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The principal characters of a legend ofChristian antiquity, which was a favourite subject of writers in theMiddle Ages. The story is substantially as follows: Many inhabitants ofIndia had been converted by theApostle St. Thomas and were leadingChristian lives. In the third or fourth century King Abenner (Avenier)persecuted theChurch. Theastrologers had foretold that his son Josaphat would one day become aChristian. To prevent this the prince was kept in close confinement. But, in spite of all precautions, Barlaam, ahermit of Senaar, met him and brought him to thetrueFaith. Abenner tried his best to pervert Josaphat, but, not succeeding, he shared the government with him. Later Abenner himself became aChristian, and, abdicating the throne, became ahermit. Josaphat governed alone for a time, then resigned, went into thedesert, found his former teacher Barlaam, and with him spent his remaining years inholiness. Years after their death, the bodies were brought toIndia and their grave became renowned bymiracles. Barlaam and Josaphat found their way into the Roman Martyrology (27 November), and into the Greek calendar (26 August).Vincent of Beauvais, in the thirteenth century, had given the story in his "Speculum Historiale". It is also found in an abbreviated form in the "Golden Legend" ofJacobus de Voragine of the same century.
The story is aChristianized version of one of the legends ofBuddha, as even the name Josaphat would seem to show. This is said to be a corruption of the original Joasaph, which is again corrupted from the middle PersianBudasif (Budsaif=Bodhisattva). Still it is of historical value, since it contains the "Apology" presented by the AthenianphilosopherAristides to the Emperor Adrian (orAntoninus Pius). The Greek text of the legend, written probably by amonk of the Sabbasmonastery nearJerusalem at the beginning of the seventh century, was first published by Boissonade in "Anecdota Graeca" (Paris, 1832), IV, and is reproduced inMigne, P.G., XCVI, among the works ofSt. John Damascene. The legend cannot, however, have been a work of the great Damascene, as wasproved by Zotenberg in "Notices sur le livre de Barlaam et Josaphat" (Paris, 1886) and by Hammel in "Verhandl. des 7 internat. Orientalisten Congresses", Semit. Section (Vienna, 1888). Another edition of the Greek was made by Kechajoglos (Athens, 1884). From the original Greek aGerman translation was made by F. Liebrecht (Münster, 1847). Latin translations (Migne, P.L., LXXIII), were made in the twelfth century and used for nearly all theEuropean languages, in prose, verse and inmiracle plays. Among them is prominent the German epic byRudolph of Ems in the thirteenth century (Königsberg, 1818, and somewhat later at Leipzig). From the German anIcelandic andSwedish version were made in the fifteenth century. At Manila the legend appeared in the Tagala language of thePhilippines. In the East it exists in Syriac, Arabic,Ethiopic,Armenian, and Hebrew.
Muller, Migration of Fables in Contemp. Review (July, 1870); Idem, Selected Essays (London, 1881); Liebrecht in Jahrbuch fur romanische und englische Litteratur II; Braunholz, Die erste nichtchristliche Parabel des Barlaam u. Josaphat, ihre Herkunft und Verbreitung (Hale, 1884); Kahn, B.U.J., eine bubiliographiasch-litteraturgeschichtliche Studie.
APA citation.Mershman, F.(1907).Barlaam and Josaphat. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/02297a.htm
MLA citation.Mershman, Francis."Barlaam and Josaphat."The Catholic Encyclopedia.Vol. 2.New York: Robert Appleton Company,1907.<http://www.newadvent.org/cathen/02297a.htm>.
Transcription.This article was transcribed for New Advent by Rev. David Maher.
Ecclesiastical approbation.Nihil Obstat. 1907. Remy Lafort, S.T.D., Censor.Imprimatur. +John M. Farley, Archbishop of New York.
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