James Joyce's had written a very romanticist, lyrical essay on the historical legend of Sakyamuni Buddha as fable of self, which defies the onto-theological tradition of "what" constitues self within and amongst culture of British colonialism, and primordial tribal warfare between the Anglo-Saxons, and Celts. But it is significant to note that Catholicsim spread through England through the monks of Iona and Columba. His historiographical insights to why such horrifying, scandolous violence and sexual slave trade of the Irish and the English in their pagan past was never the case in the Buddhist Law of the Abbhidharma, and Vinayahana against laws of kidnapping, and sexual slavery. It was a most historical insight to why Buddhism regarded this as a form of worshipping devils, though India and the Orient was horrifically engaged in the sexual slave trade. St. Patrick, himself a sex slave in his childhood ended the sexual slavery trade between Ireland and England while he was alive, and Apostle of Ireland.
Joyce then in another significant essay on Defoe writes about the "White Trafficking" of Irish and impoverished English women, as sexual slaves of the decadent English aristocracy as speculation, viz., the "captive women" as a form of English Satanism in respect to social novels on crime, social reform, political dissent, and protest, in which there was no trace or evidence.
But why he writes as fableau on the Legend of the Buddha to treat all sentient beings, even criminals was very much the heart of St. Patrick's Apostolate to end sin, crime, corruption and evil. Joyce, how well he was read or mastered what school of Buddhism--though he renounced Roman Catholicism, mostly for his great abhorrence for the the corruption of the "Throne and Altar" lived through out his writing and practiced the Life of the Buddha in Art, and as a true son of St. Patrick of Ireland.
--Cyprian Sean James
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