However, Wahabism's spiritual role had only just begun. The Nejd remained a focus of puritan zeal whence the new spirit radiated in all directions. Even in the holy cities Wahabism continued to set the religious tone, and the numberless "Hajjis," or pilgrims, who came annually from every part of the Moslem world returned to their homes zealous reformers. Soon the Wahabi leaven began to produce profound disturbances in the most distant quarters. For example, in northern India a Wahabi fanatic, Seyid Ahmed,[6] so roused the Punjabi Mohammedans that he actually built up a theocratic state, and only his chance death prevented a possible Wahabi conquest of northern India. This state was shattered by the Sikhs, about 1830, but when the English conquered the country they had infinite trouble with the smouldering embers of Wahabi feeling, which, in fact, lived on, contributed to the Indian mutiny, and permanently fanaticized Afghanistan and the wild tribes of the Indian North-West Frontier.[7] It was during these years that the famous Seyid Mahommed ben Sennussi came from his Algerian home to Mecca and there imbibed those Wahabi principles which led to the founding of the great Pan-Islamic fraternity that bears his name. Even the Babbist movement in Persia, far removed though it was doctrinally from Wahabi teaching, was indubitably a secondary reflex of the Wahabi urge.[8] In fact, within a generation, the strictly Wahabi movement had broadened into the larger development known as the Mohammedan Revival, and this in turn was developing numerous phases, chief among them being the movement usually termed Pan-Islamism. That movement, particularly on its political side, I shall treat in the next chapter. At present let us examine the other aspects of the Mohammedan Revival, with special reference to its religious and cultural phases.