three countries—it persisted in the place-names because it had fallen out of current use. For reasons which will appear later, it is important to keep well in mind the relations which subsisted between Cornwall and Brittany from the time of the Dumnonian exodus, which began in the first half of the fifth century, until those relations were interrupted in the sixteenth century. Leaving for future discussion the question of religion, there are points of contact between the two countries which deserve attention, not only because they are interesting in themselves, but because they can hardly fail to suggest others. The colonisation of Armorica by the people of Dumnonia is accepted by every scholar of repute. The gradual re-settlement of Bretons in Cornwall is not so well known. Nevertheless, the historical evidence is not open to question. Domesday Book shows that, with three exceptions, all the landholders in Cornwall were, in the days of Edward the Confessor, Saxons. When William the Norman set about the conquest of England, he was joined by several Breton nobles, who, by way of reward, received considerable grants of land in Cornwall. Richard Fitz Turold, the ancestor of the baronial house of Cardinan, received thirty-one manors, Brient six, Blohiu five, Jovin thirteen, Wihumar three and Judhel one. It was, doubtless, owing to the presence of these Breton knights that Cornwall came to play so important a part in the Arthurian romances, which, soon after the Conquest, became known throughout western Europe. There has been much controversy respecting their origin. They have been attributed to England, Wales, Cornwall and Brittany. That of _Tristan and Iseult_ was, until quite recently, commonly referred to an English archetype which assumed literary form at the hands of British and Welsh minstrels or jugglers. It has remained for Professor Loth to demonstrate, beyond the possibility of doubt, that it originated in Cornwall at a time when Celtic, Saxon and Norman were all spoken languages. Those who are familiar with the romance will have been puzzled by the presence of two Iseults in one and the same story. On this point M. Loth says, “in my opinion it is from the juxtaposition in Cornwall of two legends, the Cornish and the Armorican, and from a compromise between the two that the creation of the two Iseults has originated.”[34] No better proof could be found of the friendly spirit which existed between the two nations than their mutual consent to share the tales and traditions of both. It was a Breton who, in 1177, carried away the body of St. Petrock to the monastery of St. Mewan in Brittany. As a canon of Bodmin he had learnt to venerate the saint, and doubtless considered that he could confer no greater boon upon his own countrymen than to present them with the saint’s relics. At the instance of Henry II, Roland de Dinan restored them to the Priory.