Friday, June 26, 2026

EMBREIS GULETIC, MABON AND THE RED DRAGON OF WALES

A Double Urn Cinerary Burial

Having just written this piece on Emrys and Mabon -


- I felt I should tie up the loose ends with a closer look at the origin of the Red Dragon of Dinas Emrys.  While I'll felt fairly confident about my findings on this subject for many years now, a sort of summary was long overdue.

The story of the Red Dragon as found in the HISTORIA BRITTONUM is as follows:


iterum puer ad magos dixit “proferte
mihi quid est in stagno.” et siluerunt et non potuerunt reuelare illi. et ille
dixit illis “ego uobis reuelabo. duo uasa conclusa sunt in eo. et sic
inuenietis.” uenerunt et uiderunt sic. et puer ad magos dixit “quid in uasis
conclusis habetur?” at ipsi siluerunt et non potuerunt reuelare illi. at ille
asseruit “in medio eorum tentorium est. separate ea et sic inuenietis.” et
rex separari iussit et sic inuentum est tentorium complicatum sicut dixerat.
iterum puer interrogauit magos eius “quid in medio tentorii est? etiam
nunc narrate.” et non potuerunt. et dixit puer “duo uermes sunt in eo,
unus albus et alter rufus. tentorium expandite.” et extenderunt et duo
uermes dormientes inuenti sunt. et dixit puer “expectate et considerate
quid faciant uermes.” et coeperunt uermes ut alter alterum expelleret;
alius autem scapulas suas ponebat ut eum usque ad dimidium tentorii
expelleret, aliquando usque ad oram tentorii pellebat. et sic faciebant
tribus uicibus. tamen tandem infirmior uidebatur uermis rufus, et postea
fortior albo fuit et extra finem tentorii expulit. tunc alter alterum secutus
trans stagnum est et tentorium euanuit.

Again, the boy said to the wizards “Tell me what is in
the pond.” And they were silent and could not tell him. And he said to
them “I shall tell you. Two vessels are contained in it. And you will find it
so.” They came and saw it was so. And the boy said to the wizards “What
is held in the sealed vessels?” And they were silent and could not tell him.
But he declared “There is a tent in the middle of them. Break them and
you will find it so.” And the king ordered them to be broken, and so a
folded tent was found, just as he had said. Again, the boy asked his
wizards “What is in the middle of the tent? So tell me now.” And they
could not. And the boy said “There are two worms in it, one white and the
other red. Unfold the tent.” And they unfolded and two sleeping worms
were found. And the boy said “Watch and think about what the worms will
do.” And the worms began, one to push out the other; the other, though,
placed its shoulders so that it could push it to the half of the tent,
sometimes it drove it right to the door of the tent. And they did this on
three occasions. However, eventually the red worm appeared the weaker
but afterwards was stronger than the white and pushed it from the
bounds of the tent. Then one chased the other across the pond and the
tent vanished.

Emry interprets this marvel as follows:

regni tui est figura tentorium. duo uermes duo dracones sunt. uermis rufus draco
tuus est et stagnum figura huius mundi est. at ille albus draco illius gentis
quę occupauit gentes et regiones plurimas in brittannia et pęne a mari
usque ad mare tenebunt. et postea gens nostra surget et gentem
anglorum trans mare uiriliter deiciet. 

The tent is a symbol of your kingdom. The two worms are two dragons.
The red worm is your dragon and the pond is a representation of this
world. But that white dragon is of that people that has occupied peoples
and many regions in Britain and will control it almost from coast to coast.
And afterwards, our people will rise up and manfully throw the people of
the English across the sea.

Now, I have a great many articles treating of this folktale. A couple important ones are provided here:



Along with a good recent article on serpents in the Roman lararium:


In brief, what we have in the Dinas Emrys story is Emrys causing to be excavated two cinerary urns.  Inside the urns are the cloth-wrapped bone remains of cremated warriors or chieftains (i.e. "dragons"). The use of the word tent (tentorium) may be a confusion for the pall (L. pallium) that could be draped over the urns. Red and white were traditional colors for Otherworld animals in Welsh tradition and I've discussed before the red and white sexual dimorphism of the Common European Viper in Britain.  After the discovery of the urns the story veers in another direction. The two dead dragons ("sleeping" is a metaphor for death in this context) are associated with the frequently paired snakes of the Roman lararium.  These creatures themselves have been linked to the geni loci, protective spirits of places.  And from there it was an easy step to make one into the genius loci of the British and the other the protective spirit of the Saxons.  

But the real question is why Emrys is the one who reveals the two geni loci at Dinas Emrys?

Well, if I'm right and the historical Ambrosius (himself a conflation of the Gallic prefect and his saintly son) was also combined with Mabon, we need only remember that Mabon was identified in the Roman period with Apollo.  And what was Apollo most famous for?

He slew the Python, a great serpent-dragon who guarded the sacred omphalos at Delphi in Greece.  And what was the omphalos? The symbolic center of the world.   As the guardian of this place, the Python served the function of a genius loci. 

In Britain, the omphalos was Stonehenge at Amesbury, transferred in legend to Dinas Emrys in Gwynedd.

Perhaps the most important conclusion from all of this is that the Red Dragon of Wales does not represent a relic of the Roman draco, a conclusion we might draw from the account of Uther's standard in the pseudo-history of Geoffrey of Monmouth.  Instead, it quite plainly stands for the genius loci of the British people.  Monmouth's fable is due entirely to his misinterpreting the Pendragon epithet.  To him, the term meant 'the Dragon's head.'  In reality Pendragon means either 'Chief-warrior' or 'Chief of warriors' (Bromwich, TRIADS). The attempt to then relate Uther's draco standard to the Sarmatian dragon standard is misplaced.  For not only had the draco in the Late Roman period become a "standard" standard (if my readers will permit the bad pun) for the entire army, but there is, in fact, absolutely no evidence for a draco existing among the Sarmatians (see https://mistshadows.blogspot.com/2024/02/there-is-absolutely-no-evidence-for.html).



Thursday, June 25, 2026

Oengus Mac Og of Bri Liath/Leith and Embreis Guletic of Campus Elleti: A Further Examination

Hill of Uisneach

Many years ago I pointed out that the story of Emrys ( = Ambrosius, 'the divine/immortal one') shared an important motif with that of the Irish youthful god, Oengus Mac Og.  Here are the two relevant passages on these characters, drawn from the British and Irish sources:

From the "Historia Brittonum":


[§41] Following the advice of his wizards, the king sent envoys through the
whole of Britain to find a child without a father. And examining all the
provinces and many regions, they came to the Field of Elletus, which is
in the region that is called Gleguising. And some boys were playing a
game of ball; and, look, two were arguing among themselves and one said
to the other “O man without a father, you will have nothing good.” But
they carefully asked the boys about the boy, and asking the mother if he
might have a father, she denied it and said “I do not know how he was
conceived in my womb. But I know one thing: that I have not ever known a
man.” And she swore to them that he did not have a father. And they led
him away with them up to King Guorthigirn and brought him before the
king...

And the king said to the youth “By what name are you called?” He replied 
“I am Ambrosius,” that is he was seen to be Embreis Guletic. And the king said 
“From what family are you sprung?” And he, “My father is one of the consuls 
of the Roman people.”And the king gave him the citadel with all the provinces 
of the western zone of Britain. 

From "The Wooing of Etain":


2. The Dagda meanwhile brought his son to Midir's house in Bri Leith in Tethba, to be fostered. There Aengus was reared for the space of nine years. Midir had a great playing-field in Bri Leith. Thrice fifty lads of the young nobles of Ireland were there and thrice fifty maidens of the land of Ireland. Aengus was the leader of them all, because of Midir's great love for him, and the beauty of his form and the nobility of his race. He was also called in Mac Oc (the Young Son), for his mother said: "Young is the son who was begotten at the break of day and born betwixt it and evening."

3. Now Aengus quarreled with Triath son of Febal (or Gobor) of the Fir Bolg, who was one of the two leaders in the game, and a fosterling of Midir. It was no matter of pride with Aengus that Triath should speak to him, and he said: "It irks me that the son of a serf should hold speech with me," for Aengus had believed until then that Midir was his father, and the kingship of Bri Leith his heritage, and he knew not of his kinship with the Dagda.

4. Triath made answer and said: "I take it no less ill that a hireling whose mother and father are unknown should hold speech with me." Thereupon Aengus went to Midir weeping and sorrowful at having been put to shame by Triath. "What is this?" said Midir. "Triath has defamed me and cast in my face that I have neither mother nor father." "Tis false," said Midir. "Who is my mother, from whence is my father" "No hard matter. Thy father is Eochaid Ollathair," said Midir, "and Eithne, wife of Elcmar of the Brug, is thy mother. It is I that have reared thee unknown to Elcmar, lest it should cause him pain that thou wast begotten in his despite." "Come thou with me," said Aengus, "that my father may acknowledge me, and that I may no longer be kept hidden away under the insults of the Fir Bolg."

5. Then Midir set out with his fosterling to have speech with Eochaid, and they came to Uisnech of Meath in the center of Ireland, for 'tis there that was Eochaid's house, Ireland stretching equally far from on every side, south and north, to east and west. "Before them in the assembly they found Eochaid. Midir called the king aside to have speech with the lad. "What does he desire, this youth who has not come until now?" "His desire is to be acknowledged by his father, and for land to be given to him," said Midir, "for it is not meet that thy son should be landless while thou art king of Ireland." "He is welcome," said the Eochaid, "he is my son. But the land I wish him to have is not yet vacant." "What land is that?" said Midir. "The Brug, to the north of the Boyne," said Eochaid. "Who is there?" said Midir. "Elcmar," said Eochaid, "is the man who is there I have no wish to annoy him further."

6. "Pray, what counsel dost thou give this lad?" said Midir. "I have this for him," said Eochaid. "On the day of Samain let him go into the Brug, and let him go armed. That is a day of peace and amity among the men of Ireland, on which none is at enmity with his fellow. And Elcmar will be in Cnoc Side in Borga unarmed save for a fork of white hazel in his hand, his cloak folded around him and a gold brooch in his cloak, and three fifties playing before him in the playing-field; and let Aengus go to him and threaten to kill him. But it is meet that he slay him not, provided he promise him his will. And let this be the will of Aengus, that he be king for a day and a night in the Brug; and see that thou not yield the land to Elcmar till he submit himself to my decision; and when he comes let Aengus plea be that the land has fallen to him, and that he in fee simple for sparing Elcmar and not slaying him, and that what he had asked for is kingship of day and night, and" said he, "it is in days and nights that the world is spent."

7. Then Midir sets out for his land, and his foster-son along with him, and on the Samain following, Aengus having armed himself came into the Brug and made a feint at Elcmar, so that he promised him in return for his life kingship of day and night in his land. The Mac Oc straightway abode there that day and night as king of the land, Elcmar's household being subject to him. On the morrow Elcmar came to claim his land from the Mac Oc, and therewith threatened him mightily. The Mac Oc said that he would not yield up his land until he should put it to the decision of the Dagda in the presence of the men of Ireland.

8. Then they appeal to the Dagda, who adjudged each man's contract in accordance with his undertaking. "So then this land accordingly belongs henceforth to this youth," said Elcmar. "It is fitting," said the Dagda. "Thou was taken unawares on a day of peace and amity. Thou gavest thy land for mercy shown thee, for thy life was dearer to thee than thy land, yet thou shalt have land from me that will be no less profitable to thee than the Brug." "Where is that?" said Elcmar. "Cleitech," said the Dagda, "with the three lands that are round about it, thy youths playing before thee every day in the Brug, and thou shalt enjoy the fruits of the Boyne from this land." "It is well," said Elcmar; "so shall it be accomplished." And he made a flitting to Cleitech, and built a stronghold there, and Mac Oc abode in the Brug in his land.

This interesting correspondence between Emrys and Oengus took on a new importance when I learned that Gileston in Glamorgan, which was just across the River Thaw from the Elleti place-name (more on this below; for I will rest content with relaying the Book of Llandaf's description, which situates Elleti between the Penmark estate and the River Thaw), had originall been called the Church of Mabon in the Vale (Bro, or the Vale of Glamorgan). 

St. Giles Church, Gileston

Now the Mabon saint at Gileston was quite possibly a Christianized version of the god Mabon, possibly being presented originally as a sort of nickname for Christ as the Divine Son of God.  But the proximity of the name to Elleti did not seem to be a coincidence.  Especially as the Welsh PA GUR poem has Mabon as one of the raptors of Elai, i.e. the Ely River just to the east of Penmark.  So, quite literally, Elleti was sandwiched between two locations sacred to Mabon.  

Mabon, of course, is often viewed as the Welsh equivalent of the Irish god Mac Og, "Young Son."

We should notice that Oengus is taken from Bri Leith (or Liath) to the Hill of Uisneach. This is also known as the Hill of Killare and is the location from which Geoffrey of Monmouth claims the stones of Stonehenge near Amesbury were taken by his Merlin Ambrosius.  Thus when we read the HISTORIA BRITTONUM story we know that Dinas Emrys in Eryri/Snowdonia is a relocation of Amesbury.  And this makes sense, as we know the HB also has Ambrosius/Emrys as Wallop in Hampshire not far to the SE of Amesbury.  We can assume, then, that what was given to Emrys was not western Wales, but lands west of Amesbury.  Dinas Emrys itself probably replaced Vespasian's Camp hillfort at Amesbury. 

This still leaves open the question of why the story was relocated to Dinas Emrys in Gwynedd.  And, certainly, what appears to be an identification of Emrys with Mabon complicates the actual historical nature of Ambrosius, whom I've shown in other contexts to be a folk conflation of St. Ambrose and his father, a 4th century prefect of Gaul.

I once proposed that Vortigern had been, in the usual folkloris sense, linked falsely to Magnus the Tyrant, who had met with St. Ambrose at Aquileia.  Now while Aquilea is not said to derive from the Latin word for eagle - aquila - it may well have been associated with that word.  The same was true of Eryri, the mountainous region wherein Dinas Emrys is found.  This name does not, in fact, come from the W. eryr, 'eagle', but the presence in Nantlle of the god Lleu as death-eagle may well suggest that common belief interpreted Snowdonia as being named for eagles.  If so, then Magnus the Tyrant and St. Ambrose at Aquileia may well have been transported in story to Eryri.  

The same process might tell us why Emrys was at Elleti.  While this last is a campus or plain in the HB, in the Book of Llandaf we find it as a palud, i.e. a "a swamp, marsh, morass, bog, fen, pool" (palus via Lewis and Short). This suggested to be the Continental Arelate, capital of Magnus the Tyrant, a Gaulish place-name meaning "by or next to [Are-) the marsh" (cf. W llaid and llaith in the GPC).  Elleti may also have been fancifully linked to Oengus Mac Og's Bri Leith/Liath. 

But while this supplies us with part of the rationale we need for explaining why Emrys was placed at Dinas Emrys, there may well be more to the story. This is especially true is I'm right about Emrys 'the Divine/Immortal One' being conflated with Mabon son of Modron.

We possess a 'Stanza of the Grave' that places the grave of Mabon the Swift, son of Modron, in Nantlle - yes, the same place where Lleu (another sun god) is found dead in eagle form.  Did the Welsh identify Lleu and Mabon?

For the best recent discussion of this particular stanza, I quote the entire section from THE MEDIEVAL WELSH ENGLYNION Y BEDDAU THE ‘STANZAS OF THE GRAVES’, OR ‘GRAVES OF THE WARRIORS OF THE ISLAND OF BRITAIN’, ATTRIBUTED TO TALIESIN, Edited and Translated from the Black Book of Carmarthen and Other Manuscripts, with an Archaeological, Historical, Linguistic, and Literary Commentary by PATRICK SIMS-WILLIAMS:

III.16 Mabon son of Madron in Nantlle, Crn.

W Y Bedd y gorthir Nanllaû*
ni wyr neb i gyneddvau
Mabon vab Madron glau.
*an crudely formed, resembling cm, em, im; û altered from n.

N Y bedd ygorthir Nanllaû
Ni wyr neb i gyneddvaû
Mabon vap Madron glaû

T Y Bedh yngorthir nanllaû ny wyr nep y gynnedhfeû
Mabon vap madron glaû.*
*a altered to e in different ink.

Y bedd y gorthir Nanllav
ni wyr neb i gyneddfav
Mabon vap Mydron* glav
*y altered from a.

B Y bed yngorthir* Nanḷau
89 Ni uyr neb i gyneḍfau+
Mabon vap Madron glau.
*o deleted between h and i. +y over c or beginnings of an a.

Index col. 3 Mabon ab Madron bd at Nant λay. – 87.

To make 7 syllables in line c Bedd could be supplied before Mabon, as suggested by
Thomas Jones, comparing Series IV; but perhaps the 6-syllable lines are effectively
dramatic as they stand in both cases.295 The four manuscripts of Series III are in basic
agreement in this stanza. The variants of the proper names given in the Myvyrian
Archaiology text derive from late misreadings and emendations. Cwm Llau in line
a is first found in NLW 2020ii, 91v, where it is Ieuan Fardd’s rationalisation of Ncm
lhaû296 in the copy of W in NLW 1506, Book III, 73r. Mydron in line c originates with
the alteration of a to y by P, which was followed by the derivatives of P, including Dr
Davies in Peniarth 98ii. The only other occurrence of this Mydron outside derivatives
of P is, as far as I know, ‘Mabon am Mydron’ in the poem Pa gur in the Black Book
of Carmarthen.297 This is probably the source of P’s emendation, for a transcript of
it, with the reading mydron, appears earlier in the same manuscript (Peniarth 111, p.
54), just before Series I on p. 56. The variant Modron first appears in another text of
Series III by Evan Evans in NLW 2040, p. 155, which is ultimately derived from P.
It is probably an emendation of Mydron made in the light of the regular form of the
name, which is Modron.
Mabon and his mother Modron are the well-attested characters in Culhwch
and Olwen and elsewhere, generally supposed to be euhemerised Celtic divinities,
Maponos and *Mātrŏna.298 The form Madron here looks like a corruption of Modron
(< Mātrŏna) under the influence of the name Madrun (< VL Mătrōna), the name of a
Welsh saint.299 Influence from the adjective madron ‘dizzy’ is also possible.
Nanllaû is Nantlleu in Arfon (SH 5053), colloquially Nanlle/Nanlla, which plays
a prominent part in the Four Branches in the story of Lleu, who is clearly its eponym
there.300 No Welsh literary source associates Mabon with this area, and there are no
known dedications to Maponos here or in any other part of Wales. A Rhiwabon (SH
4841) in Llanystymdwy, Crn., about seven miles south of Nantlleu, is presumably
from *Rhiwfabon,301 and it is possible that Moel Faban in Llanllechid (SH 6368),
on the other side of Eryri, also contains the name Mabon,302 perhaps assimilated to
maban, baban, ‘baby’. As Mabon occurred as an ordinary Brittonic personal name,
however,303 the original eponyms of Rhiwabon and Moel Faban need not be Mabon
ap Modron. Yet they may have got associated with him subsequently, which might
lead to the localisation of stories about Mabon in Gwynedd. There is a prominent
Carn Fadryn/Fadrun304 in Llŷn (SH 2735), which may have influenced the corruption
to Mabon vab Madron in the englyn. A rare hint of a possible association between
Modron and Arfon comes from the Arfon poet Gruffudd ap Tudur Goch of Dinlle (fl.
1352), who alludes obscurely to gwlad Gwydion (Arfon?) and Modron (MS medron),
in two adjacent lines.305
In the French romance Le Bel Inconnu and its Middle English version Libeaus
Desconus, an enchanter Mabon (ME Maboun) appears as the oppressor of the ‘cité de
Sinaudon’, which is clearly somewhere in Snowdonia.306 Roger Loomis identified it
with Segontium, the Roman site near Caernarfon (Caer Saint, SH 4862), but there is
no solid evidence for this,307 and Leland, listing ‘Castelles in Cair Arvonshire’, refers
to what is clearly the hillfort (SH 7604 7784) on Conway mountain308 as ‘Sinnodune
a mile from Conwey. The fundation of a greate thing yet remayne there’.309 While it
is possible that the association of Mabon and Snowdonia is part of the development
of the Mabon story outside Wales,310 it may have been taken over from a Welsh
tradition about Mabon which is also reflected in the grave-stanza. The appearance
of ‘Rey mabun’ among the titles of lost French lays in a thirteenth-century list from
Chester311 shows that more material about Mabon circulated than now survives.
There are a number of early remains, including a small Iron Age fort, in the
Nantlle area which may have been associated with Mabon.312 In 1849 John Jones
(‘Cilmyn’), rector of Llanllyfni, stated that the remains ‘of Mabon, on the uplands of
Nanlley, were discovered in an urn, imbedded in a carnedd, near a Druidical circle’,
and in 1853 he referred to
the grave of Bedwin the Brave, on the sloping side of Moel Tryfan, and that of Mabon
the son of Madron, further on, on the uplands of Mantlef [sic], both of which were
accidently discovered a few years ago imbedded in a carnedd.
The same year, he expanded this report:
On the uplands of Nantllef several Druidical remains were to be seen a few years ago,
which, together with the grave of Mabon, have disappeared under an accumulation of
refuse from the slate quarries, and an interesting circle of upright stones sacrilegiously
appropriated towards the erection of fences, and for other agricultural purposes. Between
these uplands and Caernarvon Bay may be seen the slopes of Tryfan … .313
This is geographically vague, and the forms of the proper names are based on those
in Peter Bailey Williams’s translation of Englynion y Beddau, to which he refers. It
must be regarded as very doubtful whether the carneddi referred to were traditionally
known as the graves of Mabon and Bedwyr.
In early Welsh story, cynneddf (line b) is frequently used to refer to the magical or
supernatural attribute or peculiarity of an object, place, or person.314 The peculiarities
of graves and tumuli are a common feature of the mirabilia genre. The author of the
englyn probably has in mind such things as the graves which change size or remove
lethargy in the mirabilia section of the Historia Brittonum, §§73–74, the gorsedd at
Arberth in the Four Branches,315 and the Irish graves which cause onlookers to laugh
aloud.316 By ‘ni wyr neb i gyneddfav’ he presumably means either that no one knows
all the properties Mabon’s grave may have, or that the grave may be presumed to
have special properties, even though no one in fact knows what they are. Perhaps the
reason for this remark is that already in Welsh tradition Mabon was regarded as a
magician, as in foreign romance.

Translation

The grave in the upland of Nantlleu
whose attributes no one knows
(is the grave of) Mabon son of Modron the swift.

Dinas Emrys (SH 6049) and Nantlle are only half a dozen
miles apart – and note that the lands of Beddgelert Priory reached as far north as the
headwaters of Dyffryn Nantlle at Drws-y-coed (SH 5453)...

I would add only that according to the MABINOGION tale "Math Son of Mathonwy", the god Lleu become ruler of all Gwynedd, much as it would appear Emrys does in the HISTORIA BRITTONUM.  

The 'clau' or "swift" epithet supplied for Mabon in this stanza may also be significant.  I say this because I've successfully identified the famous - but long lost - fortress of Caer Dathal with Dinas Emrys (see https://mistshadows.blogspot.com/2021/01/dinas-emrys-as-caer-dathal-late.html).  My identification of the two forts relies on Dathal, a presumed Irish name containing a stem meaning 'swift', lying behind the Latin Celeritas, which we find preserved as Celert/Gelert at Beddgelert hard by Dinas Emrys.  Could Mabon's 'swift' epithet have been linked to these other two names?

All of this became even more seriously muddled when Geoffrey of Monmouth decided to bring his northern Myrddin (as Merlin) down to Eryri and identify him with Emrys of Dinas Emrys. I've written extensively on the nature of Myrddin.  While he does have Lleu attributes, and I once considered him a sort of human avatar of the god, eventually I came to the conclusion that his characteristics as they are found in the earliest Welsh sources and Irish analogs suggested a deified spirit of a warrior slain in battle (or one who perished through a goddess produced battle-panic).  For only a few of my pieces on this possibility, see 






Saturday, June 6, 2026

THE ARGUMENT AGAINST CASTUS IN 160S ARMENIA


"At this time, moreover, came the Parthian war, which Vologaesus planned under Pius⁠ and declared under Marcus and Verus, after the rout of Attidius Cornelianus, than governor of Syria.⁠ And besides this, war was threatening in Britain, and the Chatti⁠ had burst into Germany and Raetia.  Against the Britons Calpurnius Agricola⁠ was sent..."


The argument for L. Artorius Castus, prefect of the Sixth Legion at York, leading British legionary vexillations to Armenia in the 160s can be summarized as follows:

1) The British governor Priscus is sent to Armenia to command the army there.
2) ARMENIOS does fit in the lacuna on Castus' memorial stone.
3) The preferred date of the stone allows for the early Severan period (although barely).
4) Shortly after the victory in Armenia, Marcus Aurelius and Lucius Verus militarily reorganize Dalmatia as a buffer zone between Italy and the invading Marcomanni. This reorganization could account for the formation of Castus' province of Liburnia.

I once thought this a very strong case in support of the Armenian theory. But I no longer hold to that view. Many of the reasons why I changed my mind have been expressed elsewhere. In this piece I wish to concentrate on one overlooked fact: the condition of Roman Britain just before and right after Priscus's brief tenure as governor of the province.

The British governors during the period in question are as follows (from A. Birley's THE ROMAN GIVERNMENT OF BRITAIN):

JULIUS VERUS 

"His governorship of Britain is datable to 158 by the Ravenglass diploma and
the inscription from Birrens, north of the western end of Hadrian’s Wall. As
the diploma was issued in February, he must have arrived in Britain at latest in the previous year. But it could well have been even earlier. The inscription from Newcastle reveals the arrival, under Julius Verus, of soldiers from each of the three British legions, who had been ‘contributed to the two German armies’. Coins of 155 show ‘Britannia subdued’, suggesting that there had been military problems there.⁴⁸ What they were is not clear, but it is surely preferable to discount supposed evidence in Pausanias (8. 43) for hostile action by the Brigantes involving an attack on the (otherwise unknown) ‘Genunian district’.⁴⁹ At any rate, it seems likely that Verus, as governor of Lower Germany, was well placed to bring back to Britain men who who had been serving in Germany, perhaps to use their skills at frontier construction at a time when the limes in Upper Germany was being extended to the outer line.⁵⁰ He may have been appointed to deal with the trouble after only a short stay in
the Rhineland. The epigraphic record of his activity extends from the southern Pennines, at Brough-on-Noe, to the outpost fort at Birrens, north of the western end of Hadrian’s Wall. He was also active at Corbridge. Another inscription, not mentioning his name, is dated by the consuls of 158 to his governorship, and records rebuilding work on Hadrian’s Wall itself.⁵¹ The archaeological evidence from the Antonine Wall indicates that it was evacuated at about this time—for good: the second Roman occupation of Scotland had thus lasted at
the most for some eighteen years. Verus’ successor may have completed the withdrawal and one or two outposts may have been retained.⁵² One of his legionary legates, of VI Victrix, was probably Q. Camurius Numisius Junior, who took up the post after commanding another legion, which can be interpreted as an appointment to deal with a crisis (LL 28). Measures taken by Verus or his immediate succcessors may have included the following, all datable to the ‘mid-Antonine period’: the abandonment of all or most of the
Cumbrian system of towers and milefortlets; further replacement of the western, turf part of Hadrian’s Wall in stone; the construction of the ‘Military Way’ as a lateral road just south of the Wall, with a new bridge across the North Tyne at Chesters (Cilurnum); and perhaps also over the Irthing at Willowford; a new fort on the wall at Newcastle (Pons Aelius); the rebuilding of that at South Shields at the mouth of the Tyne; a bridge over the Tyne at Corbridge (Coria); and perhaps new forts at Chester-le-Street (Concangis) and Lanchester (Longovicium). There was no doubt further rebuilding at other forts
as well.⁵³ Quite when Verus was replaced is difficult to establish; his successor is slightly tenuous (28). He disappears from sight for a few years, but reappears in the early 160s, after dramatic developments at the other end of the empire."

On the significance of the Newcastle inscription from The Chattan War, the Brigantian Revolt and the Loss of the Antonine Wall, M. P. Speidel, Britannia , 1987, Vol. 18 1987, pp. 233-237:

"The fact that in the years from 151 to 155 expeditionary armies had come to Germany is of great interest in assessing the move there to the outer limes. The Chatti must have posed a major threat to both German provinces and their allies, and indeed, six years later, in a large-scale attack, they invaded Upper Germany as well as Raetia. In the great second-century drama of the European nations hurling themselves against the frontiers of the Empire, the Chattan war, or threat of war, of 151-155 is thus revealed as the first act. The second act was played in Britain. A part of Pedo's field army had come from Britain, while other British forces had gone to Lower Germany, as the Newcastle inscription shows. Just how large these forces were is, of course, not known but one may argue that with most troops having fixed duties even a draft of two thousand men might be a large part of those in the British army who were actually free to take to the field. Their absence, no doubt, enticed the Brigantes to revolt, thus bringing about the first loss of the Antonine Wall. Then, under Julius Verus the British expeditionary force came back, and a succession of Rome's best generals restored the Antonine Wall in the years 158 to 161. Yet things did not end there. The marshals that were sent to Britain to restore the Wall had brought with them German and Raetian troops as shown by the Ribchester inscription and by an altar set up by Raetian troops at Birrens. From what we know of the strategy of the High Empire, withdrawal of troops from a frontier sector for campaigning elsewhere laid that sector open to attack. Indeed, just then, in 161/2, the Chatti invaded both Upper Germany and Raetia, weakened by the absence of field troops. This, no doubt, brought about the speedy return of most of the German and Raetian troops to their home frontiers and ruled out further reinforcements for Britain, thus leading to the second loss of the Antonine Wall around 163."

STATIUS PRISCUS

"Statius Priscus’ governorship was very brief, not more than a year at most, starting in summer 161. But his career throws a good deal of light on the workings of the military system. The name Statius is fairly common, and the other items in his nomenclature are also too indistinctive to indicate his origin, except for the tribe Claudia, found more frequently than elsewhere in regio X of Italy and in certain communities of the northern provinces.⁶⁸ Northern Italy, where a good many Statii are attested, or one of the cities of the Dalmatian coast look likely areas for his home.⁶⁹ Colchester (Camulodunum) is also just possible: a first-century legionary named Statius, with the tribe Claudia, derived from there,⁷⁰ and Priscus’ first appointment, as prefect of the Fourth Cohort of Lingones, stationed in Britain, would suit such an origin.⁷¹ Equally, the governor who probably gave him his commission, Julius Severus (Gov. 21), was himself from Dalmatia and perhaps offered him the post because he was a fellow-countryman. He was no doubt taken from Britain to the Jewish war, for service in which he received a decoration, by Severus. There is no need to suppose that Priscus took his cohort to Judaea. More likely Severus promoted him to be tribune in the Syrian legion III Gallica, which participated in the war; he probably went on to serve as tribune in a detachment of the Upper Pannonian legion X Gemina, also participating in the Jewish war. Since a third tribunate followed, in another legion of Upper Pannonia, it may be conjectured that he returned to that province with X Gemina and was retained there, as tribune of I Adiutrix.⁷² After this he finally entered the third militia, as prefect of an ala in Cappadocia; and then moved to the procuratorial career with a rather lowly post as sexagenarius, in charge of the vicesima hereditatium, the 5 per cent inheritance tax, in two Gallic provinces.⁷³ Thereafter he changed course markedly by entering the senate. It must be inferred that Antoninus Pius granted him the latus clavus. Priscus may have owed his advance to the patronage of Lollius Urbicus (Gov. 24), whose influence in the 140s was no doubt considerable. But he did not receive any remission (except that he was excused the vigintivirate), unlike many who transferred from the equestrian career to the senate at other periods, such as the reign of Vespasian or during the Marcomannic Wars. This reflects the conservatism of the reign. Priscus must have been well over 30 when he entered the senate as quaestor, and well over 50 when he became consul. Still, once he had held the compulsory Republican magistracies, he had the type of career enjoyed by men like Julius Agricola (Gov. 11), Julius Severus (21), and Lollius Urbicus (24): only two posts, the first a legionary command, between praetorship and consulship. His governorship of Upper Dacia, immediately preceding his consulship, is dated closely by diplomas, to 13 December 156 and 8 July 158, and a dedication he made at Apulum as consul designate can be assigned to autumn 158.⁷⁴ Before that he had commanded the Carnuntum legion XIV Gemina, perhaps when Claudius Maximus, the friend of M. Aurelius, was governing Upper Pannonia (he is attested there in 150 and 154). Priscus’ consulship as ordinarius for 159 was a remarkable honour for a novus homo—only one other man of comparable background, the jurist Salvius Julianus, received similar distinction during this reign. One reason in Priscus’ case was no doubt his military success in Dacia, revealed by inscriptions from that province.⁷⁵ After his consulship he had a brief spell as curator of the Tiber, but before the end of 160 must have become governor of Upper Moesia, where he is attested in office on 8 February 161.⁷⁶ He was still there, not surprisingly, after the death of Pius the following month, as shown by his dedication in honour of M. Aurelius and L. Verus, set up after he had been appointed to Britain. It may have been the sudden death of a recently appointed governor of Britain (Gov. 28), or perhaps just the difficult military situation in the north of the province, that led the emperors to transfer Priscus there soon after their accession. As stated by the HA: ‘a British war was also threatening’ in 161 (M. Ant. Phil. 8. 7) and had to be dealt with by Priscus’ successor (Gov. 30).⁷⁷ Priscus can only have spent some months in Britain when a more serious crisis occurred in the East: the defeat and death of the governor of Cappadocia and the invasion of Syria by the Parthians.⁷⁸ Priscus was chosen to deal with this crisis, and won a major victory, capturing the Armenian capital Artaxata (HA M. Ant. Phil. 9. 1, cf. Verus 7. 1) and founding a new one, which he garrisoned (Dio 71. 3. 1¹). These successes allowed L. Verus to assume the title Armeniacus in 163.⁷⁹ The satirist Lucian alleges that a contemporary historian described ‘how Priscus the general merely shouted out and twenty-seven of the enemy dropped dead’ (How to Write History 20). Hardly serious evidence, but perhaps Priscus had an aggressive style of leadership. The choice of Priscus to be recalled from Britain to deal with a crisis in the East exactly parallels the sending of Julius Severus (Gov. 21) to Judaea thirty years earlier. Severus was described as ‘the foremost of Hadrian’s leading generals’ in that connection (Dio 69. 13. 3, see Gov. 21). Priscus, after his success in Dacia in the late 150s, was no doubt equally highly rated. These two cases underline the high military status of Britain and its governors. He is not heard of again, and may have died soon afterwards. No children are recorded, but M. Statius Longinus, governor of Moesia Inferior under Macrinus, might be a descendant.⁸⁰"


SEXTUS CALPURNIUS AGRICOLA

"The context of the sentence in
the HA which refers to his dispatch ‘against the Britons’ suggests that he wasreplaced in Germany by Aufidius Victorinus and transferred to Britain in
autumn 161 or early 162 at the very latest.⁸⁶ It indicates that there were hostilities in progress in Britain (already referred to in HA M. Ant. Phil. 8. 7, quoted under Gov. 29).⁸⁷ A mention in Polyaenus’ Strategica (6, pr.) of ‘the Britons being defeated’ may refer to this war, since the work was dedicated to Marcus Aurelius and Lucius Verus in 162. From the inscription at Ribchester it can be
inferred that he took some extra cavalry from Germany with him—unless they had been sent under one of his predecessors. The dedication at Corbridge firmly dates his governorship to the year 163 and has already disposed of the possibility that he was the predecessor of Priscus, rather than his successor.⁸⁸ The distribution of his inscriptions, at
Carvoran on Hadrian’s Wall, and Vindolanda, just south of the wall, as well as at Corbridge, also at Ribchester, and perhaps at Hardknott, in north-west England, indicates that Hadrian’s Wall and the Pennines were occupied at the time. It now seems clear that the Antonine Wall had been given up under Julius Verus several years earlier (see under Gov. 27)."

And the Ribchester inscription as discussed by M. P. Speidel, once again from his The Chattan War, the Brigantian Revolt and the Loss of the Antonine Wall, Britannia , 1987, Vol. 18 1987, pp. 233-237:

"The armies of Germany were nearest to Britain, and so often did drafts of them cross the Channel4 that the 'upper province' of our text surely must mean that of Germany rather than of Pannonia, Dacia or Moesia, none of which is known to have sent provincial drafts to Britain. One will not go far wrong, then, in assuming that horsemen from Upper Germany were stationed at Ribchester.5 The date of the inscription is given by the joint reign of the emperors Marcus Aurelius and Lucius Verus from 161 to 169; hence our text is likely to mention the name of Sextus Calpurnius Agricola..."

It seems reasonable to me to present the following scenario and then ask an obvious question:

War is threatening in Britain at the outset of the Armenian War. This was when Priscus was recalled from Britain and sent to the East. His predecessor was only in Britain a very short time - and was perhaps killed there. Before that Julius Verus had brought troops from the Continent when the Antonine Wall was lost. It is reasonable to assume Priscus, sent to Britain in an emergency capacity, had also taken troops with him. And his successor Agricola probably also took troops.

Given all of the above, can we justify proposing that Priscus is at all likely to have removed three legionary detachments under the command of a prefect of the Sixth Legion and sent them to Armenia? In other words, does it make sense to consider a major troop withdrawal headed by an officer belonging to a legion that was responsible for defending the North at a time when the North was in constant turmoil and was regularly receiving reinforcements from the Continent?

I feel the only proper answer is plainly "No."