In the half-century that followed the appearance of the letter, interest in Prester John increased steadily, most visibly through the transmission and translation of the Letter, which was translated into the vernacular by the end of the twelfth century.
Several chronicles composed before 1200, including Geoffrey of Breuil's
Chronica, Roger of Howden's
Gesta Regis Henrici II et Ricardi I, and
Annales Colonienses Maximi, along with other "historical" texts such as Gerald of Wales'
De Vita Galfridi contain some mention of either the figure or letter of Prester John, suggesting that this text was quickly transmitted and taken literally.
This is not the say that the
Letter's early readers understood the figure of Prester John the same way. While Geoffrey of Breuil comments that Prester John was given his name due to his humility, Gerald of Wales relates an argument in which one party was accused of being "so prideful and arrogant he was like Prester John" (
Brewer, 274). Even from its beginnings, it seems, this legend meant everything to everyone.
This first wave of popularity evidently reached
Pope Alexander III, who crafted a
reply to the eastern priest-king. Evidently, Pope Alexander sent his personal physician,
Master Phillip, as envoy to seek Prester John's kingdom and to deliver this reply, which urged John's instruction in Catholicism. We never hear back from Master Phillip.
While Alexander’s letter is typically read at face-value, it also has the effect of re-inscribing ecclesiastical power, in the form of doctrinal Catholicism, as the most important feature of any imperial project.
Hamilton reads the letter as a kind of public rhetorical performance, a stance he supports by noting that Alexander made several copies of his letter.
This rhetorical reflexivity became a trademark feature found in a number of adaptations of the legend
Wolfram von Eschenbach provides the first fully literary account of Prester John when he
integrates the legendary ruler into the genealogy of
Arthurian romance.
Among the early adaptations of the legend, the most impactful was John's role as prophesied savior for the
Fifth Crusade. Although the legend was birthed through a letter addressed to Western rulers written between the Second and Third Crusades, there were no attempts to invoke John during the third or fourth crusades.
During the
Fifth Crusade, Prester John returns. The figure of Prester John becomes entangled with that of a figure called "
King David" and the epistolary genre that birthed the legend gives way to the genre of prophecy. Leaders of the crusade, including
Jacques of Vitry, predict the arrival of a Prester John figure who would help defeat Islam once and for all. These prophecies found their way into several chronicles before and after the Crusade, the pertinent details of which are recorded on the following pages.
Of course, Prester John did not arrive, and the Europeans ceded their advantage and were summarily defeated.
The disastrous end to the Fifth Crusade illustrates the imprint the legend of Prester John had made on Europe, even within the first fifty years of the letter's circulation.
The following two pages provide a visualization of this early spread of the legend. 
