years. Now Fergus died in 561, according to the Annals of the Four Masters.

Under the name of Carnocus Episcopus Culdæus he is given by David Camerarius on June 15, and he had a church on the Haugh of Laithers opposite the Boat of Magie in the parish of Turriff in Aberdeenshire, now in complete ruin.

It will be seen that the spheres of work of Carannog and Cairnech were totally distinct. The former laboured in Leinster, and the latter in Ulster; the former had his church on the Boyne at Tuilen or Dulane, and the latter on Lough Foyle at Drumleen; they both belonged to the first half of the sixth century; and it was solely due to the late period at which their legends were drawn up that they came to be confounded together.

Cairnech's "Misach," apparently a Calendar, was given by him to be one of the relics to be carried in battle before the warriors of the Clan Conall and Clan Eoghain, descended from Niall of the Nine Hostages,1"That whenever they had not the leadership or the kingship of Ireland, their power should be over every province around them; and that they should have the succession of Ely (in the barony of Inishowen) and Tara and Ulaid (Ulster); and that they should take no wage from anyone, for this is their own inherent right, the kingship of Ireland; and that they should be without fetter or hostage, and that rottenness should befall the hostages when they abscond; and that they should gain victory in battle, if the cause

The Death of Muirchertach Mac Erca," in Revue Celtique, xxiii (1902), p. 405.

were just; and that they should have three standards, namely, the Cathach and the Bell of Patrick, and the Misach Cairnech, and that the grace of all these reliquaries should be on (any) one of them in battle."

The case of the Misach of Cairnech is now in the College of S. Columba, near Dublin.1

S. CALLWEN, Virgin

In a South Wales calendar 2 occur SS. Callwen and Gwenfyl, daughters of Brychan, with festival on November 1. The name of neither is met with in any of the saintly pedigrees, but they possibly belonged to the Brychan clan. To the former is dedicated the church of Callwen, otherwise known as Capel Callwen, in Brecknockshire, at one time a chapel in the parish of Devynock, the church of which is dedicated to Brychan's eldest son, Cynog. Edward Lhuyd gives us to understand that the parish church of Cellan, in Cardiganshire, which he writes" Keth-Lhan," is dedicated to her, and that there is a spring there called "Ffynnon Calhwen." All Saints is the dedication now usually given to the church. On one of the mountains in the parish is a cistvaen called Bedd y Forwyn, the Virgin's Grave.

3

S. CAMMAB

His name occurs only in the alphabetical bonedd in the Myzyrian Archaiology, inserted on the authority of a MS. written between 1578 and 1609. He is said to have been a son of Gwynllyw Filwr, and a brother of S. Cadoc. Nothing is known of him; in fact, the name, as also Cammarch and Cannen, in all probability represents a misreading of the Kemmeu (read Kenmeu) of the bonedd in Peniarth MS. 16, obviously, as Mr. Phillimore points out, a copy of some very old form of Cynfyw (ab Gwynllyw). See under that name.

1 Reeves, Columba, pp. 328-9.

2 Denominated S.

3 P. 423.

3

S. CAMMARCH, Confessor

His name occurs once in the Iolo MSS.1 pedigrees, and in the Myvyrian alphabetical bonedd. He is given as a son of Gwynllyw Filwr. His festival is October 8, which is entered in the calendars in the Iolo MSS. and the Welsh Prymer of 1633, and by Nicolas Roscarrock, as well as in a number of Welsh almanacks, principally of the eighteenth century. He is the accredited patron of Llangammarch, in Brecknockshire, though in Cân Tyssilio, by the twelfth century bard Cynddelw, the church is enumerated among the Tyssilio foundations. The Tyssilio dedication is confirmed by the fact that in the Lives of that saint preserved in Brittany he is said to have spent some time in the region of Buellt, in which cantred Llangammarch is situate. The river Cammarch joins the Irfon close to the church, and the church may, as is often the case, have taken its name from the river. But streams in Wales frequently bear men's names; for instance, the Beuno (or Bennio), Cybi, and Dewi--the last at Mydrim of which the church is dedicated to S. David. See, however, under S. CAMMAB.

The word cammarch, which literally means a crooked horse, has been quite recently introduced into Welsh to signify the camel. S. Cynog ab Brychan, it appears, was nicknamed cammarch, and it is curious that his festival should be also October 8.

S. CANDIDA

THE Church of Whitechurch Canonicorum, in Dorsetshire, is named in King Alfred's will, about 900, as Hwitan Cyrcian. In it is the shrine of S. White or S. Wita, still containing her bones. She is called Wite in the inscription on her reliquary, and also in the Charter of Sir Robert de Mandevil by which he gave Berehayes to "St. Wita or to the church of Whitechurch" about the year 1220. She is also called “White” in the will of Robert Pyke (April 2, 1531), who desired that his body should be buried in the chancell of “Saincte White of Whitechurch," and left 6s. 8d. to the church of "Sancte White." On the other hand she is called "Candida" by John Belde (1505) and John Towker (1521), both of whom bequeathed their bodies to be buried in "the Church of St. Candida the Virgin." Thus only at the beginning of the sixteenth century was a substitution made of Candida,

1 P. 130.

2 Myv. Arch., p. 422.

3 Ibid., p. 179.

the Virgin, in the Roman Martyrology, for White of local celebrity. Under S. GWEN TEIRBRON will be shown that the S. White of Whitechurch is probably that Saint, the mother of S. Winwaloe and others. There was a S. Ninocha Gwengastel, a native of Wales, who in Brittany received a cult at Scaer as S. Candida, but she was an abbess, and entirely distinct from Gwen Teirbron.

S. CANNA, Matron

CANNA was the daughter of Tewdwr Mawr or Tewdwr Llydaw, son of Emyr Llydaw. She first married S. Sadwrn, her kinsman, who by her became the father of S. Crallo. They accompanied S. Cadfan to Britain. After the death of Sadwrn, she married Alltu Redegog, and had by him S. Elian Geimiad, the friend of S. Cybi. She was the mother also by him of S. Tegfan. She is supposed to have been the foundress of Llanganna, or Llangan, in Glamorganshire, where so many of the family of Emyr settled, and of Llangan in Carmarthenshire. In the vestry of Beaumaris Church is an altar tomb of the fifteenth century moved from Penmon at the dissolution. On the sides are representations of several of the local saints; one of the figures is of a knight in armour giving benediction with his right hand, possibly intended for Sadwrn, who was designated Marchog, or the Knight, and next to it is that of a crowned lady, the crown above a monastic veil, and holding in her hand a staff bursting into leaf and flower. If the former be Sadwrn this latter is probably Canna. The symbol refers apparently to a lost legend like that of the mother of S. Ciaran-that when the pangs of maternity came over her, she laid hold of a rowan that was dry, but which at once put forth leaves and berries; or it may apply to a story that she planted her staff and it became a mighty tree.

The inscribed stone of Sadwrn (or Saturninus) is in the neighbouring church of Llansadwrn (see S. SADWRN).

Alltu is also said to have been married to S. Tegwen, daughter of Tewdrig ab Teithfall; 2 but this is a mistake, Tegwen for Cenaf (or Cenau) being due to confusing S. Tegfan with his mother.

At the Carmarthenshire Llangan (part of which parish is in Pem

1 Iolo MSS., pp. 112, 132, 134, 221. In the bonedds in Peniarth MS. 45 and Hafod MS. 16 the name of the mother of SS. Elian and Tegfan is written, with the conjunction a, as athecnaw and a chenaf.

2 Ibid., pp. 118, 137.

brokeshire) there is a rude stone, forming a kind of chair, which is known as S. Canna's Chair. It lies in a field adjoining the churchyard, about thirty or forty yards from it, and not far from Ffynnon Ganna, the Saint's Holy Well. It is a granite block, rough on its outside, but with the scooping or seat quite smooth. There is an inscription on it, supposed to read CANNA, in Roman capitals of so late a

Miraculous cures were

character that its genuineness is doubtful. affirmed to have been effected here, particularly in the case of persons troubled with the ague and intestinal complaints. The patient was first required to throw some pins into the well. Then he was to drink a fixed quantity of the water, and sometimes bathe in the well, but the bath was not always resorted to. After this he was to sit in the chair for a certain length of time, and if he could manage to sleep nnder these circumstances, the curative effects of the operation were considerably increased. This process was continued for some days, even for a fortnight or longer. The well has disappeared since about the year 1840. It was asserted that the hollow in the stone had been produced by the multitude and frequency of the devotees.1 About the centre of the parish is a field called Parc y Fynwent (the churchyard field), where, the local tradition says, the church was 1 Arch. Camb., 1872, pp. 235–9 (chair illustrated); 1875, pp. 376, 409; Westwood, Lapidarium Walliæ, p. 89 (illustration).