APPENDICES 325 



The Senussi are sometimes wrongly spoken of as a sect, but at 

 no time have they been other than an ascetic confraternity, op- 

 posed to all forms of luxury or of ceremonial, intolerant of any 

 intercourse with Jew, Christian or infidel. Since spiritual and 

 temporal power in Islam are inevitably synonymous, Sidi Ben Ali, 

 towards the end of his life, was looked upon as the actual ruler of 

 the C\'^renaican hinterland, but his aim probably did not go fur- 

 ther than a Moslem Freemasonry, primarily religious but depend- 

 ing for its wealth and political power on the mercantile organisa- 

 tion of the ancient Saharan trade-routes by which the commerce 

 of the Sudan came north to the Mediterranean ports. Thus his 

 zawias were always built at strategic points where passing cara- 

 vans must stop at the wells. While camels were watered, the 

 merchants were entertained by the Senussi sheikh, who was thus 

 afforded the best possible opportunity for propaganda. The 

 zawias, which were colleges and marts at the same time, gave three 

 days' hospitality free to any traveller and, gradually, as the fame 

 of the Senussi spread among the tribes, ekliwan were appointed to 

 accompany the more important caravans to prevent attacks from 

 Beduins. Thus the doctrine of Sidi Ben Ali was eventually car- 

 ried to Kanem and Borku, to the Comalis and Senegambia with- 

 out the existence of any written dogma. There is, in fact, no spe- 

 cial Senussi ritual, nor have I heard any unusual prayer or rite 

 used in their mosques. The use of gold or jewels or any form of 

 luxury was forbidden, as were tobacco and alcoholic stimulants. 



The fundamental ideas of the brotherhood were equaUty, sim- 

 plicity, and complete detachment from all outside influence. The 

 sheikhs of the zawias had considerable temporal power because 

 Sidi Ben Ali's appeal was primarily to the Beduin, who were en- 

 couraged to bring their disputes to be settled at the nearest zawia, 

 but they were also responsible for education and to this day a 

 diploma of learning from Jaghabub or Kuf ara is highly valued in 

 the IMoslem world. 



In 1852 Sidi Ben Ali returned to Mecca where he was able to 

 disseminate his doctrine among pilgrims from all parts of the 

 world and where he met Agil the Zouia. 



n 



Having founded six zawias in the Hejaz and Jedda, he re- 

 turned via Egypt and Akaba to Ezziat, where he remained till 



