Buddhism and the Roman world

Several instances of interaction between Buddhism and the Roman world are documented by Classical and early Christian writers. 

Pandion embassy

Roman historical accounts describe an embassy sent by the "Indian king Porus (Pandion (?)  Pandya (?)  or Pandita (?) )  to Caesar Augustus sometime between 22 BC and 13 AD.  The embassy was travelling with a diplomatic letter on a skin in Greek, and one of its members was a sramana who burned himself alive in Athens to demonstrate his faith.  The event made a sensation and was described by Nicolaus of Damascus, who met the embassy at Antioch (near present day Antakya in Turkey) and related by Strabo (XV,1,73 ) and Dio Cassius (liv, 9).  A tomb was made to the sramana, still visible in the time of Plutarch, which bore the mention:

Strabo also states that Nicolaus of Damascus in giving the details of his tomb inscription specified his name was "Zarmanochegas" and he "immortalized himself according to the custom of his country."  Cassius Dio (Hist 54.9) and Plutarch cite the same story Charles Eliot in his Hinduism and Buddhism: An Historical Sketch (1921) considers that the name Zarmanochegas "perhaps contains the two words Sramana and Acarya."  HL Jones' translation of the inscription as mentioned by Strabo reads it as "The Sramana master, an Indian, a native of Bargosa, having immortalized himself according to the custom of his country, lies here." 
These accounts at least indicate that Indian religious men (Sramanas, to which the Buddhists belonged, as opposed to Hindu Brahmanas) were circulating in the Levant during the time of Jesus. 

Buddhist culture and pre-Christian Greece

By the time of Jesus, the teachings of the Buddha had already spread through much of India and penetrated into Sri Lanka, Central Asia and China.  They display certain similarities to Christian moral precepts of more than five centuries later; the sanctity of life, compassion for others, rejection of violence, confession and emphasis on charity and the practice of virtue. 

Will Durant, noting that the Emperor Ashoka sent missionaries, not only to elsewhere in India and to Sri Lanka, but to Syria, Egypt and Greece, speculated in the 1930s that they may have helped prepare the ground for Christian teaching. 

Mauryan proselytizing

Ashoka ascended the throne of India around 270 BC.  After his conversion to Buddhism he dispatched missionaries to the four points of the compass.  Archeological finds indicate these missions had been "favorably received" in lands to the West. 

Ptolemy II Philadelphus, one of the monarchs Ashoka mentions in his edicts, is recorded by Pliny the Elder as having sent an ambassador named Dionysius to the Mauryan court at Pataliputra: "India has been treated of by several other Greek writers who resided at the courts of Indian kings, such, for instance, as Megasthenes, and by Dionysius, who was sent thither by Philadelphus, expressly for the purpose: all of whom have enlarged upon the power and vast resources of these nations." 

Records from Alexandria, long a crossroads of commerce and ideas, indicate that itinerant monks from the Indian subcontinent may have influenced philosophical currents of the time.  Roman accounts centuries later speak of monks traveling to the middle east, and there is mention of an embassy sent by the Indian king Pandion, or Porus (possibly Pandya), to Caesar Augustus around 13 AD (see Pandion Embassy section above). 

Expansion of Buddhist culture westward

Meanwhile, the Buddha's teachings had spread north-west, into Parthian territory.  Buddhist stupa remains have been identified as distant as the Silk Road city of Merv.  Soviet archeological teams in Giaur Kala, near Merv, have uncovered  a Buddhist monastery, complete with huge buddharupa.  Parthian nobles such as An Shih Kao are known to have adopted Buddhism and were among those responsible for its further spread towards Han China. 

Western knowledge of Buddhism

Some knowledge of Buddhism existed quite early in the West.  In the 2nd century AD Clement of Alexandria wrote about the Buddha:

He also recognized Bactrian Buddhists (Sramanas) and Indian Gymnosophists for their influence on Greek thought:

The story of the birth of the Buddha was also known: a fragment of Archelaos of Carrha (278 AD) mentions the Buddha's virgin-birth, and Saint Jerome (4th century) mentions the birth of the Buddha, who he says "was born from the side of a virgin".  Queen Maya came to bear the Buddha after receiving a prophetic dream in which she foresaw the descent of the Bodhisattva (Buddha-to-be) from the Tuṣita heaven into her womb.  This story has some parallels with the story of Jesus being conceived in connection with the visitation of the Holy Spirit to the Virgin Mary. 

The latest impact upon Christian and Greek literature is the Christianized version of the legend of the life of the Buddha found in the Buddhist texts of the 3rd century CE and the epic Barlaam and Josaphat.  The latter is traditionally attributed to Saint John of Damascus (d.c.750 CE), but it seems that he took it from the Arabic Kitab Bilawhar wa Yudasaf, which in its turn had also been taken from India via the Manichaeans. 

Buddhism and Gnosticism

Early 3rd century–4th century Christian writers such as Hippolytus and Epiphanius write about a Scythianus, who visited India around 50 AD from where he brought "the doctrine of the Two Principles".  According to Cyril of Jerusalem, Scythianus' pupil Terebinthus presented himself as a "Buddha" ("He called himself Buddas" ).  Terebinthus went to Palestine and Judaea ("becoming known and condemned"), and ultimately settled in Babylon, where he transmitted his teachings to Mani, thereby creating the foundation of Manichaeism:

See also
 Index of Buddhism-related articles
 Buddhism and Christianity
 Greco-Buddhism
 Roman trade with India
 Secular Buddhism
 Sino-Roman relations

Notes
 Strabo on the immolation of the Sramana in Athens, Paragraph 73
Clement of Alexandria "The Stromata, or Miscellanies" Book I, Chapter XV
 Clement of Alexandria "The Stromata, or Miscellanies" Book I, Chapter XV
 Cyril of Jerusalem, Catechetical Lecture 6
 Porphyry "On abstinence from animal food" Book IV, Paragraphs 17&18. 

References

Further reading 
 
 
 
 
 
 
 
 
 
 

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Category:Roman-era philosophy
Category:Ancient Roman religion
Category:Buddhism and Christianity
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Roman World