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envoys to accompany al-Kittani to Anatolia where he performed his religiousblessings. We do not know what conversation if any al-Kittani hadvvith Mustafa Kemal. But it is interesting to knovv that the same Kittanihad been a former teacher at al Qarawiyyin, the famous university of Fez,vvhere he had among other disciples, in particular, Muhammad bin 'Abdal-Karim. His Admonition vvas read and commented on in popular meetingsin the Rif. Further, he kept regular correspondence vvith the Rifıanleader. To vvhat extent vvas he a bridge betvveen the tvvo movements, atleast informing each side of the developments of the other? More reseacrhis certainly in order before tempting a satisfactory ansvver to sucha question. It is hovvever safe to assume that such human links, certainlymore frequent than usually admitted, betvveen Morocco and Turkey andthe Middle East in general in that period, vvere undoubtedly propitious toincreasing the avvareness of and interest in each other's vvhereabouts, especiallyamong the urban young population. 6It vvas in this feverish context that a young Moroccan poet from anintellectual club of Rabat, Muhammad al-Jazuli, vvrote a series of poemsexalting the feats of Ghazi Mustafa Kemal. 7 A member of the traditionalurban elite, he belonged to the segment vvho did not totally reject the colonialorder, but found vvays to compromise vvith it. The French Protectorateadministration under Lyautey made a big deal of preserving the formertraditional structure of Moroccan sultanate, the Makhzan (litteraly,the storing room, name traditionally given to the Moroccan precolonialgovernment structure). Although the sultan kept a semblance of traditionalstructure vvith a Sadr or grand vizier, and ministers of Justice and hubus(religious endovvments), he vvas actually under close supervision ofthe French Resident general.Al-Jazuli's life offers an interesting profile. Holding a position in theHigh Court in Rabat, he must not have refrained from criticizing the colonialorder, though more implicitly than overtly. For instance, he vvas keenon learning and commenting on nevvs from the rest of the Arab and Müslimvvorld. The Sadr vvho alone received the Famous Egyptian nevvspaperal-Ahram vvould pass it on to al-Jazuli vvho vvould read it vvith the greatestinterest Many like al-Sazuli 8 used the debate about international affairs,particullarly those of Kemaliste Turkey, as an inderect vvay of questionningthe state of affairs in Morocco under the double protectorate. 9Some of them even tried their hands at journalism to spread vvord of their6. al-Kittani and al-Kittani, op. cit., pp. 284-285.7. See al-Jazuli, Muhammad, Dhikrayat mın rabi' al-hayat (Memories of youthfulyears), Rabat: Matba'at al-Umniya, [1971], p. 5-16, on which I rely heavily in thissection. I vvould like to thank prof. Abd al-Karim Kurayim for drawing my attentionto this important source.8. id. p. 70.9. Rivet, op. cit., p. 236.643