While Mohammed Was Thus Occupied He Received The Support Of A Man,
Less Virtuous Than But Nearly As Famous As Himself.
Abdullah was one of
four brothers, the sons of an obscure priest; but he inherited
no great love of religion or devotion to its observances.
He was a man
of determination and capacity. He set before himself two distinct
ambitions, both of which he accomplished: to free the Soudan of
foreigners, and to rule it himself. He seems to have had a queer
presentiment of his career. This much he knew: there would be a great
religious leader, and he would be his lieutenant and his successor.
When Zubehr conquered Darfur, Abdullah presented himself before him
and hailed him as 'the expected Mahdi.' Zubehr, however, protested with
superfluous energy that he was no saint, and the impulsive patriot was
compelled to accept his assurances. So soon as he saw Mohammed Ahmed
rising to fame and displaying qualities of courage and energy,
he hastened to throw himself at his feet and assure him of his devotion.
No part of Slatin Pasha's fascinating account of his perils and sufferings
is so entertaining as that in which Abdullah, then become Khalifa of the
whole Soudan, describes his early struggles and adversity:
'Indeed it was a very troublesome journey. At that time my entire
property consisted of one donkey, and he had a gall on his back,
so that I could not ride him. But I made him carry my water-skin and
bag of corn, over which I spread my rough cotton garment, and drove him
along in front of me. At that time I wore the white cotton shirt,
like the rest of my tribe. My clothes and my dialect at once marked
me out as a stranger wherever I went; and when I crossed the Nile I was
frequently greeted with "What do you want? Go back to your own country.
There is nothing to steal here."'
What a life of ups and downs! It was a long stride from the ownership
of one saddle-galled donkey to the undisputed rule of an empire.
The weary wayfarer may have dreamed of this, for ambition stirs
imagination nearly as much as imagination excites ambition. But further
he could not expect or wish to see. Nor could he anticipate as, in the
complacency of a man who had done with evil days, he told the story of
his rise to the submissive Slatin, that the day would come when he would
lead an army of more than fifty thousand men to destruction, and that
the night would follow when, almost alone, his empire shrunk again to
the saddle-galled donkey, he would seek his home in distant Kordofan,
while this same Slatin who knelt so humbly before him would lay
the fierce pursuing squadrons on the trail.
Mohammed Ahmed received his new adherent kindly, but without enthusiasm.
For some months Abdullah carried stones to build the tomb of the Sheikh
el Koreishi. Gradually they got to know each other. 'But long before he
entrusted me with his secret,' said Abdullah to Slatin, 'I knew that he
was "the expected Guide."' [Slatin, FIRE AND SWORD, p.131.] And though
the world might think that the 'Messenger of God' was sent to lead men
to happiness in heaven, Abdullah attached to the phrase a significance
of his own, and knew that he should lead him to power on earth. The two
formed a strong combination. The Mahdi - for such Mohammed Ahmed had
already in secret announced himself - brought the wild enthusiasm of
religion, the glamour of a stainless life, and the influence of
superstition into the movement. But if he were the soul of the plot,
Abdullah was the brain. He was the man of the world, the practical
politician, the general.
There now commenced a great conspiracy against the Egyptian Government.
It was fostered by the discontents and justified by the miseries of
the people of the Soudan. The Mahdi began to collect adherents and to
extend his influence in all parts of the country. He made a second
journey through Kordofan, and received everywhere promises of support
from all classes. The most distant tribes sent assurances of devotion
and reverence, and, what was of more importance, of armed assistance.
The secret could not be long confined to those who welcomed the movement.
As the ramifications of the plot spread they were perceived by
the renowned Sheikh Sherif, who still nursed his chagrin and thirsted
for revenge. He warned the Egyptian Government. They, knowing his envy
and hatred of his former disciple, discounted his evidence and for some
time paid no attention to the gathering of the storm. But presently
more trustworthy witnesses confirmed his statements, and Raouf Pasha,
then Governor-General, finding himself confronted with a growing
agitation, determined to act. He accordingly sent a messenger to the
island of Abba, to summon Mohammed Ahmed to Khartoum to justify his
behaviour and explain his intentions. The news of the despatch of the
messenger was swiftly carried to the Mahdi! He consulted with his trusty
lieutenant. They decided to risk everything, and without further delay
to defy the Government. When it is remembered how easily an organised
army, even though it be in a bad condition, can stamp out the beginnings
of revolt among a population, the courage of their resolve
must be admired.
The messenger arrived. He was received with courtesy by Abdullah,
and forthwith conducted before the Mahdi. He delivered his message,
and urged Mohammed Ahmed to comply with the orders of the
Governor-General. The Mahdi listened for some time in silence,
but with increasing emotion; and when the messenger advised him,
as he valued his own safety, to journey to Khartoum, if only to
justify himself, his passion overcame him. 'What!' he shouted,
rising suddenly and striking his breast with his hand. 'By the grace
of God and his Prophet I am master of this country, and never shall
I go to Khartoum to justify myself.' [Slatin, FIRE AND SWORD, p.135.]
The terrified messenger withdrew.
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