But notwithstanding the deadening influences around and in the Gaelic Church of the Clyde districts subsequent to the period of Patrick’s mission, we still mark in the sixth century the rays of Gospel truth struggling there with the thick inclosing darkness of Paganism. One heroic figure emerges from the surrounding gloom. It is that of Kentigern, or Mungo, forever associated with the origin and rise of the powerful commercial metropolis of Glasgow. The traditions of his life abound with myths and marvels; while his name has been a rich and suggestive theme for the etymological fancy. From the romantic literature that has gathered around his name, we glean what appears to be recognised as generally accepted facts—that he was born at Culross, and that he died at Glasgow about 601-3. He had been the pupil of the famous St. Serf in the east in the northern boundaries of the Brythonic race with Gaels to the north of them. So he may have been a Highland or a Welsh Celt. One or other of the forms of his name has been resolved, apparently with equal ease, into either a Gaelic or a Welsh etymon. Perplexing or unsatisfactory as this undoubtedly is it yet may suggest an explanation. As happens in our own and other times his name would assume various forms according to the dialects or languages of the speakers and writers. The forms of his name, therefore, furnish no key as to the race of his fathers. When Kentigern began his labours on the Clyde the church of St. Patrick’s people had lost much of its first love. Many of the Gaels themselves had also been driven westward under Brythonic pressure from the east and from the south. As Christian soldiers or Milesians some had sailed to the north of Ireland to find a home; others had drifted into Perthshire and Argyll, which at this period became the true “Gaidhealtachd,” or the “land of the Gael.” Kentigern strove devotedly to revive the drooping church. In his cold stone bed strewn with ashes on the classic banks of the Molendinar stream he cultivated the spirit of prayer; rehearsed the sacred strains of the psalmist; and warmed his spirit by visions of divine fellowship. In the local sovereign of the name of Morken he encountered much disagreeable opposition and sarcastic interpretation of the saint’s faith in a Providence. Kentigern virtually made an application for an ecclesiastical establishment and endowment of himself and his presbyter followers. King Morken received the application for temporalities in a spirit that would do no discredit to a statesman of modern times. He reminds the saint of his own popular saying: “Cast thy care upon the Lord and he will care for thee.” But argued the King further: “Now here am I, who have no faith in such precepts, who do not seek the kingdom of God and His righteousness; yet for all that, are not riches and honours heaped upon me?” The royal granaries were full, while the Christian saints were starving. How could he