Page:Studies on the legend of the Holy Grail.djvu/246

220 Warriors, printed by Mr. Skene, Four Ancient Books, Vol. II., p. 457, from MS. Hengwrt, 566, of the beginning of the fourteenth century, and probably at least fifty years older, mentions the "blessed head of Bran." On the whole, in spite of the silence of older sources, I look upon the epithet and the legend which it presupposes as old, and I see in a confusion between Bran, Lord of the Cauldron, and Bran the Blessed, the first step of the transformation of the Peredur sage into the Quest of the Holy Grail. In the first capacity Bran corresponds to the Lord of the Castle of Talismans. From the way in which the fish is dwelt upon in his legend, it may, indeed, be conjectured that he stood to Peredur in some such relation as Finn-eges to Fionn. As hero of a conversion legend he came into contact with Joseph. We do not know how or at what date the legend of the conversion of Britain by Joseph originated. It is found enjoying wide popularity in the latter half of the twelfth century, the very time in which the romances were assuming their present shape. Wülcker (Das Evangelium Nicodemi in der abendländischen Literatur, Paderborn, 1872) shows that the legend is not met with before William of Malmesbury; and Zarncke, as already stated (supra, p. 107), has argued that the passage in William is a late interpolation due to the popularity of the romances. But to accept Zarncke's contention merely shifts back the difficulty. If William did not first note and give currency to the tradition, the unknown predecessor of Robert de Borron and of the authors of the Queste and Grand St. Graal did so; and the question still remains how did he come by the tradition, and what led him to associate it with Glastonbury. Birch-Hirschfeld, it is true, makes short work of