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 22^nd 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., 4^th 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
2^nd 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, 12^th 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
9^th of Ab [Av]. It is the 11^th month of the civil year or the 5^th 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 9^th 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)], 2^nd to 4^th
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
3^rd 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 3^rd
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 4^th
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 4^th century
time period. A Jewish lamp with menorah has been found in Bedfordshire,
England, approximately dated the 4^th century A.D.  St. Jerome recorded
that by the 4^th 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. 4^th-5^th 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 5^th century."
Primitive Breton h shows on page 575 the word:
Tenhet, 2^nd 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 16^th 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
5^th and 6^th 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,
(3^rd 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 14^th and 15^th
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 6^th
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 7^th 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 8^th 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" [11^th 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
12^th century A.D. These documents, preserved in the Cairo gheniza,
[most of which date from the 11^th and 12^th 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 4^th Editon, mentions Tenne, a term
of heraldry begun in the early part of the 12^th 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 12^th 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