Читать книгу A Calendar of Scottish Saints - Barrett Michael - Страница 3

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 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 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 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 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 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.

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 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. 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 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 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. 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 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.

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 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 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.