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 can have had much result.  For Ramanuja was a Brahman of the straitest sect who probably thought it contamination to be within speaking distance of a Christian.[1086] He was undoubtedly a remarkable scholar and knew by heart all the principal Hindu scriptures, including those that teach bhakti.  Why then suppose that he took his ideas not from works like the Bhagavad-gita on which he wrote a commentary or from the Pancaratra which he eulogizes, but from persons whom he must have regarded as obscure heretics?  And lastly is there any proof that such ideas as the love of God and salvation by faith flourished among the Christians of Mailapur?  In remote branches of the oriental Church Christianity is generally reduced to legends and superstitions,