RISE OF THE FULANI 383 were often apparently involved, and at least one false prophet who arose amongst the Fulani was driven before the conquering arms of Songhay to found a new kingdom for himself in the south-western corner of the Soudan, close to the kingdom of the Joloffs. Independence of action, independence of religion, independence of administration, would seem to have been the sturdy characteristic of Fulani social life.

Opinion is divided as to the period at which the Fulani generally accepted Mohammedanism, but the fact mentioned in the chronicles of Bornu that Fulani teachers from Melle were among the first to preach the doctrines of Mohammed in Bornu in the early part of the thirteenth century, combined with the high position constantly taken by Fulani individuals throughout the history of the Soudan as teachers, men of letters, &c., would seem to indicate that the conversion of the upper class of Fulani was of comparatively early date. There seems to have been always a distinction between the purely pastoral shepherd, or Cow Fulani, who occupied the position of a nomad peasant, caring for nothing but his cattle, and the aristocratic or ruling Fulani, from whose numbers some of the most distinguished individuals of Soudanese history were drawn. The Cow Fulani are to the present day believed to be pagan in many districts.

The connection with the Fulani of Borgu on the eastern edge of the Bend of the Niger that was mentioned in relation to the founding of Masina on the western edge, is indicative of a somewhat wide distribution of Fulani tribes, and of an alliance, or at least friendship, between the Fulani of the east and west, which appears to have existed from very early times, and was often made use of by them when there was occasion to rise against the Songhay kings.

Some writers assert that Kanta, the rebellious general of Songhay who founded the kingdom of Kebbi, was himself of Fulani origin. This is uncertain, but in the next generation to Kanta the Fulani of the eastern portion