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King Arthur – the Christian pagan?

(As well as updating older post as I develop the ebook, I am also going create some new blogs out of the additional material that’s going into it. Here’s the first).

A Christo-Pagan symbol called "Pentacross...

A Christo-Pagan symbol called “Pentacrossagram”. Which is a Christian Cross within or mounted on a Pagan Pentagram. (Photo credit: Wikipedia)

The question about what religion King Arthur followed depends on which King Arthur we’re referring to? King Arthur of the Medieval Romances is most definitely Christian as is the one of the Historia Britonnum.; the mythical one appears to have been a Christian and a possible historic one of the Late-5th century would most likely be a Christian, but this would also be dependent on which part of Britain he was from.

In Culhwch ac Olwen, (possibly 11th century) where Arthur has many ‘pagan’ friends, such as Gwyn ap Nudd (of the Otherworld) and the god Mabon, he or Cai mention “Heaven” at least three timesWhether these mentions were part of the original story or were added later we may never know, but, if they did want to make Arthur like the one of the Historia Britonnum (H.B.) of the Early-9th century, they did very little to do so. Had they wanted to change him to a Christian hero against the Otherworld they could have gone much further. Of course, it is thought there were many more Arthurian tales around in the 9th to 11th centuries and some of these could have made more of his Christianity.

Mosaics in the Hagia Sophia, section: Maria as...

Mosaics in the Hagia Sophia, section: Maria as patron saint of Istanbul, detail: Emperor Constantine I with a model of the city (Photo credit: Wikipedia)

There is much debate about what religion Arthur might have been – mainly in the lay community – and many are determined to make him either a pagan or devout and exemplar Christian. We’ve no idea exactly what he might have believed in (although we know what they made him in the H.B), because we don’t know where exactly he might have been from, or when. There is a very high probability that he’d be a Christian if he’d been from south of Hadrian’s Wall as it had been the official religion since 381 and the Council of Constantinople, when orthodoxy was imposed and any heretics (whether pagan or other Christian sects, such as Pelagianism) were not tolerated after that … not that this stopped some British from practicing Pelagianism, possibly up to the Mid-5th century. Things may also have changed in some regions once the empire had lost its hold over Britannia and the church lost some of its enforcement powers.

Christianity itself had been tolerated and not persecuted since the emperor Constantine the Great made it so in 313. (See: Freeman, AD 381, 2008). Three British bishops had been present at the Council of Arles in 314. (Eborius, bishop of York, Restitutus, bishop of London, Adelfius, bishop of Lincoln).

Eusebius wrote

“The Apostles passed beyond the ocean to the isles called the Britannic Isles.” (De Demonstratione Evan­gellii, Lib. 111).

Possibly the first British saint, Alban, was martyred around 250AD, perhaps even earlier, and there are the legends regarding King Lucius (c.156) being Christian and St. Cadval (c.170) possibly being from Britain. Even if these legends aren’t true there had been Christians on the island for a long time. Britain also produced St. Patrick in the 5th century and, in the next century, a whole host of other British and Welsh saints. But the church was a very different organisation then. Any ‘churches’ were in the declining remaining cities, whilst other priests (presbyter) and bishops (sacerdos) could have been attached to royal courts with some being itinerant.

So, as you can see, Christianity had been present in Britain for at least two hundred years in one form or another before any possible Late-5th century Arthur came along. It had been the official religion for almost one hundred years. Gildas, in his Early-6th century De Excidio Britanniae, makes no reference to British pagans (of the elite) and he would be the first to do so had it been present, in his part of the oldl diocese at least. No pagan shrines, apart from Anglo-Saxons ones, have been found for this period. However, there’s every possibility that some, probably peasants, went ‘underground’ with any ‘old beliefs’. Perhaps this is what encouraged some of them to go over to the ‘Anglo-Saxon’ culture in the east of the island.

The level of Christianity must have changed in the lifetime of a possible historical Arthur. If he lived between c.475 and c.525 he must have witnessed its spread and, possibly, the nature of its influence and power. If he resided north of the Wall in what is now northern England and southern Scotland he may have seen its introduction and the way it changed the various societies there as they were influenced both from their southern neighbours and from monastic sites like Whitehorn (Candida Casa - the ‘White (or ‘Shining’) House’) founded by Saint Ninian in what is now southwest Scotland. This site is thought to have been there since the Late-4th century.

Many saints of the period, in what became Wales, either started life as or were warriors kings or princes. Even the much chastised Maglocunus (Mailcun/Maelgwn/Malgun) of Gwynedd by the 6th century cleric Gildas gave up his monarchy for a while and became a monk. However, monasticism wasn’t as large a movement as it became in Medieval times.

The British Christians did seem to cause problem for the Roman church now and again, firstly with the anti-elite, no-original-sin Pelagius (Early-5th century) and then with Gaulish Bishops complaining that two British priests were actually preaching to woman! But it would be wrong to think there was a very different, unified ‘Celtic’ church; it was still a relatively conservative ‘Catholic’ Christianity, but with difference. To quote Patrick Wormald:

“One of the common misconceptions is that there was a ‘Roman Church’ to which the ‘Celtic’ was nationally opposed.”

(‘Bede and the ‘Church of the English’, The Times of Bede, Edited by Stephen Baxter, Oxford: Blackwell Publishing, 2006, p. 207.)

Illustration from page 16 of The Boy's King Ar...

Illustration from page 16 of The Boy’s King Arthur: “And when they came to the sword that the hand held, King Arthur took it up.” (Photo credit: Wikipedia)

They respected the pope as much as their continental brethren, and we are also reminded by Wormald that there were many differences even between the Irish and British churches. Most scholars prefer the term ‘Insular Christianity to ‘Celtic’ Christianity.

This doesn’t mean that a historical 5th century Arthur wouldn’t have believed in pagan elements and traditions, just as many culture, even today, mix them; he just may not have ‘worshipped’ them or, if he did, he’d stay quiet about it. Throwing swords into water was one such tradition, and we know that this was done well into the Middle Ages. (Prior, Britain A,D. p.216) There are, of course, many pagan overtones to both the early and later Arthurian stories, from magical boars to Avalon and swords in stones. Even Christianity couldn’t bury these long held beliefs … and besides, they made a great story!

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

Mak

 

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

THREE ARTHURS?

There appears to be three (or even four) different Arthurs going on here: the giant who has a giant dog and giant son (although who is never himself called a giant!), who throws boulders around for a hobby; the superhuman, superhero giant slayer of the tales like Culhwch ac Olwen from the 10th century, and the soldier of the Historia Brittonum … if he was. We could add the Messianic Arthur if he wasn’t the same as one of the other mythical Arthurs. Culhwch ac Olwen also shows us another thing: whilst undoubtedly it came from an earlier period than the 10th century when it is believed to have been written, it contains no elements of the Arthur of the H.B.. In fact, in none of the Arthurian tales contained within what has become known as The Mabinogion has this soldier figure been added, when he could have been in its later development. This soldier doesn’t appear in the stories until the early 12th century with Geoffrey of Monmouth, unless the dating of the Breton Legend of St. Geoznovius to the early 11th century is correct, which depicts a similar (King) Arthur and says it is based on an earlier work called the Ystoria Britanica, is correct.

So, the question is: are these stories, poems and sites from a legendary historical figure, or the historicized mythical or folkloric figure?

ALL OR NOTHING – EITHER/OR

As with many things Arthurian, the answers to these questions tend to get polarized into the ‘all or nothing’ or ‘either/or’ arguments that are applied to the subject. Here are two example:

  1. Ambrosius Aurelianus was the victor at Badon so Arthur couldn’t have been there because Gildas doesn’t mention him’, or “Arthur was the victor at Badon not Ambrosius’. Why couldn’t Arthur have been at Badon too? Why couldn’t they both have had victory claimed in their name by different factions (or bards) … that is, if the argument that Ambrosius was definitely the victor of Badon actually stands, which some scholars think it doesn’t, or isn’t conclusive? (Higham, 1994 for example). It can be (and is) argued that the 6th century writer Gildas in De Excidio Britannia (DEB) champions Ambrosius because it had to be seen that, yet again, a Roman (which is what Gildas calls him) saved the day, and not, as usual, an unmartial Briton. Even if Gildas knew Arthur had been present, and even if he saw him as a good guy, it may not have suited his argument if Arthur was seen as decidedly British or, God forbid, an Hiberno-Briton (Gael/British mixed blood) or Hiberno-Britannian (Gael speaker of Britannia).
  2. The 12 battles of Arthur in the H.B. were all made up’ or ‘All those battle actually happened!” Why do all the battles have to have been made up or happened? Why not just a few to pad it out? Why couldn’t some have been accidentally added to this Arthur from another Arthur?

Here’s another example: if the princes who were given the name Arthur/Artúr in the 6th and 7th centuries were, as argued by the ‘mythical or folkloric Arthur’ camp, named after a famous mythical or folkloric figure and not a slightly earlier historical character, then, by the same argument, why couldn’t a 5th century Arthur have been named after this same hypothetical figure of legend or myth? (An Arthur who may have fought at the famous battle of Mount Badon a century before the births of at least two of these other Arthurs). After all, they are indeed arguing that there was a mythical Arthur alongside these other historical Arthurs.

As to the name: ‘it was either mythical/folkloric or historical, but not both.’ In fact, it had to be two of those things by this argument. To argue it came from a mythical source is to admit it also became historical as well, when it was given to the various 6th and 7th century princes (if there was no earlier Arthur of Badon). They certainly aren’t historicized mythical figures. If it was folkloric, then it may have first been historic (say from Lucius Artorius Castus - as put forward by Higham), then folkloric, then historic (when given to the first Arthur) … before becoming folkloric again. (Hope you’re following this?!). This is what Higham and Green are suggesting, but in slightly different ways with Green leaning towards a mythical figure, not folkloric or legendary. However, whilst they don’t deny the 6th century King Arthur of Demetia, for example, possibly being named after a mythical or legendary figure, there is no consideration that Arthur of Badon could have been too, because they equate the mythical stories and onomastic and topographic sites with him.

THAT ROMAN?

On the issue of the name, Nick Higham in his book ‘King Arthur Myth-Making & History’ (2002), suggests that …

 “The great strength of this position lies in the field of philological development. Given the known sound changes occurring over a period, the development of ‘Arthur from Artorius is ‘phonologically perfect’ (Professor Richard Coates, personal communication). p.74

“Arthur therefore seems to have originated as a Roman name Artorius but then was developed orally as an agent of legendary power [...]” p.95

If the name is from Latin Artorius (Insular Latin Arturius), via Lucius Artorius Castus as Higham suggests, then how did a British folkloric figure come to have a Roman name? Higham wonders at a possible bear cult or character, even though the name Artorius may have nothing to do with bears (*artos/arth), it not deriving from a Celtic language, or there being no bear cult attested to in Britain (although a jade bear has been found). He points out that this naming could have been of an existing British folkloric figure renamed during Roman occupation, after someone, such as Lucius Artorius Castus, (only named after him, but not him) because his name was close enough to an existing British character – for example Artos  – or, that it was a Latin decknamen that substituted the Artos name. This could possible, but this may have to be a folkloric character (as argued by Higham) rather than a mythical deity (as argued by Green). For the latter we’d have to find a bear cult. But none of the other Romanized British deities have had their names dramatically changed, as far as I know. Here are others: Apollo Belinus, Apollo Maponos), Apollo Cunomaglus, Deus Maglus, and Mars Nodens. We might expect Mars or Mercury Artos, but why Artorius if he wasn’t associated with bears in the first place? Mars Arcturus (Arturus) if it came via Arcturus might be a better option, but we still have to find him. (See below).

On the point of it coming from a bear cult, whilst this is not impossible, no one suggests that all the various ‘dog/hound’ derived names of the period – and there were a lot – means there was a dog cult! As Gidlow points out, if one of the kings that Gildas berated, Maglocunus, had not been mentioned by him in the DEB but had come down through tradition, we might also be thinking he was simply the historicization (and corruption) of the known Romano-British god Apollo Cunomaglos. 

A LAC of evidence?

Drawing of the Lucius Artorius Castus inscript...

With regards to the much discussed Lucius Artorius Castus; the 3rd century historical figure who is championed by Malcor and Littleton as being the bases for the King Arthur legend. (And was shoehorned into the 5th century for the film King Arthur!), Christopher Gwinn, at the King Arthur Group on Facebook has pointed out, and goes into in depth at his web page http://www.christophergwinn.com/celticstudies/lac/lac.html, that Castus was a Praefectus Legionis (ranking below a tribuni or general) with for the VI Victrix at York by the time he was in Britain, and an aging one at that. This rank went to men aged 50-60 and their duties were in the camp itself, not on campaigns. However, he is later said to have commanded the Britanicimiae, which might be a corruption for *Britanniciniae, (a British originated unit or units) in Vindobona and Pannonia. Could these exploits, or earlier ones when he was a centurio with various legions or as Praepositus of a fleet in Italy have got back to Britain? I think this might be stretching things a little. But, who knows?

The Sarmatians are also tied-in with this Artorius along with some of their legends being the bases for the Arthurian ones. It is possible, but a universal similarity in some legends could also explain it. The main argument I would level against this is why we don’t see these Ossetian (the region from which the Sarmatian are said to have come) stories appearing in the earliest Welsh Arthurian tale of Culhwch and Olwen? The similarities don’t seem to appear until much later.

YOU’RE A STAR!

The other argument, which is suggested by Green, (after his suggestion that the name could come from Art – gur – ‘Bear Man’ – although this should produce Arthwr) is that the name could have come from Latin Arcturus, which originated in Greek mythology: Arktouros: ‘Guardian of the Bear’, which was both a star and constellation in the northern skies, said to guard both Ursa Major and Ursa Minor. ‘The Plough’, (Ursa Major), known in Germanicus Caesar’s day as the ‘Bear-like wagon’ (Germanicus Caesar, 1976, p.55), was once known as Arthur’s Wain (Wagon) in Britain, which may, indeed, have come via Ar(c)turus’ Wagon. The name deriving from Arcturus is a possibility, as it could mutate to Neo-Brittonic or even Goidelic as Arturus. After all, Arthur of Badon, it is argued, is never written Arthurius (the Welsh form of Artorius) but he is called Arthurus.

Let’s look at the arguments for the name coming from Ar(c)turus in a little more depth. There are several observations arising from this argument:

  1. If the personal name is via Arturus, and there was no Arthur of Badon, then why isn’t Artúr mac Áedán’s (argued by some to be the first recipient of the name although it could be Arthur ap Pedr) Latin name written as such? It is written Arturius. If they knew where the name derived from, wouldn’t they have written Arturus? That is unless it had been shortened much earlier and was re-Latinized to Arturius.
  2. If there was a British or Irish myth around this ‘bear’ constellation, then why did it not leave a story within the Arthurian legend that included bears or, at least something to do with characters that might resemble a sky god from Greek mythology in some way, or even include wagons or chariots? Or is Arthur the protector of Britain the personification of Arcturus the protector of the bears as Green suggests? If so, then Arthur was later merged with a hunter-warrior archetype.
  3. As mentioned above, even if these later Arthurs (or the first one) were named after Arturus, why couldn’t an earlier Arthur have been named after ‘him’/it also. One of these figures was named ‘Arthur’ first, whether that be an Arthur of Badon or even, perhaps, Arthur ap Petr of Demetia (mid to late 6th century), and they were either named because it was just a Latin name they liked, because of folkloric or mythical figure (possibly) renamed after L. Artorius Castus or because of Arturus, or some other figure we’re unaware of.  However, we still have to explain why two or even possibly three were named Arthur/Artúr almost at the same time, if their datings are anywhere near close.

An alternative, of course, could be that the mythical Arthur (of the Welsh and Cornish stories) derives from Arturus (or some other mythical figure) and the historical Arthur (from the H.B. and A.C.) is from the name Artorius/Arturius, and these were later to be merged. The name’s origin does not dictate that the original carrier of the name was the Arthur! My real name is Malcolm, but I’m not one of the original followers of St Columba!

So, it would seem that it’s alright to suggest mythical or folkloric derived Arthurs that Higham and Green forward as the source of the name and the legends, even though there’s no actual evidence to back them up, but to suggest some guy may have simply been called Arturius or have even been named after the same folkloric or mythical figure, isn’t founded, because it has no evidence. That doesn’t seem like a level playing field.

In the next part we’ll look at how poetry may have been the source of the first information on Arthur and how a historic figure might have given rise to the fantastical stories.

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

Mak

 

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

OH SOLDIER, SOLDIER

In the quote I used at the end of the last part was “[...] he seems to have been a hero of legend without a clear genealogy or location [...]”. This is what those of the ‘mythical or folkloric Arthur’ camp use as another piece of evidence. It very well could be an indication, but the reason could also be because a historic Arthur was either from a part of Britain whose genealogies didn’t survive because of early ‘Anglo-Saxon’ dominance (and that’s a large area) or he was of a military position and not a royal one (see THIS blog) so wasn’t part of a surviving royal court. It could also be that his bloodline ran dry. There’s no known surviving genealogy for Ambrosius Aurelianus (Welsh Emrys Guledig), or certainty about his area of ‘residence’, and we know he and his offspring existed. However, if Gildas had not mentioned him, and had more sites than Dinas Emrys been named after him, we would think otherwise.

The other possibility is the ‘original’ Arthur as was one of the other historical Arthurs of the 6th and 7th centuries: Arthur ap Pedr of Demetia (Dyfed), Artúr mac Áedán of Dál Riata/Dalraida (Western Isles), Artúr mac Coaning of Dalraida (same area, but could be the same person as Artúr mac Áedán) or Arthur ap Bicoir of Kintyre(?). If it was one of these, such as Arthur ap Pedr; we have to discount the H.B. and A.C. that tell us Arthur fought at Badon … unless the Badon referred to is not the one mentioned by Gildas. However, there is no known battle of Badon during his lifetime, only one before and one after, and the Annales Cambriae (A.C.) puts the first one at least 70 years earlier (more later). You also have to move the date of Battle of Camlann where Arthur died … or didn’t, as the case may be. The Demetian Arthur fighting and dying at the known Afon Gamlan in North Wales isn’t inconceivable … although, generally agreed, not at that date. One of Arthur’s ‘tribal thrones was said to be at Menevia (St. Davids) … right in his territory (Triad 1). Were some of his exploits, knowingly or not, attached to the Arthur of Badon?

None of these other Arthurs can be totally discounted as the bases for the legends, and if it were one of them it would mean, whilst you didn’t have an Arthur of Badon, you still had a historical Arthur, who may have done great things, for all we know. Artúr mac Áedán may have done something famous enough for his grandson to call himself Feradach hoa Artúr (‘Feradach grandson of Artúr’). (See THIS blog). However, as I have discussed in other blogs, it would be odd for the Britons to knowingly use this Gael (who was the enemy after all) as the bases of their national hero.

These other Arthur’s are very important to the arguments in these current blogs, and are often skirted over or ignored completely. For example, Oliver Padel in his excellent work Arthur of Welsh Literature, makes no mention of Arthur ap Pedr at all. Anyone new to the subject reading this (hard to get a copy of) book would very easily conclude that Arthur was either mythical or folkloric. They would think there was only the one Arthur, not  four or five. Yet if there was no Arthur of Badon, then these become a very important part of the equation. (More on this later).

Why oh why?

But, how would a possible 5th/6th century famous military leader, or even if he was, in fact, one of the Arthurs mentioned above, end up with all these strange legends attached to him as explored in the previous blogs? Legends that bear no resemblance to a 5th/6th century – or any other century – commander or king, except in a few poems. Legends that have parallels in Ireland. Those of the ‘mythical or folkloric Arthur’ camp say it’s because he never existed; that the soldier figure was purely a creation out of the folkloric or mythical one and these others Arthur’s may have been named after him. (Higham et al).

St. Germanus

What are the alternatives? Well, apart from these Arthurs being named after an original of Badon (see THIS blog), there is a theory that it could be the folkloric of mythical stories existed with the main character having another name (see below) and the name Arthur was applied to him (or them) later, just as could have happened with the onomastic and topographical sites to begin with; or that there was both a mythical/folkloric Arthur and a historic one of Badon, just as there were historic ones in the 6th and 7th centuries; or, because there was so little information on Arthur it meant any storyteller could go to town on him, making up what they wanted. The latter certainly happened with the other historical characters mentioned before Arthur in the H.B.. Even when there was more known about a historical figure, it didn’t stop them being drastically changed by storytellers; Ambrosius Aurelianus, St. Germanus, Urien Rheged and his son Owain being cases in point.

In the MS Peniarth 147 a story tells us that Urien of Rheged went to Rhyd y Gyfarthfa in North Wales, where he met the goddess Modron, daughter of the god Afallach, and Owain and his sister Morfudd were conceived, as it was supposedly prophesied.  We also find this in Triad 70. Thomas Green argues that this is because Urien too may have been mythical and not, as most assume, historical (Green, 2007). This historicity is based on a number of poems ascribed to a 6th century bard called Taliesin. There are many poems said to be by Taliesin, but Ifor Williams identifies only twelve as being of the period (The Poems of Taliesin, 1975). Green doesn’t relate this information and just suggests Urien could also have been mythical.  Well, it’s certainly an easy way out of having to admit Urien was historical (although Green does say he could have been) and, once again it can be pointed out (and it is by Gidlow) that if none of Taliesin’s work survived about Urien and only the mythical story above, he too would be deemed ‘unreal’. (By the way, I’ve communicated with him on a couple of occasions and he seems a very nice man … that’s Thomas Green, not Urien)

Dux bellorum

Joshua and the Israelite people, Karolingischer Buchmaler, c.840

The H.B. battle list is most definitely about a soldier, calling him the dux bellorum (‘leader (or military leader) of battles’) – see THIS blog for more on that – and victor of 12 battles. But was he a mythical or folkloric soldier? and where did this list come from; and why didn’t Nennius (said to be the compiler of the H.B., but some doubt it) use any of the other Welsh Arthurian stories or poems? Padel, Higham and Green say it is because the battle list was either made up for the H.B. or the battles were mythical or fictional ones, or those of others ascribed to Arthur. Many would disagree, (and Christopher Gidlow gives the best argument against them) and I would certainly say these are only possible explanations. Firstly we have to note that nowhere in existing Welsh Arthurian stories is he called a ‘battle leader’. Higham says this comes from Nennius associating him with the Biblical Joshua who was called a dux belli. (More later on that).

The nearest thing to the title ‘dux bellorum‘ (although it isn’t actually a title but a description) pre-Galfridian (before Geoffrey of Monmouth) is ‘pen tyrned’ (leader/chief/head of lords/princes/kings/sovereigns). This is from Culhwch ac Olwen, and it’s the one reference I point to when it is said the Welsh, pre-Galfridian, didn’t call him a king. This may not be king per se, but it sound even more than a king and could mean ‘high king’. The poem Elegy for Geraint ab Erbin (from a c. 14th C document but probably earlier) calls Arthur an ‘amherawdyr’, which literally translates as ‘emperor’ or ‘imperator’, and appears to be talking about Arthur’s ‘men’ and not Arthur himself. (The term ‘emperor’ is also a later one; ‘Caesar’ or ‘Augustus’ being the titles used). Here’s the verse:

In Llongborth I saw Arthur’s

Heroes who cut with steel.

The Emperor, ruler of our labour.

The use of the term ‘amherawdyr’ shouldn’t be taken literally and doesn’t mean Arthur was seen as one, but just given this superlative by the bard. Once again, it seems to be in the tradition of his men doing the work for him and not Arthur himself, just like in Culhwch ac Olwen. Another interpretation I would forward is ‘Arthur’s Heroes’ was just name given for those who fought against the ‘Saxon’s like Arthur did.

The nearest we get to him being seen as a soldier/military leader is in the, generally overlooked, poem, ‘The Chair of the Sovereign/Prince‘  or ‘The Chair of Teyrnon’ (‘Kadeir Teyrnon’). Ascribed to Taliesin, but almost certainly a later work, it maybe calling Arthur a Gwledig/Wledig/Guledig/Gwledic …  if it’s him the lines refer to:

the venerable Teyrnon,
the fattener, Heilyn,
[and] the third profound song of the sage,
[was sung] in order to bless Arthur.

Arthur the blessed,
in harmonious song -,
as defender in battle
the trampler of nine [at a time]

… later …

There shall arise a ruler [Gwledic],
for the fierce wealthy ones.

(Marged Haycock translation, very kindly supplied by Christopher Gwinn).

No one knows for certain what this title means, but it showed greatness and was also bestowed on Ambrosius (Emrys Guledig) and the usurping emperor Magnus Maximus (Macsun Guledig) and could have some military meaning. (see THIS blog for more on this).

Thomas Green has argued that this poem, once again, shows Arthur as a mythical figure because it relates him to the divine person of Teyrnon (from the Mabinogion) and of the god Alator: ‘echen aladwr’, (“of the family of Aladwr”). (“A Note of Aladur, Alator and Arthur”, STUDIA CELTICA, 41, 2007, 237-41. http://www.arthuriana.co.uk/papers/Aladur.pdf ). He also treats it as pre-Galfridian. However, as August Hunt points out in one of his blogs:

“Arthur was of the family of the Breton Aldroenus, according to Geoffrey of Monmouth.  In the Welsh genealogies, this Aldroenus becomes Aldwr.  Uther’s father Constantine/Custennin was the brother of this Aldwr.  ‘Aladwr’ is thus merely a slight misspelling or corruption of Aldwr.  Arthur is ‘of the family of Al(a)dwr’ and not of the god Alator [...] The poem is thus immediately shown to NOT be pre-Galfridian.  We must, therefore, be extremely cautious in how we approach this material. Especially as components from earlier Welsh tradition and from Geoffrey can be mixed in the same composition.

( http://darkavalonbooks.posterous.com/uther-dragon-ambrosius-aurelianus-and-the-rea )

He also points out that the word ‘teyrnon’ had later become to mean ‘prince’. However, I would add that it is possible that Geoffrey got this from an older tradition and even the poem itself, but August’s point should be taken.

The thing to note here, and I think it’s an important note, is these kinds of poems are exactly where we might expect the warrior leader to be found. No supernatural occurrences in these poems, it’s about war. But if ‘Kadeir Teyrnon’ is post-Galfridian it is then relating to the Arthur of Geoffrey of Monmouth, or has had him attached to it. If it’s pre-Galridian it could be relating to Arthur of the H.B., although there’s no direct reference to it. The most interesting thing about this poem, for me, is that it is the only one to call him a Guledig.

In the next part we’ll look at how poetry may have been the source of the first information on Arthur and how a historic figure might have given rise to the fantastical stories.

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

Mak

 

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King Arthur – Provincial Dux, Comes or Tribunus? – Part Six

To do the subject justice, I’m afraid this has become a seven part blog!

PART SEVEN WAS ACCIDENTALLY PUBLISHED TOO EARLY. IT’S TWO POSTS BACK, OR CLICK HERE TO SEE IT.

Provinces based on Anne Dornier's theory with my own thoughts (kindly created for me by Steffon Worthington)

The (wonderful!) map above isn’t quite correct in its placement of some of the northern tribes and will be updated soon, but I wanted to get this blog out this weekend.

THE EAST: MAXIMA CAESARIENSIS & FLAVIA CAESARIENSIS  

If Ken Dark (and others) are right, and the eastern provinces were still trying to function, even with ‘Anglo-Saxon’ presence, then Arthur could have been used in the fight back against them within these provinces. There could have been British elite elements within them that came together to fight the cultural and military expansion of the Germanic (and Scandinavian?) elements. This may seem more unlikely, especially in light of what Gildas says about the division between these two cultures in his day after the victory of Badon and subsequent battles, but it’s still a possibility. Below is a map created for the blog All Quite On The Eastern Front? that shows the possible british enclaves. (Ken Dark think these eastern British areas may have been even larger).

A rough placing of the 'Anglo-Saxon' regions (map based on Howard Wiseman))

THE BATTLES … YET AGAIN.

Many have struggled to place the battles within these two eastern provinces, but without much success. This is not surprising for the opposite reason to the Cornish and Welsh or even Scottish battle sites: the domination of English place names.

A none-royal military dux could be exactly what we would find in what was the Civil Zone. If Arthur was, indeed, the defeater of the southern ‘Saxons’, then, perhaps, this is where the battles should be. This is where Collingwood tried to place them in the 1930s … in the southeast. Fighting mainly within these provinces certainly shouldn’t be ruled out, but it is slightly harder to understand why all those western seaboard kings gave their sons the name in the late 6th century – unless he was brought in from outside to the eastern provinces, or married in from outside – or as to why Gildas talks of a division between Britons and ‘Saxons’ after Badon.

CITIES

Whilst most cities had gone into disuse by Gildas’s time, archaeology has shown us that there are a number that didn’t: Wroxeter, York, Chester, Silchester, London,  Cirencester and others. What these cities were like at the end of the 5th century, or what they were used for, is hotly debated.  No matter what their use was – administrative, market  centre, ecclesiastical – any city would need its own militia to protect it, and either their hinterland supplied extra men when needed or they themselves may have needed to supply some men to a provincial force. The cities could have brought in mercenaries or feoderati. Two of these cities had Irish (or Goidelic speaking Britons) buried in them: Roman Wroxeter (Viriconium Cornoviorum) in modern day Shropshire, and Silchester (Calleva Atrebatum) in Wiltshire:

  • Wroxeter: CVNORIX | MACVSM/A | QVICO[L]I[N]E, ‘Cunorix son of Maqui Coline’ (c.460-475, Wright/Jackson/1968)
  • Silchester – EBICATO[S]/[MAQ]I MUCO[I--], ‘of Ebicatus, son of the tribe of … ‘ (c. 500-700, Fulford/Clarke/1999 or 350-425, Fulford et al 2000).

Wroxeter was in Britannia Prima, but Silchester was in Maxima Caesariensis … if we’ve got the borders right! What these gentlemen were, we may never know, but they could have been warriors.

What these cities called their military leaders is unknown. Perhaps St Germanus’ meeting a man of tribuni status at St Albans (Verulamium), might point to it being this, but this event was some sixty years previous.

DUX BRITANNIAE (DUKE OF THE BRITAINS) OR MAGISTER MILITUM (COMMANDER IN CHIEF)?

The one point on which most of these scholars who forward the possible survival of the provinces agree on, and I’d have to agree with them too, is the unlikelyhood of a dux in charge of warriors of all the remaining British run provinces in Britannia, or, to add to this, that a comes would be allowed to function cross provincial borders … but, never say never. This being the case it makes it hard to know why a dux of Britannia Prima, for example, would be fighting north of the Wall … if this is where some of the Arthurian battles were? Conversely, what would a northern dux of Valentia, for example, be doing fighting at Badon, IF it was in the southwest, in Britannia Prima, or even at the proposed Lincolnshire site (Thomas Green, 2008)?

Of course, the simple answer could be the battles weren’t in the north, or those in the north were either later additions or the battles of some other Arthur. All possible. There are other possibilities: provinces assisted one another at times; Arthur fulfilled the position as dux (or comes or tribunus) for two or more provinces, at different times in his career; he fought battles as a warband ‘battle leader’ in the Old North (between the Walls)  and became a dux (or comes or tribunus) for a southern province; he was actually only a dux of a single kingdom/civitas and this still could see him in charge of ‘kings’ in the form of petty kings. Poetry or oral ‘history’ about him would probably not remember or mention such details, or mix details of deferent parts of his life into one narrative. However, as discussed earlier, at the time of Badon, was it only the more Romanised regions (and possibly the north) that would have military only (none-royal) duces? Perhaps not, and the evidence from Gildas isn’t conclusive.

What about a Magister Militum? This was the highest military rank you could achieve and a very famous 5th century one, Aegidius, is said to have been made a king by the Franks (reges Romanorum/Romanorum rex/princeps Romanorum in various sources), although some scholar have doubted this. David Dumville has wonder if this person could have either inspired or was used as a model by the British in the more Romanised regions (2003). Is this what Ambrosius Aurelianus was? As mentioned earlier, it is this position that Gidlow wonders being given to the ‘Saxon’, ‘Hengist’ (or whatever his name might have been), which is why they were able to take two provinces during the rebellion.

If there was a Magister Militum in late 5th century Britain, it’s impossible to discern him from the only source we have.

WHY COULDN’T THEY STOP THE ‘ANGLO-SAXONS’?

To digress slightly, the one questions that is always foremost in my mind with the ‘continuity’ argument (as opposed to those who say Britain fragmented not long after Roman withdrawal)  and that is why, if we had enough soldiers in Britannia and it was still a united diocese, we couldn’t stop the ‘Anglo-Saxon’ rebellion and domination of culture? If the ‘Anglo-Saxons’ seized the two more Romanised province then why didn’t the huge provinces of the north and west band together to expel them?

Complex question, I know, which probably has an even more complex answer. Those who argue fragmentation would simply point out these areas weren’t united enough to defeat them, but there are other alternatives:

1. The northern and western provinces were united but didn’t care what was happening in the east; perhaps even thinking these provinces deserved it. It didn’t seem a problem until they became a threat to them.

2. They saw a benefit in these provinces being weakened and took advantage of it.

3. The whole of the diocese was actually under ‘Anglo-Saxon’ control (or rule) for a while at least, via a Germanic vicarus and Magister Militum as per Christopher Gidlow’s, and Nick Higham goes along the lines.

There’s no reason why it couldn’t be the latter if there had been a coup d’état. It would just be one more usurpation with a ‘Saxon’ in charge instead of, say, a Spaniard (Magnus Maximus). (For this to work, however, it would have to be early on, I would have thought, when there was a diocese). But they then brought more ‘friends’ over the North Sea to help and, in time, they militarily outnumbered the British even though they were still outnumbered perhaps 10:1 or even 20:1 in the population as a whole.

In the last part (promise) I will look at civil roles and if any conclussins can be drawn from all my ramblings.

Thanks again for reading, and I look forward to you comments, thoughts … and corrections.

Mak

PS: HUGE thanks to the map maker Steffon Worthington for creating the Anne Dornier based map free of charge! There are lovely people at the Facebook King Arthur Group page!

PART SEVEN WAS ACCIDENTALLY PUBLISHED TOO EARLY. IT’S TWO POSTS BACK, OR CLICK HERE TO SEE IT.

 

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King Arthur – A Provincial Dux, Comes or Tribunus? – Part Five

To do the subject justice, I’m afraid this has become a seven part blog!

Provinces based on Anne Dornier's theory with my own thoughts (kindly created for me by Steffon Worthington)

The (wonderful!) map above isn’t quite correct in its placement of some of the northern tribes and will be updated soon, but I wanted to get this blog out this weekend.

THE WEST & WEST MIDLANDS: BRITANNIA PRIMA

What if Arthur were dux (or one of the other ranks) of Britannia Prima (II of the map)? This province (which, unlike in this version of provincial placements, could have got up to the Mersey and included North Wales) could have existed in its immediate post Roman form, or, it could have shrunk by fragmentation. Most scholars see this province of the Late Roman period with the more Romanised Britons to the east (in the Lowland or Civil Zone) and the less Romanised to the west (in the Highland and Military Zones), as based on the archaeology. However, they appear to have taken to Roman material goods and Latin inscribed stones after the Empire had departed, possibly through the influence of Roman Christianity, but possibly for other reasons too, which I’ll explore below.

Most argue that it is kings of this province who Gildas refers to in DEB. Ken Dark puts forward the possibility of three eastern civitates of this province surviving in a more ‘Roman’ form, under some kind of administration (DobunniCornovii and Silures as Gwent) whilst the rest were ruled by kings (petty kingdoms with an over-king) and Nick Higham and David Dumville, in general, agree. It could have been only these three civitates that made up the province, one of which Gildas was in. Or, conversely, if Higham’s theory is right, the more westerly kingdoms could have made up the province, as he certainly sees the Dobunni and Cornovii as tribute payers to the ‘Anglo-Saxons’. But, they all could still have been part of it even if the two or three of its civitates were having to do so. (The provinces could also have been only in name with no real political power).

(There are two very opposing views with regard Dobunni and Cornovii given by Christopher Gidlow (Revealing King Arthur, 2010), who sees the archaeology pointing to these two being a major force against the east, and Nick Higham, who sees the Cornovians as being weak and both civitates being tribute payers. Right there is a perfect example of the problems on agreement with this period in general. Not to mention that one sees the evidence pointing to Arthur existing and one not.)

The sum of all parts?

With a province made up of so many parts (if it still was), and that would be around 8 (major ones) that we know of, it’s hard to know how they would agree to a provincial army and its dux without the Empire there to enforce it. (Unless it did have an over-king, such as the later king Maglocunus/Mailcun/Maelgwn, to enforce this?). Each civitates and kingdom could have been obliged to supply men, as explored earlier, or, the dux could have had bucellarii (of Hibernians?) as his personal force making him slightly independent of them but able to be supplemented by them. Or, the most powerful and dominant civitas or kingdom chose the dux or general … or it was done on a rotational basis. All these points go for the northern provinces too.

With either Irish feoderati, laeti, settlers or Goidelic speaking Britons in many western parts of this province (northern Dumnonia, Demetia and northwest Venedota), it could be they who were used to supplement the Britons. If Arthur was a general of mixed race (or a Goidelic speaking Briton) it might go some way towards explaining why it was one of these regions (Demetae/Demetia) that may first have reused the name, followed by others in the north, as I explored in THIS blog … if, indeed, that is was reused and Arthur ap Petr (King Arthur of Demetia) wasn’t the ‘original’ himself.

There are suggestion by Dark (2003) and Stuart Laycock (2010) that it was this province that was courted by the Western and later Byzantine Empire in a reversal of fortunes – which is why ‘Roman’ material goods are found within it, especially at Tintagel – and it was Dumnonia and perhaps other Britannia Prima elements that supplied the king, Riothamus and his supposed 12,000 men to fight for the failing western Empire in Gaul in the 470s. If the figure of 12,000 men is anywhere near the truth (and it may not be) this is a huge force. Whether they were all Britons (or just Britons from Britannia) is another question, but, either way, he was commanding (or in charge of with a commander?) a large force, and an army of this size, or even part of it, couldn’t have come form one kingdom or civitas. (David Dumville (2003) thinks southern Britain may have been his base).

If there was this coordination (or cooperation) in the 460s/470s, (again, possibly instigated by Ambrosius Aurelianus) enabling a single king to command this many Britons, there’s the possibility that it could have still been there in the 490s where most place the Siege of Badon … although the fact that Riothamus was defeated could have had a major impact on the following decades, depending on how many of those 12,000 were lost, or simply didn’t return to Britannia. We can only guess as to what this defeat (yet another one after Magnus Maximus and Constantine III) did to the morale of the British.

(There’s always the haunting question of how a British king could afford to take this many men abroad (if he did) during a time when we were supposed to be suffering attacks from the ‘Saxons’. Of course, there could have been a peace at the time, but it’s not out of the question that some of his men were Saxo-Britons or other Germanic elements).

As an aside: imagine if we’d never heard of Riothamus via the Continental sources and only from a legend that told us how a British king (who left no British genealogy) fought alongside Romans in the 470s with 12,000 men? We’d probably think he was only a myth. The same would go for Ambrosius Aurelianus had Gildas not mentioned him. (I’m not a supporter of Riothamus=Arthur or Ambrosius=Arthur, by-the-way, but I always keep an open mind).

THOSE DARN BATTLES & OTHER ARTHURIAN SITES

Looking at where those Arthurian battles are placed by those who champion a Britannia Prima Arthur (North Wales, South Wales East Wales, Somerset, Cornwall, Devon), they range from being localised as civil war battles or against Hibernians (Blake and Lloyd) to having him fighting deep within ‘Anglo-Saxon’ territory. (Rodney Castledon, 2000/2003). There is, of course, a Camlan in northwetern Wales (Afon Gamlan); there’s a Camelford in Cornwall, a Killbury (Celliwig, Celliwic, Kelliwic, KelliwigKelli Wig?) in Cornwall, a Gelliweg (Celliwig, Celliwic, Kelliwic, KelliwigKelli Wig?) on the Llŷn Peninsular, as well as a Guinnion (Cerrig Gwynion), which is an old Iron Age hillfort between Llandudno and Bangor … not to mention the not far away hillfort of Bwrdd Arthur. Chester or Caerleon (City of Legions?) and Badon (if it is where some suggest) lie within or in the border region of this province. But we shouldn’t be surprised to find such names like Camlann or Gwynion here. Not because Cornwall and Wales have a huge Arthurian tradition (which, of course, they do) but because their languages derived from Brittonic and these names may not be that uncommon.

POET’S CORNER … AGAIN

There’s the poem ‘The Elergy of Gereint son of Erbin’, said to be fought at Llongborth and, whichever location you go with, it would most likely be in this province. Here are a couple of verses:

In Llongborth I saw Arthur’s Heroes [men] who cut with steel.

The Emperor [ammherawdyr] ruler of our labour.

In Llongborth Geraint was slain,

A brave man from the region of Dyvnaint [Devon],

And before they were overpowered, they committed slaughter.

(There are arguments that, if this really happened, this may have involved Arthur’s men only, or a unit named after him, and not necessarily Arthur. (Gidlow, 2010).

No other surviving early poetry (if, indeed these poems are early) gives Arthur a (possible) geographical location … this is excluding the Triads, which do.

GEOFFREY OF MONMOUTH

It is most likely either a Geoffrey of Monmouth invention, or a Cornish one, but he, of course, places Arthur’s conception at Tintagel (Din Tagel), and calls him ‘The Boar of Kernyw‘. However, there may have been a number of Kernyw/Cornows in this province in the 5th century, including Cornovii (Cornow) and one in central Wales, beside the one that gave its name to Cornwall (Kernow), and it may not have come from an ancient source at all.

In Part Six we’ll look at the eastern provinces and conclusion on all this will appear in Part Seven.

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

Mak

CLICK HERE TO GO TO PART SIX

PS: HUGE thanks to the map maker Steffon Worthington for creating the Anne Dornier based map free of charge! There are lovely people at the Facebook King Arthur Group page!

 

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King Arthur – Provincial Dux, Comes or Tribunus? – Part Seven

Provinces based on Anne Dornier's theory with my own thoughts (kindly created for me by Steffon Worthington)

FROM GENERAL TO GOVERNOR OR KING?

Many great military leaders have gone on to political position, either by force or being elevated to them. If Britain’s provinces did survive and tried to keep some form of Roman structure (even if not law), it is not inconceivable that someone who was once a general of some kind went on to be, or was given, the position as a rectores (governor) or even king. As noted, the tribuni of the province of Egypt also held a military position. If the chronological gap between the subduing of the ‘Anglo-Saxons’ (unless Nick Higham’s theory is right and they subdued the Britons) and Arthur’s supposed death at Camlan, twenty-one years after Badon, have any bases in truth (and it may not) then it could have been that he fulfilled this position for at least some of this time. Or, he could have been elevated to a king … and not necessarily an over-king. Or, perhaps Camlan could have been him trying to rise to a military position again, and failing? We’ll never know. (I’m I’m going to explore this question of the supposed gap between Badon and Camlan at a later date).

THE ‘PHARAOH’

Gildas seems to indicate that the five kings he chastises were led by a ‘Pharaoh’, and some have wondered if he is referring to a provincial governor or military commander. Here’s what Gildas says:

“I will briefly set down the threatenings which are denounced against these five aforesaid lascivious horses, the frantic followers of Pharaoh […]” (DEB §37)

He is obviously being metaphorical but how literal? He has already compared the Proud Tyrant to the Pharaoh of Isaiah 19. The above is a bit of a strange sentence, as the ‘five aforesaid lascivious horses’  should, perhaps, be leading the Pharaoh as metaphorical horses, not the other way around. If it were this way around it might mean they were leading their governor (or over-king) down the wrong path, and he couldn’t do anything about it; but this appears to mean they were following his lead … if he was a ‘he’. Gildas, unfortunately, says nothing more on the matter. Was there someone above these kings even Gildas wouldn’t dare to chastise? Possibly. The alternative is Gildas simply meant that they where led by the example of the Proud Tyrant; that is, they were carrying on in his manner. Nick Higham takes this to mean that they behaved in exactly the same way as the council that ill advised (in his eyes) the Proud Tyrant to bring in ‘Saxon’ federates.

*The Proud Tyrant is generally thought to have been (the over-king or equivalent?) Vortigern, and Bede certainly names him as this figure, (as does a later version of the DEB) but there are some scholars who believe it could be referring to either of the usurping emperors from Britannia, Magnus Maximus or Constantine III. If it were one of these, I’d say the latter.

THE FATHER-DEVIL

There is one more character worth looking at and that is the one Gildas says is the kings’ “father the devil” (pater diabolus). This Higham takes to be the over-king of the ‘Anglo-Saxon’ (Aelle?) but he translates it as ‘father-devil“. It’s an excellent observation given that Gildas refers to the ‘Saxons’ as devils. (It’s not one David Dumville agrees on). Gildas also calls Constantine of Dumnonia an “instrument of the devil” and he appears to mean the devil in the Biblical sense. So, as far as my none-academic, none Latin literate mind can tell, Gildas could simply mean … well, “their father the devil“. Unless this ‘father-devil’ could be an over-king/over-lord of Britannia Prima? I will have to bow to those of superior knowledge in all things Gildasian and Latin.

CONCLUSIONS

There are two questions to be answered here:

1. Could there have been provincial duces, comes and/or tribunus?

2. If Arthur existed, could he have been one of these?

If my reading of the evidence is right (and it may not be!) there where duces (military leaders) even in Gildas’s time (early to mid 6th century), but there’s no mention (unless that ‘Pharaoh‘ is he) of an overal dux (but see below). Gildas doesn’t appear to mention the north, however, so we can’t say for this region., (Although there are arguers for Maglocunus being of the north and not (just?) North Wales).

Gildas is more than a generation away from Badon, so things could have been different then. In the west and those regions that had kings, they too could be the duces, and Gildas seems to say as much. Only areas that still retain some semblance of a division of civil and military rule may have had duces who weren’t kings (per se). Those kings in the west and north who weren’t perhaps so war-like, or had visions of old Imperial grandeur, could also have used duces to lead their warbands. It might be more correct to say these war leaders were tribunus: generals, but given the name duces in later (Gildasian) times? Christopher Gidlow in his book The Reign of King Arthur (2004) also points out that the term duces could be used in all manner of ways in Late Antiquity (pp.41-44).

The Dux of Britannia Prima?

There’s a very good conclusion to Gildas’s use of these five kings of Britannia Prima (?) made by Professor Higham, and that is that Gildas is berating them not just because of their lapsed moral ways, but because he knows they are the province’s (or Britannia’s) only military hope and is trying to scare them into doing something about the ‘Saxon’ problem. Higham also points out that Gildas spends more time on Maglocunus than on all the other kings put together, and this was because, in Gildas’s eyes at least, he was the most powerful amongst them or, perhaps, held some kind of sway over them, or some of them. Gildas says this king is “higher than almost all duces of Britannia in both royalty and physique“. Not “all” but “almost all”, so there was another. In Higham’s eyes this is the ‘Anglo-Saxon’ over-king, in GIdlow’s it’s Outigern. Whether Higham is right is another matter, and his conclusions fits with his ‘Anglo-Saxon’ dominance of even eastern Britannia Prima, so it might be coloured by this. (But who am I to argue?).

Could this mean Maglocunus was the Dux Britannia Prima at the time of Gildas, and so he as an over-king held this ‘military’ position? If Higham is wrong, then who is the dux who is higher than him? Someone of the north, if Maglocunus wasn’t from there or held power over it? It doesn’t seems to be one of the other kings mentioned. Gidlow wonders if this figure was Outigern.

If there were other positions active before Gildas’s time he wasn’t aware of them, or didn’t mention them, but it would seem that the LIfe of St Germanus mentions a tribuni, but this was over a hundred years before Gildas. However, we have got a ‘protector‘ in western Britannia. I’ve mentioned this title before, but here’s a quote, again from Robert Vermaat’s Fectio website, to tell you what one was:

The protector (title) was originally a member of the select corps that Gallienus created as a group of loyal men around him. This group changed into a kind of school for officers, making men who were promoted from the ranks to become a protector before they were posted to their new ranks and duties. Some of these protectores were posted to the staff of field commanders (deputati) to gain experience, and performed a great number of duties. They could be sent to round up recruits and vagrants, or act as border guards controlling exported goods. Their more military duties could include the arrest of important persons, as related by Ammianus Marcellinus, who himself was a member of the ten protectores domestici in the staff of the general Ursicinus.This group was named domestici (men serving in the entourage of the Emperor, although also dispersed over the lower army staffs) to distinguish them from ordinary protectores, who succeeded to a command of a unit after serving for a number of years as protector. Other military tasks included special missions, such as preparing temporary forts on campaign, or the arrest of officers.

When a soldier reached this stage of cadet officer, it finally meant a break from his original unit, because only the Emperor could decide to transfer men from one unit to another. Promotion was therefore very slow and it is not surprising that higher officers used their influence to get instant commissions for their sons. Bribery was rife in the Roman army, but men appointed thus instead of rising through the ranks had to pay certain fees and charges. When during the fifth century the flexibility of the promotion system decreased, the domestici and protectores became a static body.

I doubt very much that this is what Vortiporix (the gentleman who held this title in Demetia) was, but old Imperial ranks and titles (such as rectores, magister and speculatores) were being used, even if their role wasn’t the same. Counter to Collingwood’s theory, a comes (companion or count) with a field army may be the one position that didn’t survive, but a dux of the time may have fulfilled that role also.

SO?

With all this in mind, it seems that it it is entirely possible that an historical Arthur (if he existed) fulfilled some kind of none-royal military position … someone did! This could have been any of the three ranks, but with more likely that of tribuni or dux. If there was a a military provincial dux I would favour there being one of the north, as Ken Dark suggests, because of its Roman military past and the forts that were reused, but other regions having one (or several) is not out of the question. In fact, if we are reading Gildas right, they did have several, we just don’t know their exact military function. It’s something we may never be able to answer as we may never know the political situation and structure of late 5th century Britannia, unless there is some miraculous literary find.

Arthur in such a position could make sense of two things: why the name was only used by later Hiberno-Britannians (or regions) or Hiberno-Britons (see THIS blog) and why he, like Ambrosius Aurelianus, left no (reliable) lineage. The first reason could have been because he was, indeed, from one of the several British regions of a Gaelic speaking/British mix (and this could even include what is now part of Cornwall) and was chosen as a military leader because of his past military deeds, because it was felt he was someone they could trust … or because of his wealth.  He could have been from within a province or brought in from another one … or, even from outside of the diocese.

The second reason for an Arthur of Badon not appearing in any (reliable) regional genealogies would be because he wouldn’t be of a kingdom’s royal line, or an over-king, so no genealogy would survive. But that only may apply to the west and north. If he was from the east he may not leave any genealogy even if he was a great king because of the ‘Saxon’ conquest. (Yet Wales preserved even northern kings’ lineages). Whatever he was and wherever he was from, (if he existed!) he would, however, had to have still been a ‘wealthy’ and powerful man.

This blog has explored only one possibility for what Arthur might have been, and it certainly helps makes sense of him being in charge of kings and their warbands in battle as per the H.B., but not being a king (or major king) himself if he was in a military position. However, there are always other options, which I’ll explore at a later date.

Thanks for taking the time to read the lengthy ramblings of a layman, and, once again I look forward to your comments, thoughts and corrections,

Mak

PS: HUGE thanks to the map maker Steffon Worthington for creating the Anne Dornier based map free of charge! There are lovely people at the Facebook King Arthur Group page!

 

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King Arthur – A Provincial Dux, Comes or Tribunus? – Part Four

Provinces based on Anne Dornier's theory with my own thoughts (kindly created for me by Steffon Worthington)

The map above isn’t quite correct in it’s placement of some of the northern tribes and will be updated soon.

In the next three blogs I want to look at the various regions, starting with the north, and how a military commander of some kind could fit into the political situations. (Apologies for its length!)

THE NORTH: BRITANNIA SECUNDA (?) & VALENTIA (?)

The strongest arguer for a provincial dux in the north probably comes from Professor Ken Dark with his theory on the northerly province (or provinces) as possibly retaining (or reattaining) someone who had a similar command in the north to the old dux Britanniarum. (Not to mention those who favour this region as being where Arthur was from). This, he postulates in both Civitas To Kingdom and Britain & The End Of The Roman Empire, is because all but one of the forts under the command of the dux Britanniarum show signs of reuse into this period (this is the only region were Roman forts were reused and not hillforts) as well as the road from York to the Wall appearing to have been maintained.

As explored in my Valentia – The Fifth Romano-British Province’ blog, this northern area was most likely divided into two, with one of these provinces being Valentia and the other either Britannia Secunda or Flavia Caesariensis (depending on which scholar’s theories you go with) as discussed in the last blog. We don’t know what happened to this division after Roman rule ended, but it’s possible they became one again … if they, indeed, survived. There may be more chance for this (or these) surviving in the area in question as it appears to have been made up largely of the very large civitas of the Brigantes (capital at York), and so possibly less likely to fragment at the time, not to mention because the number of descendants of Roman soldiers there. However, with the amount of Roman soldiers (mainly Germanic or Gaulish) that may have been left here, it’s hard to see how they would give it over to a tribal group(s) or leader(s) … although, by the last decade of Roman period there may have to have been British militias to supplement them. (They would also most likely be married to local woman and have ‘British’ offspring). It’s more likely to be governed by whoever was the most powerful militarily. (More on this below).

In fact, Dark’s theory suggests it might have been a Brigantian based hegemony, centred at York, that would have to have done this. This could be why all these civitates tribal names disappeared. There wasn’t just the Brigantes! There were also the Carvetti (may have become Rheged), the Latenses (became Elmet), the Gabrantovices, the Sentantii, the Lopocares, the Corionototae, the Parisi (became Deira) and probably more, including Bryneich (became Bernnicia). It should be noted though, that some other scholars do not see this region as a united area at any time.

There is another factor that Professor Dark doesn’t consider, and that’s the division of the northern province in the mid 4th century. As explored in my Valentia blog, the Roman expert, J C Mann, argues that this division has to have been the splitting of this northern province (rather than between the Walls) because that was Roman policy when creating a new one in an existing diocese. Whether this was done north/south or east/west, he argues that for it to have been given consular status, which it was, its capital must have been York, the second city … unless this had been changed to somewhere like Chester and Anne Dornier’s theory about Valentia being in the west is right. What it means is that the Brigantian civitas must have been divided also. What then happened to the western portion of this, which appears to have been between the Carvetti (northern Cumbria) and Sentantii (southern Lancashire) civitates? Had it been an area that wasn’t actually Brigantian but was under its hegemony, so was happy to be split from it? We’ll never know, but it would have to be ‘reclaimed’ in Dark’s theory, and there’s always the possibility that it was Coel Hen that started this and was the first ‘overlord’ (in whatever form) of the north. There is even a (tenuous) link given for Coel Hen to Arthur, via Coel’s supposed son-in-law, Cunedag (Cunedda). But, let’s not get carried away! (As an aside, the only poem we have about Cunedda – The Death Song of Cunedda – only mentions him fighting in the east (around Durham somewhere) and west (Carlisle) of this area. No mention of Wales).

Perhaps a telling point is the sharp delineation of the ‘Anglian’ and British areas at the River Trent; the river thought to have been the provincial and civitas boundary to the southeast. There’s also what might have been the difference between the Parisi/Deira region and Brigantia with the former containing ‘Anglian’ settlement on a large scale. Of course, there could have been other reasons for the Trent delineation, nothing to do with military unity or strength, but it’s certainly a possibility that it was a strong northern British force (or forces) that kept them at bay. There’s also the possibilities that the province or civitates that bordered to the southeast were just as worried by their powerful northern British neighbours as they were of the Germanic expansion, and placed (more) Germanic and/or Scandinavian mercenaries in them as a safeguard.

POET’S CORNER

Y Gododddin

It may be from north of the Wall (near the Antonine Wall actually) but this is where we get, what some argue to be, the first mention of Arthur in the collection of poems that went up to make the Y Gododdin.

(The next section about Y Gododdin is copied and pasted from an earlier blog. You can aways skip it if you’ve read it)

Attributed to the bard/prince Neirin/Aneirin, ‘Y Gododdin’ (The Gododdin) is a British poem (actually a collection of poems), the originals parts of which are thought to date to the early 7th century. (Koch, 1999).  It tells of a doomed battle at Catraeth (thought by most, but not all, to be Catterick in North Yorkshire) between the men of Gododdin and their allies against the ‘English’ of what would become Northumbria:  the Bernicians and the Deirans.  In it is contained what is thought to be the earliest reference to Arthur:

He charged before three hundred of the finest,

He cut down both centre and wing,

He excelled in the forefront of the noblest host,

he gave gifts of horses from the herd in winter.

He said black ravens on the ramparts of fortress

Though he was no Arthur.

Among the powerful ones in battle, in the front rank, Gwawrddur was a palisade.

(Jarman, 1990, V99, 64)

John Koch in his translation of the work conclude that this section is part of the original B Text and not a later addition, as discussed earlier, although there are other scholars who disagree with him (Isaacs et al). Even if Koch is right, we still can’t be certain, as explored and mentioned in earlier blogs, which Arthur it refers to: an ‘original’ or, possibly, Artúr mac Áedán or even Arthur son of Bicoir, both of whom could have been active in the area.  If we knew the exact date of the battle we might have a better chance of coming to some informed conclusion.  By this I mean If the battle or the poem took place before Dalriada became the enemy then it could indeed be referring to him.  If it happened after, then it is unlikely.  Unless they were in the habit of praising their enemy.

If Y Gododdin is referring to someone other than the Arthur of Badon fame he was obviously gaining public attention in the last quarter of the 6th century (if Koch’s dating is right!) and the fact that most of the Arthur names occur in the North has led some to the conclusion that he must have originally been from there or had been active there.  It would certainly make sense of Aneirin mentioning him if he was also their most famous ‘local’ hero.  But ‘local’ could mean anywhere from the Hadrian’s Wall northwards.

(To read the full blog of the above, click HERE)

WHAT IF?

There are going to be a lot of IFs in the next paragraph, but just bear with me:

If Arthur was a dux for this province or provinces, does this help make any sense of the (meagre) information we have for him, such as the Historia Britonnum  (H.B.) battle list, or any other information above? (See THIS blog for a discussion of the H.B. battle list). Well, firstly, I don’t think him being a dux of some kind would necessarily lead to him being called ‘dux erat bellorum’ (leader of battles). If the H.B list is based on a poem (or poems), then it obviously just called him this (in Brittonic) and not ‘dux Valentium’ or whatever. Secondly, if the battle list is anywhere near the ‘truth’ (and it may not be) there are some who place many of these battles in the north. Many of these would be outside these provinces (to their north and south). Only Camlan, if it was Camboglana (Birdoswald) on the Wall (its border), and Guinnion, if it is Binchester, would be within it … if it was one province. If it was two provinces then one would be in each if they had been divided north to south.

This could mean one of several things if we’re looking at a possible Arthur as dux: he helped those Britons north of the Wall against the Picti and/or Scotti; he fought against Britons north of the Wall (and attacking beyond the border was a usual tactic); the battles were the result of the province being expanded (Coel Hen is supposed to have fought around Strathclyde); he fought for or against Britons to their south (same tactic); he helped Britons to their south against Scotti raiders or in a British civil war … or the H.B. list and those who place them in the north are just wrong! Remembering how Gildas complained about civil wars, it could be any or all of these.

There is a good case for a northern Arthur, but, like everything else Arthurian, it is based on information that may not be accurate or, indeed, true. However, this is just as much about the case for the existence of a military leader in the region in the last quarter of the 5th century, and that is a possibility.

In the the Parts Five and Six we’ll look at the other two regions and conclusion on all this will appear in Part Seven..

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

Mak

PS: HUGE thanks to the map maker Steffon Worthington for creating the Anne Dornier based map free of charge! There are lovely people at the Facebook King Arthur Group page!

 

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