out his name on the long list of Archbishops on a great bronze plaque on the wall. I then inquired hesitantly about one Sir James Houston, and he turned to a great book and thumbed to a brief record of the sub-dean in the early 16th century.

Still timourously, I asked: "Was there a Bishop’s Castle, perhaps a gate with a coat-of-arms?" The attendant’s face brightened; he led me to a dark corridor in the Cathedral. There was a panel of much-eroded stones, newly fitted into the wall. Beside it was a bright new metal plaque with the inscription:

"These stones from a doorway of the former Bishop’s Cas.tle were placed here in 1965. Below the Arms of James V, King of Scots, are those of Gavin Dunbar, Archbishop of Glasgow 1524-47 and of James Houston, sub-dean."

The old Bishop’s Castle had been torn down to make room for a hospital, but these historic stones were preserved. There after 400 years was the Houston arms in enduring stone. There it will doubtless remain as long as Glasgow Cathedral stands.

Looking from the Cathedral grounds, across a narrow valley, I gazed upon one of the most amazing spectacles of a lifetime. There upon a steep hillside thousands of monuments stand as sentinels of the dead. Some are in the form of spires, reaching heavenward, others as chapels, pedestals, statues, marble vaults, crosses and simple gravestones—a panorama only pictured before in a mournful dream. Here truly is the "city of the dead."

"Doubtless the bones of many Houstons rest among these tombs, but I had not the heart nor the energy to climb the steep and somber hill.

John Houston, whose relationship to Sir James is not clear, was vicar of Glasgow in 1554 and 1555. He received an appointment as regent of the "Pedagog" of the University of Glasgow and in 1556 and 1557 was dean of the faculty.

This is the last mention we find of Catholic clergy among the Houstons. New religious thought had been developing in Britain and other nations of Europe for a century and a half. The English religious reformer, John Wyclif (1322-84) started a movement known as Lollardy. Among the teachings of the Lollards was the doctrine that the clergy should be rigidly poor. It was a reaction against the great wealth of high churchmen and an appalling poverty of the lower classes. They branded