1--St. Darlugdach, Virgin, A.D. 524.
This saint was an Irish virgin who was educated to the monastic
life by the great St. Bridget, the glory of Ireland. She is said to
have visited Scotland during the reign of King Nectan and to have
presided over a community of religious women attached to a church
which that King had built at Abernethy and dedicated to the Blessed
Virgin. By some writers St. Bridget herself is said to have led the
monastic colony to Scotland, but this is by no means {17} clear. It
is true that great devotion was shown towards her, and many
Scottish churches and wells bear her name, but this may be
accounted for by the close connection with Ireland which subsisted
in those early times. Her relics, too, were venerated at Abernethy.
St. Darlugdach did not remain in Scotland, as she succeeded her
friend and patroness St. Bridget as Abbess of Kildare, where she
died.
3--St. Fillan or Faolan, Abbot (8th century).
He was the son of St. Kentigerna, and consequently of Irish birth,
and is said to have taken the monastic habit at Taghmon, in
Wexford, under the rule of St. Fintan-Munnu; later on he came to
Scotland. After spending some time with his uncle St. Comgan at
Lochalsh, where Killillan (Kilfillan) bears his name, the saint
devoted himself to the evangelization of the district of Perthshire
round Strathfillan, which is called after him, and where he was
greatly venerated. The success of the Scots at Bannockburn was
attributed to the presence of the arm of St. Fillan, which was
borne by its custodian, the Abbot of Inchaffray, on the {18} field
of battle. The crozier of the saint is still in existence; it is
preserved in the National Museum, Edinburgh. This also, as one of
the sacred battle-ensigns of Scotland, is said to have been present
at Bannockburn. A small bell which formerly hung in his church in
Strathfillan is now in the museum of the Antiquarian Society in
Edinburgh. Several traces of the saint are to be found in the
district in which he preached. Killallan, or Killellen, an ancient
parish in Renfrewshire, took its name from him; it was originally
Kilfillan (Church of Fillan). Near the ruins of the old church,
situated near Houston, is a stone called Fillan's Seat, and a
spring called Fillan's Well existed there until it was filled up,
as a remnant of superstition, by a parish minister in the
eighteenth century. Other holy wells bore his name at Struan
(Perthshire), Largs and Skelmorlie (Ayrshire), Kilfillan
(Wigtonshire), Pittenweem (Fifeshire), etc. A fair used to be held
annually at Houston and another at Struan, both known as Fillan's
Fair. In Strathfillan are the ruins of St. Fillan's chapel, and
hard by is the Holy Pool, in which the insane were formerly bathed
{19} to obtain a cure by the saint's intercession. Scott refers to
it in _Marmion_ (Cant. I. xxix):
"St. Fillan's blessed Well,
Whose spring can frenzied dreams dispel
And the crazied brain restore."
Pope Leo XIII re-established the saint's feast in Scotland.
4--St. Modan, Abbot, 8th century.
This saint, whose missionary labours benefited the west coast of
Scotland, was the son of an Irish chieftain. He crossed over from
his native land, like so many others of his countrymen, to minister
to the spiritual wants of the many Christians of Irish race who at
that time formed an important part of the population of the
district to which he came.
A short distance from the site of the old Priory of Ardchattan,
near Loch Etive, may still be seen the remains of his first
oratory. It bears the name of Balmodhan (St. Modan's Town); a few
paces from its ruins is a clear spring called St. Modan's Well, and
hither within the memory of persons still living came many a
pilgrimage in honour of the saint. A {20} flat stone near was known
as St. Modan's Seat. It was broken up for building materials by
Presbyterians not many years ago.
The ruins are situated amid scenery of impressive beauty, and
command a view of land and water as far as the island of Mull. The
masonry," says Dr. Story in his description of the buildings, "is
strong and rough, but little more than the gables and the outline
of two broken walls remain, overshadowed by the ash trees that have
planted themselves among the stones, the existing trees growing out
of the remains of roots, all gnarled and weather-worn, of immensely
greater age. In every crevice thorn, rowan, ivy, and fern have
fastened themselves, softening and concealing the sanctuary's
decay." ("St. Modan," by R. H. Story, D.D.)
Another old church which claims St. Modan for its patron is that
of Roseneath, which stands near Loch Long, on the border of the
Western Highlands, in Dumbartonshire. Its name signifies "the
Promontory of the Sanctuary"; sometimes it was known as "Neveth"--the
Sanctuary--simply. Only the ancient burial ground and kirk now
remain, but formerly a {21} well existed here also, which is said
to have had miraculous properties and was resorted to by pilgrims.
Later on the site was made use of for a foundation of Canons
Regular, whose monastery was built on a plain below the sanctuary;
it is now entirely demolished.
Kilmodan, above Loch Riddan, on the Kyles of Bute, is another of
St. Modan's foundations, as its name implies; for it signifies
Church of Modan. The modern kirk has replaced the ancient building
and occupies the same site. Other parts of Scotland also claim
connection with this saint. He is said to have preached the Faith
as far east as Falkirk, where the old church, _Eaglais Bhreac_, was
dedicated to him, as was also the High Church of Stirling.
After a life of extreme austerity St. Modan, finding his end
approaching, retired to the solitude of Rosneath, where he died.
Devotion to him was very popular in Scotland. Scott alludes to it
in the "Lay of the Last Minstrel":
"Some to Saint Modan made their vows,
Some to Saint Mary of the Lowes."
Canto VI. {22}
7--St. Ronan, Bishop, A.D. 737.
Dr. Skene, in his "Celtic Scotland," expresses the opinion that
this saint was a contemporary and associate of St. Modan. It is
remarkable that where a foundation of one saint exists, traces of
the other are found in the vicinity. Thus near Rosneath is
Kilmaronock, where is St. Maronock's Well, and on the opposite side
of Loch Etive, not far from Balmodhan, is Kilmaronog. Both names
signify "Church" or "Cell of Ronan."
It is a common feature in the Celtic designations of saints to find
the prefix _mo_ (my) and the affix _og_ (little) added to the
simple name by way of reverent endearment. This is the case in the
names just referred to; Kilmaronog and Kilmaronock both mean
literally "Church of my little (or dear) Ronan."
Many legends surround this saint, but very little authentic
information can be gleaned concerning the circumstances of his
life. Many dedications to him are to be found on lonely isles and
retired spots on the west coast, which seem to point to a custom of
seeking solitude from time to time. Thus a little island near {23}
Raasay is called Ronay; another sixty miles north-east of the
Lewes, possessing an ancient oratory and Celtic crosses, is called
Rona. An islet on the west coast of the mainland of Shetland is
called St. Ronan's Isle; it becomes an island at high tide only.
The parish church of Iona was called _Teampull Ronain_ and its
burial ground _Cladh Ronain_. St. Ronan is said to have been Abbot
of Kingarth, Bute, where he died in 737. Holy wells bear his name
at Strowan (Perthshire), Chapelton in Strathdon (Aberdeenshire),
and the Butt of Lewis; the latter is famed for the cure of lunacy.
14--St. Conran.
He was a Bishop of Orkney in the seventh century whose name was
illustrious for sanctity, zeal, and austerity of life.
17--St. Finan, Bishop, A.D. 661.
This saint was an Irishman who became a monk in the monastery
founded by St. Columba at Iona. During his monastic life he was
distinguished for the virtues befitting his state, especially
prudence and gravity of demeanour. {24} He was devoted to prayer
and strove zealously to live according to the Divine Will in all
things. When St. Aidan, who had been a monk of Iona, passed to his
heavenly reward, a successor in his see of Lindisfarne was again
sought in that celebrated monastery, and the choice fell upon
Finan. His first care was to erect on the island of Lindisfarne a
suitable cathedral, and in this he placed the remains of his
saintly predecessor Aidan.
During the few years that St. Finan ruled his diocese he exhibited
all the virtues of a model bishop. His love of poverty, contempt of
the world, and zeal for preaching the Gospel, won the hearts of his
people. Under his guidance, Oswy the King was brought to realise
his crime in the barbarous murder of the saintly Oswin, King of
Deira, and the result was the foundation of monasteries and
churches as tokens of his sincere repentance and his desire to
obtain pardon from Heaven through the prayers and merits of those
who should dwell in them.
The influence of St. Finan extended beyond his own people; for the
kings of more southern {25} nations, with their subjects, owed the
Faith to his zeal and piety. Peada, King of the Mercians, and
Sigebert, King of the East Saxons, both received Baptism at his
hands, and obtained from him missionaries to preach to their
respective peoples.
The most famous work in which St. Finan was directly concerned was
the foundation by Oswy of the Monastery of Streaneshalch on the
precipitous headland afterwards known as Whitby. This was to become
in later years, under the rule of the first abbess, Hilda, a school
of saints and a centre of learning for the whole territory in which
it stood, and the admiration of after ages for its fervour and
strictness of discipline.
St. Finan died after an episcopate of ten years, and was laid to
rest beside the remains of St. Aidan in the cathedral he had built
at Lindisfarne. His feast was restored to Scot land by Leo XIII. in
1898.
18--St. Colman, Bishop, A.D. 676.
On the death of St. Finan, another monk of Iona was chosen to
succeed him in the see of {26} Lindisfarne. This was Colman, who,
like Finan, was of Irish nationality. At the time a fierce
controversy was raging in Britain as to the correct calculation of
Easter. The Roman system of computation had undergone various
changes until it was finally fixed towards the end of the sixth
century. It was adopted gradually throughout the Church, but
Britain and Ireland still retained their ancient method. In
consequence of this it sometimes happened that when the Celtic
Church was keeping Easter, the followers of the Roman computation
were still observing Lent. This was the case in the Court of Oswy,
King of Bernicia, who followed the Celtic rite, while his Queen
Eanfleada and her chaplains, who had been accustomed to the Roman
style, kept the festival in accordance with it.
To bring about uniformity a synod was held at Whitby to give the
advocates of either system an opportunity of stating their views.
St. Wilfrid, the great upholder of Roman customs, brought such
weighty arguments for his side that the majority of those present
were persuaded to accept the Roman computation. {27} St. Colman,
however, since the Holy See had not definitely settled the matter,
could not bring himself to give up the traditional computation
which his dear master, St. Columba, had held to. He, therefore,
resigned his see, after ruling it for three years only, and with
such of the Lindisfarne monks as held the same views retired to
Iona.
On his way thither he seems to have founded the church of Fearn in
Forfarshire, which he dedicated to St. Aidan, placing there some of
the saint's relics brought with him from Lindisfarne. He also
founded a church in honour of the same saint at Tarbert in
Easter-Ross. This, however, was afterwards called by his own name.
After a short stay at Iona, St. Colman re turned to Ireland and
founded a monastery at Inisbofin, an island on the west coast of
that country, peopling it with the monks who had left Lindisfarne
in his company. Later on a new foundation was made at Mayo for
Saxon monks only; it became known as "Mayo of the Saxons." The
saint ruled both monasteries till his death, which occurred at
Inisbofin, where {28} he was buried. He had translated thither the
greater part of St. Aidan's relics. The ruins of the ancient church
may still be seen on the island. St. Colman's feast has been
restored to Scotland by Pope Leo XIII.
Protestant writers have tried to interpret St. Colman's conduct
regarding the Synod of Whitby as a manifest opposition to Roman
authority. This, however, is a mistaken conclusion. It must be
remembered that the matter was regarded by him as an open question,
and he considered himself justified in keeping to the traditional
usage until Rome declared against it. St. Bede, who had no sympathy
with his views on the Easter question, speaks highly of St. Colman
as a holy and zealous Bishop.
There is some discrepancy between Scottish and Irish authorities as
to the precise date of the saint's death. In Scotland he was
honoured on this day, but Irish writings give the date as August 8.
There are also some slight differences in the particulars of his
life; but as no less than 130 saints of this name are mentioned in
Irish ecclesiastical records, it is conceivable that their
histories have become intermixed. {29}
23--St. Boisil, Confessor, A.D. 664.
The old abbey of Melrose was not the Cistercian house whose ruins
still remain, but an earlier monastery which had been founded by
St. Aidan and followed the rule of St. Columba, which was
afterwards changed for that of St. Benedict. The Roman usage
regarding Easter was adopted there, very soon after the Synod of
Whitby. Its abbot was the holy Eata, who was given the government
of Lindisfarne Abbey also, when many of its monks followed St.
Colman to Ireland. Just before these events occurred the subject of
this notice was called to his reward. He was prior of Melrose under
Eata, and it was he, who, being a monk and priest of surpassing
merit and prophetic spirit, as St. Bede says, welcomed with joy and
gave the monastic habit to a youth in whom he saw "a servant of the
Lord"--the future St. Cuthbert. The two became devoted friends, and
Boisil, who was especially learned in the Scriptures, became
Cuthbert's master in that science, as well as his example in holy
living.
In 664 a terrible epidemic called the Yellow Plague visited
Scotland and carried off numbers {30} of the inhabitants. Boisil
and Cuthbert were both attacked by the malady, and the lives of
both were endangered. The holy prior, however, from the beginning
foretold the recovery of Cuthbert and his own death. Summoning the
latter to his bedside, he prophesied his future greatness, relating
all that was to befall him in the years to come, and especially his
elevation to the episcopal rank. Then he begged Cuthbert to assist
him during the seven days of life which remained to him to finish
the study of St. John's Gospel on which they had been engaged. In
this they occupied themselves till St. Boisil's peaceful death.
The church of St. Boswell's was dedicated to this saint, the name
is a corruption of St. Boisil's. The old town has disappeared. An
annual fair was formerly held on July 18th, in honour of the
saint. His well also was situated there.
25--St. Cumine, Abbot, A.D. 669.
He was the seventh abbot of Iona, and his learning and holiness
rank him among the most illustrious monks of that renowned
monastery. The Synod of Whitby, which was instrumental {31} in
overthrowing the ancient Celtic computation of Easter and
substituting the Roman use, occurred during Cumine's occupation of
the abbacy. He wrote a life of St. Columba, probably to vindicate
his sanctity after the apparent slight offered to his memory by the
synod in setting aside the traditional usage which he had
cherished. This life seems to have been the result of St. Colman's
visit to Iona before his return to Ireland (see Feb. 18th).
A more important work is St. Cumine's letter on the Easter
controversy, which he wrote before he became abbot, and which
shows a thorough acquaintance with the difficulties of the subject,
as well as deep knowledge of the Sacred Scriptures and writings
of the Fathers. He is often called _Cumine Ailbhe_ (Cumine the
Fair-haired). His name survives in _Kilchuimein_ (Church of St.
Cumine), the ancient designation of Fort-Augustus, and the only
name by which it is still called in Gaelic. A spot in the same
neighbourhood is known as St. Cumine's Return; it is in the
vicinity of a hill called St. Cumine's Seat. The parish church of
Glenelg also is named after this saint.