especially among the coloured people at the Cape and to achieve a certain success. [1159] This proselytising movement is especially strong in the western part of Cape Colony. It is said that there is a movement on foot for the founding of a college at Claremont, in the vicinity of Cape Town, which shall become a centre for the propagation of Islam. One of the methods at present employed is the adoption of neglected or abandoned children, who are brought up in the Muslim faith. [1160] Every year some of them make the pilgrimage to Mecca, where a special Shaykh has been appointed to look after them. [1161] The Indian coolies that come to work in the diamond fields of South Africa are also said to be propagandists of Islam. [1162] On account of its isolated position, 220 to 540 miles from the mainland, the island of Madagascar calls for separate mention. The only tribe that has adopted Islam is that of the Antaimorona, occupying a part of the south-east coast; they undoubtedly owed their conversion to missionaries from Arabia, but the date at which this change of faith took place is entirely unknown; tradition would carry it back to the very days of Muḥammad himself, but it is not until the sixteenth century that we get, in the works of Italian and Portuguese geographers, authentic mention of Muhammadans on the island. [1163] From the historical sketch given above it may be seen that peaceful methods have largely characterised the Muhammadan missionary movement in Africa, and though Islam has often taken the sword as an instrument to further its spiritual conquests, such an appeal to violence and bloodshed has in most cases been preceded by the peaceful efforts of the missionary, and the preacher has followed the conqueror to complete the imperfect work of conversion. It is true that the success of Islam has been very largely facilitated in many parts of Africa by the worldly successes of Muhammadan adventurers, and the erection of Muhammadan states on the ruins of pagan kingdoms, and fire and bloodshed have often marked the course of a Jihād, projected for the extermination of the infidel. The words of the young Arab from Bornu whom Captain Burton [1164] met in the palace of the King of Abeokuta doubtless express the aspirations of many an African Muhammadan: “Give those guns and powder to us, and we will soon Islamise these dogs”: and they find an echo in the message that Mungo Park [1165] gives us as having been sent by the Muslim King of Futah Toro to his pagan neighbour: “With this knife Abdulkader will condescend to shave the head of Damel, if Damel will embrace the Mahommedan faith; and with this other knife Abdulkader will cut the throat of Damel, if Damel refuses to embrace it; take your choice.”