Ten Years' Captivity in the Mahdi's Camp 1882-1892

by Josef Ohrwalder; Sir F. R. Wingate

Whilst the operations against Abyssinia and Egypt were being carried on, the provinces in the interior of the Sudan were slowly recovering from the terrible strain through which they had passed. Dongola, Kassala, and Darfur suffered most. The depredations of Nejumi's wild Dervishes had entirely desolated the once fertile province of Dongola, and is it any wonder that its wretched inhabitants should cast longing eyes towards wealthy and prosperous Egypt?

But the cunning Khalifa was quite capable of coping with this revulsion of feeling on the part of the inhabitants, who were now thoroughly tired of Mahdiism, and who were undoubtedly desirous that the rule of the Government should again be extended to them. He decided to change the policy of oppression, and to establish a milder rule. For this purpose he had a convenient vision, in which he affirmed that he had been instructed to appoint Zogal as emir of the province.

This man, it will be remembered, was a native of Dongola, an uncle of the late Mahdi; had been a Government official in Darfur, and had more liberal and enlightened views than most of the Dervish leaders. The Khalifa thought—and thought rightly—that he alone would be able to re-establish contentment in Dongola. Thither Zogal proceeded, accompanied by an enormous family, and under his mild and just rule the province rapidly recovered.

The Sudan, as a whole, has considerable recuperative power, and, in spite of the Khalifa's senseless rule, would soon recover if placed under good subordinate governors. The desolation in Darfur, however, had been more widespread; there was not enough cultivation even to supply the wants of the garrison required for its occupation; it was therefore abandoned, but the Khalifa is still very anxious to re-occupy it when he can.

Abdullah employed himself, during the period of rest and cessation from war, in consolidating his power, and from the various means which he employs it is quite evident that his intentions are to establish an empire for himself, his family, and his Baggaras; he proceeded, however, in this task with prudence and caution.

It is natural that the struggle for mastery between the spiritual authority represented by the religious side of Mahdiism, and the temporal authority of the Khalifa, should constantly clash and lead to a state of insecurity and uncertainty throughout the Sudan. What the inhabitants desire is that the Khalifa should tell them the truth plainly; let him abolish Mahdiism, which exists merely in name, and let him proclaim himself Sultan of the Sudan. He has the power and authority sufficient to do this, but he fears that it might give his enemies another arm which might be turned against him; he therefore advances very slowly with the project on which his mind is bent.

From the way in which his eldest son Osman is being brought up, it is evident that Abdullah seeks to establish an hereditary succession. This youth was, until recently, of a most overbearing disposition. Whenever he saw anything he wanted, he insisted on its being given to him. If he saw someone riding a good donkey, he would order the rider to dismount, and would deliberately cut the poor animal's throat; but in spite of these foolish and cruel acts, his favour was much sought after, and many a present did he receive from people who looked for a favourable means of bringing their demands before the Khalifa; but the latter eventually became exasperated by his son's conduct. He rebuked him openly in the mosque, forbade everyone, under pain of severe punishment, to give him a present of any sort, and he made him over to a tutor with a few Taisha mulazimin.

This strict régime has already done the boy good. He is now about eighteen years of age. It was said that the Khalifa's brother Yakub was very jealous of his nephew, for he had looked on himself as Abdullah's successor; but, to flatter Yakub and curb his jealousy, the Khalifa expressed a wish that Osman should be betrothed to his daughter. This proposition was most acceptable to Yakub; and further, the Khalifa arranged that his daughter should be married to the Mahdi's son.

Great were the preparations for these princely weddings, which were carried out with a splendour entirely at variance with the late Mahdi's laws. The betrothal ceremony was accompanied by dancing and merry-making in both the Mahdi's and the Khalifa's households, and the air reeked with perfumes. All the principal merchants and emirs gave rich presents in the shape of brides' dresses and varieties of costly perfumes; nor were gold and silver ornaments and velvet missing. The goldsmiths have invented a new form of jewellery, which has been named "the Khalifa's stirrups." These ornaments, although absolutely opposed to Mahdi laws, are extensively worn in both households. Hundredweights of sugar were brought to Yakub's house, besides dhurra, wheat, butter, oxen, and fat-tailed sheep, which latter are valued at from twenty to thirty dollars a head.

It is usual for the bridegroom, or the bridegroom's father, to offer presents of provisions to the bride, as well as clothes and ornaments, which are all handed over to her with great ceremony on an appointed day. Then there is the festival of "tefail," to which women only are admitted, after which comes "henna day," when the hands and feet of the bride are dyed red with henna. All these ceremonies are accompanied by banquets, dancing, and singing. Every evening Yakub entertained hundreds of the Ansar with rich food, and distributed several ardebs of dates.