h officials, military and civilian, who, at each stage
of my rapid journey, did their best to answer my questions and open my
eyes.]

I

THE BERBERS

In the briefest survey of the Moroccan past, account must first of all
be taken of the factor which, from the beginning of recorded events, has
conditioned the whole history of North Africa: the existence, from the
Sahara to the Mediterranean, of a mysterious irreducible indigenous race
with which every successive foreign rule, from Carthage to France, has
had to reckon, and which has but imperfectly and partially assimilated
the language, the religion, and the culture that successive
civilizations have tried to impose upon it.

This race, the race of Berbers, has never, modern explorers tell us,
become really Islamite, any more than it ever really became Phenician,
Roman or Vandal. It has imposed its habits while it appeared to adopt
those of its invaders, and has perpetually represented, outside the
Ismalitic and Hispano-Arabic circle of the Makhzen, the vast tormenting
element of the dissident, the rebellious, the unsubdued tribes of the
Blad-es-Siba.

Who were these indigenous tribes with whom the Phenicians, when they
founded their first counting-houses on the north and west coast of
Africa, exchanged stuffs and pottery and arms for ivory,
ostrich-feathers and slaves?

Historians frankly say they do not know. All sorts of material obstacles
have hitherto hampered the study of Berber origins, but it seems clear
that from the earliest historic times they were a mixed race, and the
ethnologist who attempts to define them is faced by the same problem as
the historian of modern America who should try to find the racial
definition of an "American." For centuries, for ages, North Africa has
been what America now is: the clearing-house of the world. When at
length it occurred to the explorer that the natives of North Africa were
not all Arabs or Moors, he was bewildered by the many vistas of all they
were or might be: so many and tangled were the threads leading up to
them, so interwoven was their pre-Islamite culture with worn-out shreds
of older and richer societies.

M. Saladin, in his "Manuel d'Architecture Musulmane," after attempting
to unravel the influences which went to the making of the mosque of
Kairouan, the walls of Marrakech, the Medersas of Fez--influences that
lead him back to Chaldaean branch-huts, to the walls of Babylon and the
embroideries of