immemorial, employed in celebrating these events, and perpetuating their memory. Some fables, and not a few errors, may have been interwoven with their narrations; but these fables, or what to us now may seem to deserve that appellation, were, in many instances, we have reason to believe, founded on facts. Shall the wildest fables of Greek and Roman historians be, with almost a sacred care, faithfully transmitted to posterity, and be made to refer to events which actually took place, and shall the history of our own nation, for several complete centuries, be wholly rejected, as having no basis in truth, because there may be some things mentioned in that history for which we cannot easily account?

The foundation of Glasgow, if we believe the traditional account of the name, must be assigned to a very remote date. It is only by tradition, indeed, that the origin of most nations and families are discovered; for, carrying us back to some remote period, we have presented to our view certain persons and actions, the remembrance of which many ages have not been able to obliterate. Proper names not unfrequently remain unaltered during the obscurity of barbarism, and amidst the devastations of war; they often survive the greatest changes that take place in the customs and manners of nations, and retain their original meaning, though sometimes obscured by the wildest fables, and most gloomy superstition. The name of Glasgow is dubious in its signification, but would seem to be of Celtic etymology. By some, the word is said to import a grey smith, which

is, indeed, the most literal etymon; while others understand it to mean a dark glen, in allusion to the ravine at the east side of the Cathedral, near which the earliest settlements were made. Which is the most correct explanation, we presume not to decide.

The Romans, while they remained in Britain, had a station about the spot where the Cathedral now stands. The wall of Antoninus, extending between the friths of Forth and Clyde, a few miles north of the city, embraced what was called the province of Valentia. Though often harassed by the inroads of the Caledonians, the Romans did not abandon this station till some time about the year 426, when they took their final leave of the island, to defend the "Eternal City," which was then assailed by the barbarous tribes which eventually overthrew the Roman empire. History tells us little more of this locality, till about the year 560, when the See of Glasgow was founded by Saint Kentigern. This holy man was the son of Eugenius the Third, by Thamata, daughter of Locht, king of the Picts, by Ann, daughter of the famous Uter Pendragon, and heiress of Britain. Having given early indications of piety, he was placed under the educational charge of Servanus, bishop of Orkney, with whom he became a great favourite, and who designated him by the familiar appellation of Mongah, which, in the Norse tongue, signifies "dear friend," whence the name Mungo, by which he and the See are generally known. He was contemporary with St. Columba, the celebrated Culdee, bishop of Iona, and was highly

esteemed by that divine. It is believed that St. Columba and St. Ninian, of Candida Casa, at Whitehorn, in Galloway, jointly consecrated St. Kentigern at his installation.

As to what were the motives which influenced St. Kentigern in selecting Glasgow as his peculiar place of residence, we are not informed. Probably they were much the same as those which have regulated the choice of ecclesiastical sites in all ages. The natural beauty of the situation, and, at the same time, its proximity to the Clyde, whose stream would afford his infant establishment the means of safe and speedy communication with the parent institution in Iona, we may conceive to have been some of the advantages which swayed him to this determination.

Not long after his settlement in the west, Marken, king of the Strath Cluyd Britons, taking offence at his great popularity, compelled him to flee into Wales, where he founded the monastery of St. Asaphs. Marken, however, soon dying, he was recalled to Glasgow by his successor Roderic, and remained here until his death, which is said to have happened on the 13th January, 601. According to tradition, he was buried in the then Cathedral. So high was the estimation in which he was held, that many chapels were dedicated to him, particularly in Annandale, Culross-the supposed place of his birth-Auchterarder, Peebles, and Pennycuik.

Like all the other saints in the calendar, many miracles are attributed to St. Mungo, which, however,

it would require some little stretch of our credulity to receive as gospel. Spottiswood, in his history of the sufferings of the Church of Scotland, gravely relates one, which, since it is popularly cited as the origin of a component part of the arms of the city, we shall here record: -A lady of rank in the country, having had occasion to cross the Clyde, by accident lost the ring which had been presented to her by her husband as a token of his regard. In order to save herself from the jealousy of her lord, she repaired to St. Mungo, stated her calamity, and implored his interposition. The man of holiness, with all the complaisance of his office, and willingness to befriend the unfortunate, acceded to her request. Having finished his devotions he betook himself to the spot where the fair had sustained her loss, and desiring an individual whom he saw angling, to bring him the first fish he should catch, he found in its mouth the redoubtable ring! The pious may place this miracle in the same category with Balaam's Ass and St. Peter's Haddock.

The origin of the armorial bearings of the city, are assigned to its first foundation by the Saint. They consist of the following:—Argent, a tree growing out of a mountain base, surmounted by a bird in chief, all proper; a salmon with an amulet in its mouth, Or, on the dexter side; a bell pendant to the tree on the sinister. Discarding, however, the monkish fables respecting the origin of each separate part of this cognisance, we may conclude, with little danger of mistake, that the tree and the bird referred to the ancient forest which surrounded

the Cathedral,-the bell to the Cathedral itself,the ring to the Episcopal office, and the fish to the scaly treasures poured by the beautiful river below, at the foot of the venerated metropolitan. The motto is "Let Glasgow Flourish," to which in former times was added, "through the preaching of the word." Prior to the Reformation, the saint, mitred, appeared on the dexter side of the shield, which had two salmon for supporters.

Saint Mungo was succeeded by one Baldredus, who founded a religious house at Inchinnan, near Renfrew; but how long this bishop lived, or who were his successors, no account can be given. For the long space of four hundred and fifty years after this period, a veil of impenetrable mystery hangs over the history of the See; and to account for this blank, it is supposed that the church was destroyed by the Danes, during their inroads into this country, who either slew or drove away the religious community from Glasgow. During this period Scotland presented a picture of human nature in its most barbarous form. Civil wars, and an utter disregard to laws and property, were the distinguishing features of its policy.

The first mention which we find made of the city of St. Mungo after this time, occurs under the year 1050, in the history of York Cathedral, when it is recorded, that three bishops in succession, Magsuen, John, and Michael, were consecrated to the See of Glasgow, by the Archbishop of York. Considerable doubts, however, are