Download Barlaam and Ioasaph (Loeb Classical Library) by John Damascene, G. R. Woodward, Harold Mattingly, David M. PDF

By John Damascene, G. R. Woodward, Harold Mattingly, David M. Lang

The best recognized examples of the hagiographic novel, this is often the story of an Indian prince who turns into conscious of the world's miseries and is switched over to Christianity by way of the monk Barlaam. Barlaam and Josaphat (Ioasaph) have been believed to have re-converted India after her lapse from conversion to Christianity, and so they have been numbered one of the Christian saints. Centuries in the past likenesses have been spotted among the lifetime of Josaphat and the lifetime of the Buddha; the resemblances are in incidents, doctrine, and philosophy, and Barlaam's ideas of abstinence resemble the Buddhist monk's. yet no longer until the mid-nineteenth century was once it regarded that, in Josaphat, the Buddha have been commemorated as a Christian saint for roughly 1000 years. The starting place of the tale of Barlaam and Ioasaph—which in itself has little strange to Buddhism—appears to be a Manichaean tract produced in imperative Asia. It was once welcomed by way of the Arabs and through the Georgians. The Greek romance of Barlaam seems individually first within the eleventh century. lots of the Greek manuscripts characteristic the tale to John the Monk, and it is just a few later scribes who determine this John with John Damascene (ca. 676–749). there's powerful proof in Latin and Georgian in addition to Greek that it was once the Georgian Euthymius (who died in 1028) who prompted the tale to be translated from Georgian into Greek, the full being reshaped and supplemented. The Greek romance quickly unfold all through Christendom, and used to be translated into Latin, outdated Slavonic, Armenian, and Arabic. An English model (from Latin) was once utilized by Shakespeare in his caskets scene within the service provider of Venice. David M. Lang's creation strains parallels among the Buddhist and Christian legends, discusses the significance of Arabic models, and notes impacts of the Manichaean creed.

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Extra info for Barlaam and Ioasaph (Loeb Classical Library)

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9 - 1 0 diligent search, apprehended h i m and brought h i m before the king's judgement scat. When the k i n g saw h i m i n such vile and coarse raiment who before had been clad in rich apparel,—saw h i m , who had lived i n the lap of luxury, shrunken and wasted by the severe practice of discipline, and bearing about in his body outward and visible signs of his hermit-life, he was filled w i t h mingled grief and fury, and, i n speech blended of these two passions, he spake unto him thus : O thou dullard and mad man, wherefore hast The k i n ^ thou exchanged thine honour for shame, and t h y h i m w i t h glorious estate for this unseemly show ?

But, without speech, f l n s f o l l y o f c o u r t 17 c ST. J O H N DAMASCENE ποίει ο θέλεις* εμοϊ γαρ 6 κόσμος εσταύρωται, κάγώ τω κόσμω, φησϊν ό θειος και εμός διδάσκα­ λος, τον δε βασιλέως είπόντος, Και τίνες οι εχθροί ούτοι, ους εκ μέσου ποίησα ί με προστάσσεις; φησϊν ό θειος άνήρ* Ό θυμός καϊ ή επιθυμία* ταύτα yap εξ αρχής μεν συνεργοί της φύσεως υπό τού δημιουργού παρήχθησαν, και νύν ωσαύτως inm. ν ϋ ί . 4 εχουσι τοις μη κατά σάρκα πολιτευομένοις, άλλα κατά πνεύμα* εν υμιν δέ, οΐτινες τό όλον εστέ σάρκες, μηδέν έχοντες τού πνεύματος, αντίδικοι γεγόνασι, καϊ τά τών εχθρών καϊ πολεμίων διαπράττονται.

Rto at the loss o f his friend, but his anger was the more J V i « ' hotly kindled against the monks. A n d so he sent everywhere in search of h i m , leaving ' n o stone unturned/ as the saying is, to find him. A f t e r a long while, they that were sent in quest of h i m , having learnt that he abode i n the desert, after chend 15 ST. J O H N DAMASCENE διερεννήσαντες καϊ συΧΧαβόμενοι, τώ τού βασιΧέως παρέστησαν βήματι. Ιδών δε αυτόν εν ούτω πενιχρά καϊ τραχντάτη έσθήτι τον Χαμπροΐς ποτε ίματίοις ήμφιεσμενον, καϊ τον ποΧΧη σνζώντα τρνφή τεταριχενμένον τή σκΧηρα τής ασκήσεως αγωγή, καϊ τον ερημικού βίον έναργώς περικείμενον τα γνωρίσματα, Χύπης ομού καϊ οργής επεπΧι^ρωτο, και, εξ άμφοΐν τον Χόγον κεράσας, εφη προς αυτόν Ω ανόητε και φρενοβλαβές, τίνος χάριν άντηΧΧάξω τής τιμής αίσχύνην, καϊ τής Χαμπράς δόξης την άσ^ήμονα ταύτην ιδέαν; ό πρόεδρος τής εμής βασιλείας καϊ αρχιστράτηγος τής εμής δυναστείας, παίγνιον μειρακιών σεαντον καταστήσας, ον μόνον τής ημετέρας φιλίας καϊ παρρησίας μακράν Χήθην πεποιηκώς, άΧλά καϊ αυτής κατεξαναστάς τής φύσεως, καϊ μηδε τών ιδίων τέκνων οίκτον Χαβών, πΧούτόν τε καϊ πάσαν τήν τού βίον περίφάνειαν εις ονδεν Χογισάμενος, την τοσαύτην 10 άδοξίαν τής περιβΧέπτον προέκρινας δόξης, ίνα τί σοι γένηται; καϊ τί εντεύθεν κερδήσεις, οτι πάντων θεών τε καϊ ανθρώπων τον Χεγόμενον προτετίμηκας Ίησούν, καϊ τήν σκΧηράν ταύτην καϊ δνσείμονα άγωγήν τών ηδέων καϊ άποΧανστικών τού γΧνκντάτον βιον; Τούτων άκουσας ό τού ΘβοΟ άνθρωπος εκείνος, χαριέντως άμα καϊ όμαΧώς άπεκρίνατο' Ε£ Χόγον πρός με σννάραι θέΧεις, ώ βασιΧεύ, τούς εχθρούς σον εκ μέσον τον δικαστηρίον ποίησον, καϊ τηνικαύτα άποκρινούμαί σοι περϊ ων αν ζήτησες μαθεΐν εκείνων γαρ σνμπαρόντων σοι, ούδεϊς εμοϊ πρός σε Χόγος.

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