If we now compare the story of Joannes of Damascus, we find that the early life of Josaphat is exactly the same as that of Buddha. His father is a king, and after the birth of his son, an astrologer predicts that he will rise to glory; not, however, in his own kingdom, but in a higher and better one; in fact, that he will embrace the new and persecuted religion of the Christians. Everything is done to prevent this. He is kept in a beautiful palace, surrounded by all that is enjoyable; and great care is taken to keep him in ignorance of sickness, old age, and death. After a time, however, his father gives him leave to drive out. On one of his drives he sees two men, one maimed, the other blind. He asks what they are, and is told that they are suffering from disease. He then inquires whether all men are liable to disease, and whether it is known beforehand who will suffer from disease and who will be free; and when he hears the truth, he becomes sad, and returns home. Another time, when he drives out, he meets an old man with wrinkled face and shaking legs, bent down, with white hair, his teeth gone, and his voice faltering. He asks again what all this means, and is told that this is what happens to all men; and that no one can escape old age, and that in the end all men must die. Thereupon he returns home to meditate on death, till at last a hermit appears,[47] and opens before his eyes a higher view of life, as contained in the Gospel of Christ. No one, I believe, can read these two stories without feeling convinced that one was borrowed from the other; and as Fa Hian, three hundred years before John of Damascus, saw the towers which commemorated the three drives of Buddha still standing among the ruins of the royal city of Kapilavastu, it follows that the Greek father borrowed his subject from the Buddhist scriptures. Were it necessary, it would be easy to point out still more minute coincidences between the life of Josaphat and of Buddha, the founder of the Buddhist religion. Both in the end convert their royal fathers, both fight manfully against the assaults of the flesh and the devil, both are regarded as saints before they die. Possibly even a proper name may have been transferred from the sacred canon of the Buddhists to the pages of the Greek writer. The driver who conducts Buddha when he flees by night from his palace where he leaves his wife, his only son, and all his treasures, in order to devote himself to a contemplative life, is called Chandaka, in Burmese, Sanna.[48] The friend and companion of Barlaam is called Zardan.[49] Reinaud in his “Mémoire sur l’Inde,” p. 91 (1849), was the first, it seems, to point out that Youdasf, mentioned by Massoudi as the founder of the Sabæan religion, and Youasaf, mentioned as the founder of Buddhism by the author of the “Kitáb-al-Fihrist,” are both meant for Bodhisattva, a corruption quite intelligible with the system of transcribing that name with Persian letters. Professor Benfey has