Senussi

The Italians, however, were placed in an advantageous position to control Senussi activity by an agreement made with Egypt on Dec. 6, 1925. This agreement gave them the sovereignty over the oases of Jaghbub, while south of that place the frontier was drawn along the 25th degree of E. long., thus including Kufara in Cyrenaica. Jaghbub was occupied by Italian troops in Feb. 1926 without opposition. It is important as containing the tomb mosque of the founder of the Senussi sect and a zawia for the training of the ikhwan (brethren).

In 1927 the Italians undertook a regular campaign in Cyrenaica, with such effect that on Jan. 3, 1928, Sidi Rida surrendered. He was exiled to Sicily. In the spring of the same year Jalo and other oases were occupied. Operations against the tribesmen were con tinued with vigour, so that by 1929 Kufara alone remained to the Senussites. These remote oases were visited in 1920-23 by Has sanein Bey, Rosita Forbes and Bruneau de Laborie. All three drew a pleasing picture of Senussi culture which however includes slavery. The only other Europeans known to have visited Kufara except a French prisoner of war were Gerhard Rohlfs and Anton Stecker, who ventured there in 1879, and had to flee for their lives.

Tenets of the Order.

The Senussi ikhwan (brethren) are not probably a very numerous clan, but they have followers and ad herents in many lands. Moreover, while other dervish fraternities are mystical and latitudinarian in theology, and only sporadically meddle in politics, the Senussites have exercised a distinct political influence and have sought to revive the faith and usages of the early days of Islam. The order is in a sense an outcome of the Wahhabite movement, but, as gathered from the writings of Mohammed el Hechaish, a Tunisian sheikh, and other trustworthy sources, appears to be neither mystical nor puritan. There is less of secrecy about their rites than is usual in Muslim fraternities.

The use of tobacco and coffee is forbidden, but the drinking of tea is encouraged, and the wearing of fine clothes is allowed. While they profess to belong to the Malikite rite (one of the four orthodox sects of Islam), the Senussites are charged by the Ulema of Cairo with many deviations from the true faith ; chiefly they are accused of interpreting the Koran and Surma without consulting one of the recognized glosses. Thus the Egyptian theologians regard the Senussites as inaugurating a new rite rather than forming a simple fraternity ; in this, if not in puritanism, resembling the Wahhabites. Apart from their theo logical beliefs their chief work, before they were confronted by the activities of European Powers, seems to have been coloniza tion and the encouragement of trade. Wells were dug and oases cultivated, rest houses built along caravan routes, merchants from Tripoli, Bornu, Wadai and Darfur welcomed. Such was the report of Mohammedan writers and of French and British political agents ; for few Europeans had opportunities of making personal observations. At the oasis of Siwa (Jupiter Ammon), however, Senussites were in contact with the Egyptian administration. There for many years the agent of the Senussi sheikh dwelt in amity with the Egyptian authorities.

The missionary zeal of the Senussites is undoubted. Outside the regions adjacent to their headquarters adherents of the order are drawn from a higher social rank than the generality of Muslim secret societies. Its chief agents are personages of wealth and importance and highly educated in oriental lore. They are in general on good terms with the rulers of the countries in which they live, as instanced in 1902 by the conferment of the Legion of Honour on the head of the zawia at Hillil in Algeria. These agents make regular tours to the various zawias placed under their charge and expound the Senussi doctrines at the Muslim universities.