Translated by Professor Dauvit Broun

Andrew, which according to Hebrew etymology is translated ‘beautiful’ or ‘responding’, is nonetheless translated ‘manly’, from ‘man’ in the Greek language. Brother of the blessed apostle Peter as far as the flesh is concerned, but his co-heir in grace; the first apostle chosen by Our Lord Jesus Christ according to John the Evangelist, but second according to Matthew and Mark; he received by lot as his mission the northern nations, that is the Scythians and Picts, finally the Achaians and the city called Patras where, furthermore, he was crucified on November 30th; and he was interred there. And there his bones were kept for a period of about 273 years until the time of Constantine the Great son of Helen and his sons, that is Constantius and Constantine with Constans. In their reign they were taken up and translated out of there in a marvellous and famous procession by the citizens of Constantinople, and re-interred there at Constantinople with great glory and the greatest honour; and they remained there throughout until the time of the Christian emperor Theodosiusthat is to say, for a period of 110 years. At that timenot by chance but by divine instigationa king of the Picts called Ungus son of Urguist, rising up with a great army, killing with the cruellest devastation the British nations living in the south part of this island, finally reached the plain of Mercia and wintered there. Then all the peoples of nearly the whole island, coming with a united force, surrounded him, intending to destroy him and his army completely. Next day, the aforementioned king went out for a walk with his seven most intimate companions, and a divine light shone around them, and they fell forward onto their faces, unable to bear it (the light). And lo, a voice was heard from heaven: ‘Ungus, Ungus, hear me, an apostle of Christ, Andrew by name, who am sent to defend and protect you. Get up, behold the image of the cross of Christ which stands in the sky and will go before you against your enemies: nevertheless, offer a tenth part of your inheritance in alms to God Almighty and in honour of St Andrew His apostle. Now on the third day, advised by the divine voice, he (Ungus) divided his army into thirteen troops, and the image of the cross went in front of each division, and a divine light shone from the top of each and every image. Thereupon they became victors. They gave thanks to God Almighty and St Andrew the apostle; and, arriving home unharmed, they willingly gave a tenth part of Ungus’ inheritance to God and to the venerable apostle St Andrew, fulfilling what is written: ‘give alms and, behold, all things are clean for you’. They were uncertain, however, in which place they might specially assign God’s tribute and the chief city of the apostle St Andrew. When they (the Picts) had taken counsel, fasted for periods of two, three and four days, and beseeched the mercy of Almighty God, one of the guardians of the body of St Andrew the apostle at Constantinople was admonished and instructed by a divine vision, saying: ‘go from your land and from your family and the house of your father, and make your way to the land I will have revealed to you’. Thereupon he came with an angel attending and guarding his way, [and] he arrived successfully at the top of the king’s hill, that is Rígmonaid. The same hour in which he had encamped there, tired, with his seven companions, a divine light shone around the king of the Picts who was coming with his army to a special place which is called Cartenan. And they fell on their faces, unable to bear the brightness. And the lame and blind were healed to the number of seven. And one of the blind, blind from birth, was able to see; and then he saw a place filled with a visitation of angels, and at once called out in a loud voice, saying: ‘behold, I see a place filled with a visitation of angels!’ Finally, according to God’s design, the king came with his army to the place which the Lord showed the blind man to whom He had given sight. Regulus, a monk from the city of Constantinople, indeed, met the king at the gate called Matha (that is Mordorus) with the relics of St Andrew the apostle which he had brought with him from there (i.e. Constantinople) to here. And citizens and foreigners exchanged greetings, and put up their tents there, where the king’s hall now is. King Ungus, indeed, gave this place and this city to Almighty God and to St Andrew the apostle in freedom for ever, that it might be the head and mother of all churches which are in the kingdom of the Scots. For pilgrims come together to this city, palmers from JerusalemRomans, Greeks, Armenians, Teutons, Germans, Saxons, Danes, Galicians, Gauls, English, Britons; men and women; rich and poor; the healthy and the sick; the lame and the blind; and the weak, brought here by horse and vehicle: and they are cured for all to see through the mercy of God, to the honour and glory of His own chief saint, Andrew the apostle. Through His own saint, Andrew the apostle, the Lord has performed, performs, and will for ever perform here miracles and signs and innumerable marvels which cannot be recorded here now. The monk Regulus, indeed, became abbot [and] lived the monastic life in this place, serving God by day and by night in holiness and justice all the days of his life with his own dear companions, whose bodies found rest here. They planted vegetable gardens where there is now the house of Master Samuel and his ancestors and successors. Moreover, working with their own hands they made a mill; and they built everything which belongs honourably and honestly to the monks. But Britain, the whole island, had been taught in Christianity before the Picts and Scots had entered it. But the greatest enlargement of faith was made for all faithful Christians of that island because the Lord deigned to send so distinguished and great a pastor to them, a preacher after the pattern of Andrew the apostle, first disciple of Our Lord Jesus Christ. And so the archepiscopacy of all Scotia ought to be [exercised] from this city, where the apostolic seat is. No bishop ought to be ordained in Scotia without the approval of the elders of this place. Indeed, in relation to the first Rome this is the second; this is a pre-eminent city of refuge; this is the city of cities of Scotia, to which Our Lord gave these columns as a support: that is, Archbishop Giric, Mac Bethad, and Gregoir, with other brothers of theirs. I beseech the Lord that I may always partake with them of the kingdom of heaven. Amen.

The St Andrews Foundation Legend B
Translated by Dr Simon Taylor
In the year of the incarnation of our Lord Jesus Christ 345 Constantius grandson of Constantine son of Helena gathered a great army to plunder the city of Patras in order to avenge the execution of the blessed Andrew the Apostle of Christ, and to remove from there his remains. But on the third night, before the emperor entered the city with his army, an angel of God descending from Heaven appeared to the holy men who were guarding the remains of St Andrew the Apostle, and ordered the holy bishop Regulus to go with his clerics to the sarcophagus, in which were deposited the bones of the blessed Andrew, and to take from there three fingers of his right hand, and the arm between the elbow and the shoulder, and the knee-cap from his knee, and one of his teeth. They took these parts of his remains, just as the angel had commanded them, and put them in a very secret place. The following day after these relics had been put away, Emperor Constantius came at dawn with his army and plundered both the city and the province; and took with him to Rome the casket in which he found the rest of the bones of the holy apostle had been placed. On his arrival there he ravaged the island of the Tiber, and the Colosseum, and took with him from there to Constantinople the bones of St Luke the Evangelist, and of Timothy the disciple of the blessed Paul the apostle, along with the remains of the blessed Andrew.
At that time Hungus son of Forso, the great king of the Picts, gathered his army against Athelstan the king of the Saxons, and pitched camp at the mouth of the river Tyne. That very night, before the two armies met, the blessed Andrew appeared to Hungus king of the Picts in his sleep, saying to him that the apostle himself would on the following day overcome the enemy army in such a way that Hungus would triumph fully over his enemies. To whom the king said; ‘Who are you? And where do you come from?’ The blessed Andrew replied saying, ‘I am Andrew, apostle of Christ, and now I have come from Heaven, sent by God, to reveal to you that tomorrow I will overcome your enemies, and subjugate them to you, and having obtained a happy victory you will return home unharmed with your army, and my remains will be brought into your kingdom, and the place to which they will be brought with all honour and veneration will be famous until the last day of time.’ With these words he vanished. So the king, on waking from his dream, told his men what the blessed Andrew had revealed to him while he slept. When they heard these things, the people of the Picts rejoiced and swore that they would with all diligence and for all time show veneration to the blessed Andrew, if those things which he had shown to their king were brought about. On the following day the Picts, made joyful by the Apostle's promise, prepared for battle; and having divided up the army they set seven ranks around their king. The Saxons divided up their army and took up a close formation around their king Athelstan in fourteen ranks. When battle was joined the Saxons, immediately deprived of all courage, by God’s will, and with the holy apostle Andrew intervening on the side of the Picts, turned in flight. The head of Athelstan, king of the Saxons, was cut off, and countless Saxons were slaughtered. And King Hungus, possessed of victory, returning with no small army to his own land, ordered Athelstan's head to be brought with him and he had it fixed on a wooden stake in the place which is called Ardchinnechena within the harbour now called Queen’s Ferry. After this victory obtained by heavenly means the Saxons never dared attack the Picts.
After a few days had passed after the happy victory of this war, the angel of God again came from Heaven to the blessed bishop Regulus, whom he addressed thus: ‘By command of God on high do not delay to go to northern parts, towards the rising sun, with the remains of Andrew the disciple of Christ which at our warning you recently kept back; and in whatever place the ship which will carry you and your company across the sea is wrecked, with no danger to you or your companions, there you will lay the foundations of a church in the name of the Lord and of his Apostle Andrew. For that place will be for you and your companions your resting place forever, and there will be your resurrection on the day of the last judgment.’ And Bishop Regulus, according to the precept of the angel, accompanied by holy men, with the remains of the holy apostle, sailed towards the north, and for the space of one and a half years, driven by many violent storm winds, founded an oratory in honour of St Andrew wherever throughout the islands of the sea of Greece he was brought to land. And so the holy men, having suffered innumerable toils along the sea coasts, with God as their guide, directed their sail towards the north, and landed on the night of St Michael in the land of the Picts, at a place which had been called Muckros, but is now called Kilrymonth. Muckros means ‘wood of pigs’. After the ship in which they were sailing had been wrecked on the rocks, they pitched tents for themselves there and fixed in the ground a cross which they had brought with them from Patras as a sign of the sacred things which they had brought, and as a protection against the snares of demons. And there they remained for 7 days and as many nights. And leaving the older men there, St. Damian and his brother Merinach, to guard the place, Regulus and the other men went to Forteviot with the relics of the most holy apostle Andrew, and there they found the three sons of King Hungus, Eoganán and Nechtan and Finguine Garb, and because their father was at that time on an expedition in Argyll, for whose life the sons were much concerned, they gave a tenth part of the city of Forteviot to God and St Andrew. Having erected a cross there the holy men blessed the place and those who dwelt there, the sons of the king.
Then they went to Monethatha, which is now called Mondynes, and there the queen Finchem gave birth to a daughter to King Hungus, who was called Mouren. The body of the virgin Mouren is buried at Kilrymonth, and no-one was buried there before her. Queen Finchem gave the house in which she had given birth to her daughter Mouren to God and St Andrew, and all the royal enclosure for ever. And having erected a cross there, they blessed the queen and that place. Then they crossed the mountains, i.e. the Mounth, and came to a place which was called Doldauha but now called Kindrochit-Alian. There the great king Hungus, on his way back from his expedition, met the holy men, and prostrated himself with all humility and reverence in front of the relics of St Andrew the Apostle when they were shown to him; and all the noble Picts who were with him prostrated themselves in front of the relics like their humble king. And the king gave to God and the holy apostle Andrew that place i.e. Doldauha, and built a church on the spot where the bare relics had been shown him. Then the king with the holy men crossed the mountains i.e. the Mounth and came to Mondynes. And there he built a church in honour of God and the blessed Apostle. And so the king with his holy men came to Forteviot, and there he built a basilica to God and the Apostle. Afterwards King Hungus, with the holy men, came to Kilrymonth, and, going round the big site of the place, offered it to God and to Saint Andrew the Apostle to build there basilicas and oratories.
Out of great devotion King Hungus and Bishop Regulus himself, and the other men went seven times round that very place, marked out by a clear sign. Having thus carried out the seven-fold circuit and perambulation, Bishop Regulus processed carrying above his head the relics of the holy apostle with all veneration, with his holy company following the bishop with songs and hymns. And the devout King Hungus followed them on foot, very devoutly pouring out profound prayers and thanks to God. And the most noble aristocrats of all the realm followed the king. Thus they commended that place to God, and fortified it with royal permission <on the 6 February>. As a sign of royal favour, the holy men erected 12 stone crosses at intervals around the circumference of the place; and they humbly begged God of heaven, that all who pray in that place with a devout mind and pure intention may obtain the fulfilment of their petition.
Afterwards King Hungus gave to the church of the holy apostle as a parochia whatever land is between the sea which is called the Firth of Forth, as far as the sea which is called Firth of Tay; and in the adjacent province along its bounds from Largo, as far as Ceres <of the Dogs or of the Cains?>; and from Ceres as far as Naughton MacIrb (Hyhatnachten Machehirb), which land is now called Naughton. And the king gave this place, that is Kilrymont, to God and St Andrew his apostle, with waters, with fields, with meadows, with pastures, with muirs, with woods in alms for ever; and he endowed that place with such liberty that its inhabitants will always be free and quit of hosting, and of castle- and bridge-work, and of the trouble of all secular exactions.
Bishop Regulus sang the prayer Alleluia so that God might forever protect that place given in alms, and guard it in honour of the apostle. As a reminder of the liberty granted King Hungus seized a divot and in front of his Pictish nobles bore it as far as the altar of St Andrew, and on it he placed that same divot as an offering. This was done in the presence of these witnesses: Talorc son of Iarnbodb, Nechtan son of Chelturan, Gartnait son of Dubnach, Drust son of Wythrossi, Nacthaleth son of Gigherti, Shinach son of Litheren, Oengus son of Foichele, Feradach son of Finlaech Phihacnanfin son of Bolg, Gilunineruh son of Taran, Demene son of Chinganena, Duptalarch son of Bargoit. Those witnesses are born of royal stock.
Afterwards in Kilrymont the holy men built seven churches. One in honour of St Regulus; the second in honour of St Aneglas {the deacon}; the third in honour of St Michael the Archangel; the fourth in honour of St Mary virgin; the fifth in honour of the honourable St Damian the elder; the sixth in honour of St Brigid virgin; the seventh in honour of a certain Mouren virgin, and in that church were 50 virgins born of royal stock, all dedicated to God, having taken the veil at eleven years of age, and all buried in the eastern part of that church.
These are the names of those men who brought the holy relics of St Andrew the apostle to Scotland: Bishop Regulus, Gelasius the deacon, Matheus the hermit, St Damian the priest and Merinachus his brother, Nermus and Chusemus from the island of Crete. Mirenus and Chubaculus the deacon, Natchabeus and Silicius his brother, seven hermits from the island of Tiber(is), Felix, Saranus, Mauritius, Madianus, Philipphus, Eugenius, Lucius; and three virgins from Collossia, viz Triduana, Potentia, Omeria. These virgins are buried in the church of St Anaglas.
Cano son of Dubabrach wrote this record for King Uurad son of Bargoit in the estate of Meigle.

The Augustinian’s Account
Translated by Dr Simon Taylor
These things, as we have said before, we have transcribed just as we found written in old books of the Picts. Most Scots affirm that the blessed Apostle Andrew was here alive in the flesh; taking as proof of their assertion the fact that he got as his lot the land of the Picts, that is Scythia, to preach in; and for this reason he held this place dear above all places; and what he did not fulfil while alive, he might fulfil after he had been released from the flesh. Because we have not found this written down, we are strongly inclined neither to deny or to affirm it. But since mention has been made of the miracles and wonders which God through His holy apostle has done and is doing, and since an occasion has offered itself to write some of these things, we have determined to write, by God's gift, the things that we have either found written down or have heard from trustworthy informers or have even observed for ourselves; and this the brothers have asked us to do. In the meantime, however, we have put this off until we may finish what has been begun.
So when the kingdom of the Picts had been completely destroyed, and had been seized by the Scots, the property and estates of the church [at St Andrews] waxed or waned in turn in proportion to the devotion kings and princes had for the holy apostle. About which things it must not be told individually, but only those things which relate to us are to be dealt with in abridged form. There was a royal city called Rymont, royal hill, which the above-mentioned King Hungus gave to God and the holy apostle. And when the saints whom we have mentioned above, who had arrived with the relics of the blessed apostle, had been removed from their present life, along with their disciples and imitators, religious worship died out there as it was a barbarous and uncouth people. But there continued in the church of St Andrew, such as it was then, by carnal succession thirteen whom they call Culdees, who were living more according to their own estimation and human tradition, than according to the statutes of the holy fathers. Indeed they still live like this; and they have certain things in common which are less in amount and value, while they have as their own the things which are greater in amount and value, as each of them is able to acquire gifts, either from friends who are united to them by some personal tie, such as kindred or connection, or from those whose anmcharait, that is soul-friends, they [the Culdees] are, or in whatever other ways. After they are made Culdees, they are not allowed to keep their wives in their houses, nor any other women from whom evil suspicion may arise.
Moreover, there were seven persons, who divided among themselves the offerings of the altar; of which seven portions the bishop used to enjoy only one, and the hospital another; the remaining five were apportioned to the other five, who performed no duty whatsoever to the altar or the church, except that they provided, according to their custom, hospitality for pilgrims and strangers, when more than six arrived, determining by lot whom or how many each of them was to receive. Indeed the hospital had continual accommodation for a number not exceeding six; but from the time that, by God's gift, it came into the possession of the canons, till the present it has received all who come to it. The canons have also determined that if anyone should arrive who is sick, or who falls ill there, his care is to be undertaken in all necessities according to the resources of the house, until he recovers his health or dies. But if he has any property, let him do what he wants with it and let him dispose of it as he will since in that house nothing will be demanded of him. Also a chaplain has been appointed by the canons to look after both the sick and the dying, and two brothers, who look after the house, receive strangers, and minister to the sick; but who do not eat or drink there, nor do they receive their clothing there. Moreover the canons have granted for this purpose the tenths of their own labours, and the remains of their food. If there is anything necessary in their cellar for either the healthy or the sick which cannot be had from the hospital, let it be given without objection. The above-mentioned persons also had their own revenues and possessions; which, when they died, their wives, whom they openly kept, and their sons and daughters, their relatives or their sons-in-law, divided amongst themselves, even the very offerings of the altar at which they did not serve; it would be shameful to speak of this were it not for the fact that they had been allowed to do it. Nor could so great an evil be removed until the time of King Alexander of happy memory, a special friend of the holy church of God; who magnified the church of the blessed apostle Andrew with estates and revenues, loaded it with many and valuable gifts, and endowed it with liberties and customs which were of his royal gift, to be held as royal possessions. Also the land which is called The Boar's Raik, which King Hungus, whom we mentioned above, had given to God and the holy apostle Andrew when the relics of the blessed apostle Andrew had been brought, and which had afterwards been taken away, he also established to its pristine condition [ or ‘anew’]; with the specific purpose and on condition that the religious life should be established in that church for the maintenance of divine worship. For there was no-one who served the altar of the blessed apostle, nor was mass celebrated there, except when the king or the bishop came there, which happened rarely. For the Culdees celebrated their office after their own fashion in a corner of the church, which [church] was very small. Of which royal donation there are many witnesses still living, and this donation his brother Earl David also confirmed, whom the king had constituted his heir and successor in the kingdom, as he is today. As a royal record of his gift the king ordered to be led to the altar an Arab steed, with its own bridle, saddle, shield and silver lance, and covered with a large, precious cloth; and he ordered the church to be invested with all the aforementioned royal gifts, liberties and customs; he also gave Turkish arms of a different kind, which are still kept in the church of St Andrew, along with its [the steed’s] shield and saddle as a memorial of royal munificence. They are shown to people coming from all the airts, so that what is so frequently brought to mind will not be forgotten in any way. It was of course in the days of this king Alexander, near the end of his earthly life, that sir Robert the first prior of the church of Scone, which the same king had also given to the canons and had enriched with many gifts and estates, was elected bishop of the Scots. Indeed from ancient times they have been called the bishops of St Andrew, and in both ancient and modern writings they are found called ‘High Archbishops’ or ‘High Bishops of the Scots’. Which is why Bishop Fothad, a man of the greatest authority, caused to be written on the cover of a gospel-book these lines:
Fothad, who is the High Bishop to the Scots,
made this cover for an ancestral gospel-book.

So now in ordinary and common speech they are called Escop Alban, that is ‘Bishops of Albany’. And they have been called, and are (still) called this on account of their pre-eminence by all the bishops of the Scots, who are called after the places over which they preside.
But before the consecration of that (bishop-)elect the said King Alexander, having died, left his brother King David, who was the only one of the brothers still alive, and who is still alive, heir not so much to the kingdom as to his devotion towards the church of God and towards the protection of the poor. For he is, and will remain, fully occupied in bringing to a conclusion with God's help what his brother the often mentioned king had begun. He founded very many churches and monasteries of both monks and canons as well as of nuns; and conferred upon them many benefices. Moreover he has done many works of mercy towards the servants and hand-maidens of Christ, which it is not within our ability to narrate. He brought it about that the head of the church of St Andrew the aforementioned sir Robert be consecrated by Thurstan archbishop of York of blessed memory, without profession, or any exaction whatsoever, saving only the dignity of both churches, and the authority of the holy and apostolic see. Therefore, once the bishop had been ordained and had returned to his own see, he applied himself zealously to accomplish what he cherished in his heart, namely the work of enlarging the church and dedicating it to divine worship. But both before and after his ordination Satan opposed him in many things; he sustained many injuries and insults, according to what the apostle said: ‘all who want to live piously in Christ suffer persecution’. He spent the seventh small portion of the altar, which was due to him, and which he took away from his own uses, on work on the church. But since the outlay was small, the building was also being constructed in a small way, until, with God's help and next after God with King David’s assent, offerings were recovered for the uses of the church, extracted from the hands of lay people, both men and women. Thereafter the more that he might have to hand to give, the faster the work went.
Therefore, having begun the foundations of the church, and now having completed the greater part, and having started some houses, and having finished some with a cloister so that now inhabitants might be able to be introduced who might not ask for too much, and who in the meantime might wait with patience, he [Bishop Robert] asked sir Athelwold bishop of Carlisle by letters and by messengers, as well as by the personal intervention of King David, to grant him from the church of St Oswald, of which the bishop himself was head by right of prior, a person with whom he might share his work, and whom he might set up as prior for the canons whom he was arranging to establish in the church of St Andrew. Since it seemed to him more intimate and sweeter to receive a person from that church where he had devoted himself to God and had taken the habit of the religion life, also whence as the first prior he had been sent to the church of Scone; from which, as we have said above, he had been elected and taken as bishop, than to receive a person from elsewhere. But he did not ask for just any person, but for brother Robert, not indeed well known by renown or way of life but only by name, whom those who knew him considered suitable for this work according to what [the Bishop had heard] from his friends and members of his household. Therefore he asked for him and he received him, nor from that church could anything be denied him or should be denied him that he might reasonably request.
The above-mentioned brother Robert by order of the lord bishop dwelt at St Andrew’s for some considerable time, and without any canons, but not without clerks, with the lord bishop providing the necessaries for him and his men. He had no power over the church, nor did he want any, until the Lord would give him what he desired, a community for the service of God. But he did not trust in himself in any way, but putting himself entirely into the hands of God, and submitting himself to His ordinance, he assiduously beseeched God that He would deign to visit and console him, and to grant him to lay a foundation for the religious life such that the building built upon it should be strong and abiding, just as he had decreed in his heart. He did not want in any way to enter into the work of outsiders (which might perhaps have been easy for him), to gather to himself brothers from other and diverse churches, lest different brothers, taking different views, wishing to appear to be a somebody, should not coalesce into unity and thus the fabric of the building should suffer harm before the foundation was laid. If, however, God should send him any persons who were prepared to live in the way in which he himself was minded to live, he would receive them warmly.
Meanwhile with Brother Robert staying there by order of the bishop, as has been said, but with the lord bishop carrying out somewhat sluggishly the business which he had begun, the king came to St Andrew’s, along with his son Earl Henry the king designate to pray, and with them many of the earls and potentates of the land. The next day, having heard mass and having observed the customary hours and made the customary offering, the king coming into the cloister, such as it was then, along with those who had come with him, and once everyone had settled down, he explained to them firstly many things of little importance, then finally the main reason why he had come. He therefore arraigned the bishop since he had not hastened on the work and service of God in establishing the religious life in the church of the blessed Andrew, even though the bishop had declared himself minded to do so, and as King Alexander had decreed. And when after many disputes the lord bishop argued that he was not permitted either to diminish or disperse the property of the bishop, lest perchance what had been conferred on the servants of God by him should be taken away from them by his successor, the king replies saying that from the land called the Boar’s Raik, which was not the bishopric’s, which King Alexander his brother had dedicated to God and to St Andrew for that very purpose, namely that in his (St Andrew’s) church the religious life might be established, he (the bishop) should endow them sufficiently, and both he and his son would confirm [it] and would help towards stocking the land; which they in fact did, and compelled certain others by oath to help. Then the lord bishop, as if of his own free will but in fact under constraint, by the advice and consent of the king and his son and of the other barons who were present, transferred into the hands of brother Robert some portion [or ‘a portion at his (the bishop’s) choice’ AAMD] of the lands of the personae which had come into his (the bishop’s) hands on their deaths, from which the brothers who came there to serve God ought to have been maintained in the meantime. Nor however did he act more sluggishly regarding the work on the church, but he busied himself in every way so that he might complete the work more swiftly. On that day Robert the priest, of pious memory, the uterine brother of the lord Bishop, renouncing the world with heart, voice and deed in order to serve God in the church of the blessed Andrew following the canonical rule of our holy father Augustine, gave himself into the hands of Brother Robert the prior, with his church of Tyningham, with the agreement of the lord bishop, so completely that the canons should have either that church or fifty shillings per year.

From Bower’s Scotichronicon, Book VI, 24
Translated by D.E.R. Watt et al.
In 1122 [1124] Robert prior of Scone was elected to the see on the urging of King Alexander. He [the king] restored in its entirety the land called the Boar’s Chase, which had been taken away from the church of St Andrew, on condition that a religious community was established there, as had been previously arranged by King Alexander [in a ceremony involving] the king’s Arabian steed with its special harness and saddle, covered with a voluminous and precious caparison, along with a shield and silver lance (which now forms the shaft of a cross) – all these things the king in the presence of the magnates of the land had brought up to the altar, and he had the church invested with, and given sasine of, the said liberties and royal customs. David his brother, then an earl, was present there and confirmed this gift.
]]> [Stevenson, Documents Illustrative of the History of Scotland, ii, 280-1]

Boniface … to the dear son William Comyn our chaplain, provost of the church of Saint Mary in the city of St Andrews
Your petition shown to us stated that recently the church of St Andrews being vacant by reason of the death of William bishop of St Andrews and a day being set for the election of the next bishop, you, asserting that it was owed to you by reason of your provostship of the church of Saint Mary to have an interest in this election, sought to be admitted to the performance of this election. And because the chapter of the same church of St Andrews, in contempt of you, proceeding to the same election, elected our dear son master William de Lamberton chancellor of the church of Glasgow to the bishopric, you, appealing because of this to the apostolic see, finally after many disputes here and there at the said see, you, led greatly by our approach, agreed to renounce your appeal freely, so that the said church of St Andrews may not be subjected to misfortune for a long time by reason of its bereavement, saving the right which belongs to you and your successors as provosts of the same church of St Mary’s and to the church of St Mary’s itself, or which may then belong to them in the time of the election of a bishop of St Andrews to be conducted hereafter.
Because, we, to whom the care of all churches belongs in general, must therefore aid the same church of St Andrews, but we do not oppose the church of St Mary’s, even being inclined to your claim we wish and by the tenor of these present letters decree that, by the renunciation of these rights (as above) we do not prejudge them, indeed on the contrary you and your aforesaid successors may freely pursue and possess this right in seeking or in possessing as if the same had not be renounced.
Given at Rome, at Saint Peter’s, 7th May 1298

Letters of Pope Boniface VIII confirming the election of William Lamberton as Bishop of St Andrews (1298)
[Theiner, Veteri Monumenta, 165-6]

Boniface … to the venerable brother William de Lamberton bishop of St Andrews, greetings.
It is lawful that the care of the whole church from what belongs to the pastoral office belongs to our care, about this however, it is understood that we are more strongly concerned and we watch over with so much care those who are directly subjected to the Apostolic See, and bear more strongly the care of them, so that we think of their favourable state. Therefore they who lament the misfortune of bereavement arouse our special care so that suitable pastors of them are put first, so that by their efforts they light up spiritual things and are successful in increasing earthly ones.
For the church of St Andrews in Scotland being deprived of the solace of a pastor by the death of William Fraser of good memory, bishop of the same church, the dear sons of the chapter of the said church calling all who wished, ought and were able legitimately to take part, gathering in one body on the arranged day of election and deliberating concerning this on the way to proceed by the process of compromissus, they proposed unanimously and freely to provide in place of the church of the pastor full power to our dear sons John the Prior, John Mair and William Landon archdeacon, Adam the sub-prior, John Kayrer, Adam of Laurbeden and Thomas of Auchtermuchty, canons of the said church, appointing them to renew and retain their bishop and pastor that person whom they, or the greater part of them, appoint by election.
The same prior, archdeacon, sub-prior and canons, having received these powers, considering that since you, a man of great wisdom and discretion, and with knowledge of letters, being of honest life and commended by sober manners would be able to cause an increase in the honour of the said church, they appointed you, then the chancellor of the church of Glasgow, by their vote: And the said prior from the power resigned to him and the aforesaid archdeacon, sub-prior and canons by the chapter, elected you as bishop and pastor of St Andrews by the consent and commission of the said archdeacon, sub-prior and canons, and this election being solemnly announced by the said prior, the said chapter unanimously approved it.
And you, consenting to the said election in proper time, on account of this came to the Apostolic See, and both you in person and the aforesaid prior and chapter, through their specially appointed procurators and envoys, John called Rufus, Martin de Ketketon and Thomas of Auvhtermuchty, presenting us the election decree, beseeched us humbly that we might confirm this election.
We, therefore, having the proofs of this, had them diligently examined, and because we found the election to have been carried out canonically by suitable persons, by apostolic authority and with the brothers of our council we made this to be confirmed…
Given at Rome at St Peters, 15th Calends of July, the fourth year of our Pontificate (1298)

Extract from the articles propounded against the Bishop of Saint Andrews (August 1306)
Articles propounded against the bishop of St Andrews concerning the counsel, assent and adherence performed by him to Robert Bruce in his rebellion against the king of England.
Then after the bishop of St Andrews who then was had died and the people of the land of Scotland by the council and prompting of the prelates and clergy of the same land made to raise war with William Wallace, then rebel and enemy of our lord king and chieftain and governor of the people of Scotland who then were against our lord the king, their liege lord in whose homage and loyalty they had been bound by their letters and instruments public on these acts: there, where the chapter of St Andrews had elected master William Comyn, who the whole time held to the faith of our lord the king and of his friendship: William Wallace and his adherents and enemies of our lord king, to whom the said master William Lamberton had given his adherence against his oath and his allegiance: by force and constraint made them elect him bishop of St Andrews without licence sought and without the assent of our lord king as was appropriate behaviour from the right and according to the usage of the kingdom in prejudice of him and right of the crown and by such an election he was made bishop, entering and occupying the temporalities of the said bishopric and since then he has held them, from which many evils have happened.
Thus, when our lord king had discomfited his enemies so that all those of the said land of Scotland, who had been raised in war against him as aforesaid, were coming to him as their liege lord and rightful king of Scotland and had placed themselves high and low in his grace for their trespass aforesaid: then the said bishop of St Andrews came to Stirling willingly and of his free will (on) the 4th day of May the year of grace 1304 and of the king’s reign 32nd and asked him for his grace and received it kindly and thus the said bishop did another time swear fealty to the king of England aforesaid as to his liege lord and righful king and lord of all Scotland and the said bishop then swore on the body of Jesus Christ and on the Holy Evangelists and on the Cross Neith and the Black Rood of Scotland loyally to hold and keep his said faith from the hour forwards to our lord king and his heirs king of England as fully contained in letters and in instruments.
The day following this said fealty, when the said bishop of St Andrews was addressed by our lord king of England that he had occupied the said temporalities of his bishopric without licence and assent of him in great prejudice of the right of his crown as aforesaid and took from that time the issues and levies of the said bishopric, because he was not properly consecrated, recognised by mouth and by his writing sealed with his seal the said challenge of our lord the king to be true for which he put himself high and low at the will of our lord the king to answer to him for the said issues and levies and to be ready concerning this at his (the king’s) ordinance at whatever time that he (the king) wished to speak to him as stated by his said letters and public instruments done on this.
After this when the king had established all the lands of Scotland to peace, and had put and assigned certain justiciars and guardians to keep the peace, and had retained the bishop in his council and had made him chief of these guardians ... and Robert de Bruce was raising himself by treason against his sovereign lord the King of England ... and had murdered John Comyn lord of Badenoch ... because John would not assent to the treason which Robert planned against the King of England; to rise up and make himself King of Scotland by his power, and had taken the castle of Dumfries and imprisoned the king's justices and ministers, and from there went to Scone ..., then the said Bishop of St. Andrews knew all the plots of Robert Bruce, even on the day he was with the king's council at Berwick to give advice about the crime done by Robert Bruce, ... and on the king's business in Scotland. He left them at night to go to Scone and honour Robert on the day he was crowned and called King of Scots.
When the Bishop of Saint Andrews was going and holding with the Earl of Carrick, he saw the power which the king assembled in Scotland and, perceiving that the king's enemies would be unable to maintain their foolish and wicked enterprise long, he surrendered to Sir Aymer de Valence, the lieutenant of the king in those parts ... and asked that for certain business touching his church ... he be given leave to go and return after a short time. Sir Aymer, thinking that he would be loyal, suffered him to go, and the bishop, going to his men, men-at-arms as well as footmen, brought them to the Earl of Carrick to help him in battle with Sir Aymer.
And for this Most Holy Father, that the said bishop bears himself wickedly against our lord the king of England in many ways as said above and especially that he was sworn to be of the council of our lord the king and was made chief guardian of his land of Scotland.
Thus Holy Father at the time of the dismissal of the said bishop of St Andrews, master William Comyn brother of the earl of Buchan, who well and loyally holds to the faith of our lord king was elected by the chapter of the said church, and William Wallace who then was chieftain and governor of the people of Scotland who were rebels and enemies of our lord the king by force and against his will made William de Lamberton, then chancellor of Glasgow, to be elected as bishop of the said church … and if he would please you, in place of him, to make the said William Comyn bishop who has well and loyally held to the faith of our lord the king for which it is clear that he will be profitable for the estate of the church and the peace of the land also.

Summary of the Jurisdictions around St Andrews from the Sixteenth Century Black Book
Decision in the dispute between the Culdees and the Bishop concerning the Jurisdiction of land made through Thomas Randulph warden on this side of the Scottish Sea 1309
In the register of the Monastery of St Andrews were clauses concerning conferences held and concluded on a certain matter in dispute in which it was decided concerning the jurisdictions of the regality of the episcopate of St Andrews dated A.D. 1309
And it was found and in due and proper form made public that within the Boar’s Chase (Cursus Apri) there are but three baronies, to wit, the barony of the Lord Bishop of St Andrews, the barony of the Lord Prior of St Andrews, and the barony of the Culdees, which baronies with their inhabitants are held immediately of the Bishop of St Andrews and his Church, and of no other. Whence, by reason of the said holding, the foresaid baronies, as much by law as by established custom, are held bound to give suit and attendance at the Court of the said Lord Bishop and there to be concerned with … as well as the carrying out of other judicial acts concerning condemned persons.
Further it was found that if any judgement within the court of the lord provost of the Culdees or of any barony within the Boar’s Chase is challenged by anyone, the same is to be appealed to the court of the lord bishop, and there judgement is to be determined and declared.
Further it was found that if anyone inhabiting the said baronies has been seized outwith the Boar’s Chase either by bailies of the lord king or by others, he shall be claimed and repledged to the regality of St Andrews only by the justiciar of the Lord Bishop or his servants and not by any bailies of the said baronies.
Moreover it was found and in due and proper form on the said day proclaimed that the Lord Bishop or his justiciar has the power of making investigation in all pleas of the king’s crown and concerning life and limb in the Boar’s Chase and what is more, that out of a plenitude of kingly power the Lord Bishop may, within the Boar’s Chase, give life and limb to the condemned.
[Calendar of St Andrews Charters, SAUL B65/22, no. 4]

Letters of Visitation by William Bishop of St Andrews (1369)
Letters of visitation by William bishop of St Andrews to the abbot of Scone and to the prior and convent of the same, recording that on occasion of his visitation of their monastery made on the 23rd day of October in the year of our lord 1369 he has ordained as follows, viz:
That divine service should be daily and piously observed at regular and accustomed hours by night as well as well as by day and that the Prior and other monks appointed to discharge duty should be present at morning mass and other hours unless excusably prevented, also that all canons, priests should, as often as they can , perform their masses and if any of them should omit doing so for more than three days, enquiry should immediately be made by the Abbot or Prior as to the cause of their absence from mass so long.
Also that due silence in fitting times and places and other regular lawful and usual observances should be maintained.
Also that the Abbot should give up a Statement and Account within the next six weeks of his office of Treasurer from the time when he intromitted (entered office) and that within the same time all other monastic officials should render accounts of their offices as is the custom elsewhere.
Also that the Abbot should commit the office of Treasurer to any Canon who seems competent to discharge that office, but that he may nevertheless appoint as his assistant any canon, instructing and informing him as to the things pertaining to that office, so that the Abbot himself may to that extent be relieved of that burden, and have leisure to attend to the government of his monastery.
Also that a plurality of offices should not be conferred on any one person when one person is scarcely able to rightly fill one office, and especially that the office of victualler should be deputed to one who is able to give daily attention to it.
Also that order be taken regarding the fabric and repair of the church and buildings and that necessary artificers and workmen be employed for this purpose.
And finally in order to avoid scandal, that women stay not continuously within the walls of the monastery, and especially that they be removed and kept at a distance from the sick ward and surgical chamber so that the sick may be able to have their bed chamber, their usual recreations and their proper and accustomed comforts without suspicion of evil.
The forgoing ordinance for the improvement of divine worship and the amelioration of their own condition and that of the monastery he enjoins to be in all points implemented and firmly observed by the Abbot, the Prior and the Convent under canonical penalties, and that these letters should be presented to him at his next visitation.
Given under seal at the place and date foresaid.

[National Archives of Scotland, RH6/150]

Confirmation of a charter of Bishop Wardlaw to his constable
The king (James II) confirmed the charter of Henry Bishop of St Andrews which, with the consent of his chapter, granted to John Wemyss of Kilmany for his loyal council and help to the said bishop and performed and to be performed to the church of St Andrews by him and his successors in posterity, and to Janet Wardlaw his wife; the office of constable of the castle and city of St Andrews with the land of Muirton and Achokyre in the regality of St Andrews. Being held by the said John and Janet and the longer living of them and their legitimate heirs procreated between them, failing which the male heirs of the said John whoever, from the the said bishop and his successors. Making and upholding to the said bishop and his successors all the labours which are known to pertain to the said office, for all other services etc.
Witnessing the which (the bishop’s charter): Malcolm Fleming lord of Cumbernauld, Master John Scheves doctor of decreets and official general of the diocese of St Andrews, John Lumsden sheriff of Fife, John Carmichael nephew of the said bishop, Dominus William Wishart his chamberlain, Dominus William Cairns his chaplain and vicar of Glamis; with the seal of the bishop and with the seal of the said chapter.
[The king’s charter dated 10th August 1440]
Register of the Great Seal of Scotland, ii, no. 244

Charter confirming the ‘Golden Charter’ to the Bishops of St Andrews
The king (James III) confirmed the charter of King James II which with the consent of the three estates of his kingdom and on account of the deserving loyalty of James Kennedy bishop of St Andrews his cousin performed on many occasions, confirmed all earlier gifts made by his predecessors to the church of St Andrews and the bishop of the same church in perpetuity and gave the lands underwritten and others from his predecessors in free and special regality; viz – the lands of St Nicholas of Kinkell, Kingask, Byrehill, Fauside, Kilmonane, Kenlochquhy, Putky, Bonyngtoune, Balcaythly, Dunenoch, Stravethy, Balaly, Petarthy, Kynalldy-suthir, Kynaldy-northir, Gilmourtoune, Balrymont-Estyr, Carngoure, Lambeislethin, Priourislethin, Newgrange, Langraw, Balrymont-Westyr, Kylrynny, Invergelly, Invary, Kynlonchare, Balbuthy, Petcorthy, Murecambosse, Athirny, Lathame, Balgormo, Baldastard, Balmane, Scuny, Balbethe, Monfloure, Levynnis-brig, Methkyll, le Hache, Torre, Crannoch, Cavill, Bynnis, Urwell, Lathokir, Muretoune, Lathone, Raderny, Camerone, Fedynche, Keyrnis, Ballochin, Strakynnes, Wilkynston, Greigstone, Drumcarach, Lawdeddy, Kynninmonde, Baldunny, Arnydy, Claremounthe, Malgask-uvir, Malgask-nethir, Clattow, Balgrife, Stratirne, Kyncapill, Neutoune, Nydy-estyr, Nydy-westir, Kynnarde, Kenbak, Blabo, Myretoune, Deresy, Crag-fudy, Mydil-fudy, Westyr-fudy, Fengask, Burchle, Newmyll, Ballase, Kylmany, Freretoune, Kirkland of Luchris, Forgund, Priouris Kynmuck, Monymeyll, Lathane, Cunyochy, Muretoune-in-Luchris, Culluthy, Owthirmunsy, Berelais, Carny, Outhirrudirstudyr, Cragroyhill, Tarvat, Nethir-Tarvat, Gledny, Kyrkforthir, Balmalkyn, Balmungy and Machrise: furthermore it is granted to the said bishop and his heirs as he had, held and possessed his lands written here in special regality, viz the lands called Byschapis-schire, Muckart-schire, Scottis-crag and le Fery, Petcunty, Murefeld and the lands of the priory of Petynweme, viz Petynweme, Litill-Anstrudir, Fauside, Lyngow, Pettotyr, Crangbregis, Gradn-mure (sheriffdom of Fife) and the lands of Estir-Rynde and Westir-Rynde (sheriffdom of Perth); the which lands are incorporated into the regality of St Andrews. Being held in one special regality or regalia, called the regality of St Andrews in perpetuity with the four points and pleas of the crown; and furthermore the king willed that the tenants or renters of the said bishop and their goods dwelling between the waters of Forth and Tay should only be arrested in the ayres of justiciar and chamberlain in the courts of the bishop and in no way should they be brought together to pay royal taxation or tallage and he willed that the present donations should not be revoked by the king or his successors but they should defend the said powers and nothing else. (Owing) nothing except the saying of devotions and prayers for the king, his predecessors and successors
[King James II’s charter granted at Edinburgh, 14th June 1452]
Register of the Great Seal of Scotland, ii, no. 1444

Extracts from the Rental of the Archbishop of St Andrews (1543-1545)
Account of Master Bernard Bailie rector of Lamington and Chamberlain, rendered at St Andrews, Wednesday 13th May 1545; involving arrears of Master Alexander Kinninmonth’s account (6th March 1543) and his own receipts and expenses (1543-4)

Discharge
Cutting and winning hay of Radernie, £4; of Monimail, 20s; fermes of the ward of Inchmurdoch in the Cardinal’s hands, 13s 4d; repair of dykes thereof, 5s; …
Fee of the gardener of Monimail, 20s; also of the gardener of St Andrews Castle, 40s; of Ambrose Skyrling, janitor of the outer gate of the castle, 40s; of the watchman, 20s; of the sergeants or officers of Monimail, Scotscraig and Byrehills (40s each); also Byschopshire and Mukartschire (26s 8d each), Angus (£3 6s 8d), Keig and Monymusk (£3), Dairsie (50s), Stow (£3), Kyrkliston (53s 4d) – £17 3s 4d

(Fee) of the laird of Lochleven bailie of Byschopshire and Mukartschire, £10; of Alexander Jardine, head cook, £6 13s 4d; … Sir Henry Balfour, to pay a Frenchman for 73 beche schulis and 6 stones 13 pounds of towys (cordarum) for work at the castle (as per the precept, St Andrews, July 23 1544) £5 1d; Alexander Myllar, fishermen in Pittenweem, for freight thence to St Andrews of 20 chalders of lime for the castle (as per the quittance of Sir Henry Balfour, one of the masters of work, St Andrews, June 19, 1544), £6
Sir Henry Balfour, iron and other materials (£5 8s 9d) to Master Wolf, gunner, to make a moyane culverini, fee of Robert Smyth and two servitors (£3 6s) working for 3 weeks, and a payment to Balfour himself (44s), in the castle garden … £10 18s 9d
To Sir James Bickerton, master of work for the castle … £159 3s 6d …
To Sir Michael Hog, almoner, for the poor from 19 Dec 1543 to 19 Aug 1544 inclusive … £33 4s
To Archibald Campbell burgess of Dundee to buy certain puncheons of wine for the Cardinal’s use in St Andrews Castle … £110
Wages of household servitors of the Cardinal with their horses remaining outside the household from 9 Feb to end of that month 1543, from 10 March to 2 April 1544 and on to 8 … £336 18s
To Alan Couttis for the expenses of the Cardinal and household from 10 March 1543 to 19 July 1544 … £583 14s 3d
Fee of William Murray the household cook … 33s 4d
Fee of Robert Hall, cook serving in the Cardinal’s kitchen, 28s
To Alexander Gibsoun, cook and keeper of the capons and poultry, £3 6s 8d; Fee of Walter Hervey, keeper of the hall pewter, 20s; Of Rutlege and Troilles, kitchen boys, 30s
Alexander Naper, saddler in St Andrews by mandate of Robert Lindsay, master of the stable to purchase necessaries for the horses and stable … £32
Master Andrew Oliphant … purchase of 132 chalders of lime in June and July 1544 for the castle (bought in Wemyss, Crail and St Andrews) … £98 11s 10d
To Robert Hall in Kinghorn, 14 chalders of coal for the use of the Cardinal in the castle … £25 4s
To John Beton of Balfour, captain of the castle, for the fabric thereof … £325 15s
Andrew Moncrieff, the Cardinal’s servitor, sent from St Andrews to Stirling and Hamilton by mandate … 22s
Master John Meffen to wash the ornaments of the altar of the chapel of St Andrews, also for bread and wax candles … 24s
Robert Boswell for hire of horses to conduct Andrew Leslie son of the earl of Rothes from Edinburgh to St Andrews … 22s
Drinksilver to a servant of the provost of St Andrews presenting a horse to the Cardinal 22s
Robert Boswell for hire of a horse from Stirling to Castle Campbell and for expenses of conducting an Italian auditor to Lindores 44s
An indweller in Muckhart to lead the way to Kincardine with the Cardinal 10s
Two servants sent from Kincardine to Doune Castle to bring back two silver flasks of the Cardinal, 22s
Robert Boswell to hire horses to bring the coffers of the Cardinal from Kincardine to St Andrews, 12s
Freight of materials for Master Wolf engineer from Limekilns to St Andrews to make guns, 44s
For the gardener of St Andrews monastery (14 Aug 1544) presenting artichokes to the Cardinal, 22s
A man bringing iron bullets from Dunbar Castle to St Andrews Castle, 44s; culveriners who came to be hired by the cardinal, 22s; 21 barrels of ale received from John Dikesone for the Cardinal and household in Edinburgh, £28; John Pardovane, George Hepburn and Thomas Davidson servitors remaining in St Andrews Castle, 34s; David Smyth watchman of the castle (Martinmas 1543 – Whitsun 1544), £6 13s 4d
Master John Arnott for gunpowder bought by him for John Beaton of Balfour captain of the castle … £28 6s 8d
Metals and other necessaries for Master Wolf, engineer, to make a culverayne moyane £134 11s 7d
Petty expenses of of Sir Andrew Myll, by boat from Edinburgh to St Andrews with the Cardinal’s great tapestries, £4 11s 8d; Expenses of James Symsoun sent from St Andrews to Leith to receive the Cardinal’s wine

Account of Master Robert Auchmouty, granitarius, rendered at St Andrews Castle, Wednesday 16th Sept 1545 …
210 chalders of coal put in the castle for the Cardinal, the captain and their households, from May 1543 to August 1545 … £404 15s 1d; For carters of St Andrews taking the coals from the harbour to the castle … £21 11s 6d; Servitors carrying them into the coal-house … £7 6d
Part of the expenses of the Earl of Arran’s eldest son, John Beaton of Balfour the captain, servitors, household and guards in the Cardinal’s absence, paid by the accountant to William Patterson, provisor at the castle (April 1544-August 1545), £351 7d
To Sir James Bickerton, master of works at the castle, for the fabric at various times … £153 11s 8d
Clothes for the pages Claude and Guthrie, another little page named Prophet, and the servant of the Lord of Tullibardine detained captive in the castle for two years from 1 Nov 1543 … £35 5s 8d
26½ ells of white woollen cloth, coarse and broad, for 6 pairs of double blankets, and 52 ells of coarse linen for 6 pairs of sheets for the beds of the guards (castellanorum), delivered to John Beaton of Balfour … £7 7s 3d; 3 pairs of fine linen sheets delivered at Little Monimail when the Earl of Huntly was entertained there (which were not restored after his departure), 50s
Part payment to Robert Smyth in Argyle, working with Master Wolf the engineer, at the making of a gun in the castle … £3 6s

Rentale Sancti Andree 1538-1546, Scottish History Society (1913), 175-200
]]> http://www.st-andrews.ac.uk/library/specialcollections/collections/archives/]]> http://www.st-andrewslibrarytreasures.com/ This volume presents 50 selected items from across the collections, each accompanied by a short explanatory essay by an expert in the field. It also features an introductory essay outlining the history of St Andrews University Library from its beginnings in a few mediaeval cathedral book presses to the modern hub of learning within an institution of international academic reputation.]]> ]]> Ash, M., and D. Broun, ‘The Adoption of St Andrew as patron Saint of Scotland’, in J. Higgitt (ed.), Medieval Art and Architecture in the Diocese of St Andrews (London 1986), 16-24.
Ash, Marinell, ‘David Bernham, Bishop of St. Andrews, 1239-53’, Innes Review, 25 (1974), 3-14.
Ash, Marinell, ‘The Administration of the Diocese of St Andrews, 1202-1328’, Unpublished PhD Thesis, University of Newcastle-upon-Tyne (1972) [Available on EThOS]
Ash, Marinell, ‘The diocese of St. Andrews under its 'Norman' bishops’, Scottish Historical Review, 55 (1976), 105-26.
Ash, Marinell, ‘William Lamberton, bishop of St. Andrews, 1297-1328’ in G.W.S. Barrow, The Scottish tradition (Edinburgh, 1974), 44-55.
Barrel, A., Medieval Scotland, (Cambridge, 2000), especially chapter 3.
Barrow, G. W. S., The Kingdom of the Scots (Edinburgh 1973 2nd edn. 2003), especially Chapter 8 on the Clergy at St Andrews.
Barrow, G.W.S., ‘The Cathedral Chapter of St. Andrews and the Culdees in the Twelfth and Thirteenth Centuries’, Journal of Ecclesiastical History, 3 (1952), 23-39.
Barrow, G.W.S., ‘The Medieval Diocese of St Andrews’, in Higgitt, J., (ed.), Medieval art and architecture in the diocese of St Andrews (London, 1994), 1-6.
Blick, Sarah and Rita Tekippe (eds), Art and Architecutre of Late Medieval Pilgrimage in Northern Europe and the British Isles (Leiden, 2004). 2 vols.
Boardman, S. and Eila Williamson (eds), The Cult of Saints and the Virgin Mary in Medieval Scotland (Woodbridge, 2010)
Bonner, E., ‘The recovery of St Andrews castle in 1547: French Naval Policy and Diplomacy in the British Isles’, English Historical Review, 111 (1996), 578-98.
Broun, D., ‘The Church and the beginning of Scottish Independence’, chapter 4 of Scottish Independence and the idea of Britain: from the Picts to Alexander III (Edinburgh, 2007), 101-123.
Broun, D., ‘The Church and the origins of Scottish Independence’, Records of the Scottish Church History Society 31 (2002), 1-36.
Broun, D., ‘The church of St Andrews and its foundation legend in the early twelfth century: recovering the full text of version A of the foundation legend’, in S. Taylor (ed.), King’s Clerics and Chronicles in Scotland, 500-1297 (Dublin 2000), 108-114.
Cambridge, E., ‘The early building history of St Andrews Cathedral, Fife, and its context in northern transitional architecture’, The Antiquaries Journal 57 (1977) 277-88.
Cambridge, Eric, ‘The early Building-History of St Andrews Cathedral, Fife, and its context in Northern Transitional Architecture’, Antiquaries Journal, 57 (1978), 277-88.
Cameron, N., ‘St Rule’s Church, St Andrews, and early stone built churches in Scotland’ in Proceedings of the Society of Antiquaries of Scotland 124 (1994), 367-78. Available online: http://archaeologydataservice.ac.uk/archives/view/psas/volumes.cfm
Cameron, Neil, ‘St Rule’s Church, St Andrews, and early stone-built churches in Scotland’, Proceedings of the Society of Antiquaries of Scotland, 124 (1994), pp. 367-378.
Campbell, I. 'Planning for Pilgrims: St Andrews as the Second Rome', Innes Review, vol. 64 (May, 2013), pp. 1-22.
Campbell, I., 'Planning for Pilgrims: St Andrews as the Second Rome', Innes Review, vol. 64 (May, 2013), pp. 1-22.
Cant, R., ‘The building of St Andrews Cathedral’ in D. McRoberts (ed.), The Medieval Church of St Andrews, (Glasgow, 1976) 11-32.
Cant, Ronald Gordon, ‘The building of St. Andrews cathedral’, Innes Review, 25 (1974), 77-94.
Clancy, T. O., ‘Scotland, the ‘Nennian’ recension of the Historia Brittonum, and the Lebor Bretnach’, in S. Taylor (ed.), Kings Clerics and Chronicles in Scotland 500-1297 (Dublin, 2000), 87-107.
Cowan, ‘The development of the parochial system in Medieval Scotland’, Scottish Historical Review 40 (1961), 43-55.
Cowan, I. B. The Parishes of Medieval Scotland (Edinburgh, 1967).
Cowan, I. B., ‘Church and Society’, in J. Brown ed., Scottish Society in the Fifteenth Century (London, 1977), pp. 112-135.
Cowan, I. B., ‘Patronage, Provision and Reservation, Pre-Reformation Appointments to Scottish Benefices’, in I. B. Cowan and D. Shaw edd., The Renaissance and Reformation in Scotland (Edinburgh, 1983), pp. 75-92.
Cowan, I., ‘The Monastic History of the Diocese of St Andrews’, in Higgitt, J., (ed.), Medieval art and architecture in the diocese of St Andrews (London, 1994), 7-15.
Cowan, Ian, and Easson, David (eds.), Medieval Religious Houses: Scotland (2nd edn. London, 1976). 224
Cowan, Mairi, Death, Life, and Religious Change in Scottish Towns, c. 1350-1560 (Manchester, 2012).
Dilworth, M., ‘Archbishop James Beaton II: A Career in Scotland and France’, SCHS, xxiii (Glasgow, 1987-1989), pp. 301-1316.
Dilworth, Mark, ‘Dependent Priories of St Andrews’ Innes Review, 26 (1975), 56-64.
Dilworth, Mark, ‘The Augustinian chapter of St. Andrews’ Innes Review, 25 (1974), 15-30.
Dilworth, Mark, Scottish Monasteries in the Late Middle Ages (Edinburgh, 1995).
Ditchburn, D., ‘ “Saints at the door don’t make miracless”? The Contrasting Fortunes of Scottish Pilgrimage, c.1450-1550’, in J. Goodare and A.A. Macdonald, eds, Sixteenth-century Scotland: Religion, politics and society. Essays in honour of Michael Lynch (Leiden: Brill, 2008), pp. 69-98.
Ditchburn, D., ‘The ‘McRoberts thesis’ and patterns of sanctity in late medieval Scotland’, in S. Boardman and E. Williamson, eds, The Cult of Saints and the Virgin Mary in Medieval Scotland (Woodbridge: Boydell Press, 2010), pp. 177-94.
Donaldson, G., ‘The rights of the Scottish crown in episcopal vacancies’, SHR, xlv (Edinburgh, 1966), pp. 27-35.
Dowden, J., The Medieval Church in Scotland (Glasgow, 1910).
Dowden, John, The Medieval Church in Scotland: Its Constitution, Organisation and Law (Glasgow, 1910).
Dunbar, Linda, Reforming the Scottish Church, John Winram (c.1492-1582) and the example of Fife (Aldershot, 2002).
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