Page:Studies on the legend of the Holy Grail.djvu/248

222 which Wülcker seeks to account for the early knowledge of the Evangelium Nicodemi in England, that Joseph enjoyed particular favour among the British Christians, and that it was from them the tidings of him spread among their Saxon conquerors.

The legendary popularity of Joseph in these islands, though not in any special capacity of Apostle of Britain, is thus attested. Let us admit for argument's sake that the conversion legend did first take shape in the twelfth century, is it not more likely to have done so here, where the apocryphal writings about him were widely spread, than in France, where they were practially [sic] unknown? And why if Borron, or any other French poet, wanted to connect the Holy Vessel legend which he had imagined with Arthur, should he go out of his way to invent the personages of Brons and Alain? The story as found in the Queste would surely have been a far more natural one for him. And why the insistence upon Avalon? We have plain proof that Borron did not understand the word, as he explains it by a ridiculous pun (supra, p. 78). These difficulties are met in a large measure if we look upon