Another new sect, the Ārya Samāj, or Aryan Society, has much influence in the Panjāb and North-Western India generally. It was founded by Dayānand Saraswati (1827-53). Its only scriptures are the Vedas. It professes pure monotheism, repudiates idol worship, and is much interested in social reform. It has also at times been mixed up, more or less directly, with political agitation. Like the Brāhmo Samāj, it is probably due in its inception to the influence of European religious teaching, but, as is perhaps natural, its acceptance of European ethics is marked by a sturdy resistance to European dogma. The great bulk of Hinduism, however, remains still but little removed from the Animistic stage of religious evolution, and one of the results of the spread of British rule into wild and savage tracts has been the extension of the borders of Hinduism in competition with Christianity. In the rougher and wilder races, not yet sufficiently softened and civilised for the acceptance of the Hindu social system, the Christian missionary prevails. He has been most successful among the Gonds of Central India, among such savage tribes as the Nāgas, Gāros, and Lushais on the Assam border. Elsewhere Hinduism pursues its quietly imperturbable course and admits savage races to its lower castes as it has always admitted them during the last two thousand years. _Islam in India._ Since King George V has more Muhammadan subjects than any other ruler on earth—some 75,000,000 in number, it would not be proper to close a little book on the Peoples of India without saying something of those of their number who are Musalmāns. The early Muhammadan invasions of the tenth century were mere predatory raids, and were attended neither by settlement nor conversion. But at the end of the twelfth century Muhammad Ghori overthrew the Hindu dynasties of Delhi and Kanauj and thus opened the way to future Muhammadan conquests. In the sixteenth century Moghal rule was established under Babar and his successors. During the preceding five centuries Hindu India suffered much oppression and wrong at the hands of Muhammadan invaders, but Islam had made no attempt to become an Indian religion. The early Moghal emperors were too busy in consolidating their conquests and organising their administration to have much leisure or inclination for proselytising. Their policy depended largely on co-operation with Rājput princes, whose daughters they married. The influence of Rājput empresses and princesses made for kindly tolerance. It was only under the zealot Aurangzeb that any tendency to forcible conversion showed itself.