Tensions between the Hassan and the Zawaya had also been exacerbated by an economic crisis; the two groups had previously complimented each other, with the Hassan being largely nomadic, whilst the Zawaya were agriculturalists along the Senegal. The French had established a trading post on the Atlantic at Saint-Louis in 1659, and this was in turn pulling the trade along the Senegal towards the Atlantic, disrupting the traditional trade along the Senegal. In particular the monopoly of Saint-Louis was depriving Moors of the slave labour they had relied on for centuries as well as the cereals from the agriculturalists along the Senegal. The nomadic desert groups north of the Senegal were heavily reliant on these cereals for survival. Berber society was then caught between the southern movement of the Hassan Arabs and the loss of trade due to Saint-Louis. A class of Muslim scholars called the "Torodbe" seem to have originated in Futa Toro, later spreading throughout the Fulbe territories. Two of the Torodbe clans in Futa Toro claimed to be descended from a seventh century relative of one of the companions of the prophet Muhammad who was among a group of invaders of Futa Toro. The Torodbe may well have already been a distinct group when the Denianke conquered Futa Toro. In the last quarter of the seventeenth century the Mauritanian Zawaya reformer Nasir al-Din launched a jihad to restore purity of religious observance in the Futa Toro. He gained support from the Torodbe clerical clan against the warriors, but by 1677 the movement had been defeated. After this defeat, some of the Torodbe migrated south to Bundu and some continued on to the Futa Jallon. The farmers of Futa Toro continued to suffer from attacks by nomads from Mauritania. By the eighteenth century there was growing resentment among the largely Muslim lower class at lack of protection against these attacks. A Zawaya scholar, born as Ashfaga but also known as Awbek, began to gain prominence amongst the Zawaya, eventually being known by just his title; Nasr ad-Din. Nasr had begun his preaching by calling for repentance, but as his movement grew amongst his tribe; the Banu Dayman, and amongst wider Zawaya society, Nasr began calling for the formation of an Islamic state. The state that Nasr advocated would be above tribal and ethnic tensions and would resemble the ideal society of the early Caliphs. Nasr went by numerous self-appointed titles, such as Sayyiduna (our master), Imamund (our Imam), and Mushi al-Din (he who spreads the faith), before finally settling on Nasir al-Din (protector of the faith).