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 assistants, has command. Over every five or six Ras Miya an Emir presides, who is also provided with an assistant. 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 principal Emirs and influential people should assist 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 substitute 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 attitude 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 circumspection 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 Mudasser, 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.
He converses principally with his Kadis, who are, for the most part, willing tools in his hands, and serve to give a veneer of justice to his despotic actions. These myrmidons, submissively seated in a semi-circle on the bare floor, their heads bowed down, listen to his orders, which are generally given in an undertone; and rarely any one of them dares to open his mouth or make a suggestion, no matter how necessary he may think it. In addition to the Kadis, he occasionally interviews Emirs and other influential persons, from whom he ascertains the condition of the country and tribes; but he invariably stirs up intrigue, and tries to pit one against the other. He generally consults, immediately after night prayers, with Yakub and some of his near relatives; and these meetings often last till long past midnight. They are usually convened for discussing the ways and means of ridding themselves of persons who are objectionable, or who are in the smallest degree a menace to their authority.
Occasionally, he makes short riding excursions to various parts of the town, or visits his houses in the north or south of Omdurman. The melancholy notes of the ombeija and the beating of war-drums announce to the inhabitants that their master is about to appear in public. Horses are at once saddled in the large thatched enclosure immediately behind the mosque. The doors are thrown open, and the mulazemin stream out from all directions, and, last of all, follows the Khalifa, mounted, as a rule, on horseback. A square is immediately formed around him; and the men advance in front of him in detachments, ten or twelve abreast. Behind them follow the horse and foot men of the town population, while on the Khalifa's left walks an immensely powerful and well-built Arab named Ahmed Abu Dukheka, who has the honour of lifting his master in and out of the saddle. On his right is a strongly-made young Black, who is chief of the slaves in the royal stables. The Khalifa is immediately preceded by six men, who alternately blow the ombeija by his orders. Behind him follow the buglers, who sound the advance or halt, or summon, at his wish, the chiefs of the mulazemin. Just behind these follow his small personal attendants, who carry the Rekwa (a leather vessel used for religious ablutions), the sheepskin prayer-carpet, and several spears. Sometimes, either in front or rear, as the case may be, follows the musical band, composed of about fifty Black slaves, whose instruments comprise antelope-horns, and drums made of the hollow trunks of trees covered with skin. The strange African tunes they play are remarkable rather for the hideously discordant noise they make than for their melody. These rides are generally undertaken after midday prayer; and the Khalifa returns at sunset. Whilst he is advancing in this solemn state, the mulazemin generally indulge in displays of horsemanship. Galloping four abreast, with their spears poised high in the air, they dash up towards him at full speed, drawing up their horses almost on to their haunches. They then slowly retire to repeat the operation.
During the early years of his rule, the Khalifa was present every Friday on the large parade ground where the ceremony of trooping the colours is performed; but now he attends only four times a year, viz., on the birthday of the Prophet, on the Feast of Miraj, the Feast of Bairam, and the Feast of Kurbam Bairam; on this last date all the troops in the neighbourhood, as well as the Darfur and Gedaref armies, are assembled during peaceful times. On the first day of the Feast of Bairam, the Khalifa holds prayers on the parade ground, and retires himself within a zariba in which a small mud-brick house has been built. A few special favourites, and a number of mulazemin, remain with him; but the rest of the troops and populace range themselves in long lines; and when the prayer is over he mounts a wooden pulpit, and delivers a sermon, which is generally specially prepared for him by his secretaries. This over, a salute of seven guns is fired, and all those who can afford it kill the sacrificial lambs prescribed by the religion; but, owing to the prevailing distress and poverty of the inhabitants, very few of them are in a position to bear this expense, and are obliged to content themselves with a sort of porridge which takes the place of a sacrificial dish. During the three following days, a review is held. Long before sunrise, the Emirs, with their flags and followers, collect and march to their allotted positions on the parade ground, which is an almost perfectly flat sandy plain, with a few stones here and there. The troops are marshalled in long lines in rear of each other, facing east.