[133] Callaway, Religious System of the Amazulu, p. 57.
[134] Williams and Calvert, op. cit.p. 212.
[135] Macdonald, Oceania, p. 208.
[136] Schmidt, Ethik der alten Griechen, ii. 19 sq. Cicero, De legibus, ii. 9, 16; Mommsen, Römisches Strafrecht, p. 458. Wilda, Strafrecht der Germanen, p. 950; Dahn, Bausteine, ii. 106 (Teutons). Du Boys, Histoire du droit criminel des peuples modernes, ii. 605 sq. Filangieri, La scienza della legislazione, iv. 205 (laws of Christian countries).
[137] Montefiore, Hibbert Lectures on the Religion of the Ancient Hebrews, p. 38.
[138] Wellhausen, Reste arabischen Heidentums, p. 106.
[139] Westermarck, ‘Sul culto dei santi nel Marocco,’ in Actes du XII. Congrès International des Orientalistes, iii. 175. Cf. Goldziher, Muhammedanische Studien, ii. 344 sqq.
[140] See Robertson Smith, op. cit. lec. iv. and Additional Note B.
[141] Westermarck, in Actes du XII. Congrès des Orientalistes, iii. 167 sq.
Moreover, anybody who takes refuge at a síyid is for the moment safe. The right of sanctuary is regarded as very sacred in Morocco, especially in those parts of the country where the Sultan’s government has no power. To violate it is an outrage which the saint is sure to punish. I saw a madman whose insanity was attributed to the fact that he once had forcibly removed a fugitive from a saint’s tomb; and of a late Grand-Vizier it is said that he was killed by two powerful saints of Dukkâla, on whose refugees he had laid violent hands. Even the descendants of the saint or his manager (mḳáddem) can only by persuasion and by promising to mediate between the suppliant and his pursuer induce the former to leave the place.[142] As is well known, this is not a custom restricted to Morocco. Among many peoples, at different stages of civilisation, sacred places give shelter to refugees.[143]