Thus through his victory at Shekan, the Mahdi had virtually made himself master of the whole Sudan from the Red Sea to the boundaries of Waddai, and from the Bahr el Ghazal to Dongola. All eyes were turned to him, and the majority of the people believed him to be the true Mahdi; some thought he must be a great magician. Even now at the present time, when he has already been six years in his grave, and the fallacy and misery wrought by Mahdiism are thoroughly admitted, still his wonderful success is attributed to witchcraft. His own countrymen—the Danagla—although they now admit he was not the Mahdi, say that he was undoubtedly a very holy man, and was supernaturally endowed by God with extraordinary authority and wisdom. Amongst others who feared the Mahdi's power was King Adam of Tagalla, who with his wife, child, and slaves, came down from his mountain retreat and surrendered.
For a long time the King's Kadi had endeavoured to convince his master that Mohammed Ahmed was not the true Mahdi, and did his utmost to dissuade him from joining; but after the defeat of Hicks, Adam delayed no longer, and moreover took his Kadi with him. When they reached Melbeis, about three hours' journey from El Obeid, the Kadi deserted, but he was recaptured, put in chains, and brought with the king to El Obeid.
On their arrival near the town, Khalifa Abdullah went out with a large retinue to meet Adam, who had a great reputation throughout Kordofan, and greeted him most cordially. A salute was fired, and every one rejoiced at the Mahdi's bloodless victory. King Adam was warmly welcomed by the Mahdi, given a special place to live in, and treated with the greatest respect. To gain still more favour in the Mahdi's eyes, Adam sent him six of his prettiest young girls as concubines. After a short time, however, the mountain king seemed to tire of residence in El Obeid and began to suffer from melancholia. In his mountains he was absolute master, here in El Obeid he was nothing but a slave. At first he thought he would be permitted to return to his mountains, but soon he had to give up all hope of this; and before long he realised that one of the first principles of Mahdiism was that those who were fortunate enough to behold its light would never be permitted to wander back into darkness. Now he bitterly repented that he had not accepted his Kadi's advice, while the spies by whom he was surrounded soon let the
Mahdi know what the Kadi's opinions were; and when Khalifa Abdullah learnt that he meditated flight, he at once had him seized and beheaded. Thus was the unfortunate Adam intimidated; then his horses were taken from him, and last of all, to save his life, he had to sell his wives.
Almost all the inhabitants of Jebel Nuba sent messengers to say that they were the Mahdi's subjects. Even in Khartum already numbers were inclined to him. In proof of this statement, the case of the Sub-Mudir of the town, Wad Gesuli, may be quoted. When this individual heard of Gordon's arrival at Berber, he at once fled from Khartum and came to El Obeid, where he threw himself at the Mahdi's feet and assured him that the inhabitants of Khartum to a man were on his side.
All hope of release now seemed at an end. Our pitiful condition was somewhat lightened through the kind offices of our Syrian friend, George Stambuli, who was both the Mahdi's favourite and our benefactor at the same time, and he supplied us with the necessaries of life. The sisters made jibbehs (Dervish coats), which Stambuli sold and gave us the proceeds. We obtained the material chiefly from the clothes of the soldiers who had been killed, and from the officers' tunics. O'Donovan's mackintosh and some other articles of clothing which Klootz recognised came into our hands and were soon cut up. Most of the clothing was stained with blood, which we were obliged to wash out; but what bitter thoughts occupied our minds in this sad task!
Towards the end of January 1884 an unfortunate incident occurred which brought us into difficulties. One of Stambuli's female slaves, having come to an understanding with his Dongolawi servant, went to the Khalifa Abdullah and reported that her master was a Christian, and prayed daily. Stambuli's suspicions were aroused, and that evening he hid away everything which could be brought up against him, except a small silver cross which his little daughter wore round her neck. Almost before dawn his house was surrounded by a number of Dervishes, and Nejumi with Wad Suleiman, who had been ordered to take possession of his house, broke into it and began a thorough search.
Stambuli who, since the fall of El Obeid, had never been questioned, had his house full of all sorts of things, and was also in possession of a quantity of gum and ostrich feathers. The house was turned upside down, but nothing of an implicating nature could be found: the slave had, however, mentioned the little girl's cross, and the inquisitors demanded to see the children; when they saw the cross they at once asked what it was. Stambuli replied that it was an ornament which had no special signification, and Wad Suleiman then pulled it off the child's neck and kept it.
I must here remark that numbers of people were very envious and jealous of Stambuli, and did not at all care to see a white man in possession of all this property; they therefore took every occasion to rob and steal from him. Stambuli was now put into chains, whilst his property was carried off to the beit el mal. It was decided that he was to be beheaded, but his Syrian countrymen and the Greeks consulted together, then went to the Mahdi and begged for his life. They were kindly received by the latter, who gave them some hope, and fifteen days later Stambuli was pardoned. He was obliged to appear before the Mahdi with a shebba (i.e. a long piece of forked wood in which the neck was placed, and which had the effect of forcing the head back), and in this condition he was obliged to implore the Mahdi's forgiveness. His property was never returned to him, and he could support us no more.
Father Bonomi seized this opportunity to write to the Mahdi and beg for our release, which he had so frequently promised. The Mahdi wrote several kind words on the reverse of the petition, but they meant nothing; he said Father Bonomi was aware with what affection he regarded him, and that, therefore, he could not bear the thought of losing him. At the same time he instructed Wad Suleiman to give us whatever was necessary for our sustenance from the beit el mal; this occurred on the 5th of February, 1884.