[Footnote 1076:  Nat.  Hist. xii. 18 (41).]

[Footnote 1077:  II. iv. 12.  Strabo died soon after 21 A.D.]

[Footnote 1078:  It is seen even in borrowed words, e.g. hora = [Greek:  hora]:  Jyau = [Greek:  Zeus]:  Heli = [Greek:  helios].]

[Footnote 1079:  See Kanakasabhai’s book, The Tamils 1800 years ago.]

[Footnote 1080:  Harnack (Mission und Ausbreitung des Christentums, II. 126) says “Dass die Thomas-Christen welche man im 16 Jahrhundert in Indien wieder entdeckte bis ins 3 Jahrhundert hinaufgehen lasst sich nicht erweisen.”]

[Footnote 1081:  For Akbar and Christianity, see Cathay and the Way Thither (Hakluyt Society), vol.  IV. 172-3.]

[Footnote 1082:  See Gover, Folk Songs of Southern India, 1871.]

[Footnote 1083:  iv. 3. 95, 98.]

[Footnote 1084:  Cf. the Pali verses in the Therigatha, 157:  “Hail to thee, Buddha, who savest me and many others from suffering.”]

[Footnote 1085:  See Yasht, 13. 81 and Vendidad, 19. 14.]

[Footnote 1086:  The liberal ideas as to caste held by some Vishnuites are due to Ramanand (c. 1400) who was excommunicated by his coreligionists.  I find it hard to agree with Garbe that Ramanuja admitted the theoretical equality of all castes.  He says himself (Sri-Bhashya, II. 3. 46, 47) that souls are of the same nature in so far as they are all parts of Brahman (a proposition which follows from his fundamental principles and is not at all due to Christian influence), but that some men are entitled to read the Veda while others are debarred from the privilege.  All fire, he adds, is of the same nature, but fire taken from the house of a Brahman is pure, whereas fire taken from a cremation ground is impure.  Even so the soul is defiled by being associated with a low-caste body.]

[Footnote 1087:  See Grieson and Garbe.  But I have not found a quotation from any original authority.  Mohammed, however, had the same notion of the Trinity.]

[Footnote 1088:  But the Mappilahs or Moplahs appear to have settled on the Malabar coast about 900 A.D.]

[Footnote 1089:  Similarly the neo-Confucianism of the Sung dynasty was influenced by Mahayanist Buddhism.  Chu-hsi and his disciples condemned Buddhism, but the new problems and new solutions which they brought forward would not have been heard of but for Buddhism.]

[Footnote 1090:  The idea of the second birth is found in the Majjhima Nikaya, where in Sutta 86 the converted brigand Angulimala speaks of his regenerate life as Yato aham ariyaya jatiya jato, “Since I was born by this noble (or holy) birth.”  Brahmanic parallels are numerous, e.g. Manu, 2. 146.]

[Footnote 1091:  It is said, however, that the celebration of the Prasad by the Kabirpanthis bears an extraordinary resemblance to the Holy Communion of Christians.  This may be so, but, as already mentioned, this late and admittedly composite sect is not typical of Hinduism as a whole.]