LEADER 03914oam 22005774 450 001 996201324403316 005 20230213224116.0 010 $a0-674-99038-2 035 $a(CKB)3820000000011965 035 $a(SSID)ssj0001417964 035 $a(PQKBManifestationID)11815436 035 $a(PQKBTitleCode)TC0001417964 035 $a(PQKBWorkID)11365094 035 $a(PQKB)11086181 035 $a(OCoLC)606434993 035 $a(MaCbHUP)hup0000134 035 $a(EXLCZ)993820000000011965 100 $a20141025d1914 my f 101 0 $aeng 135 $aurcn|||||| 181 $ctxt 182 $cc 183 $acr 200 10$aBarlaam and Ioasaph /$fJohn Damascene ; with an English translation by G.R. Woodward and Harold Mattingly 210 1$aCambridge, MA :$cHarvard University Press,$d2014. 215 $a1 online resource 225 1 $aLoeb Classical Library ; $v34 300 $aIncludes index. 330 $aBarlaam and Ioasaph, a hagiographic novel in which an Indian prince becomes aware of the world's miseries and is converted to Christianity by a monk, is a Christianized version of the legend of the Buddha. Though often attributed to John Damascene (c. 676-749 CE), it was probably translated from Georgian into Greek in the eleventh century CE.$bOne 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 recognised 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 Manichaean 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 Manichaean creed. 606 $aChristian legends 606 $aBuddhist legends$3(OCoLC)1727608$2fast 606 $aChristian hagiography$3(OCoLC)859164$2fast 606 $aChristian legends$3(OCoLC)1727967$2fast 606 $aLegends$3(OCoLC)995592$2fast 606 $aPrinces$3(OCoLC)1076481$2fast 607 $aIndia$2fast 615 0$aChristian legends. 615 7$aBuddhist legends 615 7$aChristian hagiography 615 7$aChristian legends 615 7$aLegends 615 7$aPrinces 700 $aJohn$cof Damascus, Saint,$0921488 702 $aMattingly$b Harold$f1884-1964, 702 $aWoodward$b George Ratcliffe$f1848-1934, 801 0$bMaCbHUP 801 2$bTLC 906 $aBOOK 912 $a996201324403316 996 $aBarlaam and Ioasaph$92558396 997 $aUNISA