The reiterated reports of the actual existence of a wandering being, who retained in his memory the details of the crucifixion, show how the idea had fixed itself in popular imagination and found its way into the 19th-century collections of German legends. The two ideas combined in the story of the restless fugitive akin to Cain and wandering for ever are separately represented in the current names given to this figure in different countries. In most Teutonic languages the stress is laid on the perpetual character of his punishment and he is known as the "everlasting," or "eternal" Jew (Ger. "Ewige Jude"). In the lands speaking a Romance tongue, the usual form has reference to the wanderings (Fr. "le Juif errant"). The English form follows the Romance analogy, possibly because derived directly from France. The actual name given to the mysterious Jew varies in the different versions: the original pamphlet calls him Ahasver, and this has been followed in most of the literary versions, though it is difficult to imagine any Jew being called by the name of the typical anti-Semitic king of the Book of Esther. In one of his appearances at Brussels his name is given as Isaac Laquedem, implying an imperfect knowledge of Hebrew in an attempt to represent Isaac "from of old." Alexandre Dumas also made use of this title. In the _Turkish Spy_ the Wandering Jew is called Paul Marrane and is supposed to have suffered persecution at the hands of the Inquisition, which was mainly occupied in dealing with the Marranos, i.e. the secret Jews of the Iberian peninsula. 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. Under other names, a story very similar to that given in the pamphlet of 1602 occurs nearly 400 years earlier on English soil. According to Roger of Wendover in his _Flores historiarum_ under the year 1228, an Armenian archbishop, then visiting England, was asked by the monks of St Albans about the well-known Joseph of Arimathaea, who had spoken to Jesus and was said to be still alive. The archbishop claimed to have seen him in Armenia under the name of Carthaphilus or Cartaphilus, who had confessed that he had taunted Jesus in the manner above related. This Carthaphilus had afterwards been baptized by the name of Joseph. Matthew Paris, in repeating the passage from Roger of Wendover, reported that other Armenians had confirmed the story on visiting St Albans in 1252, and regarded it as a great proof of the Christian religion. A similar account is given in the chronicles of Philippe Mouskès (d. 1243). A variant of the same story was known to Guido Bonati, an astronomer quoted by Dante, who calls his hero or villain Butta Deus because he struck Jesus. Under this name he is said to have appeared at Mugello in 1413 and at Bologna in 1415 (in the garb of a Franciscan of the third order).