| Honorific Prefix: | Saint |
| Josaphat of India | |
| Venerated In: | Eastern Orthodox Church Catholic Church |
| Birth Place: | India |
| Titles: | Prince |
| Barlaam of India | |
| Venerated In: | Eastern Orthodox Church Catholic Church |
| Titles: | Hieromonk |
Barlaam and Josaphat, also known as Bilawhar and Budhasaf, are Christian saints. Their life story was based on the life of the Gautama Buddha,[1] who historically lived several centuries before Jesus (and thus before Christianity). Their story tells of the conversion of Josaphat to Christianity. According to the legend, an Indian king persecuted the Christian Church in his realm. After astrologers predicted that his own son would some day become a Christian, the king imprisoned the young prince Josaphat, who nevertheless met the hermit Saint Barlaam and converted to Christianity. After much tribulation the young prince's father accepted the Christian faith, turned over his throne to Josaphat, and retired to the desert to become a hermit. Josaphat himself later abdicated and went into seclusion with his old teacher Barlaam.[2]
The story of Barlaam and Josaphat or Joasaph is a Christianized and later version of the story of Siddhartha Gautama, who became the Buddha.[3] The tale derives from a second to fourth century Sanskrit Mahayana Buddhist text, via a Manichaean version,[4] then the Arabic Kitāb Bilawhar wa-Būd̠āsaf (Book of Bilawhar and Budhasaf), current in Baghdad in the eighth century, from where it entered into Middle Eastern Christian circles before appearing in European versions.
The first Christianized adaptation was the Georgian epic Balavariani dating back to the 10th century. A Georgian monk, Euthymius of Athos, translated the story into Greek, some time before he died in an accident while visiting Constantinople in 1028.[5] There the Greek adaptation was translated into Latin in 1048 and soon became well known in Western Europe as Barlaam and Josaphat.[6] The Greek legend of "Barlaam and Ioasaph" is sometimes attributed to the 8th century John of Damascus, but F. C. Conybeare argued it was transcribed by Euthymius in the 11th century.[7]
The story of Barlaam and Josaphat was popular in the Middle Ages, appearing in such works as the Golden Legend, and a scene there involving three caskets eventually appeared, via Caxton's English translation of a Latin version, in Shakespeare's "The Merchant of Venice".[8] The poet Chardri produced an Anglo-Norman version, La vie de seint Josaphaz, in the 13th century. The story of Josaphat and Barlaam also occupies a great part of book xv of the Speculum Historiale (Mirror of History) by the 13th century French encyclopedist Vincent of Beauvais.
One of the Marco Polo manuscripts notes the remarkable similarity between the tale of "Sakyamuni Burkham" (the name that Polo uses for the Buddha) and St. Josaphat, apparently unaware of the origins of the Josaphat story.[9]
Two Middle High German versions were produced: one, the "Laubacher Barlaam", by Bishop Otto II of Freising and another, Barlaam und Josaphat, a romance in verse, by Rudolf von Ems. The latter was described as "perhaps the flower of religious literary creativity in the German Middle Ages" by Heinrich Heine.[10]
In the 16th century, the story of Josaphat was re-told as a defence of monastic life during the Protestant Reformation and of free will against Protestant doctrines regarding predestination.[11]
According to the legend, King Abenner in India persecuted the Christian Church in his realm, founded by the Apostle Thomas. When astrologers predicted that his own son would some day become a Christian, Abenner had the young prince Josaphat isolated from external contact. Despite the imprisonment, Josaphat met the hermit Saint Barlaam and converted to Christianity. Josaphat kept his faith even in the face of his father's anger and persuasion. Eventually Abenner converted, turned over his throne to Josaphat, and retired to the desert to become a hermit. Josaphat himself later abdicated and went into seclusion with his old teacher Barlaam.[2]
In this context, the name Josaphat is derived from the Sanskrit bodhisattva.[3] [12] The Sanskrit word was changed to Pahlavi: Bodisav in Middle Persian texts in the 6th or 7th century, then to or in an 8th-century Arabic document (Arabic initial "b" changed to "y" by duplication of a dot in handwriting).[13] This became in Georgian in the 10th century, and that name was adapted as Ioasaph (Greek, Ancient (to 1453);: Ἰωάσαφ) in Greece in the 11th century, and then was assimilated to Iosaphat/Josaphat in Latin.[14]
The name Barlaam derives from the Arabic name Bilawhar (Arabic: بِلَوْهَر) borrowed through Georgian (Georgian: ბალაჰვარ) into Byzantine Greek (Greek, Ancient (to 1453);: Βαρλαάμ). The Arabic Bilawhar has historically been thought to derive from the Sanskrit bhagavan, an epithet of the Buddha, but this derivation is unproven and others have been proposed.[15] Almuth Degener suggests derivation from Sanskrit purohita through a hypothetical Middle Persian intermediate.[16]
The name of Josaphat's father, King Abenner, derives from the Greek name Abenner (Greek, Ancient (to 1453);: Ἀβεννήρ), although another Greek version of the legend gives this name as Avenir (Greek, Ancient (to 1453);: Ἄβενιρ). These Greek names were adapted from the Georgian Abeneser (Georgian: აბენესერ; later shortened to Georgian: აბენეს,), which was itself derived from the Arabic version of the legend where he is named King Junaysar (Arabic: جُنَيسَر). According to I.V. Abuladze, during borrowing from Arabic to Georgian, misplaced i'jām resulted in the misreading of Junaysar as Habeneser, after which the initial H- was omitted.[17] [18] The origin of the Arabic name is unclear.
Barlaam and Josaphat were included in earlier editions of the Roman Martyrology with a joint feast day on 27 November,[19] [20] [21] however, they were not included in the Roman Missal.
Barlaam and Josaphat were entered into the Greek Orthodox liturgical calendar on 26 August Julian (8 September Gregorian),[19] [22] [23] and into liturgical calendar of the Slavic tradition of the Eastern Orthodox Church, on 19 November Julian (2 December Gregorian).[24] [25]
There are a large number of different books in various languages, all dealing with the lives of Saints Barlaam and Josaphat in India. In this hagiographic tradition, the life and teachings of Josaphat have many parallels with those of the Buddha. "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."[26] This was ascertained through the researches of Edouard de Laboulaye and Felix Liebrecht in 1859-1860. The authorship of the work is disputed. The origins of the story may be a Central Asian manuscript written in the Manichaean tradition. This book was translated into Georgian and Arabic.
The best-known version in Europe comes from a separate, but not wholly independent, source, written in Greek, and, although anonymous, attributed to "John the monk". It was first attributed to John of Damascus in the 12th century. Although this attribution was attacked in the 19th century, George Ratcliffe Woodward and Harold Mattingly sum up the arguments in favor of John of Damascus' authorship as follows: The work's doctrine is remarkably similar to St. John's, to the point where "in many passages the resemblance amounts almost to verbal identity"; there are frequent quotations from St. John's favorite authors, such as St. Gregory of Nazianus and St. Basil; "The defence of images, coupled with the denunciation of Idolatry, the enthusiasm for the monastic ideal, and the scant regard shown for the bishops and the secular clergy, almost compel us to place the work in the time of the Iconoclastic Controversy. The position, taken up and defended, is exactly that of the Icon-venerators; and we regard this fact alone as conclusive evidence for an eighth century date."; that St. John was often known as "John the Monk", so the fact that he wasn't specifically named in the earliest manuscripts doesn't rule him out. [27]
Nonetheless, many modern scholars do not accept this attribution, citing much evidence pointing to Euthymius of Athos, a Georgian who died in 1028.[28]
The modern edition of the Greek text, from the 160 surviving variant manuscripts (2006), with introduction (German, 2009) is published as Volume 6 of the works of John the Damascene by the monks of the Abbey of Scheyern, edited by Robert Volk. It was included in the edition due to the traditional ascription, but marked "spuria" as the translator is the Georgian monk Euthymius the Hagiorite (ca. 955–1028) at Mount Athos and not John the Damascene of the monastery of Saint Sabas in the Judaean Desert. The 2009 introduction includes an overview.[29]
Among the manuscripts in English, two of the most important are the British Library MS Egerton 876 (the basis for Ikegami's book) and MS Peterhouse 257 (the basis for Hirsh's book) at the University of Cambridge.The book contains a tale similar to The Three Caskets found in the Gesta Romanorum and later in Shakespeare's The Merchant of Venice.[28]
The Balavariani: A Tale from the Christian East California University Press: Los Angeles, 1966. Translation of the long version Georgian work that probably served as a basis for the Greek text. Jerusalem MS140
Three Croatian versions exist, all translations from Italian.[30] The older Shtokavian untitled version originated in the Republic of Ragusa and was transcribed to a codex from an earlier source in the 17th century, while the younger Chakavian translations, one manuscript and one printed, originated in the beginning of the 18th century. The book was published by Petar Maçukat in Venice in 1708 and titled Xivot S[veto]ga Giosafata obrachien od Barlaama and is currently held in the National and University Library in Zagreb. Both manuscripts were published in 1913 by Czech slavist Josef Karásek and Croatian philologist Franjo Fancev and reprinted in 1996. The Chakavian translations had a common source while the older Shtokavian one used an earlier Italian version as well as the Golden Legend.
Hungarian
Barlaams saga ok Jósafats is an Old Norse (specifically Old Norwegian) rendering of the story of Barlaam and Josaphat.[31] [32] This Old Norwegian version is based on a Latin translation from the 12th century; the saga of Guðmundur Arason records that it was translated by King Haakon III Sverresson (died 1204). There are several other Old Norse versions of the same story, translated independently from different sources. There are two Old Swedish versions, the older of which draws on the Golden Legend, while the younger uses the Speculum historiale as its main source. The early sixteenth-century Icelandic legendary Reykjahólarbók includes a version translated from Low German.[33]