But from the Mohammedan India has taken much, albeit only in the last few centuries.  When Alexander entered India there were still two bodies of Indic people west of the Indus.  But the trend was eastward, as it had been for centuries, and the first inroad of the Mohammedan had little further effect than to seize a land forsaken by Aryans and given over to the hordes of the North.  The foundation of the new empire was not laid till the permanent occupation of the Punj[=a]b and annexation of Lahore in 1022-23.  In the thirteenth century all Hindustan acknowledged the authority of the slave sultan of Delhi.[7] Akbar died in 1605.  By the end of the century the Mogul rule was broken; the Mahratta princes became imperial.  It is now just in this period of Mohammedan power when arise the deistic reforming sects, which, as we have shown, were surrounded with deists and trinitarians.  Here, then, we draw the line across the inner development of India’s religions, with Kab[=i]r, N[=a]nak, D[=a]du, and perhaps even Basava.  In the philosophy of the age that succeeds the epic there are but two phases of religion, pantheism for the wise, a more or less deistic polytheism for the vulgar[8] (in isolated cases may be added the monotheism of certain scholastic philosophers); and so Indic religion continued till the advent of Islamism.  Nevertheless, though under Mohammedan influence,[9] the most thoughtful spirits of India received monotheism and gave up pantheism, yet was the religious attitude of these thinkers not averse from that taken by the Sankyan philosophers and by the earlier pantheists.  From a philosophical point of view one must, indeed, separate the two.  But all these, the Unitarian Hariharaist, the real pantheist of the Upanishads, who completed the work of the Vedic quasi-pantheist, and the circle that comprises Kab[=i]r, N[=a]nak, and D[=a]du, were united in that they stood against encircling polytheism.  They were religiously at one in that they gave up the cult of many divinities, which represented respectively nature-worship and fiend-worship (with beast-worship), for the worship of one god.  Therefore it is that, while native advance stops with the Mohammedan conquest, one may yet claim an uninterrupted progress for the higher Indic religion, a continual elevation of the thoughts of the wise; although at the same time, beside and below this, there is the circle of lower beliefs that continually revolves upon itself.  For in the zooelatry[10] and polytheism that adores monsters to-day it is difficult to see a form of religion higher in any respect than that more simple nature-polytheism which first obtained.[11]