Histor., 1604), writing in Paris two years after its first appearance, speaks contemptuously of the popular belief in the Wandering Jew in Germany, Spain and Italy.
In his letters to his friend Mathilde Wesendonck, it appears that while he was composing Tristan he already had the inspiration of working out the identification of Kundry, the messenger of the Grail, with the temptress who, under the spell of Klingsor, seduces the knights of the Grail; and he had, moreover, thought out the impressively obscure suggestion that she was Herodias, condemned like the wandering Jew to live till the Saviour's second coming.
Though exceedingly popular as a lecturer, his literary reputation rests upon three historical romances: The Fair God (1873), a story of the conquest of Mexico; Ben Hur (1880), a tale of the coming of Christ, which was translated into several languages and dramatized; and The Prince of India (1893), dealing with the Wandering Jew and the Byzantine empire.
In the few references to the legend in Spanish writings the Wandering Jew is called Juan Espera en Dios, which gives a more hopeful turn to the legend.
Quinet published a prose epic on the subject in 1833, and Eugene Sue, in his best-known work, Le Juif errant (1844), introduces the Wandering Jew in the prologues of its different sections and associates him with the legend of Herodias.
In the next century the Wandering Jew was seen at Munich (1721), Altbach (1766), Brussels (1774), Newcastle (1790,(1790, see Brand, Pop. Antiquities, s.v.), and on the streets of London between 1818 and 1830 (see Athenaeum, 1866, ii.