appear as the Gnostic 'three classes,'
[Greek: pneumagikoi], [Greek: psuchikoi], [Greek: ulikoi].[32] In
regard to Neo-Platonism, Garbe
says: "The views of Plotinus are in perfect agreement with those of
the S[=a]nkhya system."[33] Porphyry, the disciple of Plotinus, has
the Yoga doctrine of immediate perception of truth leading to union
with the deity. As is well known and undisputed, this Porphyry copies
directly from the treatise of Bardesanes, which contains an account of
the Brahmatis;[34] while in many instances he simply repeats the
tenets of the S[=a]nkhya philosophy. The means of communication may
have been Alexandria, where met the trades of the East and West.
Perhaps the philosophers of India as well as of Greece were brought
together there. But, if the East and West had a mutual meeting-ground,
the ideas common to both occupy no common place in their respective
homes. In Greece, Pythagoreanism and Gnosticism are strange, and are
felt as such by the natives. In India these traits are founded on
ancient beliefs, long current, universal, nationally recognized. The
question of giver and receiver, then, admitting the identity of
thought, can scarcely be raised. If two men meet, one a Methodist and
one a Baptist, and after they have conversed the Methodist be found
totally immersed, he will not be credited with having invented
independently his new mode of baptism.

India's influence as an intellectual factor in modern European thought
has thus far been of the slightest. Her modern deism is borrowed, and
her pantheism is not scientific. Sanskrit scholars are rather fond of
citing the pathetic words of Schopenhauer, who, speaking of the
Upanishads, says that the study of these works "has been the solace of
my life; it will be the solace of my death"; but Schopenbauer knew the
Upanishads only in a very free form of translation, and it can
scarcely have been the loose philosophy so much as the elevated spirit
of
these works that solaced the unphilosophical bitterness of his life.
This general impression will doubtless continue to be felt by all that
study the best works of Brahmanism. The sincerity, the fearless search
of the Indic sages for truth, their loftiness of thinking, all these
will affect the religious student of every clime and age, though the
fancied result of their thinking may pass without effect over a modern
mind. For a philosophy that must be orthodox can never be definitive.
But, if one turn from