[Footnote 142: I trust my readers will approve of my using the expression Western Negroland to denote the countries from Fúta as far as Sókoto; Middle Sudán, or Central Negroland, from Sókoto to Bagírmi; and Eastern Negroland, comprising Wadäy, Darfúr, Kordofán, and Sennár. However, here, when I say that Mohammed ben ʿAbd el Kerím introduced Islám into Central Negroland, I exclude Bórnu, where the Mohammedan religion is much older.] [Footnote 143: He may have been born in Telemsán; but at least from very early youth he was settled in Tawát.] [Footnote 144: E’ Soyúti’s full name is Abu’l Fadhl Jelál e’ dín ʿAbd e’ Rahmán el Khodaíri e’ Soyúti.] [Footnote 145: This name may be connected with the Sónghay or Sónrhay; the Awelímmiden, at least, call the Sónghay people Ehétane.] [Footnote 146: This tree has nothing in common with the _Adansonia_, with which it has been supposed to be identical.] CHAP. XVII. ÁGADES. Early in the morning the whole body of people from Tawát who were residing in the place, ʿAbd el Káder at their head, paid me a visit. The Tawátíye are still, at the present time (like their forefathers more than 300 years ago), the chief merchants in Ágades; and they are well adapted to the nature of this market, for, having but small means, and being more like pedlars or retail dealers, they sit quietly down with their little stock, and try to make the most of it by buying Negro millet when it is cheap, and retailing it when it becomes dear. Speculation in grain is now the principal business transacted in Ágades, since the branches of commerce of which I shall speak further on, and which once made the place rich and important, have been diverted into other channels. Here I will only remark, that it is rather curious that the inhabitants of Tawát, though enterprising travellers, never become rich. Almost all the money with which they trade belongs to the people of Ghadámes; and their profits only allow them to dress and live well, of which they are very fond. Till recently, the Kél-owí frequented the market of Tawát, while they were excluded from those of Ghát and Múrzuk; but at present the contrary takes place, and, while they are admitted in the two latter places, Tawát has been closed against them.