
The most emphatic evidence of the tenor of O’Connor’s narrative is his preference for a penitential rather than a legendary, purgatorial Lough Derg. Grappling with the origin of the name, “Saint Patrick’s Purgatory,” O’Connor provides two textual foundations for the purgatorial association: one is from “a Louvain treatise of the 17th century, called the ‘Mirror of Penance’ ”; the second is attributed to “Matthew of Paris, whose opinion is followed by Denis the Carthusian and St. Antoninus.” According to the text, Saint Patrick entered the cave “that the pains of Purgatory might be revealed to him.” Having been granted his request, he “ordered that henceforth the island should be made a terrestrial purgatory.” (Notice O’Connor’s care not to make the island the real, extraterrestrial purgatory.) According to the second version, the saint, frustrated by the unrepentant and skeptical Irish, prayed to gain the power to reveal to his flock “those pains and pleasures of the future life which he preached.” Granted this power, he struck the earth with his staff and a huge pit opened up “into which those who might enter truly repentant and remain there one whole day and night would be cleansed the offenses of their whole life.” Citing the textual foundation for the “very erroneous and misleading picture of Saint Patrick’s Purgatory,” O’Connor, as though having ceded ground to the enemy, immediately acts to reclaim an orthodoxy based in works, not fireworks.
Excerpted from Writing Lough Derg: from William Carleton to Seamus Heaney by Peggy O’Brien. Published by Syracuse University Press, Syracuse, New York, 2006.









