were recognized some centuries before Christ and, if this
is regarded as not demonstrable, it cannot be denied that the
analogous conception of Buddhas who visit the world to save and
instruct mankind is pre-Christian.[1084] Similarly though passages may
be found in the writings of Kabir and others in which the doctrine of
Sabda or the Word is stated in language recalling the fourth
Gospel, and though in this case the hypothesis of imitation offers no
chronological difficulties, yet it is unnecessary. For Sabda, in
the sense of the Veda conceived as an eternal self-existent sound, is
an old Indian notion and when stated in these terms does not appear
very Christian. It is found in Zoroastrianism, where Manthra Spenta
the holy word is said to be the very soul of God,[1085] and it is
perhaps connected with the still more primitive notion that words and
names have a mysterious potency and are in themselves spells. But even
if the idea of Sabda were derived from the idea of Logos it need
not be an instance of specifically Christian influence, for this Logos
idea was only utilized by Christianity and was part of the common
stock of religious thought prevalent about the time of Christ in
Egypt, Syria and Asia Minor, and it is even possible that its earlier
forms may owe something to India. And were it proved that the
teaching of Kabir, which clearly owes much to Islam, also owes much to
Christianity, the fact would not be very important, for the followers
of Kabir form a small and eccentric though interesting sect, in no way
typical of Hinduism as a whole.

The form of Vishnuism known as Pancaratra appears to have had its
origin, or at least to have flourished very early, in Kashmir and the
extreme north-west, and perhaps a direct connection may be traced
between central Asia and some aspects of the worship of Krishna at
Muttra. The passage of Greek and Persian influence through the
frontier districts is attested by statuary and coins, but no such
memorials of Christianity have been discovered. But the leaders of the
Vishnuite movement in the twelfth and subsequent centuries were mostly
Brahmans of southern extraction who migrated to Hindustan. Stress is
sometimes laid on the fact that they lived in the neighbourhood of
ancient Nestorian churches and even Garbe thinks that Ramanuja, who
studied for some time at Conjevaram, was in touch with the Christians
of Mailapur near Madras. I find it hard to believe that such contact