Part 28 (2/2)

The following episode will give the reader a fair idea of his arbitrary nature:--

A certain Kadi named Ismail Wad Abdel Kader, who had been well educated in Cairo, had gained great favour with the Mahdi by having written a laudatory account of his early victories. This had so fully gratified the great religious reformer that he instructed Abdel Kader to continue to chronicle the various important events as they happened, and further instructed his princ.i.p.al Emirs to forward to him detailed histories of all that occurred within their respective commands. In time, these chronicles grew into an elaborate historical and inflated statement of Mahdist rule in the Sudan; and, after the Mahdi's death, the Khalifa, who had installed Abdel Kader as state chronicler, ordered the continuance of the work. One day, however, during a pleasure-party, the historian had been overheard to say that present affairs in the Sudan, as compared with those in Egypt, might be described by the following simile: The Khalifa might be considered as the Khedive Ismail Pasha, whilst, in the same proportion, he, Abdel Kader, might be likened to Ismail Pasha el Mofettish, who had been the Viceroy's princ.i.p.al adviser and friend. This thoughtless statement was immediately reported to Abdullahi, who, furious at such a comparison, at once ordered the judges to a.s.semble and make a full inquiry into the matter; and if Abdel Kader had actually made such a statement, he should be at once condemned. To the Kadis, he argued thus: ”The Mahdi is the representative of the Prophet Mohammed, and I am his successor. Who, therefore, in the whole world holds so high a position as I? Who can be n.o.bler than the direct descendant of the Prophet?” The inquiry proved the guilt of Abdel Kader, who, at the Khalifa's command, was thrown into chains and transported to Reggaf. ”What business has he to compare affairs here with those of Egypt?” said the pompous Khalifa. ”If he wishes to compare himself to a Pasha, then I, the descendant of the Prophet, will never demean myself to be put on a par with the Khedive,--a mere Turk.” I suppose by these a.s.sertions he thought to impress the populace. The stupid man too, in his offended dignity, did not stop here. He at once ordered all the chronicles (of which several copies had been made) to be instantly burnt; but I heard privately that his secretary, who was being frequently referred to by the Khalifa on the subject of the early events of his reign, secreted one copy for private reference; and if these strange chronicles could only be procured and translated into European languages, they would expose to the civilised world the methods of Mahdism in all its barefaced mendacity.

Abdullahi's pride and confidence in his own powers are indescribable. He firmly believes that he is capable of doing anything and everything; and as he pretends to act under Divine inspiration, he never hesitates to appropriate the merits of others as his own. For example, he stated that the Mahdi's tomb, which had been built with immense labour and trouble by the former Government architect Ismail, had been designed by himself entirely in accordance with Divinely inspired plans. He ascribed Osman Wad Adam's victory over Abu Gemmaiza, as well as Zeki Tummal's over King John of Abyssinia, to the inspired orders which he pretended he had issued. His character is a strange mixture of malice and cruelty. He delights to annoy and cause disappointment; and he is never happier than when he has brought people to complete dest.i.tution by confiscating their property, throwing them into chains, robbing families wholesale, seizing and executing all persons of tribal influence and authority, and reducing entire races to a condition of powerless impotence.

During the Mahdi's lifetime, he was entirely responsible for the severity of the proceedings enacted in his name, and for the merciless manner in which he treated his defeated enemies. It was Abdullahi who gave the order for no quarter at the storming of Khartum; and it was he who subsequently authorised the wholesale ma.s.sacre of the men, women, and children. After the fall of that city, it was he who, for the period of four days, declared the whole Shaigia tribe to be outlaws. When distributing the captured women and children, he was utterly regardless of their feelings. To separate children from their mothers, and to make their re-union practically impossible by scattering them amongst different tribes, was his princ.i.p.al delight. When Osman Wad Adam sent to Omdurman the sisters of the late Sultan of Darfur, the Princesses Miriam Isa Basi and Miriam Bakhita, he gave them their liberty, but took most of their female relatives into his own harem, and distributed the remainder amongst his followers; and, hearing that some Darfur people who were residing in Omdurman had called on the Princesses, and offered them presents, he had the latter arrested and made over as slaves to his two Emirs, Ha.s.sib and Kanuna, who were on the point of starting for Reggaf. In vain poor Bakhita's blind mother implored to be allowed to accompany her daughter; but she was forcibly prevented by the Khalifa's special orders, and died a few days later of a broken heart. Her daughter threw herself into the river as the boat started. She was saved, but subsequently died on the journey from fatigue and misery.

Ahmed Gurab, an Egyptian born in Khartum, who had quitted the city as a merchant before the destruction of Hicks Pasha's army, had left behind him his wife, who was a Sudanese, and his daughter. He eventually returned to see them; and, on the day he arrived in Omdurman, he was brought before the Khalifa, to whom he explained the reasons of his return, and expressed a wish to enter his service. ”I accept your offer,” said the Khalifa. ”You will at once proceed to Reggaf, and fight in the Holy Cause against the heathen.” In vain the unfortunate man begged and implored to remain with his wife and daughter, or at least to be allowed to see them; but the Khalifa ordered his mulazemin to take him at once on board the steamer, and guard him carefully, and on no account permit him to see his family. With a smile of fiendish delight, he said: ”His fellow-pa.s.sengers are Isa Basi and Bakhita. He may enjoy their society as much as he likes, if their masters will allow him.”

Without the smallest rhyme or reason, he has caused the death of thousands of innocent people. He had the right hand and left foot of a certain Omar publicly cut off in the market-place, because he had failed to make lead, which he had said he could do, and for which purpose he had received a small sum of money in advance. During the horrible execution and mutilation of the Batahin, he had been present, and had looked with pleasure on the slaughter of his victims. I have described how his best friends and most faithful servants were victimised through his caprice, and how he had ruthlessly seized for himself their wives and daughters. Then what could be more cruel than his punishment of the Ashraf? No doubt they were guilty of mutiny; but he might have exiled or imprisoned them, instead of killing them with clubs and axes as if they had been dogs; and yet these were the near relatives of his former lord and master, the Mahdi.

In all intercourse with him, he demands the most complete humility and submission. Persons entering his presence stand in front of him with their hands crossed over their b.r.e.a.s.t.s and their eyes lowered to the ground, awaiting his permission to be seated. In his audience chamber, he is generally seated on an angareb, over which a palm-mat is spread, and his sheepskin stretched out on it, whilst he leans against a large roll of cotton cloth which forms a pillow. When those brought before him are allowed to be seated, they take up a position as in prayers, with their eyes fixed on the ground; and in this posture they answer the questions put to them, and dare not move until permission is given them to withdraw.

Even in the mosque, when prayers are over, and he converses on general subjects, those in close proximity to him invariably maintain this att.i.tude. He is most particular that all persons brought before him should keep their eyes downcast, whilst he himself scrutinises them most carefully. Some years ago a Syrian named Mohammed Said, who had the misfortune to have only one eye, happened to be near him when he was delivering a religious lecture, and unintentionally cast his blind eye in the direction of the Khalifa. The latter at once called me up, and told me to tell the Syrian never to come near him again, and if he did never to dare to look at him. At the same time he told me that every one should be most careful to guard themselves against the evil eye. ”For,”

said he, ”nothing can resist the human eye. Illness and misfortunes are generally caused by the evil eye.”

In spite of his tyrannical nature, the Khalifa shows to greater advantage in his private life. He is devoted to his eldest son Osman, who is now twenty-one years of age, and who has been instructed in all the commentaries of the Kuran by able Mohammedan teachers; but his father never hesitated to change the teachers as often as his son wished; and when Osman affirmed to his father that he was sufficiently instructed, the latter at once withdrew his teachers. When he reached his seventeenth year, he was married to his cousin, the daughter of his uncle Yakub; and on this occasion the Khalifa departed from the strict observances as regards marriage enjoined by the Mahdi, and arranged a series of banquets extending over a period of eight days, to which almost every inhabitant in Omdurman was invited. He had a large red brick house built for his son in the s.p.a.ce lying opposite to Yakub's residence, and had it furnished with all the comfort available in the Sudan. An attempt was even made to lay out a garden on the stony ground within the enclosure. Shortly afterwards, he gave his son two more of his female relatives in marriage, and innumerable concubines, which he himself selected; but he declared, in the most emphatic manner, that he would never permit him to marry a woman from any of the Nile valley tribes. He watches over his son's intercourse with strangers with the greatest jealousy, and considers it a most dangerous proceeding; and when he heard that, in the perversity of youth, his son entirely disregarded his injunctions, and held nightly orgies in his house, he had a new residence built for him within the Omdurman wall close to his own, so as to exercise greater supervision, and handed over his old house to Yakub.

He married his own daughter to the Mahdi's son Mohammed, to whom he bore no good will; whilst the latter was anxious to marry one of his own relations, and had no love for the Khalifa's daughter. Abdullahi, however, as father-in-law, guardian, and master, absolutely forbade him to enter into any such alliance, and tried to insist on his affection for his daughter, with the result that a complete estrangement was brought about between man and wife, ending in a divorce; but the Khalifa was so annoyed that, out of pure fear, Mohammed had to take her back, and swear entire devotion to her for the rest of his life.

The Khalifa thought it inc.u.mbent on his position to maintain a large establishment; and as this was also entirely in conformity with his own inclinations, he gradually became possessor of a harem of over four hundred wives. In accordance with the Mohammedan law, he has four legal wives, who belong to free tribes; but, being a lover of change, he never hesitates to divorce them at will, and take others in their places. The other women of the household consist for the most part of young girls, many of whom belong to tribes which have been forced to accept Mahdism, and whose husbands and fathers fought against him. They are therefore regarded as booty, and have only the rights and claims of concubines, or, in some cases, of slaves. This large a.s.sortment of ladies varies in colour from light brown to the deepest black, and comprises almost every tribe in the Sudan. They are divided into groups of from fifteen to twenty, presided over by a superior; and two or three of these groups are placed under the orders of a free woman, who is generally a concubine specially selected by the Khalifa. A certain amount of grain and money is granted monthly to these superiors for the maintenance of their charges; and they also receive means to purchase the necessary cosmetics, consisting of various sorts of oils, grease, and scent. The value of their clothing is regulated entirely by the comparative beauty, position, and character of the wearers, and consists for the most part of native-woven cotton cloth with particoloured borders, or of bright silk or woollen shawls imported from Egypt. These are always distributed by the Khalifa himself or by his chief eunuch. As the wearing of silver jewellery was strictly prohibited by the Mahdi, mother-of-pearl b.u.t.tons and oblong strips of red coral and onyx, threaded together, are worn round the wrists, ankles, and head. The hair is usually worn in innumerable small plaits, which are arranged in all sorts of different ways, and bedaubed with a quant.i.ty of oily and greasy scents; and to European olfactory nerves the odour emanating from a Sudanese lady ”en grande toilette” is repulsive in the extreme. For the last few years the wives of the upper cla.s.ses have again taken to wearing gold and silver jewellery; and the Khalifa's princ.i.p.al women indulge in these luxuries to a greater extent than the rest. The latter live in a series of large detached houses, something like barracks, surrounded by courts encircled with high walls. Special women are maintained to watch over their state of health; and they are obliged to report it to their master, the Khalifa, from time to time. When he wishes to summon any lady in particular to share his affections, he communicates his desire by means of little boy eunuchs. Occasionally, he holds an inspection of his entire household, and makes use of such opportunities to rid himself of those of whom he is weary, in order to make room for new attractions.

Those disposed of in this way he generally pa.s.ses on to his near relatives, his special favourites, or his servants. The harem courts are carefully guarded by eunuchs and the Black mulazemin. The women are almost entirely cut off from intercourse with the outer world; and perhaps once a year their female relations are allowed to converse with them for only a short time.

The Khalifa's princ.i.p.al wife is called Sahra, and belongs to his own tribe. She has shared with him from earliest days all his joys and sorrows, and is the mother of his oldest children Osman and Kadija.

During the early years of his reign, he would only eat the simplest food, cooked by her or under her superintendence. It consisted, as a rule, merely of asida, roast meat, and chickens; but as his household increased, he began to try the various sorts of cookery known to his new wives, many of whom were acquainted with the Turkish and Egyptian methods; and now, in place of the simple food, he indulges in far more luxurious fare, though to outward appearance he still pretends to lead a life of simplicity and abstinence. These innovations brought about a quarrel between him and his wife Sahra, who pointed out that the new dishes might be bewitched or poisoned, and might end in his death, with the result that he twice sent her letters of separation; but, on the strong representations of his brother Yakub and the other members of the family, he was induced to cancel them.

He has in his service in all some twenty eunuchs, chief of whom is a certain Abdel Gayum, who is also charged with the superintendence of large quant.i.ties of land which are cultivated by slaves for the use of the household; and it is his duty to purchase the necessary supplies of grain, and have in readiness the sheep and cattle required for domestic purposes. He also draws from the Beit el Mal the necessary amounts required for the payment of the women and servants of the harem. He has also charge of considerable sums of private money with which the Khalifa purchases the presents he secretly makes to his Emirs and other influential persons. To a.s.sist him in carrying out his multifarious duties, he has a staff of clerks and servants, who are always eunuchs or slaves, as the Khalifa will on no account allow any stranger to get an insight into his harem.

Abdullahi's dress consists of a jibba made of superfine white cotton cloth with a coloured border, loose cotton drawers, and on his head a beautifully made Mecca silk skull-cap, around which a small white turban is wound. Around his body a narrow strip of cotton, about five yards long, called wa.s.san, is worn, and a light shawl of the same material is thrown across his shoulders. He formerly wore sandals; but latterly he has taken to wearing soft leather stockings of a light brown colour, and yellow shoes. When walking, he carries a sword in his left hand, and in his right a beautifully worked Hadendoa spear, which he uses as a walking-stick. He is invariably accompanied by twelve or fifteen little boy-slaves as his personal attendants. Many of these are children of Abyssinian Christians seized by Abu Anga and Zeki Tummal. Their duty is to remain always near him, and act as his messengers to various parts of the town. They usher into his presence all visitors, and must be ready day and night to carry his orders. When they reach the age of seventeen or eighteen, they are drafted into the ranks of the mulazemin, and their places taken by others. The Khalifa thinks that by employing young boys, his secrets are less likely to be betrayed; and in this he is not far wrong, when one considers the extraordinary amount of bribery and corruption which prevails amongst the older cla.s.ses. Within the house, into which these young boys are never admitted, he employs young eunuchs, who wait upon him, whilst the more advanced in age of this unfortunate cla.s.s are relegated to the outer dependencies of the household. Even these juvenile domestics suffer considerable brutality at his hands. The slightest mistakes are punished by flogging, or the offenders are thrown into chains and starved.

Upwards of three years ago, he conceived the idea of augmenting his mulazemin by a species of body-guard; and for this purpose he selected a number of Jehadia from Mahmud Ahmed's and Zeki Tummal's armies. In addition to these, he called on the Emirs of the western tribes to provide a number of recruits for his mulazemin; but his orders were only partially obeyed. He selected a few of the sons of the best Jaalin families for incorporation in the body-guard; but he rigorously excluded all Danaglas and Egyptians, in whom he has no confidence. In this manner, he created a force of from eleven to twelve thousand men, who, with their wives and children, are all quartered close to his and his son's houses, and within the newly erected wall. This force is subdivided into three corps, under the respective commands of his son Osman, the Khalifa's young brother Harun Abu Mohammed, who is barely eighteen years of age, and his cousin Ibrahim Khalil, who has been recently replaced by an Abyssinian named Rabeh, who has been brought up in the Khalifa's household.

Osman, in all matters regarding the mulazemin, is looked upon as the Khalifa's representative. The corps are subdivided again into sections of one hundred men, over each of which an officer called Ras Miya (head of the hundred), who has several a.s.sistants, has command. Over every five or six Ras Miya an Emir presides, who is also provided with an a.s.sistant. The Black soldiers, or Jehadia, are incorporated in the subdivisions, not with the free Arabs, but under the special command of the Emirs, who have therefore under their respective orders two or three hundred Jehadia, and the remainder Arabs. Almost all these are armed with Remington rifles, which, however, are kept in store, and are only issued on special feasts. The monthly pay of the mulazemin consists of half a Dervish dollar, and, every fortnight, one-eighth of an ardeb of dhurra. The grain is received fairly regularly; but the cash payment is merely a nominal one, and is very seldom issued. The salaries of the Ras Miya and Emirs are proportionately higher; and they receive frequent gifts of women and slaves from the Khalifa. The duty of the mulazemin and body-guard is to protect the person of the Khalifa; and all must accompany him when he rides out or holds reviews. Even when making a comparatively small expedition into the town they must proceed with him.

They have always to remain in readiness in the open square in front of his house. Although the Khalifa has forbidden all Egyptian music, he has collected the former Black buglers, two of whom invariably accompany him. The call for a Ras Miya is that of captain; for Emir that of major; and for commander that of colonel. Abdullahi frequently inspects the mulazemin at night, in order to see that they are in occupation of the posts allotted to them; and he pays special attention to the outposts.

Owing to this unusually hard service, the Ras Miya and Emirs, under the pretext of illness, frequently go secretly to their houses, and great discontent prevails amongst them.

The Khalifa's public duties consist in saying the five prayers daily in the large mosque. At early dawn, he begins with the morning prayers, after which the Rateb is read in various groups, as enjoined by the Mahdi. This consists of a selection of verses and special prayers from the Kuran, and occupies about an hour. The Khalifa then returns, as a rule, to his private apartments, but sometimes walks about in the mosque in order to see for himself whether the inhabitants of Omdurman comply with his orders to attend prayers regularly. He holds midday prayers at about two o'clock, and two hours later follows the Asr, or evening prayer, after which the Rateb is repeated. Prayers are said again at sunset, and, three hours later, night prayers are held. On all these occasions, the Khalifa attends in his mihrab (niche), which has been erected immediately in front of the lines of believers. It is a square-shaped structure, consisting of a series of columns connected by open iron-work, through which he can see all that is going on around him. Immediately behind him are the seats of his son, the Kadis, and a few persons specially selected by himself. The mulazemin take up a position to the right and left, whilst the Black soldiers occupy large open enclosures which are separated from the mosque by a wall. On the right of the mulazemin are the places of Yakub, the Emirs, and most of the western tribes, whilst to the left are some of Yakub's followers, a few of Khalifa Ali Wad Helu's Arabs, and the Jaalin and Danagla. Behind these, the people are seated in ten or twelve rows, and repeat the prayers in unison after the Khalifa. On all occasions there are several thousand persons present; and the Khalifa is most particular that all the princ.i.p.al Emirs and influential people should a.s.sist him. If he bears any special dislike or ill-will to any persons, he invariably condemns them to regularly attend the five daily prayers in the mosque, under the supervision of people specially selected for this purpose. In making these strict regulations regarding prayers, the Khalifa is by no means actuated by devotional ideas, but utilises these occasions to keep his followers together under his own personal control. As several of the people live a considerable distance away from the mosque, they are generally so tired and exhausted, after these frequent journeys to and fro, that they do not collect in the evening in each others' houses,--a practice which the Khalifa specially abhors, for his object is to destroy, as far as possible, what he is pleased to call ”social life;”

that is to say, social gatherings, for he is perfectly well aware that his deeds and actions on such occasions are invariably discussed and criticised, and not generally very favourably.

If, for any reason, such as illness, he is prevented from attending prayers, his place is taken by one of his Kadis, or by a very pious mulazem of the Takruri tribe; but on such occasions the subst.i.tute Imam is never allowed to occupy the mihrab, but stands outside. Khalifa Ali Wad Helu, who, in accordance with the religious law, should, on such occasions, represent the Khalifa, is scarcely ever permitted to do so.

In the afternoon, or between afternoon and evening prayers, he receives reports, news, and letters, and interviews the Kadis and Emirs whose names have been previously submitted to him, as well as any other persons whom he specially wishes to see.

His postal arrangements are very primitive. He keeps up from sixty to eighty riding camels, with a specially selected staff of postmen; and these he despatches to different parts of his Empire with orders and instructions. Ibrahim Adlan had suggested to him that he should make special stations for the posts along the various main roads, and establish a more regular and less expensive system; but he utterly refused to entertain the idea, saying that he placed special value on the verbal accounts of the postmen who were despatched direct, and he frequently obtained from them important information concerning the att.i.tude and behaviour of his Governors. The Emirs of the various districts also have a similar postal system of their own, and despatch camel-men with important information to Omdurman. There is no system of postal communication for private persons, though sometimes the camel-postmen convey letters secretly. The Khalifa being intensely suspicious of all intercourse with strangers, any communications between his subordinates and the outside must be carried out with the greatest circ.u.mspection and secrecy. Utterly ignorant of reading and writing, the Khalifa orders all letters that arrive to be handed over to his secretaries, Abu el Gasem and Muda.s.ser, who are obliged to explain the contents, and write replies in accordance with his orders. These two individuals lead a wretched life; for they know that he will not forgive the slightest mistake, and should he have the least suspicion of their having revealed any of his secrets, even through carelessness, he would not hesitate to treat them as he treated their comrades Ahmedi and his four brothers, who, having been accused of communicating with the Ashraf, were executed.

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