[Buddha-l] Academicians Claim Buddha Turned Into European Saint

[curt]

The academicians in question seem to be assuming that
the "Buddhist" version of the story is the original and that
other versions are variants. It almost sounds from this account
that the researches actually believe that the "story of the Buddha"
is literally true. It would be interesting to see what would happen
if their research were extended north and east.

One problem with this is that the research is based on written
texts and the "original" version of the story is supposed to come
from a time and place where writing was in its infancy - so it is
difficult to extend the search back in time. Nevertheless the
implication is that the "story of the Buddha" is a meme with a
life of its own.

- Curt

Dante Rosati wrote:

>http://times.hankooki.com/lpage/culture/200507/kt2005070420024111680.htm
>
>Academicians Claim Buddha Turned Into European Saint
>
>By Kim Ki-tae
>Staff Reporter
>
>The ancient tale of Gautama Siddhartha, the founder of Buddhism, spread from
>his homeland to Europe, where he became a Christian saint with the name of
>``Iosaphat.”
>
>That’s the conclusion of a group of Korean researchers who have conducted a
>multi-linguistic study of the westward spread of the story of the Buddha.
>
>``It is apparent that the name Iosaphat originates from Buddha,’’ Paik
>Seung-wook, a lecturer of Spanish at Seoul National University said.
>
>According to Paik, while the Buddha’s tale spread westbound, his name
>``Buddha’’ or ``Bodhisatta’’ in Sanskrit, changed gradually in accordance
>with various linguistic backgrounds with similar accounts of the tale.
>
>For example, it changed to ``Bodisav’’ in Persian texts in the sixth or
>seventh century, ``Budhasaf or Yudasaf’’ in an eighth-century Arabic
>document and ``Iodasaph’’ in Georgia in the 10th century.
>
>The name in turn was adapted to ``Ioasaph’’ in Greece in the 11th century,
>and ``Iosaphat’’ or ``Josaphat’’ in Latin since then.
>
>``The gradual change of the name shows the westward spread of the tale from
>Nepal (where the Buddha was born) to Persia, the Middle East, Greece and
>Europe,’’ Paik said.
>
>Paik is a member of a project research team undertaking a study of the
>literary interchange between the East and the West. The Korean Research
>Foundation is sponsoring the study, and the study results were published in
>the June-July edition of the bimonthly ``Antiquus.’’
>
>As it spread, the tale adapted different versions according to various
>religious backdrops. In the Greek account, a hero Ioasaph, a prince in
>India, one day witnessed blind, sick and old people on the streets outside
>of the palace. The scenes shocked the innocent prince and led him to
>contemplate the agony and emptiness of life. One day, a Christian monk named
>Barlaam visited the anguished prince and taught him the religion.
>Enlightened, Ioasaph abandoned his secular values and led an ascetic life
>until his death. This account has a striking similarity to that of the
>Buddha’s tale.
>
>In Europe, the story spread to most regions, especially since the 11th
>century, and the tale’s hero has been acclaimed as the champion of
>Christianity, not Buddhism.
>
>``There are slight differences in accounts in different texts. For example,
>in an Arabic account, the prince married a woman, but in a Greek text, he
>overcomes temptation from female figures,’’ Paik said.
>
>According to Paik, there have been previous studies in Britain and Germany
>on the cultural transmission of Buddha’s tale to Europe, but he said this
>study is the first time scholars approached the subject in a comprehensive
>and multi-linguistic way.
>
>``The research covered eight languages _ Sanskrit, Georgian, Arab, Turkish,
>Persian, Greek, Latin and Spanish. Our team studied the original text in six
>languages, and the other two in English,’’ Paik said.
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