Tiberius Caesar Christ

Tiberius and Livia: From Concealed Identity to the Making of a Caesar

If we want to understand how Tiberius became Christ in general history, we must first reorganize the stages through which Christ himself passed—not as isolated religious episodes, but as a tightly controlled political trajectory.

Christ’s life can be divided into three successive major phases:

The first phase is the phase of original identity. Here, Christ appears as the true son of Cleopatra—the heir born at the center of the struggle for legitimacy between East and West. In this stage, Christ is not yet a religious figure, but a potential political project. This explains the magnitude of the threat his existence posed to the emerging Roman order after the assassination of Julius Caesar.

The second phase begins with the departure from Egypt to Asia Minor—specifically to Ephesus—where Christ lived under another name, far from the center of power, within a Hellenistic environment that allowed concealment and reshaping. He later moves to Capernaum—rendered in Greek as “Kafla”—where the social and missionary phase begins, which religious memory would later transform into the stage of revelation.

The third phase—the most dangerous and sensitive—consists of the return to the very heart of Roman authority. Here, Christ enters the household of Caesar Augustus, not under his real name, but under a new political identity:

Tiberius Claudius Nero,
accompanied by his brother Helios/Alexander, who would later be known as Nero Claudius Drusus Germanicus.

These names were officially attributed to Livia, the wife of Augustus—the woman later said to have borne them—despite historical accounts describing her as infertile after her marriage to Augustus.

Here we reach the core of the enigma.

Livia, the emperor’s wife, practiced well-known Roman religious rites known as Bona Dea rites—ceremonies associated with women suffering from infertility. These rites had previously been practiced by Pompeia, the biological mother of Augustus. The unavoidable question is this:

Why would Livia perform infertility rites if—according to the official narrative—she was already the mother of two sons?

This contradiction cannot be dismissed. It suggests that Livia’s attributed motherhood was not biological but political. The ritual, in this reading, was not a plea for childbirth but a mechanism to legitimize a symbolic adoption within a religious-political system that fully understood the meaning of constructed lineage.

This interpretation gains further strength from a striking letter sent by her grandson, Emperor Caligula, to the Senate. In it, he described Livia as “Odysseus in a woman’s garment”—a symbolic phrase not used lightly. Odysseus is not a hero of brute force, but of cunning, disguise, and strategic deception. The message was not meant for the masses, but for senators who understood what was spoken behind closed doors.

Caligula went further, mocking Livia’s modest lineage in contrast to his own descent from Cleopatra. This comparison was no accident; it was a direct allusion to a conflict of bloodlines and legitimacy. Later interpretive additions in some sources appear to function as attempts to soften or obscure the original implication—what might rightly be called a historical contaminant introduced to dilute the force of the text.

In the same letter, Caligula hints that the celebration of the naval victory at Actium had been suspended—an explicit suggestion that the battle upon which Augustus built his legitimacy may have been closer to political myth than decisive triumph. He went even further, threatening to restore the Egyptian cult of Isis—the religion embraced by his grandmother Cleopatra, known as “the New Isis.” Such a move would symbolically restore Ptolemaic legitimacy and potentially redirect imperial gravity back toward Egypt.

Official history would later portray Caligula as insane. A political reading, however, reveals a figure attempting to break silence and expose concealed realities. For this very reason, he was eliminated—assassinated and posthumously vilified by an extreme Roman nationalist current that perceived any restoration of Eastern legitimacy as an existential threat.

From this perspective, even the origin of the term “Christians” shifts meaning. The designation may not refer solely to an individual, but to a homeland and a people—the Ptolemaic lineage in Egypt. From that moment onward, the struggle after Christ becomes a religious-political conflict between Macedonian Ptolemies on one side and radical Roman nationalist factions on the other.

As for Tiberius and his brother Drusus, their childhood remains strikingly obscure. No detailed accounts of their upbringing survive; they appear abruptly in the historical record at the very moment Cleopatra’s children disappear from the official Roman narrative. This simultaneity cannot easily be dismissed as coincidence.

We know that Augustus and Livia had both been married previously, each with children from earlier unions. Augustus had his daughter Julia. Livia supposedly bore Tiberius and Drusus. Yet she married very young, left her infant with her former husband, and married Augustus only three months after Drusus’ birth. Despite a marriage lasting more than fifty-two years, she bore Augustus no children.

The question here is not moral, but political:

How does a mother relinquish her infant so readily?
And how do those same sons later return to live within the household of Augustus himself?

The logical answer, within this reconstruction, is that the arrangement was premeditated. The reintegration of Tiberius and his brother into Augustus’ household occurred after a period of concealment—after Christ’s departure from Capernaum/Kafla in the Greek sphere—preparing for his entry into Rome prior to the event of crucifixion at Delphi.

Thus, drawing simultaneously on historical and religious texts, one may argue that Christ’s transfer to Rome preceded the crucifixion, and that the figure of Tiberius represents the final political identity of Christ after the process of concealment and re-formation had been completed.