A princely tale inspired by Christianity and Buddhism. One of the best known examples of the hagiographic novel, this is the tale of an Indian prince who becomes aware of the world's miseries and is converted to Christianity by the monk Barlaam. Barlaam and Josaphat (Ioasaph) were believed to have re-converted India after her lapse from conversion to Christianity, and they were numbered among the Christian saints. Centuries ago likenesses were noticed between the life of Josaphat and the life of the Buddha; the resemblances ...
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A princely tale inspired by Christianity and Buddhism. One of the best known examples of the hagiographic novel, this is the tale of an Indian prince who becomes aware of the world's miseries and is converted to Christianity by the monk Barlaam. Barlaam and Josaphat (Ioasaph) were believed to have re-converted India after her lapse from conversion to Christianity, and they were numbered among the Christian saints. Centuries ago likenesses were noticed between the life of Josaphat and the life of the Buddha; the resemblances are in incidents, doctrine, and philosophy, and Barlaam's rules of abstinence resemble the Buddhist monk's. But not till the mid-nineteenth century was it recognized that, in Josaphat, the Buddha had been venerated as a Christian saint for about a thousand years. The origin of the story of Barlaam and Ioasaph-which in itself has little peculiar to Buddhism-appears to be a Manichean tract produced in Central Asia. It was welcomed by the Arabs and by the Georgians. The Greek romance of Barlaam appears separately first in the 11th century. Most of the Greek manuscripts attribute the story to John the Monk, and it is only some later scribes who identify this John with John Damascene (ca. 676-749). There is strong evidence in Latin and Georgian as well as Greek that it was the Georgian Euthymius (who died in 1028) who caused the story to be translated from Georgian into Greek, the whole being reshaped and supplemented. The Greek romance soon spread throughout Christendom, and was translated into Latin, Old Slavonic, Armenian, and Arabic. An English version (from Latin) was used by Shakespeare in his caskets scene in The Merchant of Venice. David M. Lang's Introduction traces parallels between the Buddhist and Christian legends, discusses the importance of Arabic versions, and notes influences of the Manichean creed.
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Add this copy of Barlaam and Ioasaph (Loeb Classical Library) to cart. $89.94, new condition, Sold by GridFreed rated 5.0 out of 5 stars, ships from North Las Vegas, NV, UNITED STATES, published 1914 by Harvard University Press.
Add this copy of Barlaam and Ioasaph (Loeb Classical Library) to cart. $60.68, good condition, Sold by Bonita rated 4.0 out of 5 stars, ships from Newport Coast, CA, UNITED STATES, published 1914 by Harvard University Press.
I learned through my reading that an early Christian text "Barlaam and Iosaph" was based upon the story of the Buddha. I was intrigued and needed to read the work for myself.
"Barlaam and Iosaph", has long been attributed to St. John of Damascus and was written in about 750 A.D. subsequent to the Nicene Creed (mentioned in the text) and about the time of the Iconoclastic Controversy within the Christian Church.
The book begins with an introduction which describes a journey of an Apostle to India for purposes of encouraging conversions to Christianity. A remarkable feature of the story is the clear parallels it has to the life of the Buddha.
The story tells of a mighty king, Abener, a pagan who persecuted the Christians. He had a son, Iosaph. At his birth, it was predicted that Iosaph would be either a world ruler or a Christian holy man. The king sheltered Iosaph in a palace and gave him every pleasure imaginable. At Iosaph's entreaties, he was allowed to see the palace grounds. During these sheltered trips, he encountered an old man, a sick man, and a beggar and became aware of the transitory, suffering character of human life. This story, of course, will be familiar to every student of Buddhism as the story of the Buddha.
Iosaph is tutored in secret by a Christian ascetic, Barlaam. After many lengthy discourses on the nature of Christian doctrine, based primarily upon the Hebrew and Christian Bibles and upon Church fathers, Iosaph converts to Christianity. He is persecuted by his father. The book presents a debate between defenders of Christianity and the idolators. Iosaph is tempted in the flesh by a lovely wanton woman but with the help of God resists the temptation -- with great difficulty. Abener offers Iosaph one-half his kingdom. Iosaph accepts and Christianity is spread throughout this land.
Abener sees the error of his ways, repents of his persecution of the Christians and of his son, converts to Christianity, and dies redeemed. Then, Iosaph meets his destiny. He renounces his kingdom at the age of 25 and leaves to assume the life of a mendicant monk in the desert where he spends 35 years as a wanderer. During this time, Iosaph finds Barlaam and continues under his tutelage until Barlaam's death.
There is much Buddhism in this part of the story but much of early Christianity as well. The closing scenes of the book, including Iosaphs' renunciation of his kingdom and the description of his life in the desert as a monk, are for me powerful moments, strange as they may be to current sensibilities. There are also a good many digressions and parables throughout the text that help take the weight from the lengthy expositions of doctrine.
This book is one of the earliest in the Loeb Series of the classics. I didn't know about early Christian awareness of Buddhism and this book showed it to me. There many books that explore current relationships between Buddhism and Christianity and Judaism. It is shown here at an early date, and I would love to learn more.
Barlaam and Ioasaph is more than a historical curiosity. It is a tale of the life of the spirit which still has power to move the reader with the power of the religious, ascetic life.
