third predecessor of Slímán, the first Moslim prince of Dár-Fúr. But as for the centre of the empire of the Týnjur, it was overthrown by the founder of the Mohammedan empire of Wádáy, viz. ʿAbd el Kerím the son of Yáme,—according to tradition, in the year 1020 of the Hejra. However, of the kings of Wádáy I shall not speak here, as their history has not exactly reference to the country we are now describing.[52] Here I will only introduce a few remarks concerning the kings of Bagírmi. Bagírmi[53] is said to have emerged from the gloom of paganism prevailing in the eastern regions of Sudán, a considerable time after Western Sudán had been formed into mighty kingdoms—some years subsequent to the introduction of Islám into Wádáy. But in the same manner as the ruling dynasty which gave rise to this new kingdom had come from abroad, so likewise the founders of Bagírmi seem to have immigrated into the country; and from whence they immigrated can scarcely be doubtful, though they themselves, like all the dominating tribes of Sudán, would much rather connect their origin with the inhabitants of Yemen. But, that the native inhabitants of Kénga, Kírsuwa, and Hírla are intimately related to them, they are well aware, and acknowledge it without hesitation; but they would try to make people believe that, in coming from Yemen, their chief Dokkénge left at those places brethren of his as governors. As for Hírla, they do not acknowledge its claims to entire equality of birth, but derive the name of that place, as well as the family of the kings of that district, from a slave of Dokkénge of the name of Khérallah. But, on a close scrutiny, the people of Bagírmi themselves confess that their origin is not to be sought for at a greater distance than Kénga, or Kénga Matáya[54], and that this place, distant five days east from Más-eñá and three long days S.S.E. from Yʿawó, and distinguished by the strange form of its paganism[55], was the original seat of their kings; for not only do the Bagírmaye regard those of Kénga with solemn veneration, as being their ancestors, whom it would be wrong to attack or to endeavour to subdue, but there are also certain emblems which they exhibit on particular occasions, brought, as they say, from Kénga. These consist of a rather long spear, borne on certain occasions before the king of Bagírmi, a small sort of tympanum, and the horn or bugle. The language Kénga is intimately connected with that of Bagírmi, while it contains also some elements of a different character; and these two dialects, together with the language of the Kúka, constitute one idiom. But, to proceed with our principal inquiry, the emigrants, led on by their chief Dokkénge, penetrated, it would seem, towards the west by the road marked by the sites of Hírla, Kírsuwa, and Naíromá—a place situated near Más-eñá, on the Báchikám.