"Yet the gnostic Gospel of Thomas relates that as soon as Thomas recognizes him, Jesus says to Thomas that they have both received their being from the same source ... Does not such teaching—the identity of the divine and human, the concern with illusion and enlightenment, the founder who is presented not as Lord, but as spiritual guide—sound more Eastern than Western? Some scholars have suggested that if the names were changed, the 'living Buddha' appropriately could say what the Gospel of Thomas attributes to the living Jesus. Could Hindu or Buddhist tradition have influenced gnosticism? The British scholar of Buddhism, Edward Conze, suggests that it had. Trade routes between the Greco-Roman world and the Far East were opening up at the time when gnosticism flourished (AD 80–200); for generations, Buddhist missionaries had been proselytizing in Alexandria. We note, too, that Hippolytus, who was a Greek-speaking Christian in Rome (c. 225), knows of the Indian Brahmins, and includes their tradition among the sources of heresy: 'There is ... among the Indians a heresy of those who philosophize among the Brahmins, who live a self-sufficient life, abstaining from (eating) living creatures and all cooked food ... They say that God is light, not like the light one sees, nor like the sun nor fire, but to them God is discourse, not that which finds expression in articulate sounds, but that of knowledge (gnosis) through which the secret mysteries of nature are perceived by the wise.' Could the title of the Gospel of Thomas—named after the disciple who, tradition tells us, went to India—suggest the influence of Indian tradition? These hints indicate the possibility, yet our evidence is not conclusive."