Joseph of Arimathea is named in the gospels as the man who took responsibility for the burial of Jesus. Three of the
four gospel writers describe him as a member of the Sanhedrin, the supreme council of the Jews, having
jurisdiction over religious, civil and criminal matters.
Matthew’s gospel simply describes him as a rich disciple of Jesus, and John adds that he followed Jesus secretly
because he feared the Jewish leaders. When Jesus died, Joseph sought permission from Pilate to take care of the
body, as the Passover Sabbath was approaching and according to Jewish law the body must be buried before
sundown. Assisted by Nicodemus, whom John names as a Pharisee and a member of the Sanhedrin, he removed
Jesus from the cross, wrapped his body in a linen cloth with spices provided by Nicodemus, and buried him in a new
tomb in which no one else had been buried.
During the Middle Ages, many legends grew up relating to Joseph of Arimathea and his association with England. It
was said that Joseph was the original custodian of the Holy Grail, bringing it to England with him. In some accounts,
such as that of John of Glastonbury, he is said to have arrived in England bringing with him “vessels containing the
blood and sweat of Christ.” John of Glastonbury further claims that King Arthur of England was descended from
Joseph, and so Joseph is also tied to the Arthurian legends. Wikipedia’s account of Joseph of Arimathea gives his place of death as Glastonbury, although I’m not sure how much credence we can give to that.
Jerusalem
The legend that Joseph of Arimathea and the glorified Christ walked together on England’s hills captured the imagination of British poet William Blake. He was so moved by it that he was inspired to write his poem, Jerusalem. It is often assumed that the poem was inspired by the fanciful story that a young Jesus, accompanied by Joseph of Arimathea, travelled to what is now England and visited Glastonbury during his unknown years. But the poem draws on an older story that Joseph of Arimathea, alone, travelled to preach to the ancient Britons after the death of Jesus. The poem’s theme is linked to the Book of Revelation (3:12 and 21:2) describing a Second Coming, wherein Jesus establishes a New Jerusalem. In the most common interpretation of the poem, Blake asks whether a visit by Jesus briefly created heaven (Jerusalem) in England, in contrast to the “dark Satanic Mills” of the Industrial Revolution. The second verse is interpreted as an exhortation to create an ideal society in England, whether or not there was a divine visit.
And did those feet in ancient time,
Walk upon England’s mountains green:
And was the holy Lamb of God,
On England’s pleasant pastures seen?
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold:
Bring me my Arrows of desire:
Bring me my Spear: O clouds unfold:
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my Sword sleep in my hand:
Till we have built Jerusalem,
In England’s green & pleasant Land.