THE NEW SCHAFF-HERZOG
above the level of a mere revamping or even amplification of an original source. In the poem Josaphat is the son of a heathen Indian king named Avemier. Astrologers foretell the conversion of the prince, who is accordingly confined by his father in a palace built especially for him. Surrounded by every luxury, he is kept from all knowledge of age, disease, and death. Permitted, after a time, to leave the palace, Josaphat sees a lame man and a blind man, and on a second excursion meets a man weighed down with all the infirmities of age. When sobered by reflection on these sights, God sends him Barlaam, a hermit from the island of Seimaar, who appears in the presence of the prince disguised as a jewel-merchant. Only to the pure in heart, however, can he show the most precious gem, which, he at last tells Josaphat, is Christianity. He then describes the life of Christ, so that Josaphat asks concerning baptism, whereupon Barlaam tells him of baptism, eternal life, the chief doctrines of Christianity, and the lives of the saints and martyrs who renounced the vanity of the world. At the request of Josaphat, Barlaam baptizes him, administers the sacrament to him, and urges him to remain pure in word and thought. The king seeks in vain to win his son back to heathenism, but the priests are refuted, the magician Theodas is converted, and temptations to sensuality are overcome. Avernier then offers Josaphat the half of his kingdom, and his administration manifests the omnipotence of Christianity, while the glory of his father gradually wanes, and his councilors bow before the ethical power of the new faith. Meanwhile Josaphat prays to God to turn his father's heart, and in answer to these petitions the king takes counsel how he may atone for his former iniquity. His councilors advise him to follow the example of his son, whereupon he writes a pathetic letter to Josaphat, full of lamentations and self-accusations. Father and son met, Avernier was instructed by Josaphat, received baptism together with all his councilors, surrendered the entire kingdom to the prince, and lived as a hermit the remaining four years of his life. After his father's death, Josaphat appointed Barachias as his successor and became an anchorite, finding his teacher Barlaam again. He bravely resisted all manner of fleshly temptations, and lived with Barlaam in fasting and prayer until his teacher died. Josaphat buried him, and himself died at the age of sixty. (A. Freybe.)
Bibliography: A collection of titles will be found in V Chauvin, Bibliographie des ouvrages Arabes, vol. iii, Paris, 1898. A Lat. transl. of John of Damascus' story is in MPL, lxxiii, 443-606; and the version of Rudolf of Ems was edited by F. Pfeiffer, Leipsic, 1843. Consult Barlaam und Josaphat; franzosisches Gedicht des dre-'zehnten Jahrhunderts von Gui de Cambrai, ed. H. Zotenberg and P. Meyer, Stuttgart, 1864; E. Cosquin, in Revue des questions historiques, xxviii (1880), 579-600; E. Braunholtz, Die erste nichtchristliche Parabel des Barlaams und Josaphat, Halle, 1884; H. Zotenberg, Notice sur le livre de Barlaam et Josaphat, Paris, 1886; A. Krull, Gui de Cambrai: eine sprachliche Untersuchung, Gottingen, 1887; F. Hommel, Die alteste arabische Barlaam-V ersion, Vienna, 1888; Two Fifteenth Century Lives of St. Barlaam, ed. J. Jacobs, London, 1893 (contains discussion of the influence of Buddhist legend on Western medieval literature); E. Kahn, Barlaam und Joasaph: bibliographischliterargeschichtliche Studie, Munich, 1893; K. S. Macdon-
ald, Introduction to the Story of Barlaam and Joasaph, 1895; idem. Story of Barlaam and Joasaph [London], 1895; Story of Barlaam and Joasaph: Buddhism and Christianity, ed. J. Morrison, Calcutta, 1895; A. Krause, Zum Barlaam und Josaphat des Gui von Cambrai, 2 vols., Berlin, 1899-1900. See also the literature under Aris-
TIDES, MARCIANU8.
BARLETTA: More correctly Gabriel of B arietta (on the e. coast of Italy, 33 m. w.n.w. of Bari), a Dominican of the fifteenth century. About 1480 he preached in different cities of northern Italy. His sermons (first collected at Brescia, 1497; often reprinted in the following century) have the usual scholastic form of the time, but are enlivened by an originality of ideas, a lively wit, and a sense of humor often grotesque, which gave rise to the adage, " He knows not how to preach who knows not how to barlettize." The moral seriousness of the sermons and their striking descriptions of the distress of the country and its lost greatness made them influential and powerful. In a history of popular preachers Barletta must have a chief place (cf. Zeitschrift fur praktische Theologie, vii, 1885, 30 sqq.; viii, 1886, 227 sqq.). K. Beneath.
BARNABAS: The companion of the Apostle Paul/ himself called an apostle in Acts xiv, 4, 14. According to Acts iv, 36, he was a Levite born in Cyprus, his original name was Joses, and he was surnamed by the apostles (in Aramaic) Barnebhuah, which is explained by the Greek huios parakleseos (" son of exhortation," not " of consolation," cf. Acts xi, 23) and denotes a prophet in the primitive Christian sense of the word (cf. Acts xiii, 1; xv, 32). Like his aunt, the mother of John Mark (Col. iv, 10), Barnabas seems to have been living in Jerusalem, and he sold his property, after having joined the Christian congregation in the first year of its foundation, for the benefit of needy coreligionists (Acts iv, 37; xii, 12). He soon occupied a leading place in the community.
Of his activity the Book of Acts records that he introduced the still distrusted Saul to the Jerusalem church after his return from Damascus (ix, 27). When the news of the spread of Christianity to Antioch came to Jerusalem Barnabas was sent to the former city (xi, 22-24). From Antioch he went to Tarsus to meet Paul and with him worked for an entire year in the Antioch church Authentic (xi, 25-26). Both were sent to Jeru-
History. salem with a contribution for the Christians of Judea (44 a.d.) and returned to Antioch with John Mark (xi, 27-30; xii, 25). The three were sent on a missionary journey to Cyprus, Pamphylia, Pisidia, and Lycaonia (xiii, 1 sqq.). In the narrative of this journey Paul occupies the first place from the point where the name " Paul " is substituted for " Saul " (xiii, 9). Instead of " Barnabas and Saul " as heretofore (xi, 30; xii, 25; xiii, 2, 7) " Paul and Barnabas " is now read (xiii, 43, 46, 50; xiv, 20; xv, 2, 22, 35); only in xiv, 14 and xv, 12, 25 does Barnabas again occupy the first place, in the first passage with recollection of xiv, 12, in the last two, because Barnabas stood in closer relation to the Jerusalem church than Paul. Paul appears as the preaching missionary (xiii, 16; xiv, 8-9, 19-20),