r June, 1895. For the
transliteration between the appellation of Buddha and the name of the
saint, see Fausboll and Sayce, as above, p. xxxvii, note; and for the
multitude of translations of the work ascribed to St. John of Damascus,
see Table III, on p. xcv. The reader who is curious to trace up a
multitude of the myths and legends of early Hebrew and Christian
mythology to their more eastern and southern sources can do so in Bible
Myths, New York, 1883. The present writer gladly avails himself of the
opportunity to thank the learned Director of the National Library at
Palermo, Monsignor Marzo, for his kindness in showing him the very
interesting church of San Giosafat in that city; and to the custodians
of the church for their readiness to allow photographs of the saint to
be taken. The writer's visit was made in April, 1895, and copies of the
photographs may be seen in the library of Cornell University. As to
the more rare editions of Barlaam and Josaphat, a copy of the Icelandic
translation is to be seen in the remarkable collection of Prof. Willard
Fiske, at Florence. As to the influence of these translations, it may
be noted that when young John Kuncewicz, afterward a Polish archbishop,
became a monk, he took the name of the sainted Prince Josafat; and,
having fallen a victim to one of the innumerable murderous affrays of
the seventeenth century between different sorts of fanatics--Greek,
Catholic, and Protestant--in Poland, he also was finally canonized under
that name, evidently as a means of annoying the Russian Government. (See
Contieri, Vita di S. Giosafat, Arcivesco e Martira Rutena, Roma, 1867.)

No less important was the closer research into the New Testament during
the latter part of the nineteenth century. To go into the subject in
detail would be beyond the scope of this work, but a few of the main
truths which it brought before the world may be here summarized.(499)

(499) For a brief but thorough statement of the work of Strauss,
Baur, and the earlier cruder efforts in New Testament exegesis, see
Pfleiderer, as already cited, book ii, chap. i; and for the later work
on Supernatural Religion and Lightfoot's answer, ibid., book iv. chap.
ii.

By the new race of Christian scholars it has been clearly shown that the
first three Gospels, which, down to the close of the last century, were
so constantly declared to be three independent testimonies agreeing as
to the events recorded, are neither