The third of the Senussi leaders saw things differently from the Grand Senussi and his son. They had realized that a spiritual leader cannot be beaten on his own ground, whereas if he takes the field in quest of temporal supremacy it requires only a few military reverses to destroy his prestige. The power of Sayed Ibn Ali El Senussi and Sayed El Mahdi lay in themselves and in the spiritual influence that radiated from them. Sayed Ahmed surrendered this influence to rely upon arms, ammunition, and circumstances. When these failed, there was nothing left.
From the hands of Sayed Ahmed the Senussi leadership fell to the lineal successor, Sayed Idris. He derives a considerable part of the prestige which he undoubtedly possesses from the fact that he is the son of El Mahdi. But even without that advantage his own personal qualities would be an adequate foundation for success in the important position to which he has been called. He combines gentleness of disposition with firmness of character to a high degree. He has the loyal allegiance and support not only of the Senussi ikhwan but of the people of the Libyan Desert.
In 1917 an agreement was entered into by the Italian Government with Sayed Idris, as head of the Senussi brotherhood, by which his right to administer the affairs of the oases of Jalo, Aujila, Jedabia, and Kufra was expressly recognized. This agreement was again ratified two years later at Regima. Unfortunately in 1923 a misunderstanding between the parties to this agreement caused it to lapse. It is to be hoped, however, that a new arrangement will be entered into between Sayed Idris and the Italian authorities which will restore to these oases of the Libyan Desert their peace and prosperity.
There can be no question that the influence of the Senussi brotherhood upon the lives of the people of that region is good. The ikhwan of the Senussis are not only the teachers of the people, both in the field of religion and of general knowledge, but judges and intermediaries both between man and man and between tribe and tribe. The letter to the people of Wajanga already quoted clearly illustrates how the Grand Senussi laid down this office of peace-making as the duty of the Senussi brothers. It was developed and made even more important by his great son, El Mahdi.
The importance of these aspects of the Senussi rule in maintaining the tranquillity and well-being of the people of the Libyan Desert can scarcely be overestimated.
CHAPTER VII
THE PEACE OF JAGHBUB
ON the afternoon of the second day after the meeting with Sayed Idris we saw the snow-white kubba (dome) of the mosque at Jaghbub rising before us. In proper Bedouin fashion we camped a short distance from the town and sent a messenger ahead to announce our arrival. Two hours later he returned to say that they were ready to receive us. The caravan went forward, and as it approached the walls we fired our rifles in the air. We were met at the gate by Sidi Hussein, the wakil, or representative of Sayed Idris in the town, accompanied by a group of ikhwan, who are teachers in the school. The students lined up along the way and gave a cheer as we went through. The warmth of the welcome aroused an echo in our hearts.
Entering Jaghbub was to me like coming home. Two years before it had been close to the finish of our journey; now it stood as a starting-point, one of several, it is true, but still a starting-point, on the greater journey that was to come. The first time at Jaghbub had been marked by the reaction that comes when the long trek is over. Now I was expectant and excited. Journey’s end and trek’s beginning are both great moments, but the emotions they arouse are not the same.