for assistance in converting the Irish, and God, answering his prayer, showed Patrick a cave which led to purgatory, where the horrors of hell could be viewed by pilgrims. The cave remained accessible to pilgrims who visited the island up until 1632, when the cave was closed by order of the Lord Lieutenant.
The Lough Derg Pilgrimage remains one of one Ireland’s most popular pilgrimage sites, and accounts of pilgrimages to the island date back to the twelfth century, with oral accounts bringing the site back to the fifth century. Shane Leslie bequeathed the site to the Bishop of Clougher in 1960.
Rev. Patrick Fitzgerald, Parish of Clonmacnoise, 1816;
‘There is but one patron day held here, on the 9th of September, in honour of St Kieran (Ciarán) their tutelar saint; it is numerously attended. From 3000 to 4000 people assemble there to do penance from different parts of Ireland, even from the county of Donegal.
Tents and booths are erected round the church-yard for the accommodation of people. The assemblage continues for two days, and often ends in quarrels. Its abolition would be a desirable circumstance. Some persons have been obliged to keep to their beds for weeks, in consequence of beatings received at such meetings.’
William Shaw Mason, A Statistical Account or Parochial Survey of Ireland Vol 2
William Thackeray, 1842, The Croagh Patrick Pilgrimage;
‘The first station consists of one heap of stones, round which they must walk seven times, casting a stone on the heap each time, and before and after every stone’s throw saying a prayer.
The second station is on the top of the mountain. Here there is a great alter – a shapeless heap of stones. The poor wretches crawl on their knees into this place, say fifteen prayers, and after going around the whole top of the mountain fifteen times, saying fifteen prayers again.
The third station is near the bottom of the mountain at the further side of Westport. It consists of three heaps. The penitents must go several times round these collectively, and several times round each individually, saying a prayer before and after each progress.
The pleasures of the poor people – for after the business on the mountain came the dancing and love-making at its foot – was woefully spoiled by the rain, which rendered dancing on the grass impossible, nor were the tents big enough for that exercise. Indeed, the whole site was as dismal and half-savage a one as I have seen.’
The Irish Sketch Book1842
Reek Sunday, the last Sunday in July, is traditionally known for the great pilgrimage to Croagh Patrick, a mountain in County Mayo. Croagh Patrick, or Cruach Phádraig as it is known in Irish, literally means Patrick’s Stack, where Saint Patrick is said to have fasted for 40 days. Pilgrimages have been made to this mountain for over four thousand years, with the site originally hosting pagan gatherings which were later gradually became Christianised.
Although the pilgrimage to Croagh Patrick was, and continues to be, the most popular and infamous tradition associated with the last Sunday of July, there were other traditions, some maybe still surviving, which were practiced on mountains, hills and on strands across Ireland, which served to mark the end of summer, and welcomed in the harvest.
Activities differed from region to region, in Lahinch in County Clare, for example, the Rev James Kenny, in 1814, recorded that the last Sunday in July was known as Garlic Sunday, and was a patron day, but also included activities participated in included the less devotional activities of horse-racing on the strand, and dancing. From Ballyliffen in County Donegal, Charles McGlinchey remembered that in his youth, 1860s-1870s, the last Sunday in July was known as Heather-Berry Sunday, and was marked by the younger people who went up the hills to gather hill-berries and heather-berries, while in Leitrim, the last Sunday of July was known as Garland Sunday, in reference to the custom of the younger people, in parts of the county, adorning the holy wells with Garlands of flowers on that day.
Duncan, Leland L. ‘Folklore Gleamings from County Leitrim’ in Folklore 1893.
Kenny, Rev James.’Union of Kilmanaheen’, in A Statistical Account or Parochial Survey of Ireland, edited by William Shaw Mason. Dublin, London and Edinburg, 1814.
Mc Glinchey, Charles. The Last of the Name. Edited by Brian Friel. Belfast, 1986.
‘The 24th of July is the patron day of Saint Declan, whom the Roman Calendar states to have flourished prior to the appearances of Patrick. He is said to have landed at Ardmore and to have there preached Christianity where he also, and in one night, built the famous tower and the adjoining church. The grave in which he is supposed to be buried and a singular mass rock on the sea-shore near the church are objects of peculiar veneration. This rock is believed to have floated over from Rome with the vestments of the saint, a bell for this tower and a lighted candle for the celebration of mass.
Though now a miserable village containing no house above the rank of cabin save that of the rector, there was a time when Ardmore was classed among the high places of Ireland. It was anciently an episcopal see erected by St Declan in the infancy of the Irish Church and before the arrival of St Patrick. St Declan, it is said, was a native to Ireland who travelled to Rome and returned to teach his countrymen in the year 402.The ruins of two churches which, from their architecture, must be of the Saint’s era, are in the immediate neighbourhood, and one of them, which had being used for service until very recently, is close to the famous round tower.’
Hall’s Ireland, 1842
Although Mr and Mrs S.C. Hall fail to provide information on the patron at Ardmore, Thomas Crofton Croker lets us know that it was a popular site of pilgrimage in the early decades of the nineteenth century. In his Researches in the South of Ireland, published in 1826 – less than twenty years before the Hall’s account, Croker comments that on Saint Declan’s Day, ‘vast numbers of the country people flock to Ardmore for the purposes of penance and prayer.’ The Catholic Church citing pagan practices attempted to stop patrons here on many occasions throughout the nineteenth century.