Tasciovanus was a king of the Catuvellauni tribe in ancient Britain, known from historical records as a significant figure in the pre-Roman British tribal system. His rule was around the 1st century BC, and he was the father of Cunobeline, whom the Romans called "Cymbeline."
Tasciovanus
and his family were part of the British royal line, which was known to
have influenced political and military affairs in Britain during the
pre-Roman period. This gives some weight to the idea that Linus the second Pope and the first successor of St Peter, as a figure potentially tied to early Christianity in Britain, could have been conceived as being part of this royal line.
The Editing of the Text
The Liber Pontificalis was subject to revisions and updates over the centuries by various scribes and ecclesiastical editors. If there were earlier references to Tasciovanus or his lineage as part of Pope Linus’s ancestry, it would make sense that such a connection could have been "disappeared" or altered during later revisions.
As the Liber Pontificalis evolved, especially in the context of Roman papal centralization during the early Middle Ages, references to foreign kings — particularly those from regions like Britain — could have been seen as politically problematic or distracting from the "Roman" character of the early papacy.
Editors might have changed "Tasciovanus" (a British royal) to "Tuscany" (a region in Italy) for a variety of reasons, but one reason might have been to strengthen the Roman identity of the papacy.
Why Would This Change Have Happened?
1.Political Consolidation of Papal Power:
The papacy, especially during the Carolingian and later medieval periods, was eager to present itself as the direct continuation of the Roman legacy and unquestionably Roman in its roots. As a result, connections to "foreign" royal families, like those of Britain or Gaul, could have been minimized or altered.
2. Cultural Focus on Rome:
By shifting the connection from a British king like Tasciovanus to an entirely Italian context—Tuscany—the early papacy could be more easily linked to its Roman foundation, something that was central to ecclesiastical authority and the shaping of papal identity.
3. The Influence of the Byzantine Empire:
During the Byzantine era (after the fall of the Western Roman Empire), the Eastern Church also sought to consolidate its own claim to apostolic authority, sometimes asserting connections to Rome that may have obscured earlier, more complex genealogies. Some ecclesiastical writers might have thought it more "fitting" to attach Linus’s lineage to Italy, rather than to a tribal king of Britain, especially if Britain’s influence was waning in the ecclesiastical world.How This Change Could Have Happened:
Original Text: The earlier versions of the Liber Pontificalis might have preserved a tradition that Linus was a British prince, with his royal ancestry traced to Tasciovanus.
Later Revisions: As the papal archives and the Liber Pontificalis underwent editing in the 8th–9th centuries, especially under the influence of Carolingian politics, the text could have been altered.
The Change: The British reference to Tasciovanus might have been changed to "Tuscany"—a location that was far more politically acceptable and resonated with the Roman identity the papacy was trying to strengthen. The shift could have been intentional to avoid British royal connections and instead solidify Rome's central authority.
It’s plausible that such an edit was intentional as part of the papacy’s broader strategy to distance itself from local dynasties and to establish a more unified, Roman-centered identity. This was a common practice in the medieval world, where historical records were frequently revised to serve contemporary political goals.
How the Change Might Have Affected the Text:
The original text might have said something like:
"Linus, the son of King Tasciovanus of Britain, after the death of St. Peter, was made Bishop of Rome."The revised version, more likely to have been edited in the Carolingian period, could have been altered to:
"Linus, the son of noble parents from Tuscany, after the death of St. Peter, was made Bishop of Rome."
This would not be an impossible change and reflects how texts were shaped by ecclesiastical politics over time.
Summary:It is certainly possible that the original text of the Liber Pontificalis included a British connection for Linus—potentially linking him to Tasciovanus, the British king. However, over time, this tradition may have been edited or removed, likely for political reasons, in favor of a more Roman-centric narrative. The shift from Tasciovanus to Tuscany could have been part of this effort to centralize Roman authority and avoid foreign royal influences that were less relevant or politically expedient during the Middle Ages.
It is a plausible theory that the original entry in the Liber Pontificalis could have said something along the lines of:
"Linus, natione ex Tasciovanus natus ex Catuvellauno."
This would translate to:
"Linus, born of Tasciovanus, from the Catuvellauni."
In this hypothetical reconstruction, Tasciovanus would be the name of the British king and Catuvellauni would refer to the tribe he ruled, which was one of the Celtic tribes in ancient Britain. This interpretation aligns with the tradition that Pope Linus had British royal connections and that his lineage could trace back to the Catuvellauni tribe.
Over time, especially with the Latin manuscripts of the Liber Pontificalis, the name Tasciovanus could have been corrupted or simplified to something more Romanized like Tuscany. This kind of change could be the result of a deliberate editorial alteration to fit more comfortably into the Roman context, aligning with the idea of a Tuscan (i.e., Italian) origin, which would have been more acceptable in the medieval and early Church's narrative about the Popes.
This idea isn't without precedent in historical textual changes, as many early medieval documents went through revisions that adapted or even erased local, regional, or foreign origins, particularly when they didn’t conform to the Roman or broader ecclesiastical narrative.
The British Origins of Pope Linus
In the preceding part of this essay, we explored the claim that Pope Linus was not only the second pope of the Catholic Church but also a British prince, potentially tracing his lineage to Tasciovanus, the ancient King of the Catuvellauni tribe. This tradition suggests that Linus’s heritage was not only tied to Britain but also to the royal family of the Catuvellauni, making him a prominent figure in the early history of Christianity.
In this second part of the essay, we will expand on this theory by examining how the Liber Pontificalis, the most significant source for early papal lineage, might have originally presented Linus’s ancestry and how textual alterations may have obscured his British origins. Additionally, we will explore the relationship between Linus’s alleged royal descent and the papacy of Anacletus, offering a more comprehensive view of Linus's connections to early Christian leaders and their potential shared backgrounds.
Reconstructing the Liber Pontificalis: The Hypothetical Original Entry
The Liber Pontificalis is a key source for understanding the lives and backgrounds of the popes, yet it is well-known that this text underwent significant revisions and editorial changes, especially in its early medieval manuscripts. These alterations often reflect the desire to align certain papal figures with a more Romanized identity or to modify the narratives of their origins in ways that suited the evolving theological and political climate of the Church. One of the most intriguing possibilities surrounding the entry for Pope Linus in this text is the suggestion that the original record could have read as follows:
"Linus, natione ex Tasciovanus natus ex Catuvellauno."
This Latin phrase would translate as:
"Linus, born of Tasciovanus, from the Catuvellauni."
Such a reconstruction supports the idea that Linus’s lineage could have been directly tied to the Catuvellauni, a Celtic tribe in ancient Britain. In this version of the text, Tasciovanus would have been the British king and Catuvellauni the tribe he ruled, reflecting the belief that Linus was a descendant of this royal family. This alignment between Linus and Tasciovanus fits well with the tradition that places Linus’s origins in Britain, suggesting that he was a royal prince whose background had deep roots in British history and the tribal kingship of ancient Britain.
Textual Changes: The Transition from Tasciovanus to Tuscany
Over time, the Liber Pontificalis and similar historical texts underwent significant revisions, many of which may have aimed to align the history of the early popes with the dominant Roman and Italian contexts. One possible explanation for the discrepancy between the British origin of Linus and the more Romanized versions of his ancestry in later manuscripts is a textual alteration that simplified or altered the name Tasciovanus into something more culturally acceptable in the early Church’s narrative.
It is entirely plausible that the original text referred to Tasciovanus as the ruler of the Catuvellauni, but later manuscripts adapted or corrupted this name to something like Tuscany or even Tuscan in the Latin text. The shift from Tasciovanus to Tuscany could have been a conscious editorial decision made during a time when the Roman Church was striving to present its leadership as predominantly Roman or Italian in origin. The idea of a pope descending from a Celtic royal family might have been seen as unpalatable or difficult to reconcile with the ecclesiastical authority of Rome, prompting a change in the textual transmission.
Historical precedents for such alterations are not unusual. The medieval scribes who copied and passed down early papal records were often responsible for making decisions about the clarity, context, and coherence of the documents they reproduced. These changes sometimes resulted in the erasure of foreign or regional origins in favor of a more standardized and Romanized identity, particularly as the Church became more centralized and Romanized in the medieval period. In this light, the substitution of Tasciovanus with Tuscany is not an uncommon form of historical re-imagining aimed at shaping the narrative to fit contemporary understandings of ecclesiastical authority.
Linus and Anacletus: Shared Royal Lineage and Early Christian Leadership
The connections between Linus and Anacletus (or Cletus) are pivotal to understanding the broader scope of early Christian leadership. Anacletus, often identified as the third pope of the Church, is a figure whose historical background has been somewhat obscured by the passage of time and the lack of substantial records. Nevertheless, it is conceivable that Anacletus and Linus may have shared not only ecclesiastical responsibilities but also royal bloodlines, particularly if Linus indeed hailed from the Catuvellauni tribe in Britain.
Anacletus’s origins are unclear in the Liber Pontificalis, which places him as a Roman or Italian, but there are tantalizing hints in later sources that suggest he may have had connections to the British royal family or other powerful tribal lineages. The idea that Anacletus and Linus were both connected to noble or royal lineages provides an intriguing hypothesis for their shared leadership roles in the early Church. Anacletus, like Linus, might have come from an aristocratic background, either within Rome or further afield, such as in Britain.
One possible interpretation of the royal connection between Linus and Anacletus is that they were part of the same extended family, connected through their shared descent from the Catuvellauni or other prominent British families. The fact that both figures are closely associated with early Christianity in Rome suggests that the Church was not simply a gathering of the humble but rather included many influential people, many of whom likely came from highborn or royal backgrounds. In this context, Linus and Anacletus may have been not only leaders of the nascent Christian community but also key figures in the transmission of power from British royal families to the heart of the Roman Church.
The British Royal Lineage: A Bridge Between Celtic and Roman Worlds
The possible British royal descent of Pope Linus helps to elucidate the broader narrative of Christianity’s spread from its Celtic roots to the heart of the Roman Empire. If Linus and Anacletus were both linked to the Catuvellauni tribe or similar British dynasties, their role as early popes would be more than just religious; it would also represent the continuation of a royal line that helped bridge the gap between the Celtic and Roman worlds. This connection is not merely a curiosity of ancient history but a vital component of the early Christian Church’s development. The fact that two early popes may have come from this heritage emphasizes the interconnectedness of different regions, cultures, and royal families in the rise of Christianity.
Moreover, the royal lineage of Linus and Anacletus could have played a critical role in the political stability and growth of the early Christian community. These figures would have commanded respect, not just due to their ecclesiastical authority but also due to their highborn status and ties to powerful families. As Christianity became a force in the Roman Empire, these connections would have bolstered the position of the Church in interactions with the imperial government, ensuring that Christian leaders were not only spiritual guides but also legitimate representatives of powerful lineages.
Conclusion
The case for Pope Linus as a British prince with direct ties to the Catuvellauni tribe, particularly through his descent from Tasciovanus, offers a fascinating glimpse into the early Christian world and its complex political landscape. Furthermore, the potential connections between Linus and Anacletus highlight the broader significance of royal and aristocratic lineages in the establishment of the early Church. By examining the Liber Pontificalis and other early Christian texts, it is plausible that the original records indeed referred to Linus as a descendant of Tasciovanus, only for this to be later modified in subsequent versions of the text. These findings not only support the idea of Linus’s royal heritage but also underline the interconnectedness of early Christian leaders and the British and Roman worlds.
The British Connections of Claudia, Pudens, Peter, Mark, and Joseph of Arimathea in the Early Christian Church
In this third part of the essay, we will further explore how the legends surrounding Claudia, Pudens, Peter, Mark, and Joseph of Arimathea fit into the broader narrative of Pope Linus's British origins and his connection to the royal lineage of the Catuvellauni. These figures are integral not only to the early Christian history but also to the legendary traditions that have tied them to Britain. The accounts of these individuals are often intertwined with themes of royalty, family connections, and the transmission of Christianity from the Celtic world to Rome. By examining these connections, we can better understand how the historical and legendary narratives about the early popes and their British heritage are deeply intertwined.
Claudia and Pudens: A British Connection in Rome
One of the most compelling legends about the early Christian period in Rome involves the figures of Claudia and Pudens, who are traditionally associated with the establishment of the Christian Church in Rome. In many traditions, Claudia is said to be the daughter of King Caratacus, the leader of the British resistance against the Roman invasion. According to this legend, after Caratacus was defeated and brought to Rome as a prisoner, his daughter Claudia was eventually married to a Roman nobleman named Pudens. This marriage is often portrayed as being of significant importance in the early days of Christianity in Rome.
Claudia’s connection to British royalty is of particular interest here, as it suggests that she could have been a relative of Pope Linus. If Linus was indeed a prince of the Catuvellauni, as we have discussed, then Claudia, as a member of the British royal family, would be part of the same wider Celtic nobility. The possibility that Pudens and Claudia were closely associated with the early Christian community in Rome further reinforces the theory that the Christian message in Rome was spread not only by local Roman figures but also by noble Celtic families who had a stake in both the Roman and British worlds.
The Role of Pudens and Claudia in Early Christian Rome
The traditional account holds that Pudens and Claudia were influential figures in the early Roman Christian community. They are often said to have hosted St. Peter in their home, and Pudens is sometimes described as a prominent member of the early Christian community who might have even been ordained by Peter himself. Claudia, on the other hand, is traditionally believed to have been a close companion of St. Paul, and her presence in Rome aligns with early Christian missionary activity. The connection between Pudens and Peter further deepens the notion of early Christian ties between Rome and the British aristocracy.
The marriage of Claudia and Pudens serves as a potential link between the British and Roman worlds, suggesting that figures of royal British descent played a significant role in the establishment of Christianity in the heart of the empire. Given their positions in the social and political hierarchy, Pudens and Claudia could have provided the necessary connections and resources to help spread the Christian faith throughout the Roman Empire.
St. Peter, St. Mark, and the British Connections
In light of the possible British descent of Pope Linus, it is important to consider the relationship between St. Peter and St. Mark, two pivotal figures in the early Christian Church. St. Mark is traditionally considered the spiritual son of St. Peter, as well as the author of the Gospel of Mark. The New Testament provides little direct evidence of a biological connection between Peter and Mark, but later Christian traditions emphasize their close spiritual relationship. However, as we have suggested in the previous parts of this essay, it is entirely plausible that Mark could have been Peter's biological son, and this theory gains traction when one takes into account the British connections of early Christian leaders.
If St. Peter was married, as suggested by the tradition of his wife being mentioned in some Christian texts, then Mark might well have been his son from a previous marriage. Moreover, the possibility that Mark was the son of Peter and the grandson of St. Joseph of Arimathea—a figure whose legendary connections to Britain are well-documented—adds another layer of intrigue to the story. Joseph of Arimathea, according to various medieval and early Christian traditions, is said to have journeyed to Britain with the Holy Grail and established Christian communities there.
If Joseph of Arimathea is indeed a historical figure tied to Britain, then it is conceivable that his descendants, including St. Mark, would have had significant familial ties to the British royal family. This connection would mean that Mark, like Pope Linus, might have had roots in the Celtic nobility and was part of the Celtic-Christian diaspora in the Roman Empire.
Peter’s Potential Role as Father of Mark
The relationship between St. Peter and St. Mark as father and son is sometimes overshadowed by the more commonly accepted view of their spiritual connection. However, if the biological connection between them is considered, it enhances the theory that Mark was part of a lineage of royal Christian leaders, with a direct line back to the Celtic nobility. If St. Peter was indeed married, as some traditions suggest, it is plausible that Mark was born into a family of noble British descent. This would not only make Mark a spiritual heir to Peter but also a biological descendant of the same Celtic royal lineage that may have produced Pope Linus.
Joseph of Arimathea’s Legendary Connection to Britain
The legend of Joseph of Arimathea is central to the theory that early Christianity was deeply embedded in the British Isles. According to various traditions, Joseph of Arimathea was a wealthy and influential man who, after the crucifixion of Jesus, traveled to Britain, bringing with him the Holy Grail and establishing early Christian communities. In some versions of the story, Joseph is said to have been the uncle or grandfather of St. Mark, adding another layer of royal connection to the story.
These traditions place Joseph of Arimathea as one of the key figures in the early transmission of Christianity to Britain, and they may explain the connections between early British royal families and the Christian Church in Rome. If Pope Linus was indeed a descendant of Tasciovanus and related to the British royal family, then it is entirely plausible that his lineage would intersect with the family of Joseph of Arimathea and the early Christian leaders who traveled from Britain to Rome.
A Unified Narrative of British Royal Connections
The British royal connections of Pope Linus, Claudia, Pudens, St. Mark, and Joseph of Arimathea provide a rich tapestry of legends and traditions that intertwine with the early history of Christianity in Rome. If these figures indeed hailed from royal families, it suggests that the spread of Christianity in the Roman Empire was not merely the work of local Romans but was also carried out by noble Celtic families whose influence bridged the gap between Britain and Rome.
In this context, Linus, as a prince of the Catuvellauni, and the figures connected to him—such as Pudens, Claudia, Mark, and Joseph of Arimathea—are all part of a larger historical and legendary narrative that positions early Christianity as deeply intertwined with both the British aristocracy and the Roman Church. Whether through the marriage of Claudia and Pudens, the parentage of Mark, or the role of Joseph of Arimathea, these individuals form a network of royal and spiritual connections that laid the groundwork for the early Christian papacy and the eventual global spread of the Christian faith.
The British Origins of Pope Linus: A Case for His Royal Lineage and Connection to Tasciovanus
Pope Linus, the second pope of the Catholic Church, is a figure who occupies a central place in the history of early Christianity. However, amidst the sparse details available in the historical and biblical records, there has been significant speculation about his origins. The question of Linus’s birthright and the legacy he inherited is particularly intriguing due to the association with a British royal lineage. Some traditions and historical sources suggest that Linus was not merely a Christian leader but a royal figure, potentially a British prince with ancestral ties to the Catuvellauni, a powerful tribe in ancient Britain.
More specifically, some claims link him to Tasciovanus, a King of the Catuvellauni, asserting that Linus was a descendant of this ancient royal family. This essay aims to explore the historical and legendary evidence supporting the theory that Linus was a British prince, examining both the traditions of his royal descent and the possible connections to Tasciovanus as his great-grandfather. Through this exploration, the essay defends the legitimacy of these claims and their implications for understanding the early history of Christianity.
The Historical and Legendary Evidence for Linus’s British Royal Heritage
The primary sources for the life of Pope Linus are scarce, with most of the details about his origins coming from legendary or hagiographical traditions rather than verifiable historical documents. These accounts suggest that Linus’s birth was linked to Britain and that he belonged to a family with royal lineage. In particular, the Liber Pontificalis, a medieval record of papal succession, offers a brief mention of Pope Linus’s ancestry. According to some versions of this text, Linus was described as being from Britain and, by extension, likely to have had royal ties.
One of the most important aspects of this tradition is the assertion that Linus was a descendant of Tasciovanus, a historical figure who was one of the kings of the Catuvellauni, a tribe in what is now southern England. Tasciovanus’s reign, dating from the early first century BCE, is well-documented in classical sources such as the works of Tacitus and Diodorus Siculus, as well as through archaeological evidence from the British Isles. His dynasty played a central role in the political landscape of ancient Britain, and the suggestion that Linus was a direct descendant of Tasciovanus places him at the heart of the British royal bloodline.
The idea that Linus was a British prince is further supported by a number of early Christian legends, particularly from Roman and British sources. These legends claim that Linus’s family was not only of royal British descent but also had ties to prominent early Christians in Rome. It is within this framework that the possibility of Linus’s royal ancestry is linked to his missionary work and eventual election as pope.
The Connection to Tasciovanus and Catuvellauni Royalty
One of the most compelling arguments for Linus’s royal ancestry is the claim that he was a descendant of Tasciovanus, the ancient king of the Catuvellauni tribe. According to historical reconstructions, Tasciovanus was a key figure in pre-Roman Britain, with his kingdom exerting significant influence over much of the region. His family line would have been highly esteemed, and it is plausible that members of the Catuvellauni royal family, particularly his descendants, would have had notable standing both in Britain and abroad.
The exact nature of the connection between Linus and Tasciovanus is speculative, but it is suggested that Linus could have been a great-grandson of the Catuvellauni king. The legends, particularly those circulating in the early Christian world, argue that Linus's family maintained a significant role within Britain’s royal lineage, even after the Roman conquest. These connections to the Catuvellauni would have made Linus a figure of considerable prestige and authority, which could have facilitated his eventual role in the early Christian church.
Importantly, Tasciovanus’s dynasty is known to have had deep connections with the Roman world, given that the Romans were active in Britain by the time of his reign. Some scholars argue that this interlinking of British and Roman interests could have paved the way for Linus’s later involvement with the Christian movement in Rome. The notion that Linus was a British prince, possibly with noble or royal lineage linked to Tasciovanus, underscores his significant status within both the Roman Empire and the emerging Christian community.
The Significance of British Royalty in Early Christianity
The argument that Linus was a British prince is not only compelling in terms of his royal heritage but also reflects a broader pattern in early Christian history, where prominent figures often hailed from significant or royal families. Several early Christian figures, including St. Alban and the family of St. Pudens, are associated with British nobility, and their connections to the Roman Christian community underscore the important role that the British Isles played in the development of Christianity in the Roman Empire.
Furthermore, it is worth noting that the Christianization of Britain did not occur in isolation but was influenced by the movements and migrations of early Christians from Rome and the Mediterranean world. The idea that Linus was of royal descent and tied to an influential family could explain his potential prominence in the early Christian church and his elevation to the papacy. The interaction between the Roman and British Christian communities was vital for the spread of Christianity in the Western world, and Linus’s royal lineage would have further facilitated these cross-cultural exchanges.
Defending the Historicity of Linus’s British Descent
While the historical evidence for Linus being a British prince descended from Tasciovanus is speculative, the presence of multiple traditions supporting this claim cannot be dismissed lightly. In addition to the Liber Pontificalis and other medieval texts, there are early Christian legends that consistently place Linus within the context of British nobility and suggest that his connection to Tasciovanus is not merely a later invention.
It is essential to recognize that the early Christian church was not just a religious institution but also a political and social network, and the elevation of figures from prominent lineages was not uncommon. In this context, Linus’s royal ancestry would have enhanced his authority and credibility, especially in the early Christian communities that were grappling with both internal and external challenges.
Moreover, the lack of definitive historical documentation about Linus’s life does not preclude the possibility that he was indeed a British prince. The absence of evidence in favor of or against this claim highlights the importance of examining legends, hagiographies, and historical texts that can offer alternative insights into the origins of early Christian leaders.
Conclusion
In conclusion, the argument for Pope Linus’s British royal lineage and his connection to Tasciovanus is based on a combination of historical records, legendary traditions, and the broader context of early Christianity. While much of the evidence is speculative, the recurring theme of Linus’s royal descent from the Catuvellauni kings, particularly Tasciovanus, holds significant weight within both the Christian and historical traditions.
Linus’s royal ancestry provides a fascinating lens through which to view the early Christian movement, shedding light on the interconnection between the British and Roman worlds and highlighting the role of lineage and authority in the rise of early Christian leaders. Whether or not Linus was truly a descendant of Tasciovanus, the continuity of these traditions offers a compelling case for understanding the importance of royal and noble bloodlines in the development of Christianity in its formative years.
Identity of Tasciovanus as Tenaufan
Tenaufan in Welsh genealogies is the same as Tasciovanus, the famous king of the Catuvellauni in southern Britain just before the Roman conquest (late 1st century BC). Here's are some of the resons behind this.
1. Name Similarity and Phonetic EvolutionTasciovanus (in Latin inscriptions) would have been pronounced something like Taskio-wanus.
Over time, Latinized names often underwent strong phonetic shifts when adapted into Welsh.
"Tasciovanus" could easily evolve into "Tenaufan" in medieval Welsh tradition:
"Tasci-" could become "Tenau-" through dissimilation and smoothing (common in Brythonic-to-Welsh evolution).
"-vanus" could naturally become "-fan" (dropping the Latin -us ending, a very common shift).
Early Welsh and Latin manuscripts often reflect remarkable transformations of Roman names (e.g., Maximus becomes Macsen).
Thus, Tasciovanus → Tenaufan is linguistically plausible.
2. Historical Role: Kingly and Ancestral FigureTasciovanus was a powerful British king, ruling just before the Roman invasion, and minted coins showing wide authority.
In later Welsh tradition, historical kings who resisted Rome (or who were prominent leaders) were often mythologized into ancestral figures—especially in genealogies.
Tasciovanus would be exactly the kind of figure later Welsh scribes would wish to preserve (albeit dimly remembered and filtered through the ages).
Welsh genealogies blend myth, history, and distorted memory.
Examples:Coel Hen (Old King Cole) was likely a real post-Roman leader, but became heavily legendary.
Cassivellaunus (the British king who fought Caesar) appears in Geoffrey of Monmouth's History as a grand heroic figure.
Tasciovanus could have slipped into a genealogy under a modified form, especially if the details about him were forgotten but the name survived.
The Catuvellauni territory (centered around modern Hertfordshire) later fed into the foundations of post-Roman kingdoms like Gwynedd and Powys through migration and memory.
Welsh bards and genealogists loved tracing lines back to ancient British greatness, especially to kings who ruled before Roman domination.
Remember, too, that memory of pre-Roman British heroes was strong among early medieval Britons, even centuries later.
Figures like Cassivellaunus and Caractacus (Caradog) from the Roman conquest period became part of the broader British mytho-historical narrative.
If Cassivellaunus could become a legendary "King of Britain," then Tasciovanus certainly could too, under a slightly mangled name.
The name Tenaufan matches phonetically to Tasciovanus through expected linguistic shifts; both are ancestral, kingly figures; Welsh tradition often absorbed historical leaders into legendary genealogies; and the political memory of a powerful British king from the pre-Roman period would naturally survive in some form in later Welsh myth and genealogy.
Historical Tasciovanus (c. 20 BC–10 AD)
TasciovaTascinus, king of the Catuvellauni.
Father of Cunobelinus (the historical figure later mythologized as "Cymbeline" in Shakespeare).
Ruled a powerful tribal confederation; issued coins; likely considered a "High King" figure in southern Britain.
Over time, Tasciovanus is remembered as "Tenaufan", a great ancient king.
His historical son Cunobelinus might be absorbed into later legendary figures, or omitted, with focus on Tenaufan as the founder.
Welsh genealogies often tie back to:
The kings of Gwynedd (North Wales)
The kings of Powys (Midlands)
The kings of Dyfed and Brycheiniog (Southwest Wales)
If Tenaufan (Tasciovanus) is inserted early enough, his descendants could be linked to major figures. next we we discuss how he is also remembered as Nascien in the Grail legends.
In the Vulgate Cycle and other Grail romances:
Nascien is a noble, ancient king who is a forefather of the knights connected with the Grail.
He is deeply tied to Britain— although originally depicted as coming from the "East" (demonstrating his families origins), he ends up intimately involved with the founding myths of Britain and the Christianization of the land.
Nascien is portrayed as righteous, chosen by God, but in exile or suffering at various points, anticipating the coming of the Grail.
Tasciovanus ruled Britain just before the Roman conquest— a period filled with tension, prophetic expectation, and civilizational change.
His position as a powerful king and protector of Britain before foreign domination (Rome) matches Nascien’s preparatory, guardian-like role before the arrival of the Grail.
If early Christianizers (especially among the Britons) wanted to connect ancient royal Britain with Christian destiny, it would make perfect sense to "mythologize" a figure like Tasciovanus into a wise, semi-prophetic ancestor.
Thus:
Name ConnectionNascien as the semi-mythic righteous king → memory of Tasciovanus, the righteous king resisting the oncoming wave of Roman domination.
At first glance, "Nascien" and "Tasciovanus" don’t look super similar — but when you break it down:
In late Celtic and early French, names often got compressed.
Tasciovanus→ Tascianus→ Nascianus (loss of "T" and inversion of syllables — extremely common in oral transmission!)
Think how "Catalauni" (the tribe) became "Châlons" in French — massive shifts were normal.
Nascien could easily be a distorted memory of Tasciovanus over centuries of transmission through Latin, Old French, and Middle Welsh channels.
So phonetic decay and legendary blending could make Tasciovanus → Nascien completely plausible.
Thematic ParallelsBoth are pre-Roman British kings.
Both are righteous, concerned with the survival of their people and the coming of a higher destiny (Grail = spiritual conquest; Rome = material conquest).
Both are displaced:
Tasciovanus’s people faced Roman domination.
Nascien experiences exile, questing, and spiritual searching.
The theme of exile, longing for restoration, and preparation for the "kingdom to come" resonates with both figures.
Cultural Memory BlendingIn the Grail romances, historical memory is spiritualized:
Real kings become prophets of Christ.
Pagan or Jewish ancestors are baptized retroactively into the Grail story.
Thus, a pre-Christian king like Tasciovanus could easily be "grafted" into a Christian legend as Nascien, the loyal servant preparing the way for the Grail’s arrival. Or he was indeed converted to Christian belief by St Joseph of Arimathea.
Supporting Example: Joseph of Arimathea's Landing in BritainThe legend that Joseph of Arimathea brought the Grail to Britain (especially Glastonbury) is itself rooted in fusing real and legendary history.
The idea that a righteous pre-Roman British king prepared the land spiritually fits Joseph's role: bringing sanctity to an already semi-prepared Britain.
A Romano-Jewish Family in Britain: A Plausible RealityNascien in the Joseph of Arimathea legends is a mythologized echo of Tasciovanus:
The noble, ancient king standing at the threshold between the old world and the coming Christian destiny of Britain, whose name and memory were transformed through oral and written tradition into the character of Nascien — the wise forefather of the Grail dynasty.
Historical Context:
By the 1st century BC to 1st century AD, there were already many Jewish merchant families and diaspora communities spread throughout the Roman world — Alexandria, Asia Minor, even as far as Gaul and Spain.
Jews were heavily involved in mining, trade, and banking industries across the empire.
Britain, especially under Rome (and even before), was prized for its tin, lead, silver, and gold mines — crucial materials for Roman coinage, weaponry, and construction.
Thus:
Tasciovanus as Part of That FamilyIt’s highly plausible that a Romano-Jewish family — well-connected to both Rome and Jewish communities — could have been running or overseeing Britain's rich mineral resources before and during Roman penetration.
Tasciovanus (or Tenaufan):
As a powerful king of the Catuvellauni, who minted coins (an elite technological and economic skill), he was clearly:
Deeply connected to economic systems.
Possibly operating under agreements with Roman or Mediterranean traders.
Capable of managing mining outputs and trade.
Thus:
Roman Name: Tiberius Claudius DonumTasciovanus being not just a tribal leader, but an economic prince (with deep mining interests) fits perfectly.
Romans often granted citizenship to allied local kings and aristocrats, especially those handling critical industries like mining.
Upon receiving citizenship, the individual would often take the family name of the emperor or sponsor:
"Tiberius Claudius" = standard names adopted under the Claudian family patronage (Tiberius Caesar, Claudius Caesar).
"Donum" means gift in Latin — this could hint at:
A divine gift (viewing mining riches as from the gods or Providence).
Or a symbolic name showing loyalty to Rome: "Rome's Gift", a person gifted to Rome for the economic benefits he provides.
"Donum" could even be a translation of a Hebrew idea like "Nathan" (which means "gift" in Hebrew).
Thus:
Jewish Name: Nathan ben EliIf Tasciovanus, or his ancestors were Roman citizens, was granted Roman citizenship for his services (mines, loyalty, economic supply), the name Tiberius Claudius Donum fits Roman naming conventions perfectly.
Nathan = Hebrew for "gift"— perfectly matches "Donum"!
Ben Eli = "son of Eli"— Eli being a revered priestly figure in Israelite tradition (and by the 1st century, common among Jewish families).
This would place Tasciovanus within a Jewish lineage, perhaps:
A priestly (kohenite) or Levite- and/or Davidic descended family involved in technical work (mining was often seen as technical and ritual-intensive).
"Eli" could signify a spiritual legitimacy as well as a prestigious bloodline.
Thus:
Why Would His Jewish Identity Be Hidden or Overlooked?Nathan ben Eli would be the hidden Jewish identity of Tiberius Claudius Donum, aka Tasciovanus/Tenaufan.
After the Roman conquest, Jewish identity might have been obscured deliberately:
Political reasons (Jewish revolts made it dangerous).
Cultural absorption into Roman-British identity.
Later Christian chroniclers (Welsh monks, etc.) were less interested in preserving specifically Jewish identities but more interested in "Christianizing" past heroes.
His memory survived in cryptic forms:
As Tenaufan in Welsh genealogies.
As Nascien in Grail romances.
As an ancient king-protector waiting for a spiritual destiny.
Tasciovanus / Tenaufan was a Romano-Jewish prince managing the crucial mines of Britain.
His Roman name was Tiberius Claudius Donum, celebrating his status as a "gift" to Rome through economic power.
His Jewish name was Nathan ben Eli, meaning "gift, son of Eli," emphasizing his sacred Israelite lineage.
Over centuries, his story became Gentile Christianized into the legends of Nascien, and his role as protector of Britain faded into myth — but traces of his Romano-Jewish identity remain for those with eyes to see.
Nacien / Nascien and Nathan / Nosan: The Phonetic Reality
When you look at it phonetically and through the lens of oral tradition:
Nathan (נָתָן) in Hebrew = "He gave" or "Gift".
Nosan is the Ashkenazic pronunciation of Nathan— especially common among Jews in the Diaspora.
Now imagine this name moving through:
Latin-speaking scribes
Old French romance writers
Welsh and British Christian chroniclers
In each case, unfamiliar Hebrew sounds would get distorted:
Nathan → Nosan → Nacien / Nascien
Especially because "th" sounds often disappear or harden in transmission (e.g., "Thomas" pronounced "Tomas" or "Tammas").
If early Christian storytellers inherited a tradition of a Nathan ben Eli, a noble ancient Jewish king or hero:
They would not recognize "Nathan" as a significant name, or might fear associating it too obviously with Jewishness.
Instead, they recast it, smoothing the name into a French-sounding form: Nacien.
This allowed the figure to remain part of the Grail mythology without overtly signaling his Hebrew roots.
In fact, the whole Holy Grail story often veils Jewish memory (Joseph of Arimathea, Solomon's Table, etc.) under a Christian gloss— Nascien fits perfectly into this pattern.
Thematic Continuity: "Gift" and "Destiny"Remember:
Nathan means Gift.
Nascien, in the Grail stories, is portrayed as a divinely chosen figure, a gifted forerunner who prepares the way for the Grail and the coming of salvation.
His very role mirrors his name meaning.
Thus:
Final Short VersionThe legendary role of Nascien matches the meaning of Nathan — strengthening the case that Nascien is a transformation of Nathan/Nosan.
Nascien/Nacien in the Grail legends likely preserves a distorted form of Nathan (Nosan)—
a Hebrew name meaning "gift,"
filtered through Latin, French, and Welsh traditions,
attached to a noble, ancient king of Britain (Tasciovanus),
whose memory was baptized into Christian myth while hiding its Romano-Jewish origins.
Joseph of Arimathea is remembered not just as a wealthy man, but specifically as a merchant dealing in precious metals— tin, silver, and possibly even gold.
The British tin mines (especially Cornwall) were the richest in Europe at the time, and they had long-standing Jewish trading links.
If Joseph was a merchant in metals, it’s logical that his family had deep ties to the British mining operations— maybe even controlling them.
Thus:
"Ben Eli"— A Shared Family Name?Joseph’s family wasn't just wealthy by accident; they were strategically placed because of mining, the same mining Tasciovanus' family controlled.
If Tasciovanus was Nathan ben Eli, and Joseph of Arimathea was Yosef ben Eli:
They would literally be brothers ("sons of Eli").
In Jewish tradition, the father's name (Eli) is the critical indicator of familial ties.
In the Talmud and other Jewish writings, "Eli" is a major priestly figure; perhaps this family claimed priestly (Levitical) descent as well as Davidic from the House of Nathan, making them trusted guardians of sacred and economic treasures.
Thus:
Joseph’s Affluence and AuthorityThe shared patronymic ("ben Eli") would support the idea of biological brotherhood.
Joseph is called "a prominent member of the Council" (Sanhedrin) and a wealthy man (Gospels).
If his brother was a king or prince (Tasciovanus) controlling the mines of Britain, this explains:
How Joseph gained such enormous wealth.
Why he had such political influence (enough to ask Pilate directly for Jesus' body — an incredible privilege).
How Joseph could travel freely between Britain, Gaul, and Jerusalem.
Thus:
British Legends Connect Joseph to RoyaltyJoseph’s wealth and power are consistent with him being from the same noble-mining family as Tasciovanus.
Medieval Welsh and British legends often describe Joseph of Arimathea as connected to British royal lines.
Some legends even hint he was a relative of kings and founders of noble houses.
These traditions were often garbled, but if Tasciovanus was his brother — a king of the Catuvellauni — it explains perfectly why Joseph is linked to royal blood in Britain.
Thus:
Migration and Division of Family RolesThe ancient legends about Joseph’s royal connections fit precisely if his brother was Tasciovanus.
In a wealthy, powerful Jewish-Roman-British family, it would make sense to divide roles:
Nathan/Tasciovanus: Stay in Britain, manage the mining operations, rule locally.
Joseph: Operate the trading arm, traveling between Britain, Gaul, and Judea.
Such a division would strengthen the family’s global trade network.
Thus:
Final Argument SummaryTheir different roles (one staying, one traveling) make perfect strategic and familial sense.
Tasciovanus (Nathan ben Eli / Tiberius Claudius Donum) and Joseph of Arimathea (Yosef ben Eli) were brothers:
Sons of a powerful Romano-Jewish mining dynasty,
controlling Britain's metals and wielding massive economic and political power,
one ruling Britain (Tasciovanus), the other managing international trade and later becoming a key Christian figure (Joseph).
Their family legacy survived under many veiled traditions: royal bloodlines, the Grail legends, and British sacred history.
Tasciovanus: A Hidden Pillar of Romano-Jewish British History
In the tapestry of ancient British history, Tasciovanus appears as an enigmatic figure: a king of the Catuvellauni, an opponent to Roman encroachment, and a precursor to Britain's later legends of sacred kingship. Traditional accounts treat him primarily within the narrow frame of tribal politics; yet a closer examination reveals an intriguing possibility: that Tasciovanus was not merely a local warlord, but a scion of a powerful Romano-Jewish family, brother to St. Joseph of Arimathea, and the original bearer of a legacy that would seed both Christian and Arthurian legends.
The first key to this reevaluation lies in the phonetic and genealogical connections between Tasciovanus and figures in Welsh myth and medieval romance. The Welsh genealogical figure "Tenaufan" appears in several early sources, notably the Welsh Triads and genealogical tracts, as a semi-legendary progenitor. The name "Tenaufan" could very plausibly represent a Welsh adaptation of "Tasciovanus". When considering the natural linguistic shifts—especially the tendency of medieval Welsh scribes to alter unfamiliar Latin names into more familiar-sounding forms—the evolution from "Tasciovanus" to "Tenaufan" is not only possible but likely. Similar transformations abound in the records of Roman Britain.
Moreover, in the Grail legends, the figure of "Nascien" or "Nacien" emerges as a critical link between the ancient world and the Christian mysteries. Scholars have long puzzled over the origin of Nascien, but a compelling argument can be made that "Nascien" is a linguistic corruption of "Nathan" or "Nosan"— both variations of the Hebrew name נ֪תן (Nathan), meaning "gift." Given the Jewish roots of Joseph of Arimathea and the early Christian community, it is highly plausible that an ancestral figure named Nathan — remembered in Britain as Tasciovanus — could have been transmitted into the Christianized romances as "Nascien". The phonetic progression from Nathan/Nosan to Nascien follows well-attested patterns of medieval manuscript transmission, where Hebrew names were Latinized, then gallicized, and finally romanticized into vernacular forms.
The identification of Tasciovanus with a Romano-Jewish identity further rests upon historical and economic grounds. Britain’s ancient tin mines, particularly in Cornwall, were of vital strategic importance. Jewish merchant families are known to have operated in major mining and trading centers across the ancient world, including Spain and Gaul. That a Jewish-Roman family — perhaps descended from priestly or noble stock — might have managed Britain’s mines under Roman oversight fits known patterns of Roman provincial governance, which often relied on cooperative local elites.
Under this model, Tasciovanus’s Roman name would have been Tiberius Claudius Donum: "Donum" being the Latin for "gift," a perfect translation of the Hebrew Nathan. His Jewish name, preserved within family and community circles, would have been Nathan ben Eli— Nathan, son of Eli. This name structure aligns with Jewish naming customs of the period. If Joseph of Arimathea were also Yosef ben Eli, then Tasciovanus and Joseph would have been brothers.
The brotherhood hypothesis gains further credibility from the historical roles attributed to Joseph. Described as a "rich man" and "prominent council member" in the Gospels (Matthew 27:57), Joseph would have required access to extraordinary wealth and international networks — precisely the advantages afforded by belonging to a family controlling Britain's tin trade. His ability to approach Pilate for Jesus' body (Matthew 27:58) signals a man of high status and significant political weight. Such influence is far more explicable if Joseph belonged to a ruling family whose power spanned both Britain and Judea.
Welsh and British legends reinforce this hidden royal connection. Medieval stories consistently describe Joseph of Arimathea as a noble figure tied to British kingship and even claim he fathered dynasties that would become entwined with Arthurian legend. While often dismissed as pious fiction, these traditions echo a deeper truth: Joseph's family, through Tasciovanus, could have been among the earliest Romano-British nobility. The "Grail families" that populate later romance — often depicted as "guardians" of secret knowledge and sacred lineage — could very well trace their origins to this historical brotherhood.
The strategic division of family roles — Tasciovanus ruling Britain, Joseph operating as a trader and political liaison — follows known practices of diaspora Jewish families, who often maintained both local political control and far-reaching commercial networks. Such a structure would allow the family to prosper under Roman suzerainty while preserving internal autonomy.
In conclusion, a powerful case can be made that Tasciovanus was far more than an obscure tribal king. He was likely Nathan ben Eli, a Roman-Jewish prince managing Britain's mines, brother to Joseph of Arimathea, and ancestral figure to both sacred Christian memory and British royal mythology. His memory survived not only in historical traces like "Tenaufan" and "Nascien" but also in the deep currents of Britain's legendary heritage.
For Tenaufan's appearance in Welsh genealogical texts, see Rachel Bromwich, Trioedd Ynys Prydein: The Triads of the Island of Britain (University of Wales Press, 1961).
On medieval linguistic adaptations of names, cf. Kenneth Jackson, Language and History in Early Britain (Edinburgh University Press, 1953), particularly his discussion of Latin-Welsh transformations.
Regarding the economic significance of Jewish merchants in ancient Europe, see Tessa Rajak, The Jewish Dialogue with Greece and Rome: Studies in Cultural and Social Interaction (Brill, 2002).
For Joseph of Arimathea's prominence and wealth in Gospel accounts, see Matthew 27:57-60 and Mark 15:43.
On the Jewish naming conventions and the significance of "ben Eli," see Shaye J. D. Cohen, From the Maccabees to the Mishnah (Westminster John Knox Press, 1987).
For discussions of Joseph's royal connections in later legend, cf. Geoffrey Ashe, The Discovery of King Arthur (Anchor Press, 1985).
On the strategic role of Jewish families in mining and trade networks, see Martin Goodman, Rome and Jerusalem: The Clash of Ancient Civilizations (Penguin Books, 2007).
The figure of Tasciovanus, traditionally regarded as an Iron Age British king of the Catuvellauni tribe, demands reexamination in light of persistent Romano-Christian and Jewish traditions. I for many years in my writings have proposed that Tasciovanus represents more than a local potentate. Rather, he may embody a crucial link between the Jewish elite of the Roman Empire, the ancient mines of Britain, and the emergence of the Judaeo-Christian legends in Britain, specifically the Nascien tradition in the Grail cycle.
Tasciovanus' name appears to have undergone significant transformation in early medieval literature. The Welsh figure "Tenaufan" (or variants thereof) plausibly preserves the memory of Tasciovanus through typical phonetic shifts observable in early medieval Welsh adaptations of Latinized names. This connection gains further credibility given the high status attributed to Tenaufan in genealogical tracts and triads, suggesting a memory of rulership and sacred legacy.
I identify the legendary "Nascien," an early Christian convert in Grail romances, as a literary echo of Tasciovanus. Nascien is portrayed as a righteous king associated with early Christian mysteries, explicitly linked to Joseph of Arimathea's mission. Linguistically, "Nascien" may derive from the Hebrew Nathan (meaning "gift") or a variant such as Nosan or Nosson. Medieval French scribes, unfamiliar with Hebrew nuances, could easily have transformed "Nathan" into "Nascien" through successive transliterations.
Moreover, the internal content of Nascien's legend reinforces the Jewish-Roman theory. Nascien is depicted as a king who struggles with his faith, encounters divine visions, and ultimately participates in the preservation of the Holy Grail — themes resonant with a Jewish-Christian noble caught between worlds. This portrayal harmonizes with the hypothesis that Tasciovanus was a Romanized Jewish prince, entrusted with economic and religious stewardship over critical regions like Britain.
I have further reconstructed Tasciovanus’ identity under Roman nomenclature as Tiberius Claudius Donum, a name that fits Roman-Jewish naming customs. "Donum" (“gift”) corresponds to "Nathan" in Hebrew. In private Jewish circles, Tasciovanus would have been known as Nathan ben Eli. This identity explains the dual loyalty to Roman administrative frameworks and Jewish religious traditions, a common phenomenon among elite Jewish families of the Second Temple period.
The economic context strengthens this identification. The tin mines of Cornwall and other British resources were critical to Roman and Mediterranean economies. Jewish merchant families, noted for their economic acumen, often served as intermediaries and administrators of vital industries. A family such as that of Tasciovanus and Joseph of Arimathea, possessing extensive economic and political influence, would fit precisely the profile needed to manage such strategic assets.
Tasciovanus’ identification as the brother of Joseph of Arimathea further aligns with patterns seen in other ancient Jewish diasporic families, where different branches held spiritual, political, and economic roles. Joseph's depiction in the Gospels as a "rich man" and "respected member of the council" (Mark 15:43) suggests familial wealth and high status, consistent with ties to mining and trade enterprises.
Medieval British legends, particularly those linked to Glastonbury and the Holy Grail, consistently tie Joseph of Arimathea to a noble bloodline and to the foundation of Christian communities in Britain. These traditions, though frequently dismissed as myth, may indeed preserve distorted memories of real political and familial structures involving a Romano-Jewish elite in early Britain.
Thus, when considered through the prisms of linguistics, economic history, Jewish diasporic practices, and medieval legend, the identification of Tasciovanus as a Romano-Jewish figure — Nathan ben Eli, Romanized as Tiberius Claudius Donum, remembered as Tenaufan and as Nascien — offers a coherent and compelling reinterpretation of Britain's ancient history. This reconstruction invites a renewed examination of the interplay between Jewish, Roman, and British identities at the dawn of Christianity in the West.
1.Rachel Bromwich, Trioedd Ynys Prydein: The Triads of the Island of Britain (University of Wales Press, 1961), for the Tenaufan genealogical connections.
2.Kenneth Jackson, Language and History in Early Britain (Edinburgh University Press, 1953), on the adaptation of Latin names into Welsh.
3. Brother Gilbert Joseph Bloomer, "Nascien Lineage from King Tasciovanus,"Aron ben Gilad Blog, December 2021, https://aronbengilad.blogspot.com/2021/12/nascien-lineage-from-king-tasciovanus.html.
4.Tessa Rajak, The Jewish Dialogue with Greece and Rome: Studies in Cultural and Social Interaction (Brill, 2002), for Jewish merchant activities in the Roman world.
5. Shaye J. D. Cohen, From the Maccabees to the Mishnah (Westminster John Knox Press, 1987), on Jewish naming practices and elite status.
6. Geoffrey Ashe, The Discovery of King Arthur (Anchor Press, 1985), regarding Joseph of Arimathea’s role in British legend.
7.Martin Goodman, Rome and Jerusalem: The Clash of Ancient Civilizations (Penguin Books, 2007), for Jewish integration into Roman provincial governance.
The Royal Lineage of Tasciovanus: An Integrated Historical Hypothesis
Introduction
The figure of Tasciovanus, historically recognized as a British king ruling parts of southeastern Britain prior to the Roman conquest, has long intrigued scholars of Romano-British history. A novel yet compelling hypothesis identifies Tasciovanus not only with the Nascien of Arthurian and Joseph of Arimathea traditions but also with Nathan ben Eli, a Romano-Jewish prince. This essay explores the evidence for this identification, proposing that Tasciovanus/Nascien abdicated rather than died in 9 AD, became a hermit, and played a vital role in a Jewish-Christian aristocratic network that influenced early Britain and Rome.
Tasciovanus as Nathan ben Eli: Romano-Jewish Prince and King
Tasciovanus (c. 37 BC–9 AD), also known as Nathan ben Eli, is proposed to have been both a Jewish and Romano-British king, bearing the Roman name Tiberius Claudius Donum1. His family’s status as Roman citizens is believed to derive from his paternal grandmother, Lady Claudia Regillensis, thus connecting the gens Claudia with the Regnenses (Regnoi) of southern Britain2.
Tasciovanus’ marriage to Lady Cassandra (also identified as Flegetine/Fragatina/Cassia Claudia Secunda), daughter of Prince Nathan (Nudd/Ludd/Commius of the Atrebates) and Lady Silva (daughter of the Exilarch Solomon/Cassivellaunus), further intertwines British, Roman, and Jewish noble bloodlines3. This lineage positioned the family as prominent actors in the mining industries of Britain, overseeing resources of tin and silver vital for Mediterranean trade.
Arthurian Traditions and Nascien
The Arthurian Grail legends recount the figure of Nascien, a relative of Joseph of Arimathea, as an early British Christian convert. These traditions likely preserve distorted memories of historical realities. Nascien's conversion by St. Joseph, and the alliance with King Evelake of Sarras, can be understood as mythologized representations of Romano-Jewish alliances in Britain, particularly among groups associated with the mining and metallurgical industries4.
Furthermore, the marriage of Nascien’s sister Sarah (Sarrasinte) to Evelake aligns with patterns of strategic marital alliances consolidating influence across ethnic groups brought to Britain (such as the Silures from Persian lands)5.
Succession, Abdication, and Mystical Traditions
Rather than dying in 9 AD, it is plausible that Tasciovanus abdicated in favor of his son, pursuing a hermitic life in alignment with early Christian and Essene ideals of holiness and withdrawal6. This would harmonize with later traditions portraying Nascien as a holy man and associate him with the mystical traditions symbolized by animal emblems (swan, stag, eagle, wolf) prominent in Celtic and Jewish symbology7.
The Swan tradition — with the dynasties of "Swan Ladies" and "Swan Knights"— reflects esoteric Jewish and astrological symbolism related to dynastic purity and destiny, transmitted through the maternal lines.
Confusion with Later Nascien Figures
It is important to distinguish the first Nascien (Tasciovanus/Nathan ben Eli) from a later Nascien, identified as Nathan the Red, a grandson of Joseph of Arimathea8. The latter was associated with Celidoine (Feradach/Phares), the founder of the Caledonian (Culdean) Christian traditions in Scotland. This later Nascien's activities contributed to the early establishment of Eucharistic Christian communities known as the "Grail Castle" at Galefort (Goloddyn), identified with traditions of Gilead/Galahad9.
Connections to Cunobelinus and the Roman Imperial Family
Tasciovanus’ son, Cunobelinus (Chuna ben Nathan ben Eli, also known as Gaius Claudius Gratius), strengthened Roman connections by marrying Lady Claudia Marcella, a granddaughter of Emperor Augustus10. Educated in Rome, Cunobelinus’ cultural ties to the Roman elite are consistent with the Roman motifs on his coinage (notably the hunting dog, “cuna”), aligning with his identification as the poet Grattius who authored Cynegeticon Liber11.
The Role of Caractacus (Caradoc/Arviragus)
Caractacus, the famed British resistance leader, is understood here as Tiberius Claudius Augustus, son of Cunobelinus and Claudia Marcella12. His Roman and Imperial connections explain his unique treatment after capture — a palace in Rome and integration into early Christian circles. His descendants, including Pope Linus (Prince Llyn) and Boudicca (aka Hasilda I Victoria), continued the intertwined Roman, British, and Jewish legacies13.
Name Analysis: Nascien as Nathan/Nosan
Linguistic analysis further supports the identification of Nascien with Nathan or Nosan. In transliteration and transmission through Latin and vernacular sources, "Nathan" could easily become "Nacien" or "Nosan"14. This subtle phonetic shift would be expected in oral traditions evolving between Jewish, Roman, and British cultures, preserving but obscuring original names.
Conclusion
The hypothesis that Tasciovanus was Nathan ben Eli (Nascien), brother of St. Joseph of Arimathea, bridges myth, genealogy, and historical memory. It situates early British Christianity within a broader Judaic-Roman matrix and highlights the dynastic and economic roles played by Jewish aristocracies in pre-Roman and Roman Britain. Further study, particularly integrating archaeological, genetic, and linguistic evidence, may continue to shed light on this complex but fascinating hidden history.
FootnotesBackground and Family Connections
Cunobelinus's royal lineage was both illustrious and intricate, reflecting the mixed cultural influences of his heritage. He was a descendant of the Claudius gens, one of Rome's most distinguished noble families, through his maternal grandmother, Lady Claudia Regillensis. His father's line, the Regnoi, was of noble British origin and closely associated with the Roman-Jewish warrior family of the Exilarch Solomon (Cassivellaunus), a key figure in the Judeo-Roman mining industry in Britain. As such, Cunobelinus inherited a dual identity that blended native British royal blood with Roman nobility, providing him with a unique position in both his kingdom and in his relationship with Rome.
Cunobelinus's mother, Claudia Marcella, was the daughter of Marius Claudius Marcellus and Lady Julia Augusta Major, the daughter of the Emperor Augustus. This high-status Roman connection, combined with his father's status as a British king, may have contributed to Cunobelinus’s education and eventual involvement in Roman affairs. His marriage to Claudia, the daughter of Marius, further solidified his relationship with Rome. This union with a Roman princess likely facilitated Cunobelinus's role as an intermediary between Britain and the Empire.
Education and Roman Ties
The education and upbringing of Cunobelinus were deeply influenced by his Roman connections. It is believed that Cunobelinus spent time in Rome during the reign of Emperor Augustus, where he likely received a classical Roman education that prepared him for kingship. His Roman lineage and the marriage into the imperial family also explain why he was considered a suitable candidate for such an education. Moreover, his time in Rome likely gave him access to the imperial court and the networks of power that would have proved valuable in his political maneuvering once he returned to Britain.
His connection to the Emperor Augustus’s family was more than just a matter of royal marriage. The Emperor's daughter, Julia the Elder, had sent her daughter in secret to be fostered in Britain when she married Agrippa, and it is suggested that Claudia, Cunobelinus's wife, was raised alongside him. This family bond might have allowed Cunobelinus to develop both personal and political ties with the Roman aristocracy, paving the way for his favorable relationship with the Roman Empire.
Military and Political Role
Cunobelinus's reign over Britain is marked by a nuanced relationship with Rome. While he is known to have been closely allied with the Empire, his kingship was characterized by a delicate balancing act between collaboration and independence. As a ruler of a significant territory in southeastern Britain, Cunobelinus controlled vital trade routes and the lucrative tin mines of the region, which were of immense interest to the Romans.
His rule was not without resistance, however. Like other British rulers, Cunobelinus was confronted with the looming presence of Roman expansion. Despite his connections to the imperial family, he was not simply a Roman client king; instead, he exerted his authority and autonomy over his kingdom. He was an important leader in Britain during the Roman conquest of the island, and his reign is seen as a time when British tribes both resisted and negotiated with Roman influence.
The influence of Rome on Cunobelinus's reign can be seen in his coinage, which features symbols associated with the Empire, including depictions of the Roman gods and military symbols. Cunobelinus's coins were used not only for economic transactions but also as tools of propaganda, reinforcing his legitimacy as a ruler in the eyes of both his subjects and the Romans. His use of Roman symbols and imagery on coins highlights his complex relationship with Rome — he was simultaneously part of the Roman world and a British king attempting to preserve his kingdom's autonomy.
The "Hunting Dog" and Literary Connections
One of Cunobelinus's most enduring legacies is his connection to the ancient art of hunting, immortalized in the poem Cynegeticon Liber (The Art of Hunting), which is attributed to him. The poem explores the techniques and philosophies surrounding hunting, reflecting the importance of the practice in Cunobelinus's royal identity. His title, "Cynobelinus" or "Cymbeline," is often interpreted as a pun on his name, suggesting that he was the "hunting dog" or "sun hound," a reference to his prowess in hunting. The hunting dog motif is also found on his coins, underscoring the centrality of this activity to his royal image.
Cunobelinus's association with hunting and the literary tradition of the Cynegeticon Liber reflects his broader engagement with Roman culture. While his name and title may have had indigenous British roots, his connection to Roman poetic traditions reveals the extent to which he adopted Roman practices and ideas. This literary connection helps contextualize Cunobelinus as a ruler who embraced not only the material and political aspects of Roman culture but also its intellectual and cultural achievements.
The Role of Cunobelinus in British and Roman History
Cunobelinus's death in 39 AD, whether from natural causes or other factors, marked the end of a significant period of British autonomy before the full integration of Britain into the Roman Empire. His reign straddled the transition from the pre-Roman Iron Age to the Romanized Britain that would emerge in the later part of the 1st century AD. His son, Caratacus (or Caradoc), succeeded him and continued to resist Roman occupation, though the Roman invasion would eventually lead to the conquest of Britain in 43 AD under Emperor Claudius.
Although Cunobelinus was not a direct client of Rome, his reign exemplified the complex dynamics of collaboration and resistance that characterized the relationship between native British rulers and the expanding Roman Empire. His legacy, both through his dynastic connections and his cultural integration with Rome, highlights the intricacies of British-Roman relations in this transitional period of history.
Conclusion
Cunobelinus, King of Britain, was a multifaceted figure whose reign embodied the tensions and opportunities inherent in the intersection of British and Roman cultures. His royal lineage, Roman education, and engagement with Roman customs positioned him as an important intermediary between these two worlds. While he is often remembered for his ties to Rome, his rule also represents a period of British resistance and negotiation with the growing imperial power. Through his military, political, and cultural contributions, Cunobelinus left a lasting mark on the history of Britain and its eventual incorporation into the Roman Empire.
Caractacus: King of Britain, His Legacy and the Connection of Augustus and Arviragus
Caractacus, also known as Tiberius Claudius Augustus, Arviragus, or Caradoc, was one of the most prominent figures in the early history of Roman Britain. Reigning during the first half of the 1st century AD, Caractacus navigated a complex landscape of resistance and negotiation with the growing power of Rome. His life, leadership, and eventual capture by the Romans provide a crucial glimpse into the interactions between indigenous British leaders and Roman imperial forces. His legacy, both as a ruler and as a symbol of resistance, continues to influence historical narratives about Britain’s integration into the Roman Empire.
Background and Rise to Power
Caractacus, whose various names signal his role in multiple cultural traditions, was born into a time of great political upheaval in Britain. He was the son of Cunobelinus (also known as Cymbeline), the British king who had played a pivotal role in resisting Roman expansion during his reign. Caractacus's lineage was steeped in royal blood, making him a key figure in the political landscape of Britain. His rise to power was facilitated by his noble ancestry, which provided him with both the authority and the military prowess needed to lead his people.
When Cunobelinus died around 39 AD, Caractacus succeeded him as king of the Catuvellauni tribe, one of the most influential British tribes in southeastern Britain. Caractacus was able to consolidate power, but his reign was marked by constant tension with the advancing Roman Empire, which had long had designs on Britain as a crucial province in its ever-expanding domain.
The Roman Invasion and Resistance
Caractacus's reign coincided with the period of Roman expansion under Emperor Claudius. The Roman Empire had been eyeing Britain for its strategic location, resources, and potential for expansion. In 43 AD, the Roman general Aulus Plautius led a successful invasion of Britain, beginning the military campaign that would ultimately bring the island under Roman control.
However, Caractacus was not willing to submit to Roman authority. Known for his courage and military acumen, he led the British resistance against the Roman invasion, successfully defending his kingdom for several years. His resistance was significant not only because of his military leadership but also because it symbolized the British desire to preserve their independence in the face of foreign imperialism.
Despite his best efforts, Caractacus was eventually betrayed by a rival tribe and captured by the Romans. In 51 AD, he was brought to Rome in chains, where he was paraded through the streets as part of Emperor Claudius’s triumphal procession. Despite the humiliation of capture, Caractacus's dignified behavior during his trial in Rome earned him a measure of respect from the Romans. He eventually appealed to Emperor Claudius for mercy, which was granted, and Caractacus was allowed to live out the remainder of his life in exile.
The Titles and Significance of Tiberius Claudius Augustus
Caractacus is often referred to by the name Tiberius Claudius Augustus—a title that connects him not only to his own royal heritage but also to the Roman Emperor Claudius. The title Augustus was one traditionally used by Roman emperors, starting with Octavian (the first Roman emperor), and signified imperial authority and divine favor. In Caractacus’s case, the use of Augustus could have been a diplomatic or political gesture, perhaps signifying his acknowledgment of Roman authority, albeit reluctantly. However, the name Tiberius Claudius Augustus also suggests the possible Romanization of Caractacus's identity, reflecting his eventual interactions with the Roman imperial system and the cultural forces that were at work during his reign.
The adoption of Augustus could also be viewed as a symbolic reflection of the way in which Caractacus, as a leader of a British tribe, navigated the tension between maintaining his native identity and the pressures of Roman imperialism. By adopting a title that carried such imperial connotations, Caractacus may have been signaling both his resistance to Rome and his recognition of its overwhelming power.
The adoption of Tiberius Claudius Augustus could also reflect the Roman practice of giving honorific titles to foreign kings who were either allies or prisoners of war. By assigning this title to Caractacus, the Romans may have been simultaneously asserting their dominance over him while also acknowledging his royal dignity.
The Name Arviragus and Its Connection to Augustus
The name Arviragus, another title associated with Caractacus, is of particular linguistic interest. While Arviragus is commonly used to refer to Caractacus in certain historical sources, its connection to Augustus provides further insight into the cultural dynamics of the period. Arviragus is believed to be derived from the Celtic language, and scholars have speculated that the name could be a title or epithet that signifies “Great Prince” or “High King.” This would reflect the reverence that the British people had for Caractacus as their leader, one who embodied the ideals of kingship and warrior nobility in his resistance to Rome.
What is most intriguing, however, is the potential connection between Arviragus and Augustus. Some linguistic scholars have pointed out that the name Arviragus may share etymological roots with the Roman title Augustus. This connection could symbolize the blending of Celtic and Roman cultures during Caractacus's reign, highlighting the influence that Roman imperial ideology had on the indigenous British elites. While Augustus was used by Roman emperors to denote divine status and imperial power, it may have been a symbol of Roman political ideals that were applied in a modified form to the British monarchs who interacted with the Empire.
The name Arviragus itself, although rooted in Celtic traditions, could thus be seen as a reflection of Caractacus's own dual role—as a British king who maintained his cultural identity and resisted Roman rule, while also negotiating with Roman imperial power. The use of a title that mirrored Augustus highlights the delicate balance Caractacus sought between his native traditions and the encroaching influence of Roman governance.
Caractacus's Legacy
Despite his eventual defeat and capture by the Romans, Caractacus remains an enduring symbol of resistance in British history. His defiance of Roman authority, along with his leadership and personal dignity in the face of adversity, elevated him as a heroic figure. His legacy can be seen as a precursor to the broader British resistance to Romanization that would continue for several decades after his death.
After his release, Caractacus spent the rest of his life in exile, but his story continued to resonate throughout the centuries. The name Arviragus and his association with the Roman imperial title Augustus serve as reminders of the complex relationships between the Celtic world and the Roman Empire, as well as the ways in which local leaders like Caractacus navigated their political and cultural identities during times of imperial expansion.
Conclusion
Caractacus, Tiberius Claudius Augustus, Arviragus, or Caradoc, remains one of the most significant kings of Britain in the early 1st century AD. His legacy is marked by his bold resistance to Roman conquest, his complex relationships with Roman authorities, and his role as a symbol of British defiance and cultural negotiation. The titles associated with Caractacus — particularly Augustus and Arviragus— reveal the fascinating interplay between British and Roman identities, offering a unique window into the period before Britain’s full integration into the Roman Empire. His story, marked by both valor and tragedy, continues to inspire discussions of cultural identity, resistance, and the complexities of empire. His son Llyn or Linus went with him into captivity in Rome as did his daughter Claudia and became leaders in the Roman Church and Linus succeeded St Peter as the Pope or Bishop of Rome.