St. Mungo - a brief history
of the man
From an article on St Mungo's Episcopal Church
- Alexandria
websiteSt Mungo was one of
the most important characters in the Church in Britain in the
6th and early 7th centuries. He was active in what is now
central and southern Scotland, northern England and Wales,
founding both Glasgow (he is its patron) and St Asaph's. He
supposedly knew St David of Wales, possibly St Columba and was
even supposed to be related to King Arthur, apparently being
his great-nephew.
Unfortunately, the surviving written
material relating to him dates only from the 12th century, and
it is difficult to determine what is fact and what is fiction.
There are two Lives, one by a monk called Jocelin of Furness,
and an another, possibly earlier, which is anonymous and
incomplete; they were written at a time when Saints were
expected to perform at least three miracles before breakfast
to be entitled to be thus described. There are, however,
numerous references to him in early mediaeval arthurian
chronicles, as well as in the Welsh Troiads and the Welsh
Annals. Moreover, many of the oldest churches in the
north-west of England are dedicated to him, indicating his
activity in the area.
We are told in the two Lives that he was the
son of Tenew (later venerated as St Tenew), daughter of King
Llew or Loth, after which Lothian was named. Mungo's father is
variously put either as Owain, son of Urien, the Prince of
Rheged, or as Urien himself, who was Loth's brother. (There is
a problem accepting Owain, who later turns up in mediaeval
Arthurian literature as a knight, as the father; Mungo, who
died a very old man on 13th January 613, must have been born
before 550. From the rough dates we can work out about the
life of Owain (he died c.593), he was probably born about much
the same time as Mungo. Given a choice of fathers, it seems
much more logical to accept Urien of Rheged, whose
principality covered present-day Cumbria and Dumfriesshire, as
the father of Mungo.
According to Jocelin of Furness, Tenew had
an affair (he says with her cousin, Owain). When her father
found that she was pregnant, he was obliged to follow the law
of the times, which was that sex outside marriage was a
capital offence, and kill her. (Jocelin says that Loth was
pagan. But all the Arthur stories point to Loth being
Christian). He decided to throw her off Traprain Law, a large
hill outside Edinburgh and which at the time was still used a
fortified settlement. However, she survived the fall. That
apparently was not enough for Loth or his subjects, who were
in two minds as to whether she might be a witch. So she was
then caste adrift in a coracle.
The vessel drifted to the coast of Fife,
landing at Culross, where St Serf ran a religious
establishment. There, on the beach, she gave birth to Mungo,
or Kentigern as his proper name is. (Mungo is the nickname
given by St Serf, but there is debate as to what it means.
Some say "My Hound", others "my dear heart". Kentigern means
"Chief Lord".) Needless to say mother and child were
discovered by St Serf and housed in his establishment; there
Mungo was brought up and educated.
The story is almost certainly some sort of
gloss on the fact that Mungo was illegitimate.
-oOo-
The next point in the story is Mungo's
election as a bishop. Jocelin tells us that he was Bishop of
the whole of the Kingdom of the North Britons and that he
established his See in Glasgow. In fact this did not happen at
this point, and Jocelin (who was writing his story at the
command of the then Bishop of Glasgow (also called Jocelin) is
merely being partisan. Tradition relates that Mungo's base at
this early period was at Hoddom in Dumfriesshire, which was
within the principality of Rheged, and where the foundations
of a 6th-century stone church was recently discovered during
gravel excavations (scandalously, the foundations were
demolished). It would seem therefore that Mungo's first
episcopate was to the inhabitants of his
father's/grandfather's territory. There is nothing unusual in
this. It was normal throughout the western Christian world at
this period (and for a long time to come) for senior clerics
to be part of the ruling establishment. Few, apart from ruling
families and those around them, were able to have their
children educated (and education was a Church preserve). Many
younger offspring and presumably illegitimate offspring
inevitably entered its service. Equally inevitably, these were
the people who were then chosen as bishops, abbots and
abbesses. Columba, for example, was a royal prince. So too
were many of the other Celtic saints - and Anglo-Saxon ones as
well. What we are seeing in Mungo's case is the illegitimate
son's reconciliation with his family.
-oOo-
At some point thereafter, Jocelin tells us
that a new King, Morken, came to power and that a dispute
subsequently arose between Mungo and Morken and that the
bishop had to flee. It is known from other sources, however,
that Morken, who was either a ruler in the region of Ayr or in
the Newcastle area (probably the latter), murdered Urien and
then incorporated Rheged into his own lands. Mungo's flight
was probably all too necessary. As a member of the ousted
ruling family, his life would have been in danger.
He went south, first into the southern part
of Rheged, into what is now Cumbria, where there are many
churches dedicated to him, and then to what is now Wales.
There, after meeting with St David, he was asked by a ruler in
north Wales to act as bishop to his own people. The result was
Mungo's second episcopate. Like most bishops of the period, he
set up a religious settlement away from the power centre,
where clergy could be trained and others taught. This was at
St Asaph's, one of the Welsh sees. St Asaph was in fact
Mungo's assistant there (and his successor when he left).
-oOo-
Meanwhile, back in the north of Britain,
Morken was overthrown by Redderech, who was either the ruler
of Dumbarton or had had a claim to the throne of Dumbarton. In
taking over Morken's realm, he created a new and powerful
kingdom, known subsequently as the Kingdom of Strathclyde,
which stretched from the top of Loch Lomond to the borders of
present-day Cheshire. Redderech asked Mungo to return. This he
did, first going back to Hoddom, but then further north to the
real seat of power, Dumbarton. This was his third episcopate.
However, although Dumbarton was the official
capital, peace meant that royal residences could operate
outside the confines of an armed camp. Redderech and his wife
Queen Languoreth (who may well have been the model for the
Gwenevere of the mediaeval Arthurian writers) had palaces at
Govan and at Rutherglen, now both parts of Glasgow. As bishop,
Mungo was given his own estate in which to establish a
religious and educational community. This was done on the site
of what is now Glasgow Cathedral. As such, this makes Mungo
founder of Glasgow. When Mungo died, he was buried in his own
community, making the site one of pilgrimage and importance.
Around it arose a township, and by the 12th century it was a
cathedral city. Through the centuries, it continued to grow,
in importance, in wealth, in status and in population. But it
all started because of a religious settlement, and both the
city's coat of arms and his motto relate directly to the
founding father, whose remains are still buried in the crypt
of the Cathedral. The motto is now "Let Glasgow flourish" but
it used to be "Let Glasgow flourish by the preaching of the
Word" an expression that is ascribed to Mungo himself.
-oOo-
The city's coat of arms, which was the same
as that of the old pre-reformation diocese (for the simple
reason that the bishop was the civil power in the city until
the 17th century), shows the saint at the top and, like the
mediaeval seal at the head of this Web page, contains elements
linked directly to Mungo. There is his bell. The bird and the
salmon with a ring refer to two of his miracles. The bird, a
robin, had been a pet of St Serf, but some fellow classmates,
jealous of Mungo, killed it, hoping to pin the blame on him.
Mungo restored it to life.
The salmon and the ring relat to Queen
Longuoreth's adultery with a young soldier and Mungo's saving
of the Queen. She had presented her lover with a ring which
given to her by Redderech. However, a servant informed the
king of the affair. Although Redderech did not want to believe
the tale, the sight of ring on the young soldier's hand
convinced him. He then laid a plot to denounce his wife
publicly. He invited the soldier to go hunting with him and
then, when the young man fell asleep (Redderech presumably got
him drunk), he slipped up the ring off his finger and threw it
into the Clyde. He then went back and demanded that his wife
show him the ring. She, of course, could not get it back from
her lover because it was now lost. As a result she was then
denounced and thrown into prison to await execution, despite
the efforts of the courtiers to have her pardoned. (There is
much in this story that relates to those of Gwenevere and
Lancelot).
In prison, she sends a messenger to Mungo
asking for forgiveness and aid. When the messenger arrives, he
is immediately told by the bishop to go fishing in the Clyde
and to bring back straightway the first fish he catches. This
is a salmon, which, on being cut open, is seen to contain the
ring. This is then taken to the queen who presents it to the
King, who, understandably, cannot understand what has happened
but nonetheless forgives her. Jocelin cannot desist in
informing his readers that she then berates Redderech for
doubting her in the first place, but that nonetheless she
forgives him. Jocelin also tells us that she made sure that
there was no repetition of such behaviour on her part and that
she never revealed the truth of what happened until after her
husband's death. One could therefore say that Mungo's
participated in a major deception, but it all came right in
the end.
-oOo-
Despite what Jocelin says elsewhere, Mungo
should not be seen as a missionary saint. He was brought up
and lived his entire life in a predominantly Christian milieu.
Lothian, Rheged, Wales, Strathclyde had been Christian long
before he was born. At Govan, where Redderech and Languoreth
lived, there has been a church since the 6th century,
dedicated to St Constantine (not the Roman emperor) who had
been a ruler in the area in the early 6th century. Dumbarton
had had a Christian ruler, one Corotech, at the time of St
Patrick, a good century earlier; (Patrick wrote to him,
denouncing him for capturing and enslaving Irish Christians
whom he had baptised, the inference being that this was not
acceptable practice for a Christian.)
Exactly what gave Mungo his reputation will
not be known this side of the grave. Suffice it to say that
there was clearly something in the man - maybe it was great
holiness - that made the memory of him endure through the
centuries.
-oOo-
He died on 13th January, 613, and there is a
final interesting point in Jocelin's Life. Jocelin admits that
he used earlier written sources but that he edited them
because he found some of the stories incomprehensible. He
tells us however, that on the Octave of the Feast of the
Epiphany (13th January), Mungo entered a vessel filled with
warm water and then, encircled by his brethren, "yielded up
his spirit". It has been suggested that Jocelin was unaware
that he was distorting a more credible story involving an a
mass Epiphany baptism. The suggestion is that at Epiphany
Mungo conducted such a baptism, which at the time was still
done by complete immersion. In early January it is still
rather cold in Glasgow, and even today it is customary in the
locality to warm up water for baptism. The thesis is that
Mungo went into warmed up water to administer baptism but then
caught a cold and died a week later. The date of his death is
kept as his feast day.
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