impregnable from its isolation, its conformation, and its barrenness. Against this, however, it may be replied that, besides the distinct type of features which separates them from the Kabyles, there is pretty good proof of their existence as a separate people before the Arab invasion or the Berber domination. Most authorities agree with Dr. Shaw (1, 99) that they are probably alluded to by Herodotus, and certainly in the earliest period of the Roman occupation by Pliny and Ptolemy.

The name M'zab has been said to be Punic, derived from "Am," which signifies nation, and "zab," meaning similar, from the likeness of the configuration of the two countries. This derivation must probably, however, be rejected as fanciful.

The Jews, again, maintain the M'zab to be the lineal descendants of the ancient Moabites, of whom a portion emigrated to the west, and they found this assertion upon the alleged connexion between their language and the Hebrew. They state, with what correctness I am unable to say, that, whenever the M'zab language differs from the Berber, it is Hebrew; and that its inflexions and grammatical construction closely resemble the latter. As far as I could ascertain while in the country, the affixes of the M'zab are only like the Hebrew when this resembles the Arabic, and I could not make out the existence of prefixes like the Hebrew in the construction of their verbs. But there does actually exist at present, on the coast of Zanguebar, in the neighbourhood of the Djebel Nefous, a numerous people, the Weled Hammam, whom the Jews assert to be the children of Ammon. The M'zab claim kindred with this nation, and have been accustomed for several ages, after performing the pilgrimage to Mecca, to go to this country, a journey of thirty days south of the

Red Sea, in order to visit their brethren. I have conversed with several Mozabites who had accomplished this expedition, and who assert that the affinity is as universally acknowledged by the Weled Hammam as by themselves.*

Their own tradition, which I received almost in the same words both at Ghardaïa and at Guerrara, is, that the name of their founder was Messab, the brother of Hammam, and fourteenth in succession from Noah. This certainly points us to the Jewish tradition, or it may be derived from it. Their original seat was on the northeast coast of the Red Sea, but constant feuds with the Wahabees compelled them to leave Arabia, after remaining some time near Jeddah, in the reign of Seïd, Sultaun of Arabia. They do not hold Messab to have been nephew of Abraham, but collaterally related in a more distant degree. His father, they say, was Jabir ben nou Dzidin, i. e. "The light of the faith." The earliest aborigines of North Africa they call Hharrar and Hh'mein, and with these they were for ages in a state of constant warfare; but the date of their arrival is lost in antiquity, although they remained for several generations in Upper Egypt, and gradually worked their way to Morocco.

A portion of the race settled in the island of Djerbi, between Tunis and Tripoli, where they still remain. The main body, however, seem to have forced their way to the district on the frontiers of Oran and Morocco, where they settled under a king named Liman

*The language of prophecy is most distinct on the ultimate restoration of Moab. See Jerem. xlviii. 47-" Yet will I bring again the captivity of Moab in the latter days, saith the Lord." If Moab, then, is to be restored, the exiled race must exist somewhere or other distinct and separate, as do the M'zab of the Sahara.

Fleah, whose dynasty, under the title of Baba, ruled for several generations. Baba is the common term of respect among the M'zab, as Sidi, the "Cid" of the Spanish romances, is among the Arabs.

They state that their ancestors at this time were Christians-probably Arians; but that about a. D. 777, Hegira 160, a Persian upholder of the fifth sect of Ali, by name Abder Rahman ben Roustum, came and settled himself at Tihret, a city in the plain of Egh'ris, between Mascara and Tagr'hemet, then the metropolis of their nation, in the modern province of Oran. They had by this time mingled much with the Berbers, as may be seen by the patronymic of the "Beni Berber" among the inhabitants of Beni Isguen (v. p. 167). From Abder Rahman they accepted his form of Islamism, and in consequence became the objects of incessant persecution from their Berber neighbours, who had previously joined the Moslem sect of the Maleki.

In the year A. D. 971 they were finally driven from their country, and settled themselves at Waregla and the desert-country to the south of it. Here they founded several K'sours, or artificial oases, now lost, among which were Kerima, Sedrata, and Djebel Enbad. But the aboriginal Wareglans, with whom at first they had been in alliance, actuated by the same bitterness of sectarian jealousy which had already made the M'zab exiles from their homes, soon harassed them with such inveteracy that they were compelled to prepare for a second exodus.

They relate that for several years they sent scouts in various directions to discover a country which should be isolated, possess water, and be four days' march from the nearest well. Their spies found a spring at the surface in the ravine now called the Wed M'zab, and several years were occupied in sinking wells and plant

ing palms in preparation for the emigration. All this was carried on without the slightest suspicion of their design on the part of their neighbours. The spring which had at first attracted them disappeared for ever soon after the sinking of the wells. For some years they dwelt in tents, but at length (A. D. 1012, Hegira 402), El At'f, their first city, was founded, and Ghardaïa about forty years afterwards.

In their present country they have dwelt unmolested for 850 years, protected by their isolation from all inhabited countries, by the barren desert which surrounds them, by the sterility of their soil, and by the rugged mountainous configuration of their country, which makes it easily defensible against the attacks of Arab Goums or cavalry.

Besides their five cities in the Wed M'zab, they extended themselves at an early period to Berryan and Laghouat in the north, and established a third colony at Metlili in the south-west. This latter was afterwards conquered by the nomad Chaamba, as before related.

Guerrara was only built in A. D. 1666, by the descendants of the expelled colonists of Laghouat. It would appear that for several centuries Laghouat had been divided into three quarters, inhabited respectively by the Arabs, the M'zab of Berryan, and those who are now of Guerrara. About A. D. 1510 the two former united in a plot for a general massacre of the latter sept, which was to be carried into execution on a certain day. The Guerrarans, apprised of the scheme, departed before daybreak, with bag and baggage, flocks and herds. The Arabs, having an appetite for slaughter, now fell on the Berryans, whom they accused of having betrayed the secret, massacred some, and sent the rest naked and starving into the desert.

Here, after three days, they fell in with the caravan of the Guerrarans, who, returning good for evil, gave food and water to their would-be butchers, and all settled for some generations at Berryan, till their emigration first to Sehg el Hamra, which they finally, on account of the failure of water, deserted for Guerrara.

The M'zab are held in detestation by the Arabs as religious schismatics, though holding the same doctrines as other Mussulmans, the differences being rather in the Semmâa or religious practices. They are very strict in their discipline; all sin is held to be impiety, and there is no pardon hereafter for the man who has died in a state of sin. They, like the Jews, wear particular robes for prayer, which they never put on for the ordinary affairs of life. Every species of luxury and superfluity is forbidden amongst them, and hence the prohibition of smoking, snuffing, and coffee. Belonging to the sect of the assassin of Ali, they are excluded from the four acknowledged sects, and termed Khramsiá, or the fifths, which has become a word of great contempt and reproach. Though tolerated in Algeria, they always pray apart in their mosques, and do not mingle with any other followers of the Prophet.

They have no Khouan or religious orders, and look with great contempt on dervishes. Yet their "Tolba," or priesthood, form a class distinct from the "Aouam," or laity, and are distinguished by the absence of the camel-hair cord round the head. Their life is austere, and they are mainly supported by the revenues of the mosques. Their power has much diminished since the submission to the French, who have steadily refused to ratify the election to the highest posts of any talebs, and hence they head the party most opposed to the Franks. The Tolba elect the Sheik Baba, or religious