Page:Ossendowski - The Fire of Desert Folk.djvu/266

250 came to me and revealed some rather interesting facts. Shortly after the introduction of Islam into Morocco by the bloody Sidi Okba ben Nafi there sprang up some heretic sects, a fact which is easily explained by the ethnical differences in the tribes, by the presence of pagan, Jewish and Christian influences, by the acceptance and currency of various religious rituals like that of the Indian mystics and, especially, by the reverence felt for the local prophets and saints, who came to hold as high a place in the admiration and respect of the people as did Mahomet himself. Finally the whole population broke up into various fraternities and sects, having each its own zaouias and tombs of its revered saints and acknowledging the governmental power of its living Marabouts.

These fraternities have become very numerous. Some are persecuted, while others, such as the Tijania group, are liked and favored at the sultan's court. Some among them are very strange, as, for example, those founded by the patron saints of the camel-drivers and brick-kiln workers, or, as a further instance, by Sidi ou Musa, who is looked up to as the patron of jugglers, snake-charmers and dancers. The sultans have had many troubles with these various groups, which have often revolted and intrigued against the dynasty. On the other hand the monarchs have frequently made use of this disaccord between the sects, while the French authorities in Algeria and Morocco often feel the influence of these irregular religious organizations throughout the territories—currents which are often hostile and difficult to deal with. Though the name "fraternity" is in accepted use, I feel that they should rather be designated by the word "sect," as each