The legend of St. Julian reads more like a Celtic legend than the traditional stories of other Roman Catholic Saints. That may be why this legend became so popular all across 13th century Europe, including Ireland, Scotland and England (and the Kingdom of the Isles between them). Such legends proved to be a valuable resource for the Catholic Church. These faith promoting Christian legends kept war lords and kings such as our ancestor, Donald of Islay in hope of salvation through penance shown by their generosity to the Church (Indulgences).

The legend began by identifying St. Julian as having lived hundreds of years before (in the 1100’s). Reminiscent of the 3rd century warrior Fionn, whose grandfather was cursed by a Druid that he would be killed by his own grandson! Like Fionn, Julian was cursed by a talking beast (some accounts say a witch) that Julian would slay both of his own parents! Julian loved his parents and tried to avoid the curse by going to fight in the first crusade. Like Fionn, Julian became known for his fearless combat because he actually hoped to die and thereby avoid the curse (referred to in the Irish Annals as the curse of Fingal). When Julian returned from the Crusades he rescued, fell deeply in love with, and married a renowned, beautiful lady of means. Could they live “happily ever after?” Tragically, Julian’s fate was determined. He was an avid hunter and returned home late at night to find a man under the covers of his bed with who he assumed was his new bride. In a jealous rage he ran his sword through them both. Still in a rage he left his bed chamber only to find his bride standing in the hall excitedly explaining his parents had come to visit! She had provided them with their very best accommodations in their own bed! There is no doubt why such a horrific tragedy became an enduring legend, but the hope provided by the Legend of St. Julian is that redemption, even Sainthood is possible through penitence.

The struggle to escape a predetermined fate is a reoccurring Celtic theme through ages. What gave such moral value to this legend was how Julian and his bride responded to this fateful event. It is said Julian and his wife first disposed of all their earthly possessions and gave to the poor. They then spent the rest of their lives in penitence providing hospitality to every stranger they encountered. Some sources for the legend of St. Julian include a Divine test of his penitence. An angel who appeared as a homeless leper drowning in a raging river. Julian risked his own life to rescue and give comfort to the stranger, even wrapping a blanket around himself and the leper to warm the pitiful pilgrim. When Julian awakened in the morning the traveler had vanished from his side. It was not long after he died that the Pope granted Julian Sainthood due to his remarkable example of penitence and miracles attributed to Julian’s intervention. The legend states Julian exemplified every beatitude of the Lord’s Sermon on the Mount for the remainder of his life. He became the patron Saint of murderers, warriors, rescuers, travelers, hospitallers, and pilgrims. He is usually depicted with his sword in hand.

Like St. Julian, Clan Donald history records that Donald of Islay, when in his 60’s, sailed to Rome seeking absolution (plenary indulgence) from the Pope for a long life of violence as a warrior king. Donald killed his own uncle, an envoy of the King of Scotland, and hundreds in battle in order to lay the foundation of the Kingdom of the Isles. This kingdom remained under his family’s rule for the next two hundred and thirty years. Who better for this penitent warrior king to model his life after than the patron Saint of warriors and murderers? Donald most likely heard the Legend of St. Julian from the Bishops & Priests in his own island kingdom. But even if he had not heard it from them, it is very plausible that Pope Innocent IV told the penitent Donald of Islay how a man who had even killed his own parents had obtained Sainthood. The cross of St. Julian would have been a symbol of hope to the aging Donald of Islay as he coped with memories of a long life of violent combat. Other crosses at Islay, from the same period, have engravings of the taking of life such as the Kildalton cross. It has engraved Biblical scenes of Cain slaying Abel, Abraham preparing to slay his son as a sacrifice, and David slaying a lion (the Hebrew word for lion אַרְיֵה is only one letter different than Uriah אוּרִיָּה , Bathsheba’s husband whom David had slain). The man who commissioned this cross had obvious concerns about the standing of someone who had taken a life. St. Còllum cille even suffered self imposed exile as the result of a battle fought in Ulster over a sacred manuscript. Donald of Islay dedicated his last 20 years to the building of Abbeys & Chapels in Finlaggen, Kintyre, Iona, and Glasgow as did many of his heirs in their later years. It is obvious that the legacy by which Domhnaill Íle (Donald of Islay) wished to be remembered was more than just a warrior king. Like St. Julian, Donald of Islay’s last decades were devoted to Christian ideals & benevolence.

What Scottish Heraldry calls the cross, crosslet fitchee gules is exactly like the warrior cross of St. Julian. It is a logical symbol for Donald Islay to have had engraved on the crest of the Celtic standing cross at Finlaggen for it represents the legacy of hope he wished to leave. There is evidence the legend of St. Julian was well known in Britain. The oldest surviving document recounting the legend in French is dated 1268 and the British Anchoress Julian of Norwich took the name of St. Julian in 1416, and his unique cross in its missionary form, as she gave hope and care for English plague victims with the message “All is well, all will be well”. St Julian’s cross was a symbol that there is hope even when all appears lost. Hope & inspiration that even someone who had taken a life could become a Saint through penitence.