ave had open ears for such Indian doctrines as might reach them by
oral teaching or in books. After the establishment of the Caliphate at
Bagdad in the eighth century translations of Indian authors became
accessible. Arabic versions were made of many works on astronomy,
mathematics and medicine and the example of Alberuni shows how easily
such treatises might be flavoured with a relish of theology. His book
and still more the Fihrist testify to the existence among Moslims,
especially in Bagdad and Persia, of an interest in all forms of
thought very different from the self-satisfied bigotry which too often
characterizes them. The Caliph Ma'mun was so fond of religious
speculation and discussion that he was suspected of being a Manichee
and nicknamed Amiru-'l-Kafirin, Commander of the Unbelievers.
Everything warrants the supposition that in the centuries preceding
Mohammed, Indian ideas were widely disseminated in western Asia,
partly as a direct overflow from India, for instance in Turkestan and
Afghanistan, and partly as entering, together with much other matter,
into the doctrines of Neoplatonists and Manichaeans. Amid the
intolerant victories of early Islam such ideas would naturally
retreat, but they soon recovered and effected an entrance into the
later phases of the faith and were strengthened by the visits of Sufi
pilgrims to Turkestan and India.

The form of Jewish mysticism known as Kabbala, which in Indian
terminology might be described as Jewish Tantrism, has a historical
connection with Sufiism and a real analogy to it, for both arise
from the desire to temper an austere and regal deism with concessions
to the common human craving for the interesting and picturesque, such
as mysticism and magic. If the accent of India can sometimes be heard
in the poems of the Sufis we may also admit that the Kabbala is its
last echo.

Experts do not assign any one region as the origin of the Kabbala but
it grew on parallel lines in both Egypt and Babylonia, in both of
which it was naturally in touch with the various oriental influences
which we have been discussing. It is said to have been introduced to
Europe about 900 A.D. but received important additions and
modifications at the hands of Isaac Luria (1534-72) who lived in
Palestine, although his disciples soon spread his doctrines among the
European Jews.

Many features of the Kabbala, such as the marvellous powers assigned
to letters, the use of charms and amulets, t