“_Medjdubim_,” says Berbrugger, “is the name given to these individuals who, under the influence of special circumstances fall into a state which exactly recalls that of the Convulsionnaires of St. Medard. They are numerous in Algeria, where they are better known under the names of Aïssawah or Ammarim.” Mula Ahmed, in the narrative of his journey (translated by Berbrugger) speaks of “Sidi Abdullah, the Medjdub, who brought the best influence to bear on the Hammis, his thievish and vicious fellow-citizens. He would remain for three or five days like a log, without eating, drinking, or praying. He could do without sleep for forty days at the end of which, he was seized with violent convulsions” (p. 278). Further on, he speaks of one Sidi Abd-el-Kadr, who wandered from place to place, forgetful of himself and his family--an indifference probably due to his sainthood. Drummond Hay shows us how far respect for the insane is carried in Morocco, and among the neighbouring nomadic tribes: “The Moor tells us that God has retained their reason in heaven, whilst their body is upon earth; and that when madmen or idiots speak, their reason is, for the time, permitted to return to them, and that their words should be treasured up as those of inspired persons.”[366] The author himself and an English consul were in danger of being killed by one of these novel saints, who, naked, and often armed, insist on acting out the strangest caprices which enter their heads; and those who oppose them do so at their peril. In Barbary, says Pananti,[367] the caravans are in the habit of consulting the mad santons (Vasli), to whom nothing is forbidden. One of them strangled every person who came to the mosque; another at the public baths violated a newly married bride, and her companions congratulated the fortunate husband on the occurrence.