St. Andrews

Submitted in fulfilment of the requirements for the Masters in Music (Musicology), at the University of Glasgow.
The manuscript ‘W1’, otherwise known as the St Andrews Music Book, contains 197 folios of music from the 13th century. This music was transmitted to St Andrews from the cathedral of Notre-Dame, Paris, which was the centre of European religious music making during the 12th and 13th centuries. The history of W1 is a fiercely debated topic, and this thesis will tackle some of the recent claims made regarding its dating, as well as dealing with some of the issues surrounding the conductus, a certain style of the Notre-Dame polyphonic chant repertoire, which inhabits a unique place in the repertoire of this time. Not evidently liturgical, but not secular, its role in the medieval church is highly debated, and its interpretation under the supposed ‘universal’ approach of Notre-Dame modal rhythm is ripe for enquiry. This rhythmical theory has been deduced from the interpretation of medieval theorists’ writings, however these writers were not clear and concise in terms of modern expectations. We find ourselves with a body of theoretical treatises written after several of the major manuscript sources were already created, posing a question for modern interpreters: should we apply these theoretical writings to a time before they were created, and were these practices in fact in use before the systemisation represented by the treatises occurred? Whilst much work has been done in applying modal rhythm to music which could predate the codification of modal rhythm, remarkably few editions present the music of this time without rhythmical biases. As this thesis will show, notions of rhythm were far more based around performative interpretations by the musicians, that than by abstract theoretical readings of notation. The rhythmically-undefined editions of this music that are found at the end of this thesis are an attempt to return this repertoire’s rhythm to its previous interpretational and performative aspect. This was found in the early years of Notre-Dame polyphony, where the notation was primarily meant only as a guide to the music’s shape. The intended use of these scores is a method more akin to a notational pitch guide than a fully metrically-conceived score, allowing for performances closer to the rhythmic freedom that the early Notre-Dame musicians had within this repertoire.

The tabernacle of St. Andrew at Ponte Milvio, together with the unfinished Benediction Loggia in St. Peter’s (now lost), is one of the very rare surviving architectural works commissioned by Pius II in Rome.
Using iconographic evidence, the paper illustrates and clarifies the history of the monument which, in its current state, reflects the restoration carried out in 1869 by Federico De Arcangelis. It also confirms the results of the review of archival sources, in other words that the entire construction (statue and baldachin) was designed by one individual, the sculptor Paolo di Mariano:  the paper also contributes to the debate about the controversial Francesco del Borgo and his competence as a designer-architect.

The Augustinian canons have never enjoyed the level of scholarly attention afforded to the monastic and mendicant movements of the central middle ages. This disparity has been particularly acute in the British Isles, despite being its most prolific religious movement. Scholars working in England, Ireland, and Wales have begun to correct this historiographical lacuna. In Scotland, the regular canons have also received comparatively scant attention, and, indeed, have largely been understood on the basis of imported paradigms. Therefore, the purpose of this study is to address a deficiency in Scottish historiography and make a contribution to the growing scholarship on the regular canons in the British Isles.

The regular canonical movement is examined within the kingdom of Scotland over the course of roughly a century. Eleven non-congregational houses of regular canons are considered, namely Scone, Holyrood, Jedburgh, St. Andrews, Cambuskenneth, and Inchcolm and the dependencies of Loch Tay, Loch Leven, Restenneth, Canonbie, and St. Mary’s Isle. The kingdom of Scotland provides both a common context, and a diverse milieu, in which to consider the foundation and development of these institutions and the movement as a whole. The chronological parameters have been determined by the foundation of the first house of regular canons in Scotland in c. 1120 and the Fourth Lateran Council in 1215, which had the effect of artificially creating the Order of St Augustine. By examining individual houses separately, as well as in unison, this study seeks to present an integrated picture of the regular canonical movement in the kingdom of Scotland during the period of its organic development from c. 1120 to 1215.

The fundamental question concerning the regular canons is the nature of their vocation and their societal function. It has increasingly been recognised that a spectrum of different interpretations of canonical life existed ranging from the active – pastoral, practical, and outward looking – to the contemplative – ascetic, quasi-eremitical, and inward looking – which were all part of the same decentralised religious movement. This thesis attempts to situate the Scottish Augustinians, as far as possible, within this spectrum. It argues that a unique manifestation of the regular canonical movement emerged in the kingdom of Scotland as the result of a range of factors – including shared patrons, leadership, and episcopal support – which had the effect of creating a group identity, and, thereby, a collective understanding of their vocation and role in society.

The subject institutions have been particularly fortunate in terms of the quality and variety of the surviving source material. The evidence is comprised principally of charter material, but also includes chronicles and foundation narratives produced by Scottish Augustinians, and these provide an essential supplement. This thesis sheds light on an important group of religious houses in Scotland and on a complex religious movement that is only beginning to be fully understood, and, thus, it is hoped that this study will lay the groundwork for future research.

Video presentation of Historical and archaeological investigations of 33Wo50 excavated in 1977 revealed the archaeological remains of the Amos Spafford Farm-House (1810-1812) at Port Miami, Michigan Territory. The house was plundered, burnt, and destroyed on August 21, 1812 by a party of British and Indians from Fort Malden, Canada. During this raid Shawnee chief Tecumseh led the Indians, while British Captain Peter Latouche Chambers, 41st Regiment of Foot led the British contingent.

The role of Francesco del Borgo in XVth century Rome has been described by historians in very different ways; as the surveyor of papal building sites and bookkepeer or as architect. The re-examination of archival records concerning the tempietto di Sant'Andrea near ponte Milvio allows the author to reconsider this very debated figure, to whom the tempietto has been attributed.

This article is a critical assessment of the evidence of heresy and heterodoxy in late medieval Scotland and demonstrates the development of inquisition in Scotland from the late fourteenth century to the Reformation.  The overarching argument presented here is that while there is slim and problematic evidence, the pattern in Scotland of a continuum of heightened concern about heresy from both church and civil authorities from the 1390s correlates to broader European patterns. In repositioning  this history within a framework of Continental religio-politics, this article argues that inquistion was fairly quickly established and examines the reasons for this development. It considers the dual roles of the church and crown in inquistorial processes and suggests that one of the known trials for Lollardy was staged with royal support, to demonstrate the authority and reach of the newly-raised archbishopric of Glasgow in opposition to the preeminent archbishopric of St Andrews.

Recently many anti-Ethiopian historical flag campaigners, including some of the vociferous writers and well-known activists, tried to justify their position by claiming a national flag should be an expression of democratic will of the people. They claim that, unlike the flags of other progressive and modern nations, Ethiopian historical flag was not chosen by the people, but imposed by an unrepresentative and oppressive past feudal ruling class. The article delves into the history of the world's flags to prove otherwise: a national flag by vox populi is a myth, and not a historical fact.
SOURCE. https://mereja.com/amharic/v2/56626
ከታሪክ ማኅደር – ለመሆኑ በሕዝብ ድምፅ የተወሰነ ሰንደቅ ዓላማ አለወይ።
October 2, 2018 – Dr Haile Larebo

By the fifteenth century St Andrew had been firmly established as the formal patron saint of Scotland. The image of the Apostle adorned Scottish coins and royal seals, while the 30 November feast day formed the focus for the communal identity of Scottish students and monks who resided abroad. Paradoxically in the same period, belief in the efficacy of the relic of St Andrew, housed in their elaborate shrine in Fife, was on the wane. This development was part of a broader Western European trend in the later middle ages which saw a gradual decline in the importance, and perhaps as significantly the profits, of long established cathedral shrines. This decline resulted from what Richard Dobson has termed the ‘widespread transfer of allegiance from the old to the new’ that characterised this dynamic period in Western European popular piety. Dobson has explored the strategies that the monastic communities at two of England’s more venerable shrines, those of St Cuthbert at Durham and Thomas Becket at Canterbury, used to protect the status of their patron saints within this rapidly changing spiritual environment. This chapter will explore similar efforts by the cathedral chapter at St Andrews to modernise the shrine of their patron saint, comparing the effectiveness of the techniques employed to those used by the custodians of other Scottish cathedral shrines in the later middle ages.

This article examines a small double-sided icon from the National Church Museum of History and Archaeology of the Holy Synod, Sofia (Inv. No. 3538). The icon has not been specifically researched, and was dated by different authors to the period between the 14th and 16th century. Just recently it was noted, that it was brought in by Prof. Ivan Goshev in 1942 from the Church of St. Andrew at the gorge of the Treska River, Republic of North Macedonia.
The analysis of historical sources and the icon’s artistic features showed that it most likely originated from the Hilandar monastery, where it was painted in two stages and from where it was taken to the Church of St. Andrew by a monk or pilgrim. The original icon with a half-length image of St. Andrew dates back to the last decades of the 16th century and was produced by an unknown painter, following the style of the Cretan masters, but with a unique signature. The same icon painter, again in the Hilandar monastery, painted another small icon depicting the image of St. Eutychius of Constantinople. The other side of the icon with the composition The New Testament Trinity with the Coronation of the Virgin was made by an icon painter from the atelier of Macarius of Galatista during the first decade of the 19th century.
The icon from the Church Museum most likely performed the function of an icon for prayer in a monk’s cell, but today it is a testament to the connections between the Church of St. Andrew at the gorge of the Treska River and the Hilandar monastery. It is unknown for what reason the icon painters or donors chose to depict specifically St. Andrew the Apostle and the New Testament Trinity with the Coronation of the Virgin on the icon’s two sides, but it is certain that the commonality between both images is their presence in both orthodox and western art.

This poster reports the integrated approach employed by the authors to assess a 19th century fortification located in the municipality of St. Andrews, New Brunswick, Canada, and how the results of this assessment were employed to develop constraint mapping for a Site Management Plan, being developed with the current land owner.  The poster also summarizes the history of the site and the results of the archaeological assessment.

Motivations:
- Explore academic concepts of community, visioning and universities' roles and responsibilities.
- Develop a conceptual understanding of the St Andrews "community".
- Identify how Transition: University of St Andrews (www.transitionsta.org) can more effectively initiate practical sustainability action in collaboration with the wider community.
Aims:
- Explore perceptions of the St Andrews community.
- Identify visions for the future for the community of St Andrews.
- Determine how the University is perceived to influence and relate to the community of St Andrews