"Great and bloody news of Tangier," (London 1680), and "The Moors blasted, being a discourse concerning Tangier, especially when it was under the Earl of Teviot," (London, 1681). But, after the peace of Utrecht, conceding Gibraltar to England, and which more than compensated us for the loss of Tangier, the influence of France in Morocco began to wane, and the trade of this empire was absorbed by the British during the 18th century. Then, in the beginning of our own age, the battle of Trafalgar, and the fall of Napoleon, established the supremacy of British influence over the minds of the Shereefs, which has not been yet entirely effaced.
Our diplomatic intercouse has been more frequent and interesting with the Western Moors since the French occupation of Algeria, and we have exerted our utmost to neutralize the spirit of the war party in Fez, seconding the naturally pacific mind of Muley Abd Errahman, in order to remove every pretext of the French for invading this country. How we succeeded in a critical period will be mentioned at the close of the present work. [7] But this port, and our influence receiving thereby a great shock, I am happy to state that the latest account from this most interesting Moorish country, represents Muley Abd Errahman as steadily pursuing, by the assistance of his new vizier, Bouseilam, the most pacific policy. This minister, being very rich, is enabled to consolidate his power by frequent presents to his royal master, thus gratifying the most darling passion of Muley Abd Errahman, and Vizier and Sultan amuse themselves by undertaking plundering expeditions against insurrectionary tribes, whose sedition they first stimulate, and then quell, that is to say, by receiving from the unlucky rebels a handsome gratification.
The late Mr. Hay entered into a correspondence with the Shereefian Court for the purpose of drawing its attention to the subject of the slave-trade, and I shall make an extract or two from the letters, bearing as they do on my present mission.
From three letters addressed by the Sultan to Mr. Hay, I extract the following passages. "Be it known to you, that the traffic in slaves is a matter on which all sects and nations have agreed from the time of the sons of Adam, (on whom be the peace of God up to this day). And we are not yet aware of its being prohibited by the laws of any sect, and no one need ask this question, the same being manifest to both high and low, and requires no more demonstration than the light of the day."
The Apostle of God is quoted as enforcing upon the master to give his slave the same clothing as himself, and not to exact more labour from him than he can perform.
Another letter. "It has been prohibited to sell a Muslem, the sacred misshaf, and a young person to an unbeliever," that is to any one who does not profess the faith of Islam, whether Christian, Jew, or Majousy. To make a present, or to give as in alms is held in the same light as a sale. The said Sheikh Khalil also says, "a slave is emancipated by the law if ill-treated, that is, whether he intends or does actually ill-treat him. But whether a slave can take with him what he possesses of property or no, is a matter yet undecided by the doctors of the law."
Another. "Be it known to you, that the religion of Islam—may God exalt it! has a solid foundation, of which the corner stones are well secured, and the perfection whereof has been made known to us by God, to whom belongs all praise in his book, the Forkam (or Koran,) which admits neither of addition nor diminution. As regards the making of slaves and trading therewith, it is confirmed by our book, as also of the Sunnat (or traditions) of our Prophet. There is no controversy among the Oulamma (doctors) on the subject. No one can allow what is prohibited or prohibit that which is lawful."
These extracts shew the animus of the Shereefian correspondence. To attack the Shereefs on this point of slavery, is to besiege the citadel of their religion, or that is the interpretation which they are pleased to put upon the matter; but all forms of bigotry and false principles will ultimately succumb to the force of truth.
It is necessary to persevere, to persevere always, and the end will be obtained.
I shall add a word or two on our treaties, or capitulations, as they are disgracefully called, with the Empire of Morocco, intimating, as they do, our former submission to the arrogant, piratical demands of the Barbary Powers in the days of their corsair glory. Our political relations with Morocco officially commenced in the times of Elizabeth, or Charles I; but the formal treaty of peace was not concluded until the last year of the reign of George I, which was ratified in 1729 by George II, and by the Sultan Muley Ahmed-elt-Thabceby "The golden." Then followed various other treaties for the security of persons and trade, and against piracy. All, however, of any value, are embodied in the treaty between Great Britain and Morocco, signed at Fez, 14th June 1801, and confirmed, 19th January 1824 by the Sultan Muley Suleiman, which is considered as still in force, and from which I shall extract two or three articles, appending observations, for the purpose of shewing its spirit and bearing on European commerce and civilization. Common sense tells us that trade can only flourish where there is security for life and property. We have to examine, whether this security is fully guaranteed to British subjects, residing in and trading with the empire to Morocco, by the treaty of 1801 and 1824.