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The antiphoner of Compiègne (F-Pn MS lat. 17436), sometimes called the antiphoner of Charles the Bald, is the oldest existing Latin Office book, perhaps copied around 870. Although lavish, it is full of textual errors and was neither prepared for musical notation nor later supplied with neumes and reveals that is a kind of anthology copied from many different sources. This study of the Office for the feast of St. Andrew the Apostle compares two different works both found in the Antiphoner, showing the complexities of the source materials available at the time and the great accomplishments of those individuals who created new liturgical materials for the Office from the Bible and many other sources, always with a sophisticated understanding of their contexts.

Chalmers went to England to see if his St. John system would work in the Church of England. Unfortunately it did not. This chapter relates Chalmers's views on the Kennedy Bill and his activities at St. Andrews University. His renewed influence with the General Assembly resulted largely from the revival of the plurality issue. Chalmers's greatest oratorical moment was his speech on the Emancipation of Catholics. After Andrew Thomson died of a heart attack, Chalmers became the likely successor to the leadership of the Evangelical Party. The affair of the Ecclesiastical History chair had contributed to Chalmers's estrangement from the Whig Government. It raised serious doubts about Chalmers's capacity to take up Thomson's fallen mantle. In thwarting John Lee's appointment and in applying pressure upon David Aitken, he showed a domineering manner, devoid of consideration.

This chapter discusses the appointments at St Andrews, St Mary's, St Salvator's, and St Leonard's Colleges. It reports that St Andrews and its University was unlike the other Scottish university towns and their universities in that its history was poorly preserved and is not well known. It further reports that there are not great printed collections of documents comparable to the Munimenta Universitatis Glasguensis (1854) or the similar volumes for the Aberdeen universities published by the Spalding Club (1854–98). It observes that St Andrews was almost insignificant politically and lacked the dominant position among its set of parliamentary elective burghs (the Perth Burghs) which Aberdeen and Glasgow enjoyed in theirs. It further observes that the college's ability to attract first-rate men was further undermined by the fact that they had two chairs filled by private patrons. It notes that the Kennedys of Cassilis and the Scots of Scotstarvit usually appointed protégés as humanists.

Chapter 3 explores Kirk’s life from the end of his conscription in 1946 to the publication of his dissertation in 1953. It examines Kirk’s time in Scotland as well as the development of his ideas on conservatism as rooted in the thought of the Anglo-Irish statesman Edmund Burke. Finally, it retells the story of Kirk’s (in)famous resignation from Michigan State in the fall of 1953 and his determination to make his life as a private “man of letters.”

This chapter discusses the accomplishments of St Andrews during this period in trying to keep up with its competitors, though it failed to do so. It observes that St Andrews had shown concerns with science from at least 1668, when James Gregory I was appointed to the newly founded chair of mathematics. It reports that his teaching had been continued by his successor, William Sanders, who earlier had assisted Gregory in experiments related to polemics against George Sinclair. It further reports that James Gregory II, for a brief while, sustained the introduction of the ‘new science’, which in his case meant not Copernican and Galilean theories but Newtonianism, as can be seen from still-extant St Andrews theses of 1690.

This chapter concerns the wider historical implications of the limitations upon the system of general school education meant for Eurasian and Domiciled-European children. It argues that, by the turn of the century, British education authorities became strongly attracted by an extraordinary idea of sending abroad problematic groups of domiciled children. The removal of domiciled children from impoverished families is the main focus of the chapter, which discusses in particular an orphanage-like institution called St Andrew’s Colonial Homes at Kalimpong. The educational model of the Homes, founded by the Scottish missionary John Graham, was often praised as the most effective in solving the Eurasian Question. The chapter analyses how this educational institution sought to discipline and train its pupils, while exploring the underlying ideologies of race and class under British imperialism. The various reports, essays, and letters published in the school journal, St. Andrew’s Colonial Homes Magazine, are the main primary sources.

This chapter chronicles the emergence of the DUP as the dominant party within unionism and its attempts to ‘renegotiate’ the Good Friday Agreement. It sets out the negotiating position of the DUP, which remained one of fundamental opposition to the terms of the Agreement, before examining how the party arrived at the point where it accepted the St Andrews Agreement of 2006; this led to the DUP entering a power-sharing government with Sinn Féin. The chapter describes the interaction between the key players in the process, from Ian Paisley and Peter Robinson on the DUP side; Tony Blair and Jonathan Powell for the British Government; and Gerry Adams and Martin McGuinness for Sinn Féin. The DUP’s negotiating stance led to the IRA decommissioning its weapons; declaring its ‘war’ over; and accepting the Police Service of Northern Ireland. The chapter also argues that, despite the DUP’s fundamental opposition to key parts of the Good Friday Agreement’s constitutional and institutional provisions, these features remain in place.

Chapter 11 follows the Graeco-Roman tradition of drakōn-slaying stories on into the early centuries of hagiography, in which the story-types later to be associated with Saints George and Patrick were established, with consideration of the traditions relating to Saints Thomas, Philip, Silvester, Hilarion, Donatus, Victoria, Marcellus, Andrew and Caluppan, amongst others. It is demonstrated that the hagiographical dragon-fight tradition, the roots of which are indirectly attested already by Lucian, remains strongly integrated with the pagan tradition of drakōn-slaying stories by virtue of its similar exploitation of the themes of the symmetrical battle. Some of the saintly narratives project themselves as campaign documents against the actual pagan cults of serpent deities, or even as historical documents of their heroic closure. But scrutiny shows that the relationship of the hagiographical narratives with the pagan cults upon which they focus is etiolated, in both historical and thematic terms. Insofar as these narratives serve the purpose of conversion, they do so less through a negative response to the pagan cults than through a positive, assimilating, response to pagan dragon-slaying narratives.

The photographic catalogue is a gateway to innumerable objects - sometimes even photographs. This chapter takes a close look at what the catalogue can tell us about the objects within it. Using the St Andrews Special Collections, and the Photographic Collection in particular, the chapter interrogates the notion of 'meaning' in a photographic catalogue, from the text to the images used to represent collection objects. Photographic Catalogues, it turns out, can tell us as much about our expectations of photography and photographs as they can about museum objects.

This chapter describes the Pensacola region and addresses the mixture of Fort Walton and Pensacola ceramics from the Apalachicola River westward. Located in the far western panhandle, Pensacola is the only Mississippi-period culture in Florida with traditional shell-tempered pottery. The author reviews sites in the major estuaries: St. Andrew, Choctawhatchee, and Pensacola bays. Much of the interior appears to have been abandoned during the Mississippi period, possibly because of infertile soils and increased communication along coastal waterways. There is some evidence for maize, but most may date to the protohistoric period; the major adaptation was to coastal aquatic resources. A few mounds and many rich habitation and cemetery sites on the coast have high-profile goods such as copper, shell beads, and pottery with Mississippian iconography; some have European items.

This chapter discusses the coverage of this study which focuses on patronage in one set of institutions essential to the articulation of the Scottish Enlightenment — the universities. It considers 280 men who held university teaching positions in the three southern Scottish universities of Glasgow, Edinburgh, and St Andrews after the purge of 1690. This study seeks to show how politics worked to shape the universities during this period by looking in detail at placements and patrons. It asks who put in their places the men and women who had expressed and institutionalized novel ideas in that society; why were they patronized and who made it possible for their ideas to be acted upon. These questions are asked with respect to Scotland during the period 1690 to 1806, from the settlement of the country in the aftermath of the 1688 revolution to the end of the reign of ‘Harry IX’ — Henry Dundas (1742–1811).

Scotland's first three universities were founded in the fifteenth century, and prior to the earliest of them, St Andrews, almost all young Scots in search of a university education had gone to the continent. In fifteenth-century Scotland some philosophy was written by men who were not university teachers. This chapter presents a brief indication of the philosophical contents of Meroure of Wyssdome. It then moves on from the doctrine that divine governance of the created world is conducted on the basis of the fact that the ruler of the universe is a God of justice with perfect knowledge of his subjects and infinite power. It is not clear whether the arguments John Ireland musters in support of a hereditary monarchy are stronger than those in support of an elected monarchy. He also has at least considerable sympathy for the principle of election.

Calvinists left their stamp on different academic institutions with consequences that neither they nor their disciples could control. Reformed Protestants adapted to specific circumstances to carry out their efforts of ecclesiastical reform. From questions about the control of institutions of advanced learning and the purposes of university education, to ones about the actual content of the curriculum and the difficulty of balancing theology, the arts, and natural science, Calvinists struggled to retain theological orthodoxy at the center of the educational enterprise. This challenge continued even when Calvinists started institutions from scratch. This is illustrated in case studies of the universities of Geneva, Leiden, and St. Andrews.

This chapter begins with an outline of the history of Alice Bragg’s family, starting first with her father’s side of the family and then her mother’s side, providing excerpts from her mother’s diary. The chapter then recalls Alice’s childhood in Manchester, her time at boarding school in St Andrews, her experiences during the First World War, and her time at Newnham College, Cambridge, where she first met William Lawrence Bragg (WLB). It proceeds by recounting Alice’s engagement and marriage to WLB, their life in Manchester and their travels abroad. It then describes Alice’s life during the Second World War, when she helped set up the Women’s Voluntary Service. It outlines her developing role in public life and recalls her experiences as Mayor of Cambridge. The chapter concludes by describing life at the Royal Institution, Alice’s increasing involvement in public life and her time with WLB near the end of his life.

The phenomena of megachurches—churches with approximately two thousand in weekly worship attendance—is especially prevalent in the South. Not only is the South a region of many churches, but the likelihood that a given person attends a large congregation with giant screens, many services, ministries, programs for all ages, and perhaps even multiple locations is higher than anywhere else in the U.S. Not everyone in the South attends a megachurch but because so many do the strong megachurch model affects the general experience of church attendance and belonging, even in small churches. To examine southern megachurches in their variety, this chapter visits four churches that introduce important aspects of this innovative form: Bellevue Baptist Church just outside Memphis, Tennessee; Thomas Road Baptist Church in Lynchburg, Virginia, a church that grew the nation’s largest Christian college, Liberty University; New Birth Missionary Baptist Church in Lithonia, Georgia, associated with the prosperity gospel; and, St. Andrew AME, a neighborhood church that has grown into a multifaceted resource for its largely impoverished neighbourhood in south Memphis.

This section summarises the key findings of the book, but also engages with one of the key comparative debates surrounding the establishment of the first power-sharing administration. It argues that the 1972 to 1975 period does not represent a ‘lost peace process’. The high levels of violence during this time, and the exclusion of paramilitaries from the power-sharing negotiations, means that this analysis is flawed. However, this conclusion demonstrates that the Sunningdale package - based on power-sharing, an Irish dimension, and the principle of consent - did provide the template for the current on-going peace process in Northern Ireland.

This chapter demonstrates that the period between 1921 and 1931 brought with it a proliferation of organizations, most of which represented racial and ethnic interests. These include the Chinese Association (1920), the Negro Progress Convention (1921), the British Guiana East Indian Association (1922), the Portuguese Club (1924), and the St. Andrew's Association (1929) for Scots. All of these organizations were led by members of the new middle class, and, in addition to providing for the social and cultural needs of their members, had strong political agendas. The ethnic organizations also contributed to the preservation and promotion of distinctive cultural expressions, including music. This expansion in music performace in urban British Guiana demanded competence in the European musical vocabulary and technique—a demand supported by music teachers and the bands associated with the colony's uniformed services.

This chapter focuses on the prospective symbols and labels introduced by William Oughtred, whose Clavis mathematicae, completed in 1631, used for the first time the St. Andrews cross x as a symbol of multiplication. Before that, multiplication was signified by juxtaposition; ab meant a times b. That was fine, as long as the multiplicands were symbols themselves. When it came to definite numbers, however, there was ambiguity. The use of juxtaposition was not a symbol; it was a concept of notation that tempted confusion. The chapter considers how most rhetorical mathematics writing shifted to symbolic writing and how algebra became heavily symbolic by the seventeenth century.