1 20 2 https://openvirtualworlds.org/omeka/files/original/5/512/The_St_Andrews_Foundation_Legends.docx 10181a42bace2980b95c8493a9c49c65 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval St Andrews Research Repository Description An account of the resource A repository for research material on Mediaeval St Andrews focusing on the town, church and university. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The St Andrews Foundation Legends Source A related resource from which the described resource is derived The St Andrews Foundation Legend A 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. Augustinian's account Bower foundation legends St Andrews https://openvirtualworlds.org/omeka/files/original/5/434/Bower_s_Scotichronicon.docx 000b82196b872789f8cf073c0473a50b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval St Andrews Research Repository Description An account of the resource A repository for research material on Mediaeval St Andrews focusing on the town, church and university. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Walter Bower's <em>Scotichronicon</em> Subject The topic of the resource References to St Andrews within the <em>Scotichronicon</em> Description An account of the resource The <em>Scotichronicon</em> is a chronicle written by Walter Bower, abbot of Inchcolm, in the 1440s. It traces the history of Scotland from its origins, and is a major source for the study of medieval Scotland. All sixteen books were edited from the surviving manuscripts and translated into English from Latin between 1989 and 1998. References to St Andrews have been extracted from these volumes. Creator An entity primarily responsible for making the resource D.E.R. Watt (general editor) (Aberdeen, 1989-98). Further information can be gained from the entry in the St Andrews University library catalogue: <a href="http://library.st-andrews.ac.uk/search/Y?search=scotichronicon" target="_blank">http://library.st-andrews.ac.uk/search/Y?search=scotichronicon</a> Source A related resource from which the described resource is derived Walter Bower’s Scotichronicon Volume 1, Book II Ch. 58, p. 311: The translation of the relics of St Andrew etc. About the same time [the year 360] the emperor Constantius the son of Constantine the Great in the twentieth year of his reign, motivated by enthusiasm for the Christian religion and inspired by a special devotion which he had conceived long before in his heart for the blessed apostle Andrew, longed to do something gas final proof of his devotion. He went to the city of Patras in the district of Achaia where the apostle was martyred and buried, and from there he stealthily removed by main force the saint’s relics, translated them to Constantinople on 9 May and amid great rejoicing and to the accompaniment of hymns and chants placed them in golden and silver reliquaries with great honour. Achaia is one of the seven provinces of Greece, and almost an island, for it is surrounded by sea on all sides except for the north side, where it adjoins Macedonia. Therefore when Christ had entrusted the world to his apostles and disciples to be steeped in the catholic faith by their preaching, he allotted to Andrew the area around the Caspian sea, Scythia, Macedonia and Achaia, and also, as some would have it, Scotland. Since, as was previously described, the Picts derived their origins from Scythia, Andrew wished even after his death to convert those whom he was not able to convert while he was alive. This Andrew was the apostle of the Lord, the brother of Simon Peter, older than Peter by birth and first to be called, but second in rank or at least third, Galilean by nationality, born in the city of Bethsaida, gentlest of all the disciples. He excelled almost everyone in justice, piety and sanctity. He was dark-complexioned, handsome of appearance, of medium height, with a luxuriant beard. The translation of certain of his bones from Patras to Scotland was as follows. It happened that by divine will on the third night before the emperor entered the city, the angel of the Lord appeared to a certain holy, God-fearing man, an abbot Regulus by name, the guardian of the relics, saying: ‘Take with you suitable brethren and proceed to the sarcophagus, in which the bones of Andrew were deposited. You will take from there three fingers of the right hand and the arm-bone that hangs down from the shoulder, one tooth and a kneecap. Guard them carefully in a place which I shall show you, until I return.’ He quickly summoned the chosen brethren, and carried off all the bones, just as he had been ordered to. He hid them in a very secret place indicated by the angel. So the emperor came two days later with quick-marching legions, and captured the city, emptying it of all its wealth. He received the reliquary in which the relics were stored, and ordered it to be taken back to Constantinople with suitable reverence, while he escorted it with the army. Ch. 59, p. 313: The angel instructed Regulus to take the relics and go to the west-north-west regions of the world. Finally after several years had passed by, the celestial angel again came back to abbot Regulus, and with an intimidating look on his face gave him the following command in the name of Almighty God and in these words: ‘Take up again’, he said, ‘the relics of blessed Andrew beloved of God, which you recently preserved on my instructions. And take with you a praiseworthy escort of saints, and lose no time in going to the western regions under the west-north-west at the world’s end; and wheresoever the ship that carries you by will of God runs the risk of shipwreck, but with you and your companions remaining unharmed, know that there the course of your hardship, or at least of your prolonged voyage, has reached its successful conclusion. Moreover guard against being negligent or forgetful of this kind of instruction, namely that in that place you should firmly lay the foundations of a church to the honour of the divine name and the glory of his saint and apostle of everlasting veneration, because it will come to pass that, just as the east was for a long time adorned by the sound of his preaching while he was alive, as you are aware, so know truly that the whole of the west will also be adorned forever with the miracles worked by his relics. For since that place has been chosen by God, it will be an apostolic see for ever and a firm rock of the faith, and rightly so because of his brother blessed Peter to whom the Lord said: “You are Peter” etc. So the kingdom in which it is situated will be a steady, strong anchor, and it will be famous for its devotion to the apostle to all the faithful, especially the kings and other powers in the land, from whose estates and endowments it will be abundantly enriched. Therefore crowds of the faithful frequently coming there from abroad from the opposite ends of the world to receive bodily and spiritual health will miraculously receive what they have requested, and will return joyfully to their homes, praising God, who is always glorious in his saints, in his apostle with exultant voices.’ And with these words the angel disappeared from the his sight, and blessed Regulus addressed himself to carrying out his instructions. So wishing to obey the divine commands, he summoned to his side wise and religious men of preeminent learning and character, each of whom had been forewarned by angelic exhortation to take part in his pilgrimage and his merit. He carried the sacred relics with him to the ship, and put to sea, prepared to reach the regions of the west-north-west. The following are the sacred names of the company of saints: St Regulus, abbot, St Damian, priest, Gelasius and Chubaculus, deacons, Merniacus the brother of St Damian, Nerius and Elrisenius from Crete, Mirenus, Machabeus and Silvius his brother. There were eight hermits namely Felix, Sajanus, Matheus, Mauricius, Madianus, Philip, Luke and Eugenius and three virgin saints from Colosia namely Triduana, Potencia and Emerea. Ch. 60, p. 315: Blessed Regulus first reached Scotland with the relics after shipwreck Those very saintly men together with the virgins went on board a ship laden with all necessary supplies, and sailed around the shores of Europe by way of the Mediterranean Sea until they came, worn out by many hardships, to the islands situated in the Ocean beneath the setting sun. And when they had been wandering for the space of almost two years over unknown seas, as the breeze chanced to take them, not knowing what was their goal, suddenly a fierce wind from the east rushed into their sails with unusual force. Under its violent impulse their boat was driven onto the kingdom of the Picts amid the rocks of the island of Albion, just as the angel had foretold, and was smashed to pieces. Given strength however by God, blessed Regulus reached land unharmed with his companions on 28 September in great joy, with the sign of the Lord’s cross going on before. And there in a grove of pigs, which is called ‘Mucross’ in the native language, he later dedicated a church to the glory of the apostle. In this place there occurred many astounding miracles from touching the relics, such as had not been seen or heard of,, since the adoption of the faith in these islands up to that time. For sight was given to those who were blind from birth, speech to the bumb, walking to the lame, and on all who piously sought the apostle’s support, no matter with what infirmity they were afflicted, healing was immediately bestowed through the compassion of God. After frequent miracles of this kind occurred daily, people came from all the nations bearing gifts, clapping their hands, and as suppliants raising endless hymns of praise to God for such a patron. For this reason the following lines are found to have been written in olden times at Rymont: Here that bay of the sea was a barren shore, Which now surpasses the richest places of the world in fertility. Here a region previously bare is now green. It was poor before and is now rich. Long ago it was vile and is now beautiful. Hither therefore come men who are lords of remote castles to pray, A motley throng setting out from their native land. The boastful Frank, the war-loving Norman, The Flemish weaver and rough Teuton, English, German, Dutch, the man from Poitou with no knowledge of wool And the bloodthirsty man from Anjou Those who drink the waters of the Rhine and Rhone and the powerful Tiber Come here to lay their pryers before Andrew. We too, provided we have a name among such great people, Come here carried along on a prosperous wheel. At that time, Hurgust son of Fergoso king of that region was delighted with the sanctity of the pace, and built his own palace there beside the church, and granted certain lands to blessed Regulus and his brethren for sowing corn, to be cultivated as alms forever. Later kings followed his example, as the warmth of their devotion dictated, and their property increased, although modestly until King Hungus, who ruled over the Picts after 800, handed over a tenth part of his kingdom to blessed Andrew, in return for the miraculous aid afforded him in his expedition against the Saxons as will appear below in Book 4, Chapter 13 and following. The blessed men founded a little cell in the form of a monastery, and appointed guardians of the relics. The blessed men went out preaching through the countryside, not on horseback but, just as long ago the apostles went, two by two to sow the word of God everywhere among the heathen, miraculously performing innumerable miracles. When therefore they had imbued these people with the faith, inspired by heavenly teaching, and confirmed their faith with various miracles, the most blessed Abbot regulus died full of days and at a great age at Kilrymont (the name having been changed from Mucross by the king) thirty-two years after he had come shipwrecked to the island of Albion, during which he engaged in the work of the Gospel and wonderfully pleased God. Volume 2, Book IV Ch. 11, p. 299: The list of the kings of the Picts The first of their kings was Cruithne son of Judge Kynne who founded the monarchy in the kingdom of the Picts and reigned for fifty years. The second after him was Ghede, the third was Tarain. To these two are ascribed two hundred and fifty years, as was mentioned above. Duchil succeeded King Tarain and reigned for forty years. He was succeeded by Dinorthesi who reigned for twenty years. Duordeghel succeeded him and reigned for twenty years. He was succeeded by Decokheth who reigned for sixty years. Combust came next and reigned for twenty years. Caranatherech succeeded him and reigned for forty years. Garnarthbolg succeeded him and reigned for nine years. Wypopneth succeeded him and reigned for thirty years. He was succeeded by Blarehassereth who reigned for seventeen years. Frachna Albus succeeded him and reigned for thirty years. Thalarg Amfrud succeeded him and reigned for sixteen years. He was succeeded by Canatalmel who reigned for six years. He was succeeded by Dongarnethles who reigned for one year. Feredath Finyel succeeded him and reigned for two years. Garnard-dives succeeded him and reigned for sixty years. He was succeeded by Hurgust son of Forgoso. During his reign, as was mentioned in Book II, Chapter 59 and following, certain relics of St Andrew were brought by blessed Regulus to Scotland and were reverently deposited in Kilrymont… Ch. 24, p. 341: More about Constantine and the savage battle of Brunanburh Unlucky was that day for the Scots for all the dominions acquired in the time of Giric or earlier, which had been held for fifty-four years or more were lost on that day by the right of conquest. William [of Malmesbury] writes: ‘There fell on that same field Constantine king of the Scots, a man of great spirit and vigorous old age, five kings etc.’, But the lie is given to this statement of William’s by various reliable chronicles, because after the tragic destruction of this battle Constantine held sway over the kingdom for four more years. Then giving up the kingship of his own accord, he put on the monk’s habit and devoted himself to God. He lived for five years after becoming abbot of the Culdees at St Andrews. He died and was buried there. Then the monks of Iona immediately with permission dug up his bones, took them and buried them in the tomb of his fathers in the church of blessed Oran in 947. Therefore it is not tenable that he was killed at the battle of Brunanburh, since he survived for about ten years after the battle. The following lines of verse are about him: Constantine, whose father was Aed Albus Was king for thiry and ten years. For five he was in the city of St Andrews There he died, living under religious rule. Volume 3 Book V Ch. 33, p. 107: King Alexander I [1107-1124] King Alexander reigned for seventeen years. He was a well-educated and devout man, deferential and friendly to clerics and religious, but excessively terrifying to the rest of his subjects; he was a great-hearted man, extending himself in all directions beyond his strength. He was very enthusiastic in constructing churches, searching for relics of the saints, and in the manufacture and arrangement of priestly vestments and sacred books; he was also very generous beyond his means to all comers; so devout was he in respect of the poor that there was nothing that seemed to give him greater pleasure than receiving, washing, feeding and clothing them. Following his mother’s footsteps, he rivalled her in holy deeds to such an extent that he endowed three churches with many gifts, that is to say the church of St Andrew at Kilrymont and the churches of Dunfermline and Scone, the one founded by his father and mother, the other founded by himself to the glory of the Holy Trinity and St Michael the archangel, which was founded and built at Scone the chief seat of their kingdom. It was he who conferred the Boar’s Chase on blessed Andrew, and who also founded the monastery of canons of the Island of Incholm near Inverkeithing, and who conferred so many great privileges on the aforesaid church of the Holy Trinity at Scone, which he founded and built in the place where both the Pictish and the Scottish kings from ancient times had established the chief seat of their kingdom; and he had it dedicated after it had been built of stone construction in the manner of that time. In response to the king’s command almost the whole of the kingdom flocked to its dedication, which was performed by Turgot, bishop of St Andrews. Book VI Ch. 24, p. 343: The bishops of Kilrymont (that is St Andrews) from the time of the expulsion of the Picts until now But because (as has been stated) the most saintly King David increased the number of bishoprics by new foundations, it seems to me appropriate (even if I do not deal separately with the other bishops) at least to insert something here about the succession of the bishops of St Andrews at least from the time of King Kenneth son of Alpin, the first monarch of the Scots (who swept away the Picts and their achievements) down to the present day, especially since each of them in his own time was regarded not as primate, but as the first and foremost [bishop] in the kingdom, lest if this information were to be scattered through the annals, enquirers would find a notice about [each of] these bishops less readily. I find that the first was Kellach I and the second Fothad I, who was driven out by King Indulf; and after his expulsion from the see he lived for eight years. Regarding him I have found this inscription round the edge of the silver cover of a gospel book which is still preserved at St Andrews: Fothad, who is the leading bishop among the Scots, Made this cover for an ancestral gospel-book. Then Kellach and Maelbridge, who was bishop for eight years. [This Maelbridge, as we read in the Life of the glorious and excellent confessor the blessed Duthac prophesied that he would be one of the bishops of the Scots; and this was fulfilled]. Then came Kellach II, son of Ferdlag, who was the first to go to Rome for confirmation. Then in succession came Malmore, a second Maelbridge, Alwin who held the see for three years, Maelduin Makgillandris, Tuthald for four years, Fothad II, Giric, Cathre, Edmar and Godric, who died as bishops-elect. In 1109 Turgot prior of Durham was elected on the day of the Translation of St Augustine, and served as a consecrated bishop for about seven years. He wrote a little book about the saintliness of St Margaret the queen and about the virtues of her offspring. He was also her confessor. In 1117 ‘Edmund’ a monk of Canterbury was elected, but on renouncing his desire to become a bishop, he turned to his cloister. (But this man in the Life of St Anshelm calls himself Eadmer. He it was who dictated and wrote the Life of Anshelm.) In 1122 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. This same Robert was consecrated by Thurstan archbishop of York without a profession of obedience, saving the privileges of each church and the authority of the apostolic see as was then specified. He remained bishop-elect for two years, and once consecrated served for thirty-five years, and so as elect and bishop he served for thirty-seven years. (Elsewhere I find it written thus: ‘He served as elect for two years and after consecration served for thirty-two years, so that as elect and bishop he served for thirty-four years.’) He died in 1159, and was buried in the old church of St Andrew during the reign of King Malcolm. Ch. 25, p. 347: The election of St Waltheof abbot of Melrose to the see of St Andrews After Robert’s death, as Jocelin the monk of Furness writes, The episcopal see of St Andrews in Scotland was vacant, and by the request of the people, the election of the clergy and the assent of the princes Waltheof the saintly abbot of Melrose was chosen as pastor and bishop of their souls. Therefore the leading clergy came with some magnates of the land to Melrose with sufficient authority to embrace the man they had elected and bring him away with them; and the father abbot of Rievaulx, who happened to be present then, ordered Waltheof to comply with the election, assume the burden and undertake the office. But he excused himself on account of the weakness of his physical powers and his inability to undertake so weighty an employment; and he privately informed the abbot Rievaulx that he had not much longer to live on this earth. Replying to those who persisted in carrying through the plan for his election which had been conducted, and as the father abbot persisted in his command, the saint spoke truthfully in a prophetic spirit: ‘I have put off my robe; how can I put it on again? I have bathed my feet; God forbid that I dirty them again with the dust of worldly care.’ And he added, saying: ‘Believe me, you will elect and have a bishop other than me.’ Pointing his finger outside the chapter-house at Melrose, indicating his burial place there, he said: ‘This is my resting place. Here I shall dwell as long as the Lord pleases, since I have chosen it as a consolation for my sons.’ After these words the business was suspended; once it had been suspended it was adjourned by a stay of proceedings, and once delayed it was not carried through into effect. Once he had finally and utterly refused to consent to the election, another (namely the abbot of Kelso, who will be mentioned later) was elected, and Waltheof was buried at the time chosen by the Lord, lying asleep in the place which he had pointed out. Ch. 35, p. 371: The election of Arnold abbot of Kelso to the see of St Andrews In 1160 Arnold abbot of Kelso was elected as bishop of St Andrews on the feast of St Brice, which fell on a Sunday, and he was consecrated on the following Sunday in the old church of St Andrew by William bishop of Moray as legate of the apostolic see in the presence of King Malcolm. He was succeeded as abbot of Kelso by John, the precentor of that community, who was elected on the eve of the feast of St Andrew, and blessed by Herbert bishop of Glasgow on the Epiphany. In the same year Bishop Arnold was made legate of the lord pope and with King Malcolm founded the great church of St Andrew. He served as bishop for one year, then months and seventeen days, and died on 13 September 1162. He was succeeded by Richard, a chaplain of King Malcolm, who was elected in 1165 and consecrated at St Andrews by the bishops of the kingdom on Palm Sunday, that is 28 March in the presence of the king. He served as bishop-elect for two years, and as a confirmed bishop for twelve years and one month. He died on 5 May in the canons’ infirmary in good old age and in saintliness of life. An inscription on wood about these three foregoing bishops buried in the old church reads as follows: You who come as a pilgrim, pause, and first look on Robert, Then on what remains of Arnold; the last tomb covers Richard; They were once bishops, now they are citizens of Heaven. In that same year, that is 1177, Master John called Scot was elected to the see of St Andrews. King William was totally opposed and, confident in the royal power, had Hugh his chaplain consecrated as bishop in the church of St Andrew in accordance with his wishes. On both sides a serious dispute and dangerous rift arose, as will be clear in what follows, because although Scot was so called, nevertheless he had been born an Englishman in the township which is called Budworth in the county of Chester. He had spent some time as a student of the liberal arts first at Oxford and then at Paris; and it was not only in the liberal arts, but also in physics and finally in theology that he seemed to everyone good enough to teach as a master. Then when he had returned from the schools and had stayed for some time with his relatives in his family home, he decided to go in person to Scotland and visit the church of St Andrew the Apostle, where he was taken up as an honoured protégé by the bishop. Now regarded not as a guest and a foreigner, but as a citizen and a native, after the death of the archdeacon he obtained the archdeaconry. And not many years later on the death of the bishop, when the day for an election had been arranged and everyone had gathered who was supposed to attend, and in the presence also of John de Monte Celio, the cardinal who had been appointed a legate from the lord pope’s side in Scotland in particular, the grace of the Holy Spirit was invoked, and all and sundry cast their votes for the archdeacon, and jointly elected him as bishop with no dissent. Ch. 36, p. 345: How King William drove John out of the bishopric and how John appealed to the Roman court because of this At that time William king of Scotland, on hearing that the archdeacon had been elected bishop without him being consulted or giving any consent of approval, took it badly; and unable to hide the anger aroused in his mind, he burst out with these words: ‘By the arm of St James (for this was his usual oath) ‘as long as I live he will never enjoy the bishopric of St Andrews, nor will he exercise episcopal authority in that see.’ Soon therefore the property and revenues of the bishop were seized, and the king ordered that both John and all the others connected in any way with his family or household be condemned to exile. This servant of Christ therefore did not know what to do or where to go, for since he was not allowed to remain in his own country, he was necessarily forced to live in exile. He calculated therefore that the one and only refuge left to him was to appeal to the apostolic see, and to commit both himself and his case to the protection of the lord pope. He underwent exile four years after the exile of St Thomas of Canterbury. With the Lord guiding his journey, therefore, he went to visit the apostolic see, and as one might expect in a man of experience and polished eloquence he set forth his case to the lord Alexander who was then supreme pontiff very intelligently and effectively. He omitted none of the circumstance, nor added anything untrue, but set forth the sequence of events in the matter to him stage by stage. On hearing this, the lord pope was struck with very considerable surprise that a man of such character and discernment who had been canonically elected should have been so readily rejected without reasonable cause, and in addition forced into exile. Therefore he undertook to defend his just case, and promised reliable advice and assistance in accordance with the merits of his case. By order of the pope therefore Alexis, a subdeacon of the holy Roman church and nuncio of the apostolic see to find out the facts about the church of St Andrews, entered Scotland along with John the bishop-elect, who had previously been confirmed by the pope, though King William was reluctant to allow the visit. The said confirmed man had secured agreement that in conformity with the dignity of the church of St Andrews and the king’s honour he was to be consecrated to the episcopal see by whatever bishops he wanted. After many discussions and many troubles, with even the excommunication of some of the king’s clerks and a threat of interdict over the see of St Andrews besides (though John by no means agreed to this being done), when nearly all the bishops, abbots and eminent clergy designated by eminent office had been called together at Edinburgh in the church of the monastery at Holyrood, Alexis had John splendidly consecrated as bishop for the aforesaid see on Holy Trinity Sunday, 8 June, by Matthew bishop of Aberdeen by virtue of a mandate of the lord pope Alexander. The man this consecrated, realizing that he was without a bishopric, immediately left the province sadly for fear of the king and the wrath of the king’s men, and sought to return to the Roman court. Ch. 37, p. 377: How he remained an exile at the Roman court for seven years When he had stayed at the Roman court for a fair amount of time while the pope was taking advice and on his instructions, fearing that he was perhaps a nuisance to the lord pope or any of his court, he sought permission to leave immediately and stay somewhere else where the lord would allow it. The pope spoke to him: ‘Stay with us; don’t be afraid and do not take it on yourself to go anywhere away from the court, lest it happen that in your absence your adversaries sent from the king of Scotland’s side arrive, to accuse you on many points, and lest there is no one here to set himself up as a wall of defence on your behalf, or speak up for you against your accusers. But if you are complaining that you are short of the necessities of life, do not worry or be upset in any respect about these things, for we, by reason of our power, possess in abundance and superabundance what is lacking for your needs. Let there be one purse for all of us.’ Meanwhile, the lord pope sent a letter to the king admonishing and requesting him to allow the bishop to come home, and to receive him honourably on his return with proper filial affection. Otherwise lest so just a case for the case for the church appear to be lost by his neglect, the pope threatened to act more severely soon. For the pope wanted to pursue peaceful means of action, because a report of long standing made him cautiously take care for the future, that is lest a situation arise between the king and the bishop like that four years earlier when the same pope issued thunderbolts of judicial censures against King Henry of England (a relative of King William himself), who had nonetheless contemptuously and cruelly allowed Thomas archbishop of Canterbury to be killed in the bosom of mother church, whose rights the bishop was protecting. Therefore in the manner of a deaf snake closing his ears lest he hear the voice of a wise man casting a spell, the king neither yielded to warnings nor was frightened by threats, but persisted unmoved in his earlier purpose; he despised the menaces of the man who was issuing threats, and passed by with a deaf ear the prayers of the suppliant. Thereupon the supreme pontiff was much angered, and determined to place an interdict on the whole kingdom of Scotland unless the king without excessive delay were to make amends and promise to take the bishop under his protection with due honour. When he heard this, the bishop prostrated himself at the feet of the lord pope, vehemently imploring him to deign to cancel his intended purpose in this matter lest the Scottish church should be suspended on account of any case affecting him, and lest prayers of thanksgiving be not offered in it to the Lord in the usual way. ‘I prefer, holy father’, he said, ‘to surrender my right now, and resign the episcopal rank into your hands with the responsibilities attached to this rank, rather than that the masses being celebrated for the redemption of souls lying in Purgatory should be discontinued for even one day on account of any dignity conferred or to be conferred on me.’ The pope’s resolution was broken by his tearful entreaties, seeing that he wanted to surrender the bishopric rather than allow proceedings for the maintenance of his suit; and full of great admiration he restrained himself, and from that day forward it turned out that John found so much goodwill in the eyes of the supreme pontiff that whatever he asked of the pope which could legally be granted, he immediately acquired, and he did not suffer the rejection of the request which he had justifiably and reasonably made. He was compelled to stay in exile for seven years continuously, like Thomas of Canterbury, so that not even by letters from the lord pope and the cardinals, who wrote very warmly on his behalf, was he able to obtain permission from the king to return home. Ch. 39, p. 387: How the bishop divided the see of Dunkeld …At length John was elected bishop of Dunkeld, so that all grounds for dispute would be removed, and a lasting settlement achieved, with both king and clergy cheerfully consenting, and he was accepted by everyone with the greatest devotion. But seeing that he had suffered much expense, and wearisome hardships and damages while an exile for seven years, and the see of Dunkeld was far inferior to the see of St Andrews in revenues and estates, it was decreed in common council as some compensation that all the revenues which he held in the diocese of St Andrews when he held his archdeaconry were to remain permanently with him in full, and after his death they were to be returned to the diocese of St Andrews without argument. He was therefore harmoniously elected bishop of Dunkeld, confirmed by the lord pope, consecrated by his authority… Sir Hugh, his successor in the see of St Andrews, remained a bishop there for ten years and many months, and when he went to the Roman see regarding the case between him and John of Dunkeld, and had been received into the pope’s favour and absolved regarding his intrusion into the see, died six miles from the city on this side on 4 August 1188. Ch. 41, p 393: The succession of Roger and William as bishops of the same In 1189 after bishop Hugh’s death Roger, the son of a nobleman who was early of Leicester, and a kinsman and chancellor of the lord king William, was elected to the bishopric of St Andrews on 13 April (a Friday); and in 1198 he was consecrated to his episcopal see by Richard bishop of Moray on the first Sunday in Lent, in the presence of the king, etc. And he served as bishop-elect for ten years, and as a consecrated bishop for three years and a half . He died at Cambuskenneth on 7 July 1202, and was buried in the old church of St Andrew. In this year a certain legate called John who had been sent to Scotland translated William bishop of Glasgow at the request of King William, and appointed him bishop of the church of St Andrews. His postulation and translation took place at Scone on 20 September (a Friday). He ruled the church of St Andrews with vigour and distinction through many misfortunes for thirty-five years, ten months and two weeks. For he devoted himself with ever-watchful attention to restoring property that had been dispersed and alienated to its original condition, to preserving with discerning purposefulness what had been gathered together and assigned for the church’s purposes, and with cheerful countenance and jovial disposition to making generous distributions. Yet he arbitrarily took from the house of Dunfermline, it is said, the right to nominate to the vicarages of Kinglassie and Hailes, because on one occasion when he was spending the night at Dunfermline he had insufficient wine to drink in his room after supper. And this was not the fault of the monks’ servants, but of his own, who by reckless serving of the amount of wine which had been calculated as sufficient for his need used it up earlier than expected. At length he died at Inchmurdo on 9 July 1238 (a Friday), and is buried in the new church of St Andrew… Ch. 43, p. 399: Bishops William Fraser and William Lamberton On 4 August 1279 William Fraser, the king’s chancellor, was elected, with the Culdees again excluded then as in the preceding election. He was consecrated in the Roman court by the lord pope Nicholas on 19 May 1280. He served as bishop-elect for ten months and six days, as bishop for seventeen years, three months and eight days; and so as elect and bishop for eighteen years and fifteen days. Wanting to avoid the tyranny of Edward Longshanks king of England and the hostile acts of the English, he withdrew to France and met his end at Auteuil on 20 August 1297; and he was buried in the church of the Friars Preachers in Paris. Then after a little while his heart was brought to Scotland, and was buried by his successor William de Lamberton in the wall of the church of St Andrews next to the tomb of bishop Gamelin. In the meantime in 1295 indeed, while the said Bishop William was staying in France, all Englishmen holding benefices in the diocese of St Andrews were ejected permanently from all their benefices by judicial decree of Master William de Kinghorn and Master Peter de Campania on account of the clearest grounds for suspicion of treason, and credible proofs of criminal conspiracy against the king and state of the kingdom. In like manner all and sundry of the rest of the English, both clerics and laymen, were expelled by the king’s council on account of their plotting, William Wallace being the man who put their decree into effect. William Fraser was succeeded by William de Lamberton, who was then chancellor of Glasgow. He was elected on 5 November 1297, with the Culdees then entirely excluded as in the two previous elections. On this account William Comyn who was then provost of the Culdees opposed this election. He went to Rome, and in the presence of the lord pope Boniface VIII challenged the said election and the man who had been elected in every way that he could, but to no effect. For notwithstanding his objections, the lord pope approved the election, confirmed the bishop-elect, and on 1 June 1298 consecrated him in due fashion. It should be noted that episcopal jurisdiction during a vacancy rests entirely with the chapter. This jurisdiction was effectively administered throughout the whole diocese by Master Nicholas de Balmyle, the official of the court of St Andrews appointed by the chapter of the same place, and was exercised in the name of the chapter as fully as possible under the law. This William had an affectionate love for his canons and did many good things during his lifetime. While extremely concerned with the repair of the monastery buildings and making much available for that, he repaired little on his own estates. After he had served as bishop for some eighteen years, when shown by members of his household to be guilty of not building his own manor houses, he is said to have once replied in some agitation: ‘With the help of the grace of God, I intend to erect buildings of such size and of such strength that many as my successors will think it important to maintain them in a suitable or similar condition’. From then on he completed one of his manor houses nearly every year at quite considerable expense, namely his own fortress palace at St Andrews, his manor houses at Inchmurdo, Monimail, Dairsie, Torry, Muckhart, Kettins, Monymusk, Liston, Lasswade and Stow in Wedale; he also built a new chapter-house at his own expense. He splendidly adorned the beams of the great church with shaped boards and carvings, and left to the canons of the same a valuable red vestment adorned with embroidered pictures, along with a mitre and pastoral staff and a great many books. He ruled his church in a praiseworthy manner with wisdom and foresight and complete integrity of character; he preserved its rights and ecclesiastical liberties intact all his days, and adorned it in many ways with other signs of his virtues. He served as bishop-elect for seven months and two weeks, and as bishop for thirty years, thirty weeks and six days. Then he fell ill with the complaint by which he was carried off from this life in the monastery of St Andrews, in the room of the lord prior of that place; and he was buried in the great church to the north of the altar on 7 June 1328. Ch. 44, p. 403: The bishops sir James Ben, sir William Bell elect, and William Laundels On 19 June of the said year the canons of St Andrews held an election, with the Culdees entirely excluded as with previous elections. The method of a general vote was used, and with some agreeing on sir James Ben who was then archdeacon of St Andrews, and some on Alexander de Kininmund who was then archdeacon of Lothian, the election was a disputed one. But sir James, who as then staying at the Roman court in person, before news of the outcome of the election reached him, obtained the bishopric by appointment of the lord pope John XXII, who had reserved for his own appointment nearly all the bishoprics in the world. Sir Alexander then went to the Roman court and was made bishop of Aberdeen by the lord pope’s provision. Sir William Comyn, who was then provost of the Chapel Royal, challenged this election, but this was a pretence of an appeal, as it were; and on this account he did not follow it up by going to the Roman court. Later he was promoted archdeacon of Lothian by favour of the lord pope. This bishop sir James, in fear of the ferocity and intolerable cruelty of the English, who were on the rampage everywhere in the kingdom of Scotland after the battle of Dupplin, for the young boy David had earlier been crowned by him, came to St Andrews by night from Loch Leven, bidding farewell to the prior and convent he boarded a ship there the next night with a few companions. Not many days later he landed safely in Flanders, and while staying in the town of Bruges he departed this life on 22 September 1332, and was buried at the Eeckhout monastery of regular canons of Bruges. He served as a bishop then for four yearsm two weeks and as many days. In this year on 19 August William Bell dean of Dunkeld was elected by means of the compromise procedure; the Culdees were then entirely excluded, claimed no right in that election, and raised no objection. He went to the curia which was then Avignon, where he encountered many opponents and adversaries, by whom the processing of his case was in the end held up until the promotion as bishop of sir William Laundels. Smitten indeed by various afflictions, and in the end overtaken by old age and stricken with blindness, he resigned his right of election. After returning from the curia in the company of the said William de Laundels who had now been promoted to the see, and assuming the habit of the regular canons in the monastery at St Andrews, he breathed his last in the infirmary there on 7 February 1342. On 18 February of the previous year sir William de Laundels rector of the church of Kinkell was promoted to the bishopric by provision of the lord pope Benedict XII, and on 17 March he was consecrated. The support which came in many requests to the supreme pontiff and his venerable college of cardinals from the illustrious kings of France and Scotland and also from other venerable persons recommended him as worthy of a bishopric on the strength of the merits of his life. But it was especially the letters (both public and private) of the chapter of St Andrews, sent on various occasions to the same see on his behalf, and taking into account the resignation of the said master William Bell, which achieved the processing of his business. Without them any other letters in the form of petitions would have entirely failed to achieve processing, a fact that is more fully made clear in the public bulls of the lord pope himself. In these William is not recommended as if by the request of some individual, but he is openly named as the elect of the same church. This see from the death of sir James Ben to the promotion of sir William Laundels was vacant for nine years, five months and eight days. Ch. 45, p. 405: The same [William Laundels] and sir Walter Trayl This William Laundels was a man from a leading family, generous and kind, the lord and heir of all the lands and estate of Laundels, witty, generous, cheerful, gentle, forbearing, handsome and peaceable, a [sincere] lover of the canons as his own sons. When he had held office for forty-four years, he met his end at a good old age in the monastery of St Andrews. He died on the feast of St Tecla the Virgin 1385, on the seventh anniversary of the burning of the church of St Andrew, and he is buried in the paved floor in the great church opposite the door to the sacristy under a finely carved stone. He was succeeded by Walter Trayl, a champion of the church, a knight of civil law, a doctor of canon law, and a man equipped with all the liberal arts, who was, however, not elected, but appointed by provision at the wish of the lord pope Clement VII. (This pope was in the straight line of descent from Mary Countess of Boulogne, the daughter of Margaret the queen and Malcolm the king of Scotland). Walter was then a referendary in the court of this pope at Avignon, one of the inner circle of his household and a distinguished auditor of cases. As a mark of the pope’s exceptional esteem for this man, it is said that when news came of the vacancy in the bishopric of St Andrews, the pope suggested concerning him that in his judgement the same Walter was more worthy of the papacy than of a bishopric. By his [Trayl’s] provision the person would be far worse provided for than the place. Despite this, after the death of the said sir William de Laundels the chapter, on some unknown day, elected sir Stephen Pay prior of St Andrews, a very generous man inclined to plain speaking, lofty in stature, attractive to onlookers and extremely popular. Making a rapid start on a journey to the Roman court with his election decree and letters of recommendation from the king and the chapter to acquire confirmation, he accidentally when at sea fell into the hands of pirates, and was taken as a captive to England. And because he knew that the monastery of St Andrews was threatened by the great expense of the burden of his ransom and the unfortunate fire which had burnt their church not long before, he chose rather to end his life in England than through a ransom of this kind do too much harm to the bishopric or the monastery. There by God’s will he took ill at Alnwick, as a result of which he was borne away from this world; his soul departed from its bodily dwelling-place and, it is hoped, entered into the joy of the Lord on 2 March 1385. After his death, as has been said above, the said Walter Trayl succeeded to the bishopric. Although he belonged to a family of middling status, nevertheless by the nobility of his character he surpassed his lineage. Once he had been made bishop therefore, with his appointment graciously expedited and confirmed by bulls of the lord pope, he hurried to his native land and satisfied the demands of his office well enough; as priest, bishop, and a good skilled master of the virtues, a good pastor among his people, he had been given authority by the pope over peoples and kingdoms, that is those of good birth living in his diocese and the magnates of the kingdom, to eradicate deeply-rooted sins, and tear down the ramparts of heretics, and destroy the deliberations of the wicked and build on the foundation of morals and plant on faith. For it was suitable for such a man to be put in charge of such a church, on whose judgement depended the government of almost the whole kingdom in matters of difficulty. He bestowed on everyone what was of advantage to them – advice to the king and court, cash payments to his church: and being thus involved in the concerns of the court, because he had concern for everything, he left room for neglect in neither of his administrative functions. By thus adorning himself everywhere with the embellishments of the virtues, he inculcated spiritual lesson dint he people all the more on that account. Thus he suppressed vices in himself, lest they held sway; he tamed the flesh, lest it be in control; he raised up the spirit to take the lead; not as it were lording it over the clergy, but, having become a model for his flock, he presented himself as an example of good works towards everybody. He reproached laymen who maligned the church with ecclesiastical censure; he curbed clerics from worldly affairs and commerce; and he restrained priests with concubines from all brother-keeping throughout the whole of his diocese, and banished them from vile filth of this kind, so that there was no cleric there at all among the men of holy church who obviously and openly kept a concubine without Walter either humbling him, however eminent he may be, with imprisonment, or depriving him of his benefice, or otherwise very shrewdly sanctioning a permanent separation. This sever critic of morals therefore and corrector of faults, than whom no one was more severe in his rebukes, more gentle in his compassion, more lavish in his expenditure, more friendly in his conversation, ore ready with his assistance, had no fear of the threats of magnates, nor was he a respecter of persons, nor was anyone found like him in maintaining the law Most High. Broken by old age, when he was about seventy, he died in the castle at St Andrews which he had himself built from the foundation on [ ] 1401. He served as a bishop for sixteen years, and was honourably buried in the burial place of the bishops next to the high altar in the church of St Andrew on the north side within the screen. There is was written of him: This man was an upright pillar of the church, a bright window, a scented censer, a resounding bell. Ch. 46, p. 409: Bishop Henry Wardlaw After the death of the said sir Walter Trayl, Thomas Stewart was elected. He was a son of the elder King Robert, a brother of King Robert III, a paternal uncle of James I, archdeacon of St Andrews, a man of very retiring disposition and dove-like innocence. After his election had been approved and the election decree was about to be transmitted to the curia, he renounced his election; and Master Walter Danielston was postulated, who took possession of the fruits of the see until his death. This Walter Danielston with a large force of armed men set himself up as lord in Dumbarton castle, causing great annoyance to the king and the kingdom. A man of action, he could not be prised away from the king’s other castle, other than by a transfer of this kind. Yet he died as keeper of the castle. Someone has written this about both Walters, that is Trayl and Danielston, first about the former: Vessel of Virtue! Food and light for the emaciated Who revives the sick with life-saving abundance. He changes his style for the latter, saying thus: Because you fail to do these things you will change your fame and fame. An etymology arising from the contrast: Vessel of the Vices! Food of indulgence Who without pity holds the sick in check by a sulphurous lash. After the death of this Walter de Danielston, the venerable father, Master Gilbert Grenlaw was postulated. A man supported by the dignity of all the virtuous habits, he was bishop of Aberdeen and chancellor of the kingdom of Scotland, tenacious for justice, firm and calm in all his conduct. But meanwhile, following a provision of the Lord Benedict XIII, there came home from the curia at Avignon a man of distinguished blood, that is Master Henry de Wardlaw the cardinal bishop of Glasgow. This man was gentle, kind and liberal, handsome in appearance and more handsome in his character, slight of build but pleasing in personality. In his endeavour to please everybody in doing good, he entertained daily at great cost beyond his means, but was an agreeable innkeeper who charged nothing. It was he who as the prime founder brought the university to the city of St Andrews, who built the Guardbridge at great expense, and who obtained from King Robert III two-thirds of the great custom of St Andrews for himself and his successors as bishops forever, while he previously held no more than one third. Between him, however, and the said sir Walter Trayl the see was vacant for three and a half years. He served as bishop for nearly forty years, and when worn out by age after this present life’s course, he was buried in the church of St Andrew in the wall between the choir and the Lady Chapel with greater honour than that given to his predecessors. He died in the castle after Easter on 6 April 1440. Consider his further praise on his epitaph: Alas for one whom the fretful stone presses upon as he is weighed down by the tomb. See I commence my mournful verse expressing my grief for a father. The earthly flesh of the noble Henry Wardlaw is thus buried: the circumstance demands that, within a short space of time, it becomes that from which it was created. My Muse, groaning, add in your lamentations, redoubling your grief, since the rampant rage of death thus lays low all honours. Dust is turned to dust hidden here in this burial. See, equal desolation subdues high and low alike. This man was a guide to the blind and a foot to the lame; a source of salvation to the sick, By his outstanding fame, giving teaching to those who followed him. He was clothed in piety, goodness, the integrity of the law, virtue, peace and probity; he in person removed harmful scourges. Fair in his judgements, he balanced the scales of justice with impartiality. He was a model, an example, and the glory of the people, of the clergy and his country. As a teacher he rightly propagated God’s decrees by his example. The schools founded on the Rymont stream are his noble achievement. The whole of Scotland drinks at the waters of this stream. The school flourishes in the wake of this bishop everywhere renowned. If someone seeks to find out who is the subject of these verses, he will soon be able to find out by looking at their initial letters. Ch. 47, p. 413: James Kennedy bishop of St Andrews On the following 22 April 1440 the nobleman Master James Kennedy, the nephew of King James I by his sister the countess of Angus, and bishop of Dunkeld, was postulated by the method of accepting the guidance of the Holy Spirit. He was then at the curia at Florence with the lord pope Eugenius, from whom in the previous year he obtained the monastery of Scone in commend. But before his election decree and the royal letter of recommendation reached the curia, he was provided with the bishopric of St Andrews. He celebrated his first mass with great splendour in his church on the feast of St Jerome, which fell on a Sunday, in 1442. [Chapters 49-57 discuss the Priors of St Andrews] Book VIII Ch. 25, p. 323: The fickleness of the men of Galloway; and the attempt by the English to make the Scottish church subject to them In this year [1178] Master John surnamed Scot but English by race was elected to the bishopric of St Andrews. But King William refused to agree to his election and caused his own chaplain Hugh to be consecrated as bishop. Between the two parties a grave dispute and f=dangerous division emerged (concerning which see above, Book VI, where there is an account of the bishops of St Andrews). Ch. 67, p. 441: The privilege of the Scottish church that it be subject to no one except the Roman pontiff [transcription of the papal bull cum universi] Innocent the bishop, servant of the servants of God sends his greeting and apostolic blessing to his most beloved son in Christ, William the illustrious king of the Scots and to his successors in perpetuity. Although all the faithful should find protection and favour with the apostolic see, yet it is right and proper that those whose faithfulness and devotion that see has experienced on many occasions should be especially cherished by the bulwark of its protection, so that they may be all the more encouraged to fervent love for it and with even more devoted affection may allow themselves to be governed by reverence and devotion which we know you have shown toward the Roman church from long times past, and following the example of our predecessor Pope Celestine of happy memory, we most strictly enjoin in this our present letter that since the Scottish church, which is recognized as comprising the bishoprics of St Andrews, Glasgow, Dunkeld, Dunblane, Brechin, Aberdeen, Moray, Ross and Caithness, is directly subject without intermediary to the apostolic see, of which it is a specially favoured daughter, no-one save only the Roman pontiff or a legate despated a latere should be permitted to proclaim an interdict or sentence of excommunication upon the kingdom of Scotland. Publisher An entity responsible for making the resource available Aberdeen University Press Bower Chronicle Scotichronicon St Andrews