SAINT PATRICK'S Purgatory: Containing The Description, Original, Progress, and Demolition of that superstitious place.  
By Henry Jones Bishop of Clogher.  2 Thess. 2. 10, 11. 
Because they received not the love of the truth, that they might be saved: for this cause God shall send them strong delusion, that they should believe a lie.  
LONDON: Printed for Richard Royston, and are to be sold at his Shop in Ivy Lane, at the Sign of the Angel. 1647.   

The CONTENTS.  

Chap. 1. 1. THe description of S. Patrick's Purgatory in Ireland. 2. The customs and manners of that Pilgrimage. 3. The Author and beginning of it. 4. And why it is called a Purgatory. 1.  
Chap. 2. The Progress and flourishing estate of Saint Patrick's Purgatory, in the esteem it had at home and abroad. Whereof some probable conjectures. Some Pilgrimages thither set down. Together with an examination of the truth of them. 54.  
Chap. 3. How this Purgatory did begin to decline, and fall from its esteem, being first suspected, and found fabulous, and lastly quite demolished. 116.    
SAINT PATRICK'S PURGATORY.  

CAP. I.  
1. The Description of S. Patrick's Purgatory in Ireland. 2. The customs and manners of that Pilgrimage. 3. The author and beginning of it. 4. And why it is called a Purgatory.  
IN the North edge of the Province 
Sect. 〈◊〉.  of Ulster in Ireland, on 
The Descriptiion of the place.  the borders of Tirconnell, Fermannagh, & Donegall, there is environed with a marvelous great waste of bogs and mountains, a certain Lough, as they term it, or Lake of a great compass called Lough-Derge; a place famous, and celebrated by the pens of many at home and abroad, as that which encloseth and compasseth within it, that, which is of greatest observation and use, I say not only in this Kingdom of Ireland, but, if reports be true, in the whole world beside, of which▪ I 〈…〉 〈◊〉 discourse, S. Patrick's ●….  
It 〈…〉 this Purga●…, that tedious 〈◊〉 concerning the name of Lough-Derge; As that near that Lake, in the shinbone of one that had been murdered, there was bred a Serpent, which did grow to an incredible greatness: for ●o must we believe, if it did (as they say it did) swallow down 2410. men at once. That the Serpent being slain, and his blood running into the Lake, the complexion of the water was changed, and continued Red for 48. hours; That hence it was, that from Lough-●●n, or the White-logh, by which it was before known, it was after called, as now it is, Lough-Derge, or the Red-Logh. For confirming whereof, that there may not want something besides the bare name; among other Relics, there did remain ready to be showed a great Knotty bone, said to be one of the least joints of that Serpent's Tail. A fable I confess not worthy to take place in a serious discourse, did I not find it suitable to those relations, we are hereafter to meet withal in our treating of this Subject, they being, I doubt not, as true, and I assure myself no less strange and monstrous than this is.  
Within this Lake there are many small Islands, but two of especial note above the rest.  
The one is called the Island of S. Avoge or Abheoge, wherein that Saint is said to be buried, 
a Divi Abheogi sepulchro venerabilis. Phil. 〈◊〉 Sullev. Patri●. Decad. lib. 9 cap. 9  or the Island of S. Fintanus, as others would have it. 
b Roth. de purgatory S. Patric. apud Thomam Messinghamum de purgator. S. Patric. cap. 2. pag. 95. num. 23.  In which Island, 
c Est conventus Canonicorum Regularium S. Augustini, Subjectus quidum 〈◊〉 & Monasterio Apostorum Petri & Pauli ejusdem ordinis in civitate A●…chan a sito: sed tamen qui in ipso 〈◊〉 Monachorum est P●aefectus, honoratur Titulo Prioris Purgatorij, ex his monat his 〈◊〉 inter 〈◊〉 vicibus, solent duo semper commorari in insulâ Purgatorij, con●… ill in tanquam Pa●es spitituales ad adventantes expiandi se gratia suspiciendos & instruendos. Pet. ●…d. Hibern. de regno Hibern. cap. 20.  there is seated a Convent of Cannons Regular of the order of Saint Augustine, subject to the Abbot and Monastery of the Apostles Peter and Paul, situate in the Citti● of Ardmagh: yet he who within the Lake is chief of the Monks, is honoured with the Title of Prior of the Purgatory: of these Monks by turns, two are continually resident in the Island of Purgatory, to be there for the entertaining and directing of such Pilgrims, as do come thither to be purged. This is that which is called jusula d●moniaca. for so we sometimes find it, into which S. Patrick is said to pursue those evil Spirits, which he had driven from the mountain Chruan in Connaught, yet did they possess one part of this Island, 
d Phil. 〈◊〉 Sull. Pat●●●. decad. liv. 9 cap. 9 fol. 110.  of which Nicholas Harpsfeldius out of Giraldus Cambrenfis, thus; 
e Esse tradit in ●●toniâ insulam quandam lacu quodam insignem, cujus altera pars aspectu pusthra, jucundaque sit, celebissque ob frequentiam Angelorum & Sanctorum ibi apparentium: nec minùs horrendam alteram, & à daemorubus infestan; qui se ibi saepè visibiles offerunt. Nich. Harpsfeld. Archid. Cantuar. Histor. Angl. eccles. edit▪ 〈◊〉 aci ann. 〈◊〉. in sex primis saeculis cap. 25. de Patric. etc.  He (Giraldus) reporteth that in Ulster there is a famous Island in a certain Lake, the one part whereof is pleasant and delightful, and much spoken of in respect of Angels and Saints there frequenting and appearing: the other part thereof being no less terrible, as haunted with Devils, which are there often seen, The truth whereof I leave to the Authors.  
But there is nothing that doth make this place so famous, as another Island, not far from this, being something less than a mile, as may be supposed from the shore, which by reason of the Cave that is in it (of which so much is spoken) is known by the name of S. Patrick's Purgatory. It is altogether rocky from the one end of it to the other; exactly level it cannot be said, and yet not very uneven: no one part thereof being much higher than another. The Figure of it is Oblong, extending itself from South to North; unto which, the nearer it runneth, the narrower it groweth: It doth contain about half an Irish acre and eleven perches, in all 41. perches and one half in circuit, each perch being 25. f●●t; for thus was it exactly surveyed by that truly Honourable, the Lord Dillon, Le. B●… of Kilkenny West, in whose presence it was 〈◊〉 assured by Anthony Lipset, whom for that purpose I brought with me into the Island, and whom I accompanied into the Cave, and the rest of the places that were measured, saith he 
f The ●o. dillon's description of S. Patrick's Purgatory, anno 1632.  The Map whereof, as it was then made, have I here unto pre●…, acknowledging myself here in bound to that Noble Lord, and his Lordship's son Sir james Dillon Knight, both curiously inquisitive in this; whose observations have been imparted unto me.  
Without the compass of this Island, and within the water toward the North-east of the land, about two yards from the shore, do stand certain Rocks or Stones, distant from each other, whereof two are of especial use in this pilgrimage; The one which is the least and next the shore, is that whereon, they say, S. Patrick was wont to kneel one third part of the night (as he did spend one other third part in the Cell, which they call his Bed, of which after: and the other third part in the Cave or Purgatory) In this stone, there is a cleft or print reported to be made by S. Patrick's kneeling or standing thereupon; This, it may be, is that which Lombard meaneth, (yet being misinformed, writing by hearsay) he placing it within the Cave, 
g Pet. Lombard. u●i suprà.  whereas indeed there is no such thing there.  
The other Stone is much greater, further in the Lake, and covered with water, called Lackevanny; this is esteemed to be of that singular virtue, that the only standing thereupon doth heal the soreness of the Pilgrims feet occasioned by their going barefoot on sharp Rocks and Stones.  
The entrance into the Island (for there is but one, and that about the South-south-east point thereof) is narrow, rocky and rugged; this they report (for thereiss no end of such reports) to be the g●ts of that great Serpent metamorphised into stones, the walking bareroot on which, and the like places, is no small part of the penance which the pilgrims undergo.  
In this Island there was a little Church dedicated to S. Patrick called Reglis, covered with shingles, and being within the walls 40. foot long, and nine foot broad; out of this on the South side, an Arch did give entrance into a small Chapel, being ten foot wide, and fifteen foot long, the walls of both being two foot and a half thick.  
In the North-side of the wall, there was a Stone whereon, it is said, S. Patrick was wont to rest himself, being of some use in this pilgrimage, as after.  
When M. Coppinger, a gentleman purposely drawn thither with the fame of the place, did view it, the Church was thus furnished; 
h M. Coppinger▪ description of S. Patrlck's Purgatory.  At the East end with an high Altar covered with linen, over which directly did hang the Image of our Lady with our Saviour in her arms; on the right hand did hang the picture of three Kings offering their presents to our Saviour, and on the left hand, the picture of our Saviour on the Cross; near the Altar upon the South side, there did stand upon the ground an old worm▪ 〈◊〉. Image of S. Patrick's; And behind the Altar on the end of the Stone-worke, another of the same fabric, elder in show called S. Avioge or Avogh, or Yavock, (for I suppose them all one:) And on the right hand upon the Altar stood one like the former, called S. Uoluscius. But all these soon vanished, not being observed of any that since that time went to see the place.  
On the North-side of the Church, and from it ten foot distant, appeared that, whence the Island hath the name, S. Patrick's Cave, Pit or Purgatory, for by all these names it is known. There is another Purgatory bearing the same name, but differing from this, both in place and eminency, of which we shall have occasion hereafter to discourse: But this, of which we now treat, is that which we find every where so highly extolled, and to be above all the monuments of Ireland, and places of note 
k Ex quibus celeberrimus & sanctissimus est qui Purgatorij S. Patricij locus appellatur. Lombard. ubi suprà.  the most famous and holiest; But he that shall take notice of the face and complexion of it, shall find nothing to be more despicable. The entrance thereinto was without any, or very little descending; the wall● thereof being built of ordinary stone, the top covered with b●●ad stone, and overlaid with earth, being over grown with grass: It was two foot and one juch wide in most places, and three foot high, so that they are enforced to stoop that go into it, the length was sixteen foot undone one half, whereof right forward twelve foot, and the reverse, or turning toward the Church, four foot and one half; At the corner of the said turning there was a little Crevice, which as it served to convey a little (and that but a very little) light into the Cave, so served it for two other uses; the one, that 
l Ut pater accedat aliquoties ad r●nam quae est in speluncae latere, unde inclusos consolatur, praesertim si intelligat quempiam tentatioone divexari: & in latere exigua quaedam rima est, juxta quam collocari solet qui ex ingredientibus tenetur ad horas canonicas recitandas Lombard. ubi suprà.  The spiritual Father resorting thither might comfort those who are shut in, especially, if he understand that any of them be troubled with any temptation. The other, that He might take his place there, who among them that are shut in, is appointed to repeat the Canonical hours.  
Into this Cave, not promiscuously, but men by themselves, and women by themselves, were admitted. The incapacity of which place, because it could not but hinder the dispatching of so many pilgrims, was supplied by the erecting of a second Cave, the one being for men, the other for women; And thus were they to be seen, when M. Coppinger was in the Island: But this Addition seemed too much to differ from the first Institution; Therefore soon after, for avoiding of offence, That, of the new erection, was taken away without being obser-served in the after descriptions; whereof many have come to mine hands. Neither doth M. Richard Ash take notice of any such thing (who was in that Island before 
m M. Coppinger ibid. quo suprà.  M. Coppinger) he purposely going thither on his late Majesty's command: yet in the relation given to me by Sir James Dillon, we find some provision intended for this inconvenience, as 
n Sir James Dillon his description of S. Patrick's Purgatory.  That there should be many small Cottages built, that for such as with conveniency cannot enter in the Cave, these might serve the turn. But what effect this had taken, I do not yet understand.  
In this Island of S. Patrick's Purgatory are not very many Trees, on one of which (being a Yow-tree) did hang a Bell, usually rung at their Solemnities; neither must it be imagined there being so few of them, and they in so holy a place, they could be there without a miracle. It is therefore fancied, that the yow-tree had been of long standing, but being out down by some wicked person, and cast into the fire, part thereof was by a devout man snatehed out, and new set, which is that now extant. But this seemeth to be lately done, it not being above ten foot high, and about the thickness of a man's leg, which might happen by being too much scorched with the fire; neither are the rest of any great growth.  
Between the Church and the Cave there is a small rising of ground, and an heap of Stones, with a little stone-crosse, part broken, standing therein; and on the East-end of the Church there is another heap, on which there was another cross made of twigs interwoven: This is known by the name of S. Patrick's Altar, on which there doth lie three pieces of a Bell, which they say, S. Patrick used to carry in his hand. Here also was laid a certain Knottybone of some bigness, hollow in the midst, like to the Nave of a wheel, out of which do issue, as it were, natural Spokes. This was showed as a great rarity, being part (as some say) of that Serpent's tail which we have before remembered. But others would rather have it be believed, 
o In cujus ejectionis memoriam ostendi solet in Insulâ nodus osseus, magnae molis diciturque frustum Serpentini ossis ex illo genimine virulento quod Sanctus expulerat. D. Roth apud Th. Messinghamum de Purgat. S. Patricij, cap. 2. num. 30.  That this is part of one of those Serpents which S. Patrick expelled out of Ireland; in memory whereof this is usually showed. But I leave them to believe either the one, or the other, as they shall find occasion.  
Toward the narrowest part of this Island, and Westward from the Church, were six Circles (as some call them) from their figure, or Saints beds, or beds for penance. These were Mansions (for so also are they termed) dedicated to some of the famous Irish-Saints; They were of Stone, and of a round building, being about three quarters of one yard high, having a door or entrance into them; And these Cells are of several capacities. That for Bridget being ten foot over within the walls, Collum-Kille nine, Katherine mine, Patrick sixteen, Yavock (or Avogh) and Moloissny (or Blash) ten, these two last Avogh and Blash are placed in one Cell, and that also joined to that other of S. Patrick's. The fixed is that which is assigned to S. Blenyn, or (as I take it). Brenyn, or S. Brendan, which is ten foot over. To this S. Brendan, we read a peculiar Purgatory to belong; of which M. Camden thus. 
p Praeter hoc Patricij etiam aliud in hâc insulâ Brendani Purgatorium fuit, sed cum locum non invenerim, accipe quod solum inveni Nechami de illo Tetrasticon.  Besides this of Patrick's, there hath been another Purgatory of Brendan in this Island, he meaneth Ireland; But seeing I find not the place, Take what I find of it in this Tetrastick of 
* Asserit esse locum sole●●is fama dicatum, Brendano quo lux lucida saepe ●icat; P●rg●ndas animas datur hic transire perignes ut dignâ facie judicis esse queant. Guil. Camden. descript. Hibern. edit. 1594. pag. 671.  Nechams, which I reduce to this Distich. 
For purging souls, and fitting them for Heaven,  
A place by fame there is to Brendan given.   
Which not to be meant, as if it were placed in this Island of S. Patrick's Purgatory, whereof we now speak, as it is plain out of Camden's own words, he not knowing where to place it; So shall we find it in a different quarter of the Kingdom, if we believe Roth, a diligent writer of this Subject, out of Radulphus. 
q Estque ante omnia observandum apud exteros scriptores reperiti mentionem duplicis in Hiberniâ Purgatorij: unum est S. Patricij, quod in Aquilonari parte regni positum est; Alterum S. Brendani quoth in partibus occiduis ejusdem regni Radulphus haberi asserit. Roth. apud Tho. Mess. de Purgat. S. Patricij, cap. 1. pag. 91. num. 4.  It is, saith he, to be in the first place observed, that amongst foreign writers there is mention made of two Purgatories in Ireland: one is S. Patrick's in the Northern part of the Kingdom; the other S. Brendans, which Radulphus saith, ●s to be found in the Western parts of the same Kingdom. This, of these two Purgatories, together with what I shall after have occasion to add of a third Purgatory, is to be observed, for avoiding ambiguity I return from whence I made this digression.  
These Cells or Beds serve for a great part of their devotions, who resort to this Pilgrimage, about which, and in which, there are often pacing and kneel; to which end they are compassed with sharp stones and difficult passages for such as go barefoot, as all must.  
In the farthest part and Northward, there are in the Island where it is narrowest, certain heaps of stones cast together, as Memorials for some that have elsewhere been buried: trusting by the prayers and merits of those who daily resort to this Purgatory to find some release of their pains in the other Purgatory.  
Lastly in the Island are several Irish houses covered with thatch, and but lately built: together with a foundation for a building of lime and stone: And another house for shriving & confessing of those that come thither, which is on the left hand of the entrance into the Island. Among these, there are four places assigned for receiving such as from the four Provinces of Ireland, Leinster, Munster, Connaght & Ulster resorted thither.  
Thus have we the perfect Description of this place, with all therein contained, as it did stand but little before the demolishing thereof; The Manner, Rites and Customs of this Pilgrimage offer themselves next to be considered.  
Wherein I shall follow those relations we find set out 
Sect. 2. The manner of the Pilgrimage.  of it, in which no great choice is to be made: only supplying out of the best and latest information that hath come to mine hand, what shall be found not so much omitted in the other, but (it may be) rather lately added: for in several Ages it hath received much alteration, as will appear upon the comparing of them. Of the last kind, I esteem most, of that discourse given to me by the Right Honourable the Lord Dillon: in the taking whereof his Lordship hath been most careful. The order of which Pilgrimage, to use his own words, 
r The Lo. dillon's description of S. Patrick's Purgatory.  I had from the mouth of an Ancient native there, who said, he had been the guide and conductor of the Pilgrims for many years; which I the rather credit, finding it to agree with what others have reported of it, in most things. I will then begin with what hath been of old herein observed.  
Anciently, if any were desirous to enter into this Purgatory (as O Sullevan observeth, in the pilgrimage of The Spanish Uiscount, of which after.) 
s Principio à Pontifice vel Episcopo in cujus finibus Purgatorium continetur, illud adeundi potestatem petit. Solet Antistes facultatem petenti ausa primùm non levibus Argumentis dissuadere rei periculum proponendo, presertim quod aliqui fuerint ingressi, & nunquam regressi, si autem sentit hominé incoeptis constanter insistere, literas illi ad Praefectum Monasterij datas. Is autem cum non minùs ab incoeptis conatur avertere exorans ut aliâ potius susceptâ poenitentiâ peccata expiet. Sin illum à Sententiâ non potest deterrere, in templum ductum precibus & poenitentiâ praescripto tempore facit incumbere; deinde curat ●…itimos sacerdotes convenire sacrum missae quod cum illo versu, Requiem aeternam dona iis Dom ne, pro vitâ defunctis offertur cantu & solemnitate celebrari hominem viatico Sacrosancti corporis Domini refici, Aquâ sacrâ spargi, pompa Sacerdotum canentium Litanias, populi sequentis ad ostium Purgatorij adduci, ubi iterùm periculorum memoriam renovans, hominem rogat, ne intret, quem tamen si constantem reperit sanctissimae crucis signo manens (quod & reliqui Sacerdotes ad unum faciunt) apperto ostio intromitrit, & obsératis rursus fotibus orantem relinquit, postero die ad eandem horam rediens, si apertâ januâ hominem offendit, eàdem pompâ in Monasterium reducit, hospitioque exceptum retinet dum illi placet. Sin horâ solitâ in antro illum non convenit, animâ & corpore esse damnatum habet sibi persuasum. 〈◊〉. O Sull. hist. cathol. tom. 1. lib. 2. cap. 2.  First he must have leave so to do of the Bishop in whose Diocese the Purgatory did stand. The Bishop useth at first with weighty Arguments to dissuade the adventurer, setting before him the danger; and that some have gone in thither that never returned: But if he find the man firm in his resolutions, he doth recommend him by letters to the overseer of the Purgatory. He also laboureth with the like earnestness to remove him, desiring him rather by some other penance to expiate his sin. But if he be immovable, he leadeth him into the Church, and enjoineth the performance of his penance and prayers, during the time prefixed. Then he calleth together the Priests adjoining, celebrating with singing and solemnity that Mass, Requiem aeternam dona iis Domine, usually said for the dead. The Pilgrim receiveth the Sacrament of the Lords Body: He is sprinkled with Holy water, the Priests in procession singing the Litany, and the people following to the door of the Purgatory to which he is conducted; There again being forewarned of his danger, he is entreated not to adventure: but if he be constant, he is signed with the holy cross, which also all the Priests together do, and the door being opened he is let in, and there he is left shut up and praying: The next day returning at the same hour, if opening the door the man be found, he is with the same solemnity brought back to the Monastery, where, while he pleaseth, he is entertained: But if at the usual hour he be not found, thèn certain it is that he is damned both body and soul; 
t Si quando aliquid adversi accidat, tota religiosa societas per integros quindecim dies Severà jejunitate corpora extenuant. Rich. Sta●hurst. de vit. S. Patric. lib. 2. pag. 73.  and if any such disaster do happen, the whole religious Society do with strict fasting macerate their bodies for fifteen days together.  
Thus hath it been Anciently: by which it doth seem that the Resort to this Purgatory was not then so frequent, and they that did come, were not so easily admitted: but by all (at the least seeming) means to be diverted: The contrary to both which is now practised, no place more frequented; and the more the welcomer, which being considered, and that there is much more stir in these later pilgrimages than formerly had been, with an Addition of many more circumstances; it will be therefore necessary to take a second view of the particulars.  
The time in these later times appointed for this work is the space of 9 days, wherein they do prepare themselves, and observe all the Ceremonies following:  
First, the pilgrims being examined and admitted, their first flight is into the Church, they being barefoot: and kneeling down before the Altar, they do say a Pater, Ave, and Credo, 
u Sacros obeunt circuitus introrsum septies in ipso Templo, & extrorsum in coemiterio. Roth. ubi supra, cap. 2. pag. 95. num. 25.  and There they begin their holy Circuits seven times within the Church, and as oft in the Churchyard. At their coming out they kiss the Church-door, so do they the stone-crosse between the Church and the Cave; then 
† Recipunt se ad mansiones paenosas seu lectos quos vocant, aut cellas poenitentiales Sanctorum quae in gyro sunt, singulas earum circumgyrant septiès ab extra nudis pedibus, ab infra flexis genibus. Ibid.  They betake themselves into the Penitential mansion●, Beds or Cells, as they call them, of the Saints, which are round, every of which they compass seven times, walking so many times without barefoot, and going about as oft within on their knees. Next go they into the water where the stone standeth, whereon S. Patrick was wont to kneel, which they compass thrice, saying five Pater's and Aves, with one Credo: after, to the other stone called Lackevanny, where they also say one Pater, Ave and Credo, of which stone and the virtue thereof it is said, 
x Tot circuitionibus confectis in aspersâ & plerumque rupicosâ semitâ, veniunt ad Lacum, & in marmore subaquato plantas pedum laceras quandoque sed semper lassas figunt, & uno minùs medio quadrante horae, dum recitantorationem dominicam & Symbolum Apostolorum persentiscunt tantùm refrigerij, & roboris ex subjecto pedibus lapide (in quo sanctus Patricius ipse orasse dicitur, & vestigia pedum suorum impressa reliquisse) ut parati essent è vestigio secundos circuitus facere, quod non licet tamen nisi interposito aliquo temporis spatio. Ibid.  That after all these goings about, and that for the most part in sharp and rugged ways, and coming to the Lake, they do fix there many times mangled, but always wearied feet, on the stone covered with water; where in less than one quarter of an hour, while they say the Lords Prayer and the Apostles Creed, they do find such a refreshing and strength by reason of the stone under their feet (on which S. Patrick himself was said to have prayed, and in it to have left the impression of his feet) that they do find themselves enabled to go those stations again: which yet they may not do without sometime between. After this they come out of the water and return to the Church, where they say before the Altar, the Bedes of fifteen hours, called the Lady's Psalter: But here I had almost forgotten that which above all the rest, must not be forgotten: 
* Sir. James Dillon's description of S. Patrick's Purgatory.  That provision must be made for the works of Charity, aswell as of Piety; there are Altars to offer upon, there are Friars to extend their benevolences unto; nay, and both in this Kingdom and elsewhere, there are Convents and Seminaries that must not be forgotten; by whose prayers a far larger retribution and return is expected. This order in their pilgrimage do they observe thrice each day, at Morning, Noon and Evening, for seven days together: But 
y Octavo die duplicant Stationes five circuitus; ut satisfaciant pro eodem & sequenti die quo ingrediendus erit puteus, neque enim illo die putuano circumite nedùm quidem exire de speculo licet, Idem ibid.  On the eight day they double their circuits, that they may satisfy for that and the next day in one; for than they are not to go out of the Cave, much less to go about as they were wont. But if 
z Quod si magna esset multitudo concurrentium peregrinorum, ut tam numerosus coetus commodiùs expediri possit, visitatio putei non affigitus ad certum & statum diem, sed pro arbitrio praefecti dispensatur. Idem ibid. cap. 2. num. 30.  the number of Pilgrims be greater than can conveniently be dispatched; in that case, no set-day is limited for the going into the Cave, but it may be dispensed withal at the discretion of him who is the Chief.  
And as nine days is the time commonly allotted for this work; so are there nine persons set out, who according to the time of their coming thither, are to go into the Cave together.  
In all which time of their nine day's pilgrimage, they eat but once in 24. (some say 48.) hours, 
a Sir James Dillon's description of S. Patrick's Purgatory.  their diet being but oatmeal, or bread and water; yet have they liberty to refresh themselves with the water of the Lake, 
b Estque ea istius aquae vis, ut quantum vis ex eâ te velis ingurgitare, nullum indè gravamen senties, ac si à venâ metallicâ fluerat. Roth. ibid.  which also is said to be of that virtue, that although thou shouldest fill thyself therewith, yet would it not offend thee, but is as if it had flowed from some Mineral: And thus being tired, at night 
c Recubant in foeno & stramine sine stragulo, pulvinari, culcitra nisi vel clamide se involvant, vel femoralia capiti obstipent. ibid.  They lodge on hay or straw, without caddow, pillow, or paslet, tumbling themselves in their mantles, or wrapping their heads in their breeches, or trowses, as they call them; their lodging is in one of the cottages before mentioned, 
d Sir James Dillon's description of S. Patrick's Purgatory.  only That some one night of the eight, they take up one of the Saints beds, such (I suppose) as they most fancy.  
These eight days being thus spent in praying, fasting and Almesdeeds, they go to be shriven, and do confess themselves on the evening of the said eight day, being ready the next morning early to go into the Cave; when in imitation of the old custom, the priest laboureth to divert them from going forward; adding 
e The Lo. dillon's description of S. Patrick's Purgatory.  That already two companies have been lost, that one more must be; and warneth them to take heed it do not light on them: But they not being to be altered, towards the Purgatory or Cave they go, 
f Praeeunte vexillo crucis. Roth. ibid.  With the Banner of the cross carried before them, together with other solemnities; so that it may well seem to carry the show of some funeral pomp, neither indeed is it otherwise esteemed, for being 
g Quasi in transitu ad alium orbem & è viâ ad terminum properantes, in agonio positos cernere est gementes, suspirantes, veniam & pacem offerentes omnibus, & precantes sibi ignoscentes toti mundo quicquid in se deliquisset cum singultu, fletu, lachrym is, plerique subeunt speluncam & occluso de foris ostio, recedunt qui comitabantur furtus. ibid.  As it were a passage to another world, and leaving this, in what Agony do they go, groaning and sighing, desiring forgiveness, and forgiving all that have offended them, in which manner for the most part they go into the Cave, with sighing, weeping, and tears; and the doors being shut without, they that waited on the funeral return, saith Roth, whom, as the most exact I could find in this part, have I followed.  
Thus with some sprinkling of holy water are our Pilgrims shut up for twenty and four hours without any repast, or cr●… of comfort other than 
h Undè inclusis consolatur presertim si intelligat ex iis quempiam tentatione divex●●i. Lombard. 〈◊〉 Supra.  some few good words given at the Crevice (before spoken off) through which, the Priest doth sometimes comfort them, if he find any of them to be troubled with Temptations: but among themselves not a word, 
i Illic● interdictum colloquium quod ●●l propter hoc mors traditur irrogari. Phil. O Sull. hist. Catholic. Hibe●●. 〈◊〉. tom. 1. lib. 2.  for conference is prohibited, while they are in the cave. This alone being reported to bring present death with it, lest perhaps there might be some discovery of the Imposture.  
Lastly, when the 24. hours are expired, for now are we come to the last Act, They 
k Revisuntur à praefecto peregrinantium & deducuntur ad marginem stagni ubi se immergunt aquis lacustribus, & hâc lustrati expiatione veluti novi milites Christi è balneo poenitentiae renati purgatique progrediuntur ad ecclesiam ubi pro more acts Deo gratijs pro expletâ poenitudine renovantur ad militiam Christianam intrepidè prosequendam, & ad crucem Christi generosè portandum. Roth. ibid.  are revisited by the overseer of the pilgrims, by whom they are brought to the waterside. where they duck themselves over head in that water, by which expiation being purged as new Soldiers of Christ, and by the hath of repentance being borne again, they go into the Church, where according to the custom, they give God thanks for the ending of their penance, being thereby renewed to go forward boldly in their Christian warfare, and courageously to carry the Cross of Christ. And thus is this great work finished.  
A Pilgrimage certainly of very great solemnity and exceeding strictness; so that I can easily be induced to credit him, who telleth us how troublesome it is: for 
l Quae si fiat in aestate, quis nesciat quam penosa sit ●eclusio tam arcta, tam obscura, tam diuturna, ab aestu solis de foris, & ab intrò estuaute habitu se mutuo constipantium, & suffumigantium in speluncâ; Sin in H●eme fiat quam difficilis sit immersio in aquam, ut immergas ad poenitentiam. Et quocunque tempore demùm fiat, quam dura sit discalceatio, pedum cruda deambulatio in asperis & in Cellis, petricosis Stationibus, crebra genu▪ flexio in cellis p●●●alibus, inedia Chameunia, insomnia, etc. Roth. ibid.  Whether it be in Summer, who can be ignorant how tormenting a thing it is to be shut up so close, so obscurely, so long, and that troubled with the violent heat of the Sun abroad, and the smothering air of so many pressing one upon another within. If in Winter, how difficult a matter would it be to endure the ducking in the water, even to mortification? And what time soever it be, yet how painful is the walking barefoot so many days, galling their feet in those rocky Cells and rough Stations, and the often kneeling in them: Their fasting, lying on the ground, dreams, and the rest; neither is that the least which he so easily passeth over, The great Fast imposed on them. If it were only for three days, yet might it be ground enough to inspect what ●rasmus doth (speaking of this Purgatory) That 
m Non desunt etiam ●odiè permulei qui descendunt, fed p●… triduano ●…i jejunio, ne sano capite ingrediantur. 〈◊〉 A●ag. de A●t 〈◊〉 Trophonis. pag. 440.  There do not want very many at this day who descend thither, but first almost killed with three days fasting, lest they should go in thither with their wits about them. What then would he have said of our nine days fast? nay, what of fifteen days? for so we find it used in the Ancienter pilgrimages, 
n Ubi p●…ntem nullo terrore variari perspicit ei in mandatis totos quiadecim dies jejunius vivere modo corporis infirmitas tantam ivediam patiatur. 〈◊〉. St●… hur'st 〈◊〉 〈◊〉. S. Patric. lib. 2. pag. 73.  when he perceiveth that the penitent is not with any terror to be removed, he commandeth him to keep a spare diet for fifteen days. Altogether, provided that his body do give way to so great abstinence. So great an abstinence is meant as may try the strength of the Body, and not simply A spare diet, of which, indeed great Fast, we have in Jacobus de voragine an instance, showing it not only ordinary, but to be by all observed, who should undergo that Pilgrimage; his words are these, 
o Post longum tempus mortuo Patricio, vir quidam nobilis, nomine Nicholaus, qui peccata multa commisserat, cum delictorum suorum p●●niteret, ut purgatorium S. Patricij sustinere v ellet 〈◊〉. diebus, ut Omnes faciebant, se jejuni●s macerasset, etc. Ja●oh. Vorag. in vit. S. Patri● in 〈◊〉. 49. sol. 33.  Long after Patrick's death, a certain Noble man named Nicholas, having committed many sins, and repenting of them, resolved to undergo S. Patrick's Purgatory. And when he had pined himself for fifteen days, which all are wont to do, etc. Of which we have another example in Vincentius Belluacensis, of a Knight 
p Fecit eum pet quindecim dies exereitari in jejunio, & ●…atione & confession, Vincent. Belluaccus. speculo morali. lib. 2. ●…t. 11. part. 1. pag. 133.  that went that pilgrimage, who was commanded to continue in fasting, praying, and confession fifteen days. To the same purpose also, 
q Edin. Campion Jes. Hist. Ireland. lib. 1. cap. 13.  Edmund Campion the jesuit in his History of Ireland. The Pilgrim is (saith he) to begin with prayer, fast and vigil of fifteen days, so long as in discretion can be endured: And yet how great soever this may seem to be, it is notwithstanding nothing to what we find in Polychronicon, written by Ranulphus Higden a Monk of Chester, and translated into English by john Trevisa, a Priest that lived in Edward the Thirds time, 
r Polychron. lib. 1. cap. 35. sol. 45. 2.  where it is said, that he that will go into this Purgatory (for of this he speaketh) shall be in prayers and fasting fifteen days, and after fifteen days he shall be hanseld, and led to the door of the Purgatory, out of which being returned, He shall be fifteen days in prayers and fasting. Here we see not three days alone, as Erasmus supposed, thinking that also too long: nor thrice three, as is common in these days, not five times three, as formerly, but thirty days; whereof fifteen before the going into the Purgatory: of which Vincentius, and the rest do speak, and that as commonly practised; and fifteen days after, not unlikely also to be used at the same time, as commonly as the other: for so we see in that pilgrimage of the Knight, which is the first, of which we do read, 
* Matth. Paris. H●…. Angl. in Stephan. pag. 84. & 87.  who before his going in was fifteen days in prayer, and after he came out, He remained fifteen days in prayer, as we have it set out by Matthew Paris; under Prayer comprehending all things required in that Pilgrimage. All which duly considered, if I did concur with him, that thought such abstinence were purposely enjoined, by causing a crazed brain to work a stronger work of the Imagination, and to make Fancies real; I suppose, I should not be thought to do any wrong, considering the relations and news brought back by such as have gone that Pilgrimage, in which we shall after be larger. But that such fasting might and would produce such effects, and work strangely on the Imagination, is not to be questioned; especially the mind being before prepossessed, and entertaining a prejudicated opinion of what it shall see. And how greatly the Fancy can in this kind enlarge itself, and bege● withal a strange credulity, esteeming shadows (if so much) to be substances, there is none that can doubt; Neither doth that learned searcher of the causes of Melancholy 
s M. Burton of the causes of Melancholy, part. 1. memb. 3. subsect. 2. p. 91. 92.  improbably attribute to the bare working of Imagination, Those relations of Heaven and Hell, and what visions are there seen, as that of Sir Owen, in Matthew Paris, that went into S. Patrick's Purgatory. The first pilgrimage we read of (as I said before) which of that kind may justly be ranked with those Tales of witches, progresses, dancing, riding, transformations, in which mixed with the Illusions of the Devil, the force of the Imagination doth evidently appear.  
But being that in the following Chapter I am further to discourse of this, I shall now pass it over, and proceed in the third place to a disquisition and search after the 
§. 3. The Author and beginning of this Purgatory.  Author, time, and manner of this strange Erection: for it being supposed to be for the Manner miraculous, for the Time so ancient, and for the Author so venerable, as we are made to believe it is, it is not to be wondered, if it were so much as it was looked after; and yet again, even at this day earnestly to be desired. This I say supposed. But if on the contrary, it shall appear to fall short of all these, and prove to be but a mere impasture and fraud: how much will the credulity of those ignorant, thereby formerly misled, be to be pitied, and the cunning and covetousness of the Leaders detested; which so to be, I doubt not, will be seen in, the process of the ensuing Treatise.  
§ And first for the Author, of whose Erection this Purgatory is; I know it will seem to many to be a very needless Quaere; it carrying the Name of the Founder in itself, S. Patrick's Purgatory: and that also being by a long-received Tradition, such as to question would hazard the censure of one either ignorant, or too curious. For so it is told us, 
t Purgatorium istud à Patricio fuisse inventum, communis est Hibernorum sensus & Traditio, quam cum lacte nutrice suxisse videntur, ut●si nicaris obtrudere contratiam sententiam, à summis, ab imis, & omnibus, tanquàm Novator, novarumque opinionum sator, exautoreris & explodaris. Roth. de purge. S. Patric. 〈◊〉 T●●. Mess. ●dit. pag. 91. num. 〈◊〉  It is the common opinion and Tradition among all the Irish, which they seem to have sucked from their mother's breasts, that this Purgatory was found by Patrick, insomuch as if one should press the contrary, he would be by high and low, yea all rejected and hissed at, as a broacher of new opinions. And that it is so generally received, is esteemed no small argument of the truth thereof, for so it followeth; 
u Primum fundamentum receptae traditionis sit ista tam constans & consona receptio ejus ab omni aevo & memoriâ hominum per universam hanc nationem. Neque enimsine causâ dicitur quod omnium fertur ore, praesertim quando id ore piorum, eruditorum, prudentium, nemine penè refragante, constituitur, ibid. n. m. 7.  Let the first ground of this received Tradition be the constant and consonant assent thereunto in every age, and beyond the memory of man throughout this whole Nation: Neither is it without ground which everyone saith, especially when almost without any contradiction it is allowed and settled in the mouths of godly, learned and wise men. But what need is there of arguments, when the matter is put out of all question? For now it is not to be received as the opinion of private men, but of the whole Church; seeing in the Office and liturgy of S. Patrick, Collumb and Bridget, with other Saints of Ireland, set out by Th●. Messingam, we thus find it: 
† Antrum p●…nitentiale etiamnùm visitur, quod de ejus nomine Puteus, seu Purgatorium S. Patricij vocatur. Offic. S. Patr. etc. lect. 6. pag. 14. ed 〈◊〉. Paris. an. 1620.  That Penitential cave is yet to be seen, which is called after his name, the Pit or Purgatory of S. Patrick. And why is it called Patrick's Purgatory? it followeth in the Hymn. 

x Hic est Doctor ●enevolus Hib●●nicorum Apossolus, Cui loca purgatoria Ostendit Dei gratia. Ibid. Hymn. pag. 19  Ireland's Apostle, and well-wishing Teacher  
This is, to whom those Purging places were by grace of God revealed▪   
And after in the Antiphone, 
y Magni patris sunt miranda merita Patricij, cui Deus ostendit locum Purgatorij, quo viventes se expurgent delinquentes filij. Ibid. pag. 21. add magnify at▪ Antiphona.  Wonderful are the merits of the great father Patrick, to whom God did show the place of Purgatory where his sinful children, even yet living, may purge themselves. And will you see of what force this argument is esteemed: take it out of Roth, who doth labour hard for it, 
z I ertium fundamentum elicitur ex ipso officio ecclesiastico & uniformi consensu ecclesiasticorum & ecclesiae Sanctorum qui à multis saeculis inibi floruerunt, quorum omnium authoritatem & mutuam consentionem, quae satis exprimitur in antiquis breviarijs & Antophinarijs manuscriptis omnium provinciarum, quisque ille esset qui non formidaret contemnere, Egoutique non excusa●em ejus temeritatem & audaciam. Roth. ibid. quò sup. à pag. 92. num. 10.  The third ground (saith he) is taken from the very ecclesiastical Office and uniform consent of all congregations and Saints of the Church, who have there flourished (I suppose in Ireland) for many ages, whose joint Authority and mutual consent being declared in the ancient Manuscript, Breviaries and Responsals of all the Provinces, who is he that will not fear to contemn? certainly, I would not undertake to excuse his rashness and boldness. To all which, I will in the last place add one of the ancient Irish Rhymes concerning this, supposed to be by S. Patrick himself, in a vision delivered to one sleeping in this Purgatory, and that to this end, that it should be every where divulged, which concludeth with the former: the words are these. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. MSS. Hibern. Derm. mac Egan.  Awake thou man, and remember my Rhyme in haste. Let it 
* al. be sown.  spread East and West, and be written with a pen. I am Patrick Chief, or head of the Clergy, who have obtained from God no small thing: A gift large and liberal which was never found till I did come to it; A Purgatory for punishment here, and no other Purgatory to be after.  
What boldness then? what rashness who but an Innovator? and one deserving to be hissed out of the company dare question, who other than Patrick should be the finder or founder of this Purgatory? It is, you see, concluded by a general Tradition, by the common consent of the Church, and approved by a Vision: an Argament in that Church, not inferior to any other, the thing (I confess) do not deserve so much ink, but I have the rather observed it, that the confidence of these men may be seen, imposing for undeniable verities, matters doubtful & most uncertain.  
For notwithstanding all these loud-cryes to the Contrary, we shall find this not to be any new Question, whether or not S. Patrick were the Author of this Purgatory, 
b Hujus latibuliorigo nonnullam inter scriptores controversiam parit: alij nobis negotium facescunt, negantque Patricium hujus monumenti vel authorem vel inventorem fuisse. Rich. St●…hurst in vit. S. Patrie. lib. 2. pag. 65.  The Original of this den hath bred some difference among Writers, saith a most judicious Writer, and one favouring the cause, but this is too general: Others find us work, denying that S. Patrick was either the beginner or finder of this monument, saith the same Author. And so obscure is the Question, that a Jesuit findeth such difficulties and improbalities in their opinions who attribute it to S. Patrick, that he clearly conceiveth it cannot be. 
c Edm. Campion Jes. Hift. of Ireland. lib. 1. cap. 13.  Two things I muse at (saith he) That neither the Time nor the Author of so strange Erection was preserved: concerning the time, one Record putteth it in anno Domini 302. which is 128. years before Patrick converted Ireland, and sixty and fix years before his birth.  
So that it will not be (I trust) any absurdity in us to examine this, and make some while a stand, before we rashly assent with the vulgar to a thing, it may be, no less unlikely than Questionable; especially seeing Roth himself, even there where he seemeth most confident of this, could not but tacitly confess it not to be altogether so generally confessed, as men usually esteemed it; that is to say, without Contradiction: but this he must have to be understood with a Modification of Almost, 
d Roth. suprà pag. 14. li●. (u)  which we say useth to salve from a lie, speeches too far strained, such as that is.  
Neither is it without controversy, to which of the Three Patrick's (if to any of them) this Purgatory should be ascribed: But to the second of that name doth Ra●nlphus give it, 
e Polychron. lib. 5. cap. 4.  whom John Brampton followeth, 
f Job. Brampton F●…alen. H●●.  and both agree with Henry of Saltry; yet doth not Henry mean him whom Ranulphus calleth the less, who flourished about the year 850. as the Compiler of the Antiquities of Glastenbury hath it, 
g MSS. in Biblioth. Tho. Alani Oxon.  as it is observed by the now most learned Primate of all Ireland. But he whom Henry nameth, is that Great Patrick who converted the Irish to the Christisn Faith, which no man will (I suppose) say was done 〈◊〉 850, being rather more than 400. years before, that is to say, in the year 432. for this Purgatory is said to be one chief means of the conversion of Ireland, to which end it was supposed to be first instituted; for so Thyreus out of others, 
h Effraenatos animos infernalium poenarum terrore emolliebat, ut sic ad fidem vel invitos compellaret, incredulis enim de damnatorum poenis ac supplicijs dubitantibus, & visibile testimonium petentibus signum hoc (sicut traditio fidelis, multique non ignobiles authores referunt) ostendit: Circulun in terrra fecit, inera cujus ambitum hiatus ingens, aspectu horribilis, apparuit, per cujus occultos & sinuosoes meatus, luctus, ejulatus & lamentabiles voces saepè audiebantur. Guil. Thyraeus discurs. paneg. de 〈◊〉. 〈◊〉. Patrie. pag. 150.  He did mollify their unbridled minds with the terror of infernal pains, that so he might as it were, force them to believe. For He (as undoubted Tradition and many credible Author's report) did show this sign to those incredulous men, doubting of the pains and punishment of the damned, and thereof requiring some visible demonstration: for He made a Circle in the earth, within the compass whereof there was an opening of the earth, great and terrible to be seen, through whose secret and winding passages oft times are heard lamentations, wail and doleful sounds; where we have S. Patrick, the Author; the time, at the first conversion of the Kingdom; and the manner and thing itself, wonderful and miraculous. But if we should call upon Thyreus for a confirmation of these so confidently delivered Assertions, our best answer would be, that we must rely on undoubted Tradition, and on the testimonies of credible Authors; how undoubted the Tradition hereof is, shall likewise hereafter appear. But who are these Authors? in this is he silent: for in very truth, we find neither credible Authors, nor any Author at all, that for more than 700. years after S. Patrick, doth write one word of this Purgatory, which will seem incredible to any that shall consider, either the Times, or the Subject to be treated off.  
As for the Times, whether we consider that in which S. Patrick lived, or those next following; no ages were (if not this) more learned, and Christianity planted here by S. Patrick had so good progress, that (if we believe jocelin 
i Infra breve temporis spatium nulla eremus, nullus penè terrae angulus aut locus in Insulâ tam remot● qui perfectis monachis aut monialibus non repleretur, ita ut Hibernia speciali nomine Insula Sanctorū jure nominaretur; vivebant enim secundùm Regulam illis à S. Patricio praefixam, mundi contemptu, coelestium appetitu, sancta mortificatione carnis, ac abdicatione voluntatis propriae, pares Egyptijs Monachis merito atque numero, ita ut exteras & longinquas Nationes illustrarent verbo ac religionis exemplo. Jocel. in viti S. Patric. cap. 174. pag. 75. edit. à Tho. Messing. in slorilegio.  writing of S. Patrick's life.) In a very short time there was no wilderness, nor almost any corner of the land, or place in the Island so remote, which was not with perfect Monks and Nuns replenished, insomuch as Ireland was by a special name and that deservedly called the Island of Saints: for they lived according to the Rule by S. Patrick prescribed unto them, they contemning the world, and desiring heavenly things with an holy mortifying of the flesh, and denying their own wills: Equal were they both in merit and number to those Egyptian Monks, so as by doctrine and life, they did inform and teach foreign and far distant Nations. Thus jocelin. And can it be imagined, that among so many learned and devout men, living in the same, or the next following ages to S. Patrick, there should not be so much as any one found, that doth but once mention this Purgatory, if then it had been? likely it is, it would not have been hid, especially in the first rising of it; it being of so great observation, that the whole Kingdom is pretended to be moved with it, and converted by it.  
Object. If it be said, that although those ages might afford learned men, yet perhaps not many Writers; or if such there were, yet might their works not come to our hands, and so This pass unobserved.  
Reas. Which things were they so, and that many such writings might miscarry, yet what shall we think of them whose works do appear? or, if no other Writer would do it, why doth not our great Patrick himself write of it; or but glance at it, he having so fit an occasion to do it in his book entitled De tribus habitaculis, said to be his? The words I do insert, 
k Tria sub omnipotenis Dei nutu habitacula quorum summum Regnum Dei ve● regnum coelorum dici tur: imum vocatur infernus; medium mundus praesens vel orbis terrarum appellatur, quorum extrema omninò invicem sunt contraria, & nullâ sibi societate conjuncta (que enim Societas potest esse Luci ad tenebras, & Christo ad Belial?) medium verò non nullam habet similitudinem ad extrema, etc. Commistio enim malorum simul & bonorum in hoc mundo est. In regno autem Dei, nulli mali sunt, sed omnes boni; at in inferno nulli boni sunt, sed omnes mali; & uterque locus ex medio suppletur: Hominum enim hujus alij elevantur ad coelum, alij trahu●itur ad infernum, similes quippè similibus junguntur, id est, boni bonis, & mali malis, justi homines justis Angelis, transgressores homines transgressoribus Angelis, servi Dei Deo, servi Diaboli Diabolo, Benedicti vocantur ad regnum sibi paratum ab origine mundi; Maledicti expelluntur in ignem qui praeparitus est diabolo & angelis ejus. Patric. de tribus habitaculis MSS. in ●…bl. Regi● observat à Revere●dissimo patre Jacobo A●…achane.  There are three dwelling places under the command of Almighty God, The Highest, Lowest, and the Middle; whereof the highest is called the Kingdom of God, or the Kingdom of Heaven; The lowest is called Hell; this present world is the middle; of these the two extremes are to each other contrary, and by no fellowship to be joined: (for what fellowship can light have with darkness? or Christ with Belial?) but the middle hath some similitude with both extremes, etc. for in this world there is a mixture of good and bad; but in the Kingdom of God are no bad, but all good; in Hell no good, but all bad; and both these places are supplied by the middle: for of the men of this world, some ascend up into Heaven, others are cast down into Hell, like are joined to like; that is to say, good to good, and bad to bad, just men to just Angels, and transgressing men to transgressing Angels, the servants of God to God, the servants of the devil to the devil; The blessed are called to a Kingdom prepared for them from the beginning of the world; The cursed are driven out into the fire prepared for the Devil and his Angels. In all which, you see, there is not any mention of this, (suppose his) or any other Purgatory.  
Neither (I confess) is it necessary that all Writers of that, no more than of the after ages, should mention this Purgatory, perhaps it not being suitable to their subject treated off; yet surely may it well be expected at their hands, who have proposed to themselves to write of S. Patrick's life, and who do observe the memorable passages thereof; How this should escape their pens it may well be wondered?  
The first Author we find in this kind is Probus an Irishman: an author in the judgement of all men most worthy credit, if we credit Messingham, 
l Probus Hibernus' Author omnium judicio, fide dignissimus, qui circa Bedae tempora, ut videtur, flor▪ it, vitam S. Patricij Hibernorum Apostoli scripsit. Tho: Mess▪ tract. praeamb. 〈◊〉 nominibus Hiberniae.  He as it seemed flourished about the time of Be●…e, (anno 731. being 299. years after S. Patrick) and did write the life of S. Patrick the Apostle of the Irish: I might well make a stand, and not pawn my credit with Messingham, upon the truth of all that Probus doth set down in that Treatise, and how little cause I had to do it, I do refer to the judgement of the Reader; certainly, he that shall peruse that his book, may well imagine the whole endeavour of the man, to be not to pass by any thing, although never so trivial; and trivial matters to set forth to the best, sometimes beyond all bounds. Yet of this Purgatory, although (as was said) one principal means of the conversion of the people, it also exhibiting so many and wonderful things to be seen and heard, being flocked unto from far and near, and so strangely made or found, that also by S. Patrick himself. Yet of this Purgatory (I say) we find not in Probus so much as one word, it is not once mentioned by him, no not so much as by hearsay; Neither is this observation mine alone, but we find it as a marginal Annotation to Antoninus' Archbishop of Florence in the life of S. Patrick, 
m Vulgatam have de Purgatorio S. Patricij historiam author qui Bede assuitur non habet. Antonin. Archiep. Floren. Chron. tom. 11. de S. Patrite. part. 2. ad anno 500 c. 18. §. 2, p. 203. in margin edit. Lugd. anno 1586.  The History so common concerning S. Patrick's Purgatory is not in the Author that is joined to Bede, he meaneth this Probus, whose work we find in the Volumes of Venerable Bede, in whose days, if this History had been so common as in after ages, no man I think that readeth him, will judge it likely to slip his pen, or to be passed over in that deep silence that it is.  
But that which may seem above all others most strange is, that 
n Vitam S. Patricij ab infantià, usque ad mortem exactissimè descripsit, nec tameir ullum verbum uspiam loquatur. ●oth. apud Tho. Mess. de Purgat. S. Patric. cap. 1. pag. 93. num. 14.  jocelin esteemed a most exact writer, Writing of the life of S. Patrick from his infancy even to his death, and that most exactly: yet of this hath not one word any where, saith Roth; and yet lived this jocelin anno 1183. 
o Reverend. P. Jacob. Armach. de Eccles. Pri●ord. pag. 816.  being 751. years after S. Patrick, and after Probus 452. years, whose works, whosoever shall take the pains to peruse, will perceive it impossible that a Relation of this consequence should drop by; especially so many leaves being stuffed with such matters as will be there met withal.  
This so great an omission hath been, and not without good cause, much taken into consideration by later Writers, (the earnest defenders of this Purgatory) who contend so much for the Antiquity thereof, as may appear by the apologies made for jocelin in this respect: And yet we find all of them to come short of helping the matter, although some have practised to insert more than enough of it into jocelins' works.  
As for the later: in a Manuscript copy of jocelin, which I have seen in The now most learned Primate's Library, I do find two Chapters of this Subject, viz. Cap. 198. & 199. The words are these, p While S. Patrick preached 
Cum 〈◊〉. ●atricius per Hiberniam predicaret & fructum ibi permodicum faceret, rogavit dominum ut aliquod signum ostenderet, per quod vel territi poeniteret. jussu igitur domini in quodam loco circulum magnum cum Baculo Jesu designavit, & ecce terra intra circulum se apperuit, & puteus maximus & profundissimus apparuit, rolatumque est Bea●o Patricio quod ibi esset quidam Purgatorij locus, quem quisquis vellet descendere alia sibi poenitentia non restaret, nec aliud pro poccatis purgatorium sentiret, plerique enim indè non redeunt & qui redirent, eos à manè usque insequens manè ibidem moram facere opporteret: multi itaque ingrediebantur qui de caetero non revertebantur. Addit. focel. de vit. S. Patric. in Bibl. Reverendis. P. Jacob. Arinachan, cap. 198.  through Ireland, and had found but small fruit of his labours, he did beseech the Lord to show some sign, by which, although by terror, they might be brought to repentance. By the command therefore of the Lord, with the staff of jesus (a Rod, like that of Moses for doing Miracles) he did make a great Circle in a certain place: And behold, the earth within the Circle did open of itself, and there appeared a great and most deep pit in that place. It was also revealed to S. Patrick that a certain place of Purgatory was there, into which who so would descend, needed no other repentance for his sin, neither should he feel any other Purgatory; whence many were never to return, and they that did, must first continue there from morning to the morning of the next day; many therefore went in that never came back. This is the 198. Chapter, and in the next, 
q ibid. cap. 119.  there is a Relation of one that did go into S. Patrick's Purgatory, telling what there happened unto him, after which, within 30 days he died, what can be more plain? could there any thing be more fully said? who then can say, that in jocelin we read nothing of S. Patrick's Purgatory?  
But great cause have we to suspect, that these two Chapters are but a patch pieced in, out of the Gold● Legend, 
r Jacob. de Voragine Legend. A●r. cap. 49.  and Petrus de Natalibus; in both which books, treating of the life of S. Patrick, we have that discourse word for word. Besides, that in the printed jocelins, these two last Chapters are altogether omitted, as acknowledged to be 
s Matth. 9 16.  A new piece added to an old garment, which hath made the rent worse, for in the printed editions there are but 196. Chapters: Neither doth Roth in his Elucidations upon jocelin, added unto Messinghams' Florilegium, mention any more Chapters, he shutting up the Book with the 196. Chapter containing S. Patrick's burial in Down: but this was perhaps but forgotten, or rather put off until the next Edition of jocelin; in the mean time, trying whether that manuscript might pass for Authentical and unexamined.  
It is true indeed, and cannot be denied, that in the 172. Chapter of the printed Book there is mention made of S. Patrick's Purgatory, but it is as true, and most apparent that it is not the same, but far different from this which we now look after: as also from that other Purgatory belonging to S. Brendan, of which I have before spoken; jocelins Words are these, 
t Subijt in montem excelsum Chruachan-aigle vocatum in Conaciâ constitutum. In cujus montis cacumine jejunare & vigilare consuescunt plurimi, opinantes se posteà nunquàm intraturos portas inferni, quia hoc impetratum à Domino existimant m●ritis ac precibus S. Patricij. Referunt etiam nonnulli qui pernoctaverant ibi se tormenta gravisssima fuisse perpessos, quibus se purgatos à peccatis putant, undè & quidam illorum lo●… illum purgatorium S. Patricij vocant. Jocel. de vitá S. Patricij. cap. 171. & 172.  S. Patrick went up into an high mountain in Connaght called Chruaghan-aigle, on the top of which mountain very many were accustomed to fast and watch, thinking they should never after enter into the gates of hell, which they think by the prayers and merits of S. Patrick to have been obtained from God. Some also who have slept there report, that they have endured most grievous torments, by which they conceive themselves to be purged from their sins; whence some of them call that place S. Patrick's Purgatory. Thus jocelin. And who seeth not here two distinct places? the one in Ulster, that which we treat off; the other in Connaght, of which jocelin; that in an Island within a lake, this on the top of a mountain: So that it is most clear, that jocelin hath not one word of this great Purgatory; which also will seem most strange, he falling into a discourse of that other S. Patrick's Purgatory, which probably evinceth that either than it was not, or not credited.  
But how shall we help this? patching will not serve the turn, as I showed before; how then? Messingham steps in here, and first seemeth to recall something of that, which before, it may be unawares, he had granted: 
u Cum certissunum sit extraordinarium in Hibernià à Patricio inventum fuisse purgatorium: certum item sit istud à Jocelino in ejus vitâ aut prorsus silentio praeteriti aut levissimè tactum deseri. Non ideò existimamus cómunem domesticorum traditionem ac exterorum hocce de purgatorio assertionem debilitari. Aut Jocelinum imperfecti operis authorem debere appellari; cum & ipsum sufficienter excusare & non incongrue suprà relatum Johannis de Domino dictum famulò domin● Patricio accommodare possumus sic dicendo. Sunt autom & alia multa quae secit Patricius, que non saint scipta in libro boc à Jocelino composito, ob causasnimirùm supra in explicatione textus Euangelici memoratas, viz. aliqua immo plurima comemoratu digna à tali sancto patrata 〈◊〉 penitùs ignoret aut cognita praetermittar. Deinde non sine magnâ probabilitate assorimus ideircò de Purgatorio S. Patricij in libro ejus vitae non tractasse quod e● aliquorum opinione doceptus non Patricium Apostolum, sed alium Pa●●icium, & aetare & dignitate ob hoc diversum, hujus Purgatorij inventorem fuisle putaverit. Th●. Messingh. tract. de Purg. S. Patric. praefat. ad Lectorem. pag. 86. & 87.  As it is most certain that there was an extraordinary Purgatory found out by Patrick in Ireland: so it is also certain, that jocelin in his life doth either pass it over in silence, or butlightly glance at it, (a Glance rather than nothing.) But it is most certain that it is not so much, and that more certain than that that Purgatory was found by Patrick. This is too plain to be denied: and therefore, in the next place he doth confess, or rather grant, and avoid it; for notwithstanding this, (saith he) Yet do we not therefore think, that the Common Tradition of our own Countrymen and strangers concerning this Purgatory is thereby weakened; how common the Tradition hath been since the time of jocelin, I question not; but what Tradition was before, I cannot see, when as there was not any memory of it extant, for aught appearing, for more than 700. years after Patrick; it is true, that it did begin to be on foot about 45. years, or less before jocelin in Henry of Saltry's time, but yet in all likelihood as soon rejected as it was moved, which may well be gathered out of this our Author's silence: so that a plea of Tradition here will scarcely be admitted, or if it be, where is your Author's exactness you so much boast off? but notwithstanding, say you, we do not think that jocelin ought to be accounted the Author of an imperfect work, when as we may excuse him sufficiently, and not incongruously by that speech of john spoken of our Lord, which may fitly be applied to Patrick the Lord's servant, saying, that there are many other things that Patrick did which are not written in this book, made by jocelin, for the causes before remembered, in the expounding of that text of the Gospel; and what are those reasons? Some yea many things he either knew not, or he wittingly omitted them, as being before known; but whether of these shall we stick unto? to say jocelin did not know of it, would too much discover the weakness of the cause: or if he did, yet would pass this by, making choice of slighter matters (I doubt not) better known than this was, would question either his exactness, or blemish his Judgement too much; what then shall we say? hear then the last evasion. Besides, not without great probability do we say, that jocelin did not handle any thing of S. Patrick's Purgatory, in that book which he did write of the life of S. Patrick, because he was deceived by the opinions of others, who did think that it was not Patrick the Apostle, but another Patrick, both in time and dignity to him inferior, that was the finder of this Purgatory. First then we have it here granted, and that with great probability, that jocelin doth not write of any such thing. Next for the rest, we have only confident surmises, without any probability at all, that jocelin was misled by any such error to mistake the Author of this Purgatory, and consequently to omit itself, but rather we find probabilities to the contrary: for whereas jocelin doth not doubt to attribute to S. Patrick that Purgatory in Connaght, how should he doubt of the Author of this other Purgatory? for there is none that I know, who esteemeth them to come from different hands. And for this Thyraus shall be instead of many, 
y Hodierno die inter reliqua à Patricio poenarum loca inventa, duo frequentibus Hibernorum peregrinationibus celeberrinia extant, unus in Conacia, alter in Ultoniâ, de de priori in vertice asperi cujusdam & ardui montis collocato libet Iocelini verba hic recitare. In hujus moutis cacumine, etc. Thyreus discurs. pane●yr. de ●●iracul. S. Patric.  At this day among other places of punishment found by Patrick, there are two extant, being above others famous for pilgrimages; The one in Connaght, the other in Ulster. Of the first, which is placed on the top of a certain craggy and steep mountain, I will here repeat the words of jocelin, on the top of this mountain, etc. the place before spoken off. So that we find but one Author for both Purgatories: Neither is there any that doth misled us, but Roth only, who would herein, if he could, deceive his Reader. It would be therefore (by far) the fairer course to confess what cannot well be denied, then to think by forgeries and frivelous evasions to delude us.  
And this will yet seem more strange, if we but look back a little into the time of Iocelin's writing. The first word that we hear of S. Patrick's Purgatory is in Henry of Saltry, anno 1140. (upwards of 700. years, as was said, after S. Patrick) in whose time the contention was great, and all means used for setting up the credit thereof: yet notwithstanding all the noise and bustling that then was, it was as soon hushed again, and within 45. years after in the time of jocelin buried in deep silence: so that either there was no such thing then acknowledged, or otherwise it was as too too ridiculous by jocelin omitted. But I rather think the first, seeing he maketh no great choice of his matter, and standeth not much on examining the probability of many things he hath written: wherein let me use Campion the jesuits words, who (I know not on what grounds) thought that Giraldus Cambrensis did omit to write of this Purgatory, whereas we know he did; yet will I make use of the inference thereupon, and may well apply the same to what now I have in hand. That 
z Edm. Campion Jes. Hist. of Ireland. lib. 1. cap. 13.  although a negative authority be not invincible, yet considering the property of that man, and what a sort of trifles he taketh pains to justify, it may serve for a vehement suspicion, that the place was either then not found, or not miraculous. Thus Campion of Giraldus, and thus we of the rest.  
But from the Time, to come to the consideration of the thing itself; for as I have showed it improbable, that in such learned times, among so many learned men, and of them some writing purposely of S. Patrick's Life, the mention of this Purgatory should so pass as it hath, if it had then a being, as we are borne in hand: so will it seem much more impossible, if the nature of the thing itself be looked into; for had it been a thing obscure, or of none account, it would be the less wonder that it should be forgotten; but being of all other things, that which is of greatest note, it could not be hid nor neglected; nothing deserving to be more, or so much remembered as this. So O Sullevan writing of Ireland, 
a Superest adhuc omnium memorabilium rerum Hiberniae maxima, de quá principe loco fuisset agendum ea est D. Patricij Purgatorium. Phil. O Sull. Hibern. Histor. tom. 1. lib. 2. pag. 14.  There doth yet remain that which of all the memorable things of Ireland is most memorable, of which I should have spoken in the first place, and that is S. Patrick's Purgatory, saith he, Peter Lombard also, the late popish Primate of Armagh, writing of the places in Ireland of greatest note, doth above all the rest extol this Purgatory: 
b Ex quibus celebertimus & sanctissimus est qui Purgatorij sancti Patricij locus appellatur. Pet. Lombard. Comment. de regno Hibern. cap. 20. pag. 276.  Of all of them the most famous, and most holy is that which is called, the place of S. Patrick's Purgatory; and if so it were in those days esteemed, it ought not, it could not be forgotten, as it was by all the writers of these former ages.  
Neither will it serve to say, that this Purgatory was then in the Infancy thereof, and not well known or frequented, so as much notice to be taken of it, at the least so much as in after times for to pass by, what before I touched; considering it was supposed to be obtained by Patrick from God, for the Conversion of the whole Nation, and that it did work that effect, by which all must have taken special notice of it: we shall further find these men to conclude, that even in S. Patrick's own time, also pilgrimages were very frequent thither; for so O Sullevan, 
c In id Purgatorium cum Patricius vixit multi sunt ingressi causâ crimina purgandi, quorum nonnulli qui nu tantis fidei fuerunt ampliùs non exstiterunt, at illi qui firmâ & immutabili fide municbantur, reversi retulerunt se Orcum vidisse, ingentes cruciatus esse perpessos, magnam quoque requiem & faelicitatem oculis lustrasse. Phil. O Sull. Hist. Cath. Hibern. tom. 1. lib. 2. cap. 2.  While S. Patrick lived, many went into that Purgatory for the purging of their sins, whereof some, who were doubtful, never returned; but they who were armed with a firm and unmoved faith being returned, reported that they had seen Hell, and endured great Torments; that also they had seen great felicity and rest. Many (saith he) went in even in S. Patrick's time: They flocked thither by troops, (saith another) by whom 
d Ad hanc Cavernam aetate Patricij, magna turba certatim confluxit, ab intrantibus multa miracula recitabantur ex his nonnulla antiquitatis monumentis consignata. Rich. Sta●●hurst. de vitam S. Patric. lib. 2. pag. 65.  many miracles were related, of which some are recorded in the Monuments of Antiquity, but where are these Monuments? 
e Edm. Camp on I. suit hist. Ireland.  The Revelations of men that went in, S. Patrick yet living, are kept within the said Abbey, saith the third: but yet let the producing of them be pressed, and no such can be found, such and more than enough of such may be easily found of a late stamp, but far short of S. Patrick, or many ages after.  
To come then to the time of the first discovery that we read of it, the first news we hear of it, was in the age of Steven King of England, and that by that Henry of Saltry, whom we have before named: who flourished about the year 1140. many, even seven ages after S. Patrick's conversion of this Kingdom, which was about the year of our Lord 432. before which Henry, (and he also a stranger to the Kingdom, and so taking it only on hearsay) we find not any footsteps of it any where: and with him doth Roth (one that hath sweat in this matter) begin, as at the head, 
f Domesticis Testimonijs adstipulantur exterorum suffragia ut Henrici Salteriensis, & Matthaei Parisiensis in visione Oeni militis, etc. Roth. de Purgat. S. Patric. pag. 9 num. 8.  To our testi●…ies at home, saith he, late ones all, as may appear, We have assenting the suffrages of Strangers, as of Henry of Saltry, and Matthew Paris in that vision of Owen the Knight, where we find two Authors, reporting one and the same history, it being the first we find commonly called the History of the Knight; these Two again we must reduce to One, The one of these writers borrowing from the other: Matthew Paris (being also a stranger) who lived about the year 1245. relating, what he doth, out of that Henry; after whom he lived more than 100 years, and after jocelin 60. years: a long time, especially in superstitious times, for such a Relation to take head; and possible it is, considering the times to find many reporters, and such also as might be more ready to help it forward, by adding to it for the best advantage: of which kind we find to be in the first place, these two first Henry and Matthew, as may appear by the circumstances of the relation, of the grounds (I mean) and inducements for our believing the thing; of which in the next place, without touching upon the passages of that Pilgrimage, which well examined, would afford abundant matter for its own confutation; but that I refer to the following Chapter.  
The proceedings in Matthew and Henry are these in substance, for the particulars were tedious. That there was a certain Knight by some called Egnus, 
g Phil. O Sull. Patric. Decad. lib. 9 cap. 9  but of others and more commonly Oenus, as in Matthew Paris, whom herein I follow, 
h Mat. Parisiensis Hist. Angl. in Stephan. pag. 83. edit. Tygur. 1606.  This Owen was borne in Ireland, and followed Steven King of England in his Wars, from whom returning into Ireland his native Country to visit his parents, and after some time, taking into a serious consideration the great disorders of his ungodly life passed, he doth apply himself by way of confession to an Irish Bishop, I know not whether Florentianus bishop (as I conceive) of Clogher, (he who did labour so much with Salteriensis to work in him a belief of this Purgatory, of which after.) This Bishop, whosoever he was, being about to enjoin our delinquent his Penance, is prevented by Owen, of himself making choice of going into S. Patrick's Purgatory, notwithstanding the earnest solicitation of the Bishop to the contrary; but being resolved, The Bishop dismisseth him with Letters to the Prior of that Purgatory, by whom after fifteen day's exercise and preparation, he is admitted and shut up alone in the Cave: After whose return we have him the Author of a very strange relation, the groundwork of all that followed in that kind; as that, through that Cave, he did pass into many subterraneal spacious Rooms and Passages, by which he is led into all the corners of that General Purgatory, as it is called; this again guiding him into Hell itself, (these two supposed not to be far distant) over which by the benefit of a bridge he passeth into Paradise, the same Paradise out of which our first Parents were cast, from whence (and all this in a few hours) is he back again at the entrance of the Cave. In all which what incredible and portentous reports we meet, shall be referred to its own place, to be revised and examined. Our Pilgrim now returned, goeth another Pilgrimage to Jerusalem, and thence back again into England where he doth certify the King of his resolution of forsaking the World, and wholly addicting himself to a Religious life. At which time saith Matthew (or Salteriensis rather whose discourse is verbatim in Matthew) 
f Contigit aurem eo tempore quod Gervasius Ludensis coenobij Abbas, Rege Anglorun Stephano do●ante, locum ad Abbatiam construendam, in Hibernia obtineret qui Monachum suum, nomine Gilbertum, ad regem direxit, ut ab eo locum susciperet, & ibi construerer Abbatiam. At Gilbertus ad Regem veniens conquestus est ninus quod patriae illius linguam non novit. Sed inquit Rex, bonum tibi interpretem Deo auxiliante in●eniam. Et vocato Milite Oeno, jussit Rex ut cum Gilberto iret, & cum ipso in Hibernia remaneret. Quod Miles gratanter annuens cum dicto Gilberto remansit, & satis eidevotus ministrans, monachalem habitum suscipere voluit quia servus esset quem Dominus praeelegit, transcuntes autem in Hiberniam Abbatiam construxerunt ubi Miles Ocnus interpres Monachi de votus extirit, & in omnibus agendis minister fidelis, quandocunque verò Monachus solus alicubi cum Milite fuit, de statu Purgatorij & poenis mirabilibus, quas viderat & experto didicerat, curiosè ab eo quaesivit, etc. Matth. Paris. ubi supra.  It happened that Gervasius Abbet of the Monastery of Luda, obtained leave from the King of England for to build an Abbey in Ireland, and to that end he sent a Monk called Gilbert to the King, that he might have the grant of a place for the Abbey: Gilbert coming to the King did complain that he wanted the Irish-tongue. To whom the King said, I will (God willing) find out for you a good interpreter, and Owen being called, the King commanded him to go with Gilbert that with him he might remain in Ireland, which the knight most willingly assented unto, and continued with Gilbert, to whom he did carefully minister, and was desirous to take the habit of a Monk, as being a servant fore-chosen by the Lord. Into Ireland they went and built the Abbey, where the Monk Owen was his interpreter and faithful servant, but whensoever the monk Gilbert was private with the Knight, he was very inquisitive of the state of Purgatory, and the wonderful terments which he saw and by experience had learned. And from this Gilbert Saltericusis receiveth the relation. 
g Superiorem narrationem cum saepè dictus Gilbertus coram multis me quoque audiente 〈◊〉, sicut saepiùs ab ipso Milite audietat. Hen. Salt. de Purg. S. Patr.  The aforesaid narration, the said Gilbert did often repeat in my hearing, saith Henry himself, according as he had often heard it from the Knight.  
Where I pass over the ignorant and gross mistake of our Author in making Stephen King of England to have any power of disposing of land in Ireland, as by the most learned Primate is justly observed, 
h jacob. Armachan. de Primord. Eccles. Brit. pag. 898.  whereas the succeeding King Henry the second, was the first who could claim there: Let us proceed to view the several Actors in this Scene, and whom have we in this Monkish age, but all Monks? as Henry, Matthew, Gilbert, and Owen, to whom add Florentianus, whom anon we shall see enter, and act his part too on this stage.  
Of Matthew Paris I have not much to say, (he being but Henry's transcriber) setting aside his affectionate manner of expressing the matter, suitable to the superstition of his times and his order: setting aside also his partial taking up ungrounded reports; and adding thereunto of his own many things in that kind, besides what he hath out of Salteriensis.  
But our first Author is Henry of Saltry, if we allow it not rather to Gilbert so stirring in the plot, of whom Matthew thus: 
i Hujus Monachi industriâ & diligentiâ, hujus Militis experientiâ redacta est in scripturam, simul cum relalatione Episcoporum regionis & aliorum religiosorum qui causa justitiae pertribuerunt testimonium veritati. Matth. Patris. ubi supra p. 88  By the industry and diligence of this Monk he meaneth Gilbert, and the Knights own experience, this is reduced to writing: together with the relation of the Bishops of that Region, and of other religious men, who to verify the truth thereof, have thereunto given their testimony. How many Bishops, or other hands, or votes were given to it we know not, no such thing being to be seen: But, if any, I dare assure myself Florentianus would be one. For that Henry of Saltry was wholly led, or rather misléd by these two Florentianus the Bishop and Gilbert the monk, Henry's own words will apparently discover.  
Gilbert is Henry's first Relator, from whom he heareth of this matter in the presence of many others, as before was showed, in which number (saith Henry.) there was one present, who said he doubted much if any such thing had happened. 
k Affuit inter illos unus qui haec ita contigisse se dubitare dirit. Ego verò postquam haec omnia audicram, duos de Hibernia Abbates ut adhuc certior fierem super his conveni, quorum unus quod numquam in patriâ suâ talia audierat respondit, alius verò quod multoties hrc audierit, & quod essent omnia vera affinuavit: Sed & hoc testatus est quod idem Purgatorium rarò quis intrantium redit. He-Salter. Manscin Bibl. Reverendissimi Pat. jacobs Armachani.  Neither is Henry himself fully satisfied in it, howsoever credulous enough, but desireth further satisfaction therein: Therefore, to use his own words, when I did hear of all these things, I did confer with two Abbots of Ireland, desiring to be better informed of these things. One of them answered, that he never heard of the like things in his Country. But the other affirmed, that he had often heard of them; saying, that all of them were true: and further adding, that seldom any of those that went into that Purgatory did ever return. Which last, were it true, we might well suspect some foul dealing making some of the Pilgrims away secretly to confirm their fabulous Legend.  
And whereas this Relator straineth so far as to say, that few of them returned who went into that Purgatory: We must imagine that there were but few that would adventure thither. For if many did go in and but few returned, how cometh that mincing of the number, before 
l supra p. 8. l. t. s.  that some have gone in who never returned, or that other; 
m sup p. 11. l. t. c.  that there were two companies lost, and that a third is yet to be taken away: not two only, not a small ' some, but most perished if this be true.  
Yet before we proceed further, let us hear Thomas Messingam, how he doth render these words out of Henry. 
n Ego verò (inquit) Salteriensis, postquam haec omnia audieram duos de Hibernia Abbates ut adhuc certior fierem super his conveni, quorum unus quod omnia essent vera affirmavit; sed & hoc testatus est, quod multi qui intraverunt non sunt reversi. Roth. apud Thom. Mess. de Purg. sanct. Patr. cap. 12. pag. 108. num. 63.  But when I (saith Salteriensis) had heard all these things I consulted with two Irish Abbots concerning the same, whereof one of them answered that all these things were true; and testified further, that many who went in, did never return: In Henry's words it is, that seldom any returned: in his, that many returned not, by the ambiguity thinking to hide the other: But this is not all. We did hear but one of those Abbots speak; what said the other? of that not a word in Messingam: and why? because he did not speak to the purpose: For he had said, that in his Country he did hear no such thing. This is omitted, and silently passed over, as fearing it might raise some scruple in the business, which he desired should run smoothly without any rub.  
Henry proceedeth, 
o Nuper etiam Episcopum quendam alfatus sum Nepotem sancti Pavicij sertij socij sancti Malachiae Florentinum ' nomine in cu●us 〈◊〉 patu 〈◊〉 livit 〈◊〉 Purga●…, de 〈◊〉 curiorus ●…ē, 〈◊〉 pis●… Certè ●●ater versi est: ●…s autem ille in Episcopa●… meo ess, & multi pereunt in eodem Purgatorio, & qui ortè redeunt, ob innanitatem tormentorum quae passi sunt, languore, sive pallore diuturno pallescunt. Henr. Salter. Mss●t supra.  Lately also did I speak with one who was Nephew of Patrick the third of that name, the Companion of Saint Malachias, by name Florentianus, in whose Bishopric as he said that Purgatory was. Hence we gather him to be Bishop of Clogher, for there that Island is 
* Infra cap. 2. p. 44. lit c  of whom having curiously enquired, he answered, truly Brother that place is within my Bishopric, and many miscarry in that Purgatory: and they that perchance return (it was but a chance) did by reason of the extremity of the torments which they endured always look pale, through a continual languor, & wannesse. Than which what more ridiculous? how many thousands have gone in thither, that never saw any torment, or sight, other than what a fantastical brain could present in a dream? or that ever changed colour for the matter, if they blushed not rather at the foolishness of the reports. 
p Infra pag. 36. 〈◊〉. s.  But of this more hereafter.  
Where we see Henry's grounds, he is first told it by Gilbert, and confirmed in it by Florentianus; demand their cause of knowledge, and Gilbret telleth you the report was made to him by Owen himself; whom if you will believe you may, for there are we at the height of our evidence. Now what reason Salteriensis had to rely on the credit of these men, so much as he did, will appear, in that these two were his Tutors and instructors, whose words he must not question; 
q Henricus Salteriersis Monachus Anglus, Ordinis Cisterciensis qui à Florentian● Hibernorum Episcopo, & Gilberto de Luda Cisterciensium Monachorum Abbate, bonas litteras & op●●nabene vivendi praecepta didicit. Thom. Messing. Prasat. ad Lectorem prefixa, tractat. de Purgatory sancti Patricij, pag. 87.  Henry of Saltry an English Monk of the Cistercian Order, was by Florentianus an Irish Bishop, and Gilbert of Luda Abbot of the Cistercian Monks instructed in learning, and in the precepts of good living, as it is in Messingam, with whom agreeth john Pits, 
* Partim in suo Monasterio partim à Florentiano Hibernorum Episcopo, & à Gilberto de Luda Cisterciensium Monachorum Abbate bonas litteras & optima bene vivendi praecepta didicit. johau. Pitsius de il lustrib. Brit. scrip. aetate 12.  Partly in his own Monastery, partly by Florentianus an Irish Bishop, & Gilbert of Luda Abbot of the Cistercians, he was instituted in learning and in the rules of well living: of whom also Bale us thus: 
r De ipso scribitur quod fuerit cujusdam Florentiani hibernorum Episcopi imposturis delusus atque Gilberti de Luda (ò sancta societas) Abbatis Cisterciensis institutipraestigijs doceptus, Johan. Balaeus Cent. de script. Brit. cap. 77. ●it. Hen. Salter. p. 189.  Of him (speaking of Henry) it was written that he was deluaèd by the impostures of one Florentianus a Bishop of the Irish, and deceived by the cunning of Gilbert of Luda (O holy society!) Abbot of the Cistercian Order. Neither, for aught I see, is he unwilling to be deceived in this point, it being that which of all others best fitted his humour, and was most agreeable to the imagination of the man, for 
s Quia videbat homines plerumque magis poenae timore quam virtutis amore à vitijs deterreri; populo inculcare consueverat, nihil inquinatum intrare posse in regnum coelorum, atque adco omni peccato debitam suam poenam & prius secundam divinam justitiam satisfaciendum pro delictis vel in hoc saeculo bene faciendo, vel in Purgatorio supplicia patiendo, quam cuipiam qui peccati maculam aliquando contraxit pateat adirus in aeternum celestis beatitudinis refrigerium; unde & scripsit ad Henricum Abbatem de Sartis super Purgatorio sancti Patricij librum unum, de poenis Purgatorij librum unum. Thom. Messing. ibid. quo supra  he did perceive that for the most part, men were rather terrified from vice by the fear of punishment, than drawn by the love of virtue, and therefore was he accustomed to teach the people that nothing defiled, can enter into the Kingdom of heaven, and that punishment is so due to sin, that whosoever is stained with any spot of sin must satisfy the divine justice for his fault, either in this life by well doing, or in Purgatory by enduring punishment, before he can have an entrance into that everlasting refreshing of heavenly happiness. And hence it was that he did write unto Henry Abbot de Sartis, one Book of Saint Patrick's purgatory, and one other Book of the pains of Purgatory, * saith the same Messingam: you see the occasion, & that agreeable to what Salteriensis himself writeth to the same Abbot, 
t Quoniam B. Papam Gregorium legimus multa dixisle, de his quae erga animas fiunt terrenis exutas corporibus ut & tristibus negligentium animos terreret & laetis justorum affectum ac devotionem inflammaret, fiducialius quod jubes ad perfectum supplicium perficiam. Hen. Salter. prelog. in Purg. sancti Patricij ad Henricum Abbatenide Sartia.  Because we read that holy Pope Gregory hath spoken of many things done to souls separated from their earthly body; by which he would terrify the minds of the negligent with fearful relations: and with the report of what things are pleasant to inflame the affections of the just to devotion, therefore will I perfect that more faithfully which you require for the benefit of the simple. Fit indeed for the simple; so that I may easily be induced to believe the Character of the man, aptly given by Baleus as most suitable to him. Henry of Saltry 
u Henric Salterienfis Benedictinus Monachus in Huntingdonensi comitatu & natus & educatus, ab ipsis ferè incunabulis totus superstitioni deditus fuit, post sui Benedicti professionem Aristotelicas inventiones edoctus, Chymaeram fabrica 〈◊〉 ex ipsis Idais Platonicis affabre novit. Purgatorij fulciendi gratia ingeniosus artifex factus, Gregorij magni Dialogorun. quatuor libros, quatuor Evangeliorum loco 〈◊〉, Aetnae 〈◊〉 montis adjutus incendio. johan. Baelaeus ubi supr.  a Benedictine Monk, was borne and educated in Huntington-shire, he was from his Cradle almost wholly given to superstition, together with his profession of his Benedict, having learned Aristotle's inventions by the help of Platoe's Ideas, he knew well how to frame a Chimaera, by the assistance of the fire of flaming mount Aetna, and the four Books of Gregory the great, which as the four Gospels he esteemed, he did become a cunning maker of a Purgatory. Thus you see how fit an Author we have found for this subject, to whom all appeal; a fit scholar for two such Tutors, as Florentianus and Gilbert, he himself being deceived; and of such that rule is true, nimis credulus minus credendus. But yet he is not willing so to be, that he might deceive others. Yet must not this be thought a fault in these men; these piae frauds being by them esteemed of no small use in religion, especially towards the simple, and of this sort doth Stephanus Forcatulus account this Purgatory, making the thing itself as it is, but a mere scarecrow: 
* Fort Patricius inter 〈◊〉 & efferatos populos lepido Commento usus fuerat, quo magis eos à peccatis detereret ut ultricem adesse pené domi ostenderet. 〈◊〉▪ 〈◊〉. de 〈◊〉▪ 〈◊〉 de 〈◊〉▪ 7.  It may be (saith he) that among the fierce and wild people, Patrick used this witty device, by which he might the better terrify them from their sins, by showing that they had at their own home a Revenger. And indeed for simple people (for whom Salteriensis saith he intended it) who might be like children affrighted with Bugbears, there could not be a fitter subject chosen, or invented than this Purgatory: If we could tell how to make truth and falsehood consist: But as I said, here may be seen how partial an Author we have met for this Purgatory; and his own affections occasioneth his credulity, men easily believing what they would have to be; You see his credulity, being a stranger, wrought upon by two cunning Impesters; he in the mean time shutting his eyes, and not examining how probably it might be questioned, as it was by those that did contradict it to himself, we see lastly on how sandy a foundation all this is laid; the bare word (if not fiction) of that Knight, I may well say in this case, Knight of the Post, who after so much fasting and stir, and being shut up twenty four hours in that Cave, might well be ashamed to return without some news, which he had time and place enough to make; neither need he doubt to make them credible, none being willing to contradict (if they could) considering the age itself most addicted to the entertaining of visions and revelations, of which this Purgatory affordeth matter more than enough. All which considered, it cannot be wondered why joceline (of whom before) living after this Henry, yet would not take notice of this Purgatory, notwithstanding all the noise and bussing at this time for it. But the wonder still remaineth, if it were true that this Purgatory was of Saint Patrick's foundation, that it should not be spoken off seven hundred years after: and when it was set on foot, being enquired after on all hands what it was, and how true: there being at hand some who came out of Ireland, and they religious men too; that did disavow there, somuch as hearing of any such thing in their country, as we have seen reported to Salteriensis, whose voices must be cried down, and quite razed out of all Records, as far as in these men doth lie, as was showed before: Neither will it suffice to say, that these contradictions have relation only to the history of the Knight, without trenching on other Pilgrimages which might be besides. For besides the sound of the words themselves, quod nunquam talia audierat, 
y supr. p. 28. li●. 〈◊〉.  that he never heard the like things in his country: we shall find that the things happening to this Knight are no other than what we read almost verbatins in others, that were said since to have gone into this Purgatory: and for the greater credit of the business, we are often told, that 
z Matth. Paris. ubi supra.  in Saint Patrick's own days many went in thither, who reported what grievous torments they did suffer, and that they had there found joys great and unspeakable; whose actions being recorded in the Abbey of that Purgatory must be supposed to be the ground on which they who instruct the Pilgrims tell them, what is to be done, and what shall befall unto them, for so saith the Director of the Spanish Viscount of whom after: These things have we heard to have happened to those who have returned from Purgatory. The instructions then given, being the same here given by the Prior to our Knight in his pilgrimage (if we think him not to be rapt with a Prophetical spirit, like one of Apollo's priests) for we do not read of any of themselves that have undertaken the labour to go into that Purgatory to tell us any thing by their own experience; it being enough to make others ridiculous and not themselves, his directions are these: 
b Ecce nunc intrabis in no mine JESV Christi & per concavitatem speluncae tamdiu ambulabis donec in campum exiens, aulam invenies artificiossime fabricatan; quam cum ingressus fueris, statim ex parte Dei nuncios habebis qui tibi piè quid facies indicabunt. Mat. Pa●…s. supra pag. 84.  Behold thou shalt now enter in the name of JESUS CHRIST, and shalt walk through the concavity of the Cave, until going out in a large field, thou shalt find an Hall most artificially built, into which having entered, immediately thou shalt meet messengers sent to thee from God, who shall tell thee what thou hast to do. What after-Pilgrimages report are such things, and like things to these said to happen to the Knight, and what the Knight saw and felt, are such things and like things to what others are said to see, and felt, and reported themselves to have seen and felt before. And yet such things did that Abbot with whom Henry consulted say he never did hear of in his country: a matter very unlikely, if either they were so frequent, or at all; and if we should restrain it only to this pilgrimage of the Knight, why should it not rather be first known in Ireland before it did fly to foreign Nations, if (which I rather believe) the Knight might not want confidence of opening himself therein at home, and so nigh, where he might be laughed out of his dream; and therefore rather chooseth to begin abroad: that winning credit there, the news might return more authentical: it being a shame to deny what the world proclaimeth, and more wisdom (though otherwise) for the Natives to dissemble it, then to lose the repute, the Nation may have abroad, by the supposing of their having so admirable and strange a Monument among them, it being the honour of the country: as after.  
We lose time therefore, while we expect to find the original of this Purgatory from Saint Patrick, or any of the Patrick's. We have hitherto seen nothing that could induce us to believe it: and it hath appeared how groundless their faith is, who are misled by so general a tradition, that it is of Saint Patrick's own Frection, which to contradict were the true Symptom of a frenzy, if we should appeal to them. And yet notwithstanding all this confidence, we shall see the cause shamefully deserted at last, for having wearied themselves, labouring in vain to make Saint Patrick the Author of it, they give over the search; miserably begging the question, that if we would grant them the thing, they will not much contend for the founder. It is Messingams' last resolution, after he had put himself out of breath, 
c Nisi veritati indagandae studuissemus non esset quod tantopere de hujus purgatorij Authorealtercare mur, an non satis nobis foret illud ab aliquo quisquis tandem ille sit, inventum esse tam singulari Dei privilegio patriam nostram gaudere tamque salutari beneficio nostrates frui? 〈◊〉 Mess. praef. ad lect. praefix●t ●act. de Purg. S. Patr. pag. 87.  Had we not laboured for sifting the Truth saith he (which how happily he hath performed hath been seen) We needed not to quarrel so much as we do about the Author of this Purgatory: Is it not sufficient that we have it, by whomsoever it were found out? And that our country doth enjoy from God, so singular a Privilege, so saving a benefit? But speak freely without these 〈◊〉. Was Saint Patrick the Author of it, or was he not? he was not: For so have we it at last confessed by the same Messingham. 
d Hoc si ad veritatem accedat ut locum esse demus ante Patricium natum, quod etiam historia Militis infra describenda non obscurè insinuat, quae sic habet. Vnde dum Patricius pro salute populi in jejunijs, vigilijsque & orationibus positus Dominum praecaretur perpensius; ●ius Dei filius apparens ●i, du●c cum in locum desertum, 〈◊〉 ostendit illi speluneam 〈◊〉 & obseur●m 〈◊〉 insecu●, etc. id. ib.  If it be true that we grant the place to have been before Patrick was borne, which also the history of the Knight, to be after described, doth plainly insinuate. This is something plainer than before, although yet with too much reservation: but let him go forward. The history is this: Wherefore while Saint Patrick by fasting, watching, and prayer was earnestly praying; the holy Son of God appeared to him, and leading him to a desert place, did show to him a Cave, which was round and dark within, etc. Which hath this marginal note, 
e Ergo ante factam in margin ibid.  therefore was it made before. And hear, that which before we heard 
f 〈◊〉 p. 20. l. 〈◊〉.  of Saint Patrick's making a Circle with the staff of I●SVS within which the earth did open, by which Saint Patrick was made the finder of this Purgatory: This (I say) is now rejected, and justly, for the former reasons: But to shut Saint Patrick thus out of this business will not do well, by leaving it indifferent to some other to be the Author of it. ●or let this be granted, and it will be demanded, Why then it should be called Saint Patrick's Purgatory, if not so? And if it be not so: then, Why may we not as well doubt of the Truth of all the rest of the reports as of that? For much, or most, of the reverence this place hath gained was from hence, that it was still esteemed to be Saint Patrick's Purgatory. Was it not then high time think you, for him to run hard that cometh next in to help the matter: By whom, we are told, that although the place were before Saint Patrick, and that he was only the finder of it, 
g Non 〈◊〉 ad celebrē religionis usum antea suit accommodatus, Rich. Stanihurst invitesanct▪ Pat. 〈◊〉 2.  Yet was not the place before then accommodated to any solemn religious use: So that in respect at least of the use of it, Saint Patrick's may be still thought to be the Author.  
But neither will this be allowed as altogether true if the religious use of it be extended to superstition: In which sense it may perhaps be thought to be aswell before, as after Saint Patrick, frequented and esteemed; and the former fictions to be the ground of what followed; for therewant not some, who make Ulysses the founder of it, out of these Verses of 
h 
Est locus extremum pandit qu● Galli● 〈◊〉.  
Occani praetent us Aquis, 〈…〉 Vly●…  
Sanguine ●ibate p●pulum m●…c 〈◊〉  
Illic umbrarum 〈◊〉 ●…dore ●…tum  
Flebi●… auditus questus: simul●…ra coloni  
Pallida, defunctasque vident migrare figur●….  Claudian. lib. in Russinum fol. 39 〈◊〉.  Claudian.  
" A place near Gallia's utmost bounds with Seas  
" Environed round there stands, Vlysles there  
" With blood, it said, the s●ent Ghosts t' appease:  
" Where mournful plaints (scarce heard) yet men do● hear  
" Of slitting shades; pa●e images, there be  
" And walking Farms of men erst dead, that see.  
Into this place doth Seephanus Forcatadus make Arthur King of the Britain's to enter when he saith, 
i Specum longo recess●… opacum Rex invisere non est gravatus, & relicto spiritu libero in illum se dimittere, in quem nullum discrimen diei & noctis perveniret, relictâ in tergo luce descensu aspero, de●llvi itinere & 〈◊〉 assiduis diffuso naturâ prorsus & fabulâ memorando. Ferebatur enim ad Manes pervius specus vel certè ad locum in quo animae eorum qui dum viverent sese vitijs ac labe aliqua ●…ibili inquinaverunt recocti expolirentur ut purga●… & hilarts inde in caelum evolarent. Forte Particius inter immanes & efferatos populos lepido commento usus fuerat, quo magis eos à pecca●is deterreret, & ultricem a●… 〈◊〉 do 〈◊〉 ostenderet. Imbutus numive Merlinus specum Patricij Vlyssi in dec●… illis erroribus in Hibernia acto adscripsit. Effo●●um quidem primum Vlyssis ense ad cubiti mensuram, 〈◊〉 circulum al●●ssime impressum successu temporis increvasse. Quod profecto non 〈◊〉 à 〈◊〉 〈◊〉. N●m inferos allocuturum Vlyssem Homerus 〈◊〉 (O●…. 〈◊〉) 〈◊〉 〈◊〉 Occani ivisse & foveam secisse memorabilem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ id quod 〈◊〉 Cla●dianus, Est locus extremum, etc. Ex to ●egress●n. Furiam Mageram Poeta 〈◊〉 Ruffino dete●●ana persuasuram. Steph. Forca●. de 〈◊〉. I●per. & Philip. lib, 〈◊〉▪ 〈◊〉. 1007. 1008.  The King did take the pains, to visit the Den, which ●at long and dark, into which he put himself, having left the open air; There is not there any vicissitude of light, and darkness, but the descent rough and steep, with a continued darkness, as remarkable by nature as fabulous; For through that Hole, there was a passage to the place of Spirits, or where the Souls of them are purged, who whiles they lived, polluted themselves with vice, and such stains as might be washed away: That being purged from all offences, they might thence joyfully fly into Heaven. In which words our Author, seemeth to deliver only what the opinions of others were of this place: whereas he himself esteemed it no otherwise than as a Bugbear, for so it followeth. It may be Patrick made use of this witty device, to terrify the cruel, and fierce people from committing sin, showing them a Revenger to be so near at hand. But to go forward that we may find out the Original of it, Forcatulus bringeth in Merline the Welch-prophet, informing the King herein. Merline being divinely inspired, ascribed this Cave of Patrick's to Ulysses being in his travels somuch spoken of driven into Ireland; As, that first, Ulysses had with his Sword digged it about a Cubit deep, and that after in process of time, the Hole was enlarged, is sinking to a great depth, of which Forcatulus thus. And truly this is not far from truth, for Homer (Odyss. 11.) saith, that Ulysses being desirous to consult with infernal spirits, went to a place near to the flowing of the Seas, and that there he made a memorable Pit, or Hole, to which also Claudian hath reference, Est locus extremum, etc. where the Verses before are cited. Out of this place the Poet feigneth Maegera the Fury, to come and persuade Ruffinus to unhappy courses. Hitherto Forcatulus to whom let us add johannes Camers on Solinus 
k Sunt qui existanant hunc cum locum esse quem specum D. Patricij ejus regionis incolae nominant, de quo mira, & prope fabulosa narrantur. joh. Camers Con● ad Solini Polybist. cap. 35. in An●ot. pag. 165.  speaking of that place in Claudian. There are that think this to be the same place, which the Inhabitants of that Region do name Saint Patrik's Purgatory, of which strange things, and almost fabulous are reported. By which Solinus, as Forcatulus before, would conclude that Ulysses had been driven into Ireland: for the truth whereof I will not contend.  
Yet how near these two, (I had almost said fables) do agree who seeth not, and that as in other particulars of which hereafter, principally in the manner of the making of the place, both by Ulysses and Patrick, the one with his Sword, the other with his Staff: 
l Supr. p. 20. lit. m.  so near that the one seemeth to have been raised out of the other, to use the words of one comparing this Purgatory with Trophonius his Cave, 
m Erasmus in Adag: de Antro Trophonij pag. 440.  which two, who so compareth shall find no two things more like. We have the fiction in Plutarch, of Timarchus his going into that place: 
n Hic cum daemoni Socratis quae vis esset co gnoscere gestiret in Trophonij Mante● solennibus peractis descendit, cum haesisset inspecu duas noctes & diemiac multi eum jam pro deplorato haberent, & complorarent familiares ejus, summo diluculo, front perquam laeta prodijt, ac postquam salutaverit venerabundus Deum, & explicuit se turba hominum, multa nobis vidisse se & audivisse miranda memoravit. Narravit postquam descendit in Manteum effussum se primum multa fuisse caligine, tum deorsum aciem demisisset vastum apparuisse hiatum rotundum sicut Globi carinati mirè horribilem & profundum— unde exaudiri infinitos rugitus & gemitus animantium, infinitorum ploratum, puerorum permixtorumque virorum & foeminarum ejulatus, strepitus varios, & tumulius ex alto procul obscuros sublatos, quibus se non mediocriter perculsum. Plutach. de 〈◊〉. Thebis, & Socratis Damonio, ex translat. Hermanni, Crus. Basil. 1573. pag. 778.  He desirous to know the power of Socrates his Daemon— went into Trophonius his Den; all solemnity first performed, where having continued two nights and one day, and many giving up for lost, his familiars also bewailing him; early in the morning he came out with a cheerful countenance. And after he had devoutly worshipped God, and rid himself from the throng of people, he told us of many strange things by him seen and heard. He related that when he descended into the Pit, he was at the first compassed with darkness— that after looking downwards, he saw a vast gaping, and that round like an hollow Globe, but very horrible and deep— whence were heard infinite roar and groan of living creatures, Children crying, with Men, and Women pitifully wailing together: noises and undistinct tumults were heard a far off, by which he said he was exceedingly terrified. All the passages are too many here to be inserted, which if they were compared with some one of the pilgrimages into this Purgatory, I needed not trouble the Reader with any parallel between them, they would of themselves so plainly appear to be so like, that he might well join in opinion with Erasmus: 
o Plutarch in Commentario de Daemonio Socratis narrat Timarchum quendam in Trophonij specum ingressum postquam illinc redisset, prodigiosa dictu narrasse sibi visa. Non abhorrentia ab iis quae Beda & nonnulli Christiani scriptores de infetis proderant: Quae quidem Trophonij fabula mihi adeo videtur similis ei quae de Pa●●icij Antro quod est in Hibernia fertur, ut altera ex altera nata credi possit. Erasmus ubi supra.  Plutarch (saith he) in his Commentary on Socrates his Daemon, doth tell of on Timarchus, that entered into Trophonius his Cave, who being thence returned, related himself to have seen many things, prodigious to be spoken: Not unlike what Bede and other Christian writters report of those that have appeared: with whom agreeth that Caveat and Censure of Can●s. 
* Lector admonendus est, ne illi statim persuasum sit, omnia quae magni Authores scripserint, undique esse perfecta: nam labuntur interdum & one●i caedant, vulgoque interdum indulgent. Quae ego eadem de Beda & Gregorio jure fortasse dicere possum: quorum isse in Historia anglorum, hic in Dialogis quaedam miracula vulgo jactata & credita seribit; Equidem Historias istas probarem mag●, 〈◊〉 eorum authores juxta praefinitam normam sev●… ju●…ij curam in eligendo majorem adjunxissent. M●…. Can●s, lot. Theol. lib. 11. 〈◊〉. 6. pag. 337.  The Reader is to be admonished, not to take for granted that whatsoever Authors of great est●eme have written is to be therefore absolute, for sometimes they fail and fall under their burden: Sometimes also they give themselves to please the vulgar. The which things may justly say of Bede and Gregory, the one in his History of England, the other in his Dialogues writing certain miracles commonly known and bele●ved. Truly I should have allowed those Histories the more, had the Authors of them, according as they ought, to the gravity of their judgements joined care in making choice of their matter: hitherto Ca●●s. But for that of Timarchus, Erasmus proceedeth, which fable of Traphonius cruelly seemeth unto me so like to that which is of Saint Patrick's Cave, that it may be believed, the one to have raised out of the other. Neither will the conjecture seem unlikely, if we but compare them in one particular, passing by, or rather referring the rest to another place.  

p Olim ●…um est eum qui in Trophonij spec●… descendisset postea nunquam ridere; hinc in Tro●… antro vaticinatus est de homine vehementer tristi ●…que. Erasm. ibidem.  It was anciently believed, saith the same Erasmus, that who went into Trophonius his Cave, would never after laugh; Hence to say of a man that he hath prophesied in Trophonius his Den, was in effect the same, art call him a very melancholy and cra●●ed man; And do we not find the same reported of S. Patrick's Purgatory? 
q Qui de●…dunt aiunt ●●bi ridendi libidinem in omni vir● adempta. id. ibid.  They who descend thither say, th●● all their life after they have no desire to laugh, in which Erasmus agreeth with that of jacobus de Vitriace. 
r In 〈…〉 ●… quidam 〈◊〉 qui Purgatorium fancti Patriei● nuncupatur, si 〈◊〉 〈◊〉 ingressus fuerte ni verè poenitens & contritus fuerit, statim à Daemonibus captus & necatus, nunquam posse● revertitur: qui autem verè contritus & confessus ingreditur per ignem & aquam & mille genera tormentorum●… Daemonibus correptus, ibidem purgatur, qui autem amplius deliquie acerbius in eodem loco punitur, qui autem●… praedicto loco purgatue regreditur nunquam ridere potest, vel judere, vel aliqua quae in mundo sunt diligere, sed semper lugens & gemens posteriorum oblitus in anteriora se extendit, jacob. de Vitriac● in Hist. O●… cap. 92. pag. 216. 217.  There is a place in Ireland called Saint Patrick's Purgatory, he that 〈◊〉 into it not being truly penitent and 〈◊〉, is presently snatched away, and killed by devils, nover more to be seen: But being truly contrite and confessed, he shall be there purged: being drawn through fire and water, and a thousand kind of torments. And he that shall si●●e after this, shall in the same place be more cruelly punished: But he that returneth from that Purgatory and is purged, can never after laugh, play, or ●●ve any thing in this world, but always ●●menting and greaning, forgetting the things that were behind, he wholly addresseth himself what is before. Thus Vitriatus: of which Roth giveth this Censure. 
s Haec plerumque non esse veritate subn●… 〈◊〉 de specu nun● cognito & frequentato sermo fre●u●u quotidiano doc●…ur. Multi enim qui iteratis vicibus Purgatorij. Antrum subierunt, & 〈◊〉 regressi ludunt, rident, cha●… nantur in saeculo cum saecularibus versantur, tractantque negotia hujus mundi non secu● ac ingressi hunc locum na●… 〈◊〉, 〈◊〉 de ●●rg. S. 〈◊〉. edit à Them. M●…. pag. 93. 〈◊〉. 17.  That these things for the most part are not true: We are thought ●y common experience, if he speak of that Cave which is not known and frequented; for many there are who have gone thither again and again, who being returned play, laugh, and that heartily too, they converse in the world with worldlings, and go about their worldly affairs, 〈◊〉 otherwise than if they had never gone thither; Then which there can be nothing more certain; But why doth he so mince the matter, if it be so? Is it not true, for the most 〈◊〉 saith he, nay not true a● 〈◊〉; which cannot be denied; See then his avoidance. 
t Sin auté Vitriacus loquatur, non de praesenti & conspicabili, sed de altero illo delitescéti & abscondito purgatorio, etc. De re ipfa nihil statuo, id. ibid. num. 18.  But whether Vitriacus doth speak of this present and visible Purgatory, or of that other which is hidden, etc. I will not determine any thing. It is not yet determined that there is such an hidden Purgatory, and to suppose it, is to beg the question of which more after, 
u Sup. pag. 28. li●. 〈◊〉.  Neither was it fit that he should determine any thing in this, for so in confuting Vitriacus, he had fall'n foul on Florentianus one of Salteriensis his good Tutors, who taught the same that Vitriacus doth here, as was seen before. But, why spend we so much time in searching after the original of this fiction? Fitter surely it is to be ranked, as it is, with heathenish and Poetical figments, and with Fortunatus his Purse and Cap, than to be obtruded to Christians to be believed. Where because we have named that Fable of Fortunatus, if the Reader can with patience peruse it, he shall find his going into Saint Patrick's Purgatory with Leopoldus his servant. There 
x Fortunatus' his fabulous histor. cap. 15.  may you have the description of the place with the whole story of Saint Patrick's finding it at first. The relations made to him of those that had gone in before: his ask leave to enter according to the Custom with many other Circumstances observable in that Pilgrimage: and what there happened unto him; Also lively representing what we read of other Pilgrimages justly deserved to be reserved in the Abbey with the rest of those 
y Supia pa●.  who did enter, in Saint Patrick's own time. For I believe if the matter were narrowly sifted, this and they will be found to be of one stamp, and done much about the same time; a place also we may afford it in Ariosto in Orlando Furiose where we find this memory of it.  
* Ariosto Orlando F●crieso li. 10. stave. 78.  
" Where men do tell strange tales, that long age●  
" Saint Patrick built a solitary Cave,  
" Into the which they that devoutly go  
" By purging of their sins their Souls may save,  
" Now whether this Report be true or no  
" I not affirm and yet I not deprave.  
And here may M. Burton for his deep search into the secrets of Nature be fitted with a place such as we could wish: 
z M. Burton of the causes of melancholy, part. 2. sect. 2. memb. 3. pag. 246.  I would (saith he) have a convenient place to go down with Orpheus, Ulysses, Hercules, Lucian's, Menippus at Saint Patrick's Purgatory, at Trophonius den, Hecla in Island, Aetna in Sicily to descend and see what is done in the bowels of the earth. But I proceed to what remaineth: That seeing we cannot finde the Author of it, which Messingam conceiveth not to be so material, yet that we see the use of it, and why it is called a Purgatory.  
We have before seen the solemnity and strictness of 
Sect. 4. Why it is called a purgatory  of the Pilgrimage, so great pains deserveth some great and large benefit. And greater cannot be, if that be true which Ranulphus reporteth (and yet but by hear say) of it: 
a Polychron. lib. 1. cap. 35 sol. 45. 2. translated by T●…sa.  There is Saint Patrick's Purgatory, that was showed at his prayers to confirm his preaching and his lore, when he preached to misbeleeved, of sorrow and pain, that evil men should suffer for her wicked works, and of joy and bliss that good men shall receive for her holy deeds: He telleth that who so suffereth the pains of that Purgatory, if it be enjoined him for penance, he shall never suffer the pains of Hell, but he shall die finally without repentance of sin, as the example is set more fully out at the Chapters end. Where he speaketh of the History of Owen the Knight of whom before. But his translator Trevisa teacheth us better doctrine. 
b john T●…sa ibid. in Poly●….  But truly no man may be saved, but if he be very repentant whatsoever penance he do. And every man that is very repentant at his lives end shall be sickerly saved, though he never hear of Saint Patrick's purgatory; What the effects are of the suffering those pains of which Ranulphus did speak, we were before told by Vitriacus. 
c Vitria●●t ubi supra p. 47. lit. 〈◊〉.  That it purgeth him that undergoeth them: But it was not for purging men that Saint Patrick did intend it, for they of the ancientest, that make Saint Patrick the founder of it, speak only of that infernal fire of the damned, not of any purging flames, of which Giraldus Cambrensis thus. 
d De infernalibus namque reproborum p●nis, & de verà post mortem perpetu â que Electorū vità, vir sanctus cum gence incredala cum di putasset, ut tanta tam inusitava, tam inopinabilis reru● novitas rudibus infideliam animis oculata side certius imprimeretur efficaci orationum instantia, magnam & admirabilem utriusque tei notitiam durae cervicis populo perutilem meruit in 〈◊〉 obtinere. Giral. ●ambr. Topogr. Hiber. distinct. 2. cap. 5.  While the Holy Man disputed with that incredulous nation of the infernal pain of the reprobate, and the eternal and true life of the Elect after death, that so great, so unusual, so strange a novelty might, by what they should see, make a sure impression in the minds of these infidels, through great fervency of prayers he deserved to obtain for that stiffnecked people, the great, admirable, and profitable demonstration of both upon Earth; a demonstration of both saith he, that is of eternal bliss and joy, which who will say is seen, or found in Purgatory a place of torment? And the torments also of which he made demonstration, was of that which they doubted, the infernal pains of the reprobate. And thus much did Thyraeus speak before: 
e Guil. Thyraeus 〈◊〉 〈◊〉. de sancti Pa●… p. 150. de quo supra pag. 17. 〈◊〉 〈◊〉.  That these incredulous men doubting of the pains and punishment of the damned, and requiring some visible demonstration of it, he made a Circle in the earth, etc. As for that other, 
f Supra pag. 25. lit. p.  That God had further revealed to Saint: Patrick, that in that place there was a purgatory, of which before, it is but a late fancy, and on better considerations brought in to help the matter. Now that the eternal torments of Hell should purge, is surely a new thing, and such as none of them, I suppose, will take upon him to defend. This is that (if any) that was showed by Saint Patrick, neither did he but show it, to terrify those that doubted of them, which needed not to continue, the work being finished, and they now believing.  
Yet let it be supposed, that in that place the pains of Purgatory may be understood, and that not the reprobate, but the truly contrite is there purged, being by Devils drawn through fire and water, and a thousand dangers, as Vitriacus would have it. 
g S●… 〈◊〉. 47. 〈◊〉. 1.  Yet I hope they will not say that this Fire or Water, or I cannot tell what thousand dangers do purge them that suffer them not: And will they say, that all who in our days go into this Purgatory, do lie frying in such flames, or be frozen in water, or run any such dangers at all? Sure I think they will not. And if any should, common experience would cry them down: Since the writing hereof, saith Campian the jesuit, 
h Ed●●. Campian jes. Hist. Ireland lib. 1. cap. 13.  I met with a Priest, who told me that he had gone that pilgrimage, and affirmed the order of the premises, but that for his own part he saw no sight in the world, save only fearful dreams when he chanced to nod, and they said he were exceeding horrible. Neither is it thus only in these days, but if we look many ages before, it will be found no otherwise, and well may it be doubted if ever it were more. john Stow in his Annals of England hath a discourse to this purpose of john Froissart the French Historian, who lived Ann● 1395. about 244. years since, & after Henry of Saltry 255. much alout the middle time, it is this: 
i john Stow Annal. of Engl. in Rich. 2. 〈◊〉 1395.  About this time, Sir john Froissart Cannon of Chymay in the Earledeme of Heynault, as himself reporteth, came into England: He demanded of Sir William Lisle, who had been with the King in Ireland (he meaneth Richard the second) the manner of the Hole in Ireland, that is called Saint Patrick's purgatory, if it were true that was said of it or not: Who answered, that such an Hole there was, and that himself, and another Knight had been there while the King lay at Dublin; and said, they entered into the Hole, and were closed in it at the Sunset, and abode there all the night, and the next morning issued out again at the Sunrising. He said that when he and his fellow were entered, and past the Gate, that was called the Purgatory of Saint Patrick, and that they were descended, and gone down three or four paces, as into a Cellar, a certain hot vapour rose against them, and strake so into their heads, that they were fain to fit down on the stairs which were of stone: And after they had sat there a season, they had great desire to sleep, and so fell into a slu●●ber, and slept there all night: In which sleep they had marvelous dreams, otherwise than they were wont to have in their Chambers, but in the morning after they had issued out, they had clean forgotten their dreams and visions. Thus Stow of Froissart, whose own relation, if it be rather desired is as followeth. 
k john Froissart 〈◊〉. Hist. 4. vol. cap. 61. pag. 192  I John Froissart, knowing peace to be concluded by Sea & Land, between the English, & the French, had a great desire to see England, towards which I presently took shipping, where having been some few days, I went towards the Court, and by the way chanced in an Inn to meet an English Knight. The next day both of us taking Horse, we did ride together one day's journey, and in our way discoursing of many things, at last I enquired whether in the last voyage into Ireland, he had accompanied the King: He told me he did: Then I demanded of him, whether those things reported of Saint Patrick's Cave were true: He answering seemed to confirm all that others had reported of it, and that he with another English knight (while they stayed some days in Dublin) went to see it, where they were both shut up for a whole night. I asked him if he did see any strange thing or spectar there. He replied, When I with my Companion had entered the door of the Cave, which they commonly call aint Patrick's Purgatory, and descending three or four steps, so great and sudden an heat we found in our heads, that we were enforced to lay us down on the stone stairs, where sitting, a great drowsiness took us, so that we slept all the night; I enquired whether being in sleep, they did know where they were: and what visions they saw: He answered, that he saw in his sleep many fantasies and sights, and many other things which as it seemed to him are not wont to be seen by him lying in his bed. All this he affirmed to be true; but when as early in the morning the door was opened, and we were come out, immediately all these fearful things seen in our sleep were quite forgotten. Thus he, so that 244. years since, we find none of those reports of going into, I know not what places within this Cave, and tumbling in fire and water and thousands of dangers: But for helping this, one biddeth us not to look so low, but rather to Saint Patrick's time for these things. 
l Qui nostra memorià in hunc sese lo●um compinguunt, nullum sibi terrorem inijci sentiunt, nisi fortè arctior somnus complectatur. Sed in primâ Religionis consiturâ (quo tempore miracula ut plurimum crebriora sunt) veri quidem simile mihi videtur quam plurima Idola truculenta & terribilia aspectu, solita fuisse poenitentibus ante oculos observari. Rich. Stanib. in vita sancti Patricij lib. 2. pag. 65.  Such as in our memory go into this place (faith he) are sensible of no terror, unless it may be they might be surprised with a sound sleep. But in the first planting of Religion, (at which time Miracles are for the most part most frequent) it seemeth to me likely, that there used to appear to those penitents, many strange and terrible sights. It is but likely, you see, that it might be so in the first age of it, and if then it were so, and that that time might require that miracle for settling Christianity, yet is it not now requisite: so that whatsoever it was in Saint Patrick's time, it is confessed, that now no news are to be found of Fire & Water and such grievous Torments as we are borne in hand to be true, for the purging of those that go into this Purgatory, which if now vanished, how then are the pilgrims purged? And if they be not purged, why are they deluded as if they were? Why is this then called a Purgatory? unless it be, as Campian telleth us, 
m Edm. Camp. hist. of Ireland lib. 1. cap. 13.  That because devout men have resorted thither for penance, and reported at their return strange visions of pain and bliss, and therefore they call it Purgatory. As if visions of joy and bliss, of torment and pain may be said to purge.  
So that now to shut up this first part of this discourse, we have seen, how into nothing this Purgatory is now shrunk and shrivelled up: although esteemed venerable for the Author Saint Patrick, and religiously respected for it self, as being a Purgatory. But no Saint Patrick can we find to father it: And for the Name of a Purgatory, we see it turned to smoke; if we may say there is so much as smoke where no Fire is, for so is it here; Therefore no purging, therefore no Purgatory.  
Yet notwithstanding all which; wonderful it is to consider how much this fiction, (for so we may now be bold to call it,) hath prevailed, that the whole world almost should be so bewitched, as to be deluded by so gross an Imposture, and amazedly to run, as it were Hoodwinked after it so far as it did: and how far it did so, is that which in the following Chapter, I purpose to discover.   

CAP. II.  
The progress and flourishing estate of Saint Patrick's Purgatory, in the esteem it had at home and abroad. Whereof some probable Conjectures. Some Pilgrimages thither set down. Together with an examination of the Truth of them.  
IN the former Chapter, we laboured to find out the beginning and Original of that place, commonly called Saint Patrick's Purgatory, 
Sect. 1. The flourishing times of S. Patrick's purgatory.  of which we could find no footsteps for for many ages together, and howsoever it slept for 700. years, that is to say, from the year 4; 2. if we begin it with Saint Patrick, to the year 1140. about which time we first read of it in Henry of Saltry, from thence forward notwithstanding it did so strangely rise by degrees, that all places were full of it, and that also so suddenly, that 
a Cujus loci fama sparsim peromnes Europae parts volare visa est, etc. Gul●l. Thyraeus discurs. panegyr. de mirac. sancti Patr. discurs. 3. pag. 151.  The fame of that place did seem to fly over all the parts of Europe, saith Thyraeus; and as readily did all parts of Europe fly hither unto it. 
b Haec spelunca ab exterarū gentium peregrinis, summâ jam olim religione frequentabatur Rich. Stanhurst. in vita S. Patr. lib. 2. pag. 65.  This Cave being of old, with the greatest devotion frequented by strangers of foreign Nations: saith another. Neither is it so much to be admired that strangers and such as were further off, should thus be deluded, they trusting to the relations of others herein: But that they who lived nearest to it, even in the same kingdom, should not be able in so long a time to discover the fraud, and find out the imposture, it is to me a thing of all others most admirable; whereas on the contrary we find it countenanced with the greatest Testimonies of credit, that either our Church or Commonweal could afford it: and that for some hundreds of years after the first rising thereof.  
For if a Man would search into the Records of England he might find testimonials of this nature. I will instance in one which we meet in the reign of Edward the third, the Tenor whereof is as followeth. 
c Rex universi● & singulis ad quos literae nostrae pervenerint salutem. Nobilis vit Maletesta Vngarus de Ariminio Miles, ad praesentiam nostram veniens, maturè nobis exposuit, quod ipse à terrae suae descendens laribus purgatorium sancti Patricij, infra terram nostram Hiberniae constitutum in multis corporis sui laboribus peregre visitaret, ac per integrae diei ac noctis unius continuatum spacium, ut est moris, clausum manserat in eodem; nobis cum instantiâ supplicando ut in praemistorum veracius fulcimentum regales Literas nostras inde sibi concedere dignaremur. Nos autem ipsius peregrinationis considerantes periculosa discrimina, licet tanti Nobilis in hac parte assertio fit accepta. Quia tamen tam dilecti & fidelis nostri Almarici de sancto Amando Militis Justitiarij nostri Hiberniae quam Prioris & Conventus loci dicti Purgatorij & etiam aliorum authoritatis multae virorum literis alijsque claris evidentijs informamur, quod dictus Nobilis peregrinationem suam hujusmodi ●itè perfecerat, & etiam animose dignum duximus super his authoritatis nostrae testimonium favorabiliter adhibere & ut sublato cujuscunque dubitationis involucro praemissorum veritas singulis patefiat, has literas nostras sigillo Regio consignatas sibi duximus concedendas. Dat. in Palatio nostro Westmonasterij 24. Octobr. Ex Archivis Regijs in arce Lo●dinens. asservatis patent. 32. Edw. 3. pag. 2.  The King unto all and singular, to whom these Our Letters shall come, sendeth Greeting, Maletesta Ungarus, which I do rather think to be his Surname, than that he was an Hungarian, both in respect of his Name, and the place Ariminum, both being in Italy, he being A noble gentleman and Knight of Ariminum, Coming to our presence declared to us, that he having left his own Country, had with much labour gone in pilgrimage into Saint Patrick's Purgatory in our land of Ireland: And that he continued there shut up as the Custom i●, one whole day and night, together: Earnestly beseeching us, that for the Confirmation of the truth of the premises, we would be pleased to afford him these our Princely Letters: We therefore taking into our Consideration, the dangers and hazards in that his pilgrimage, and howsoever the report of so noble a man might be to us sufficient, yet are we further informed thereof by Letters from our Right trusty and well-beloved Almaricke of Saint Amand Knight, our justice of Ireland; and from the Prior and Convent of the said Purgatory, with others of great credit: As also by other clear evidences, that the said Nobleman hath duly and courageously performed that his pilgrimage, we have therefore thought sit, favourably to give unto him Our Royal testimony concerning the same: And to the end there may be no question made of the premises, and that the Truth of them may more clearly appear unto all men, We have thought good to grant unto him these our Letters, sealed with our Royal Seal. Given at our Palace at Westminster the 24. day of October.  
Like Letters, and of the same Date hath Nicholas of Ferrara a Lombard. See here to what an height, from so obscure a beginning, it is now risen, not only visited from all parts, but also Tested in so high and eminent a manner, and that, as you have heard done with so great deliberation and advice, as a matter of the greatest consequence. Yet how far the Teste runneth, you see, that it is but only of The due performance of the pilgrimage. And here it is to be observed, that in the times of Edward the third of England, the Esteem of this Purgatory was at the height, after it had been rising thereunto 186. years; for so long it is between Henry of Saltry anno 1140. and Edward the third anno 1326. And within the compass of this King's Reign, we shall find much more noise of it, and pressing to it, even from far, then either before or after: as that of Ramon the Spanish Viscount, Anno 1328. (if we believe the date) in the beginning of his Reign of whom we shall hereafter have occasion more largely to discourse, together with that following, being 37. years after, Yet in the said Kings reign also. That, I mean which we find Recorded in the registry of Ardmagh, sent unto me by the now most learned Primante for the furthering of this work; being Letters recommendatory from Milo Archbishop of Ardmagh in the year 1365. on the behalf of certain Pilgrims: The words are these.  

e Milo permissione divinam Archiepiscopus Armachanus Hiberniae Primas, religioso ac discreto viro Priori purgatorij sancti Patricij Loghderg Clogherensis Diocesseos, ac omnibus aliis Clericis & Laicis nostrae Armachanae Provinciae salutem in Domino sempiternam. Venientes ad nos johannes Bonham & Guidus Cissi asserentes se plurima sancta loca devotionis caesa peregre visitasse locum qui dicitur Purgatorium sancti Patricij Patroni nostri Diocesi Clogherensi praedicta devotionis causa pro animarum suarum remedio cupientes, ut asserunt, visitare ad omnes & singulos per quos dictos peregrinos transire contigerit, suademus & vos hortamur in Domino quatenus ipsos peregrinos cum per loca vestra transierint benignè & favorabiliter admittatis, & de bonis à Domino vobis collatis humanitatis beneficium & charitativum subsidium eisdem impendatis, Non patientes eisdem inferri, quantu min vobis est, molestiam vel gravamen, tam devoti laboris vos ex hoc participes fieri nullatenus haesitantes. Dat. in Civitate Dunensi 15. die mensis Martij, Anno Domini 1365. Et nostrae Consecrationis anno quinto. Ex Registro Milonis fol. 41. In Biblioth. Reverendissimi Patr. jacobi Armacbani.  Milo by divine permission Archbishop of Ardmagh Primate of Ireland, to the religious and prudent man, the Prior of Saint Patrick's Purgatory in Loghderg, within the Diocese of Clogher, And to all others the Clergy and Laity within the Province of Ardmagh everlasting health in the Lord. john Bonham and Guidas Cissi coming to us, have related that they have for devotions sake gone in pilgrimage, and visited many holy places: and that they are desirous for the health of their Souls to see the place called the purgatory of Saint Patrick our Patron, which is in the Diocese of Clogher aforesaid: We do therefore entreat and exhort in the Lord all and every by whom these strangers shall pass, that you would entertain and receive them courteously: And that of the goods which God hath bestowed upon you, you would afford them some charitable help, not suffering, (as much as in you lieth) any molestation or disturbance to be given them. By which means we doubt not, but that you shall be partakers of that their devout labours: Dated in the City of Down the fifteenth day of March, in the year of our Lord one thousand three hundred sixty and five. And of our Consecration the fifth.  
It were easy to exceed in testimonies of this kind; yet will I add only One more, being 120. years after This, in the year 1485. about the beginning of the Reign of Henry the seventh King of England. That it may be seen how long it held up in that great esteem. These are Letters Testimonial of Octavianus Archbishop of Ardmagh given to certain French Pilgrims.  

f Vniversis almae matris Ecclesiae filijs ad quos praesentes literae nostrae Testimoniales pervenerint, Octavianus Dei & Apostolicae Sedis gratia Archiepiscopus Armachanus totius Hiberniae Primas, salutem in Domino sempiternam. Et sequentibus in dubiam adhibere fidem. Cum pium & meritorium existit testimonium perhibere veritati, praesertim cum Salvator noster Christus Dei filius, de coelis adima mundi discendens venerit testimonium veritati adhibiturum; Hinc est quod universitati vestrae praesentium seriè innotescimus, quod honesti viri johannis Garhi & Franciscus Proly presbyteri Civitatis Lugdunensis, & johannes Burges puer & famulus eorum praesentium latores, pro salute animarum suarum pio ducti affectu Purgatorium Almifici Confessoris sancti Patricij Hiberniae Apostoli quo in hoc saeculo purgantur crimina peccatorum: Et montem in quo dictus Almificus Confessor quadraginta diebus & quadraginta noctibus absque cibo temporali jejunavit, aliaque pia & devotissima loca & mitabilia Hiberniae devotè peregrinando visitarunt, & in dicto purgatorio jejunijs & orationibus juxta loci illius ceremonias, prout nobis ad plenum extat manifestum corpora sua, affligentes per nonnulla tempora expectarunt ac armis Christi redemptoris nostri contra diabolicas frauds & fantastica excitamenta contemplative certarunt, suas peregrinationes devotissimè implendo, ipsius Sancti suffragia & merita apud altissimum impetrando: quos sub nostrâ Ecclesiaeque nostrae Armachanae, & ejusdem Almifici Confessoris protectione suscipimus praesentium per tenorem. Quorum biennali commensali conversatione freti pariter & experti moresque vitam & perfectionem vestrae Universitati laudabiliter commendamus. Ex Registro Octaviani in Biblioth. Reverendissimi Patris jacob, Armachani.  Unto all the Children of our mother the Church to whom these our letters Testimonial shall come, Octavianus by the grace of God and of the See Apostolic, Archbishop of Ardmagh, Primate of all Ireland, wisheth everlasting salvation in the Lord, wishing you would without question credit what followeth. Seeing it is an holy and meritorius thing to give your Testimony unto the Truth, chiefly seeing our Saviour Christ the Son of God came down from heaven into this world to bear witness of the truth: Hence it is that by these presents we make known unto you that john Garhi, and Francis Proly of the City of Lion's Priests, and john Burgess their boy and servant (the bearers hereof) Men of good repute and piously affected did visit the Purgatory of the holy Confessor Saint Patrick, the Apostle of Ireland, within which the sins of offenders are even in this world purged: And the mountain in which the said holy Confessor did fast without Temporal meat forty days and forty nights, together with other holy places of devotion, and things of greatest observation in Ireland: And that afflicting their bodies in fasting and prayer according to the Ceremonies of that place, they did for acertaine time remain in that Purgatory, as it clearly appeareth to us: And that by the power of CHRIST our redeemer, they did contemplatively encounter all the frauds, and fantastical temptations of the Devil; devoutly so finishing their pilgrimage, and desiring the merits and prayers of the said Saint to the most High, whom by these presents we receive into the protection of us, our Church of Ardmagh, and of the said holy Confessor; whose manners, life, and perfection, we do recommend unto you all, of which we are confident having two years conversed with them.  
Which few among infinite others will sufficiently declare the wonderful rising, and as strange continuance of this purgatory, & that from the times of Henry of Saltry (that I may not with others rise higher) until this of Octavianus Ann. 1485. that is, for 345. years. For after this did it begin to Decline again: For we find it solemnly demolished within twelve years after, in the year 1497. during the Reign of the said King Henry the seventh, of which in its due place.  
Yet if what hath been said seem strange unto any, 
Sect. 2. Probable Conjectures.  that either so obscure a thing should so befool the world into so great an admiration of it, or that so general a delusion, and of so long continuance, should on so small, or no grounds, be maintained, let him consider the slavish fear, into which by the Popish Doctrine of purgatory, the world had been brought; with fear whereof many have all their lives long been held in bondage: being told that all the sorrows in this life, labours, want, banishments, prisons, shame, miseries, calamities, wounds, nay death itself, are nothing to the pains of purgatory. All which, with how great cost men seek to redeem, is not unknown. Hence those Masses and prayers for the souls departed, that they might be eased, if not delivered of those pains. Hence those large Legacies both of Lands and Annuities bestowed for the continuance of that charitable work.  
But the hazards are great, and much uncertainty is there in this course: And first for the Rich, and the most bountiful in this kind, it may happen that the care of their successors may after a while abate, as unwilling to have their estates too deeply charged: or these divine Offices may fall short of performance, at the least sometimes, under the hands of the Priest who undertaketh it, having already possession of all that can be expected: on the other side, what poor hope The poorer sort of people may have, of being freed from Purgatory, in whose scorching flames they are likely long to fry, they see, who can well tell, that no penny, no Paternoster. These considerations of impossibility in the one, and uncertainty in the other, could not but be a great burden to the minds of men, and the greatness of the burden could not but work in them a desire of finding out some R●… 〈◊〉, whatsoever it be, for so great Evils: Neither can it be doubted that a Remedy could be more readily propounded than in this case as readily entertained, and that, it may be with little or no dispute, at the least with the most part of men.  
If therefore such a course could be thought upon, whereby first men in their own life time by themselves (not relying on the uncertain affections of others) might if not altogether, yet abate much of the ensuing pains. That secondly; if any thing were amiss or defective in the work, it might be supplied by a future reformation of life, or by the continual use of the said means: So in the latter amending any omission in the former. If lastly that means, might be compassed by all, being within the Capacity of each man's Abilities the Poor aswell as the Rich, being admitted to partake of the benefit, certainly this could not but take under what show soever it were offered.  
And what could not Cunning heads, having their own Interests, joined withal, find out for working this feat? And what I pray you could be more fitly invented for this, than this, or some other such place of purgatory? with what facility? with what easy charge at the least but answerable to men's abilities, even of the poorest, may this be had? with how great hope of relief? yea more than could be expected; certainly more than can be believed.  
For thou art told that, 
h Non est precator adeo magnus cui alia satisfactio injungatur quam ut unâ nocte in eodem sit purgatorio. Gul. Thyraeus discurs. panegyr▪ de mirac. sanct. Patricij.  That there is none so great a sinner, that needeth to be enjoined any other satisfaction than to remain but only one night in this Saint Patrick's pargatory. The time, you see, is but short: yet perhaps the torments may be so much the more raised; but for that also there shall be an help found; 
i Qui verè poenitentes iliud ingressi, & poenas illas atrocissimas sive per veram passionem, sive pe● imaginatiam, apprehensionem sustinentes à poenis omnibus pro peccato debitis purgabuntur. Gul. Pennottus Histor. tripart. Cleric. canonic. libr. 2. cap. 34. n 2. col. 2. p. 363.  for they who being truly penitent shall enter into this purgatory, and do suffer those cruel pains, whether by a real passion, or if only but by an imaginaarie apprehension, shall be purged from all punishments due to them for their sins. Thou canst not, I hope, look to be more favourably dealt withal, than if thou must be punished, that thou sleep and dream it out, it being sufficient that it be but in imagination only. Neither is thy life endangered in this, for into Saint Patrick's purgatory thou mayst go and come again, 
k Nam qui de sancti Patricij purgatorio loquuntur, non dicunt illud fuisse purgatorium animarum, in quo illae in alterâ vitâ de lege Dei ordinariâ purgantur, sed purgatorium speciale viventium in quo homines in hac vitâ degentes, & verè poenitentes, pro poenis illorum peccatis in hac vita debitis ex speciall Dei concessione satisfaciant. idem. ibidem.  None esteeming this to be a purgatory of Souls wherein by the ordinary appointment of God, they are purged after this life, but that it is a special purgatory for those that are alive, in which men living in this world being truly penitent may by the special favour of God satisfy the punishment due to their sins. So that now thou needest not to trust the work to be done by another, seeing it lieth in thine own hand to do it. But what if thou shalt sin after this, and so incur another purging? If so; go but into this place again, to which thou mayst resort as oft as it shall please thee, which may be done without any abatement of the comforts of thy life. 
l Multi enim sunt qui iteratis vicibus purgatorij Antrū subirent, & tamen regressi judunt, rident, cachinantur in saeculo cum saecularibus versantur, tractantque negotia hujus mundi: non secus ac ingressi illum locum nunquam fuissent. D. Roth de purgatorio sancti Patricij.  For there are many that have gone into this purgatory, and that again and again; who being returned do play, laugh, and that with the greatest expression of it; In this world they converse with men in the world, and look after the affairs of the world no less, than if they had never gone into this purgatory. But will this purgatory do all this? Yea, all this, and more too (if you believe it) it freeth thee from that purgatory which thou so much fearest, For thou needest no other penance, no other purgatory. I but the main thing, and of greatest difficulty, yet remaineth how men may be persuaded to believe this. A matter of no great difficulty.  
For first, Besides the facility with which men are drawn, to flatter themselves with hopes, and the willingness to forget what is not desired. Let secondly some one be packed that shall first go into this purgatory, who must confidently report what he shall please to say he hath seen. And then for them that follow, if they see no such things, it is supposed that on their part something is amiss in the work: which rather than it should be conceived, the best course would be to say as others did before, rather than by coming so far, and suffering so much without bringing back any News to make themselves ridiculous, or lose the praise of the Action, like unto him in Erasmus. Who 
n Intentis in coelum oculis, signavit totam faciem ac scapulas imagine Crucis, & vultu and stuporem composito, ita secum, Deum immortalem! Quid ego video? rogantibus qui proxime equitabant, quid viderat, rursum obsignans se majori Cruse, avertat inquit clementissimus Deus hoc ostentum. Cum instarent aviditate cognoscendi; ille defixis in coelum oculis, ac digito commonstrans coeli locum, nun inquit, videtis illic immanem Draconem ignis armatum cornibus, caudâ in circulum retortâ? Quum negarent se videre, atque ille jussisset oculos intenderent, ac locum subinde commonstraret, tandem unus quispiam ne videretur parum oculatus affirmavit se quoque videre, Hunc imitatus est unus, item alter, pudebat enim non videre quod tam estet perspicuum. Quid multis? infra triduum rumor hic totam Angliam pervasserit tale portentum apparuisse, mirum autem quantum fama popula●is addidit fabulae. Non soleo multum tribuere fabulis quae vulgo feruntur de spectris, suspicor enim de hominibus credulis, multa pro veris prodita literis quae simili artificio sunt adsimulata. Erasm. Colloq. Exo●c●s●. pag. 310.  earnestly fixing his eyes upon heaven, did cross his face and shoulders with the sign of Cross, & looking a● it were amazed, said to himself, O immortal God what do I see? They who did ride next to him, desired to know from him what it was that he did see: But he again Crossing himself more than before, Merciful God (saith he) turn from us this ominous sign; They now much more desirous to know what it was, he intentively looketh up, and pointing with his finger to the place, do you not see there (saith he) A great Dragon armed with fiery Horns and his tail wreathed upwards? they denied that they did see any such thing: He still biddeth them look more earnestly, and withal showed the place. At the last one of them lest his eyesight might be questioned, affirmed that he did see it, another followeth him, and him another: For now it was a sh●me not to see what was so plain: To be brief, within three days, it was all England over, that such a sight was seen, and strange it was to see, how much the vulgar in relating of it added to the Fable. Thus Erasmus, these men's eyes being oftentimes like those eyes in the Comedy, who see more than they do see. And so 
o Oculi qui plus vident quam quod vident. Terent.  Erasmus concludeth: I am not accustomed (saith he) to give credit to such fables, which are reported commonly of Spectars', for I suspect, that many things invented with like cunning are written for truth by credulous men. And that by such as be, (it may be) of the honester sort.  
But this doth favour something of Combination in the Imposture which although it may, and hath often in many things taken: yet it may also fail. Therefore, if thirdly you will have that first adventurer to deceive, in being deceived: Feed him before hand with Reports of what things have been There done in former times, and that hundreds of years since. Tell him that some have been There, who have endured strange things, and seen stranger? some of them Really, others only in Imagination. And lest there might be any Discovery, such a course may be taken with him that long fasting (as thirty or fifteen, or but nine days) together with little sleep and much labour in rounding and surrounding, before he shall enter into the place may make the matter sure: For it is not to be doubted but Reason will thereby be weakened, the fantasy awakened and they themselves likely cast into a deep sleep: when principally they must be told that all their dreams are real, and then the work is done. For that I may use the words of a jesuit in this very point, 
* Edm. Campian jesuit hist. Ireland lib. 1. cap. 13.  A man of indifferent judgement may soon suspect that in the drift and strength of imagination a Contemplative person would happily suppose the sight of many strange things which he never saw; only for the divulging it, it will the better take, if it be first reported abroad amongst strangers, for if they be (as they are easily to be deceived) such as are nearest home will soon be caught. Then be sure that the groundwork, and if it may be Precedents also, of such Reports be as Ancient as may be; For besides the honour afforded Antiquity, there will none be able to disprove thee, if the matter be but cleanly carried. For effecting of all which▪ there cannot be wanting those who are their own crafts-masters, both for Cunning in framing, and confidence in imposing them on others for truth: and how great cause they have (if profit be respected) to labour hard in this golden-mine, cannot be unknown to any that shall consider the great benefit thence arising: which seeming little, yet coming through so many hands doth amount▪ insensibly to great sums; and that whether we take notice but of the poor fraught and transportation of each Pilgrim into this Island, for which each one payeth for the most part eight pence, 
o S●… james 〈◊〉 descrip. of 〈…〉 〈◊〉.  and what this may in time make up, can hardly be imagined. Yet if there were no more at one time in the Island than what Sir William Stewart lately found there, 
p S●… 〈◊〉. Stewart. Letter to the Lo●●▪ Iusti●… 〈◊〉 Co●…. 〈◊〉 8. 1632.  four hundred seventy and one Persons, it would amount to fifteen pounds fourteen shillings in one day: But what then shall we say to that, (if that be true) which D. Roth. the now Popish Bishop of Ossory reporteth of it, and as he thinketh on very good ground. 
q Adhuc superest non nemo optimae fidei qui nobis in verbo Sacerdotis asseruerat, 〈◊〉 se visos mille quingentos homines simul & semel in Insulâ. Quod si unâ vice tantus fuerit numerus peregrinorum, quid censebimus de unâ aliquâ aetate, praesertim quando liberior erat aditus, quam nunc experimur, ob colonias Protestantium in circuitu. D. Roth. apud Tho. Mess. de purge. S. Patr. cap. 1. num. 17. pag. 94.  There is one of very good credit yet alive, saith he, who did aver in the word of a Priest, that he had seen fifteen hundred persons altogether a● on● time in the Island: which maketh up fifty pounds in a day, but as I will not question this man's credit, by the (it may be supposed) impossibility of such a throng in so small a room as half an Acre of ground, so will I not make this to be such an estimate as should hold out constantly: It is sufficient what he doth there infer; If therefore there were in that place such a number of Pilgrims at one time, what shall we think of one whole age, specially when the access thereunto was more free than now it is, by reason of the Protestant Colonies round about. And how great then shall we think the gains to be that would be from the Concourse of people; yet is this but the least part, and but the Pe●ce of this treasury, Eightpences is but a poor allowance for so many attending priests to be relieved withal; Ecclesiastical Convents both in Ireland and beyond the Seas, must besides the former partake of their bounty, if they will share in their Prayers: All which no man can think would be made up of small matters, nor being put altogether would make up slight sums: So that all things considered, it is not so much to be wondered, if these so advantageous Silver shrines should find so many Demetriusses, both at home and abroad, who have magnified it as a thing descended from Heaven, and to be of a divine institution: All of them as it were joined in one pack, and made together in one tale, in setting forth the merit of this Pilgrimage set forth by the most strange Relations thereof that is possible to be met withal.  
From this Combination (I need not doubt to call it so) it is that among the several Histories of Pilgrimages in ancienter times made into this Purgatory (whereof Books of late so swarm) yet scarcely any one will be found to differ from another, at the least wise in any material circumstance; which howsoever to some, may seem rather a singular inducement to the Truth of the thing, yet doth it rather savour of fraud and fiction in the one, and to be received, rather than tried by others.  
I shall therefore single out some one of these Histories, 
3. The Pilgrimage of the Spanish Viscount into S. Patr. Purg. 〈◊〉 refer ā historiam quae ●●onis Vite●omitis nobilis Hi●●ni prose●… in D. 〈◊〉 purga●…, 〈◊〉 ca●…●…demque 〈◊〉 con●…es memoria dignissi●…m auditu ●ucunda & mi●●bili● 〈◊〉 peccantes ad meliorem vitae frugem sequendā numinis observanda praecep●a, peccata vi●anda, purga●orij cruciatus ●imendos miri●ice exhortans▪ 〈◊〉 O Sulle●…, histor. cath. 〈◊〉. tom. 1. libr. 2. cap. 1. fol. 14.  by that to judge of the rest in that kind: thereby also avoiding that tediousness with which so great a number would overcome a very patient Reader: one only being more than enough. Neither will I fix on the first pilgrimage, of which we read reported by Henry of Saltry, of Owen commonly called the History of the Knight, which we have before touched, matters were than in their infancy: It is sufficient that then the groundwork was laid, the first Inventors' not being able to reach to that perfection, which aftertimes found out: But I do make choice rather of a Relation which of all others is most frequent in the mouths of this Nation: as it is at large set out by * O Sullevan: who promiseth to tell u●▪ an History of one Ramon a noble Spanish Viscount, that went into Saint Patrick's purgatory, relating what there happened unto him, and his return thence, an History, saith he, worthy to be remembered being both delightful and wonderful, serving to exhort sinners▪ to bring forth fruit in their lives, teaching them to observe God's Commandments, to avoid sin, and wonderfully setting forth the pains of purgatory, and that they are to be feared. This than shall be instead of many, nothing being in the rest material, that is not in this one, in which respect I do desire pardon if I be larger in it than the matter deserveth; It is by O Sullevan translated out of Spanish, and is as followeth.  

The History of the Spanish Viscount.  
〈◊〉 Ramon by the grace of God 
x Philip. O Sull. 〈◊〉.  Viscount of perils, and Baron of Ser●ta, was a follower of Charles King of France, to whom my, Father (being intimate with him and Commander of his Army) on his death bed recommended me, and with whom from my childhood I was educated. The Court of this so great a Prince was famous for the resort of many noble personages, aswell strangers as subjects. Many of these did I often hear discoursing of strange and memorable things in several parts of the world, which I did earnestly desire to see. But I shall only speak of those things which concern my going into Saint Patrick's Purgatory. Neither will I divulge all that there I saw, only those things which I might lawfully relate.  
When Charles the French King was dead to whose care I was recommended by my dying Father, I did repair to john King of Arragon in Spain, whose subject I was by the law of Nations, my possessions lying within his Dominions. He did always esteem of me as much as a King could a subject, and mine observance of him was as great: He first made me Master of his Horse, and after gave me the Command of three Galleys for the service of Pope Clement. And after his death, I served under his successor Pope Benedict the thirteenth, at which time the news was brought to me of my King's death, with which sad relation much perplexed, I did earnestly desire to know in what estate the King's Soul was, or if in Purgatory it were, what pains it there suffered, whereupon I called to mind what I heard reported of Saint Patrick's purgatory, and resolved to visit it, that I might aswell know some certainty of the King, as for obtaining pardon of God for my sins.  
And first fearing I might fail of my duty, if without leave from the Pope I had undertaken that pilgrimage: to him I made known my resolutions, desiring his favour that I might be gone. But he so mamely opposed himself to mine intentions, that scarcely did I know how to gayne-say. But at the last by much impo●…itie I gained so far with Pope Benedict the thirteenth, that I was with his blessing confirmed in it, and so departed from Avignion, where he than was in the year after the birth of our Lord one thousand three hundred twenty, and eight in the Month of September about the Even of that day, which is sacred to the blessed Virgin.  
First I went to the French Court in Paris, whence I departed with the King's Letters of Recommendations to his Son in law, the King of England of whom I courteously was received: and with his Letters sent away into Ireland.  
When I was come to Dublin the Metropolis of the Kingdom, I did address myself to the Earl of March, brother's son to Richard, being then Deputy of Ireland, he having received the King and Queen's Letters, did receive me honourably: But understanding my resolution, he laboured by all means to dissuade me, laying before me the great dangers of that Purgatory, in which many had miscarried: but prevailing with me nothing, he sent me to Drog●eda, to the Archbishop of Ardmagh, to whom in matters of Religion all the Irish without contradiction are subject: who having perused the King and Queen's Letters with those from the Earl of March he entertained me lovingly and freely: and endeavoured to divert me, showing how difficult the enterprise was, and that many went thither who never returned. But seeing my resolution he did absolve me, dismissing me with Letters to O Neyle the King, from whom with gifts I departed to a Village called Tarmuin, that is to say, Protection or a Sanctuary. The Lord of this place with his brother showed me great courtesies, and in Ferryes wa●ted me and my followers into the Island, where the Purgatory was, together with many others who from several Nations flocked thither to visit this Purgatory.  
I was conducted into the Church of the Monastery, and being by the Prior in the presence of many questioned, I showed the reason of my resolution that I purposed to commit myself into the Purgatory, than he. Thou hast undertaken a difficult and dangerous thing, which some few have attempted, yet could not compass. I do confess indeed that to descend into purgatory is easy, butthe chief work is to return thence: For the torment of that place is beyond all credit, in which men otherwise of good constancy, have so failed that they have lost themselves bodies and Souls: To all which I answer, that seeing I came thither purposely, and to that end, it was expedient I should proceed. To which he: If such be your resolution, then doth it behove that thou observe the rites of this place, in manner as they were by Saint Patrick appointed, and by my predecessors observed.  
Shortly after the Priests adjoining with all the Religious of the Convent, being called together, that Mass was Celebrated with Music and solemnity, which is used to be said for the dead: which being finished, and all Ceremonies observed, the Priests being placed in order I was in Procession brought to the Door of the Cave, where the Litany being sung, I was sprinkled with holy Water, and the Door being opened the Prior thus said publicly.  

y Matth. Paris. Histor. Angl. Stephan. de O●nno Milite p. 84.  Behold the place into which thou dost desire to enter, but if yet thou wi●t be by me advised, change yet thy resolution; yet if thou wilt needs go forward; attend while I briefly tell what shall happen to thee.  
First God's messengers shall meet thee, and by them shalt thou be taught what to do. After shalt thou see devils, who by all means will seek to deceive thee, sometimes by flattering speeches, again by threatenings, other while with tormenting thee, but thou shalt be freed from all their cruelty by pronouncing these words. CHRIST the Son of the living God have mercy upon me a Sinner; These things have we heard to have happened to those who have returned from purgatory. After this I kissed them all and bade them farewell: So going into the Cave, after whom followed an English Knight, we were forbidden to discourse, on which they report death to be imposed: So the door being locked, the Prior with the people returned.  
Now when I was shut in, and had taken notice of the greatness of the Cave, which I conceive to be about four Elnes; I found the inner part thereof to turn, and extend itself a little to the left hand as I went in. Where I had trodden, I found the ground under me so weak and shaking that it seemed as though it could not bear a man; therefore fearing to fall into some unknown depth, I did step back, and having settled myself in the Catholic Faith, and being firm in my resolution I did cast myself on my knees to pray, supposing there had been no more to be done.  
But about one hour after, I did begin to tremble every joint of me, to sweat and to be heartsicke, to vomit also, as if I had been in some long voyage at Sea. In which troubles I was overtaken with sleep, but again roused up with the noise of a great Thunder, which was not heard by me alone, but of as many as were in the Island, with which they were the more astonished, in that it was a clear and fair day.  
The fear of which sudden thunder was not over, when a new and greater terror seized on me, for scarcely was I awake when that I did slide downwards about six Elnes, with which sudden fall notwithstanding that I were fully awakened and affrighted, yet did I not recover myself until I had said those words the Prior taught me, Christ thou Son of God, etc.  
After which, I did perceive the Cave to be larger and higher, and the further I went (for now I went alone having lost my Companion) it was still more deep and large; Neither rested I until I had entered into a place extremely dark, and utterly destitute of any light: but the darkness soon passed. I did come into a very 
z Matth. Paris.  large Hall, yet having no more light than is our Twilight in Winter. It had not one continued wall, but was arched and stood on pillars: In which after I had walked here and there, thinking I had been at my journeys end, I sat down admiring the structure, Elegancy, and beauty of that strange work, which in mine opinion surpasseth all Humane skill.  

a Idem ibidem.  That Contemplation was interrupted by the entering into the Hall of twelve men clad in white seeming to me to be Religious men, who courteously saluted me, and when they drew nearer, one of them who it may be was chief, did speak in the name of the rest, Let our great and good God be ever praised, to whose command all things are subject, who hath given thee such an incredible and unheard off resolution, that thou shouldest adventure to descend hither for the purging of thy sins, thou hast truly undertaken a very hard and difficult enterprise, but yet such as shallbe richly rewarded. For if thou go through in it, that great God of mercies will forgive thee all thy sins past, but if thou fall back, being terrified with fear or torment from evil spirits, or otherwise be deceived by their fair promises, thy Body and Soul shallbe everlastingly tormented. Wherefore that thou mightest not be surprised by thine enemy, we are come hither to tell thee before, that the Devils will in this place set upon thee after our departure, etc. Which said, they departed.  
Being thus left alone, and casting in my mind all the dangers I was to run, suddenly followed a great noise, greater than any warlike Tumults, which did pierce mine ears, when instantly a great and innumerable multitude of Devils in several and horrible shapes did fill the Hall; All of them together saluted me, not forgetting any manner of respects, Protesting that I was with great error and madness drawn on to descend in a place not to be frequented by the living: That howsoever such my boldness deserved death, yet had they regard to my service done to them, while I was upon the earth: that therefore they would spare me, and conduct me safe to the door of the Purgatory, so delivering me safe to mine: promising withal that I should in the world live long and happy. But if I would not hearken to them, but would press on to see the Stygian Kingdoms, that then they would kill me, and after death I should endure innumerable calamities; But I well understanding their craft, would not hearken to them neither somuch as answer, with which my patience they they enraged, came running upon me with grinning and threatening countenances, casting me bound hand and foot into a great Fire suddenly kindled in the middle of the Hall, drawing me with Iron hooks to and fro, and terrifying me with great Cries: But I remembered the directions of the Twelve men and the Governor of the Convent, and did call on the name of JESUS, when presently the fire was extinct, and the Devils being dispersed, fled away, I found myself now at liberty, being freed from their Chains without hurt, by which I was the more confident in undergoing the rest, seeing that so suddenly and with so small labour, I had overcome mine enemies by the Name of the Lord.  

The first field of Torments.  
Notwithstanding some of the Spirits remained in the Hall, who drew me thence thorough a long way set with Briars and thorns, being dark and full of wicked Spirits, where also was so fierce and terrible a wind, that it took away my hearing, and seemed to pierce even my body. Then came I to the Sunrising, by which I perceived that I was not far from the extremest parts of the world, whence came there to mine ears plaints, groans, and wail from the places about, and when I came nearer, I did plainly perceive it by the mournful and lamentable spectacle which I did see, for I came into a spacious field, the end whereof mine eye-fight could not reach which was all in a flame, being filled with men and women of all sorts. The whole place sounded with the noise of their crying, lamentation, and gnashing of Teeth: Neither was it much to be wondered considering how they did lie along on the earth naked, their feet and hands being fastened with hot Iron nails to the burning earth: on their backs there fate horrible Dragons gnawing the necks of those that lay under them: Great troops of Devils still filling the place, and with cruel stripes beating those miserable men: striking terror into them both by their presence, and their noise, in somuch as miserable wretches, some of them cried up to heaven, others did bite the earth.  
The Devils threatened me with the same punishments, if I returned not, but while they were fastening me with nails, I was defended by repeating these words: jesu. the Son, etc.   

The second field of Torments.  
Hence was I carried into another field, whose breadth might, but the length could not be seen; It was also all in a Flame, and full of innumerable companies of men, of all Nations, who like the former were fastened to the earth without nails, and other kinds of torments, for some had their bowels pricked with stings. Serpent's horrible to behold did break up their veins and arteries of the necks of others: In some Lizards and burning Moles with their long and sharp snouts digging their breasts, and drawing out their hearts from out of their torn bodies. The Devils did also beat them, so as the cry of them was so terrible, that it cannot be conceived. The Spirits gave me my choice, whether I had rather undergo all this, or return, but I answered them not: And when they went about to torment me, they were frustrated of their hopes: I calling as I was accustomed on the Name JESUS.   

The third field of Paines.  
I was carried into another field, most grievous for misery and pain, wherein I saw such a multitude of men as could not be numbered, all prostrate on the earth, their bodies thrust thorough with fiery Nails, yielding an hoarse and indistinct voice, such as do they that are at the last gasp: There were they also oppressed with a most violent Wind, and the continual stripes of Devils.  
These wicked Spirits again proffer me the choice, either of returning or suffering those pains: But seeing me silent, they went about to torment me; but in vain; I calling on that Divine Name.   

The fourth field of Paines.  
They notwithstanding did drive me into another field, fearful for exquisite torments, burning with many fires, & full of men, some of them hanging by the neck, arms, or Legs bound in steel-chains, with fire under them: Others burnt on Gridirons, not a few thrust through with Spits, and Roasting at the Fire, and basted with scalding and melting Mettle. Every one tormented with his own Spirits. No wit so fluent, no tongue or pen so copious that it can relate, much less at large express so great torments and pains: Woe to sinners, woe to them that repent not in this world. All the sorrows of this life, labours, want, banishment, prisons, shame, miseries, calamities, wounds, yea death itself, are nothing to the panes in Purgatory.   

He meeteth with his King.  
In this field, I met many Men and Women whom I knew, and such as were allied to me, here I met with john my King, of whom I demanded for what fault it was that he was held there; although he did confer of many other things with me, yet to this question he only answered: That it behoved Princes, and great men of this world not to wrong any one in favour of others although never so near to them. There also did I see a certain Religious man grievously punished for some sin: for which it wanted little that he was not eternally punished in Hell, and surely it had gone hard with him, had he not expiated his fault with much grief at heart, many tears and strict penance. There also I met the Lady Aldonsa Cawlea my kinswoman, of whose death I did not hear before: For when I began my pilgrimage she was alive; She was chiefly punished that she had spent so much time in Trimming and painting her face; yet were all these in the way of salvation.  
But I was delivered from these torments by the name of Lord, the Devils in vain labouring to the contrary.   

The valley of Pain, and the Wheel.  
The same malignant g Spirit's forced me into a large 
Ibidem. Hitherto Purgatory is described. See if what followeth be not Hell: For so it is in the Margin.  Valley, where was a great flaming Wheel, which together with the Axletree and several Spokes were thick beset with Iron-fiery-swords, and on every Sword did hang a Soul miserably tormented; The wheel with a rappid motion being turned with Devils, and the Fire being black as every where burning with sulphur.  
These tormentors cast me upon this Wheel also, but I was freed without hurt, calling on the Name of jesus.   

The Furnace of Pain.  
But I was forcible drawn into another Field, where was a great house smoking like a Furnace, and darkening all about it, with clouds of smoke. Here, first I heard the voices of many weeping and wailing: but coming nearer, I saw the whole house full of melted mettle, as Gold, Silver, Iron, Led, and divers others, with certain round leaves here and there cast in. In which Bath (as the Furies call it) I saw infinite numbers naked, and driven to and fro with a fierce Wind.   

The River of Pain.  
Being astonished with the horribleness of this punishment I was with the Devils driven by a violent wind over a great mountain unto a great river stinking, and extreme cold, where many were tormented with the smell, and the cold, the Devils also forcing in, such as sought to avoid it, overwhelming them in the deep P'oole. Which punishment I escaped by repeating the Name JESUS.   

The Pit of Pain.  
Then being by these Furies carried towards the East, I did see a far off a flame of sulphurous Fire mounting higher than I could see it, carrying up with it innumerable Companies of men and women, miserably burnt, and when the force of the flame allayed, the Souls falling down again into the Fire, to which coming near, I did perceive that flame to arise out of a great pit, which seemed to me to be Hell. Then said the Furies; This is the Gate of Hell, in which is our dwelling, and where we receive those who on earth fulfil our commands: Seeing also thou hast so done, there remaineth no more, than that we should cast thee in thither: so to be in body and Soul at once destroyed. Notwithstanding which, we commiserating the calamity of so diligent a servant, have resolved to give thee leave to return. But if thou do refuse this fair offer, thou shalt have with us the same Common prison: To which I answered nothing: therefore did the Furies cast me headlong into the Pit, wherein the further I went, the more terrible it appeared, seeming still vaster and deeper, and more and more horrible. Thus full of fear and terror was I left, having forgotten that Divine N●…, Wherefore I gave myself lost: But by the help of the Deity I recalled myself, and cried JESUS: and instantly by the flame and strong wind, I was lift up, and cast alone on the brink on the Pit, remaining sometime without sense, and not knowing where I was.   

The Bridge of Calamity.  
But other Devils coming out of the Pit say d thus to me: O man what dost thou do? Our Companions told thee that this Pit is Hell, with all casting thee into it; thus we use to say to deceive men: But we will indeed cast thee into Hell: immediately carrying me in great fear, far off into a very great River, most deep, and noisome for stench, casting up flames of sulphureous Fire, and full of Devils: Over which River there was a very narrow Bridge. Then say they again: Thou must either pass this Bridge or return. To this last we rather advise thee. Because this punishment as it is the last, so it is inevitable; for assoon as thou dost attempt to pass the Bridge, thou shalt by a strong wind be cast over into the water: wherefore that thou undergo not a labour too hard for thee, cast first the danger in thy mind; seriously then weighing all things: three difficulties did chiefly trouble me; first that the Bridge was slippery and Icy, being withal exceeding narrow: Next considering the height of the Bridge, with the high broken banks above the water, which struck great terror into me, and the third was the violence of the mighty wind; Yet calling to mind the singular benefits of God to me, in delivering me from so many dangers, I did set myself to go upon the Bridge, whereon the further I went, the larger and safer I found it, and so at the last I got over. At which the Furies greatly grieved that I was safely arrived on the other side, thereby no power being left unto them over me.   

He describeth Paradise.  
The Bridge being passed &, going forward & praising God, I did see a far off high and well fortified walls, shut up with a gate seeming all of gold & precious stones: But when I came nearer within two thousand paces of it, I might perceive the Gate to open, and found thence proceeding a most fragrant Odour, no less than if all the Spices in the world were burnt, I did also see coming to meet me an innumerable company of men in a curious order, clad in vestures of Golden palms, & carrying Crosses and burning Tapers: which blessed Company received me with incredible joy and kindness, bringing me with them into that Palace, praising God with a most heavenly harmony.  
Afterwards two Archbishops walking with me showed unto me the place, which surpassed all imagination: For first I was taken with the Largeness of the soil, the bounds whereof could not be seen, it being brighter than the Sun, having green fields and here and there adorned with pleasant Gardens, and many Trees placed in squares yielding most pleasant fruit, and watered with pure Rivulets sliding by, with a pleasant murmur. The place was apparelled with fragrant flowers in curious knots, fife Arbours and walks ingeniously laid out. Besides, the very aspect of the men much delighted me, each like Religious men placed in their ranks, and honoured with many dignities. There appeared in glory, Popes, Cardinals, Archbishops, and others innumerable according to their places which each carried while they lived. There great Companies of Women sitting in their seats. It was pleasant to behold Men Crowned like Kings, and shining brighter than stars: Some according to their Merits excelling others in glory, as one star doth another: All of them enjoyed great Felicity and pleasure, not only in themselves, but rejoicing in the happiness of their fellows, and receiving new content, that the infernal Spirits were overcome by me.  
Sometimes they walked together two, three, or as they pleased together: Talking, Dancing, Singing always, praising JESUS their Creator and Redeemer: So that I could never think that any thing were more to be desired than this Happy place, either in respect of it self, or the sweetness of the smell, or the pleasant fruit, or delightful Harmony or the variety and excellency of all things. here is no distemper of Heat or Cold, no sickness, no perturbation of mind: lastly nothing but quietness and tranquillity.  
Being thus refreshed with the sweetness of the place, the Archbishops spoke thus unto me. This that earthly Paradise, whence our first Parents were expelled, having disobeyed the Command of God, by whose sin we also their posterity were defiled, and cast out of God's heritage, until that great Creator of all, the Son of the Eternal Father took upon him humane Nature, and was made MAN of the VIRGIN MARY, and expiated the punishment due for that sin of our first Parents. He himself being without any spot of sin, and among other Sacraments he did iustitute Baptism, by which we are washed from the spot of Original sinee; But because through our frailty we fall often, that we should not everlastingly perish, he ordained also the Sacrament of Penance: by which if we do not satisfy for our sins in this life, he hath further appointed a Purgatory after, as thou now seest. Yet herein also is this help afforded us, that the more careful they that are alive are of us, in their prayers for us, the sooner are we delivered from these torments, or at the least the pains made easier which we suffer, and when any one is freed out of prison, he is met and entertained in manner as thou hast been.  
After this the Archbishops brought me up to an high Mountain, whence they commanded me to look towards Heaven, which seemed to me most pleasing to the eye, being of a Gold and Silver colour. Then they: This is the Gate of Heaven, whence is sent down to us that Heavenly Manna, the meat which the Lord hath appointed for his Elect, sweeter than any Nectar or Ambrosia, which words scarcely ended a great splendour like a Flame descended, filling all the place, whose beams striking into mine head, I found an incredible sweetness in my bowels, and in my mind a greater joy than can be expressed.  
Then the Archbishops: Thou seest what felicity the just enjoy, and what calamities abide the wicked. It is now time that thou return again into the world: where see that thou order the rest of thy life, that thou mayest obtain blessedness: Nothing shall hurt thee in thy return, or cast the least fear into thee: So they brought me out of the Gate of Paradise, I being very unwilling, and shedding tears for grief.   

He returneth from Purgatory.  
The same way therefore that I went thither, I returned back without any terror or horror, the Devils as I went a long flying from me, so passing all the places of Punishments, I came into the Hall where I first met those Twelve Religious men, who there also now stayed for me, giving God thanks for the good success I had in my journey, and telling me that now I was purged from all my former sins, but bade me be careful for the future, and with all that I should hasten to the Door of the Cave, for the hour drew near when the Prior would be present to open the Door: here also my Companion both of us being dismissed with the sign of the Cross by the Religious men.  
But my Companion was so tired with labour and torments, that he would not return without my help; when we had gone a little way, we found no way, nor passage to get out, where with being much terrified, and on our knees beginning to desire the Lord, that as he had freed us from former dangers, so he would not now leave us: In our praying, we were overtaken with a deep sleep, being wearied out with so much watchings, and so many temptations of the Devils, out of this sleep we were awakened by a great Thunder, yet less than the former, and we were lift up and laid in great astonishment at that place of the Cave, whence we fell, and near the Entrance.  
Now had the Prior and the Priests with the rest who were present, opened the Gate, and received us with great joy, and gratulation, bringing us both into the Church where we did give God thanks. Thence having saluted the venerable Pryor, and the rest of the Religious, I went through England to Paris. And such was my Pilgrimage into Saint Patrick's Purgatory.    
A Pilgrimage, The same almost in all particulars with 
4. The examination of the Truth thereof  that of Owen the Knight, of which before, as by the marginal references thereunto, as it is in Matthew Paris; may appear; wherein we find no other alteration than an omission of the Field of Torments, which we have here, being the only thing not spoken oft in Matthew: For fit it was that something should be never: To which add the difference in the number of the Religious men, who in the Hall met this our adventurer, being Twelve; whereas the Knight was encountered with Fifteen: If perhaps we take no notice of the different judgements of these 
Matth. Paris. ubi supra.  two Pilgrims in Coasting the place; That being Eastward in our Viscounts survey, which the Knight placeth Southward, if one be true, the other is not: But they are differences 
Matth. Paris. ubi supra.  so sleight; that but change the Names and these two Relations (and if these, most then of this kind) will seem to be the same, And the same I had almost said in words also, had not this of ours been of O Sullevans translation, as he saith, out of the Spanish Copy.  
To which the Translator of himself addeth 
a Haec vicecomitis historia si aliqâ in parte creditu difficilis videtur; adcat studiosus vetitatis Lionysium Carthusianum, qui opere de quatuor Novissimis & de judicio animae, de aliis quiex hoc purgatorio reversi sunt, similes historias refert, & rem fuse secutus argumentis, & difficultatibus respoudit, Ac ille ac alij authores plura & multa purgatorij cruciamenta tradunt. Quod & Virgilius canit. Philip. O Salle. hist. cath. Hiber. cap. 3. pag. 31.  If this History of the Viscount seem in any thing difficult to be believed, let him who desireth to be satisfied in it, read Dionysius Carthusianus in his work of the four last days, and of the judgement of the Soul. Where he doth report the like history of others who have returned from this purgatory; at large prosecuting the subject, and resolving all the arguments and difficulties concerning it. And both he and other Authors relate many more passages of the pains of Purgatory, of which also Virgil thus singeth.  
Non mihi si linguae centum fuit, oraque centum, etc.  
If I had an hundred mouths, and as many tongues, etc. Where seeing he seemeth to doubt; some question might be made of the Truth of this Relation, it will not be amiss, if we examine what Probabilities there may be of it, all gathered out of itself. And then what strong Arguments are produced for the confirming thereof.  
First then for the general, I will only propound the judgement of a jesuit writing of this subject, 
b ●dm Ca●p●an jesuit. 〈◊〉 of 〈◊〉. 〈◊〉. 1. cap. 1●.  That if any be so delicate, that not a jot thereof will sink into his head: Who shall control him? Neither he, nor we are bound to believe any story, besides that which is delivered us from the Scriptures, and the consent of God's Church; Let the discreet Reader judge of it. But this will seem too general; Let us therefore hear his own opinion of it. Touching the credit of these matters (saith he) I see no cause, but a Christian man assuring himself that there is both Hall and Heaven, may without vanity upon sufficient information, be persuaded, that it might please God at some time, for considerations to his infinite wisdom known, to reveal by miracles the visions of joys and pains eternal; But that altogether in such a sort, and that so ordinarily, and to such persons, and by such means as the common fame goeth, and some Records thereof do utter; I neither believe, nor wish to be regarded. He proceedeth. It appeareth by Trevisa in his addition to Polychronicon, that a superstitious opinion was then conceived of this purgatory, which he disproveth. And a man of indifferent judgement may soon suspect, that in the drift & strength of imagination; a Contemplative person would happily suppose the sight of many strange things which he never saw. Hitherto Campian, part of which discourse, I had before occasion to use. But where here he saith, We are not bound to believe any history; except what is contained in the Scriptures, or strengthened with the consent of God's Church: or delivered unto us upon sufficient information: which agreeth with that of Aquinas, Nititur fides nostra Revelationi Apostolis & Prophetis facta, qui Canoni●es libros scripserunt, non autem revelationibus (si qua fuerunt) aliis doctoribus factae. 
* Aquin. part. 1. q. 1. a●l 8. id secundum.  And so far is this from the two first kinds, that it saileth of the latter; for what is Recorded of it, neither he himself believeth, nor would he approve of his judgement, that would; considering the foolery of imagination, and the weak ground of an Argument concluding an act, from the possibility of it. Now what reason Campian had, so to esteem of these kind of pilgrimages, and for us to think no less of this of our Viscount, may be seen by a more particular survey of the several circumstances thereof.  
And first see the ground of it. This is laid for a position, 
Except. r.  
c Nefas est quempiam antrum introire, nisi ad expianda peccata. Ph. O Sull. hist. cath. Hib. tom. 1. libr. 2. cap 2 pag. 17.  That it is not lawful for any man to enter into that Cave, but for to expiate his sins. And would you know what it was that moved our Adventurer to this pilgrimage? not Religion so much as Curiosity: Among other rules given by Salmeron the jesuit for judging of Revelations or visions; this is one. 
z z salmer. jesuit comment. 1. joh. 3. dsp. 24.  Videndum an revelatio continet aliquidinutile aut curiosum, quia ex his facile discer●i possit. But for our Viscount, I earnestly desired (saith he) to know in what estate the Soul of the King was (the King of Arragon his Master) And if it were in Purgatory, what pains it there suffered. Which if it be not to pry into God's secrets, and to be wise above that which is written, I know not what is: Neither so only but contrary to the Law of God 
e Deut. 8. 9 10. 11. 12.  doth he consult and confer with him being dead, it being one of those things that are abomination to the Lord. So Maldonat the jesuit on Luk. 16. 29. Vult Christus vivos Scripturarum testimonijs esse contentos, nec à mortuis quid in alter â geratur vitâ audire velle (ut Isay. 8. 19) Numquid inquit non populus à Deos●io requiret visionem pro vivis à mortuis? ad legem potius & testimonium. Yet notwithstanding, with what applause is this Adventurer received by the holy Fathers, bothin Purgatory and in Paradise, It is confessed, that it is also said that he went thither for to expiate his sins, yet doth not that excuse this sin, neither do we find this esteemed to be a fault that required expiation. Besides out of the whole discourse, it is apparent that the other was rather the moving and principal cause; For News being brought unto him of his King's death, I was (saith he) with that Relation much perplexed, and did earnestly desire to know in what state the King's Soul was; or if it were in Purgatory, what pains it there suffered; whereupon I called to mind what I did hear reported of Saint Patrick's purgatory, and resolved to visit it, that I might aswell know some certainty of the King, as to obtain from God pardon for my sins.  
But we pass this and follow him into the Cave, where we will not stand on that groundless relation, That the 
Except. 2.  place he stood upon, seemed so infirm as if it were not able to bear him: This being but a fiction, or at the best but an idle fancy, as shall after appear, when we shall see the foundations searched to the very bottom, but let us see him going forward, and passing into A very large Hall, not having one continued wall, but being Arched and standing on Pillars, in which after I had walked (saith he) I sat down admiring the structure, Elegancy, and beutis of that strange work, which in my judgement surpassed all humane skill. By which description I should have taken this place to have been the Palace of the Sun set out by the Poet, 
n Ovid. Metam. lib. 2.  had it not been that it is here added, that it had no more light than is our winter twilight, where 
o 〈◊〉 Cant. relat. of the cons. with F●sh. r. p. 303.  a man would wonder how these Romish builders with untempered mortar found light enough in that dark place to build as they have done. And indeed this maketh the wonder far greater, by no light, or as good as none, our winter twilight, when the nearest objects are not discernible by us, yet to judge of colour, beauty and proportion so distinctly, as he saith he did, by which light he saw twelve Men come towards him cladin white, and all this at a great distance, the Hall being exceeding large, and he sitting down at one part thereof.  
But it may be thought that when he sat, he did but in his mind contemplate what in his going up and down before he had observed. Not so, for in the same passage described by the Knight, the words are these, 
p Ingressus can & intus sedens, oculos studiose huc illuc●… vertit, ad illius p●…tudinē & ●…cturam. 〈◊〉 Paris. hist. Angl. in Stephano.  That having entered the Hall and sitting down, he turned his eyes carefully up and down admiring the beauty and structure of the place. Yet may it not be that all this was seen in an ecstasy, and so the credit of the Reporter salved? we have the very same moved in Henry of Saltry our first Author in the history of Owen the Knight, 
q Sunt qui dicunt quod Aulam ingressus in exrasin fuerat raptus, & haec omnia in spiritu viderat quod nequaquam contigisse, Miles certissimè affirmat, sed corporeis occulis se omnia vidisse & corporaliter pertulisse constantissimè testatur. Henry Saltry de purgatorio sancti Patricij.  There are (saith he) who say that the Knight being entered the Hall, was rapt into an ecstasy, and that in the spirit he saw all these things. Some said so who were willing to believe the story, and loath to be diverted by the gross incongruity of the circumstances. But this is resolved by the Knight, who can best tell. The Knight confidently affirmed that it was not so, but that he did see all things with his corporal eyes, and really felt what he did suffer; So have we it also in Matthew Paris: where the Knight is brought in telling his own tale. 
r Matth. Paris. hist. Angl. in Stephano. pag. 88  To which agreeth that of Dionysius Carthusianus discoursing of many Visions, and descending of this Knight, 
s Quicquid de visionibus praememoratis dicatur: visio ista dici non potest imagin aria extitisse, sed exterior & in plena vigilia, sicque taliter visa, realiter ita se habuerunt, ut videbantur. Dionysius Car●●. de quatuor Noviss. in Colloq. de judic. A●im● ar●. 25. pag. 438.  that howsoever we may think of those other visions, whether they were imaginary or not; Yet this vision of the Knight cannot be said to be imaginary, but was outwardly objected to his senses, he being fully awake, and that as the things were said to be seen, so were they really in themselves. This evasion than is fully disclaimed, and how all can stand together on those grounds, let them see that can.  
To which thirdly, add our Viscounts first meeting 
Except. 3.  with those twelve Men, who in the Hall thus accost him, Let our great and good God be ever praised, to whose Command all things are subject, who hath given thee an incredible and unheard off resolution, that thou shouldest adventure hither for the purging of thy sins. How this his Resolution of going thither could be either unh●…rd off or incredible, seemeth to me incredible, if we must believe that story of the Knights descending thither, whic● also many others are said to have more than resolved, even done, both before and after, this I see, that if that be True, this must be False, and so not deserving so high and solemn an attestation of the blessed Name of God, which must not be taken in vain, must less for countenancing of a ●ye also.  
Fourthly, whereas our Viscount proceeding in his journey 
Except. 4.  under ground, saith that he came to the Sunrising, and in several passages discourseth much of seeing f●rre and near, it may seem as difficult as his before seeing so perfectly without light; for it may well be doubted how the Sun and day light should appear so freely in subterraneal Den●es, especially in that Kingdom described not only by darkness, but utter darkness, 
c Matth. 8. 12. jude vers. 13.  and blackness of darkness.  
Like unto this is his looking over large fields, so spacious, 
Except. 5.  that his eyesight could not reach their bounds, and they also all on Fire and ●●aming, affording strange objects of torments, and of these not a few; if through a ●laming medium our sight could pass to such a great distance: Yet how can this agree with the Fire of Hell and Purgatory, not by any esteemed to agree in light with our Elementary? We have heard it described to be black and sulphureous rather, and no less is before said by our Viscount, describing the Pit of pain.  
Into this Pit of pain the Viscount is cast, being by the 
Except. 6.  wicked Spirits told that it was Hell, yet being drawn thence to another place of torments, he is otherwise informed by others of that Crew in this manner, O man what dost thou 〈◊〉 our Companions told thee that that Pit was Hell, withal casting thee into it: Thus we use to say to deceive men: But we will indeed cast thee into Hell: advising him rather to return. That they should oft use that fraud to deceive men, with the fear of Hell; We are yet to understand; But this is added to make us believe the like pilgrimages to be a thing often attempted, for to such only can it be applied: which yet crosseth what was before said by those twelve Fathers. Yet to what end should this fraud be used? Why should those Murderers be now so tenderhearted, as to dissivade his going into Hell body and Soul? Certainly, a thing incredible and unheard off. Was it that they did foresee he should be thence delivered, as he was said to be from all the former places of Torments? and no less is reported of him. But hitherto we thought that the pains of hell were Eternal, and not at any time to be released; of which those spirits could not be ignorant. Abraham himself knew not otherwise, when he said, 
d Luk. 16. 25. 26.  That none can pass from thence to us. Neither is it any wonder it should be then unknown, which came in long after, and then not only taught, but defended by Salmeron the jesuit out of Damascen, relating that fact of Gregory's freeing of Trajan the Heathen Emperor out of Hell, 
* Salmeron jesuit Comment. in. 1. Cor. 15. disp. 27.  Gregorius valida● pr●c●s ad Dominum habuit, ut Trajani peccata remitterentur, mox vox divinitus allata, audita est, preces tu as audivi, & veniam Trajano do. To which the jesuit out of Thomas and others addeth the Circumstances: Animam Trajani revocatam fuisse ad vitam, & ad poenitentiam ductam, baptismi sacramento peccatorum remissionem & gratiam, deinde vitam aternam esse consecutam. This was then thought to be but a singular fact, and no more to be expected; To which purpose it is in Damascen cited by the jesuit; addeth as spoken by God to Gregry: Tu vero deinceps pro impio hostiam ne mihi offeras: Yet will not this content them, but the Jesuit undertaketh to show many others the like examples: Ostendam illud contigisse multis Paganis & idolatris qui dum in inferno torquerentur, legimus tamen per Apostolos sive apostolicos viros ad fidei corroborationem miraculo fuisse ad vitam excitatos, in qua ad fidem conversi conservati fuerunt. Certainly, if we can believe that, we may easier credit this of our Viscount and others before him who tried it, being tormented there & thence again delivered: for our translator concludeth the description of Purgatory with this Viscounts discoursing with his King, putting a Quere, whether what followeth were not Hell? If not, we know not what it is, unless they will yet find more places of torments in those quarters than they have yet assigned, wherein they may proceed infinitely. This place here described for Hell, we have also in Bede, with the same circumstances; where not by any evil spirits, the Soul in that vision is thus informed, 
y Veneral. Beda. 〈◊〉. Eccles. Angl. lib. 5. cap. 13.  Porrò puteus ille flammivomus & putidus, quem vidisti, ipsum est os Gehennae, in quo quicunque semel inciderit, nunquam inde liberabitur in avum. If this be true, what shall we think of the Viscounts saying that he was freed from it? That must be false: Or if what the Soul is here told, be not true, being so credibly informed, as by the circumstances is supposed, I know not what credit can be given to any relation of that kind; Notwithstanding this matter is coloured with the difficulty of his avoiding these last torments more than the former. Being left there and having forgotten that divine Name, wherefore (saith he) I gave myself lost; But by the ●elpe of the Deity I recalled myself, and cried, Jesus, etc. Which forgetfulness the Knight also was overtaken withal 
g Matth. Paris. hist. Ang. n Stephano pag. 86.  in his Pilgrimage, so that it seemeth to be a matter of course. But here we crave the same liberty which Bellarmine taketh to himself in that case of 
h Bellar. libr. 2. de purge. cap. 8. paulo post initium.  Trajan, Cum solius Damasceni authoritate nitantur, authores citati, qui historiam hanc defenderunt, magis ego propendeo in sententiam Melchioris Cani, qui simpliciter improbat hanc historiam ut confictam, & Dominici à Soto, qui dicit hanc historiam sibi creditu esse durissimam. We have scarce so good authority for this, as Damascen was, and if we had, you see how light it would be made with your Cardinal, neither will we receive it, wanting so much as it doth of its just weight.  
Besides how many Secrets hath this discoverer at once 
Except. 7.  laid open unto us? For first, in searching for Saint Patrick's purgatory, we have by chance met with that general purgatory of Souls, which hath troubled some where to place it, a purgatory of Souls: I say it hath been esteemed, but behold now men alive have way to be there purged, which is a further addition to that new doctrine.  
Here also have we secondly found that which none hitherto could tell, what became thereof, That earthly Paradise whence our first Parents were cast. This is it, say those two Archbishops, so that learned men need no further trouble themselves in enquiring after it. Into this Paradise a bridge leadeth long and narrow, that is, 
i Dionys. Cart●. de judicio anim. ●…t. 21.  two mile long and one palm broad, for so do we supply it elsewhere. Will you see the description of the place? Green fields, pleasant Gardens, delightful fruit, fine Arbours. And what not? The soil itself so large, that the bounds thereof could not be seen. Which if his eye could not reach, I wonder not at it; but do rather admire how see could see this or any of these, if that be true which he addeth that The soil was brighter than the Sun itself: He had no more need of Owle-eyes in observing that dark Hall, than of Eagles-eyes here: Neither will they serve in a light more glorious than the Sun. And among other reasons this is one inducing Suarez the jesuit not to relish it: Ipsa descriptio loci amoeni, in qua dicitur nullam esse obscuritatem, sed lucem maximam, & quae superat lucem Solis, nimiam videtur prae se ferre absurditatem. 
* Suar. Jes. tom. 4. in Thom. disp. 46. §. 4. n●. 6. & 8. §. 1. n●. 12. 13.  For, so great is that exceeding great light of that flourishing field, that in comparison thereof, what light doth here appear, seemeth very little and most dim, as we have it in venerable Bede. 
* Sicut etiam lux illa campi florentis eximia in comparatione ejus quae nunc apparuit lucis tenuissima, prorsus videbatur & parva. Vener. Bede hist. Eccles. Ang. lib. 5. cap. 13.  Yet so quicksighted is he notwithstanding all this, that further than two thousand paces off, he could discern the Gate of Paradise: and within two thousand paces he might see it open, and thence a most fragrant odour to issue; But why thence rather than elsewhere? all places there being full of all varieties of sweet scents; But his eye it seemeth did judge also of these odours, which he saw proceeded out of the Gate of the City; where also we are to omit the stately buildings in Paradise; since the casting out of our first Parents: With the inhabitants thereof; Popes, Cardinals, Archbishops, all like Religious men, according to the places and dignities each possessed being alive. See also if this be not a New piece of doctrine, that the Honours we enjoy on earth go along with us after; if we shall be worthy to enter this Paradise: Hence it was that those two Archbishops are still known by that their dignity: Hence also it may be that by 
* Bellaer. libr. 2. de purge. cap. 7. §. ●●artum ad pri●….  Bellarmine, the place is called carcer quidam Senatorius atque Honoratus, by these holy fathers or Senators with innumerable others is our Pilgrim met, they coming out of the Gate of the City with Crosses, and burning Tapers in their hands, as if the Ceremonies of the Church Militant, to say no more of these, were to be observed there: and as if the light of burning Tapers were either useful, or to be discerned; and that two thousand paces off, especially in a place whose glory surpassed the Sun. If it be enquired how all these do spend their Time? we are told, that it is taken up in walking together, two or three or more, as they please, talking, dancing, singing, and praising God: And which would hardly be credited, if he himself had not tasted it, these happy Companies are daily fed with Manna from Heaven, being a meat which the Lord hath prepared for his Elect, sweeter than any Nectar or Ambrosia, (say these Archbishops) savouring of that heathenish Fable of the Gods, feeding on the like. Certainly no Christian can be of so gross an imagination, that understandeth any thing of the state of men after death, as to conceive any such thing: For the Elect, as they marry not, nor are given in marriage after this life, but in that respect are like the Angels of God, 
o Matth. 22. 30.  so also in this of not eating or drinking. We have hitherto supposed Mahomet's Paradise more than ridiculous, where is said to be plenty of Meat and drink, walking, dancing, and all worldly delights: But it may be this is the Place. Thus have we seen these strange places, of which Suarez the 
* Suarez jesuit tom. 4. in Thom. d sp. 46. §. 1. 〈◊〉 8. 12 13.  jesuit: Distingunt nonnulli loca purgatoria, unum (aiunt) esse inferno similem excepta aeternitate supplicij, in quo sunt qui diu in peccatis vivebant; alium ab illo disjunctum, in quo solum dolore absentiae à patria coelesti anima purgatur, quae imperfectè vixerunt: quae sententia fundatur solum in quadam visione, quam refert Beda: quamvis non dicam fuisse confictam, aut mendacem, nihilomirus aliqua proferam, propter quae mihi suspecta videtur, ut dare fidem illi visioni non possim, ut sonat. For that the Reports of this Terrestrial Paradise are vain, fictitious, and merely fantastical, shall be after more fully delivered.  
Yet here by these two learned Archbishops we are 
Except. 8.  taught Three points of Faith, which all the Scriptures could not afford us.  
1. First, that Christ our Saviour appointed the Sacracrament of Penance, thereby to satisfy in this life for our sins, which if it be so well grounded, 
q Sunt etiam inter Catholi cos, qui putant nullsi esse praeceptum divinum de confession, ut omnes decretorum interp. etes, & inter Scholasticos Scotus. Maldo●at. sesuit. in sum. q. 18. art. 4.  Why should any Catholic think that there is no divine precept for it, with whom agree all the Interpreters of the Decrees, and Scotus among the Schoolmen, saith Maldonat the jesuit.  
2. But in case this Sacrament reach not unto all, then there remaineth a Purgatory after death, appointed also by Christ, saith these Fathers: But where do we find it so appointed by Christ? and if it were, how cometh it to pass, That 
r Legat qui vult Graecorun patrim Commentarios, & nullam ut opinor aut ratissimam Purgatorij mentionem inveniet: Sed neque Latini simul omnes hujus rei veritatem conceperunt, neque tam necessaria fuit Primitive ecclesiae purgatorij sides atque nunc est; ex qua pendet omnis indulgentiarum estimatio: his enim si nullum fuerit purgatorium, nihil indigelimus: contemplantes igitur aliquandiu purgatorium incognitum fuisse; deinde quibusdam pedetentim partim ex revelationibus cognitum, & receptum Ecclesie universae. Epist. Roffens. art. 18. contra Luther●….  in the Commentaries of the Greek Fathers we find little or no mention of it; for aught I know, neither yet have all the Latins conceived the truth of it, the believing of it not being so necessary for the Primitive Church, as now it is, (saith Fisher Bishop of Rochester) the esteem of Indulgences wholly depending on Purgatory: for there were no use of Indulgences, if there were no use of Purgatory. (He proceedeth) Considering therefore how that Purgatory was for a while unknown, and that some by degrees received it, partly by Revelations, and partly by Scripture, and that it was so lately known, and received by the whole Church, etc. But by his leave, not by the whole Church, for neither the Greek, nor all the Latins believe it, as was before confessed; and what ground in that kind it hath gotten, was but of late days, it neither being necessary, nor known to the Primitive Fathers, and yet with what confidence do these learned Archbishops affirm that Christ himself appointed it?  
3. But they proceed: We in Purgatory are either altogether freed, or much eased by the Prayers of men living: yet how that should be, we know not; 
s Usque in hodiernum diem nunquam in Ecclesia statutum fuit, quomodo nostrae preces defunctorum animis prodesse possint. Cassand. de consalt, in art. de Missa.  For to this very day was it never determined by the Church, how our Prayers could profit the dead; as Cassander confesseth. But as Purgatory brought in these Prayers, so do these Prayers uphold Purgatory. The great profit whereof making it so necessary for these last times, which the simplicity of these former ages could not dive into. But now these three points are fully confirmed for true by these Archbishops.  
And now is our Pilgrim returned into the dark Hall, 
Except. 9  whereinto he first entered: a journey, if we consider it, no less wonderful, than the rest: in twenty and four hours all on foot traversing more ground, than can be well● imagined, going over many large fields, the bounds o most whereof could not by the eye of man be discerned, and passing to The extremest part of the world. It is said indeed that those malignant spirits did further him in his speed, and needs must he then go: but if it be so in his going forward, what shall be said for his coming back? for than none of them could so much as look on him, but fled at the sight of him. So that his own footmanship must perform it, where also notwithstanding his swift going forward, and the general Torments he suffered and saw; putting him besides himself: yet is he so skilful in the way, that through all these dark and unknown passages, he came back foot by foot, the same way that he went.  
Neither is his eyesight any thing dazzled, or impaired 
Except. 10.  by the transoendent light in Paradise, surpassing the glory of the Sun. But entering into that spacious and dark hall, of which before, he could by the Twilight discern those men, whom he had formerly met there, distinguishing their number, Twelve, and their Actions, signing him with the sign of the Crosse. Here also he met and knew his Companion the English Knight that went in with him, who it seemeth, went no further than that Hall, being so tired out with labour and Torments, that he could not return without the Uiscounts help; where what Torments he endured more than the other, we hear not: And if he were tormented, he had the same remedy propounded to him that was to the Viscount, the pronouncing of the blessed Name of JESUS, by which he might be delivered: of which it is supposed he did make use, otherwise he could not be freed; and if he did, how came he to be so extraordinarily oppressed? or rather whence was it that he did not utterly perish in not going forward? that being the only thing those spirits are said to labour, to stop men in their journey by fair or foul means, thereby to destroy them body and soul; as in the former passages hath been at large described.  
But why dally we thus with this Counterfeit? whom 
Except. 11.  it is now time to unmask: and we shall fully discover the fraud by observing the circumstances of the time, and persons, when, and with whom; which here for the better colouring of the matter are very punctually described.  
His own relation is in substance this: y When Charles the French King was dead, this Viscount went to john King of Arragon his Sovereign, by whom he was employed with Command of three Galleys for the assisting of Pope Clement, and after the death of Clement, he served his Successor Benedict the thirteenth, during which time his king dying, he with benedict's benediction left Avignion, going on in his pilgrimage to S. Patrick's Purgatory: when? Anno 1328. in what month? September, what day of that month? on the feast of the blessed Virgin: about what time of the day? About the evening: Can anything be more punctual? but behold further circumstances yet? From Paris he goeth with the French Kings letters to his Son in Law Richard King of England: by Richard he is sent into Ireland with other letters to the then Deputy, the Earl of March, Richard's brother's Son; and from him he goeth to the Lord Primate, and then into this Purgatory. What can be more precise? We have the year, month, day, & almost the very hour. The Places and Persons, we know: who could think the man meant before so many witnesses to play his Legerdemain tricks; like jugglers, who truss up their sleeves before they begin their feats, and all this but to avoid suspicion: now see him in his colours.  
Know therefore first, that in the year one thousand three 
1.  hundred twenty and eight, the time of this supposed pilgrimage, Benedict the thirteenth was not Pope, neither of a long time after. But john the 21. accounted also the 22. whom succeeded Benedict the tenth, 
a Onuphrijpo●. Rom. Chron. pag. 45. 46. 47.  (or the twelfth as he is also esteemed) after him Clement the sixth, Innocent the sixth, Urban the fifth, Gregory the eleventh, and Vrban the sixth, with whom stood in Competition, as Antipope, Clement the seventh, in the year 1389. whom followed in that Schism this Benedict the 11. or the 13. in the year 1394. which two last are they who are here mentioned, of which the last, that is to say, Benedict the thirteenth was before called Petrus de Luna, and an Aragonoes', a motive for the King of Arragon to be an assistant unto him, 
b Cujus populi magna ex parte Benedicto obtemperabant. Platina de vita Pont. joh. 13. pag. 271.  whose subjects for the most part obeyed Benedict, saith Plaitina; so that as this pilgrimage was to be in the year 1328. and in Benedict the thirteenth his time, Successor to Clement: it is apparent that by that computation, it should have been before Clement sixty and one years: and before Benedict sixty six years: An error so gross that it had need to have gone with our Viscount to that Purgatory to be purged with him. But this is not all.  
For secondly, after the decease of Charles the fourth 
2.  King of France, there succeeded in the year 1328. Philip of Valois, to whom in England Edward the third was Contemporary, this Edward began his Reign anno 1326. two years before, and died in the fifty first year of his Reign. To him succeeded Richard the second here spoken off: And in a Parliament held anno 1385. which was the ninth year of Richard's Reign, 
c john Stow Chron. Angl. Richard 2. Anno 1385. pag. 347,  was Roger Mortimer Earl of March proclaimed Heir apparent to the Crown: Shortly after which, this Roger sailed into Ireland where he was Deputy: at which time this pilgrimage was said to be: for from the French King he brought letters to Richard, and from Richard to the Earl of March then Deputy: But deducting two years from the fifty and one years of Edward the third, the remain is forty nine, to which add nine years of Richard's Reign, at which time the Earl of March was Deputy; it maketh up fifty and eight years, so that by this computation this Pilgrimage must have been 58. years before this year of Richard, and as many before the Earl of March; for so long is there between the year 1328. & 1386. The time of his being Deputy, and how these things will hang together, I see not.  
Neither can this be supposed to be such a mistake, as that the figures might be misprinted 1328. for 1386. for in the Margin of that Legend the figures are 1328. but in the body of the Discourse it is thus at large; 
d Prosiciscor anno post ortum Domini, vigesimo octavo supra millessimun trecentessimun. Philip. O Sull. hist. cath. Hiber. tom. 1. lib. 2. cap. 2. pag. 19  I did set forward in the year after the birth of our Lord, One thousand three hundred twenty and eight. And the same Author in another book set out since relating the same story, hath it in the same words at large, 
e Anno Domini milessimo trecentessino octavo. Philip. O Sull. patr. decad. lib. 9 cap. 9 pag. 117  In the year one thousand three hundred twenty and eight, not in figures.  
But it is yet more inconsistent. For Richard King of England, is said to be Son in Law to the than French King, unto whom Letters recommendatory are brought by the Viscount from his Father in Law. True it is that Richard was affianced unto Isabella daughter of Charles the sixth of France, but that was so far from being in the year One thousand three hundred twenty and eight, that is was in the year one thousand three hundred ninty six that is sixty and eight years after. Neither could it be when the Earl of March was Deputy of Ireland, which was about the year One thousand three hundred eighty and five, nine or ten years before: so that either Richard was not Son in Law to the French King, or the Earl of March was not Deputy, when the Viscount came into Ireland. Neither is it less absurd which is added, That the Earl of March, the Deputy having received the King and Queen of England's letters, did honourably receive him. For what Letters could the Queen write? she was but seven years old, when he was (as I said) affianced to Richard: and not full twelve, when by the Lord Henry Piercy she was brought back into France after Richard's death. Neither could she write to the Earl of March being Deputy of Ireland, unless we should suppose her to have written three or four years before she was borne.  
And as foolishly is the Earl of March made to be Richard's brothers Son, Richard having no Brother, he being the sole surviving Son of Edward the black Prince: And Roger Mortimer being the great grandchild of Edward the Third descended from Philip daughter of Lionel, third son of Edward the Third, which Lionel was brother to that Edward the black Prince, and Uncle to Richard.  
So that considering this Mass of absurdities from first to last, any one I suppose may well guess how false this Legend is: and this Imposture may give just cause to suspect this and all others of the like Fables. But I much wonder that the translator O Sullevan, whose faculty was singular that way, did not help out the matter better than he hath done: but either he saw it not, or if he did, he thought it dangerous to stir in it, and to raise up any doubts, supposing it might as well pass after, as hitherto it had without discovery; thinking it may be that none would so far question it.  
Neither could O Sullevan be so simple, as to conceive such a childish dream could pass without some observation: therefore to prevent it, he laboureth to cast a mist before his Readers eyes. If this History, saith he, be in any thing, which we have showed in many things, if not in all, hard to be believed; what then? Let him that desireth to be satisfied read Dionysius Carthusianus, who reporteth like Histories of others who returned from this Purgatory. But what are like Histories to this? what if they be as false as this? But Dionysius, saith he, doth prosecute the matter at large, answering all Arguments and doubts that can be made against it. This indeed is to some purpose if so it prove: but I rather suspect this to be O Sullevans cunning to direct the Reader, and take him off from prying too near into that of the Viscount, yet lest we may seem to prejudicated him; let us hear what Dionysius doth say to this purpose.  
First (saith he) Dionysius confirmeth this by the like Relations. He indeed among other Histories, proving that Souls departed are purged in such flames, giveth us one of Tondall an Irish Knight, who lived about Henry of Saltry's days. 
f Claruit eo tempore quo Tondalus in Hibernia Carthusianus à purgatorio suscitacus ad suos redierat viliones enarrans. johan. Balaeus de script. B●… C●nt. 2. cap. 77. pag. 189.  He (Balaeus speaking of that Henry) flourished then when Tondall the Carthusian in Ireland being revived returned to his own from Purgatory reporting visions; calling him a Carthusian, whom in others we read a Knight: it may be as Owen the Knight putting himself into the Cistercian Order, so he into the Carthusians. Neither were they far distant from each other; both Owen and Tondall being in K. Stevens days, this last being about the twelfth year of his Reign, both which administered abundant matter for Henry to write.  
The Legend of Tondall is this in effect: that his Soul was separated from his body three days; like that which we before did read of Tymarchus, whose Soul was sent on the like errand two days and one night. In this differing from that of Owen, whose body also went along. This Soul of 
g Bestia incredibilis magnitudinis cujus os videbatur posse capere novem millia hominum armatorum, intia quam erant multa millia virorum & mulierum dira tormenta luentium. Porrò per lacum erat pons longitudinis duarum milliarium, & latitudinis palmae unius, cui inserta erat tabula clavis ferreis accutissimis plena. Stagnus amplus & tempestuosus in quo erant terribiles bestiae mugientes, nec aliud postulantes quam animas devorare. Dixi● Angelus, oportet te pontem istum transire, nec vacua ibis, sed vaccam indomitam quam (dum in corpore eras) compatri tuo furata fuisti, oportet tecum ducere, & illaesam mihi ultra pontem exhibere. Tunc anima ait, quomodo ego miserrima potero transducere vaccam in tali periculo, ubi stare non possum omnino? Videns autem anima, quod oporteret eam sic facere, coepit reluctantem trahere vaccam, & cum ea ire per pontem. Et cum staret anima, cadobat vacca, & cum staret vacca cadebat anima, sicque vice versa, modo stabant, modo cadebant, quousque venerunt ad medium pontis, etc. Dionys. Carth. de judic. anima art. 21. pag. 418. & 419.  Tondall is by an Angel conducted into Purgatory, where it saw many strange things, among the rest, a beast of incredible greatness, which may easily be believed; whose mouth seemed capable of nine thousand armed men, just nine thousand, within whom were many thousands of men and women grievously tormented, this was a thing not observed by Owen the Knight, or that our Viscount (for this Purgatory is beholding to these great Titles of Viscounts and Knights for the upholding of the credit of it) but to go on. This Soul of Tondall is brought to a place, where over a lake there was a bridge two miles long, and but one palm broad, full of sharp iron nails, under this bridge there was a large and tempestuous Lake, in which were terrible beasts roaring, and desiring nothing more than to devour Souls. Then the Angel that did conduct this soul, said to it; Thou must go over that bridge, neither shalt thou go empty, but must lead over an untamed cow which thou didst steal from thy Godfather, for which good service it may be he was knighted. Then said the Soul. How I can I, miserable that I am, do this in such danger, and where I cannot stand? how ridiculous? surely the Author forgetting he was discoursing of a soul, but the Soul seeing that the thing must be done, began to draw and struggle with the Cow, going therewith upon the bridge; for when the Soul stood, the Cow was down, and when it was up, the Soul fell down; so by turns, sometimes up and sometimes down, until they came to the midst of the bridge, etc. whom we mean not to follow. Yet now we see the matter brought to a good pass, for Cows also go into Purgatory and Paradise.  
And that this Fable may not want something, wherein to liken it to that of the Viscount, let it be enquired, whether this Bridge be not the same of which we before read, called the Bridge of Calamity, generally observed in pilgrimages of this kind, leading from Purgatory over Hell, into Paradise; or whether both of them be not the same with that which Philippus Lonicerus describeth in the Turkish Purgatory, and serving for the same use, 
h Pontem qué sera cuplissi, id est pontem justitiae nominant fornicis instar convexum, &c ferro accutissimo constructum transire coguntur. Ex altera parte pontis istius qui toti in malitia fuer intsubmersi protinus in aeternas inferni paenas praecipitabantur. Vbi igni consumpti, subinde ad novas in aeternum duraturas rem scétur. ●●x altera vero parte ij qui in malitia non omnino fuere indurati in ignem purgatorium decident, ex quo pro peccatorum conditione vel cirius vel tardius liberati in paradisi gaudia suscipientur. Phil. Lonicer. Tu●c. Chron. lib. 2. cap. 23.  called Sera cuplissi, or the bridge of Justice, contex like an Archor Vault, and made of sharp iron, over which souls are compelled to pass: on the other side, whereof such as are given over to malice are cast headlong into the Eternal pains of Hell, where being consumed with Fire, they are again renewed to new pains unto Eternity. But on the other part of the bridge, such as are not indurate in malice, do fall into the fire of Purgatory, out of which according to the nature of their faults they are sooner or later delivered, and received into the joys of Paradise. So that O Sullevans words are most true, that Dionysius doth report like Histories, like unto that of this Viscount. We have heard one. Another also you may there have of Nicholas an English Monk, which seemeth to me to agree in all things with the vision of Tondall, saith Carthusianus. 
i Quae videtur mihi per omnia visioni Tondali consonare. Dionys. Carth. ibid. art. 23. pag. 427.  This is the same which we read in Petrus de Natalibus, and in the Golden Legend, in the life of S. Patrick, if he whom Dionysius calleth a Monk be the same with him whom jacobus de Voragine styleth a Nobleman. Carthusianus hath there a third Narration (that there may be no want) of a certain Knight that went into S. Patrick's Purgatory: likely it is, he meaneth that Owen, whom we have so often mentioned out of Henry of Saltry, who also may be meant by Dionysius, when he saith, This History is commonly read in the book which is entitled of S. 
k Quae communiter legitur in libello, qui de purgatorio sancti Patricij intitulatur. Dionys. ibid. art. 24.  Patrick's Purgatory.  
If these be the Histories which O Sullevan meaneth that be like, and do confirm that his Legend: I shall easily confess the likensse, and infinite such like might he reckon up: but without any force, and to no purpose; all of them rather arguing the Cunning, if not the childishness of the inventors, and the blind superstition and credulities of the believers.  
But O Sullevan addeth. That Dionysius doth satisfy all doubts, and answereth all the Arguments that can be brought against it; this would we gladly see. I do pass by many objections there made, and will fix only on one of them.  
Carthusianus setteth forth a discourse between the Soul of Tondall and the two Archbishops, who it seemeth are ex officio the common entertainers of the Purgatory pilgrims. 
l Nos omnes per loca paenarum ad requiē istam transivimus ad quam etiam venient omnes quos in Purgatorij paenis vidisti cum fuerint expurgati. Nullus nostrum novit quamdiu hic erit, & licet ab omni hic liberi sumus culpa, ad supernā tamen sanctorum laetitiam nondum digni sumus ascendere, quotidie societas nostra crescit & decrescit, dum singulis diebus & è paenis ad nos & à nobis ad celestem ascenditur paradisum. Dionys. Carth. ibid. fol. 436.  We all (say they) are come to this rest, having passed thorough those places of punishment: whither also shall all those come whom in purgatory thou hast seen tormented? and that after they be purged, None of us knoweth how long he shall continue here: and howsoever we are without any spot of sin, yet are we not worthy to ascend into that felicity of the Saints which is above: Every day our Society increaseth and decreaseth, some coming to us out of punishment, and some ascending from us into that celestial Paradise. If these Archbishops be the same who instructed our Viscount, they have made residence larger than ordinary in that place, almost 200. years: whereas every day one or other still ascendeth from them, which daily ascending from that Paradise is some Modification of that which in Venerable Bede we read. 
m Ven. Bede in hist. Eccles. Ang. lib. 5. cap. 13.  That they were to continue there till the day of judgement, which gave so great cause of offence that it had gone near to question all. Of which 
n Hae revelationes Bedae & Carthusiani, nisi metaphoram aliquam contineant mihi non faciunt fidem, quia illa visio apud Bedam dicit in illo loco amoeno maneri usque ad diem judicij, quod incredibile est de omnibus affirmare, & contra Ecclesiae suffragia. Suarez jes. tom. 4. in Thom. disp. 46. sect. 4. num. 6. & §. ●●ium. 12. & 13.  Suarez the jesuit, Those Revelations of Bede and Carthusianus, if they contain not some Metaphor, cannot win credit with me, (saith he) for in that Vision in Bede, it is said, that Souls remain in that place of pleasure until the day of judgement, which is incredible, and contrary to the suffrages of the Church. He layeth at both Bede and Dionysius, yet seemeth only to fasten on the former, for in that of Dionysius, neither are all Souls there stayed, nor so long a time as until the day of judgement, but each day one or other passing thence into the celestial paradise: yet it seemeth that this is no less disliked than the other. For Dionysius himself bringeth one thus disputing with him, 
o Hic apertissimè dicitur quod à Purgatorio non asceditur ad Paradisum caelestem nisi per terrestren, cujus oppositum, sicut & tu certius nosti, dicunt Doctores communiter, & qui multipliciter probant quod satisfactione in purgatorio per solutâ, animae mox volant in coelum Empyraeum. Quod & rationabile esse videtur, cum milla sit causa dilationis â gloriâ quam culpae reatus. Denique sicut praehabitum est. Sola dilatio que & p●na damni dicitur, excedit in animabus seperati, omnem paenam vitae praesentis. S● ergo animae in Paradiso terrestri nondum Deo beatificè perfr●…tur, ergo sunt ibidem in gravissima paena. Dionys. Carth. ibid. art. 25.  It is here plainly affirmed that they ascend not from Purgatory to the celestial Paradise, but by the terrestrial: The contrary whereof as you may best know, the Doctors do commonly teach and many ways they prove, that satisfaction being made in Purgatory, the Souls immediately fly into the Imperial heaven; which also seemeth very reasonable, seeing there is no cause hindering from glory, but the guilt of sin. Lastly, as before was showed, this only delay and keeping souls from Glory, which is called the punishment of loss, doth in them exceed all the pains of this present life: If therefore Souls have not the beatifical fruition of God in this earthly Paradise, then are they in most grievous pain. Hitherto that Objection which seemeth to me at once both to strike wholly at that Paradise, as a thing utterly unuseful, and tacitly also to overthrow Purgatory itself; for the use of Purgatory is, that satisfaction may be made for the punishment of sin, not for the guilt. 
p Satisfactio non offertur pro culpa, sed pro paena. Bellarm. lib. 4. de Penitent. cap. 1.  The guilt being in this life remitted: therefore according to the former Conclusion, if no cause hindereth Souls from glory, but the guilt of sin, that being before remitted, why should they be arrested in any Purgatory by the way? but this only by the way. We rather expect an answer to that Objection made to Dionysius.  
The question is discussed on both sides, 
q Dionys. abide. art. 30. p. 458. 459. 460, 461 462. 463.  on the one part are brought the Testimonies of the Schoolmen and Fathers, confirmed also with seven Reasons, proving that Souls throughly purged in Purgatory, immediately ascend thence into Heaven: On the contrary are alleged inducements, 
r Ibid. art. 31. p. 463, etc.  drawn from Visions, such as were those, of which before: But where is the determination of the question? Our Author professeth he dare not undertake to be a stickeler in it. His words are these, 
s Veruntamen ●ee Doctoribus contradico propter visiones, nec propter doctorum traditionem aud●o, tot sanctorum, hominum visiones & revelationes appellare phantasticas aut mendosas, quandiu Ecclesiae super hoc nihil determinat, nam & qui eas scripserunt & approbaverunt, fuerunt religiosissimi & doctissimi viri. Idem. ibid.  I will not contradict the Doctors because of these visions. Neither for the Doctors dare I call so many visions and revelations of holy men fantastical or false; while the Church determineth nothing of these things. For they that have written, and approved of them were religious and learned men. Thus he, wherein he seemeth to me like him of whom Canus speaketh. 
t Vidit aetas nostra sacerdotem cui persuasissimum fuit nihil omnino falsum esse quod semel Typis fuisset excusum. Canus loc. Theol. lib. 11. cap. 6. pag. 336.  There was a Priest. (saith he) who was most certainly persuaded, that nothing could be false that was once Printed. But is there no better to be found? None, For being pressed with it, in the end of thirty Articles, this is all that can be gotten from from him, and indeed it is sufficient, being that he maketh a question of it, whether it can be answered. 
u Horum determinationem aliis magis commitro, & si concordari haec queant peritis relinquo: quia nec tantis Doctoribus, nec tot revelationibus contradicere audeo; determinationi Ecclesiae haec tutius committuntur. Dionys. Carth. ibid. art. 30. pag. 467.  I leave (saith he) the determination of these things to others, rather referring them to the learned, if they can be accorded, for as for me I dare neither contradict so great Doctors, nor so many revelations: But these things would more safely be left to the determination of the Church. So that now we are as far to seek as at the first: And let any one judge, whether O Sullevan did not trifle with his Reader, when he sent him to this man for a Resolution.  
Neither is this a new question; neither is it of small moment, and by the Ancients this is esteemed a sufficient argument for the rejecting of this fabulous Purgatory altogether, of which Vincentius Belluacensis who lived Anno 1240. contemporary with Matthew Paris, both of them living in the next age to Henry of Saltry, Vincentius I say, showeth this not to be his own private opinion alone, but of many others. His words are these.  

x Verum historia haec à multis non recipitur propter illud maximè quod ibi dictum est Animas à purgatorio liberatas non statim ad caelum evolare, sed in Paradiso terrestri tanquam in loco quietis intermedio temporaliter commanere. Cum è contra nullus credatur locus esse medius animarum inter purgatorium & caelestem paradisum. Vincent. Belluacen. speculo Histor. tom. 4. lib. 20. cap. 24. p. 270.  But this history is not by many received, chiefly because it is there said, that Souls which are freed from Purgatory do not presently fly up into heaven, but remain sometime in a terrestrial Paradise, as in an intermediate place of rest, and that after a certain time they pass thence into those heavenly Palaces; whereas on the contrary there is no middle place of Souls acknowledged between Purgatory and the Celestial Paradise. Thus he, which quite overthroweth that fo●d dream and foolish invention of that Paradise before, so much spoken off. Which words of Vincentius are cited by Antoninus' Archbishop of Florence, treating of Saint Patrick's Purgatory, where we have this Marginal observation, 
y Purgatorij sancti Patricij historia non recipitur. Ant. Archi●p. Floren. Ch●…on. tit. 1. ca 18. § 2. de Patricio Anno Domini 100L. pag. 202. part. 2. opera & study Petri Maturi 〈◊〉 so●…ate Ies●.  of Petrus Maturus the jesuit. The history of Saint Patrick's Purgatory is not received, but yet the matter must be by Antoninus salved thus. 
z Sed si dicatur (ut à quibusdam de illis partibus communiter asseritur) quod post mansionem in isto loco purgatorij per aliquod tempus breve in quo sustinent magnas paenas & laesiones à Daemonibus, tantum per imaginationem inde egressi in mundo vivant ut alij, & per illas paenas purgatorij satisfaciant paenis debitis pro peccatis nullum videtur sequi inconveniens. Idem ibid.  But if it be said, as commonly as it is affirmed by some of those parts, that after some stay in that place of Purgatory, where they endure great pains and hurt from Devils, which yet is only by Imagination, they do after return into the world and live as others, and by these pains of Purgatory do satisfy the punishments due for their sins, there seemeth none inconvenience to follow. Thus Antoninus; which how it doth reach Vincentius, I know not: he only speaking of souls separated from their bodies, and freed from Purgatory. To which this answer of Antoninus can no way serve: for to discourse of Men yet alive going into S. Patrick's Purgatory, and returning again; is quite another thing from Vincentius his purpose: who by overthrowing the resting in that earthly Paradise, would conclude the falsehood of those relations of men going in S. Patrick's Purgatory: For if Vincentius his opinion be true, than those reports of Owen the Knight, this Viscount, and others that speak of that Earthly Paradise, and the use thereof, for receiving souls freed from Purgatory are utterly false: which if so; we have no great cause to trust them in the rest. No more than that their sufferings while they were in Purgatory, and those strange sights were things outwardly acted, and really felt; being, if we believe Antoninus only Imaginary; surely too weak a foundation for so great Devotion.  
Neither doth this doubt puzzle your Dionysius and Antoninus alone: but others also, who have undertaken the Quarrel against Vincentius, have come off with as little success, and particularly Gabriel ●ennottus, although he seemeth to make no great matter of it; & professeth purposely against Vincenti●…. 
a Nec enim obstat quod loco citato Vincentius Belluacensis contra 〈◊〉 dictam Historiam opponit illam à multis non recepipropter illud maxim, quod dicat animas a purgatorio liberatas non statim evolate in cael●…, said in paradiso ter●…stri tanquam in loco quietis▪ intermedio tempore commanere, & posteae statuto tempore in patriam pervenire. N● nullus est ex omnibus quos de hac re●…cribentes legere potui, qui dixerit illud fuisse purgatorium animarum corpore solutarum quae à paenis purgatae, non statim ad caelum evolarent: sed in quiunt fuisse purgatorium viventium qui verè poenitentes illud ingressi, & paenas illas atrocissimas sive per veram passionem, sive per imaginariam apprehensionem sustinentes, à paenis omnibus pro peccatis debitis purgabantur; quemadmodum alij infiniti in hac vita degentes pro paenis iliorum peccatis in purgatorio debitis, hic vel per jejunia, vel per alia poenitentia opera, vel per indulgentiarum applicationem satisfaciant, qui nisi nova peccata admiserint, ex hac vita migrantes ad caelum sine alio purgatorio statim evolant. Quae sententia tam probabilis est & Catholica, ut non possit ab aliquo nisi in hac parte ignaro erroris insimulari. Gabr. Pennotus Hist. trip●…. Cleric. (〈◊〉. lib. 2. cap. 34. Col. 2. num. 2. pag. 363.  It nothing hindereth (saith he) that in that place cited Vincentius Belluacensis opposeth the said History for this cause principally, [That Souls freed from Purgatory do not immediately fly into Heaven: but remain for some time in the terrestrial Paradise, as in a middle place of rest, and that after at the appointed time, they go into their Country] for there is none that I could read, who have written of this thing, that make this to be a Purgatory for Souls separated from their bodies, which should being purged presently fly into Heaven. But they say that it is a Purgatory for the living, who being truly penitent, and entering thereinto; suffering also the grievous pains thereof, either by a real passion or imaginary apprehension, they shall be purged from all the punishments due to their sins. In like manner as infinite others in this life do satisfy for the pains which their sins deserve, either by fasting, or other works of Penance, or by application of Indulgences: who, if they shall not commit new sins, and should so go out of the world, they fly immediately into heaven, without passing through any other Purgatory: which opinion is so probable and catholic, that it cannot be accused of any error, if not by him who is herein ignorant. Thus Pennottus, whereby it seemeth that Antoninus needed not so far to have troubled himself to prove S. Patrick's Purgatory to be only for the living, and not for the Souls separated from their bodies. And as little need had Pennottus to have taken so much pains for it as he: yet not as he would have it, because none ever opposed it; and therefore was it wisely done of him to restrain it to his own Reading: for we find O Sullevan mainly contending for it, and indeed the very relations of Pilgrimages thither import no less; For if they make S. Patrick's Purgatory to be only the Cave, on first Entrance, I suppose they will find very few that will say, That to be the place of Torments, expiating the punishment of sin: and therefore the Pilgrims were driven to go much further into (I know not what) places of pain & torture, and there also to have suffered corporally such punishments, as were thought sufficient for to purge them; where I hope they will not say that these infinite numbers seen there tormented, were all living men, but rather souls separated from their bodies; how then is it only for the living? but in respect of Vincentius, both Antoninus and Pennottus might have spared their labour as unnecessary: Vincentius as was said, wholly opposing the staying of Souls in the terrestrial Paradise after they be freed from Purgatory: and what else doth Pennotus conclude here? but at last he joineth hands with him adding further, that if men in this world satisfying for their sins by fasting, or other works of penance; or having the benefit of indulgencies should immediately die without committing new sins, they immediately fly into Heaven; without passing through any Purgatory, or staying in the terrestrial Paradise, which must be if they pass forthwith into Heaven. And this he showeth to be the Catholic and soundest opinion, being without any error, not to be contradicted, but by ignorant men: what then shall we judge of those Archbishops in Paradise who taught the contrary? Shall we accuse them of ignorance? or think their opinion neither probable nor Catholic; if we did it were no more than could well be justified. And of what use should that Earthly Paradise be, for receiving Souls purged; for if Souls be purged, by the Catholic opinion, they fly immediately into Heaven in the instant of their death, why not then as well being fully purged, as they say they are, in Purgatory? which doctrine, if they will allow with Vincentius, which also none but ignorant men will contradict, saith Pennotus, That Paradise must vanish, and all the dreams and Fables thereof must be foolish, fantastical, and all to be rejected, and with it, those fictions and pilgrimages before spoken must also of necessity fall with it to the ground, as Vincentius thence justly concluded.  
Hitherto have we heard only one Objection made against this Purgatory, and the Legends of it: whereunto O Sullevan promised we should have received full satisfaction from Dionysius, but if this be too hard, what doth he then say to the rest? many other doubts are moved to him: to which he ingeniously confesseth himself unable to answer, professing himself more desirous to be taught by others than to teach. For (saith he) answering his opposer, 
b Fortia sunc quae moves, & difficilia ad solvendum; mallemque super his instrui quam docere, unde nec de ista materia volo quid dicere cum assertione incautâ. Dionys. Cart. ibid. art. 25. 〈◊〉 fine.  You move strongly, and such things as are hard to be resolved; wherein I should rather choose to be instructed myself, than to instruct: therefore I will not say any thing rashly. How warily? and yet could O Sullevan with his wont confidence, without blushing tell us, that if the Reader would peruse Dionysius, he should be satisfied of all the Difficulties that might arise in that history of the Viscount, surely a most subtle and cunning put off.  
But although his first witness fall short, yet is not O Sullevan without other pregnant Testimonies, able to confirm the Truth of that Legend; For (saith he) 
c Et alij authores plura & multa purgatorij cruciamenta tradunt. Philip. O Sull. ubi 〈◊〉.  Other Authors relate many more pains of Purgatory, if these (who yet are not named) speak as much as his other we have already more then enough. But he addeth, Virgil also singeth of this, If I had an hundreth mouths, etc. Here, I confess something may be found to this purpose. For in Virgil we have this Pilgrimage of the Viscount, so sively set out in all the parts thereof, that as was said 
d Quod & Virgilius canit. Si mihi sunt linguae centum, etc. ibid.  of Trophonius his den compared with this Cave of S. Patrick's Purgatory. The Tales are so like, that one may well believed to have risen out of the other.  
And herein O Sullevan, or any other cannot think any wrong to be to their cause offered, out of Heathen Authors to prove their Purgatory: it is one of Bellarmine's best 
e Bellar. de purga. lib. 1. cap. 11.  Arguments, which O Sullevan himself maketh use of, alleging Plato, Tully, Claudian and Ovid 
f O Sull. Patr. decad. lib. 1. c. 9 . Yea, (saith he) 
g Illud etiam à Mahometan. admitri Alcoranus Mahumetonae legis liber monstrat. ibid.,  The Koran which is the book of the Mahumetane Law, doth show that mahometans do admit of a Purgatory: Let us not therefore rob him of this Testimony out of Virgil. Neither let the Reader think it tedious, that we make the parallel between the Poet's description of Aeneas his going to Purgatory, Hell, and Paradise, with this our Viscounts pilgrimage into S. Patrick's Purgatory.  
1. To begin with the description of the place, we have heard it to be a Rocky place, environed with a Lake, about which were woods and mountains; in which was a deep and dark Cave, agreeing with that in Virgil 
h Vitg. Aencid. lib. 6, .  

Spelunca alta fuit, vastoque immanis hiatis,  
Scrupea, tuta lacu nigro, nemeremque tenebris teneut media omnia silvae,  
Cocitusque sinu labens circumfluit atro.   

A deep vast yawning Cave, rough paved hath been  
With inky pools and woods, thick shades shut in:  
Between on every part great thickets grow,  
And in blackbanks Cocytus round doth flow.   
2. What was it that moved the Viscount to undertake this pilgrimage, and descend into this Cave? I earnestly desired (saith he) To know in what state the Soul of the King was; John King of Arragon his Sovereign deceased, whom he saw and discoursed withal. And Aeneas his errand was to see and discourse with his Father Anchises.  

Vnum oro (quando hic inferni janua Regis  
Dicitur, & tenebrosa palus Acheronte resuso)  
Ire ad conspectum chari genitoris, & ora  
Contingat, doceasqueiter, & sacra ostia pandas.   

One favour I entreat (since that report  
Speaks this the gate of the infernal conrt  
And glooming fen of swelling Acheron)  
Deign me the happiness to look upon  
My dearest Father, and my passage guide:  
And those most sacred doors, set open wide.   
3. What is the custom when any one is to enter into this Purgatory. He is dissuaded from entering, the danger is propounded; and principally, that some have gone thither who never returned. I confess saith the Prior to the Viscount: The descent into Purgatory is easy, but the dfficultie is in returning. So is Aeneas told.  

facilis descensus Averni,  
Noctes atque dies patet atri janua Ditis,  
Sedrevocare gradum, superasque evadere ad auras,  
Hoc opus, hic labor est: pauci quos aquus amavit  
jupiter, aut ardens evexit ad aethera virtus  
Dijs geniti potuere.   

To hell with ease we slide; early and late  
Free entrance giveth grisly Pluto's gate,  
But to return from thence, and pass above.  
Were work indeed, that would a labour prove.  
Some few by jove beloved have done't; or such  
Whom virtue's fire hath made the heaven to touch,  
Of Gods begotten.   
4. But what if dissuasions prevail not? then is the Adventurer instructed, and thus the Viscount; change yet thy mind saith the Prior to him; But if thou wilt notwithstanding proceed, attend then while I tell what shall happen to thee. So is Aeneas deal withal.  

Quod si tantus amor menti, si tanta cupido est  
Bis stygios lunare lacus, bis nigra videre  
Tartara, & insano juvat indulgere labori,  
Accipe quae peragenda prius.   

If such desire such love thy mind possess  
Twice to view Hell, twice Stygian lakes to pass,  
And on thy rash attempt, art bend so far.  
First learn what things to be performed are.   
5. Now is our pilgrim on his journey: where see how, and whither within the Cave he went. I entered into a place extremely dark, destitute of any light, but the darkness, being passed over; I did enter into a large Hall, yet having no more light than is our Winter twilight, (saith he) not much unlike Aeneas his passage.  

Ibant obscuri sola sub nocte per umbras  
Perquedomos Ditis vacuas, & innania regna,  
Quale per incertam lunam sub luce maligna,  
Est iter in silvis ubi coelum condidit umbrâ,  
Jupiter, & rebus Nox abstulit atra colorem.   

Blindly they pass in nights black shades, and through  
The empty palaces of Pluto go.  
Like as in woods by th' Moon's uncertain light  
Men walk when colours are obscured by night.   
6. What then happened to our Viscount? He is encountered with malignant spirits, using all persuasions to make him retire: Protesting that: I went (saith he) with great error and madness drawn on to descend into a place not to be trodden by living men. So is Aeneas entertained by Charon.  

Navita quos jam inde ut Stygiâ prospexit ab undâ  
Per tacitum Nemus ire, pedemque advertere rip●,  
Sic Prior aggreditur dictis, atque increpit ultrò  
Quisquis es armatus qui nostra ad flumina tendis,  
Fare agè quid venias, jam istinc & comprime gressum  
Vmbrarum hic locus, & somni, noctisque soporae:  
Corpora viva Nefas Stygiâ vectare carinâ.   

When them from Stygian waves Hell's Ferryman  
Passing the desert Groves to eye began,  
And towards the slippery shore their course to take,  
Thus without compliment, to them he spoke.  
Who ere thou art that with such bold aspect  
Dar'st armed unto these floods thy steps direct,  
Come, speak thine errand: wherefore cam'st thou hither,  
That done, avaunt with speed, pass from the River.  
This place sleep drowsy night, and Ghosts possess,  
Live bodies to transport were wickedness.   
7. But there are many dangers to be run through; how shall they be avoided? the Viscount is to that end prescribed a certain form of words, by which the evil spirits as charmed fly from him, and he is delivered from whatsoever Torment. So hath Aeneas a bough given to him to that purpose, by showing whereof he appeased the Fury of Cerberus.  

Si te nulla movet tantae pietatis image,  
At Ramum hunc, (apperit ramum qui veste latebat)  
Agnoscas tumida ex irâ tum corda residunt.   

If goodness move not then, this bough Adore,  
(The bough she showed which had hid before)  
No sooner seen his Choler rose no more.   
8. What strange sights doth the Viscount see? Dragons, Serpents, burning moles, Lizards, and what not see there.  

Terribites visu formae lethumque laborque  
Multaque praeterea variarum monstra ferarum  
Centauri in foribus, stabulant, Scyllaeque biformes,  
Et centum geminus Briareus, & Bellua Lermae,  
Horrendum stridens, flammisque armata chymara,  
Gorgones, Harpiaeque, & Formae tricorporis umbrae.   

Affrighting forms with death and labour there,  
And monstrous shapes of beasts besides there were:  
There Scylla's double-formed, and Centaur's rest,  
Briareus hundred handed; Lerma beast,  
Chimaera grinning armed with fire, strange sights:  
Gorgon's and Harpies, triple bodied sprights.   
9 How are they punished there? Some hanging by the neck, arms, legs; some in fire, others in water, each one according to his deserts. So in Aeneas his Purgatory.  

Exercentur paenis, veterumque malorum  
Supplicia expendunt, aliae pendantur inanes  
Suspensae ad ventos, aliis sub gurgite vasto  
Infectum eluitur scelus, aut exuritur igni.  
Quisque suos patiamur Manes.—   

Where worn with Torment, there the Soul well pays  
For for faults committed in its living days.  
Some suffer hanged in th'air, others more deep  
In water washed, or purged in Fire do keep.  
As each man's fault, so suits the punishment.   
10. In a word, No words, no tongue, no not an hundred in one can express the kinds and manner of Torments there inflicted, which is expressed there in the same words, as the same is in the Poet.  

Non mihi si linguae centum fuit, oraque centum,  
Ferrea vox, omnes scelerum comprehendere formas;  
Omnia paenarum percurrere omnia possum.   

Had I as many tongues as Argus' eyes,  
Mouths equalling, and voice that would suffice  
Them all; the several kinds; I could not tell  
What be the pains done or endured in Hell.   
11. From Hell the Viscount passeth into Paradise, so doth Aeneas.  

His demum exactis perfecto munere divae  
Denere locos laetos, & amoena vireta,  
Fortunatarum nomorum, sedesque beat as.   

All done (the goddess satisfied) they come  
To th' pleasing places of Elysium,  
To those blests seats, and to those delicate  
Enamelled Meads, and Groves most fortunate.   
12. See the description of it, The air free, the soil pleasant, more glorious than the Sun; the fields green, and the Company therein diversely recreating themselves, walking, dancing, singing, etc. fully agreeing with that other.  

Largior hic campos aether & lumine vestit  
Purpureo, solemque suum, sua sidera norunt.  
Pars in graminijs exercent membra palaestris,  
Contendunt ludo, & fuluâ lnctantur arenâ  
Pars pedibus pandant Choreas, & carmina dicunt.   

Fields freer air enjoy, and clearer sky,  
Know their own Stars, and Sols vicinity.  
Some in Green fields the Time in wrestling spend,  
Some sport on Sand, some for the prize contend.  
Some tripping foot it, and do lead the way  
In dances, other chant a Rondelay.   
13. In this place are received the Souls of those who are delivered out of Purgatory, where they rest some while, being admitted to ascend into that heavenly Paradise immediately, although without any spot of sin: each day some going out of Purgatory into Paradise, and out of Paradise into Heaven. So the Elysian fields, the Poet's Paradise.  

Exinde per amplum  
Mittimur Elysium, & pauci lata arva tenemus,  
Donec longa dies perfecto temporis orbe,  
Concretam exemit labiem, purumque reliquit  
Aethereum sensum, atque aurei simplicis ignem.  
Has omnes ubi mille rotam volvere per annos  
Latheum ad fluvium Deus evocat agmine magno,  
Scilicet immemores Supera ut convexa revisant.   

Thus cleansed we pass into th' Elysian plain,  
Few do those defectable fields obtain,  
Till tedious times full circled Revolution  
Hath purged away their black sin's pollution,  
And left the Ethereal foul in an estate  
As crystal pure, divine immaculate;  
Then when a thousand years are finished,  
The Souls in troops by God are summoned  
To Lethe flood, where losing memory  
of former things, they then shall mount the sky.   
14. To conclude all, that it may appear all this to be but a dream and fiction: our Viscount must begin and end, this is subterraneal Pilgrimage sleeping. So is Aeneas said to return from his Cave, through one of the gates of sleep, and of them that whence not true dreams but fancies are said to proceed, as is there described.  

Sunt geminae somni portae, quarum altera fertur  
Cornea, qua veris facilis datur exitus umbris,  
Altera candenti perfecta nitens Elephanto,  
Sed falsa ad caelum mittunt insomnia Manes.  
His ubi tum Natum Anchises, unaque Sibillam  
Persequitur dictis, portaque omittit Eburna.   

Two gates of sleep there were, of home one was,  
By which men say, true spirits use to pass;  
The other made of purest Ivory,  
Whence by the ghosts, false dreams are sent on high,  
Through this Anchises his discourse being done,  
Dismissed Sibylla, and with her his son.   
Thus have we seen, neither can it be denied, but that this is one of the most pregnant proofs for this Purgatory, the description of the place, and the several passages in the pilgrimage being so suitable.  
To conclude then; as in the former Chapter it appeared, that the Reverence gained to this Purgatory did first proceed from him, who was supposed the Author of it, S. Patrick; and yet with what uncertainty that could be believed was there showed, so here we find it much more esteemed for itself, out of the opinion of the strange effects of it, (Certainly strange if true) and that accompanied with so many strange sights, as were reported to be seen: both strong motives to satisfy either Curiosity and Devotion; all which granted, what wonder was it to find it so much looked after, and so much flocked unto from far and near. And yet with what foppery? with how many contradictions? with how great an heap of absurdities this was followed? hath been in this Chapter considered.  
So that again and again I say it, it cannot be sufficiently admired, that not only the multitude, but men otherwise rational and learned, should be so drawn on, as to relish and digest such gross Fables and Fooleries, and still to reverence so poor and base a thing as this Cave is: as if men were resolved to be miss; or 
* Rom. 1. 18. 2 Thess. 2. 10, 11.  Not receiving the love of the Truth, but holding it in unrighteousness, God justly sending such strong delusions that should believe a lie.  
But yet cannot we judge thus of all; as if all of them had purposely shut their eyes, and captivated their judgements, so to be led on blind-foulded, and against Reason to believe all reports concerning it. For it cannot be thought, that in so long a time and among so many thousands of Pilgrims, there being so many eyes to pry into it, it should be possible but that some more ingenious than others should at last discover the Imposture. And therefore as this Purgatory did grow to that great height: so did it groan under its own burden, being first discovered to some few, after to all; and lastly, (and that more than once) deservedly demolished. Of all which more fully in the following Chapter.   

CHAP. III.  
How this Purgatory did begin to decline, and fall from its esteem, being first suspected, and found Fabulous, and lastly quite demolished.  
HAving formerly sought after the beginning of this Purgatory, And after observed the Rising and increasing of it; Order now leadeth to take notice of its continuance: which if we should begin with the Time of Saint Patrick's converting this Kingdom Anno 432. (unto which it is commonly referred) with a supposed continuance thereof until the year one thousand six hundred thirty two, the period of its dissolution; It would make up a computation of one thousand two hundred years. A time surely wonderful (if true) for so gross an Imposture to stand without discovery, even potent States having suffered many alterations in a shorter time; and among others, none more than this Kingdom of Ireland; which also maketh the matter yet more strange, that this Cave should notwithstanding subsist a midst so many combustions: But he that shall observe the several passages, shall find it to have its sensible declinings: and that, as it did please God to open the eyes of men, and to disperse the mists of ignorance: So that now by the full Sunshine of the Gospel, it is quite vanished without any memorial, which is the thing we are next to search after.  
Neither must the matter be so taken, as if all this were done in an instant; but as it did rise, so fell it by certain steps and degrees: Yea the very rising not being without tottering, and its progress followed with a continual staggering, which notwithstanding it be evident out of what is before declared, yet for the more clear manifestation thereof, I shall reduce all that hath been said unto these three heads, wherein as it were in one view, the rising and falling thereof may at once be apparent.  
The first step was out of the belief of having the Institution of it, from Saint Patrick the Apostle of the Irish, as being a means of the conversion of the Nation. Which were it true, deserved much of that respect and flooking unto it which hath been afforded it, and as a memorable and ancient monument and memorial thereof ought it still to be preserved. But this hath failed it. Saint Patrick's age would not own it, neither had it a name for many ages, even seven hundred years after. And when in the year one thousand one hundred and forty it began to peep up, it would not be acknowledged by some eminent persons of that time, by whom Henry of Saltry desired to be informed of it, whereas his Relators for it spoke but by hearsay; and so weak was the report, that howsoever it seemed then to get head, yet within forty five years it is hushed again, and no more news for a while heard of it; I mean in jocelines times, in the year one thousand one hundred eighty five, of which before at large.  
Secondly it having notwithstanding these rubs again recovered its motion, and gained a Name 
e Vbi per diem naturalem paenitens verè ab omnibus peccatis purgaretur, & tormenta & gaudia videret. Ex Chro. Hart. siue sch●del. excus. Ann. 1495.  of throughly purging a penitent from all his sins in the Compass of a natural day: where also strange sights of torments and joys should be discovered to him; by which means almost from all parts the concourse thither was so great, as scarcely to be credited; yet even in that very age was it as confidently rejected, as a mere fable not consisting either with Reason or Religion, as before we heard out of Vincentius Belluacensis, Anno 1240. being but one hundred years after that Henry of Saltry: To which I will add that of Bonaventure the Seraphical Doctor within 25. years of Vincentius Anno 1265. 
f Bellarmin. de script. Eccles. ad Annum 1265.  esteeming it no other than a fable; his words are these, 
g Legitur quod sanctus Patricius impatravio cuidam quod puniretur in quodam loco in terra, ex hoc fabulosè ortun est, quod ibi esset purgatorium. Bonavent. in 4. lib. sent. distinct. 20. q. 6.  It is written that I Patrick obtained that one should be punished in a certain place within the Earth, and from hence it was fabulously reported that Purgatory was in that place, which to be meant of this Purgatory, is by Gabriel Pennottus acknowledged, by whom it is so far stretched, as to be a full casting off of all things delivered of it, as Fables. 
h Sane D. Bonevent. in 4. d. 20. part. 1. q. ult. Etsi quae de dicto purgatorio dicti Patricij in universum traduntur, fabulosa esse suspicetur, ait tamen D. Patricium impetrasse cuidam quod puniretur in quodam loco in terrâ. Et ex hoc fabulosè ortum, quod ibi esset pu●gatorium. Vbi vides sanctum doctorem non negare quin poterit sanctus Patricius pro aliquo impetrate ut in eo loco purgaretur. Sed solum rejicere sabulam asserentium purgaterium ibi●loci esse, sicut merito rejicienda est. Nam qui de sa●…i Patri●… purgatorio loquuntur, non diount illud, fuisse Del 〈◊〉, quo homines hat vita degentes & verè poenitentes, pro paenis illorum peccatis in hâc vitâ debitis, ex speciali ●…ne ●…ant. Gabriel Pennot. 〈◊〉. Trip●…. Cleric. Canonic. lib. 2. ●…p. 34. Co●…. 2. Num: 2. Rom●. 1624.  Truly (faith he) not withstanding that Bonaventure in 4. dist. 20. par. 1. quaest: ult. suspecteth all, reported of the said Purgatory to be fabulous, yet he saith that S. Patrick obtained that one should be punished in a certain place of the earth, out of which it was fabulously reported that Purgatory was there. This you see is confessed, but Pennottus his gloss followeth. Where (saith he) you see that the holy Doctor denieth not but that S. Patrick might obtain, that one might be purged in that place: But only he rejecteth that Fable of those, who affirm that Purgatory was there, as justly it was to be rejected: for they that spoke of S. Patrick's Purgatory, say not that it is a Purgatory of Souls, wherein they, by the ordinary appointment of God, are purged in the life to come; but to be a special Purgatory for the living, in which men even in this life being truly penitent, may by the special favour of God, satisfy the punishments due to their sins. Where, what Bonaventure speaketh only on report, without engaging his own judgement, Pennottus delivereth confidently, as if the Doctor hath granted it, that one should be so purged. Neither is the word (as Pennottus would have it) purged, but punished; agreeing better with that of Cambrensis before: that S. Patrick made request to satisfy them who denied the pains of Hell, and that God would grant some visible demonstration thereof to that people. Neither was that such as was to continue in all ages; But as Bonaventure hear terminating it in some one person, who was so to be punished, as an example to others: Neither is this so confidently delivered by the Doctor, as if it were done, but (as Pennottus relateth it) that such a thing might be done; and if it were granted to be done; a particular fact would be far short for a perpetual establishment of it for a place of penance, much less for a Purgatory. And for Pennottus his evasion, that the Doctor did therefore reject all this as a Fable, supposing that it was meant, that the Purgatory of Souls was there, where they say S. Patrick's Purgatory is: which Pennottus saith, none doth affirm. First, we have no cause to think the Doctor so to have imagined, but rather that no Purgatory was there, for the question is of one certain man then living, whom S. Patrick is reported to have had punished in a certain place in the earth. Next Pennottus doth say no more here; than what he saith of Vincentius in the same case, of which before: for that the Purgatory of Souls is under or within the Cave, hath been showed to have been a received opinion among his Authors, 
i Supra pag. 108. See also the Epist. Dear. of O Sullevan not doubting of it, but making it a thing very certain.  and agreeable with all the pilgrimages reported to be anciently made thither, which, if they suppose them true, deliver no less; so that his saying, That there is none that sayeth so, will not pass: and therefore we take Pennottus at his word, that he doth concur with Bonaventure here, as before he did with Vincentius, that is, That if so it be, it is worthily to be rejected as a Fable. But how vain all these Authors, and how fond vain the Relations of those Pilgrims were in feigning such strange sights and apparitions, hath been before showed as utterly false. There being no such thing obvious to such as went in thither in the year One thousand three hundred ninety and five, but two ages after Henry of Saltry. As in like manner about the year One thousand four hundred and ninety, we find related by Ponticus Virunnius 
k In Hibernia etiam est puteus sancti Patricij, in lacu est enim insula ubi puteus per sex gradus in saxon descendit. Non ut Mythici canunt in foro. Ego ingressus omnia vidi, inquit Briagus Pontifici virumnij hist. Dritt. Epist. Dedica●▪ pag. 23.  of Blasius Biragus, who in the time of Lodowick Sforza came four times into Ireland, and went also into this Purgatory: Of which, all that he could relate was, That in Ireland in a lake there is S. Patrick's pit, for there is (saith he) 〈◊〉 Island in which (there is a Cave, having a descent of six steps, but nothing agreeable to the Fables commonly related of it, for I saw all, saith Biragus, as the words are by Virunnius reported. And this suiteth well with Joachimus Vadianus his Annotations on Pomponius Mela, speaking of the Irish, 
l Clari Patriciō sauctissimo viro à quo Christiani facti durat sui nominis Antrum quod ingressos fabulantur ad manes venire, nec ridere ultrâ, cum redierint magnâ vanitate. joach. Vadianus in Annotat. in Pomp. Mela lib. 3. pag. 171.  That famous they are in respect of Patrick an holy man, by whom they were made Christians; and yet there remaineth a Cave of his Name, whereof they fable that they that go thither, go into the place of Souls: and that being returned they can no more laugh, which is extremely vain. No wonder therefore that Nicholas Har psfeldius, 
m Sed de hâc re fidem meam non obstringo, (neque enim hanc meam litem facere volo.) Sed ea Lectori nostro sub●●ahere nolo, quae author noster, qui tam s●…a tamque sacra se contestatione illigavit lectori suo subijcere operae precium puravit. Nicholis Harp●s●ld best. Angl. Ecclesia sex primis saeculis cap. 21. de sancto Patricio pag. 34.  speaking of it out of Giraldus Cambrensis. Notwithstanding his great author, yet is so cautelous of pawning his credit on the Truth of it, which is to be wished other Writers had with the same judgement performed. But for this thing (saith Harpsfeldius) I will not engage my credit on the Truth of it, (for I mean not to contend for it) yet will I not hinder the Reader of it, seeing our Author Cambrensis is with so serious, and so sacred a contestation taken with it, that he thought it worthy to be recorded. But much better doth Abertus Krantzius (esteemed by Bellarmine, 
n Bellarm. descript. Eccles. ad A●… 1500.  a diligent Compiler of Histories, and living in the year of our Lord 1500.) He (I say) doth altogether rid his hands of it, ranking it with many other strange relations of Spirits and Fantasies, passing them all over as unworthy the relation. 
o Hibernici purgatorium memoriant sancti aliquando Patricij, etc. Somnia & monstra volitantia quae anilibus inanijs propriora sunt rerum gestarum, ordini ●on putavi inserenda. A●… 〈◊〉 histor. D●… lib. 2. cap. 24. pag. 43. 44.  The Irish remember a Purgatory of a sometime Saint, called Patrick, (saith he) from whence passing to other the like fancies he concludeth. These dreams and flitting Monsters, I thought not good to insert in a discourse of things done, being more like unto old wives Tales. Thus he, and thus many others whom I spare here to repeat, having before touched them, thus I say did they in all ages esteem of this Purgatory, and the Legends thereof, howsoever the multitude were then by a seduced and blind Devotion otherwise led.  
And that in the last place I may come to that I principally aim at, lest this might be thought to be but a causeless suspicion of Imposture in some few, or at the best but an incredulity in these authors, see how their opinions, and causes them thereunto moving gained with others, and did after work with the multitude also, yea with all of all sorts. ●or within seven years after Biragus his visiting of it, if we make it to be Anno One thousand four hundred and ninety, we shall find the whole world sensible of the fraud: crying it down, yea with the same hands pulling it down, that before were lift up in adoration of it. For in the year One thousand four hundred ninety seven, you have it demolished by authority from Rome the Clergy and people assisting therein, and for the more solemnity this done on S. Patrick's day. Which we find in the Irish Annals of Ulster in these words. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Annalibu● ultoniensibus MSS. ad 〈◊〉 Dom. 1497.  The Den of S. Patrick's Purgatory in Logh-deerg was in that year (to wit one thousand four hundred ninety seven) broken by the Guardian of Donnegall, and by some sent by the Bishop in the deanery of Loghearne by authority from the Pope upon S. Patrick's day in the said year. The people understanding out of the History of the Knight, and other ancient Books, that this was not the Purgatory which Patrick had from God, although the people resorted from it.  
Out of which may be more than probably conjectured, that before this Cave there hath been One more, or rather more than One of this kind demolished, like Hydra's heads the cutting off of one being the reviving of another. Which may yet further discover the Imposture: For if this were not that Cave which Patrick had from God. We would know whether there were one before it that was the true? If so; how came that to vanish into nothing? If it were taken away as this is, the reason may be as probable that it was a counterfeit aswell as this: and all as truly of S. Patrick's erection, as any of them: And if all be such, or at the least if we must with this uncertainty receive them, what cause have we with greater assurance to entertain those vain Legends and foolish dreams, going beyond all reason, or common sense?  
Neither was the indiscretion of the Framers of those Fables (I suppose) any small cause of this discovery. For in the history of Owen the Knight, as that also of the Spanish Viscount, and of others said to be of the ancienter sort, they over confidently reporting a subterrane all passage to be out of the Cave into Purgatory; Hell, and Paradise, and that said to be so many hundreds of years before: after-ages finding not the reality hereof, had good cause to suspect out of those histories and ancient Books, as they are called: The present Cave not to be that which Saint Patrick had from God: Lombard called it, 
q Horribilis vorago sine abyllus. Petrus Lombard. Com. de regno Hiber.  An horrible gulf, and bottomless pit. Thyr●… describeth it to be, 
r Circulus intra cujus ambitum hiatus ingens aspectu horribilis, per cujus occultos & sinuosoes ●…tus, luctus & ejulatus & lamentabiles voces audiebantur, sicut traditio fidelis multique non ignobiles authores referunt. Thyr. disturs. Pane●…; de miracul. S. Patricij.  A round place, within whose secret and windings pussages were heard weeping, wail, and lamenrable voices: like as credible tradition, and many-not ignoble Authors do report, (saith he) of which Simon Mayolus also a Neapolitan Bishop writing of Caves and great gapings in the earth, he ranketh this with the chiefest; 
s Est, & alius hiatus profundissimus sic nuncupare velimus Antrum celebratissimum in Hiberni●, de quo meminisse libet antequam hinc abeamus. Cum sanctus Patricius praedicaret Hibernis, nec eos per miracula, nec per comminationem futuratum paenarum, nec per promiss● celestium gaudiorum possit convertere, Deus per ejus prece●locum 〈◊〉 mirabili hiatu ac profunditare inscrutabili, per quem in purgatorium descenditur. Simon Mayolus diebus suis Canicularibus col. 15. de Anttis & 〈◊〉, pag. ●37.  There is (saith he) another most deep gaping, that famous Cave in Ireland, which before we leave off, we will remember, when S. Patrick did preach to the Irish, and could not convert them by miracles, neither by threatenings of future pains: Or promises of future bliss, God by his prayers entreated, showed him a place of a wonderful and unsearchable profundity, through which a passage leadeth into Purgatory. This I say, and such like discourses with this great confidence delivered, howsoever they carry terror to keep back (if possible it might be) any from being too quicksighted, or desirous through curiosity to Try this vast profundity, yet could it not but in time ●ay 〈◊〉 open; when none in that age could so speak of it, as formerly, but that it might justly be suspected, not to be the place so much spoken off, and if it be not the same, justly deserving to be so (as it was) demolished.  
And if thus it fared with that Purgatory, not to go higher, what shall we think of this late upstart, the ruins whereof are yet fresh in our own memory, which hath occasioned this our discourse? A place carrying the name of the same Founder, and by the cunning relators imposed on us, as if it had been the same, which was said to be of the first Election; neither is it less believed by the ignorant: surely if we look after the first rising of it, we shall find it as obscure as was the original of that first Purgatory, were it not that we have this general aim left us, that after the year One thousand four hundred ninety seven it must have sprung up, that is about 142. years since, men sleeping as formerly, and the place neglected, and as it is solitarily seated, so fitter for any imposter in time convenient to appear, when the memory of the former were somewhat worn out, which how much it hath gained we have seen; the glory of this last being little inferior, in their relations, to the first: we have seen the concourse of the people to this, nothing short, if not greater, supposing that to be true which we have heard delivered of it; and notwithstanding the last dissolution thereof, it therein laying itself open to all men most evidently, not to be that place which it is pretended to be; yet is the desire of the people (being not yet rightly informed of the reasons) bend unto it.  
For all the Exceptions taken to the former, stand in their full strength against this latter. If it be questioned whether or no this be the same place, which was said to be showed to S. Patrick by God? it will be found (howsoever others must not know so much) that it is a Qu●re so intricate, as that it standeth yet undetermined among the learnedest Writers of it, and some of them despair ever of knowing of it. Let us here one of them, and that one of the most diligent searchers of it. His words are these, 
t Tertio notandum nonnullos opinari ipsum antrum seu puteū sancto Patricio à Christo Domino ostensum vel incognitum esse & in conspicabilem, vel saltem non eundem esse quem peregrini ineunt, cum in specu excluduntur ad horas 24. sed vel subtus delitescere, vel paucis deinde passitu distare. Ita ex veteri traditione retuiitnobis R. D. johannes Gameus Abbas de Leathra, & johannes Furnus mac Kegā sacerdos septuagenarius. Alij opinati sunt ignorari paenitus locum, nec appariturum hominibus nisi in fine saeculi, ut desepulchro Moysis veteres Haebraei, & de Arca Testamenti ante regressum à Babylone. Sic de hoc puteo sentiendum esse. Atque hanc opinionem Patri Eugenio Duffio ex instituto sancti Francisci vulgate pietatis viro, me audiente tribuebat Toninus Mulchonrius rei antiquariae ex officio deditus, & ipse dierum perantiquus. Roth. apud Thom. Mess. de Purgatorio sancti Patricij cap. 1. num. 15. pag. 93.  It is thirdly to be noted, that some are of opinion that the Cave or Pit snewed by Christ our Lord to S. Patrick, is either unknown, or not to be seen: or at the least that it is not the same into which Pilgrims go, and wherein they are shut up four and twenty hours, but that either it lieth hid underneath, or is distant some few paces from it. So out of ancient Tradition hath it been told me by the R. john Gamnhey (or Gaffne) Abbot of Leathra, and john mac Kegan a Priest of seventy years of age, others think that the place is altogether unknown. And that it shall not appear to men but in the end of the world: That as the ancient Hebrews report of Sepulchre of Moses, and of the Ark of the testament before the return from Babylon, so we should think of this Pit. And this is by Tornius Mulchonry, one addicted to the study of Antiquity, and one well stricken in years, said to be the opinion of F. Eugenius Dusse of the Order of S. Francis. How great uncertainties? where the place is, is not known, saith one: or if it be known, yet it is not now visible, neither shall be, to the end of the world, saith another: howsoever that now frequented is not it, saith a third. How then doth our Author satisfy himself in this diversity of opinions? Hear him, 
u Si vera sit Duffij, Gam●ney, Contij, Kegani, & aliorum de hoc relatio, quorum tamen minus recepta sententi● est, de re ipsâ in alterutram partem nihil nunc statuo, nec temere putant recedendum iri graves à communiori opinion & persuasione.  Whether that relation of duff, Gamnhey, Conry, Kegan, and others be true, (which yet is not that which is most received) for my part I will not now conclude on either side. But grave men say, that we ought not rashly to leave the common opinion and persuasion which all assent unto. That this Cave which in the Island of Loghderrg is seen, and shut up in a low vault is the true place, where the Pit is which we seek. You see how he will not say any thing against the Vulgar opinion, that this is that place; so will he not conclude against them that hold the contrary, how blindly therefore are the Ignorant sort of people led with a certain persuasion that this, and no other, is the very place. And for all trial by the History of the Knight, and other Ancient Relations in that kind, it is now out of use, for (as it is confessed) there is nothing in this Purgatory certain: and as for those subterraneal passages, we are as far to seek for them here, as in the former demolished Purgatory: the matter is to our hands confessed, 
x Nostris diebus & ab omnium longissimâ memoriâ fundus speluncae complanatus est & reliquae terrae aequatus. Sed in prima ejus institutione profundior erat, ut traditio est, quorundam seniorum Paulatim enim est elevatus sancientibus Episcopis, & annuente sedeapostolicâ. Et in Margin: Pavimentum Purgatorij elevatum authoriate Papae. Roth. apud Messing. de Purgatorio sancti Patricij cap. 2. num. 28. & pag. 96.  That in our days, and in the farthest of man's memory, the bottom of the Cave was leveled, and made even with the other part of the earth. Yet (saith Roth) when the place was first, made it was deeper. But how doth that appear? It is the Tradition of some of the Elders. and how cometh it to be altered? It was raised by directions of the Bishops, it may be, of the Diocese; And with the consent of the Apostolical Sea. To which add out of the Margin. The pavement or floor of the Purgatory was made up by authority from the Pope. Where the cunning of these men is to be observed, who to conceal the former destruction of the former Cave done by authority from the Pope, and by the Bishop of the Diocese do make the Pope's act to be a Command only for the levelling of the ground, and taking away the passage into the lower Purgatory, which why he should do, I cannot easily imagine, if the matter were of that consequence as we have been borne in hand it was: unless he feared that the great merit of that Pilgrimage might hinder the Mart of his Indulgences. But how miserable these shifts be; who seeth not? there is nothing here to give any certainty of the place, or the pretenteded merits of it: and yet must this be still a secret to the people; they must be told that this is the very place appointed by S. Patrick, from whose time even until now it had continued: That the frequenting of it is beyond all degrees meritorious, for which no labour, watching, fasting or pain is to be refused, as we have showed to be used in the latter Pilgrimages. Pity it is so great zeal should be so misguided for the gaining a few, nay not a few pence into private purses.  
Considering therefore the grossness of this Superstition, and the blindness by which so many poor souls were seduced, it suited well with the wisdom of our state to look more narrowly into the matter, and to take away the occasion of so great an error. I speak nothing, how dangerous in point of state it might be to permit such frequent meetings in such a place. But in the former respects, to take away the ground of so many errors at once, as it argued the care of the Government, both of the estates and souls of the people; so in the pulling down of all there was no new thing done, nothing but what was before by themselves in the same case practised, as was before showed.  
I will therefore here insert an Historical Relation of the manner and proceedings therein, by an Abstract thereof taken out of the Council book of this Kingdom, that after-Ages may not be surprised with another Purgatory, starting up they know not how, as formerly, and thereby men be deluded with reports, of I know not what Antiquity. The words out of the Records are these.  
The State observing the popish Superstitions used at S. Patrick's Purgatory to grow an insufferable height did by their Letters of the 21. of May 1632. directed to the Lo. Balfoure, St. William Stuart, and others, require them to seize it, and to make fast the doors and entrance into it, hoping that that might take away the continuance of the abuse there.  
To these Letters Sir William Stuart returneth (Lucijs 8. 1632. Answer to this effect.  
To the Right Honourable ADAM Lord Viscount of ELY, Lord Chancellor, and RICHARD Earl of CORK, Lords justices of this Kingdom, and to the Lords, and others of his Majesty's Honourble Privic COUNCIL.  
Right Honourable.  
I Have received a Copy of a Letter sent by my Lord Balfoure, directed to his Lordship myself & others, for seizing unto his Majesty's use S. Patrick's Purgatory, and his Lordship appointed me to meet him near the Lough the fifth day of this month, whither I accordingly came, and stayed in the comfortless place almost two days and one night, none coming. And then I got intelligence, that the Abbot, Priests and Friars, which were in the Island, had gotten knowledge of your Lordship's directions: whereupon in the night time they stole out of the Island in a boat, which at the least would carry 40. persons. Whereupon I sent to search for the said Boat, which was found and brought unto me. And perceiving that none of the rest mentioned in your Lordship's Letters were likely to come, and being confident that you would take it in good part, that I should rather upon such occasion vary from your directions, than leave your intentions unperformed. I caused to land some men upon a little Island where Friars do inhabit near unto the other Island which is called S. Patrick's Purgatory, where I found four hundred seventy one persons doing such fooleries as is not to be imagined could be done among Christians, a taste whereof your Lordship may perceive by this enclosed description. All the fore said number of persons, I have caused to be put safe to shore: which was done without any kind of violence: For seeing the Priests and Friars had left the Islland; and carried with them all manner of Provision and goods that therein was, the people were willing and desirous to be put on shore. The which being done, I did cause the Boat, which was the safeguarde of the Island to be drawn on shore, and delivered the same unto the friends and servants of one Master Magrath, unto whom the Boat, Island and Country doth belong, and told them that it was your Lordship's directions, that the same should not be meddled withal, nor the Island any more frequented until his Majesty's pleasure were further known; And that your Lordships would signify the same more at large. All things being thus fairly done, I hope your Lordships will not dislike that I adventured myself alone to do that which was trusted unto me and others. And I am well assured if I had slipped that occasion, your intentions should not have been executed. So humbly desiring to be excused for what is done amiss, I take leave, and will ever remain.  
Your Lordship's ready and humble servant. William Stuart.  
September 13. 1632. An Order is made by the Lords justices and Council, for the demolishing of the place in these words.  
By the Lords justices and Council. Adam Loftus Canc. R. Cork.  
FOr as much as the frequent and public resort of people in great numbers to that place or Island called S. Patrick's Purgatory, there performing superstitious ceremonies, pilgrimages, and offerings, is so extremely abusive and superstitious, as is not fit to be endured. We therefore taking the same into our due Consideration, and foreseeing that albeit there may be a seeming cessation there for a time from those abuses and superstitions, in regard they observe the State to resent the same: Yet many times the seduced people will secretly find opportunity to resort thither, and so by stealths continue those superstitious abuses, while the place standeth as now it doth. We have therefore adjudged it the best and fittest means to prevent and wholly take away the continuance of that abuse hereafter, that the place be defaced and utterly demolished. And therefore We do hereby order and resolve that Letters shall be dispached from this Board unto the Reverend Father in God the Lord Bishop of Clogher, Sir john Dunbarre high Sheriff of the County of Fermanagh, Edward Tarleton Esquire, high Sheriff of the County of Donnegall, Edward Archdale, and Leonard Bleverhasset Esquire, and Archbald Areskon Clerk, or any three or more of them, whereof the said Lord Bishop, or Sir john Dunbarre, or Edward Tarleton to be always one. Requiring and authorising them, or any three or more of them as aforesaid: by or before the third day of December next, to cause the Chapel and all the Irish houses now situate in that Island which is called S. Patrick's Purgatory, all the buildings, pavements, walls, works, foundations, Circles, Caves, Cells, and Vaults thereof of lime or stone or otherwise, to be broken down, defaced and utterly demolished. And that also called S. Patrick's Bed, as also that Rock or sto●e standing in the water, there having a cleft in it, which (as is vainly said) S. Patrick made kneeling at his prayers: And also that stone covered there with water which hath the print of a man's foot, & which (as the seduced people do believe) S. Patrick made with standing thereupon; and likewise all other things there, whereunto those superstitious people have used to go in pilgrimage: And that they cause all the stones to be thrown into the Lough, or water wherein the Island standeth, saving only such of the stones of the said Chapel as james mac Gragh Esquire, the Proprieter of the Land will forthwith carry clear out of the Island, and make use of in some other place. We do also order that the same james mac Gragh shall forthwith enter into Bond, to the Clerk of the Council for his Majesty's use in the sum of one thousand pounds English with condition to be are all the charges necessary, for the performing of all that by this Order is required to be done, and to be personally present at the seeing of it done, and not to suffer any interruption or impediment to be given thereunto. And that such of the stones of the Chapel as the said james shall carry out, shall not at any time hereafter during his life be again returned to that Island. And that he shall from time to time take order, that no person or persons be admitted at any time hereafter during his life with his permission or knowledge, or privily to go into that Island or place called S. Patrick's purgatory, to the end to say Mass there, or to perform any pilgrimage, offerings, or any other superstitious Ceremonies there. And that he shall safer no Boat to be kept there to pass to or from the said Island. And that during his life there shall not be any conventions there of jesuits, Friars, priests, Nuns, or any other superstitious Orders of the popish pretended Clergy, that the said mac Gragh shall be able to prevent, which Bond being so entered into; the Sergeant at Arms in whose custody the said mac Gragh now remaineth is upon Certificate hereof from the Clerk of the Council to release the said mac Gragh he paying his due fees. For which a copy of this Order attested by the Clerk of the Council shall be his warrant. Dated the 13. of Sept. 1632.  


Charles Wilmot.  
Roger Ranelagh.  
john King.  
Thom. Baltinglasse.  
William Parsons.  
Thom. Rotheram.    
Of the execution whereof the Lord Bishop of Clogher, chief of the Commissioners gave this following account by his Letters dated Octob. 31. 1632. directed To the most Reverend Father in God JAMES Lord Archbishop of Ardmagh, Primate and Metropolitan of all Ireland, his Grace. 
The Lord Bishop of Cloghers' Letter to the Lord Primate, Octob. 31. 1632.   
MOst Reverend & my Most honoured Lord;  
Your grace like enough may be desirous to know what is done touching the demolishing of S. Patrick's purgatory, required by the Lords justices and Council to be done by me, and some other joint Commissioners with me. May it please your Grace then, The next day after I took my leave of yourself at Ardmagh, I sent the Copy of the Lords justices and Counsels Letter, with the Order and Commission to every one of my fellow Commissioners, and appointed our Randevouze at the Town next Lough-derge the 25. day of this instan● October.  
From them I received answer, that they might well come alone, but could get none to accompany them, or any labourer or tools upon any terms: And that an hundred men were not able to execute the Commission in a fortnight; notwithstanding whereof, I required them again to keep the day, and assured them howsoever that I myself would be present, and accordingly I came to the place appointed the 24. day, with some twenty able men in my company any well armed: and brought with us all sorts of tools fitting for the service.  
If I had not come so appointed, we had returned without effecting any thing: For the high Sheriff of Donnegall came not at the day. The high Sheriff of Farmanagh on the other side came no better accompanied, than with one serving man; and showed himself altogether unwilling, and refused to enter the Island. I had many discouragements myself. For first I was forced on a rainy day, on a bleak place without any shelter to horse or man, three hours before we could have the Boate. The wind in the mean time did rise, and there was none could take in hand to guide the Boat through dangerous rocks lying between the main and the Island. Again we were certified that we might be hardly put to it for fault of victuals, if we took them not in with ourselves: for the wind would sometimes blow ten days together so strong, that no Boat durst venture to go out or in; notwithstanding all which discouragements, I adventured to go in without victuals, and stayed in the Island till the service was done.  
The first thing I searched diligently after, was the Cave, wherein I remembered your Grace enjoined me to dig to the very foundations, and leave no corner unsought, and so I did: I caused to dig about it on all sides, till I came to the Rock, but found no appearance of any secret passage, either to the Chapel or to the Lough: neither would the nature of the ground suffer it, in a word this Cave was a poor beggarly hole, made with some stones, laid together with men's hands without any great Art: and after covered with Earth, such as husbandmen make to keep a few Hogs from the rain.  
When I could find nothing there, I undermined the Chapel, which was well covered with shingles, and brought all down together. Then we broke down the Circles and Saints Beds, which were like so many Coalpits, and so pulled down some great Irish houses. Thus when I had defaced all saving one Irish house: I came out of the Island myself, & left one half of my men behind to pull that down also so soon as they should see me landed, not sooner; jest if by a storm we were driven back, we might want a place to shelter us.  
The country people expected that S. Patrick would have wrought some miracle, but thanks be to God none of my Company received any other harm than the bad ways, broken cawsies, and the dangerous going in a little Boat: Yet our comfort is, we effected that for which we came thither, which was more than was expected could be done in so short a time, which hath wonderfully displeased them who were bewitched with these fooleries. But that I do not much stand upon, in regard I have obeyed the Command of the State, and punctually also done what your Grace did enjoin: whose directions I shall be ever ready to follow, and shall ever remain.  
Clogher Octob. 31. Ann. 1632. Your Grace's most affectionate in all duty. James Clogher.  
Here than we see the truth of those relations of men passing through this Cave into Purgatory, Hell, and Paradise: See how much the report of the Viscount (of which before) deserveth credit, That in the Cave the ground was so unsound and shaking, that it seemed unable to bear a man; and that therefore he stepped back, fearing to fall into some unexpected depth and abyss. Whereas the place is Rocky not Boggy. If this be not the same place, why are men borne in hand that it is? And if it be, what is become of this deep Cave? to speak nothing of the other fancies and imaginations. But blessed be God, who hath thus brought to light these works of darkness: So that all the world may now see in what blindness men were led all this while. And what cause there is of that great boast of Lombard, 
o Et haecquid● ratio agendae poenitentiae in hoc loco, uti olim frequentata, ita & interca semper continuata, etiam hodie multis est in usu. Adeo ut praefecti Angli, nec possint eos impedire, nec locum illum violare ausint. Petrus Lomb. hib. Com. de reg. hib. (edit. Lovan. 1632.) cap. 20. pag. 277.  describing the manner of that pilgrimage, being from former times unto these days continued, and now of many used; so as the English Governors neither could hinder it, neither durst they violate the place, saith he, which was written the same year that this purgatory was demolished by the State: But we see, they both durst do it, and did do it: And what did they do in so doing then, what was before done by themselves and the Papal Authority?  
So that if we would now send O Sullevan thither, he would be I suppose better informed, who before would have us go thither for satisfying of ourselves of the Truth of the thing, 
p Satis liquet eos ridiculos esse, qui malunt D. Patricij purgatorium ridere quam causa cognoscendi veri adire. Phil. O Sull. Patr. decad. lib. 9 cap. 9 pag. 277.  It is apparent how ridiculous they are who do rather deride S. Patrick's Purgatory, than seek to reform their judgements by going thither to see it. Who also may here receive an answer for his question before propounded to us, 
q Ibid. pag. 110. cited before in the Epist. Dedicat. ad lit. c.  What the reason should be why of late days the State of this Kingdom placed a guard for hindering a passage into this purgatory? It was not to suppress the truth, as he vainly dreameth; but as the proceeding of the State therein expresseth itself to take away the insufferable height unto which the superstitious thereof did rise: a superstition drawn on by so gross an Imposture, that the like hath not been seen. The justness therefore of the action is most apparent unto all.  
Thus have we enquired after the Beginning, Progress, and End of this Purgatory, wherein it will not be altogether unworthy our observation to consider that as Henry of Saltry, the first writer of this so strange a Fable was therein deluded by Florenti●… his Tutor, than Bishop of Clogher, in whose Diocese the place stood: So by means of another Bishop of the same See, was it demolished by directions from Rome Anno 1497. as before. And now again this last time by a third, and the now present Bishop of Clogher quite defaced Anno 1632. by Command from the State. So that at the last, we have found the End, although we could not the beginning of this Saint Patrick's Purgatory.