Koran, it was in fact a mixture of Persian and
Buddhistic ideas; from it came the Fatimide califate of Egypt, and from
this (ca. 1000 A.D.) the Druse sect, which began as a church, but has
become merely a local religion.[2052]

+1117+. It was in Peru that the most thoroughgoing identification of
religion with the State was effected.[2053] In the old national
religions the individual followed the custom of his country; in Peru the
State, in the person of the Inca, determined every person's religious
position and duties. If Islam resembles Maccabean Judaism, the Peruvian
organization resembled some forms of Medieval Christianity. The Inca was
a Pope, only with more power than the Christian Pope, since he acted on
every individual. The general ethical standard was good, in spite of
some survivals of savagery, but there was a complete negation of
individual freedom in religion.[2054]

+1118+. _Modern Hindu sects._ The vast multiplication of sects in India
is an indication of activity of religious thought;[2055] the movement
has been in general toward the formation of voluntary associations,
though with many variations and modifications. The reform sects, while
they may be considered as developments out of the old systems, Vedic,
Civaic, Vishnuic (Krishnaic), have been affected by foreign influence,
Mohammedan or Christian. Of the organizations influenced by Islam
(followers of Kabir and Dadu) several have produced societies that for a
time had the form of a church, with voluntary membership and a plan of
salvation; but it has been hard for them to overcome the national
tendencies to idolatry and to deification of founder or teacher. The
Sikhs, beginning (in the fifteenth century) as a purely religious body,
became, by the eighteenth century, a powerful political and military
organization. Along with theological reform these sects have been
constantly in danger of reverting more or less closely to the old
national type, and their church form has been only feebly effective.

+1119+. The case has been different with the movements induced by
contact with Christian forms of belief. The organizations founded or
carried on by Rammohun Roy[2056] (early part of the eighteenth century)
and later by Chunder Sen,[2057] Mozoomdar, and others are churches in
the full sense of the word, and, notwithstanding occasional individual
lapses into old Hindu ideas, have so far maintained this character; but
they are not wholly native creations,