In Abdullahi, the Mahdi had a ready instrument at hand for his great work. It is strange to think that this man might never have risen to any importance, had he not quarrelled with Mohammed Sherif; but now the reputation he had already gained amongst the inhabitants of the Gezira (the country lying between the Blue and White Niles) raised hopes in his mind that he was destined for a high position. He now began to secretly tell his special adherents that the time had come when religion must be purified, that this was to be his work, and that those of them who wished might join him in it. But he always called himself the slave of God, and made believe that he was acting entirely on inspiration from above. Abdullahi was able to give him full information about the western tribes, who, he said, being powerful and courageous, would gladly seize an occasion to fight for the religion of God and his Prophet, and to conquer or die. To secure their adherence he advised Mohammed Ahmed to make a tour through Kordofan; and, setting out, they proceeded to Dar Gimr, where Abdullahi's family immediately joined them and became his faithful adherents. He told them, however, that the time had not yet come for them to leave their homes; for the present they would be more useful in inciting the local inhabitants.
From Dar Gimr he proceeded to El Obeid, where he visited all the principal chiefs and Sheikhs, religious and other, and by inquiring carefully into their views and opinions, he gradually laid the foundations for his great design. In the strictest secrecy he told those of whose fidelity he was assured that he had a divine mission to cleanse and purify the religion, already polluted and debased by corrupt officials. In El Obeid his most trusted confidant was the Sayed el Mekki, the head of the religious Sheikhs; but he advised that for the present no active steps should be taken, as the Government was very powerful, and the tribes were too split up and disunited to be able to raise a revolt. Mohammed Ahmed took a more sanguine view, and between them it was agreed that Mekki should observe absolute secrecy, and should take no steps until Mohammed Ahmed should begin the movement, when he promised him his entire support.
After leaving El Obeid, he proceeded to Tagalla, where he interviewed Mek Adam Um Daballo, the ruler of the district, who received him very kindly, but who, on the advice of his Kadi, refused to make any promises of assistance. He now returned to Abba, via Sherkéla.
During this tour Mohammed Ahmed had full opportunities of seeing for himself the state of the country, and he was soon convinced that there was a spirit of the most bitter hostility against the authorities on the part of the poorer population, who, as I have already pointed out, were taxed out of all proportion to their property, and who suffered terrible oppression and tyranny at the hands of the self-seeking and unscrupulous tax-gatherers who infested the country. Amongst the latter, there were now a considerable number of Sudanese, who lost no opportunity of enriching themselves and of putting their relatives in positions of secondary importance, to help them to this end. As a case in point, Gordon's nomination of the wealthy Sudanese merchant Elias as Pasha and Governor-General of Kordofan created an immense amount of ill-feeling in the country; and the same might be said of his assistant, Abderrahman ben Naga, also a wealthy Kordofan merchant. Both of them were capable men, and understood the management of the people; but they worked entirely for their interests and those of their relatives. Moreover, a spirit of jealousy became rampant amongst other Sudanese of high rank, who considered themselves quite as capable of filling high positions as those who had been selected in preference to them. Consequently, when Elias Pasha sent orders to Mek Adam to pay his taxes, he refused point blank, as he was of royal descent. "I pay for goods I buy from merchants, but I do not pay tribute to them," said Mek Adam proudly to the officials who had been sent to him. At the same time he sent to El Obeid to inquire if all the Turks and other "Whites" had died, as the Government had now given high positions to men who were merely merchants, instead of to persons of high descent. These were the reasons for the subsequent discharge of Elias Pasha and Abderrahman from their official positions, and their substitution by Turks and Egyptians.
As regards the Europeans, there were very few of us; but as a rule we were liked and respected, because the people trusted our word; but I do not doubt that we also gave them cause at times to be dissatisfied with us. With probably the best intentions in the world, we would issue rules and regulations entirely at variance with the manners, customs, and traditions of the Sudanese. There is also no doubt that our attitude in regard to the slave question caused wide-spread discontent. The religion permitted slavery, and from time immemorial the ground had been cultivated and the cattle tended by slaves. That slave-hunting and slave-driving led to the perpetration of the most horrible cruelties and bloodshed, I do not for a moment hesitate to admit; but this was a matter of very little concern to the slave-buyers, who as a rule did not ill-treat their slaves. Now we, by our activity and energy, had not only made the export of slaves from the Black countries almost impossible, but we listened to the complaints of slaves against their masters, and invariably set them free.
Mohammed Ahmed cleverly seized the occasion of all this discontent to act; he was well aware that religion was the only possible means of uniting all these discordant elements and widely diversified tribes who were at continual feud with each other; he therefore declared himself the "Mahdi el Muntazer"; thus at once creating himself a personality which must be superior to all others, and hoping by this means to drive out of the country the hated Turks, Egyptians, and Europeans. But still he thought the time for an open declaration was not yet ripe; he therefore continued to increase the number of his trusted adherents, till at length the nature of his divine mission became an open secret.
Some time previous to this, Rauf Pasha, Governor-General at Khartum, had been secretly told by Mohammed Sherif of Mohammed Ahmed's intentions; but it was known that the early differences between the two religious Sheikhs had greatly embittered Sherif, and consequently the authorities did not lay much store by his statements, and merely concluded that Mohammed Ahmed was a holy man who had obtained a certain hold over the people, owing to his superior sanctity.
But now the Government learnt from quite another source that this man was a danger to the public peace, and therefore they determined to put an end to the matter, once and for all.
For this purpose Rauf Pasha sent for Mohammed Bey Abu es Saud, who was known to Mohammed Ahmed, and despatched him in a steamer to Abba with orders to bring the Sheikh to Khartum. Mohammed Ahmed's friends, however, gave him timely warning, and told him that if he came to Khartum he would in all likelihood be kept there, through the intrigues of Mohammed Sherif. When, therefore, Saud appeared at Abba, he was welcomed by Abdullahi and Mohammed Ahmed's brother, who conducted him to the Sheikh. Abu Saud now informed him of the reports—false he admitted—which had been circulated about him, and strongly advised him to come to Khartum and justify himself before his master, the Governor-General. "What!" shouted Mohammed Ahmed, rising suddenly, and striking his chest with his hand, "by the grace of God and his Prophet I am the master of this country, and never shall I go to Khartum to justify myself."
Abu Saud drew back terrified; he then tried to calm him by soft words; but Mohammed Ahmed, who had previously planned this scene with Abdullahi and his brother, continued to talk vehemently, and urged Abu Saud to believe in the truth of what he said.