Castles and Cave Dwellings of Europe, Sabine Baring-Gould [ebook reader below 3000 TXT] 📗

As already pointed out, the dead and the pagan gods were one and the same. To consult a deity was to consult a hero or an ancestor of a former age.

There is a curious story in an Icelandic Saga of a shepherd, named Hallbjoern, on a farm where was a huge cairn over the dead scald or poet Thorleif. The shepherd, whilst engaged on his guard over his master's flock, was wont to lie on the ground and sleep there. On one occasion he saw the cairn open and the dead man come forth, and Thorleif promised to endow him with the gift of poetry if he would compose his first lay in his, the dead man's praise. And he further promised that Hallbjoern should become a famous scald and sing the praises of great chieftains. Thereupon the tenant of the tomb retired within again, and the shepherd on waking found himself endowed with poetic gift, and he sang a lay in honour of Thorleif. "And he became a famous scald, and went abroad, and sang songs in honour of many great men, and obtained high honour, and good gifts, and became very wealthy." [Footnote: Fornmavma Soegur, Copenh. 1827, iii. pp. 102-3.]

It will be remembered that Saul's interview was with the ghostly Samuel through the intervention of the witch. And there are many stories of living men endeavouring to obtain knowledge of the future through invocation of the spirits of the dead. Indeed spiritualists at the present day carry on the same business.

One thing that conduced to the belief that certain caves were inhabited by gods and spirits, was that strange sounds at times issued from them. These were caused by currents of air entering some of the apertures and vibrating through the passages, provoking notes as if these galleries were organ pipes. This is the explanation of the AEolian cavern of Terni, supposed to be the abode of spirits; and a cave near Eisenach was long reported to be an entrance to hell, because of the moans and sighs that were heard issuing from it.

The echo also was quite inexplicable to the ignorant, and was assumed to be the voice of some spirit or mountain gnome living in the heart of the rock, to whose habitation a cave gave access.

An abandoned mine with a pool at the bottom, on Dartmoor, is thought to be the abode of a spirit whose wails may be heard when the wind blows, and whence a voice issues calling out the name of that person who is next doomed to die in the parish of Walkhampton.

The most remarkable representative in the Middle Ages of the cave of Trophonios was that in Lough Derg in Ireland, the purgatory of S. Patrick as it was called. The origin is obscure, but it sprang into notoriety through the publication by a monk, Henry of Saltrey, of the descent of a knight Owain into it. Owain had been in the service of King Stephen, and he made his descent in the year 1153. Whether there ever were such a person as the knight Owain, or whether he was a mere invention of Henry of Saltrey is uncertain. Saltrey's account is precise as to the various stages through which Owain passed, and it is a vulgar rendering of the common stories of visits to purgatory, of which Dante's is the highest and most poetical version.

Lough Derg is among the dreary and barren mountains and moorlands in the south of the County of Donegal; in it is an island, with ribbed and curiously shaped rocks, and among these was supposed to be the entrance to purgatory.

Giraldus Cambrensis, who wrote his "Topography of Ireland" in 1187, mentions the island in Lough Derg as among the wonders of Ireland. [Footnote: But there is no mention of it among the wonders of Ireland in the Irish Nennius.] It was, he says, divided into two parts, of which one was fair and pleasant, while the other part was wild and rough, and believed to be inhabited only by demons. In this part of the island, he adds, there were nine pits, in any one of which, if a person was bold enough to pass the night, he would be so much tormented by the demons that it was a chance if he were found alive in the morning; and it was reported that he who escaped alive would, from the anguish he suffered there, be relieved from the torments of the other world. Giraldus continues by telling us that the natives called the place Patrick's purgatory, and that it was said that the saint had obtained from God this public manifestation of the punishments and rewards of the other world, in order to convince his incredulous hearers.

Numerous visitors to Lough Derg in the Middle Ages published the narrative of what they had there seen and undergone, and rivalled each other in the extravagance of their accounts. There was a monastery on Lough Derg, and the monks had the key to the entrance to the cavern, but no visitor was suffered to pass within without the consent of the bishop of the diocese, and the payment of a heavy fee. Among all the extravagance that was written by visitors about the purgatory, some retained their common sense, and perceived that there was either fraud or hallucination in the visions there supposed to be seen.

Froissart gives an account of a conversation he had with Sir William Lisle on this subject: "On the Friday in the morning we rode out together, and on the road I asked him if he had accompanied the King in his expedition to Ireland. He said he had. I then asked him if there was any foundation of truth in what was said of S. Patrick's Hole. He replied that there was, and that he and another knight had been there. They entered it at sunset, remained there the whole night, and came out at sunrise the next morning. I requested him to tell me whether he saw all the marvellous things that are said to be seen there. He made me the following answer: 'When I and my companion had passed the entrance of the cave, called the purgatory of S. Patrick, we descended three or four steps (for you go down into it as into a cellar), but found our heads so much affected by the heat that we seated ourselves on the steps, which are of stone, and such a drowsiness came on that we slept there the whole night.' I asked if, when asleep, they knew where they were, and what visions they had. He replied that they had many and strange dreams, and they seemed, as they imagined, to see more than they would have done had they been in their beds. This they were both assured of. 'When morning came and we were awake, the door of the cave was opened, and we came out, but instantly lost all recollection of everything we had seen, and looked on the whole as a phantasm.'"

It is apparent from this that the wild descriptions given by others were merely an account of their dreams or hallucinations; in many cases purely imaginary accounts, given for the sake of creating a sensation. I do not suppose that the monks of Lough Derg devised any scenic effects, but left the imagination of the dupes to riot of its own accord unassisted. In the fifteenth century a monk of Eymstadt, in Holland, undertook the pilgrimage to Lough Derg. He arrived at the lake, and applied to the prior for admission, who referred him to the bishop of the diocese. The monk then repaired to him, but as he was "poor and moneyless," the servants refused to admit him into their master's presence. Having, however, with difficulty obtained an audience, he begged humbly to be suffered to visit S. Patrick's purgatory. The Bishop of Clogher demanded a certain sum of money, which, he said, was due to him from every pilgrim who came on this errand. The monk represented his poverty, and after much urgent solicitation, the bishop grudgingly gave him the necessary licence. He then went to the prior, performed the usual ceremonies, and was shut up in the cavern. There he remained all night, in constant expectation of seeing something dreadful; but when the prior let him out next morning he had to admit that he had seen no vision of any sort. Thoroughly dissatisfied with his experiences, he went direct to Rome, and reported what he thought of S. Patrick's purgatory to Pope Alexander VI. The Pope was convinced that the whole thing was a fraud, and ordered the destruction of the purgatory. It was the eve of the Reformation; mistrust of miracles was rife, and the Pope was anxious to suppress one that when investigated might prove a scandal.

The purgatory was accordingly suppressed, the cave closed, but not destroyed, and no pilgrims admitted to it; this was in 1497. The closing of the cave did not, however, interfere with the pilgrimage, and the Archbishop of Armagh in 1503 urged on Pope Pius III. to withdraw the prohibition. This was done, and profuse indulgences were offered to such as revisited the cave or at all events took part in the Lough Derg pilgrimage. On 12th September 1632, Sir James Balfour and Sir William Stewart, carrying out the orders of the Government, seized "for her Majesty's use and benefit the Island of the Purgatory," and unroofed and otherwise destroyed the monastic buildings there. But superstition is not to be killed by Acts of Parliament. By a statute of the second year of Queen Anne all pilgrimages to S. Patrick's purgatory were decreed to be "riotous and unlawful assemblies," and were made punishable as such; and resort to the purgatory had become more frequent owing to Clement X. having granted a Plenary Indulgence to such as visited it. Since then these Indulgences have been repeatedly renewed. At present the pilgrimages are again in full swing, and there is a prior on the island, a hospice for the reception of the visitors, and a chapel of S. Patrick and another of S. Mary. "Between the two churches the space is taken up with the Campanile and Penitential beds. There are five of these beds, and they are dedicated to SS. Dabeoc, Columba, Catherine, Brendan, and Bridget. They are circular in form, measuring, with the exception of S. Columba's, about ten feet in diameter. S. Columba's is about twice the size of the others. They are surrounded with walls, varying in height from one to two feet and each of them is entered by a narrow gap or doorway." [Footnote: "Lough Derg," by Rev. J. E. McKenna, Dublin, n.d.]

It would seem then that the old superstitious practices are being reverted to as nearly as the spirit of the times will allow, and the destruction of the cave itself will admit.

It is perhaps needless to add that there is no historical evidence for the apostle of Ireland having ever been at Lough Derg. Derg is probably a mistake for Deirg, and Lough Deirg would mean the Lake of the Cave. Gough, in his additions to Camden, thus described the purgatory: "It was about sixteen feet and a half long, by two feet one inch wide, built of freestone, covered with broad flags and green turf laid over them, and was so low and narrow that a tall man could hardly sit, much less stand in it. In the side was a window just wide enough to admit a faint ray of light; in the floor a cavity capable of containing a man at his length, and under a large stone at the end of the pavement a deep pit; the bottom of the cave was originally much