There is evidence that in the middle and towards the close of the eighteenth century the Hausa Kings were relapsing into paganism (in Zaria, for instance, the old Hausa “Tsafi,” customs—rock worship—had been revived). It was at this period that the spark of a spiritual renascence arose in the most northerly of the Hausa States, Gober. Othman Fodio, a Fulani, ultimately the leader of the uprising, was above all a moral and spiritual reformer, as was his teacher the Mallam Jibrila. He sought to raise the whole tone of society. He used his influence at the Court of the Hausa King to secure the building of schools and the spread of letters. He himself and his brother and his son—into whose hands he placed affairs of state after the conquest—wrote a number of books whose titles are sufficient to indicate their character. Here are some of them: “The Book manifesting the Path of Righteousness and Unrighteousness,” “The Book for the saving of the People of the Time and the Teaching of the Ignorant to understand the Knowledge of the Word,” “Explanation to the Rulers as regards their Duties and what is due from them in the execution of their Duties,” “The Book expressing the Difference between Right and Wrong,” “The Book the Window for Students in the holding of the Doors of the Faith in God the Giver,” “The Book to prevent others from following the promptings of the Devil,” “The Book plainly showing that the love of the World is the cause of every Fault.” A reflection by the way. When the Fulani reformers were composing these works, and for many years afterwards, European and American slavers were periodically visiting the lower Niger, six hundred miles south, and, by presents of guns and powder, hounding on the natives to raid one another for the benefit of the Western plantations! Othman’s converts were by no means limited to men of his own race, as was subsequently shown in the adherents he obtained. But it was not unnatural that such a man should have been an offence to many; that his converts should have been molested; and that finally, by his personal action in releasing a number of them from bondage, a collision with the authorities should have been precipitated, which eventually led to the proclamation of a holy war. Othman engaged in the struggle with the words: “If I fight this battle that I may become greater than my fellows, may the unbelievers wipe us from the land.” Upon its successful termination, the statesman and the warrior became once more the social reformer. Othman returned to his preaching and to the compilation of his books.