Jataka 466: Samudda-Vāṇija-jātaka features an interesting story that seems to parallel the Flood Myth, which appears in various mythological narratives around the world. Here is a summary:
"A thousand families lived comfortably on an island abundant with delicious food. Their only concern was to hide their bodily waste and keep the island clean, so as not to anger the deities who resided there. One day, however, some of the inhabitants brewed alcoholic beverages, became careless, and dirtied the island, provoking the deities’ wrath. As punishment, the deities decided to flood the island on a set date to destroy all its inhabitants.
One compassionate deity (a past life of Sāriputta) disagreed with the destruction and tried to warn the islanders of the coming disaster, while another deity (a past life of Devadatta) reassured everyone, encouraging complacency. A wise carpenter (the Bodhisatta) listened to the warning and convinced a portion of the people to help him build a large vessel.
When the appointed day came, those who had boarded the vessel with the wise carpenter survived the great flood, while the rest of the islanders perished."
Yes theres quite a few parallels between Buddhism and some of the Christian mythology. For instance King Soloman’s famous baby splitting plan to determine the real mother compared to the plan devised by Mahosodh Bodhisatta. Idk if christian theology perhaps has a base in Buddhist texts or if its just a coincidence there are parallels.
The early Fathers of the Christian Church (e.g. Clement of Alexandria and St. Jerome) were familiar with the figure of the Buddha. Moreover, ongoing cultural interaction between Hellenistic civilisation and Buddhism (4th c. BC–5th c. AD, in Gandhāra) left a distinct mark on both the Greek and Roman worlds. This mutual cultural synthesis (originating with the incursions of Alexander the Great) significantly influenced both intellectual and religious spheres. Many scholars have proposed several theories suggesting that early Christianity may have been influenced by Buddhism and borrowed much of its narrative imagery; however, these claims remain under question. Nevertheless, the influence of Buddhism on Christianity in the post-Apostolic era is well documented in the writings of various Christian authors.
An example of such influence—here more accurately an appropriation—is the adaptation of the Buddha’s life into the Christian legend found in the story of St. Josaphat. This popular religious romance (viz. Barlaam and Josaphat), which spread widely during the Middle Ages, is significant in that it represents a Christianised version of the life of Gautama, derived from a Mahāyānist text composed between the 2nd and 4th centuries AD (see: JSRNC, 2009, Vol. 3, No. 2).
It tells how, after a king in India persecuted the Christian Church within his dominions, astrologers foretold that his son would one day embrace the Christian faith. In response to this prophecy, the king, Abener, took measures to seclude his son Josaphat from the world beyond the palace walls. Yet, despite these efforts, Josaphat encountered Barlaam, a holy man, and he embraced Christianity. In time, the king himself was converted, renounced his crown in favour of his son, and withdrew to the desert to lead the life of a solitary hermit. Subsequently, Josaphat, in turn, relinquished the throne and joined his teacher Barlaam.
Well, what can be said? This theft is simply akin to this one:
In the specific case of the Deluge Myth, such narrative is present in many cultures around the world. The origins of this myth are pre-buddhist. In India there’s the myth of Manu, father of Mankind.
This story of the Jatāka is much more modest than the other myths around the world (and more factible), since the destruction is limited to one island. The buddhist texts talk about a destruction of the Universe by water, but nothing material remais after such destruction, only the brahmas of the realms above Abhassara realm (second jhana).
