THE
LORD JESUS CHRIST
Jews, The House of Joseph, Gentiles and Heathens
Study of the TINNEY surname from worldwide origins.
The Birth of Jesus Christ To A.D. 476
Tannaim, i.e., the tanna,
or Teni were the ancient Jewish scholars,
expounding law
and teaching the people in
synagogues and academies,
the foundations of an ancient
University. In
Jerusalem there was at the
Temple Mount the Avtinus
Chamber Room,
where incense was
compounded for later use in the offerings
upon the Golden Altar.
Beth Ab was the name for the Father's
House, the Temple at Jerusalem. This holy
chamber [Av (father)
+ tinus; Ab is a variant of Av, part of
Aramaic abba, father],
was named
after the Jewish aristocratic Avtinus
family, merchants and spice makers.
According to The Babylonian Talmud,
Vol. 12, Seder Mo'ed, (Vol. IV), Shekalim,
Chapter V, page 19:
the House of Abtinas [was] over the
preparing of the frankincense.
Theophrastus [372-288/7 B.C.], the
disciple of Aristotle, mentions that:
"Among the
plants that grow in Arabia,
Syria and India the aromatic plants
are somewhat exceptional
and distinct from
the plants of other lands; for
instance, frankincense, myrrh, cassia,
opobalsam, cinnamon and all other
such plants," as noted in Greek
and Latin Authors
on Jews and Judaism,
Vol. I, page 15, # 7.
According to The Book
of Mormon, Helaman, Ch. 16: 13-14, But it came to pass
in the ninetieth year of the reign of the judges (2. B.C.), there were great
signs given
unto the people, and wonders; and the words of the prophets began to be
fulfilled.
And angels did appear unto men, wise men,
and did declare unto them glad tidings
of great joy; thus in this year the scriptures began to be fulfilled. Just
and devout
Simeon, of the Temple
at
Jerusalem, said: "For
mine eyes have seen Thy salvation
(the Lord's Christ),
which Thou hast prepared before the face of
all people; a light
to lighten the Gentiles, and the glory of Thy people Israel."
[St. Luke 2: 30-32]
Jesus Christ was
thus honored as the Lamb of God, the eternal
sacrifice
for the
sins of Israel and all mankind.
The wise men from the east who came into the
house where Jesus Christ lived
as a young child (St. Matthew,
2:1-11), saw Him with Mary his mother, and
fell
down, and worshipped Him: and when they
had opened their treasures,
they
presented unto Him gifts; gold,
and frankincense, and myrrh. Gold was
sent
annually to the Temple at Jerusalem,
from communal contributions, suggesting
the wise men from the east came
as legal and lawful representatives from
Syria,
Arabia, India or beyond. The presentation of the gift of frankincense,
used as part
of the exclusive Jewish
priesthood Temple rite of sacrifice, at
Jerusalem, was a
symbolic recognition of the
Holy Priesthood Authority of Jesus Christ,
as Lord
and Royal Master, even as a little child.
An audience before King Herod, with
his subsequent conference, a large
gathering
of all the chief priests and
scribes of the people together,
indicates a diplomatic
contact of the
highest order, that troubled all in the
City of Jerusalem. Now it
came to
pass that the
ninety and first year had passed away and it
was six hundred years from
the time that Lehi left Jerusalem [A.D. 1]; . . .
and Nephi, the son of Helaman, had
departed .
. .
giving charge unto his son Nephi . .
. concerning the plates of brass, and
all the records
which had been kept, and all those things
which had been kept sacred
from the departure
of Lehi out of Jerusalem. Then he
departed out of the land, and
whither he went, no
man knoweth, as mentioned in The Book
of Mormon. This Nephi
had the Melchizedek
priesthood authority and the knowledge to
ask:
"Where is He
that is born King of the Jews?" [correctly translated as: "Where is the child that
is born, the Messiah of the Jews? . . . JST Matthew]
Nephi's travels back to
Jerusalem, were preceded by
the shipbuilding of Hagoth,
circa 55 B.C.,
whose colonies of immigrants sailed the west
sea [Pacific Ocean],
from
the
narrow neck of land which led into the land
northward. Some appear to have
gotten dispersed, landing as far west as modern day New Zealand,
in the western
Pacific,
as indicated by the
language similarities of the Maori, the aboriginal people
of New Zealand, of
Polynesian-Melanesian descent. As noted in Theophoric Personal
Names
in Ancient Hebrew, published in1988 by Jeaneane D. Fowler, the
Hebrew
prepositional element 't', as also Phoen.; Palm.; Akk. itti, is defined
as with; i.e.,
God is with us. This is similar to the variations of the Tinney
surname
found in
A Dictionary of the Maori Language, where Tenei
means this,
near, or connected
with the speaker, similar to the meaning given for
the Cornish
word Thynny: we, us.
The Tinneh Stock --This
great family includes a large number of North American
tribes, extending, from near the mouth of
the Mackenzie, south to the borders of
Mexico. The Apaches and Comanches
belong to it, and the family seem to intersect
the continent of North America in a north
and south direction, principally along the
flanks of the Rocky Mountains. The
tribes of this stock in the north extend
westward nearly to the delta of the Yukon,
and reach the coast at Cook's Inlet and
the mouth of the Copper River.
Eastward they extend quite or nearly to the
mountains which divide the watershed of
Hudson Bay from that of the Mackenzie
and Athabasca. . . . their own national
designation is Tinneh, meaning "people"
in
the collective sense.
Itzaj Maya - Spanish - English
Dictionary, published 1997, by
Charles Andrew Hofling, page 592,
shows tin- ISG.A/DUR. aspecto durativo
(primera persona). durative aspect
(first-person).
T-in-xok. Estoy leyendo. I am
reading . . .
tan-in>tin. Alaska
and Its Resources, shows in the East Siberian
Tribes,
The English word for: among
the Aleutian [Unalaskan] Orarian: I,
is Tinn, page 548.
Nephi, as the highest
holder of the Melchizedek priesthood authority [known to
have
been on
the earth in his day], would have been derelict in his duty,
if he had not
attended to the
birth of the President of his Church, the Messiah Jesus
Christ, even
Jehovah.
Nephi appears to have
successfully navigated the Pacific
Ocean, preached
the fullness of
the Gospel concerning the birth of the Messiah,
(manifest by heavenly
signs and wonders),
from India to Palestine, along the
ancient Jewish tin distribution
route. Thus, he brought Jewish
wise men in authority
from communal outposts, his
entourage of followers, with
their precious merchant goods from the East, to
Melchizedek
priesthood worship
at the feet of the child Jesus,
at home, in
Bethlehem. This trip
appears to have been accomplished in one to two years.
The priesthood authority of the
wise
men and their Jewish heritage is clearly
established
within the historical narrative. Josephus,
in his brief passage concerning Jesus, states
that
the historical Jesus was "a
wise man", for He was a doer of wonderful works - a
teacher
of such men as receive the truth with
pleasure. St. Matthew declares that
"When Herod
the king had heard these things, he
was troubled, and all Jerusalem with him." And
when he
later had gathered "the chief priests
and scribes of the people together", shows that the
wise men first went to the highest
priesthood authority within the City of Jerusalem,
as King Herod got the word
second-hand. Nevertheless, after King Herod had
privily [had
a private meeting] called the wise men, he
sent them to Bethlehem, as legal and lawful
representatives of both the kingly
authority and the full authority of the total
priesthood body, representative of the
Hebrew Nation, residing in full conference in
Jerusalem. "In Bethlehem of
Judaea: for thus it is written by the prophet."
Only a prophet could legally and lawfully represent
Messiah [the prophet
Jesus Christ,
His Majesty],
in Jewish History. A wise man was one who
had the spirit of discernment,
a gift of the
spirit requiring Church membership, according
to the Apostle Paul in his letter
to
the Corinthian Saints. The Proverbs of
King Solomon
prove it, as a wise man will hear,
and will increase learning; and a man of understanding
shall attain unto wise counsels . . .
[for] . . . the fear of the LORD is the beginning of
knowledge. The discerning of all
spirits
was a power inherent in the highest offices of
ancient Priesthood Authority, of which the
example of King Melchizedek is given, as Christ was declared to be a High
Priest after
that order. Also, King Solomon had
the
priesthood, as he stood before the ark of
the
covenant of the LORD, and offered up burnt
offerings, and offered peace offerings, and
made a feast to all his servants. This was in
response to his dream, a revelation from
God,
who gave King Solomon wisdom and
understanding exceeding much, and largeness
of
heart, even as the sand that is on the
sea shore.
When the
wise
men saw the star they rejoiced with exceeding
great joy, or were full of the
spirit of God. Their
commodities appear to have preserved and sustained the
family of Joseph
and Mary
during their sojourn in Egypt, where Jesus was sent,
to save Him from King Herod.
The Greek capital of Egypt
was Alexandria, where Jews had settled in large numbers.
Philo,
an eminent Jewish
philosopher, lived at Alexandria from 20 B.C. to A.D. 50.
Joseph, who had
received revelations from
God, may have found comfort with relatives in this center of
Jewish
religious belief, and may
have stayed in this city containing the largest record
library in the
world. Since
King Herod slew all the children that were in
Bethlehem, [after the removal of
Jesus to Egypt, and in all the coasts
thereof, from two years old and under, according to the
time which King Herod had diligently
enquired of the wise men], Jesus would have had time
to heal from His circumcision done at eight
(8) days and his mother Mary from the after birth.
Jesus was approximately, a child
aged 1-2 years old, at the time of the visit of the wise
men,
as previously, He had been brought to
Jerusalem to the Temple, The House of His Eternal
Father, to be presented to the Lord, [His
physical and Heavenly Father], after the days of
Mary's purification were
accomplished. King Herod died between A.D. 2
and before
A.D. 12, when Jesus had his "bar
mitzvah". [The Story of Masada,
Discoveries from the
Excavations, edited by Gila Hurvitz,
published 1997, pages 79-80, shows amphorae, of
which one extremely rare element has the
destination of the shipment, dated 19 B.C., regi
Herodi Iudaico,
"to Herod, King of the Jews." Wine
was imported from Italy and Herod's
special wine steward served it on his eating
table.] Anciently, at age twelve, a male child
was ordained into the
Aaronic Priesthood and the office of a Deacon. When Jesus
stated:
"How is it that ye sought me? wist ye
not that I must be about my Father's business?",
implies that He had been ordained to the
Aaronic Priesthood by this time, else He could not
be about His Father's business. But
His earthly mother Mary, kept all these sayings in
her
heart, for it appears she had not yet
told Him the identity of His real Father. The Holy
Scripture indicates she then recognized
that God the Father had revealed this fact
to Jesus.
Jesus Christ obeyed his earthly
parents and grew up with His brethren, and waxed strong
under the jurisdiction of Joseph, in
Nazareth, in Galilee. On the return from Egypt, Joseph
had turned aside from going back to
Bethlehem and went instead into the parts of Galilee. It
appears thus, from the record, that some of Mary's
relatives were historically located in the
area of Bethlehem, for Mary visited
prior to the birth of Jesus, the house of Zacharias,
in a
city in the hill country of Juda.
The fact that Mary was also of the city of David
and the
Royal House of King David is
implied in the statement: "To be taxed with Mary,
his
espoused wife, being great with child."
As noted by John G. Gammie and Leo
G. Perdue, in The Sage In Israel and The
Ancient Near East, published
1990, Jesus Christ was also a Sage. Christ
taught in the
synagogues, being the Lord is One Tanna,
the civil representative of Judah and Israel
in Time and Universal Judge in Eternity. The
sayings of Jesus Christ concerning the
destruction of the House of the Lord,
were known within the Abtinas family, as noted
next in this document, by statements of
their posterity recorded in The Babylonian Talmud.
[See also: The Holy Temple Revisited,
(1990)]. The righteous tannaim were living libraries
of knowledge, having memorized tannaitic statements.
They were wells of living water, as
in the Temple Teni priests, even
baskets full of books, centered in the Supreme Sacrifice of
the Chosen One of Israel, the Messiah
Jesus Christ. It is mentioned in The
Babylonian
Talmud, Vol. 6, Seder Nashim,
(Vol. II), Kethuboth, Chapter XIII, pages 681-682, that
"the house of Abtinas" (a
priestly family) [who were in charge] of the preparation of
the
incense, received their wages from the
Temple funds.
The Babylonian Talmud, Vol.
11, Seder Mo'ed, (Vol. III), Yoma, Chapter III,
pages 176-178, mentions "They of the
House of Abtinas" would not teach
anything about the preparation of the
incense, of which they were expert.
Their smoke ascended [as straight] as a
stick. When the Sages asked why
they, the House of Abtinas, would not
teach their art, the reply was "They
knew in our father's house that this House
is going to be destroyed and
they said: Perhaps an unworthy man will
learn [this art] and will serve an
idol therewith. --- And for the following
reason was their memory kept in
honour: Never did a bride of their house go
forth perfumed, and when they
married a woman from elsewhere they
expressly forbade her to do so lest
people say: From [the preparation of] the
incense they are perfuming
themselves. [They did so] to fulfill
the command: 'Ye shall be clear before
the Lord and before Israel.'
"
The concept of authority, noted in Teena:
Mount Sinai, in Arabic, is
further expanded in the Aramaic Teni, origin
of the word tanna, to hand
down orally, study or teach, from which the
Jewish Tannaim or teachers,
mentioned in the Mishnah or of
mishnaic times. According to the
Academic American Encyclopedia
(1980), Aramaic is one of the branches
of Central Semitic, and was once the
colloquial language of the Near East
after the decline of Akkadian. It was the
native tongue of Jesus Christ and
the language of the Jewish Talmud.
The centralized Sanhedrin authority of
the exile dispersed Jews
"in the wilderness", directed the
reweaving of broken strands of tradition
into codex and commentaries, such as the Mishnah,
or evidences--for
future legal reference and consideration.
This was the very foundation
of the Talmud or Gemara.
This included in conjunctive relationship, the
Seder Olam Rabbah or world
history and chronology from Adam until the
destruction of the City of Jerusalem and its
academies and centers of the
learned. These were centered in Temple
worship, brought to an abrupt
conclusion at the destruction of the Second
Temple. This desolation occurred
shortly after the unjust execution of Jesus
Christ, the Only Begotten and
Beloved Son, JEHOVAH in the
flesh-- of God, the Eternal Father [AHMAN].
When Jesus Christ asked the Father,
while on the cross at Calvary, to forgive
the Roman soldiers who crucified Him,
"for they know not what they do",
He was acting in His Office and
Authority as the Messiah. Later, the
centurion, and the Roman soldiers that were
with him, saw and felt an earthquake
and aftershocks. Then they greatly feared
saying: "Truly this was the Son of God".
This validates the words of Jesus Christ
and the integrity of the Roman soldiers,
who were following orders and acting in
ignorance, under military command.
The Father of Jesus Christ, named Ahman,
the delightful man in the Adamic
language, was directly present at the time
of the death of his Only Begotten Son
in the flesh. His very presence is
proven by the words of Jesus Christ: "El(o)i,
El(o)i,
lama sabachthani?", that is, in
Aramaic: "My God, my God, why hast Thou forsaken
me?"
These words King David also wrote at
the beginning of Psalm 22. In the case of
Jesus Christ, who knew all things
from the beginning, it was a cry of admission
that all things were now accomplished and
His mission on the earth was ended.
God the Eternal Father had approved of all
the actions of Jesus Christ. The Father
departed to prepare the Seat of Majesty for
His Eternal Son at the glorified Throne
in Heaven. He left to allow His Son,
by His own free agency, to die alone, to prove
to the world that Jesus gave His life
independently as the Son of God. "I thirst",
said
Jesus, was a sign for all mankind.
The reception of vinegar by Jesus the Christ,
was
His own individual act of following the will
of His Father in Heaven, in taking upon
Himself freely, the sins of the world.
The perfect, Righteous Man, He who trusted in
God, was delivered and received:
"Father, into Thy hands I commend my spirit."
It was finished: and He bowed His head in
honor to His Heavenly Father, and removed
His spirit from His physical body by giving
up the ghost, and died. The Messiah had
fulfilled all the customs and laws of the
Jews and the lesser Law of Moses was ended.
Taw, the 22nd and last
letter of the Hebrew alphabet,
was the mark set
on the forehead of those that bewailed the
abominations in Jerusalem, the
sign that defends against the power
of evil influences, used also as a
person's signature in legal
documentation; a stamp or brand. For the early
Christian Church it was defined in Paul's
pressing toward the mark, for the
prize of the high calling of God in Christ
Jesus. The physical marks left on the
resurrected body of Elder Jesus Christ,
from his crucifixion; giving His Life
["Ti"] as an Eternal
Sacrifice for the sins of all Mankind, his spiritual
brothers
and sisters. Pontius Pilate,
Roman procurator of Judea, in A.D. 26-36,
presided over the trial and execution of Jesus,
as a just man, against his will.
The limestone block called the Pontius
Pilate Stone, has been found in
secondary use in the amphitheater at
Caesarea, containing the following
inscription: . . . TIBERIEUM/ .
. . [PO]NTIUS PILATUS/ . . .
[PRAEF]ECTUS IUDA[EAE], as provided
by the courtesy of the Israel
Museum and the Israel Antiquities
Authority. [See: From Text to Tradition,
A History of Second Temple and Rabbinic Judaism, by Lawrence H. Schiffman,
published 1991, page 151, under The Jewish-Christian Schism.]
Jesus Christ was a circumcised
Jew, rightful heir through His
mother's lineage to the Throne of Royalty of
King David. His Father was
AHMAN, an immortal embodied God who
had physical sexual intercourse
with His [Jesus'] biological and
eternal mother Mary, sealed to God the
Father in eternal marriage before the act of
intercourse, with Mary's physical
body overcome by the power of the Holy
Ghost. Paul's counsel to the early
Christian Church not to keep Moses'
law concerning circumcision, was his
own decision, according to Mormon
doctrine. As quoted: "wherefore, for
this cause the apostle [Paul] wrote
unto the church, giving unto them a
commandment, not of the Lord, but of
himself, that a believer should not be
united to an unbeliever; except the law of Moses
should be done away
among them." (Doctrine and
Covenants, Section 74)
The variation
in names presented in the
New
Testament pedigree
of Joseph, the civil husband of Mary,
the mortal mother of Jesus Christ,
follows a traditional, historical pattern in
Jewish naming practices, especially
in occupied countries. It is commonly
noted in Jewish genealogy sources
that two or more names were used by
individual Jews to avoid persecution
and prevent the complete identification by
groups outside the family or the
religious circle of friends. In many
instances, one or more given name(s)
was/were used for secular or civil purposes
and one for internal synagogue
or religious use. Without recourse to
original documents in the era described,
it is not possible to verify the actual
identity of persons, with differing names,
presented on the pedigree, in the same time
period in the line of descent.
Royalty marriage practices over time show
limited exclusive connections to
similar dynastic families. The
presentation of the Royal Davidic pedigree of
Joseph, within the framework of the
Jewish patriarchal society, suggests the
Davidic ancestry of Mary.
Some consideration also should be given to the
variations in the pedigrees presented for Jesus
Christ, as possible differences
created by one of the pedigrees following
the biological matriarchal lineage
of Mary, the temporal mother of Jesus
Christ; and the other, being the
patriarchal lineage of the civil husband Joseph,
the step-father of
Jesus Christ, the Messiah.
The Works of Josephus, Complete and
Unabridged,
New Updated Edition published 1987, The
Antiquities of the Jews, Book 18,
Chapter 3, page 480, verse 3. (63),
states: "Now there was about this time Jesus,
a wise man, if it be lawful to call him a
man, for he was a doer of wonderful
works - a teacher of such men as receive the
truth with pleasure. He drew over
to him both many of the Jews, and many of
the Gentiles. He was [the] Christ;
(64) and when Pilate, at the
suggestion of the principal men amongst us, had
condemned him to the cross {b} A.D. 33.
April 3., those that loved him at the
first did not forsake him, for he appeared
to them alive again the third day {c}
April 5., as the divine prophets had
foretold these and ten thousand other
wonderful things concerning him; and the
tribe of Christians, so named from him,
are not extinct at this day."
Adam Rutherford, F.R.G.S., A.M.
Inst.T., 4th edition, Anglo-Saxon
Israel or Israel-Britain
(London: By the Author, 1939), Chapter XIII,
"The Introduction of Christianity
into Britain", mentions on page 185
of said chapter, that "an ancient MS.
in the Vatican telling of
Joseph of Arimathaea . . . landing at
Marseilles in A.D. 35" "There exists
a number of entirely independent traditions
both in France and Britain that
Joseph of Arimathaea was a well-to-do
tin merchant." . . . Cornwall tin
"is mentioned by such classical writers
as Herodotus, Homer, Pytheas and
Polybius, whilst Diodorus Siculus
gives the details of the trade route." In
the book: Glastonbury-Her Saints,
the story is still told that "at Marazion
in Cornwall [England], of St. Joseph [Joseph
of Arimathaea], coming there
to trade with tin miners."
The House of God in the great Monastery
of Glastonbury, called the
Secret of the Lord, is recorded in the Doomsday
Book (A.D. 1088).
Traditionally, the twelve Hides of Land of
the Church of Glastonbury,
descend from an original grant given Joseph
of Arimathaea,
by King Arviragus, in the XXXI year
after the Passion of Christ, according
to the old Glastonbury Chronicle.
[See also: "The Royal Line",
a pedigree chart by Albert F. Schmuhl.
The Early History of Glastonbury,
an edition, translation and study of
William of Malmesbury's DE
ANTIQUITATE GLASTONIE ECCLESIE,
(Woodbridge, Suffolk, England: The Boydell
Press, 1981), by John Scott.
The Glastonbury Legends,
(London: The Cresset Press, 1967),
by R. F. Treharne.]
Christianity was carried west from
Jerusalem through contact with Jewish
communities, notably at Rome and some of the
larger towns in North
Africa. The Mormon or LDS record
called: Journal of Discourses,
re: Apostle Heber C. Kimball,
relates his conversation with the Prophet
Joseph Smith, Jr. It indicates one of
the ancient apostles of Jesus Christ
dedicated the land of Britain for missionary
work [There is a legend of the
Apostle Peter coming to Britain]. LDS
Apostle Kimball states his desire to
take off his hat and shoes, a feeling from
walking on sacred ground in the
county of Lancashire, northern section of
the county, in the district of
Clitheroe. By Mormon or LDS doctrine,
only an apostle would have the
keys (authority) to open up a country by
dedicating the land for the
preaching of the gospel of Jesus Christ.
[See also, Heber C. Kimball,
Mormon Patriarch and Pioneer, (1981),
by Stanley B. Kimball]
Pliny mentions Albiones as a
people living on the Biscayan Shore of Spain.
Anciently, the earliest name of England was
Albion. In A.D. 60, Albinus
was a procurator in Jewish history, in
Palestine. Jews were scattered to
German lands after A.D. 70. Flavius
Josephus (Joseph ben Matthias),
Jewish historian and general [A.D. 37
to circa 100] stated in his time that
there are no people in the world who have
not some Jews among them.
(Josephus, Bell. Jud.,
II, 16, 4: VII, 3, 3.) Rabbi Meir [who lived in
the
2nd century A.D.], in Midrash Leviticus
Rabbah, 69, mentions that Spain
and Gaul was the land of imprisonment. This
designation comes from the
specifications of the borders of Israel
made anciently by the Prophet Moses,
as recorded in Numbers,
Chapter 34. The Lord also commanded Moses,
living circa 1603-1483 B.C., that in the
purification of the soldiers, it was
permissible to keep gold, silver, brass,
iron, tin, and lead.
Josephus mentions in Ant.
Jud., (XVII, 13, 2; II, 7, 3 and XVIII, 7, 2),
the banishment of Archelaus to Vienne
in Gaul in the year A.D. 6, as well as
Herod Antipas to Lyons in the year
A.D. 39. The Babylonian Talmud,
Vol. 8, Seder Nashim, Chapter I, Gittin,
pages 1 and 26-27, mentions
foreign parts was defined Lit[erally]
as the 'province of the sea',
a name given to all countries outside
of Palestine and Babylonia. A review
is made of how to reckon Eretz Israel,
concerning the case of a boat in
the open sea.
[For determining the status of] the islands in the sea,
. . .
And for the western
border, ye shall have the Great
Sea for a border;
this shall be your west
border (Numbers 34:6). [To determine
the status
of] the islands on the
border line, {4} (i.e., due west of the coast beyond
the southern and northern
extremities of the border of Palestine), we
imagine a line drawn [due
west] from Kapluria {5} (at the northern
extremity of Mount Hor),
to the [Atlantic] Ocean,
and another from the
Brook of Egypt to the [Atlantic]
Ocean. All within
these lines belong to
Eretz Israel and all
outside to foreign parts, the 'province of the sea'.
As noted before, Hadrian (Sciptores
Historiae Augustae, Quadrigae Tyrannorum 8.3)
remarks that there is no chief of a
synagogue who is not an astrologer
(mathematicus), soothsayer (haruspex), or
anointer (aliptes). Moreover, in the
middle of the second century, Vettius
Valens, in his astrological work,
Anthologiae (2.28,29), refers
to Abraham as a most wonderful astrological
authority. Vitruvius (I.3-10)
enjoined first century A.D. architects to study
astronomy so that they might 'learn the
direction of points, the orders of the
heavens, the equinoxes and solstices and the
movement of the stars' and 'to
understand how clocks and sundials work': seamen
also needed this knowledge.
The influence of the moon's phases on the
tides was also known, as were the
Mediterranean sea conditions to be expected
from certain weather sequences; and
the directions from which prevailing winds
blew were used as reference bearings.
[See: Cross-Channel
Seamanship and Navigation in the Late First Millennium
B.C.,
by Sean McGrail, Oxford Journal
of Archaeology, Vol. 2, No.
3, November 1983,
page 308.]
Pamela Fletcher Jones states in The
Jews of Britain that there were Jews
living in Britain as early as Roman times.
She notes a coin of
Herod Agrippa I was found at Bingley
Moor in the West Riding of
Yorkshire, struck 42-43 A.D. A coin was
found at Melandra Castle in
Derbyshire dated 66-72 A.D.; a coin was
found at the old General Post Office
site in London's St. Martin's-le-Grand,
struck to celebrate a victory of
Bar Kokhba. There is also the
discovery of a brick made by the Romans,
found during excavations in Mark Lane,
London, circa A.D. 1650. The brick,
which was the keystone of an arched vault
full of burnt corn, bore on one
side a raised representation of Samson
driving the foxes into a field of corn.
[The Biblical Samson, 12th
Judge of Israel, "went and caught 300 foxes, and
took firebrands,
and turned tail to tail, and put a firebrand
in the midst between
two tails . . . let them go into the
standing corn of the Philistines" and burnt
up their crops.] There
is also mention made of Titinivs Pines in The
Journal of
Roman Studies, Vol. 55,
published 1965, article concerning ROMAN BRITAIN
in A.D. 1964, section II. Inscriptions (By
R. P. Wright), pages 220-221, at
Godmanstone Church, 4 miles NNW. of
Dorchester, in England. It is noted that
Pines appears to be a variant
of Pinnes, a leader in the Pannonian revolt of
A.D. 6.
"{3} For an elaborate dedication it is
highly probable that the dedicator was a
centurion."
As noted in the controversy between Apion
and Josephus, the origin and
development of Jewish Family Names or
inherited family surnames is not a
recent development, but a lost heritage in
some branches of the Hebrew
Nation scattered abroad in the Diaspora. The
Jews appear historically to have
assimilated with the people they resided
with, from the Tini thar, or family
priestly tribe of Asia, to the ancient
Etruscan/Roman City lifestyle. Apion
objects to the Jews being called citizens of
Alexandria. In reply, Josephus
states: "Their taking the name of Alexandrians
is only in accordance with
the general practice of colonists;
and if the principle is wrong, Apion ought
to abstain from calling himself an
Alexandrian, because he was born in the
heart of Egypt. This would be consistent
with the Roman law, which forbids
Egyptians to enjoy the privileges of any
Roman city. Ptolemy, in conferring
citizenship upon the Jews, acted in the same
way as Alexander, . . . "
"Agrippa Palaestinus" . . .
and his brother Herod are mentioned, indicating
actual official territorial surname
identification usage.
The Jewish Avtinus/Abtinas
family was part of the Jerusalem Temple priesthood.
The part Jewish Titinius [Tinius] family
had connections in Rome and Jerusalem.
Both the Atinii and Titinii
families are part of the Index of the Pompeian gentes,
listed in Ordo Populusque Pompeianus,
Polity and Society in Roman Pompeii,
by Paavo Castren, published in Rome,
1975, Acta Instituti Romani Finlandiae,
Vol. VIII, page 140 [# 52.], page 230 [#
414], page 259. Pompeii was an ancient
city of Campania, 14 miles southeast of
Naples, Italy. It was destroyed by an
eruption of Mount Vesuvius in A.D. 79.
The Atinii were attested in Pompeii
already in the Sabellian period. There
appears to be an early immigration from
Latium and Campanian traders settled on
Delos with contacts to trading centers
of the Hellenistic East. The Titinii
family is noted on Delos. The Titinii gentes
is frequently documented in rep. Capua
(I{2} 683-84 B.C., 2570, 2618-2620,
2759-2763), Luna (I{2}
2093-2094), on Delos (BCH 36
(1912), 85;
HATZFELD, passim and 85) and often in
Minturnae (cf. Val. Max. 8, 2, 3;
MUNZER, RAP, 322). Titinia
Saturnina is listed as # 82, page 65, in Case Ed
Abitanti Di Pompei, published
1965, with note {3} Con Saturnina si conosce
della famiglia Titinia un A.
Titinius Princeps, il cui nome, tracciato forse
sempre
dalla stessa mano, era graffito quattro
volte sopra le pareti della Basilica [1807,
1867, 1932 e 1945] e un M. Titinus,
[M. Titinius, cinaedus, 8531, in Ordo
Populusque Pompeianus, page
230, # 414], (N.S., 1939, p. 243, n. 16). Also,
page 470, # 92, TITINAE SATVRNI.
In the time frame of Horace, born
65 B.C., mention is made of "proselytizing
Jews" who actively engaged in making
converts to diminish the influence of
those who oppressed them, contrary to
current practice and tradition. Tacitus,
in Annals II , [85.4], and
others, record that measures were taken for sweeping
away the religious ceremonies of the
Egyptians and Jews, by the Roman Senate,
in A.D. 19. Forced
into service in the army, to serve in Sardinia, were
"4,000
descendants of freedmen", old
enough to carry arms, [aged between 18 years
and 45 years]. They had been
contaminated with superstition and others,
the rest, were to leave Italy. Philo
Judaeus, a Hellenizing Jewish philosopher
of Alexandria, indicates that by the time of
the reign of Gaius (A.D. 37-41),
Jews had become "freedman",
from their earlier arrival as
slaves at Rome, indicating the Jewish
community was still functioning.
Claudius did not drive them away
[circa A.D. 50], though he would not
permit those who lived according to their
own laws to hold meetings.
Dion Cassius, born about A.D. 155,
says Rome became so crowded with
Jews, that it was difficult to expel them
without tumult.
[See: Notices of the Jews and Their
Country by The Classic Writers of
Antiquity, being a collection
of statements and opinions from the works of
Greek and Latin heathen authors previous to
A.D. 500, by John Gill,
who fl., 1848-1865.]
The Titinius family is further
mentioned by A. N. Sherwin-White,
Fellow of St. John's College, Oxford,
in The Letters of Pliny
["the Younger", A.D.
62-113], (Oxford, England: The Clarendon Press,
1966), pp. 124-126, 460, 645, with data from
124-126 concerning:
17. To Cornelius Titianus. . .
Octavius Titinius Capito is known
from ILS 1448, found at Rome. After
serving in Domitian's [A.D. 51-96]
wars with distinction, he became
secretary of the combined departments of ab
epistulis and a patrimonio.
These were apparently combined together--and
continued to hold the former
secretariat under Nerva and in the
first years of Trajan [A.D. 52-117], until
he was promoted to be praefectus vigilum
in late A.D. 101 or 102, before
Trajan received the title Dacicus.
He is the first of the equestrians known
regularly to have held one of the great
secretariats formerly found in the
hands of imperial freedmen. It is possible
that his literary aptitudes, which
Pliny reckoned rare among the army
trained procurators of this period, led
to this appointment . . . The documents
which the ab epistulis handled were
like those of the prefect of Saturn . . .
reports and petitions of governors
and officials. Octavius Titinius Capito
received the award of
ornamenta praetoria from the Senate;
he specialized in historical studies
and Pliny mentions his exitus
illustrium virorum.
Sir Ronald Syme, the author of Roman
Papers,
(Oxford: Clarendon Press, 1979), Vol. I, p.
379; he notes:
"(2) Dacia by 120, cf. CIL xvi
68; Judaea under Q. Tineius Rufus,
the governor when the rebellion broke out in
A.D. 132
(E. Groag, RE vi A,
coll. 1376 ff.), for Tineius' consulship is now
certified
in 127 (FO xxvi [= Incr.
It. xiii I, 204-5])."
Also, Vol. I, page 546:
"When the [Jewish] insurrection broke
out in A.D. 131 or 132, the governor
[of Judea] was Q. Tineius Rufus:
the Fasti Ostienses show him consul
suffect in 127.(4). Furthermore, a milestone
indicates that Caparcoma, the
camp of the second legion, was already in
existence in 130.(5) Hadrian was
in those parts in 129 and 130.(6)
He abolished the name of Jerusalem,
refounding the place as a colony,
Aelia Capitolina. That helped to provoke the
rebellion. (7)"
Also, Vol. V, (1988), page 594:
Q. Tineius Rufus (suff. 127).
He reached his consulship from Thrace,
attested there by a milestone of 124 (CIL
iii 14207); and he was governing
Judaea when the great rebellion broke out in
132.
THE NOMEN IS ETRUSCAN,
. . .
[See also: Arthur E. Gordon, IV
Album of Dated Latin Inscriptions
(INDEXES), (Berkeley,
California: UC Press, 1965), p. 85, lists:
Q. Tineius Rufus 232, 239 (line 8),
241
Tineius Rufus is noted in various
Jewish sources. One such source is
the book "Lamentations", of
The Midrash. The recital of the Book of
Lamentations forms part of the ritual
of the Synagogue on the
9th of Ab [Av]. It is the 11th
month of the civil year or the 5th month of the
ecclesiastical year in the Jewish calendar,
usually coinciding with August,
the anniversary of the destruction of the
first and second Temple. R. Akiba
was standing trial before Tineius Rufus,
and Joshua the grits dealer was
standing in prayer with him. Actual
conversation is mentioned in Midrash
Rabbah, in Ten Volumes,
section Genesis (Bereshith), XI. 5, pages 83-4,
wherein Tinneus Rufus asked R. Akiba:
"Why does this day (the Sabbath) differ
from other days?"
"Why does one man differ from other
men?" he retorted.
"What did I ask you and what did
you answer me?" inquired he.
"You asked me," he replied,
"why does the Sabbath differ from all other days,"
and I answered you, "Why does Rufus
differ from other men?"
"Because the emperor desired to honour him,"
said he.
"Then this day, too, the Holy One
wished to honour."
From The Babylonian Talmud,
Translated into English with Notes,
Glossary and Indices under the Editorship of
Rabbi Dr. I. Epstein, B.A.,
Ph. D., D. Litt., published various years,
The Soncino Press, London,
[England], Vol. 4, Abodah Zarah, page 105,
mention is made of "when
R. Akiba saw the wife of Rufus,
he spat, then laughed, and then wept."
"Spat", because of her
originating only from a putrefying drop, "laughed"
because he foresaw that she would
become a proselyte and that he would
take her to wife, "wept",
that such beauty should (ultimately) decay in the
dust. R. Akiba, a most
"orthodox" old Jew in his day, indicates by these
statements that the wife of Tineius
Rufus must have been from Jewish
origins. Else, R. Akiba would
have planned to marry a Gentile, which is a
contradiction, even as a convert, of an
"orthodox" viewpoint of female
beauty. The "orthodox"
viewpoint holds that one must not admire the
beauty of the heathen.
His statements, irrespective of his high
standing before the Jewish religious
community, placed him in civil contempt, the
same category as Haman,
who fell upon the bed of Queen Esther.
At that time, Queen Esther's
husband, King Ahasuerus said:
"Will he force the Queen also before me
in the house?" So Haman was
hanged on the gallows in his day. The
Encyclopedia of Judaism,
(1989), notes R. Akiva was arrested and
imprisoned, condemned to death and executed
by the Romans tearing his
flesh with iron "combs" at
Caesarea. A History of the Jewish People in the
Time of Jesus Christ,
by Emil Schurer, D.D., M.A., also mentions
Tineius Rufus. Q. Tineius Rufus,
consul under Commodus, is referred
to on several inscriptions. In the Chronicle
of Eusebius he is called
Tineius Rufus and in Latin, in St. Jerome,
"tenente provinciam
Tinnio Rufo . . ." [See
Greek and Latin Authors on Jews and Judaism,
Vol. II, pages 392-405, for extensive
documented notes.]
Tineius Rufus was governor of
Judea when a Jewish rebellion broke out.
Large bodies of troops from other provinces,
as far away as Britain, were
called in to strengthen the resident
garrison, with Rufus maintaining
supreme command. "Rufus the
Tyrant" appears to be the chief enemy of
the Jews during this time period. In the Mishna
it is related that Jerusalem was
run over on the 9th of Ab by the
plough. In The Babylonian Talmud and by
St. Jerome, this deed is ascribed to Rufus,
i.e., the plough to pass over the site
of the Temple, "ad quam multa millia
confugerant Judaeorum; aratum templum
in ignominiam gentis oppressae a T. Annio
(l. Tinnio) Rufo."
The Lord Jesus Christ predicted
this terrible event, as recorded in
St. Luke,
Chapter 21: 5-6:
And as some spake of the temple how it
was adorned with goodly stones
and gifts, He [Jesus Christ] said,
"As for these things which ye
behold, the days will come, in the
which there shall not be left one stone
upon another, that shall not
be thrown down." Q. TINEIUS RUFUS
fulfilled the words of Jesus Christ.
Yigael Yadin wrote in 1971,
concerning Bar-Kokhba, the legendary
hero of
the last Jewish Revolt against Imperial
Rome. Glassware dug up of similar
technique from the Roman Empire was found to
match a fragment of a rim
found at Richborough, Kent, England. Thus, one
bowl in a remote cave in
the Judaean Desert matches another bowl
located in Kent, England.
These bowls were apparently manufactured
together and distributed by the
Roman common market. Glass manufactories
existed in Rome, on the further
side of the Tiber River, where poor Jews
were historically known to frequent.
Jews in the Mediterranean Diaspora,
from Alexander to Trajan, by
John M. G. Barclay, published 1996,
page 290, notes that Jews in Rome
became securely established and that by Augustus'
time they were settled
predominantly on the right bank of the
Tiber, an area that is now called the
Trastevere. The catacomb of Monteverde
being the oldest so far discovered,
was in the Trastevere district on the Via
Portuensis, an area of poor residences.
International industrial, trade and
financial dealings were the foundation of the
creation of rich urban families. Geza
Alfoldy, professor of Ancient History,
Ruhr-Universitat Bochum, published in 1974,
a book concerning Noricum.
Noricum was a Roman district south of the
Danube River, a region of merchant
activity well known to the Mediterranean
world by the first century B.C. Pioneers
were drawn deep into the rough
mountain-lands by the presence of metal ores in
East Tirol. Enterprising Norican
traders appear to have operated in northern Italy,
Dalmatia, the Rhineland, and even in Africa,
into the second half of the second
century A.D., as noted by CIL
VIII 4822 (Thubursicu Numidarum): [TITINIA]:
Titinia Primula origine Norica.
Numidia was a north African region on the
Mediterranean coast, south west of Italy.
Actual linkage of the Tinney family
surname and variations group or gens of
Rome to the British Isles comes from the Corpus
Inscriptionum Latinarum,
vii, as quoted in Vol. 19, Fourth Series of
the Society of Antiquaries Newcastle-
upon Tyne, in "The
Roman Fort on Hadrian's Wall at Benwell".
From inscribed stones: "The aristocrat Tineius
Longus, who became quaestor
designate while resident commander at
Benwell, will not have been ashamed
of his quarters on Hadrian's Wall."
His residence was the commandant's
house, or praetorium, very large,
approximately 120 feet by 160 feet in area,
comfortable, well heated rooms of a large
and comfortable house; begun--
July A.D. 122. It was erected under Hadrian,
during the governor ship of
Platorius Nepos. In the Temple of Antenociticus,
a youthful god with wild
barbaric hair and a torque about his neck;
in the south-east corner, was an
altar inscribed to Antenociticus, by Tineius
Longus, prefect of cavalry under
the consular governor Ulpius Marcellus;
the altar had been painted red.
"To the God Anociticus,
dedicated by Tineius Longus, who, by the decision of
our best and greatest Emperors, has while
serving as Praefect of Cavalry, under
Ulpius Marcellus, Consular Governor,
been awarded the Broad Stripe and
appointed Quaestor." The latus clavus
or 'laticlave' was the broad purple
stripe
on the white
tunic, which was the distinguishing mark of a senator,
as noted in
The Romans in Britain, an
anthology of Inscriptions, by A. R. Burn, Reader
in Ancient History in the University of
Glasgow. For full coverage and
drawings of the Temple of Antenociticus,
see: The Buildings of Roman
Britain, by Guy de la Bedoyere,
published 1991, in London. The temple
appears to be a home-made style, indicating
the god Antenociticus was a
surname family deity.
According to Cassell's New
Latin Dictionary, Quaestors, of which
Tineius Longus became quaestor
designate while resident commander at
Benwell, were magistrates in Rome. Of these,
some tried criminal cases in
the courts, or prosecuted at such trials;
others were in charge of the state
treasury; others accompanied consuls and
praetors on military expeditions
and to provincial commands, and acted as
paymasters. The number of
quaestors, originally two, was in the end
raised to eighteen.
Tinnio -ire, a Latin word, means to ring,
tinkle; also,
Transf., (1) to talk or sing
shrilly;
(2) to make to chink; hence to pay money.
Teneo, Transf., a, to hold in the
mind, to understand, and
Intransit., to keep on, persevere;
i.e., to endure to the end, etc.
[See also the Hebrew word: teru{c} a,
clanging of cymbals, shouting.]
Sir Ronald Syme, the author of Roman
Papers, states, from
Vol. III, page 437:
It is worth noting that no adlection inter
patricios can so far be firmly
attributed to Hadrian. (69) . . .
[Except for P. Coelius Balbinus (cos. 137),
cf. ILS 1063]. To the group
admitted by Pius one may add
Q. Tineius Sacerdos (cos. 158), cf. IGR
iii 808 (Side); and a son became
salius Palatinus in 170 (CIL
vi 1978).
[See also: Arthur E. Gordon, IV
Album of Dated Latin Inscriptions
(INDEXES), (Berkeley,
California: UC Press, 1965), p. 85, lists:
(Q.) Tineius Sacerdos (cos. II, A.D.
219) 277
Q. Tineius Sacerdos (Clemens) (cos.
A.D. 158) 220, 222, 232]
Benjamin Isaac of Churchill
College, Cambridge, England, in his selected papers,
published in 1998 as: The Near East
Under Roman Rule, indicates that in A.D. 195,
there are at least 17 centurions of X Fret.
in charge of construction works at an
aqueduct near Jerusalem, in Israel.
Of the legions in Judaea the VI Ferr. supported
Severus and X Fret. his competitor Niger.
Apparently, it is stated, Severus trusted
the legionaries more as masons than as
combatants in Mesopotamia. It is noted under
footnote {12}, that the consul mentioned in
the inscription should be Q. Tineius Clemens,
ordinarius in A.D. 195. This
information comes from the chapter concerning milestones
set up in Judaea, reflecting the
construction of roads in accordance with Roman standards.
Tertullian [Quintus Septimius Florens
Tertullianus] in Adversus
Iudaeos, mentions Christians
in Britain in or about A.D. 200; also, Origen
[Christian teacher and theologian, born in
Alexandria (circa A.D. 185-254)]
mentions them at a later date. It is a known
historical fact that Samaritan
cavalrymen [from ancient Palestine (now the
State of Israel)], 2nd to 4th
century, settled in the Ribchester district
of Lancashire, England
["Were there Jews in Roman Britain?"
by Applebaum]. From The Book of
Girl's Names, Christine is
stated as the most common name, along with
Christina, derived from CHRIST.
The first record of the name dates from the
3rd century, when St. Christin
lived, a Roman noblewoman; she being
martyred circa A.D. 295. Pet forms of the
name were taken from both halves
of it--Chris or Chrissie and Teenie
and Tina. Christian plate has been
found within the small town at Chesterton,
[England], dated to the 3rd
century A.D., as discussed fully in The
Water Newton Early Christian Silver,
by K. S. Painter, (1977).
There is also information found in a work
by the late R. G. Collingwood and
R. P. Wright, The Roman
Inscriptions of Britain, (Oxford: Clarendon Press,
1965), page 168, CHESTER, #505. Base from a
tombstone, 26 x 16 x 26
in (1/8), with right margin chiseled away
and lower edge damaged. The
inscribed panel is supported on the left by
a figure facing inwards dressed
in cloak, tunic, and Phrygian cap. On the
right there was probably a
corresponding figure, now broken off. Found
in 1887 in the North
Wall (east part). It is now in the Grosvenor
Museum.
Drawn by Baty, 1923.
EE vii 902. Huebner, CASJ{2} iii
(1890) 145. Haverfield. AJ
xlvii (1890) 250. Cat. (1900) no. 50; (1955)
no. 50 pl. XVI.
-
D[is] M[anibus] / Titinius Felix
b[eneficiarius] / leg[ati]
Leg[ionis] XX V[aleriae] V[ictricis]
mil[itauit] an[nos] /
Co / buyx et heres / [ . . .
-
"To the departed spirits, Titinius
Felix, beneficarius
of the legate of the Twentieth Legion Valeria
Victrix,
served 22 (?) years, lived 45 years. His
wife and heiress, Julia Similina,
[set this up]."
-
3. ISG Mommsen (from squeeze) EE vii;
BRIX(IA)? Hueb.;
LEG(?) F. H.; LEG Baty, R. P. W.
The fact that the wife of this serving
soldier is expressly mentioned on the
inscription strongly suggests an A.D. third
century date. The absence of
praenomen points in the same direction. For
beneficiarius see Index 6
From Volume I, Europe, P. Jean-Baptiste
Frey, C.S.SP., Corpus of Jewish
Inscriptions, Jewish
Inscriptions from the Third Century B.C. to the
Seventh Century A. D., (New York: Ktav
Publishing House, Inc., 1975),
#530 on pp. 390-391, is:
530. -- Fragments d'un ou de plusieurs edits
de prefets de la ville de Rome,
du IV{e} siecle, par lesquels certaines
personnes sont privces du droit de
percevoir des distributions gratuites de ble,
pour avoir quitte la ville ou
abandonne le metier qui leur avait valu ces
gratifications.
Les noms sont repartis par quartiers. Parmi
eux il y a aussi des chretiens.
La liste commence par la partie meridonale
de la ville. Les Juifs dont il est
question semblent avoir habite le Celius ou
la Subure . . . ;
DIEHL, Inscr. lat. christ. vet., I. p. 128,
n. 672
(F Sabbatius; H Felix Tineosus
Iudaeus; N Creticus Iudeus).
1. ISACIS
2. SABBATIVS
3. FELIX TINEOSVS IVDAEVS
4. CRETIC[U]S IVEVS.
Sur les distributions faites aux Juifs, cf.
Juster, II, p. 236-238.
From Corpvs Inscriptionvm Latinarvm,
consilio et avctoritate,
Academiae Scientiarvm, Rei Pvblicae
Democraticae Germanicae, Editvm,
Volvminis Sexti Pars Sexta, Fascicvlvs
Secvndvs, Gvaltervs de Grvyter
et Socii . Berolini . Novi Eboraci, MCMLXXX,
P. 343, Under COGNOMINA
VIRORVM ET MVLIERVM, is:
Tineosus 31893 e s (Iudaeus) vir. Tinia
[3537]; Titiana, etc.
C. Th., XVI, 8, 3, 4, shows
evidence for the existence of the Jews within the
borders of Gaul in the year A.D. 321 as per
the Theodosian Code.
Shimon Applebaum wrote, in Judaea
in Hellenistic and Roman Times,
that excavations and air photographs have
shown that in Britain typical
Celtic field systems remained under
cultivation till the end of the 4th
century A.D. This validates a civil
administration beneficial to the
continuation of Jewish communal autonomy in
that area of Roman Empire
jurisdiction, a safe haven over time for
displaced and ravaged merchant
Jews. An Apis Bronze bull, transported from
Egypt to Cornwall in Roman
days, used in connection with the cult of
Isis, has been found in St. Just-
in-Penwith, Cornwall, England. Circa
A.D. 310, the prefect of Egypt was
Titinnivs Clodianvs, as
recorded on page 217 of The
Prosopography of
The Later Roman Empire,
by A. H. M. Jones, LL.D., D.D., Vol. I,
A.D. 260 to A.D. 395,
published 1971. Vienna papyrus 15. 324a
(unpublished, see Ant.
Class. xx (1951), 417, Ann. Inst. Phil. Hist.
Or.
xi (1951), 193), Hermopolis.
Ogham was the earliest form of writing in
Irish in which the Latin alphabet is
adapted to a series of twenty 'letters' of
straight lines and notches carved on
the edge of a piece of stone or wood, as so
noted in the Dictionary of Celtic
Mythology, by James
MacKillop, published 1998 by Oxford University Press.
Ogham inscriptions date primarily from the
4th to 8th centuries A.D. and are
found mainly on standing stones. Ogham
inscriptions are scattered throughout
Ireland, Great Britain, the Isle of Man,
with (5) five in Cornwall, about (30)
thirty in Scotland and more than (40) forty
in Wales. South Wales was an area
of extensive settlement from southern
Ireland. In Wales, ogham inscriptions
have both Irish and Brythonic-Latin adjacent
inscriptions. Each ogham letter
was named for a different tree. T.
= The twentieth letter of the
modern
English alphabet is
represented by tinne [Ir.,
holly] in the ogham alphabet
of early Ireland.
"T" appears as three
straight lines: "lll" above the
foundation-line:
_________ [druim]. Holly
of the Old World often had
bright-red
berries and glossy, evergreen
leaves with spiny margins,
used
traditionally for Christmas
decoration.
The Morris Loeb Series, by Harry
J. Leon, The Jews of Ancient Rome,
published in 1960, pp. 326-327, shows
the Etruscan god Tinia in the Jewish
Latin Roman family compound word form: Titinia.
In the Jewish Monteverde
catacomb, carved on marble and preserved in
the Sala Giudaica of the Lateran
Museum, is found the inscription of the
Roman Hebrew:
Here lies Titinia Anna, who [having]
lived a good life with her
husband for 15 years 4 months. Priscianus
[had this] made.
(#411.) . . . This white marble plaque was
inscribed and painted red,
with
serifs; found 18 Nov 1904
under debris in Grotto V. The catacomb was
apparently in use in the 1st
century A.D., mainly used in the 2nd and 3rd
centuries, with end of use
dated to the 4th century A.D.
[Research Note: The name Priscianus
is mentioned variously in Greek and
Latin Authors on Jews and Judaism.
One Priscianus was a sixth century
Neoplatonic philosopher who left Athens for
the court of Persia in the
company of Damascius. In Vol.
II, page 598-599, # 504, is a scil. to
Priscianus. The letter is
addressed by Libanius to this Priscianus, who
occupied various posts in the administration
and served at that time as
consularis Palaestinae, the
letter dated A.D. 364. The letter refers to
disturbances in the Jewish community, of
whom Priscianus, as governor
of Palaestina, "had considerable
influence".]
The Roman Inscriptions of Britain,
also mention on page 199,
RIBCHESTER, #593. Building-stone, 12 x 9.5
in. (1/8),
found before 1821 at Ribchester and
bequeathed by Whitaker to St. John's
College, Cambridge, where it now is. Drawn
by R. G. C., 1927.
CIL vii 228. Watkin Lancs. 130
with fig. Hopkinson
Ribchester (ed. 3, Atkinson)
28 no. 9
-
coh(ortis) X / c(enturia) Titiana / o(peris)
p(edes) /
XXVII
-
'From the tenth cohort the century of Titius
(built) 27
feet of the work.'
-
3. O(PVS) P(EDVM) Hueb.; O(PERIS)
P(EDES) Atkinson.
-
The adjectival form Titiana should
imply that there was
a vacancy in the command of this century
till recently filled
by the centurion Titius [Birley CW{2}
li (1951) 71]. But
Titiana could also be derived from Titianus.
In this case
The centurion Titianus cited on the
leaden tag at Chester
[JR xxi (1941) 250 no. 12] may well be
identical.
Titianus is mentioned numerous
times in The New Empire of Diocletian and
Constantine, by Timothy
D. Barnes, published 1982 by Harvard University Press.
T. Flavius Postumius Titianus II,
listed on page 99, #301, . . .
praefectus urbi [Prefect of the City
of Rome] from 12 Feb A.D. 305 to 19 Mar 306;
Titianus, circa A.D. 316, praeses
Cappadociae;
Fabius Titianus, listed on page 109,
#337, . . .
praefectus urbi [Prefect of the City
of Rome] from 25 Oct A.D. 339 to 25 Feb 341
and from 27 Feb A.D. 350 to 01 Mar 351 . . .
Celsinus Titianus is listed as vicarius
of Africa in A.D. 380, a governorship
which fell within the range of senators,
as noted in Western Aristocracies and
Imperial Court, A.D.
364 - 425, by John Matthews, published 1975.
The Prosopography of the Later Roman
Empire, by J. R. Martindale, published
1980, Vol. II, A.D. 395-527, page 1122,
mentions:
Titianvs 2, A.D. 398, in
office in Sicily, whence
Symmachus' agent Euscius
reported favourably on his conduct. Also,
Titianus 3, in A.D. 400.
Titianus and Helpidius 3, having completed
their legal training, were commended by Symmachus
to the CSL
Limenius as suitable for judicial
work. Praefectus urbi Q. Aurelius Symmachus,
of the Senatorial class,
was the brother of the above mentioned Celsinus
Titianus.
An ingot of tin from Carnanton,
St. Mawgan in Pydar, Cornwall, England,
has been found with a worn Roman Imperial
inscription, of the 4th century
time period. A Jewish lamp with menorah
has been found in Bedfordshire,
England, approximately dated the 4th
century A.D. St. Jerome recorded
that by the 4th century A.D. Jews
resided in Britain in dignity as well as in
Gaul and elsewhere. The commentary of
St. Jerome, written between
A.D. 408-410, In Isaiam, LXVI,
20 (PL. XXIV, 672), states that:
the Jews believe that at the time of the Messiah,
Jews of Senatorial rank
will come from Spain, Gaul and Britain
. . . "de Britannis"
Claudius Claudianus, Latin poet, fl.
A.D. 4th-5th century, mentions
Jews as coming westward to trade. Greek
and Latin Authors on Jews and
Judaism, Vol. II, From Tacitus
to Simplicius, pages 657-659, # 541, makes
mention of Jewish curtain painters, with
reference to "all the vain imaginings
of India depicted on Jewish curtains,"
dated circa 400 A.D. A connection is
suggesting thereby to merchant activities of
the Jews connected to tin trade.
Tin was noted historically to have
been transported from Cornwall and
western England to the remote provinces of
India, via the mediterranean region.
English tin was the purest and
most abundant in Europe, as noted on page
736 of Medieval England, An
Encyclopedia, published in 1998; editors
Paul E. Szarmach, M. Teresa
Tavormina and Joel T. Rosenthal.
From the middle of the 3rd century (when
production collapsed in
northern Spain) until the middle of the 13th
century (when deposits in
Bohemia and Saxony began to be exploited)
Devon and Cornwall [counties
in southwest England] possessed a virtual
monopoly of European tin
production. Many of the works were
substantial, with up to 50 laborers
(often employed by wealthy tin
merchants), and the number of tinners
in Cornwall and Devon must have reached
6,000 to 8,000 (including a
large proportion of women and children) when
production was booming.
Christopher A. Snyder gives many
references to tin in his book called:
An Age of Tyrants, Britain and
the Britons, A. D. 400 - 600. Slight traces
of metalworking found at Tintagel, in
Cornwall, support the view that
Cornish tin was traded for imports,
as shown by the large finds of sherds
of imported amphoras that can be traced to
areas all over the the eastern
Mediterranean. That it remained a
sought after commodity in the post-
Roman world is affirmed by the account, in
the sixth century Leontius's
Life of St. John the Almsgiver,
of the Byzantine ship returning from
Britain loaded with tin. Also,
a short Greek treatise on alchemy by
Stephanos of Alexandria (fl. A. D.
610-641), lists: "the Celtic nard,
the Atlantic Sea, the Brettanic metal."
(No)nivs Tineivs Tarrvt(enivs)
Atticvs -4, c.v., M IV, was a Roman Senator
and a pagan, as noted on
page 123 of The Prosopography of The Later Roman
Empire, by A.
H. M. Jones, LL.D., D.D., Vol. I, A.D. 260 to A.D. 395,
published
1971. Nonio
Tineio Tarrut/enio Attico c.m.v/q.k., praetori
tutelario/xvviro/
s.f., died aged 28; husband
of . . . a Maxima 2 (c.f.) xiv 3517 near Tibur.
Presumably
the father of Nonius
Atticus Maximus-34, and Nonia Maxima-5. See
stemma 19,
page 1141, Family of Nonius
Atticus Maximus-34, listed as (PPO 384).
Nonia Maxima-5, is
listed on page 572 as the wife of Avianius Vindicianus-4,
xv 7399 two fistulae
from an aqueduct near the Tiber. Presumably related to
Nonius Atticus Maximus-34,
perhaps sister. Nonius Atticus Maximus-34,
is listed on pages 586-587,
PPO (Italiae) 384, cos 397. This is dated a. [A.D.]
384
March 13 CTh xiii i.
12{a} dat. Med., with additional mention of CONSVL
posterior
a. [A.D.] 397 with Fl.
Caesarius-6. Presumably, he is the listed son of
Nonius Tineius
Tarrutenius Atticus-4 and . . . a Maxima-2;
perhaps brother of
Nonia Maxima-5.
He owned property at Tibur Symm. Ep. vii 31.
Two of the Epigrammata
Bobiensia were addressed to him, Epigr. Bob. 48.
In balneas Attici cos.
(praising the 'balnea quae consul Nonius instituit')
and
Epigr. Bob. 57 Ad Nonium
Atticum de opere suo (the author invites Atticus
in
his rural retreat to read
his verses). Therefore, in the same time period that
St. Jerome states that the Jews
believe, that at the time of the Messiah, Jews of
Senatorial rank will
come from Spain, Gaul and Britain . . . "de
Britannis" ;
there is proof positive that the part Jewish
Tineius family had obtained the
Senatorial rank at
Rome, Italy.
Kenneth Hurlstone Jackson,
Litt.D., A Historical Phonology of Breton,
published in 1967 for the Dublin Institute
for Advanced Studies, p. 1, notes
that the "earliest bands of British
colonists" were "beginning to emigrate
at the time of the Anglo-Saxon invasions in
the middle of the 5th century."
Primitive Breton h shows on
page 575 the word:
Tenhet, 2nd pl. future of tenn-
"draw",
as noted from the MB text Le Mystere
de Sainte Barbe, published
in A.D. 1557 and probably composed during
the first half of the 16th century.
This relates well to R. Morton Nance,
Ed., A Cornish-English Dictionary,
[England], (1967 reprint [first published by
the Federation Of Old Cornwall
Societies, 1955]), p. 92, wherein:
ten, m. pl. -now,
pull, pulling, drag, . . . drawing of breath . . .
tenna, vb. to pull, pluck,
haul, drag, draw, take off, extract.
This in turn relates to p. 98,
tyn, f. or m. pl. -yon,
fast ground left in mine working, end (of
material, etc.).
Greek: Teino;
Cornish: Tedna;
English: Draw].
Therefore, it appears the base tyn
relates to the work involved in and the efforts
made to extract Tin (Tynne) from the
ground. The Welsh and English
Dictionary further notes that:
tynn & Tynniad, s.m., is a
draught, a pull
Tynn, a., straight, tight, that
is tied hard or close, that is drawn tight,
stretched, stuffed. . . . Also,
stubborn, pertinacious
Tin, s.m., the fundament, the
breech, the bum.
Tennyn, s.m., a chord, a
rope, a halter.
The New Cassell's German Dictionary,
(A.D. 1971), mentions:
Tenne: threshing floor, floor of
a barn
Historic Hertfordshire
[England] discusses pagan relationships in this time
frame. "The Angels and Saxons [Germanic
peoples who settled in Britain in the
5th and 6th centuries]
were not Christians, they were pagans, and had a number
of gods, such as Woden the Sky God, Tin,
the War God, and Thor, the
Thunder God. Christian churches were pulled
down and pagan or heathen
temples erected in their place. The days of
the week were named Tin's-day
[also known as Old Norse Tyr, Old
English Tiw, with Anglo-Saxon runic
alphabet sign for W/w (wyn): TI(wyn)],
Woden's-day, and Thor's-day, still
perpetuated in present day Tuesday,
Wednesday and Thursday.
![]()
Ronald Wixman, wrote in The
Peoples of the USSR, An Ethnographic
Handbook, published 1984,
information about:
Tin Alt(ernate). Spel(ling). Tinn.
See: Tinn,
Kacha, Khakass. Tinn.
The Tinn are a sub-group of the
Kettic speaking Yara. See: Kacha, Khakass.
The Kacha are one of the five territorial
(not tribal) divisions of the Khakass.
One of the eleven ulus that went into the
formation of the Kacha was the
Kettic Tin, officially Eastern
Orthodox in religion, maintaining many pre-
Christian samanistanimist traditions. The
Kacha inhabit primarily the steppe
land of the left bank of the Yenisei River
and its upper tributaries in the
Khakass AO. Slavonic languages were part of
Romany dialects.
George Y. Shevelov, in A
Historical Phonology of the Ukrainian Language,
mentions on page 307, of his 1979
publication, at Heidelberg, by Carl Winter,
that:
tin', is a Ukrainian word,
"dial (Perejaslov) tin' 'shadow'
:
teni [StU tini].
Tin Hinan, from The
Berbers, [North Africa], by Michael Brett and
Elizabeth Fentress, published 1996,
pages 206-210, is shown in Plate 6.1,
with source given as B. K. Prorok, Mysterious
Sahara, London, 1930.
The skeletal remains of Queen Tin Hinan
were located at Abalessa/Algerien,
her tomb being the most famous
archaeological site of the desert. Tin Hinan
was
a Berber woman of nobility from the oasis of
Tafilet in Morocco, who journeyed to
the Ahaggar and established herself at
Abalessa. Her daughter Kella was born there
and is the person from whom descend the Kel
Rela, according to ancient tradition.
The actual tomb of Tin Hinan revealed
the remains of an unusually tall woman,
about 40 years of age. She lay on a
leather-covered wooden bed, with seven gold
bracelets on her right arm and eight silver
bracelets on her left. Beside her lay a Roman
glass cup, as well as a wooden cup with a
Constantinian monogram. Apparently the
structure was constructed in the second half
of the fifth century A.D. Additionally,
the
History of Humanity,
Scientific and Cultural Development, Vol. III, from the
Seventh
Century B.C. to the Seventh Century A.D.,
published 1996, mentions under the early
Christian period, page 326, that at the end
of the fifth century A.D., there was already
a church building at Qasr Ibrim [south of
Aswan in the Nile Valley, in Egypt], where a
Christian named Tentani held
the important office of philarchos or mayor.
There is some close identity in the names
Britannia, Titinia, and Tingitana.
Margaret Deanesly, M.A., A
History of Early Medieval Europe 476 to 911,
(London: Methuen & Co., Ltd., 1956), p.
75, mentions that:
"The Roman diocese of Africa included
the coastal strip south of the gulf of
the Great Syrtes westward nearly to the
promontory opposite the modern
Gibraltar [Tingis]: the province of Tingitana
formed part of the prefecture
of the Gauls." Evidence of the presence
of organized Jewish communities
in England and France is shown in the eating
habits of the local population.
Rabbi Bernard Susser notes in his
(1993) edition of The Jews of South-West
England, "some connection
between the inhabitants of Devon and Cornwall
and the dwellers on the Palestinian
coastline is shown by food habits which
they still hold in common. Both areas use
saffron in cooking, particularly in
the baking of cakes. In these two regions as
well as in Brittany, which was
also under Celtic influence, clotted cream
is manufactured." Additionally,
"A further indication of some degree of
intercourse between the ancient
Israelites and Celts is said to be the
similarity in sound and meaning of words
and phrases in the Hebrew and Celtic
languages."
Traditionally, the Jews have been
involved in the history of Cornwall
tin mining. Rude furnaces frequently
found beneath the soil of the existing
valleys are called Jew Houses; and the tin,
which is often found in blocks,
formed, as it would seem, by running the
melted metal into a rude hollow
made in the soil, is called 'Jew's house
tin'. P. W. Joyce, LL. D., one of the
Commissioners for the Publication of the
Ancient Laws of Ireland, wrote
The Origin and History of Irish Names
of Places, Vol. I published in 1910.
The general meaning of the word house
is contained in teach or tigh. When
tigh is joined with the genitive of
the article, it almost always takes the form
of tin or tinna,
which is found in the beginning of numerous names, as:
a small town in Carlow, and several
townlands in Wicklow and Queen's
County, called Tinnahinch,
which represents the Irish Tigh-na-hinnse, the
house of the island or river holm.
Also, examples are given of:
Tincurragh
and Tincurry in Wexford and Tipperary, the house
of the curragh
or marsh;
Tinnascart
in Cork and Waterford, and Tinnascarty in
Kilkenny, the house of
the scart or cluster of bushes; etc.
Additional Irish Names of Places are listed in
Vol. III, pages 572-574.
The respected author Cecil Roth
wrote A History of the Jews in England,
(3rd edition, reprinted 1978). He
mentions on p. 3, that:
"In the Dark Ages [the beginning period
of the Middle Ages], the
terms 'merchant' and 'Jew'
were sometimes used, in western Europe,
virtually as synonyms; and certain branches
of trade and manufacture were
almost exclusively in Jewish hands." Cecil
Roth notes one Cornish Jew is
found on record in the history of the Middle
Ages. The Histories of Gregory
of Tours, written towards the end of
the sixth century A.D., as noted in
The Transformation of the Roman World,
A.D. 400 to 900, published 1997,
mentions a Jewish merchant of Paris who did
business with a fellow Jew
from Marseille. The Map in Fig. 27,
opposite page 68, shows recorded
activity of foreign merchants in Gaul
[France], fifth to ninth centuries.
The key to Jewish merchants shows locations
at Koln, Trier, Besancon,
Macon, Lyons, Vienne, Arles, Marseilles,
Narbonne, Auch, Bordeaux,
Clermont, Bourges, Paris, Orleans, Tours,
and Nantes.
From The Chronicles and Memorials
of Great Britain and Ireland During
The Middle Ages, Volume 89,
mention is made of Tinne Mac Aeda in the
MS Rawlinson B. 512, written by
various hands, in the 14th and 15th
Centuries. Its contents, almost wholly
Irish, under the "Tripartite Life of
S. Patrick", page xxi, #26, the
law of Adamna'n,
mentions:
"Five Times before Christ's
Nativity, to wit,
from Adam to the Flood;
from the Flood to Abraham;
from Abraham to David;
from David to the Captivity in
Babylon;
from the Babylonian captivity to Christ's
birth.
Women abode in bondage and in baseness at
that season till
Adamna'n son of Ronan, meic Tinne
meic Aedhv meic Coluim
meic Lugdach meic Shetnu meic Conuild
meic Neill, came."
Cumalach was a name for women till
Adamna'n came to free them, and this
was the cumalach, the woman for whom a hole
was dug at the end of the
door, so that it came over her nakedness;
the end of the spit upon her till
the cooking of the portion ended.
After she had come out of the earth pit
she had to dip a candle four man's
handbreadths [long] in a plate of butter
or lard; that candle had to be on her palm
until division and distribution
[of liquor] and making beds, in houses of
kings and superiors, had ended.
That woman had no share in bag nor in
basket, nor in company of the house-
master; but she dwelt in a booth outside the
enclosure, lest bane from sea or
land should come to her superior
. . . This is the knowledge of Adamna'n's
law upon Ireland and Scotland.
John O'Hart, The Irish
Pedigrees or the Origin and Stem of the Irish
Nation,
records land divisions. "Conacht he divided into three
parts
between Fiochah, Eochaidh Allat,
and Tinne, son of Conragh, son of
Ruadhri Mor, etc. Tinne
married Princess Maedhbh, who was the
constituted King of Conacht; Maedhbh
being hereditary Queen of that
Province. After many years reign, Tinne
was slain by Maceacht or
Monaire at Tara. The Tinney
and variations family name appears in
Geoffrey Keating, D.D., The
History of Ireland (London: Irish Texts
Society, 1914), INDEX:
Tinne, s. of Aodh, and gf. of
St. Adhamman, III. 118
Tinne, s. of Connraidh, gets a
division of Connaught from
Eochaidh Feidhlioch, I. 118, II. 158,
184, 186; marries Meadhbh, 186;
gives a site for a fortress (Cruachain) to Eochaidh
Feidhlioch, 186;
Meadhbh long survives, 196.
Tinne, s. of Cormac Cas, II 354.
A Biographical Dictionary of Dark
Age Britain, (1991), lists Teneu
(Thaney) as the mother of St. *Kentigern,
circa A.D. 530. Teneu is said
in the twelfth century Lives
of Kentigern to have been the daughter of
Leudonus, a king of the Votadini or
Gododdin, a British tribe occupying
territory south of the Firth of Forth [an
inlet of the North Sea extending
about 50 miles into southeastern Scotland]. Cyril
Noall mentions contact
with Alexandrian seamen, in A.D. 600, in his
book: Geevor Tin Mines plc
Pendeen, Penzance, Cornwall
[England]. Jews are also mentioned in Irish
history by an epistle of St. Columbanus,
A.D. 613, to Pope Boniface IV.
Claiming not to be a Judaiser, he notes none
of us has been a heretic, none
a Jew, none a schismatic.
As noted in the Transactions of the
Historical Society of Lancashire and
Cheshire, Vol. 32, pages
97-98, n. 98, the Romanized Britons apparently, had
continued to use the currency of the Empire
down to the middle of the 6th
century, and then began to supply their
wants by imitations of the same,
close in design. Thus, at the time of the
coming of Queen Bertha and Bishop
Liudhard to Kent, the Teutonic
colonists of Britain were content with
reproducing imitations of Roman coins. On
one of the coins forming a necklace,
found in St. Martin's Church Yard,
Canterbury, evidently a necklace of some
lady of high rank in the 7th
century [the collection comprising six gold coins
and one Roman intaglio], is mention made of
the moneyer Teneis or Tenaeisi.
The name of the moneyer Teneis or Tenaeisi
is stated to be Celtic
(cf. Tenegus, with its variations
in the Chronicles; Tenac, in an Irish
Ogham inscription). Obv. +CORNILIO.
Diademed bust to the right.
Rev. +TENEIS M. Two men
standing, two hands joined, holding a ring,
the other two uplifted and spread out.
This piece is in the Leyden Museum.
The loop attached shows that it formed part
of a necklace . . .
In A.D. 669, Archbishop Theodore
of Canterbury [England] wrote in Liber
Poenitentialis concerning
relationships between Jews and Christians.
Egbert [Ecgberht], Archbishop of York
[England], wrote in Excerptiones
[Canonical Exerptions],
published A.D. 740, additional anti-Jewish
prohibitions, forbidding Christians to
attend Jewish feasts. Hibernensis,
an 8th century compilation of
canons for the Irish by an Irish monk, states
that no ecclesiastical disputes are to be
brought before Jews. The duplication
of European continental decrees or laws
within the British Isles, shows legal
evidence of a pattern of multi-national
Jewish merchant settlements in the
Ireland to England to France [Gaul] triangle
of trade connections. According
to The Oxford Illustrated History of
the Vikings, (1997),
"Towards the end of the seventh century
a significant increase of trade
between the Continent and England led to the
development of several
relatively large trading centres:
Dorestad on the Rhine,
Quentovic near Boulogne, and,
in England,
Hamwic (the
precursor of Southampton),
Fordwich (the port of Canterbury),
London,
Ipswich, and
York.
Trade grew even faster after about A.D.
700, when the Frisians
obtained a very large stock of silver from
an unidentified source
and produced from it a huge supply of
coinage that
quickly spread throughout the continent and
in England."
As noted before, B. Lundman states
that on all the Frisian Islands,
quite a number of people with huge curved
noses and darker coloring
are found. There are also instances of a
similar type found in the
coastal areas of the British Isles.
These darker skin colored people,
with slightly thick lips, have almost
"Jewish" noses, and
convex "Iberian, nay Assyrian
profiles". This is similar to the
population of
Cornwall, England with Semitic traces of the
Jewish-Armenoid type. A
Map showing Frisian trade in the west,
from the seventh to tenth centuries A.D., is
show in Fig. 30, opposite
page 75, in The Transformation of the
Roman World, A.D. 400 to 900,
published 1997; edited by Leslie Webster and
Michelle Brown.
It is a known fact that anciently, Jewish
slave dealers were
in Northern Gaul, and British slaves were
sold in the Roman market-place.
Cecil Roth, in A History
of the Jews in England, mentions that St. Florinus,
who worked in Switzerland and the Tyrol some
time between the seventh and
ninth centuries, is said to have been the
son of a Jewess married to an
Englishman, as noted from 'Vita S. Florini',
in Analecta Bollandiana,
xvii, 199 ff. Northern Ireland, the
Glasgow area of Scotland, the Cornwall to
London area of southern England and on up
the coast to Yorkshire to
northeast Scotland is the major merchant
sea-travel inter-link resident living
sector for the Tinney and variations
surname in the British Isles.
TUNNA. -- Presbyter and
abbot of a monastery named after him Tunnacaestir.
-- Fl. A.D. 679; 250: Tunna / = 1x.;
as noted in Old English Personal Names
in Bede's History, [England],
An Etymological-Phonological Investigation,
by Hilmer Strom, published 1939,
Lund Studies in English, Vol. VIII, pages
XLII-XLIII, 37-38, 77, 177-178. Also,
TATUINI. -- Archbishop of
Canterbury A.D. 731 to 734.
350: Tatuini --Tatuuine C / Tatuini
-- Tatuuine C /
356: Tatuini -- Tatuuine C / = 3x
Tatuini had been a priest in the
monastery at Briudun, i.e., Breedon-on-the-Hill,
Leicestershire, England.
[Research note: From previous
documentation, mention was made that at
RIBCHESTER, [England], # 593.
Building-stone, 12 x 9.5 in. (1/8),
found before 1821 at Ribchester and
bequeathed by Whitaker to St. John's
College, Cambridge, where it now is. Drawn
by R. G. C., 1927.
CIL vii 228. Watkin Lancs. 130
with fig. Hopkinson
Ribchester (ed. 3, Atkinson)
28 no. 9,
coh(ortis) X / c(enturia) Titiana / o(peris)
p(edes) /
XXVII
'From the tenth cohort the century of Titius
(built) 27
feet of the work.'
The Prosopography of the Later Roman
Empire, by J. R. Martindale,
published 1980, Vol. II, A.D. 395-527, page
1122, mentions Titianvs 2,
A.D. 398, in office in Sicily, whence Symmachus'
agent Euscius reported
favourably on his conduct. Also, Titianus
3, in A.D. 400. Titianus and
Helpidius 3, having completed their
legal training, were commended by
Symmachus to the CSL Limenius
as suitable for judicial work.]
These just mentioned items are further
discussed in The Kassel Manuscript
of Bede's 'Historia
Ecclesiastica Gentis Anglorum' and its old English material,
by T. J. M. Van Els, published 1972,
with listings of: (pages)
Tatuini, 42, 106f., 170, 191, 197,
208, 215.
Tina/Tinus, 106f., 171.
Tunna, 107, 173, 197, 204.
Tunna is a personal name, a short
form of a compound name with tun.
[The royal manor was the king's tun,
as noted in Ecclesiastical Administration in
Medieval England, The Anglo-Saxons To
The Reformation, by Robert E. Rodes, Jr.,
(1977)]
O. E. tun 'enclosure, field,
dwelling, village, town' The Surnames of
Scotland shows
Tinning as a local surname recorded
in Dumfrieshire. Tyning is a not too uncommon
English field name, from O. E. tynen,
to hedge in. Later, mention is made of:
Tinney, Tinhay, Tuneum, from Calendar
of Patent Rolls - Edward II,
[England], A.D. 1307 to 1327, with Vol. II,
A.D. 1313 to 1317, page 598,
Tinney, Tinhay, Tuneum, in Lifton
parish, Co. Devon [England],
10 Nov 1316, York - Membrane 8d . . . John
Wyth of Tinney (de Tuneo),
John le Webbe of Tinney . . .
etc. Other research shows the name is interchangeably
Tinnie (Tynnie) and Tintinie,
sometimes one spelling in the Registers and another in
the Bishops Transcripts. Tin,
from the Oxford English Dictionary, is to
cover (with tin);
tine or tyne: to shut the
door, mouth, to enclose. Tunna was Abbot of the
monastery he
had founded at Tunnacestir. When his
brother Imma was severely wounded in the
Battle of the Trent in A.D. 679, he went out
to search for him.
In Studia Rosenthaliana,
Vol. 10, Number 2, (July 1976), a study is done
by Norman Gold to determine the
original home of the Jewish Great Mahazor
of Amsterdam. There is "a phenomenon
associated with the Carolingian
reign, which consisted in a Jewish
authority, holding a position of dominance
and power over the Jews of a wide area,
being established in certain of the
realms controlled by Charlemagne (A.D.
742-814; reign 768-814) and his
descendants." . . . "Another such
hierarchic Jewish authority appears to have
been established at Rouen [in the earlier
Middle Ages]." In Carolingian times
Rouen [in northern France] "was of
course the main city of Neustria, an
archbishopric and one of the hotels de
monnaies of the Empire, and later,
with the coming of the Normans, the chief
center of the territories taken over
by them." The merchant travels of the
Jews is noted by Charlemagne
[King of the Franks A.D. 768-814)], circa
A.D. 800. [Monachus
Sangallensis de Carolo Magno,
II, 14] Charlemagne, after watching a ship
approach Narbonne [on the Mediterranean
Sea], decided that it was a Norman
vessel, while others in his party stated
that it belonged to African, Jewish, or
British merchants.
Joseph Cohen, circa A.D. 1575,
wrote from the Hebrew standpoint,
Emek Habacha.
About A.D. 810, Jews fled from the violence of conflict
in the region of present day Germany, to
England and elsewhere. This is
verified in The Oxford Illustrated
History of the Vikings, as "It is clear,
however, that the raids along the North Sea
littoral became more frequent
in the A.D. 830s, and more penetrating and
sustained thereafter; and it
may be significant that these developments
coincided with increasing
degrees of social and political unrest in
the affected countries." Ecgberht,
King of the West Saxons, fought against a
combined force of Vikings and
Cornish at Hingston Down, in Cornwall
County, England, in A.D. 838.
A contemporary document in the year A.D.
833, by Whitglaff [Witglass],
King of the Mercians, formally endowed to
the monks of Croyland with
all the property they had previously been
given by former Kings of Mercia;
also, all the property they had been given
by any Christians or Jews.
"Seeing as the Jews obviously had land
either to give or have taken away
from them by this date, they must certainly
have already been living in the
region for some time in order to have come
by the land in the first place."
[See: Anglia Judaica or A
History of the Jews in England]
AElfric (A.D. 955-1020), educated
under AEthelwold at Winchester,
composed a Colloquy to his
Latin Grammar, showing Anglo-Saxon society
in his lifetime. Gold, Tin, etc.,
were discussed under the occupation of
The Merchant, the typical occupation
of the Jew. John Hatcher mentions
in: English Tin Production and
Trade before 1550, page 17, that
Ibn Jacub, a well-travelled Arab in
the late tenth century, notes
Jewish merchants and others
were wont to frequent Prague [capital of
present day Czechoslovakia]. There they
purchased tin as well as slaves,
furs, and other European wares.
Individuals of Jewish ancestry were in
positions of authority at this time period
in Italy, as show by the writings of
Ferdinand Gregorovius, concerning the
History of the City of Rome in
the Middle Ages, [Italy],
Vols. I-VIII. All of this combined indicates the
existence of a European wide network of
Jewish merchant contacts.
Book VII of this work, Chapter III, the History
of the City of Rome in the
Eleventh Century, in Vol. IV, Part
I., notes [see also Vol. V, page 133 note.]:
The Trasteverines [the densely populated
Jews' quarter in Trastevere, Rome],
or their chief, Leo de Benedicto
Christiano, a man of Jewish descent, opened the
gates, upon which Godfrey's troops
occupied the Leonina and the island.
On his own authority Hildebrand deprived
the Prefect Peter of his office, and
conferred it upon John Tiniosus,
a nobleman of the Trastevere . . .
{2} John was still prefect on 28 Apr
1060; he signs himself, Reg. Farf., n. 935:
Johanne dom. gr. Romanorum
prefectus. As
stated heretofore, Jews in the
Mediterranean Diaspora, from Alexander
to Trajan, by John M. G.
Barclay,
published 1996, page 290, notes that Jews in
Rome became securely established
and that by Augustus' time they were
settled predominantly on the right bank of
the Tiber, an area that is now called the Trastevere. This surname is
additionally
validated to be Jewish by the previously
noted Corpus of Jewish Inscriptions,
Jewish Inscriptions from the Third Century
B.C. to the Seventh Century A. D.,
with # 530 showing (F Sabbatius; H
Felix Tineosus Iudaeus; N Creticus Iudeus).
1. ISACIS
2. SABBATIVS
3. FELIX TINEOSVS IVDAEVS
4. CRETIC[U]S IVEVS.
The Jewish Quarterly Review,
edited by I. Abrahams and C. G. Montefiore,
Vol. III, (1891), reprinted by Ktav
Publishing House, Inc., 1966, pp 555-556,
ANGLO-JUDAICA, contains an article about
"Three Centuries of Genealogy
of the Most Eminent Anglo-Jewish Family
before [A.D.] 1290". "The Library
at Frankfort-on-the-Maine, . . . contains a
parchment MS, numbered lxxxvii,
. . . consisting of 286 small folio leaves,
unpaginated". There is a notice that
relates to the history of the Jews in
England before A.D. 1290. This
genealogical record, having authentic
internal evidence, establishes one
R. Simeon the Great in the time frame
approximately 300 years before the
writer of the record, or just at "the
turn of the year [A.D.] 1000". Edward or
Eadward, called The Confessor
(died A.D. 1066), last Anglo-Saxon
King of the English, had one law that
stated: Judei et omnia sua, Regis sunt.
[The Jews and everything they have or
possess is part of the property
of the King.].
It is significant to note that later,
during the reign of King Henry III, all the
tin mine workers, or tinners,
in both Devonshire and Cornwall, were
called the King's Tinners.
This establishes a direct word usage connection
between the Jews being the property of the
King during the time of Eadward,
The Confessor, and the Tin
industry in southwest England. For example,
there is a Royal Writ, directing the
Bailiffs of Lydford to permit the Tinners
of Devonshire to take coal from Dartmoor,
for tin-processing, dated:
6 Henry III., A.D. 1222, as follows:
Rex baillivis de Ledeford [Lydford] salutem.
Precipimus vobis quod permittatis stagnarios
nostros Devonie capere et habere
carbonem in mora nostra de Dertemore ad
stagnariam nostram sicut habere
consueverint tempore domini Johannis
patris nostri et nostro, nec eis inde faciatis
vel fieri permittatis molestiam vel
impedimentum. Teste apud Turrim London.
18 die Julii. Close Roll.,
printed edition, paged 505.
[See: A Perambulation of the Antient
and Royal Forest of Dartmoor and the Venville
Precincts; or a Topographical Survey
of their Antiquities and Scenery, by the late
Samuel Rowe, M.A. (Cambridge, 1833),
{born 11 Nov 1793; died 15 Sep 1853}; 3rd ed.
published London, A.D. 1896; pages 287-288]
Norman Gold notes in Studia
Rosenthaliana, [Vol. 10, Number 2,
(July 1976)], that an intact Jewish
community remained at Rouen
[northern France]. This may "be
inferred from the account related by a
near contemporary, Guibert of Nogent,
detailing the pogrom, which took
place there at the beginning of the First
Crusade" [11th century A.D.]. The
first Jewish settlers from Rouen to England,
in A.D. 1066, as mentioned by
Latin chroniclers [Gesta Regum
Anglorum, by William of Malmesbury,
iv. 317], by the transfer of William the
Conqueror, were the elite Jewish
Merchant, Financial and Religious leadership
of the Rouen community,
in line with historical tradition. Trusted
Jewish "King men", loyal to
William the Conqueror, appear
to have replaced the local conquered
English Jewish communal and financial heads.
Dan Rottenberg, in Finding
Our Fathers: A Guidebook to Jewish
Genealogy, notes that Jews were in
England at the time of the coming of William
the Conqueror, and were
noted in the later record: The
Domesday Book of A.D. 1085-1086.
TEINI- (xi 92; 118), seems to be
applied in Domesday, not only to the
Saxon Nobility, but to Freeholders of
inferior estate, as noted in Vol. 12
of the Antiquities of Shropshire,
England. The Collections for a History
of Staffordshire, [England],
edited by The Wm. Salt Archaeological Society,
notes in Vol. I, published 1880, pages
159-162, 299-300, that:
page 160-161, The Domesday Survey names Tene,
Hotone, and Selte, in
Staffordshire, and two Estons in
Oxfordshire, amongst
Robert de Stafford's lands. . . .
Circa A.D. 1150, Hilbert de Tene
witnesses the confirmation by Robert de
Stafford, of Robert fitz Noel's
foundation charters of Ranton Priory. [Ranton
Chartulary.] A deed in the
Huntbach MS. at Wrottesley,shews that
Gilbert de Tene, living circa
A.D. 1150, had two sons, William and Robert;
that William died, leaving
no issue, and was succeeded by a brother Robert,
who left an only
daughter and heir. The William
mentioned in this deed, is the
William fitz Gilbert of the Liber
Niger. A deed is witnessed by
Herbert de Tene in A.D. 1160, and by Robert
and William, brothers
of Herbert. . . . also called Tean
or Thena [Thene]. Thus:
page 162,
Gilbert, The Domesday tenant of
Hopton and Salt, is listed as the father of
Ilbert de Tene (31 H[enry] I),
[A.D. 1130-31];
Ilbert de Tene was the father of:
(1) Herbert de Tene, ob. s.p.
(2) William of the Liber Niger, ob.
s.p.
(3) Robert; this Robert
was the father of Alice who married
Robert de Beck, dead 34 H[enry].
2. [A.D. 1187-1188]
Tairdelbach [alias Turlough
O'Brien (A.D. 1009 to 1086)], King of Munster
[an ancient kingdom and historic province in
Ireland that occupies the
southwestern portion of the Republic of
Ireland], was the grandson of
Brian Boru(mha). [Brian Boru
became chief king of Ireland in A.D. 1002,
but was slain after a victory over the Danes
at Clontarf, near Dublin, in
A.D. 1014. The unity of Ireland did not
survive Brian Boru.] In the year
A.D. 1079, five Jews came over sea
with gifts to Tairdelbach and they were
sent back again over sea.
Tynninghame, from Anglo-Norman
Durham, A.D. 1093-1193, [England],
published 1994, page 4, is mentioned under
note 12,
wherein "Likewise, in 1094 King Duncan
II
gave Durham Tynninghame and Broxmouth
north of the Tweed."
S. D. Goitein mentions in A
Mediterranean Society: The Jewish
Communities of the Arab World as
Portrayed in the Documents of the
Cairo Geniza, references to tin
imported into Alexandria in the
12th century A.D. These
documents, preserved in the Cairo gheniza,
[most of which date from the 11th
and 12th centuries], are mentioned by
Eliyahu Ashtor in East-West
Trade in the Medieval Mediterranean,
(London, England: Varioum Reprints, 1986),
pages 565-566.
"Money is sent from one city in Egypt
to another by means of the suftadja:
for instance . . . from Tinnis (in
the Delta) to Fostat . . . The exact
specification of the coins paid shows
clearly that the writer intended to
receive the same dinars in Tinnis. On
page 580, it is stated that "The centre
of the world famous Egyptian linen industry
in Tinnis had been destroyed
in A.D. 1227 by order of the Ayyubid sultan al-Malik
al-Kamil, to prevent
the town from falling into the hands of the
Crusaders, and remained in
ruins thereafter."
Tin is found in the Index of
Arabic Names from
Moses Maimonides' Glossary of
Drug Names, translated from
Max Meyerhof's French Edition; edited
by Fred Rosner, Long Island,
(New York, USA) Jewish-Hillside Medical
Center; published 1979 by
The American Philosophical Society. Moses,
son of Maimon, (Rambam),
in Hebrew, Abu Irran Musa Ibn Maimun
in Arabic, was born in Cordova,
Spain on 30 Mar 1135 . . . Maimonides turned
to medicine as a livelihood
only after the death of his father in A.D.
1166 and the death of his brother
in a shipwreck shortly thereafter.
Mention is made in the Content of the
Glossary of Drug Names, that
Maimonides excluded from his list
well known drugs and, of course, those
with only one name. As examples of the
latter one might mention:
. . . fig (tin) and
cantharides (dararih), which are often
described among the
simple remedies in Maimonides'
medical and theological works, but which
are lacking in his glossary of synonyms of
drugs. A fig (tin), is any of
several trees or shrubs native to the
Mediterranean region or warm regions,
widely cultivated for its edible fruit.
The sweet, pear-shaped many-seeded
fruit of this tree is greenish,
yellowish
to orange,
or purple
when ripe.
In the Jewish aristocratic Avtinus
family, merchants and spice makers,
according to The Babylonian Talmud,
Vol. 17, Seder Kodashim, (Vol. III),
Tamid, Chapter II, 13-14, was a connection
between frankincense and
the fig tree. In placing fire
upon the Altar in the
Temple at Jerusalem,
what was mostly used were
boughs of fig trees and of nut trees and of oil
trees. "They
picked out from there some specially good fig-tree
branches
and with these he laid
a second fire for
the incense." The preparation of
the incense was under the
direct supervision of the Avtinus family.
In the Index of Arabic Names,
[These are nearly all the medicamented
earths introduced into medicine by the
Greeks. The Arabs faithfully preserved
the names, although it was impossible
for them to procure the earths of the Greek
island.],
a listing is given of:
tin, number 172, listed under Chapter
Ta', on page 122a, Clay, argil.
Argil is clay, especially a white
clay used by
potters, from Greek argillos.
The Indo-Europeans knew metal and metallurgy
and silver was *arg-,
meaning "white
(metal)"; Latin argentium, silver. Tin
was also a malleable,
silvery metallic element obtained
chiefly from cassiterite.
The Index of Arabic Names
continues with:
tin ahdar, number 249, (at-tin
al-ahdar), "green earth".
tin ahmar, number 238, (at-tin
al-ahmar), "the red earth".
tin el-fil, number 82, tin
el-fil, ("elephant fig").
tin al-akl, number 172, "edible
earth", is a white
argil.
tin armalli, number 172, Armenian
bole still sold in Cairo; a clay earth
tinted red
by iron oxide.
tin armini, number 172,
"Armenian earth" is a red
and viscous argil . . .
(for compresses on fractures which required
reduction).
tin Hawa, number 172, "Eve's
earth".
tin huzi, number 172,
"Khouzistan earth", named for the province in the
southwest of Persia.
tin ibliz, number 172, is the ancient
name of the (sour) lime of the Nile
(Egypt), still used today in compresses.
tin al-kawkab, number 172, "star
earth", same as "Samos earth".
tin mahtum, number 172, Sigillate
earth, a hydrated peroxide of iron
(antitoxin).
tin misri, number 172, "Egyptian
earth", the same as Tin ibliz.
tin naisaburi, number 172, "the
earth of Nichapour", (Oriental Persia),
is a white argil.
The custom of eating one type of earth still persists in
Afghanistan.
tin Qimuliya, number 172,
"cimolite earth".
tin qubrusi, number 172, "Cyprus
earth", similar to the "Armenian earth";
a clay earth tinted red
by iron oxide.
tin rumi, number 172, "Romaic
earth", similar to the "Armenian earth";
also called ("Greek earth"); a
clay earth tinted red by
iron oxide.
tin Samus, number 172, "Samos
earth", the same as "star earth";
Samian earth was very well known in European
medicine, and used to
arrest hemorrhages according to the
prescriptions of Galen.
The Introduction to the History of
Science, by George Sarton, published
1948, Vol. III, includes in a list of
Chinese words, (Chinese Index and
Glossary to Volumes 1, 2 and 3), the
word:
ti, meaning (earth).
The History of Chinese Society - Liao,
A.D. 907 to 1125, published
March, 1949, in the Transactions of
the American Philosophical Society,
New Series, Vol. 36, (1946), shows under
social organization, kinship system,
customs, traditions, Table 10, page 208:
Generation 6 (i) Tien-ni,
noted as Shen-tsung's 6th daughter by a concubine.
Tien-ni was an Imperial Princess, the
spouse of Hsiao Shuang-ku.
Tenne in Heraldry is the same as
the "mark of a Jew"; heraldic tinge or
stain of orange,
colors between red and yellow
in hue.
[Research Note from: Notes and Queries,
[England], A Medium of
Intercommunication for Literary Men, General
Readers, Etc.,
7th Series, Volume VII, (January-June 1889),
pages 493-494 [of Vol. 79],
dated 22 June 1889. It states, among
other items of interest:
Tenne, Tawney, orange,
or brusk, orange
colour. . . . Tenney, or more
usually tenne, is an heraldic
tincture of an orange or
orange chestnut colour.
It is not much employed in modern English
blazonry. Like all our other
heraldic terms, it is
derived from the French, where it appears under the
form tanne. It is really
identical with tawney . . . This
word is the same as
tawny, and is Old French, like
other heraldic language. The colour is a dark
orange yellow,
and used sometimes to be called one of the two
"dishonourable" colours, sanguine
being the other.]
Colonel I. S. Swinnerton, Heraldry
Can Be Fun!,
(Stourbridge: Swinford Press, 1986), pp. 6,
12, declares that Heraldry
started sometime between A.D. 1125 and 1150;
that the colour brown
called Tenne, is rarely seen in use
on the shield. Bradford B. Broughton,
Dictionary of Medieval Knighthood and
Chivalry,
(Westport, Conn: Greenwood Press, 1986), pp.
4, 116, 243,
403, 431, 446 describes: TENNE
It is the Heraldic tinge or stain of orange.
Under abatements, rebatements,
or marks of disgrace, it is attached
to heraldic arms by reason of a
dishonorable act of the bearer. It
is colored either sanguine or Tenne.
Tenne* (orange)
was a color, principal Metal* and color
of the coat in
the "coat of arms"; that Tenne*
(orange) was one of the
six tinctures used
to stain the nobility of arms*; that Tenne
was an orange. Thus,
the word
Tenne is designated by the color orange
in Heraldry.
Black's Law Dictionary,
Revised 4th Editon, mentions Tenne, a term
of heraldry begun in the early part of the
12th century A.D. It meant orange
in color. "In engravings it
should be represented by lines in bend sinister
crossed by others bar-ways. Heralds who
blazon by the names of the
heavenly bodies, call it 'Dragon's Head',
and those who employ jewels,
'Jacinth'. It is one of the colors
called 'Stainand'. Wharton."
{8} Tinnellus, in old Scotch law, was
the sea mark, the high water mark,
or the tide mouth. The Tineman,
Sax., in old forest law, was a petty officer of
the forest, one who had the
care of vert and venison by night, and performed
other servile duties. The statement in What's
In Your Name, that the Tenney
surname is in origination from "an
unvoiced form of Denny", with Tenney
beginning as a surname in the 12th
century in England, is incorrect.
"The Yellow
Badge in History", by Professor Guido Kisch,
in the
publication Historia Judaica,
is further discussed by Ilse Lichtenstadter,
Library, Jewish Theological Seminary, New
York. In "The Distinctive Dress
of Non-Muslims in Islamic Countries",
he notes the Jews in Egypt wore a
yellow
turban, and with other people outside the pale of Islam,
were required
to ride on mules and asses
only. J. S. Harris, in The Annual of Leeds
University Oriental Society,
Vol. V, (1963-1965), has an article concerning
"The Stones of the High Priest's
Breastplate". The first stone is Sardius,
passed into our language as the modern SARD
now accepted as a name for
the reddish brown
Chalcedony. It is mentioned in the abbreviated
form as
part of the Mara [cha] dyou
street location in the Town of Penzance,
Cornwall, England. J. S. Harris states
lighter reddish orange
shades known
as Carnelian, are most often found as
pebbles lying loose on the surface or in
gravel deposits in the Arabian and Egyptian
Deserts. This gives connections
both by stone and travel mode [ass]
as to the origins of the mark of the Jew.
The suggestion is made by Cyrus H.
Gordon of Brandeis University, in the
Journal of Near Eastern Studies,
Vol. 29, Number 3, (July