Page:Barlaam and Josaphat. English lives of Buddha.djvu/49

 Rh quinta da Asia, l. vi. c. ii., Lisboa, 1612, f. 123).

Thus, almost as soon as the Western world got to know anything of the Buddha, the remarkable resemblance of his legend and that of St. Josaphat was observed, but no note was taken of do Conto's hint for two centuries and a half, when M. Laboulaye, quite independently, drew attention to the Buddhistic origin of the Barlaam legend in the Journal des Dehats of the 26th July 1859. Laboulaye's discovery was clinched by Felix Liebrecht in a paper on the sources of Barlaam and Josaphat (Jahrbuch, f. Rom. Lit. 1860, 314-34). Since the appearance of that striking memoir, no doubt has ever existed in any one's mind, who has examined the question of the legend of St. Joasaph, that it was simply and solely derived from the legend of Buddha. Indeed, if we put the two legends side by side, as M. Cosquin has done (Contes de Lorraine, pp. xlix. seq.), their close resemblance, if not identity, is

quinta da Asia, l. vi. c. ii., Lisboa, 1612, f. 123).

Thus, almost as soon as the Western world got to know anything of the Buddha, the remarkable resemblance of his legend and that of St. Josaphat was observed, but no note was taken of do Conto's hint for two centuries and a half, when M. Laboulaye, quite independently, drew attention to the Buddhistic origin of the Barlaam legend in the Journal des Dehats of the 26th July 1859. Laboulaye's discovery was clinched by Felix Liebrecht in a paper on the sources of Barlaam and Josaphat (Jahrbuch, f. Rom. Lit. 1860, 314-34). Since the appearance of that striking memoir, no doubt has ever existed in any one's mind, who has examined the question of the legend of St. Joasaph, that it was simply and solely derived from the legend of Buddha. Indeed, if we put the two legends side by side, as M. Cosquin has done (Contes de Lorraine, pp. xlix. seq.), their close resemblance, if not identity, is

quinta da Asia, l. vi. c. ii., Lisboa, 1612, f. 123).

Thus, almost as soon as the Western world got to know anything of the Buddha, the remarkable resemblance of his legend and that of St. Josaphat was observed, but no note was taken of do Conto's hint for two centuries and a half, when M. Laboulaye, quite independently, drew attention to the Buddhistic origin of the Barlaam legend in the Journal des Dehats of the 26th July 1859. Laboulaye's discovery was clinched by Felix Liebrecht in a paper on the sources of Barlaam and Josaphat (Jahrbuch, f. Rom. Lit. 1860, 314-34). Since the appearance of that striking memoir, no doubt has ever existed in any one's mind, who has examined the question of the legend of St. Joasaph, that it was simply and solely derived from the legend of Buddha. Indeed, if we put the two legends side by side, as M. Cosquin has done (Contes de Lorraine, pp. xlix. seq.), their close resemblance, if not identity, is

quinta da Asia, l. vi. c. ii., Lisboa, 1612, f. 123).

Thus, almost as soon as the Western world got to know anything of the Buddha, the remarkable resemblance of his legend and that of St. Josaphat was observed, but no note was taken of do Conto's hint for two centuries and a half, when M. Laboulaye, quite independently, drew attention to the Buddhistic origin of the Barlaam legend in the Journal des Dehats of the 26th July 1859. Laboulaye's discovery was clinched by Felix Liebrecht in a paper on the sources of Barlaam and Josaphat (Jahrbuch, f. Rom. Lit. 1860, 314-34). Since the appearance of that striking memoir, no doubt has ever existed in any one's mind, who has examined the question of the legend of St. Joasaph, that it was simply and solely derived from the legend of Buddha. Indeed, if we put the two legends side by side, as M. Cosquin has done (Contes de Lorraine, pp. xlix. seq.), their close resemblance, if not identity, is