Chapter X · (continued 3)

"Have you any children?" asked he; and, when I replied in the negative, he said, "A man without offspring is like a thorn-tree without fruit; as you now belong to my household, I shall give you some wives, so that you may live happily."

I thanked him for his kindness, but begged that he would postpone his present until I had at least erected my huts; because, I remarked, this exceptional mark of his favour must not be exposed to the public gaze. To recompense me for my property which had been taken by Abu Anga, the Khalifa instructed Fadl el Maula to hand over the effects of the unfortunate Olivier Pain, which were at once sent to me. They consisted of an old jibba, a well-worn Arab cloak, and a Kuran printed in the French language. Fadl el Maula had sent word to me that, during the time which had elapsed, his other effects had been lost. At the same time, the Khalifa directed that the money which had been taken from me when I was imprisoned, and had been deposited in the Beit el Mal, should be returned to me. It amounted to £40, a few sequins, and a few gold nose-rings which I had collected as curios; all these were handed back to me by Ahmed Wad Suleiman.

I was now able to set to work to build my huts; but whilst they were being put up I lived in the Khalifa's house. I entrusted my old servant Saadalla, the Nubawi, who was the most competent of all my attendants, with the construction of my residence, which was to consist for the present of three huts and a fence. I myself, from early morning till late at night, was always in attendance at the door of my master. Whenever he went for a short walk or a long ride, I was always obliged to accompany him, barefooted. During the first few days, as my feet got cut and bruised, he allowed me to have some light Arabic sandals made, which, though they gave me some protection against the stones, were so hard and rough that they rubbed off all the skin. Occasionally, the Khalifa used to call me in to eat with him, and frequently sent for what was over of his own food to be consumed by the principal mulazemin, of whom I was now reckoned as one. When he retired at night, I was at liberty to return to my huts; and there, stretching my weary limbs on an angareb, I slept till early dawn, when I was again obliged to await the Khalifa at his door, and accompany him to morning prayers.

Meanwhile, the Khalifa had been informed that my huts were erected, and, returning home late one night, my old servant Saadalla informed me that a female slave, closely muffled up, had been brought to my house, and was now installed within. Directing Saadalla to light a lantern and show the way, I followed, and found the poor thing huddled up on a palm-mat. When I spoke to her about her past life, she answered, in a deep voice which did not presage well for the future, that she was a Nubawi, and had formerly belonged to an Arab tribe in Southern Kordofan, but had been captured, and sent to the Beit el Mal, from whence she had just been despatched to me by Ahmed Wad Suleiman. Whilst speaking, she removed her scented white drapery from her head, as slaves always do when talking to their masters, and exposed her bare shoulders and part of her bosom. I signed to Saadalla to bring the light nearer; and then I had to summon all my presence of mind so as not to be terrified and fall off my angareb. Out of her ugly black face, peered two little eyes; a great flat nose, below which were two enormous blubber-shaped lips which, when she laughed, were in danger of coming in contact with her ears, completed one of the most unpleasant physiognomies I had ever beheld. Her head was joined to her enormously fat body by a bull-dog-like neck; and this creature had the audacity to call herself Maryam (Mary). I at once directed Saadalla to remove his compatriot to another hut, and give her an angareb.

So this was the Khalifa's first gift to me: he had not given me a horse, a donkey, or even a little money, which would have been of some use to me, but had presented me with a female slave, for whom, even had she been fair, he knew well I should not have cared, as, let alone her disagreeable presence, her food and dress were items of expense which I by no means relished. When he saw me the next day, after morning prayers, he asked me if Ahmed Wad Suleiman had satisfactorily carried out his wishes. I replied, "Yes; your order was most promptly carried out," and then gave him an exact description of my new acquisition. The Khalifa was furious with Ahmed Wad Suleiman, who, he asserted, not only did not comply with his order, but had made him unfaithful to the Mahdi's ordinances. My candour in describing exactly the class of slave given me, re-acted somewhat unpleasantly on my head; for, the following evening, a young and somewhat less ugly girl, selected by the Khalifa himself, was sent to me, and her also I handed over to the tender mercies of the faithful Saadalla.

The Mahdi, his Khalifas, and their relatives, having now no longer any fear from external enemies, began to build houses suitable to their new positions and requirements. The numbers of young women and girls who had been seized and distributed on the fall of Khartum were now hurried off into the seclusion of these new residences; and their masters, no longer disturbed by the jealous and envious looks of their friends, were able to enjoy their pleasures undisturbed.

Naturally, the Mahdi, the Khalifas, and, more especially, the relatives of the former were most anxious that it should not be known that the greater part of the loot taken in Khartum was in their own hands; it was a striking contradiction of the doctrine of the Divine master, who forever preached renunciation and abandonment of the pleasures of life. They set to work to enlarge their habitations and enclosures, anticipating that they would fill them still further with the rich spoil which was expected from the provinces that still remained to be conquered.

But the Mahdi fell suddenly ill; for a few days he did not appear at the mosque for prayers. No particular attention, however, was paid to his absence at first, for he had asserted, over and over again, that the Prophet had revealed to him that he should conquer Mecca, Medina, and Jerusalem, and, after a long and glorious life, should expire at Kufa. But the Mahdi was attacked by no ordinary indisposition: the fatal typhus fever had fallen upon him; and, six days after he had sickened, his relatives in attendance began to despair of saving his life. My master, the Khalifa, was, of course, watching with the most intense interest the outcome of the disease, and did not leave the Mahdi's bedside day or night, whilst I and the other members of the body-guard aimlessly waited for our master at his door. On the evening of the sixth day, the multitudes collected before the Mahdi's house, and in the mosque, were commanded to join together in prayer for the recovery of the Divine patient, who was now in the greatest danger; and this was the first occasion on which the malignant disease from which the Mahdi was suffering was announced to the public. On the morning of the seventh day, he was reported to be worse; and there was now little doubt that he was dying. In the early stages, he had been treated by his wives and by Sudanese quacks with the usual domestic remedies; and it was only at the last moment that Hassan Zeki, one of the detested Egyptians, formerly medical officer of the Khartum hospital, who, by a lucky chance, had been saved on the day of the attack, was called in. Asked to prescribe, he affirmed that the complaint had now reached such a stage that it was not advisable to use any medicines, and that the only hope lay in the resistance of his powerful constitution, which, with God's help, might drive out this terribly malignant disease. Hassan Zeki, indisposed as he was to render any assistance, was perfectly well aware that the Mahdi was now beyond the reach of medicines; he also knew that if he had prescribed, and the Mahdi had subsequently died, he would undoubtedly have been credited with the cause of his death, and his life would have been in the greatest danger. From all these considerations, he therefore wisely refrained from interference.

The disease had now reached its crisis. By the Mahdi's angareb stood the three Khalifas, his near relations, Ahmed Wad Suleiman, Mohammed Wad Beshir (one of the principal employés of the Beit el Mal in charge of the Mahdi's household), Osman Wad Ahmed, Said el Mekki (formerly one of the most renowned religious Sheikhs of Kordofan), and a few of his principal and most faithful adherents, to whom special permission had been granted to enter the sick-room. From time to time, he lost consciousness; and, feeling that his end was drawing near, he said, in a low voice, to those around him, "Khalifa Abdullahi Khalifat es Sadik has been appointed by the Prophet as my successor. He is of me and I am of him; as you have obeyed me and have carried out my orders, so should you deal with him. May God have mercy upon me!" Then gathering up all his strength, with one final effort, he repeated a few times the Mohammedan creed (La Illaha illallah, Mohammed Rasul Allah), crossed his hands over his chest, stretched out his limbs, and passed away.

Around the body, which was not yet cold, the late Mahdi's adherents swore fidelity to Khalifa Abdullahi, Said el Mekki being the first to take the Khalifa's hand, own his allegiance, and praise his name. His example was immediately followed by the two Khalifas and the remainder of those assembled. It was impossible to keep the Mahdi's death secret; and the crowds waiting outside were informed about it: but, at the same time, strict injunctions were given that no weeping and lamentation should be made; and it was further announced that the Khalifa (successor) of the Mahdi should demand the oath of allegiance from the entire populace. The Mahdi's principal wife, named Sittina Aisha Um el Muminin (Our Lady Aisha, Mother of the Believers), who lay huddled up and closely veiled in a corner, and who had been a witness of the death of her master and husband, now arose and proceeded to the Mahdi's house, bearing to the other wives the sad news of his death. Her office was to comfort them, and prevent them from making loud lamentation. Most of these good women rejoiced secretly in their hearts at the death of their husband and master, who had brought such terrible distress upon the land, and whom, even before he had fully enjoyed the fruits of his success, Almighty God had summoned to appear before the Supreme Seat of Judgment.

In spite of the strict and oft-repeated injunctions against loud lamentation, weeping and wailing arose from almost every house on the death of the Mahdi el Muntazer, who, it was reported, had voluntarily departed from his earthly abode to God, his master whom he longed to see.

Some of those now present began to wash the body, and then wrap it in several linen cloths; whilst others dug the grave in the room in which he had died, and which, after two hour's hard work, was finished. The three Khalifas, together with Ahmed Wad Suleiman and Wad Beshir, now placed the body in the grave, built it over with bricks, and then filled it up with earth, on which they poured water. This over, lifting up their hands, they recited the prayers for the dead; then, leaving the room, they proceeded to pacify the impatient crowd awaiting the news without.

We mulazemin were the first to be summoned before the new ruler, who, henceforth, was called Khalifat el Mahdi (successor of the Mahdi); and he gave us the oath of allegiance, directing us at the same time to move the Mahdi's pulpit to the entrance door of the mosque, and to inform the populace that he was about to appear before them. Informed that this had been completed, he left his late master's grave, and, for the first time, ascended the pulpit as ruler. He was in a state of intense excitement. Great tears rolled down his cheeks as, with a trembling voice, he began to address the multitude. "Friends of the Mahdi," he shouted, "God's will cannot be changed. The Mahdi has left us, and has entered into heaven, where everlasting joys await him. It is for us to obey his precepts, and to support one another, just as the stones and walls of a house go to make a building. The good things of this life are not lasting. Seize, therefore, with both hands the good fortune which is yours, of having been the friends and adherents of the Mahdi, and never deviate in the slightest degree from the path which he has shown you. You are the friends of the Mahdi, and I am his Khalifa. Swear that you will be faithful to me."

This short address over, all those present now repeated the well-known oath of allegiance; but the Khalifa altered the first sentence of it as follows: "Bayana Allah wa Rasulahu wa Mahdina wa bayanaka ala tauhidillahi, etc."

As only a certain number could take the oath of allegiance at one time, those who had finished made way for others; and the crowd was so enormous that many were in danger of being trodden to death. The ceremony went on till nightfall. The Khalifa had now long since ceased weeping, and was rejoiced to see the crowds who thronged to him to swear him eternal allegiance. From continual talking, he had become quite exhausted; and, descending from the pulpit, he took a draught of water to moisten his parched throat. But the thought that he was now the assured ruler of the enormous masses before him seemed to keep him up; and it was only when darkness actually supervened that some of his principal men urged him to desist, and leave the pulpit. Before doing so, however, he summoned all the Emirs of the Black Flag, and called upon them to take a special oath of allegiance, admonishing them to adhere faithfully to him and to his brother Yakub, and calling their attention to the fact that, being strangers and foreigners, they should endeavour to live in harmony with each other as long as they were in the valley of the Nile, for they would require union in order to successfully oppose the intrigues of the local inhabitants; and once again he impressed upon them the all-important necessity of adhering most strictly to the doctrines of the Mahdi. By this time it was past midnight; but it was out of the question to think of going home. Utterly exhausted, I lay on the ground and heard the passers-by loud in their praises of the late Mahdi, and assuring each other of their firm resolve to support his successor in carrying out their late master's precepts.

Now what had the Mahdi done, and wherein lay his power to revive a religion which had become so debased? What was the nature of his teachings? He had preached renunciation; he had inveighed against earthly vanities and pleasures; he had broken down both social and official ranks; he had made rich and poor alike; he had selected as clothing a jibba, which became the universal dress of his adherents. As a regenerator of religion, he had united the four distinct Moslem sects: the Malaki, the Shafai, the Hanafi, and the Hambali, which differ from each other only in minor details,—such as the method of performing ablution, the method of standing or kneeling down in prayers, the manner of conducting marriage ceremonies; and, by astutely making certain much needed reforms, he had succeeded in combining these four great divisions. He had made a collection of certain specially selected verses from the Kuran, which he called the Rateb, and which he enjoined should be recited by the entire congregation after morning and afternoon prayers,—a ceremony which lasted at least forty minutes. He had facilitated the method of performing prayer ablutions, and had strictly forbidden the drinking bouts which were an invariable accompaniment of marriage ceremonies in the Sudan; he had reduced the amount of the "Mahr" (the present usually given by the bridegroom to the bride) to ten dollars and two dresses for unmarried girls, and to five dollars and two dresses for widows. Whoever sought for more or gave more was considered to have performed an act of disobedience, and was punished by deprivation of all property. A simple meal of dates and milk took the place of the costly marriage feast. By these innovations, the Mahdi had sought to facilitate the ceremony of matrimony, and had strictly enjoined on parents and guardians to see that their daughters and wards were married early.

At the same time, he had forbidden dancing and playing, which he classified as "earthly pleasures;" and those found disobeying this order were punished by flogging and confiscation of all property. The use of bad language was punished with eighty lashes for every insulting word used, and seven days' imprisonment. The use of intoxicating drinks, such as marissa or date wine, and smoking were most strictly prohibited. Offences of this description were punishable by flogging, eight days' imprisonment, and confiscation of goods. A thief suffered the severance of his right hand; and should he be convicted of a second offence, he lost his left foot also. As it was the general custom amongst the male population of the Sudan, and especially amongst the nomad Arabs, to let their hair grow, the Mahdi had directed that henceforth all heads should be shaved. Wailing for the dead and feasts for the dead were punishable by deprivation of property.

In order, however, that the strength of his army should not be decreased and endangered by desertion, owing to the severe mode of life he had prescribed, and fearful that his doctrines which were considered unorthodox should be made known in the various foreign countries by which he was surrounded, he practically made a cordon round the countries he had already conquered, and absolutely prohibited passage of persons through these districts for the purpose of performing a pilgrimage to Mecca. Should any one cast the slightest doubt on the Divine nature of his mission, or should there be the slightest hesitation to comply with his orders, on the evidence of two witnesses, the delinquent was invariably punished by the loss of the right hand and left foot. On some occasions, witnesses were dispensed with,—a revelation from the Prophet was even more efficacious in proving the guilt of the offender.

As, however, most of these dispositions and ordinances were entirely at variance with the Moslem law, he therefore issued most strict injunctions that the study of theology and all public commentaries thereon should cease, and ordered, moreover, that any books or manuscripts dealing with these subjects should be instantly burnt or thrown into the river.

Such were the teachings of the expected Mahdi; and he had left no stone unturned to carry into the fullest effect the ordinances he had made. Openly, he showed himself a most strict observer of his own teachings; but, within their houses, he, his Khalifas, and their relatives entered into the wildest excesses, drunkenness, riotous living, and debauchery of every sort, and they satisfied to their fullest extent the vicious passions which are so prevalent amongst the Sudanese.