saint, and the decree, having been enforced by successive popes for over two hundred and fifty years, was again officially approved by Pius IX in 1873. This decree was duly accepted as infallible, and in one of the largest cities of Italy may to-day be seen a Christian church dedicated to this saint. On its front are the initials of his Italianized name; over its main entrance is the inscription Divo Josafat; and within is an altar dedicated to the saint—above it being a pedestal bearing his name and supporting a large statue which represents him as a youthful prince wearing a crown and contemplating a crucifix.
Moreover, relics of the saints were found, and bones alleged to be parts of his skeleton having been presented by a Doge of Venice to a King of Portugal, are now treasured at Antwerp.
But even as early as the sixteenth century a pregnant fact regarding this whole legend was noted: for the Portuguese historian Diego Conto showed that it was identical with the legend of Buddha. Fortunately for the historian, his faith was so robust that he saw in this resemblance only a trick of Satan; the life of Buddha being, in his opinion, merely a diabolic counterfeit of the life of Josaphat centuries before the latter was lived or written—just as good Abbé Huc saw in the ceremonies of Buddhism a similar anticipatory counterfeit of Christian ritual.
There the whole matter virtually rested for about three hundred years—various scholars calling attention to the legend as a curiosity, but none really showing its true bearings, until, in 1859, Laboulaye in France, Liebrecht in Germany, and others following them in research, demonstrated that this Christian work was drawn almost literally from an early biography of Buddha, being conformed to it in the most minute details, not only of events but of phraseology; the only important changes being that, at the end of the various experiences showing the wretchedness of the world, identical with those ascribed in the original to the young Prince Buddha, the hero becomes a Christian, and that for the appellation of Buddha—"Bodesat"—is substituted the more scriptural name Josaphat.
Thus it was that by virtue of the infallibility vouchsafed to the papacy in matters of faith and morals Buddha became a Christian saint.
Yet these were by no means the most pregnant revelations. As the Buddhist scriptures were more fully examined, there were disclosed interesting anticipations of statements in later sacred books. The miraculous conception of Buddha and his virgin birth, like that of Horus in Egypt and of Krishna in India; the previous annunciation to his mother Maja; his birth during a journey by her; the star appearing in the east, and the angels chanting in the heavens at his birth; his temptation—all these
