He had the Greek's curious interest in foreign religions, and he speaks of Chaldaeans and Magians, of Indian hermits and Brahmans--"and among the Indians are those that follow the precepts of Buddha (_Boutta_), whom for his exceeding holiness they have honoured as a god"--of the holy women of the Germans and the Druids of the Gauls.[30] Probably in each of these cases his knowledge was soon exhausted, but it shows the direction of his thoughts. Egypt of course furnished a richer field of inquiry to him as to Plutarch. He has passages on Egyptian symbolism,[31] and on their ceremonial,[32] which contain interesting detail. It was admitted by the Greeks--even by Celsus--that barbarians excelled in the discovery of religious dogma, though they could not equal the Greeks in the philosophic use of it. Thus Pausanias says the Chaldaeans and Indian Magians first spoke of the soul's immortality, which many Greeks have accepted, "not least Plato son of Ariston."[33] In the course of his intellectual wanderings, very possibly before he became a Christian, Clement investigated Jewish thought so far as it was accessible to him in Greek, for Greeks did not learn barbarian languages. Eusebius remarks upon his allusions to a number of Jewish historians.[34] His debt to {271} Philo is very great, for it was not only his allegoric method in general and some elaborate allegories that he borrowed, but the central conception in his presentment of Christianity comes originally from the Jewish thinker, though Clement was not the first Christian to use the term Logos.