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.

MARCH

1—St. Marnock or Marnan, Bishop, A.D. 625.

Like so many of the Celtic saints, the name of this one has been changed by the addition of particles expressive of reverence. The original form was Ernin; the Scottish name is a contraction of the Gaelic words Mo-Ernin-og (my little Ernin). He is considered by some writers to have been of Irish nationality, but this is by no means established. St. Marnock laboured as a missionary in Moray, being specially noted for his zeal in preaching. He died at Aberchirder in Banffshire, and was buried in the church there. The place after wards received the additional name of Marnock from its connection with the saint. St. Marnock's shrine became a favourite place of pilgrimage, and miracles were wrought through his relics, which were religiously preserved there. The head of St. Marnock was frequently borne in procession to obtain fair weather. It was the custom also to have lights placed round it every Sunday and to wash the relic with water, {33} which was afterwards used, greatly to their benefit, by the sick. The Innes family, who chose the saint as their patron, had a particular devotion to that relic.

Traces of the cultus of St. Marnock are to be found in many districts of Scotland. Besides the church in which his remains were honoured, a holy well at Aberchirder still bears his name. A fair on the second Tuesday in March, held there annually, was known as Marnock Fair. There was a Marnock Fair at Paisley also, which lasted for eight days. The church of the well-known parish of Kilmarnock, in Ayrshire, is another of his dedications. Near Kilfinan, in Argyllshire, and not far from the sea shore, may be seen the foundation and a fragment of the wall of a chapel with a graveyard round it; the field in which the chapel stands is called Ard-Marnoc. On an eminence not far off is a cell which tradition assigns to this saint as a place of retirement for solitary communion with God. Inchmarnock, an island near Bute, is another place connected with him; Dalmarnock at Little Dunkeld, is named after this saint. Other churches and parishes also show {34} traces of the honour paid to him in Catholic ages.

St. Monan, Martyr, 9th century.

According to some writers, he was one of the companions of St. Adrian (who was honoured on March 4), and preached the Gospel in Fifeshire; his relics being afterwards translated to Abercrombie in that county—King David II., in thanksgiving for cures obtained through the saint's intercession, erecting there a noble church to contain them. Dr Skene, however, is of opinion that this saint was not a martyr, but was St. Monan, Bishop of Clonfert, known in Irish calendars as Moinenn, and that