disappeared, we still trace their influence in the _Khârejite_, that is to say the spiritual and theocratic aspect of their creed. [Sidenote: Tendency of revivals among Orthodox and Shîyas.] The countries in which the native Arabs mostly spread and settled, and where, consequently, the Arab spirit longest survived (by far the largest part of the Mahometan world), are still, on the whole, the most devoted to the Orthodox faith; while Persia and a few smaller principalities continue loyal to the Shîya creed. Revivals follow a corresponding course. Amongst the Orthodox, the quickened spiritual sense even in the present day shows itself in an implicit return to the letter of the Corân; in a Puritan protest against all forms and superstitions inconsistent with the sacred text; in outbursts of zeal for ‘fighting in the ways of the Lord,’ and generally in a tendency towards the ancient tenets of Khârejite theocracy.[611] Among the Shîyas, on the other hand, the spirit of revival breaks out in wild and mystical devotion, in the excesses of Soofeeism, and in the profane extravagances engendered by a belief in the Divine Imâmate and emanations of the Deity. [Sidenote: Turkey, Persia, and India.] Persia remains still the only important kingdom given up to the Shîya faith. In India, the emperors, being of Turkish blood, were generally orthodox in their profession. They encouraged the immigration, by grants of land and other privileges, of vast crowds of Arab followers drawn directly from their native soil. And so throughout Hindostan, the Soonnie has always overshadowed the Shîya faith. At the same time, Islam in India (as in Persia and other Shîya lands) has been, from the failure to convert the millions of its heathen subjects, less intolerant of idol temples and alien worship, than elsewhere. While, on the other hand, in India, as in all Soonnie countries, revivals of the Faith have run in the lines of puritanical reform, rather than, as in Persia, into mystical excess.[612] [Sidenote: Enmity between Soonnies and Shîya.]