Tag Archives: Artorius

King Arthur – Man, Myth … or Both? – Part Ten

To be or not to be?

No one argues that the 6th and 7th century Hiberno-Britannians with the name Arthur didn’t exist, and this is because they either have genealogies (Arthur ap Pedr) or are attested to in trusted historical documents (Artúr mac Áedán, Artúr mac Coaning, Arthur ap Bicoir). Yet Arthur of Badon is attested to in two historical documents (and some dubious genealogies), but we are told these cannot be given as evidence, because they are not contemporary (Dumville) or the Arthur they contain isn’t historical (Higham et al). Adomnán‘s Vita Columba (Life of Columbac.690), which mentions Artúr mac Áedán, isn’t contemporary either, having been written sixty or so years after Artúr mac Áedán’s death. The difference is in the time between their lives and when they were written about, with Arthur of Badon being 300 years after the (possible) events and the others being much nearer in time; not to mention all the mythical stories and sites that are argued to belong to this same ‘Arthur of Badon’.

Yet those who have concluded Arthur of Badon didn’t exist do not relate the fantastical stories and the onomastic and topographical sites to these other historical Arthurs as proof that they also didn’t exist. Why not? Because they are not in the H.B.? Because they don’t claim to have killed 960/940 men? Because they didn’t have legends written about them (although some argue Artúr mac Áedán (Barber) or even Arthur ap Pedr (Dark) are the bases for all the above)? Because they don’t have onomastic and topographical sites named after them … as far as we know? Or is it because they didn’t have Triads written about them (even though some of the triads mention Arthur but not Badon, and many are later additions)?

Well, in Artúr mac Áedán’s case it’s because of a ‘reliable’ source and Arthur ap Pedr two sources, (Arthur ap Bicoir is still open for debate – see THIS blog), and it’s mainly down to lack of reliable genealogy and all the other ‘stuff’ attached to him in Arthur of Badon’s case.

What if we didn’t have Arthur ap Pedr’s genealogies (British and Irish) or other historical sources telling us of these other Arthurs? What if they too had been lost? Would they too then be deemed mythical or folkloric, because Arthur of the fantastical stories was? Would they be seen as mere insertions into stories of the same mythical Arthur? Or would it have the opposite affect and Arthur of the H.B. and A.C. would be looked on in a more favourable light? It’s hard to answer of course.

If the theories that Arthur of Badon didn’t exist were correct, then how does this affect these other Arthurs, historical and mythical? Well, it doesn’t, because if he didn’t exist they are all still there … obviously. What changes with regards to these others if Arthur of Badon did exist? If he were then inserted into history? In theory nothing. If the other historical Arthurs can exist without affecting the fantastical stories one jot, which is what is suggested, and they were named after the mythical/folkloric figure, then saying Arthur of Badon existed would have no affect either, if you take out of the equation that it was he who spawned the early folkloric material or that these others were named after the Badon man.

Of course, if those other historical Arthurs were named after Arthur of Badon and he didn’t exist, then neither would they … or not with those names. Or if the early Welsh stories came from him, they would cease to exist also, (unless the hero was originally another name). But if the early Welsh stories aren’t about a historical Arthur of Badon, as Padel, Higham and Green argue, just as they’re not about Arthur ap Pedr or Artúr mac Áedán as far as we know, but only use or have the same name, then, if Arthur of Badon was named by the same process, why couldn’t he also exist?

Not a striking resemblance!

Merlin reads his prohecies to King Vortigern. ...

Even Geoffrey of Monmouth’s work doesn’t bear much resemblance to the Welsh fantastical Arthur, and he seems to only use some associated names, such as Gwenhwyfar, Cai and Bedwyr and others from other eras that the Welsh tales attached to Arthur willy-nilly, as well as Badon and Camlann (Camblan). If he used anything else that he says came from a “very ancient book” from Britannia, and Britannia was Wales (as opposed to the argument that it was Brittany), then it’s been lost. (As a side note, Britannia could indeed be Wales as there are a few medieval document that call it such – see Blake and Lloyd, 2003). Did this ‘ancient book’ show a more historical figure? We’ll never know, but it should be noted that Geoffrey specifically refers to this ‘ancient book’ when he gets to the conflict between Mordred and Arthur in Winchester and the Battle of Camblan. (History of the Kings of Britain, Book XI, Ch.1, Ch.2). This could have been his only use of it? We also have no indication of just how ancient it might have been. However, if this was the use of it, it means his ‘ancient’ source showed Arthur fighting in civil war, not against the Anglo-Saxons.

The Welsh tales only relate to Arthur being at Badon in one instance, created after Geoffrey of Monmouth’s work. Apart from this story (The Dream of Rhonabwy – Late-12th/Early-13th centuries) he has nothing to do with Saxons in the pre-Galfridian tradition. In fact, he bears no resemblance to any historical Arthur that we know of, including the soldier in the H.B.. It means, if he is mythological, or by the 9th century an historicized mythical figure, Nennius inserted him without making any reference or giving any similarities to the known Arthur figure of the stories and did it in a bardic, battle poetry way. A style he uses no where else. If this is the case, he was a) being extremely clever b) his sources had already made this figure into a ‘real’ person with accompanying poetry c) he had more realistic folkloric stories we no longer posses d) it’s about a real Arthur of Badon, e) it’s about some other Arthur replaced in time. f) it’s a mixture of some of the above.

Weight of evidence v popular evidence

There is the argument that the weight of the evidence is in favour of a mythical or folkloric Arthur. It is, and if the Y Gododdin, H.B. and A.C. are discounted as evidence, then the scales tip completely that way, and there isn’t really anything left for an Arthur of Badon.  But it depends on what weight ‘popular’ belief has against actual evidence (evidence that is interpreted differently by different people), if these three documents are not discounted. Is amount of evidence equal to its ‘weight’? This could be like saying that a pound of feathers weighs more than a pound of gold, because there’s a lot more of it. Perhaps a better analogy might be a pound of gold foil wrapped feathers, and, as we know, all that glitters isn’t gold. Once you have concluded (or believe) that the H.B. Arthurian section to be either made-up or that Nennius (and his audience) believed the Arthur in question was historical when he wasn’t, and that the A.C. simply followed in the steps of the H.B.; or that Nennius took another Arthur and deliberately (or accidentally) placed him earlier than he was, then that is that for Arthur being at Badon … unless there was a third battle of Badon no one’s aware of. (Complicated, ain’t it!?)

On the point of the mention of Arthur in Y Gododdin, there isn’t agreement on its dating, which is why I’ve been reluctant to include it  here. John Koch’s (The Gododdin of Aneirin, 1997), gives a 6th/7th century date – which would make it the first mention of an Arthur – but not all scholars agree.  Some believe it could be a later interpolation (Charles-Edwards et al) possibly not being attached until the 8th or 9th centuries with Graham Isaac going for the 10th century. Thomas Green sees the killing of a vast amount of men as described in the H.B. battle list as proof of Arthur’s mythical status and why he was named in it. Taken out of context, it does seem like that. Within the H.B. it is one of the least fantastical things. Even if Koch is wrong and it is a later interpolation, this only works if you believe the H.B. to be about a mythical figure. It’s a circular argument. If the H.B. is about a real person, and the comparison in Y Gododdin refers to this, then it is, in the interpolator’s mind, still comparing Gwawrddur to a real figure. What it does mean is that what Koch sees as a near contemporary source mentioning him, isn’t. (For more on this see THIS blog).


I find that the 6th and 7th century Arthurs’ name giving to Gael descended people and not Britons is explained away too readily, by both camps. By elements of the ‘historical Arthur’ camp it is a name the British wouldn’t use out of awe or respect for Arthur of Badon, but the Gaels would use the name because they didn’t have the same reverence for it. This ‘historic’ argument doesn’t make much sense, to me at least, because Artúr mac Áedán supposedly came from the union of a Gael and Briton, which, most likely was for political reasons; would he name a son Arthur knowing it wouldn’t go down well with the wife or her family? Maybe, I suppose. But in Demetia (Dyfed), Arthur ap Pedr may have been more Briton than Gael, for all we know, living in a Gaelic dominated (or cultural) area (as could have Arthur ap Bicoir if he’s a historical figure) and still the name was given. (Besides, the Britons would name their sons after famous military leaders as demonstrated earlier). But no Briton or even later Welshman would use the name for their princes and the first to give his son it would be an English king with a Welsh family name, Henry (Tudor) VII in the 15th century. The Welsh said Henry was  the ‘Son of Prophesy’, so perhaps he thought naming his son Arthur would help that prophesy along? It didn’t, and Arthur died young.

For the ‘mythical or folkloric Arthur’ camp these Arthurs were named after a mythical or folkloric figure, and the British wouldn’t do this for the same reasons of awe and respect (Batram).  This could make sense, to some degree, except the British would use mythical names if Bran is anything to go by, as well as Belin (Apollo Belinus), Mabon (Apollo Maponos), Conmail (Apollo Cunomaglus), Mael (Deus Maglus), and Nudd (Mars Nodens). (My thanks to Chris Gwinn who pointed these out). But, as I’ve already said, if they were named after some mythical or folkloric figure (maybe one that covered both cultures?), then why couldn’t an earlier Arthur (of Badon fame) be named for the same reason, with him also been of Gael descent and having nothing to do with his mythical/folkloric counterpart apart from his name? The argument doesn’t follow for the name giving.

There is another point here: if it is thought a mythical/folkloric Arthur by the Early-9th century had become historicized, then the Britons weren’t naming their sons Arthur because he was mythical or folkloric by this stage. Either way – be he historical or mythical/folkloric – he was, to them, a real man. They liked naming their sons after famous leaders, and, as shown above, they had no problem naming their sons after mythical figures. So what was the problem with Arthur or his name?

Etymologically speaking …

Most etymologists would argue that the Gaels would have to get the name Artúr via the Britons using the Insular Latin Arturius (from Classical Latin Artorius), as it wouldn’t be a name they would use directly because it was Latin. However, Arthur of Demetia’s father was called Pedr (Peter), from Latin PETRVS, so they would use Latin names, it’s just that Artorius/Arturius doesn’t appear to be a common name in Britain … but neither does Pedr. If it wasn’t via Latin, the problem, as it is with Brittonic, is creating this name from two Goidelic words that would produce Artúr. Whilst there are many ‘Art’ names in Irish, there are none, apart from Artúr, ending with ‘úr’.  Old Irishúr’, can mean ‘noble’:- (c) of persons (a) noble, generous, (b) fair, active. It can also mean `evil’. However, there are no attested names anywhere that use úr as the second element, so it would have to be unique. That’s not out of the question, but it makes it harder to argue.

You see many websites putting forward ‘Arth+gwr’ – Brittonic *arto+guiros (‘Bear Man’) as the meaning of the name, but that should produce Arthwr. You also see ‘Arth+rix’ – Brittonic *arto+rigos (‘Bear King’) but that should make *Arthir/*Erthir or *Arthric. At present, until Chris Gwinn shows us his new theory, the name is more likely to be derived from Arturius, with Arturus (from the star Arcturus) being another possibility. (More later).

In another blog I explored the possibility that the Britons didn’t use the name because it was seen as an Hiberno-British (not Irish) name, but even this isn’t satisfactory. Whatever the reasons for the Brittonic speaking Britons not using the name, it may have been for different reasons at different points in history. Could it initially have been because it was seen as a name used by Goidelic speakers, then it gained a superstition around it? I’ve recently wondered if it could be because it seemed like a hybrid name to the British that didn’t make total sense to them? To the Gaels it could have made some kind of sense even if they wouldn’t normally use úr as the second part of a name. To the Britons (and later Welsh) it might have sounded like ‘Bear-ur’. (That letter u is a long vowel in Brittonic and Old Welsh. In Middle and Modern Welsh the u becomes similar to a long vowel e, which is why Cymru (Wales) is pronounced something like Kumry). It would need further investigation by someone who knows a lot more than I (Chris Gwinn?) as to whether there were other compound names coming from either Insular Latin or older Brittonic that, as they mutated, didn’t make total sense, so were only used once. Names that mutated completely to make no sense may not have been a problem?

In the penultimate part of this blog I will look at one other piece of evidence I have not seen explored (but that doesn’t mean it hasn’t been!) that could be used by both the historical and mythical/folkloric camps.

Thanks for reading, and I look forward to your thoughts, comments and corrections.



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King Arthur – Man, Myth … or Both? – Part Four


English: "Jack the Giant-Killer" by ...

A giant step for mankind?

So, Arthur was seen as having a giant son and a giant dog by the 9th/10th centuries, but just how many of these sites existed before the this time we may never know. (If there had have been more in the northern half of Wales one would think they too would have been included in the Mirabilia). These two, and other later mentioned sites, certainly fit the superhuman or ‘giant’ of folk legend and not Arthur the soldier, apart from, perhaps the hillfort Moel Arthur (‘bare hill of Arthur’), but this Bronze Age hillfort’s Arthurian naming date is unknown. It was recorded before the 17th century as Moel Arthur so it wasn’t made up by the Victorians. (A record of the antiquities of Wales and its marches (vol 1)’, Cambrian Archaeological Assoc., 1850 pp.181-2). However, it also gets no mention in the H.B., so it’s likely to be after the 12th century.

What I have not seen expressed by Padel et al, is, as I explored in Part One, that the amount of sites named after this ‘giant’/superhuman Arthur are unique even for giants. Giants are very often a local character giving their names to local features. There were certainly plenty of giants in Wales. A look at The Giants of Wales and Their Dwellings by Sion Dafydd Rhys (c. 1600) can show you just how many. (Read it at the Mary Jones’ website: ).

The one important point to make about the giants of Wales, as can be seen by the above mentioned work, is that they are nearly always named ‘gawr’, meaning, funnily enough, ‘giant’. Here are some (in no particular order): Gogyrfan Gawr (Gwenhwyfar’s da), Idris Gawr, Itta Gawr, Rica/Rhitta Gawr (whom, supposedly, Arthur killed), Cribwr Gawr (whom, supposedly, Arthur killed and the place was renamed as Cribarth), Oyle Gawr (whom, supposedly, Arthur killed), Cedwyn Gawr (whom, supposedly, Arthur killed), Ceimiad Gawr (whom, supposedly, Arthur killed), Ophrom Gawr, Ysbryn Gawr, Iwni Gawr, Gwedros Gawr, Howel Gawr, Llyphan Gawr, Pyscoc Gawr, Hedoc Gawr, Diddanel Gawr … and there are many more. (What we don’t know about these is if they had always been mythical or if some of them they were based on ancient figures of history). Yet there is not one instance of Arthur Gawr, only an Arthur seen as a giant slayer. So, did they think of him as a giant at all, or mainly a larger-than-life superhuman?

Him being seen in the landscape as a folkloric giant-killer could have been in response to the later Arthurian stories, or visa versa; yet, even after Arthur the soldier and king took root, post Geoffrey of Monmouth, still onomastic sites were been named in honour of this superhuman Arthur. Padel notes that sites were still being given his name in the 18th century following the ‘giant’ or superhuman Arthur lines (Padel, 2000, p.106). This is very interesting, considering that the later stories had gone away from this more mythical portrayal; he was now an all too human king … even if he did still fight giants. It seems it had simply become a tradition’ or was a separate tradition. Is this what happened very early on? Were there, even in the 7th and 8th centuries, two (or more) very different Arthurs in circulation?

If in doubt, blame the English!

Peoples of Britain circa 600

We also must not forget that the 7th to 10th centuries were a time when the kingdoms that were developing into Wales and Scotland were threatened (and in some areas dominated) by the ‘English’, notably the kingdoms of Wessex, Mercia and Northumbria.  Were the common folk (as opposed to the warriors) of the British areas of the period no different to a modern audience in times of crisis? Did they too like a good ‘fantasy’ (not that they saw it as a fantasy in the way we do) to take their minds off things, not a story about an all-too-mortal-human-sized soldier? (The oldest Arthurian Welsh stories that have survived make no mention of the ‘Saxons’, another reason given for Arthur not being historical). Was it a time when you’d want a supernatural or giant slaying hero on your side? A slayer of the ‘giant’ English? Make him Messianic and you even got a giant slaying hero who can come back and slay the Anglo-Saxons again … maybe.

These Arthurian sites (and local stories) could be argued to be as much in response to the threats from Wessex, Mercia and Northumbria, and later Anglo-Normans, as well as later Welsh nationalism, than just because they were a good yarn about a possible ancient mythical or folkloric figure who was everywhere in Britain right from the get-go. The uncertain times could have spawned the amount of them in the areas once inhabited by the Britons, across the Isles. Once Geoffrey of Monmouth’s History was out and grew into the Arthurian Romances, so too the number of sites grew. Just because he was seen as being in all these places later in history, doesn’t necessarily mean he was in all these places in the 6th and 7th centuries, whether he was mythical or not.

What’s in a name?

If Arthur was mythical or folkloric we still have to account for a British figure being given what seems to be a none British name, as most etymologist agree that Artorius is the best candidate with no British or Irish etymology working (so far) to make ‘Arthur’. (See THIS blog). In fact, not only a none-British name but not even a Romanized version of a British name, which is what was given to the known British deities. (Unless Higham is right about it being a decknamen). If, for example, he was named *Arto(s) (Bear), he should become something like Mars Artos to the Romano-British or the Roman soldiers who adopted him. The other possibility is from the star and Greek mythical figure, who was called Arcturus in Latin. However, we’d still be looking at the British taking a Latin named mythical figure for one of their own. But this is a subject all of its own and we’ll look in more depth at these later.

I’ll finish this part with a quote from Juliette Wood in the book A Companion to Arthurian Literature:

“The use of folklore in works such as chronicles reveals a great deal about cultural attitudes and about the interpretations writers wish to convey (Wood 1998). Insofar as it is possible to talk about an original Arthur, he seems to have been a hero of legend without a clear genealogy or location (Padel 1994; Green 2007). One of the many contentious aspects of sources such as Geoffrey of Monmouth’s work or the Arthurian romances is the degree to which popular beliefs and oral tradition about a legendary hero contributed to the creation of a symbol of medieval kingship and courtly virtue. Geoffrey seems to have favored elements that allowed him to present Arthur as historical and realistic. He did, however, incorporate traditions about giants, such as the giant of Mont-Saint-Michel, whom Arthur has to defeat. Encounters between heroes and giants are frequently localized at unusual landscape features, and heroes themselves are often depicted as gigantic, larger than life figures (Padel 1991; Grooms 1993: 79–110). The location of the narratives and the confrontations between giant and hero follow a traditional legendary pattern, but the relation between traditional and learned lore is never simple.”

In Part Five I want to look at Arthur the soldier and explore the various arguments as to whether he was a historical or mythical soldier.

Thanks for reading, and I look forward to your thoughts, comments and corrections.



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In Search of the ‘Original’ King Arthur – Part Six

UPDATED 21.5.12 

What’s in a name?

Before getting into the possible meaning of the name Arthur and where it might have originated from, there’s a quote I’d like to make from Thomas Green’s book, ‘Concepts of Arthur‘:

“To have all four [of these Arthurs] ‘named after ‘the historical Arthur’ … would be a type of commemoration for which Celtic tradition tradition offers no parallel,’ as no less an authority than Rachel Bromwich has made clear (1975-6: 178-9). So what can the solution be?” (p.49)

Now, I haven’t read this particular work Green cites, and far be it from me, a layman, to criticise the late, great Rachel Bromwich, but there are some other names that seemed to have been used on a number of occasions, which might be worth looking at.  These are:

Constantine/Constantin/Costentyn/Custennin/Custennyn (and many other variations)

Caraticus/Coroticus/Ceretic/Caratawc/Caradog/Cerdic (?)

Geraint, Gereint









There are probably more, but these are the ones I have spotted. Yet a search of the Welsh Brut y Tywysogion‘The Chronicle of the Princes’ (Jesus MS 111 Red Book of Hergest), which covers six hundred years of north Walian history, will bring up only one Arthur, and that is the Arthur, mentioned in a Latin verse commemorating Rhys of Gwerthrynion on his death in 1197.

Cesar et Arthurus leo fortis uterque sub armis

Nil par vel similis Resus utrique fuit.”

“Julius Caesar and Arthur, each a strong lion under arms

Nothing like or similar to either one was Res (Rhys).”

(Kindly translated by Christopher Gwinn)

The south Walian didn’t use the name either, from what we can glean from the genealogies. (The only possible 12th century Welshman was a priest called Arthur of Bardsey). The same period in Ireland brings up at least five Arthurs: ARTUIR on a tombstone in Co. Tipperary,  Fergus mac Artuir (Leinster), Artur mac Muiredaigh (Western Liffey), Artúr ua Tuathail, Artúr Clérech, Artúr mac Bruide (Source: ‘Early Irish examples of the name ‘Arthur’, Bart Jaski)

Surprisingly, we do not get the reuse of Ambrosius or even the British version of it, Emrys, as far as I’m aware.  Why not, I wonder?  It could be because the others gained national and international fame and Ambrosius, for all Gildas’ praising, only gained relatively ‘local’ fame.  Or, perhaps, they just didn’t like the it!

It would help if there was some certainty over where the name ‘Arthur’ comes from or its meaning.  There is no universal agreement on this. One of the main contenders (and the one most etymologist favour) is the Classical Latin name ‘Artōrius’, which, through Vulgar (Insular) Latin renders ArtūriusTo quote Dr Kip Wheeler:

 “The strongest evidence that Arthur may be a historical hero comes from etymology. The name Arthur, unlike Rhiannon or many other Celtic names in Welsh literature, does not appear to originate in the remnants of a divinity. Nitze was among the first to argue convincingly for a link between the etymology of the name “Arthur” with the Latin name Artorius (585-96), as opposed to the Welsh/Irish cognate Arth  (“bear”) as suggested in Bromwich’s introduction to The Arthur of the Welsh. Artorius was a common Roman name from the gens Artoria, one of the founding families of Rome.” (Arthuriana: Summary of the Welsh Tradition, 1999, p.3)

Back to ‘Arthur’

.Contenders for the derivation of Arthur are:

  1. ‘bear king’ – Neo-Brittonic *Arto-rigos OW Artorix
  2. ‘bear’ – Neo-Brittonic *Arto (with Latin decknamen of Artōrius)
  3. ‘bear man’ – Neo-Brittonic *Arto-guiros - OW Arthguir/Arthwr
  4. ‘guardian of the bear’ – from Greek star *Arktourus – Latin Arcturus – Neo-Brittonic *Arturus
  5. Classical Latin Artōrius - Insular Latin  Artūrius - Neo Brittonic *Artur - OW Arthur.
 (I am indebted to Chris Gwinn of Arthurnet during correspondents at his Celtica-Camelot website for this and following information.  (To see full the discussions go to

(Philips and Keatman in their book King Arthur – The True Story. put forward Owain Ddantgwn (Owain Whitetooth) of Rhôs - a small kingdom next to Gwynedd – as Arthur, saying the name was an epithet. They suggest that Arth (bear) was joined with Latin ursus (bear) to make Arthursus. Apart from the fact this would have to be unique and British epithets attached to names had nothing to do with animals, etymologists simply don’t agree).

*Arto-guiros should make Old Welsh Arthwr and *Arto-rigos, Old Welsh *Erthir or, possibly, *Arthric. *Arto-guiros or *Arto-uiros is one of the British etymologies that has been considered more than most. The reasons are extremely complicated and it will be easiest form me to quote a paragraph on the subject directly fro Thomas Green’s book:

“Whilst *Arto-uiros would have, through regular changes, become Archaic Welsh Art(u)ur, it ought to have developed into Old Welsh *Arthgur and Middle Welsh *Arthwr (see Schrijver, 1995: 151-2 for *-uiros > *(u)ur -wr. Simms-Williams, 1991b: 27,72 discusses the dating of medial -u > -gu-, which he sees as a ninth-century and later development; it is not, however, a universal change, so the name might have been regularly Arthur through the Old Welsh period – Jackson, 1953: 387, 392-3; Higham, 2002:74). There are two possible solutions to this. The first is that the Archaic Welsh (and perhaps Old Welsh) version could have been petrified as Art(h)ur through popular usage, so that it did not participate in the expected later changes. Alternatively, Griffen has argued that *Arto-uiros may have taken the form *Artgur by c.AD 500, at which point he argues it would have regularly become Art(h)ur, as -g- would be lost in this period (Griffen, 1994a: 85-6; Griffen, 1994b). This latter route is very doubtful, however, and we would still have to rely on a petrification in an early form.” (2007, p.190)

That’s how complicated this whole debate is! It is why Artūrius is preferred, because it takes less etymological gymnastics to get it to Arthur.

However, here is another possibility I will forward, following on from these British and Brittany names:




If his name was originally Artorix (*Arto-rigos) this would render Latin Artōrius, which then could have become Insular Latin Artūrius – Neo Brittonic Artur/Arthur – Goidelic Artúr. But, for this to work he would have to have been known by his Latin and not British name, which could be hard to argue as British characters are known by their British names.

A name coming from the Greek star Arktourus (Latin Arcturus) would be unusual but not out of the question. After all, this star and its constellation of Boötes, looks after Ursa Minor (‘The Little Bear’) and Ursa Major (‘The Great Bear’), otherwise known as The Plough, and Arthur’s name later became attached to this constellation when it would be known as ‘Arthur’s Wain’ or ‘Arthur’s Hufe’, and this could have derived from Ar(c)turus’ Wain. To the Romans the constellation Ursa Major was known as ‘The Bear-like Wagon’ or ‘The Chariot. (Germanicus Caesar, 1976, p.55)

There are plenty of ‘Art’ based names, both in Britain and Ireland.  In Britain its meaning is ‘bear’ (from Brittonic *artos modern Welsh ‘arth’, plural ‘eirth’) and, possibly, ‘warrior’. In Goidelic it could mean ‘bear’, ‘stone’, ‘noble’ or ‘warrior’. There have been those who put the name Arthur forward as being of Goidelic origin, but the problem is, whilst there are many ‘Art’ names in Irish, there are none, apart from Artúr, ending with ‘úr’ and it’s hard to find a meaning for this … as it is with Brittonic.  The nearest is Old Irishúr’, meaning ‘noble’:- (c) of persons (a) noble, generous, (b) fair, active. It can also mean ‘earth’ or `evil’.  As Dane Prestano pointed out in a comment below:

‘Art’ can mean Bear, God, hero, noble and stone. So various meanings could be constructed in Goidelic, the ‘noble bear/god/hero’, the ‘evil bear/god/hero’. I would have thought the former would be more likely but we do have that Sawley gloss where he is called “horrible from his youth” to contend with. I suppose we do need to find some Goidelic names with this ending to see if either of these were actually used in names., there are no other names with this ending.  It could be unique, but it looks unlikely.

The one problem is with the reversal of the words to get ‘Noble Bear’ (*úr-art). I know it can happen, but I’m just not knowledgeable enough to be sure. My first rendition of Art-úr was ‘bear (of the) earth’ or ‘stone (of the) earth’, which has similarities to Peter (Petr). However, I believe the main problem, as Chris Gwinn points out, is not so much the etymology, but the distinct lack of names ending in úr.

We don’t have that many comparisons of the use of Latin name in Britain for the period but there are a few that have survived. From inscribes stone in Wales: Peturus, Potentinus. Quenvendanus, Marti Pumpeius, ‘great-grandson of Eternalis Vedomavus’, ‘Etternus son of Victor’, Vitalianus … and from Devon and Cornwall we get:  Ingenuus, Iustus, Latinus. Most other names we know of are Latinised British one. (Source: BableStone

L. Artorius Castus (LAC) is thought to be from Dalmatia (the Balkans) but a number of Italian scholars think the name to be Messapic (southeast Italy on the ‘heal’) but of unknown meaning. Another derivation could be from the Latinisation of the Etruscan name Arnthur. (Chelotti, Morizio, Silvestrini, Le epigrafi romane di Canosa, Volume 1, 1990, pp. 261, 264)

Artorius is, in fact, a family name (cognomen) and LAC would most likely have been known by the praenomen Lucius, not Artorius, to his friends at least. It’s not known in Britain, besides LAC, but must have been at some point to be given to a mythical or historical figure. It’s relatively common elsewhere in the Roman world.

If Arthur is a name used by Hiberno-Britannians/Hiberno-Britons, though not necessarily an Hibernian (Gaelic) name as mentioned above, it might go someway to explaining why the British don’t appear to have used it. Could there also have been the added possibility that in Goidelic Artúr had some semblance of a meaning but in Brittonic and Welsh it didn’t – apart from ‘bear – ur‘, so wasn’t used? We still have to understand why the Britons and Welsh wouldn’t name their sons Arthur but were quite happy to have their great folkloric and/or legendary figure have the name … and why a certain 12th century monk/priest called Arthur of Bardsey would take the name.

(For my blog on the pronunciation of the name Arthur in both Brittonic and Goidelic, click HERE).

In the next blog I want to look at the genealogies that include Arthur.

Thanks for reading,



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