Letter to General Gordon from Abd el Kâder Ibrahim.
In the name of God, the Merciful and Compassionate, blessing be on our
lord Mahomed, and peace.
From the servant of his Lord—the Fakeer (humble one) Abd el Kâder
Ibrahim, Kâdi (Judge) of Kalâkla, to his Excellency Gordon Pasha,
Governor General of the Soudan.
Now this is what we have to state to your Excellency: Your benevolence
and compassion towards all are well known, and your special regard
towards us is most particularly known to us, and confirmed by deeds
since the beginning of your presence in the Soudan both the first and
this second time.
That which you have declared in proclamation emanating from you on
your arrival in the Soudan this time is known to us both publicly and
privately.
But the first conviction in the true mission of this present Imâm,
the Mahdi (the expected one, on whom be peace) from the very beginning
(first day) of his appearance, forbids us to accept your letters or
to reply to you. For we know about him what the Ulema (wise men), who
have wandered from the right way, do not know. And as the mission of
this Imâm, the Mahdi (the expected one, on whom be peace) is predicted
(confirmed) for us and for you in the ancient books, we cannot incline
to (receive) your many kindnesses and your regard to us (as shown) by
your favours and your bounties, or forsake the command of the glorious
and Most High God and of his prophet Mahomed, on whom be peace. We had
previously to this frequently communicated with your Highness. And on
each occasion we explained sufficiently for him who has a heart (to
understand); and in all our communications we made clear unto you the
way of peace and salvation. But you have not accepted it; nor have you
given your mind to the important object of our call unto you—which is
the means of your material and moral salvation from the dangers of this
world and the next, (and that both) for yourself and for the people of
the city—because many of them are our friends and our relations.
But you have rejected what we have demonstrated to you again and again.
You have listened to the Ulema whom this world has deceived by its
glittering mirage, making them forget both their own souls and the
Moslems, for the sake of contemptible riches of this life.
Yet their enmity, and giving of the lie, to the Imâm, the Mahdi (the
expected one, on whom be peace), are predicted in the ancient books,
and they themselves are aware of this. But if they ignore this let them
consider the preface of the book, “Keshef el Ghumma an Jamia el Umma,”
by Shaàrani.[260]
But you rely upon their sayings and listen to their words,
notwithstanding what has been proved and made known to you and to all
intelligent people of the calamities and destruction that have befallen
the country. This is the very point (acmé) of your error, and of your
blindness as to what is right.
But because we have not ceased to compassionate you and the people
of the city; and because the supreme Emir Abderrahman el Najoomi, and
the Emir Abdallah en Noor and the other emirs with him, have come
with a very great host of troops of all the various tribes which have
submitted to the Imâm, on whom be peace.
(And because) You are utterly heedless as to (the safety of) yourself
and the people of the city, in our exceeding compassion we have written
this to you in return for your past regard and favour to us. And we
beseech God that it may be accepted (by you).
Besides all this, the noble Imâm himself has arrived at Schatt, and
with him innumerable hosts, and he will shortly come with his army to
the city.
It is therefore our duty to inform you of this in the hope that you
will listen to us, and disregard the words of the seditious; and that
you will submit to this Imâm, the Mahdi, because, beyond all doubt
he is the Imâm, the Mahdi (the expected one, on whom be peace). And
all the Governments (Powers) will be destroyed by his hand; for he is
supported and made victorious by the power of God. Be not misled by
that which happened in the Desert (Deem) of Jareef and of the East.
For God made the prophet Mahomed victorious, and humiliated all his
enemies after his defeat in the raid on Badr and on Ohod, both (which
are) well known. And God gave him unbroken victory (success after that)
as much as he wished and desired. All (the defeat) which has occurred
in the two deserts (deems) before-named is worth nothing (unimportant).
It does not equal (counterbalance) a tenth of the tenth of those
slaughtered in the day of the battle of Shaikh el Abeed, as is known to
you and the people of the city.
This is our counsel to you, and please God you and the people of the
city may accept it.
And know, O Excellency Gordon, that we have communicated with his
Highness the Mahdi on your behalf; and his favourable answer has come,
(which is) of a nature to please you and give you confidence, provided
that you submit and obey.
And this is the communication (of the Mahdi) sent to you by the two
Moslem envoys, together with the dervishes, our allies, who now come to
you.
(Signed) IBRAHIM ABD EL KÂDER.
Dated 18 Zu’l Kâdi, 1301.
9th Sept., 1884.
_Postscript._—We have sent this reply to your Excellency with our
allies the dervishes, dispatched from the Lord of all, the Mahdi (the
expected one, on whom be peace), and with the two Moslems, Mahomed
Yusuf and George Calamatiano. And because they were refused at the
gates, we now send it back to you with our son Suleiman, specially sent
by us, who has a letter from the headquarters of the Imâm requesting
your speedy reply to him.
All the emirs here present have given assurance of safe conduct, in the
name of God and of his prophet, to whomsoever you may send for needful
negotiations. And if it is agreeable to your Excellency, send for our
son and for our friend George Calamatiano for complete understanding
between us and you, as he is both intelligent and friendly in this
matter.
And it appears from your letter that (you consider us) intelligent and
understanding; therefore you should have believed our report about
this Imâm, that there might be fruit (benefit) derived for all. But we
believe that your opinion of us for sense was inconsistent.
Now God is the Director and Guide into truth.
(Signed) IBRAHIM ABD EL KADER.
Written the same date.
APPENDIX A¹.
General Gordon’s reply to [Ibrahim] Abd el Kâder.
We have received your answer and we have taken note of all you have
said.
With regard to the spies of whom you informed us that they were
entrusted with delivery of the replies—when (they) these special
messengers arrived at the ramparts, we did them no harm.
But when we sent a messenger with our answers you fired with ball upon
the slave when he placed the stick upon the ground.
We received the messenger who came to us from you, and he saw that we
were well.
It would be better that the messengers whom you send to us should be
people of sense, and who know how to behave. As to the Greek whom it is
your intention to send to us—the person who has forsaken our religion
and adopted another religion—we do not wish to receive him, just as
you would not wish to receive a Moslem who had adopted the Christian
religion.
A letter has been sent us by this person aforesaid. It shows us that
he has important information which concerns the Europeans. But we
know that there are many like this fellow, who have information that
concerns the son of Najoomi.
But perhaps the information about the Europeans of which he has told us
is about the bringing of the European army to fight the son of Weld el
Najoomeh after thirty days—for we have now a precious opportunity.
I know that you have been invested with a veil and robes of honour,
and you say that Mohammed Achmed is the Mahdi—and I know that there is
among you a man of mature age who has spent his life, from his youth
up, in Islâm—who would consent to the ruin of the country.
Considering that I cannot bear the sight of that renegade traitor, it
is preferable that you should send us a respectable pious man, who
may be depended on, to receive 10,000 guineas for the ransom of the
Europeans who are to be found there, and we will send them by his hand;
and if you say that Mohammed Achmed is the Mahdi, why does he remain
in the White (Nile)?—he ought (if he is the Mahdi) to take the whole
country.
* * * * *
[The copy above translated is extremely illegible—evidently written in
haste—by an unaccustomed scribe; the handwriting is bad and in Turkish
style.
We have surmised that General Gordon employed the writer as being
trustworthy, for among the inhabitants of Kartoum it must have been
possible to find one who could write better.
George Calamatiano is evidently the renegade whom the General refuses
to admit to his presence.]
APPENDIX A².
Letter to General Gordon from Abderrahman en Najoomi and Abdallah en
Noor.
In the name of God, the Merciful and Compassionate, blessing be on our
lord Mahomed and peace.
From the slaves of their lord, Abderrahhman en Najoomi and Abdallah en
Noor, lieutenants of the Mahdi (the expected one, on whom be peace), to
Gordon Pasha. May God direct him to the truth.
What we state to thee is: First, that thou art a stranger in the
country and to this government, and thou art intelligent and well
informed.
What God wishes to reveal neither men nor demons can keep secret; and
even if they seem to do so God will accomplish His design in spite
of the infidels. At thy first arrival at Kartoum the Imâm, &c. (here
follow the customary phrases of respect), wrote to thee to surrender
to God and his prophet, and informed thee of the truth, in which there
is no lie, and assured thee that after that, if thou didst not submit
to the command of God and his prophet, the army of God will come to
thee and will destroy that in which thou (hast aspired) to share with
God thy Creator (in claiming) rule over His (faithful) servants, while
the earth belongs to God, and He causes whom He will of His righteous
servants to inherit it.
And, nevertheless, thou hast sent to his Highness a reply different
from that desired, and the substance of it (is) thy refusal to obey
and submit to what he commanded thee to do. Yet in his desire for thy
good he waited and delayed a space of time, expecting that thy sense
(reason) would return unto thee, and that thou wouldst consider thy
ways, nor rely upon this world and its illusions nor on its transitory
possessions (wealth).
Time has now been prolonged, and he has become aware of thy firm
resolve not to obey and submit. He has now appointed us, the
lieutenants above named, and he has supplied us with trusty men from
among his companions—men who love death as ye love life, and who
count, in fighting you, on the great reward. Death is dearer to them
than their wives or the very best of their possessions.
One man of them in battle is better than a thousand of you. He has
provided us with weapons of war—in which thou thinkest there is
victory—with Krupp cannon, with mountain guns for battle, in which
thou shalt taste of evil if thou turn aside from the way of God.
The desire of the Mahdi (&c.) is for thy good. He did not stop at the
previous correspondence, but sent you his messengers with his letter,
and he especially sent two Europeans to counsel thee and make the
truth known to thee; and this out of mercy and compassion to thee and
those with thee (to save thee) from destruction in this world and from
the evil of torment in the next. Notwithstanding all this thou hast
remained stubborn, and hast turned thy back to counsel in thy greed
for transitory power, from which thou must soon be removed (by death),
either willingly or unwillingly (either peaceable or violent), and thou
hast replied to the Lord of all (on whom be peace) refusing to submit,
arguing by quotations from the Koran and other prophecies dictated by
thy scribes and thy Ulema, and thou reliest on their proofs with which
thou art not acquainted. But the fulfilment of those passages is to be
found in the Mahdi (on whom be peace) and his honourable companions.
And know, O honourable Pasha, and all erring Ulema who are with
thee—for they do know the truth but do not counsel thee (aright),
because they love the grandeur and wealth which they have obtained from
thee by deceit and sedition.
And listen—if thine understanding be enlightened—to our advice and
to what El Jaber our brother, formerly called George Calamatino, will
advise thee, so that if thou dost obey and submit to the command of God
and His prophet thou shalt save thyself, and obtain the privilege of
saving those who are with thee.
Otherwise do not doubt but that those and those with thee will be
destroyed within two days, because the lord of all will, please
God, come here, and on his arrival—should he still find thee in
rebellion—ye will be destroyed.
Awaiting your decision by bearer.
(Signed).
Dated 21 Zu’l Kâdi, 1301.
12th Sept., 1884.
_Postscript._—We also inform thee, O honourable Pasha, that as for
the Ulema who are with thee, and on whose sayings thou dependest,
all their children and relations are with the Mahdi, and as soon as
distress comes to them they will leave thee alone. Outwardly they are
bodily with thee; but inwardly their hearts are with us. The news
(information) of the city and of thee is constantly supplied to us by
the people of the city. Do not let the Ulema, the merchants and the
servants, deceive thee, for when thou shalt fall into the grasp (of the
Mahdi) they will not help thee nor protect thee.
Listen to our counsel with an attentive ear.
(Signed) ABDERRAHHMAN EN NAJOOMI.
ABDALLAH EN NOOR.
Same date.
[This letter is more peremptory in tone, and lacks the proper titles of
respect given in the former one to General Gordon.]
From General Gordon. (Reply to his honour the Sheikh Abderrahhman en
Najoomi.)
YOUR letter sent by Mr. George Calamatino, who is called El Jâber, has
reached us. That which you have made known in it is understood. It is
true that this is not my country, and I am a stranger in it, but I am
deputed as Governor-General here by the two great Governments, and must
therefore direct its affairs as becomes my friendship and compassion
for the Moslems.
If there be a man who desires to become a dervish we do not hinder him.
With regard to the Ulema, you state that they are all liars, and that
their words are worthless. But they have said nothing but what they
find declared in the books; nay, all the Ulema of Islâm are plain on
the subject.
They do not wish to sleep on the (bare) ground, or to be dressed like
dervishes, or to change the clothing to which they have been accustomed
from the beginning of the Moslem religion.
We have never sent answers to His Honour Mahomed Achmed, or to any
others, at dictation of scribe or any of the Ulema, but by help of the
Arabic and English lexicon in our possession, dictating them (myself)
word by word; and if you do not believe this send us an eminent man, of
good sense, to listen to my words (and hear), whether they are my own
or not.
In proof (of what I say) I have received three dervishes from Mahomed
Achmed. They had with them the robes, (of a dervish), and I spoke to
them many words in Arabic, and I refused the garments (of a dervish
which had been sent by them). Was that my own doing, or that of any one
else?
But as to the cannons and the guns which ye want to fight us with, we
have still many like them.
We have seen from the letters we receive that the Mahdi destroys people
without cannons and guns, which is true.
As to the words which George, the Greek afore-named, has said, we do
not see any advantage in them (of a visit from him).
With regard to the people and the Ulema, of whom you say that outwardly
their bodies are with us, but that their hearts are with you, and that
in the day of battle they will desert us and flee to you, be it known
unto you that we are not keeping them here, nor preventing them from
going to you.
Their going, or not going, are both alike (to us). Why do they not go?
(Signed) GORDON PASHA.
Date 23 Zu’l Kâder.
15th Sept., 1884.
APPENDIX B.
Letter from George Calamantino.
Kartoum, 10th September, 1884.
Mr. N. LEONTIDES and B. GEORGOPULO.
Accept our salutes.
I beg (beseech) you on behalf of myself and that of the other
fellow-countrymen of mine, of Kordofan and Darfour, to try and induce
by any means Mr. Gordon for me to be permitted to see him, as it is of
great need and of good to yourselves and of the Government my entering
Kartoum; and if Mr. Gordon is not satisfied (with the news I propose
to communicate to him), let him imprison me and prevent me going out
again. If he permits my entering, do send me a European suit (of
clothes), but if he does not, then send out a Greek to meet me; there
is no fear whatever his doing so, and he may go back at once. I am
waiting for a reply close to the entrenchments.
Your friend,
GEORGE CALAMANTINO.
HIS EXCELLENCY GORDON PASHA,
I beg you to give me permission to enter into Kartoum, because I have
important matters in regard to all the Europeans who are slaves with
the Prophet. If you are not disposed to let me return, I should be
disposed and content to remain with your Excellency.
GEORGE CALAMANTINO.
Arabic Encampment at Kartoum.
Sept. 10th, 1884.
His EXCELLENCY GORDON,
I beg you to accept my most cordial respects. It displeases me that you
are irritated; I hope to see you in better moments, and I hope soon for
a favourable issue. Health to all and my respects to you.
G. CUZZI.
Answered.
Received your letter, asking to come to Kartoum, to tell me important
matters concerning all Europe. I do not want to see you.
10/9/84.
C. G. G.
APPENDIX C.
For these letters see Appendix A².
APPENDIX D.
Copy of the answer written by the Ulema undersigned, to the Sheikh
Abdel Kader Ibrahim, and to the son of En Najoomi, dated 23rd Zu’l
Kadi, 1301.
In the name of God, the Merciful and Compassionate, the Destroyer of
him who is obstinate against His religion. Blessing and peace be on our
Lord Mahomed and his successors, who have established the foundations
and the solid pillars (of the faith).
God has sent down[261] in His glorious book, through which cometh
nothing false, neither in its direct teaching nor in what may be
deduced therefrom. This has been sent down by the All Wise and All
Worthy of Praise (saying), This day I have completed[262] your religion
for you, and I have perfected unto you My grace, and have granted unto
you Islam as (your) religion; which is the last verse sent down to the
Chosen One (Mahomed). After this let no one heed any saying or accept
any act which is not dictated in the Book or the Soonna. But if there
had been any (fresh) Revelation on which reliance could be placed
for superseding any law of the (established) laws of Islam, it would
involve accusing the precious Book of lying; for after completion no
new thing can be added.
Moreover, it has been unanimously agreed that (anything claiming to
be) a revelation of the prophet, on whom be blessing and peace, if its
sense differ from the Law, that revelation is not to be acted upon,
but must be set aside; and it is one of the absolute conditions of him
who contends (for the faith) that he should not violate the unanimous
agreement, that he who utters the double confession (of faith in God
and the prophet) has (thereby) secured safety for his life and his
property, unless by the Law (right) of Islam as is written in the
Hadith;[263] and this Law (right) of Islam has been defined in the
whole of the true Hadiths (namely) that breach of chastity and murder
are contrary to Law (right) and (constitute) apostacy from Islam. And
among apostates (is he) who forsakes his religion and causes schism in
congregation as is (found) in the Hadiths.
Now this pretender to the office of Mahdi is causing schism in the
congregation and has broken the staff (unity) of Islam, and has ruined
the abodes of the Moslems, plundered their property, dishonoured
their women, and made some tyrannize over others, as is in accordance
with their apostacy, because they have made lawful the killing of
the faithful, the dishonour of their women, and the plunder of their
property, and calling them Kafirs (infidels) without cause, though
these are observing (or defending) the laws of religion, and walking in
the firm road (way of truth); moreover, the majority of his followers
are sorely troubled by what they have seen of slaughter, infamy,
pillage, and taking of captives, nor are they with him body and soul
(heartily), the proof of which is that only a few days passed before
some of them came to seek assistance from the Government against
oppression, famine, and nakedness.
A number of letters have come, some of them from you, in which are
a number of erroneous statements, wherein the Sheikh el Akbar says
that the Most High God has appointed for the Mahdi a divine host of
Ministers (Vizirs), whom God has reserved for him in the depths of His
secret councils; He has revealed them declaring and witnessing about
the Creation, and that which God has commanded for His servants; also
that the Mahdi does nothing except by their counsel; and that they
are Persians (foreigners), not one of them is an Arab, yet they speak
nothing but Arabic; that they have a chief, Hafiz, who is not of their
race, who has never at all rebelled against God; he is the chief of the
Vizirs. Their number does not exceed nine, nor is it less than five. To
every six there is a Vizir, who has special knowledge and functions.
Here ends the quotation.[264]
But where are these foreign Vizirs, and that one among them who
professes that he is an Arab? and what about their excess above that
number?
And with all this you accuse us Ulema of error from the way of truth,
and say that you know what others do not know; whereas, between you and
him that has even the very least knowledge, there is a very wide gulf.
And in those letters you address His Excellency the Governor-General
(Gordon) as Sáadat,[265] and yet they contain accusations of his being
a Kāfir (infidel). Is not this to use terms which contradict each other?
In them you also say that the certain proof as to this being indeed
the Mahdi, the Expected One, on whom be peace, was accepted by you at
the very beginning of his manifestation, and forbids you to receive
letters or to reply to them.
Also in some of your letters you say that you have been among the
number of his Vizirs for the last thirty years. How is this after
what you wrote lately under your seal to your Sheikh el Abeed, that
whoever believes that this Mahomed Achmet is the Mahdi must needs be a
Kāfir (infidel), because there has not come any Hadith, or revelation,
or Athar, but shows to all the world the true nature of this man;
therefore to believe in him would involve giving the lie to him, on
whom be blessing and peace, who is, above all, worthy to be believed?
Here is contradiction? Since your love of the world has actually
perverted you even into saying of him, “Peace be on him.”[266] (‘Alaihy
es salaam.)
But the Prince[267] (of the faith), Abd el Ghani, the Nablusi, said
in his book, the Hadik en Nadih, the commentary on the Mahomedan
religion, No one ought to be distinguished by the salaam (after his
name) excepting the prophets, for one cannot say, Ali, on whom be
peace (salaam); and this rule applies both to living and dead alike,
excepting that a person present may be addressed thereby, for people
say, Peace be upon thee. Here ends the quotation.
You have pretended that the coming of the Imam the Mahdi, the Expected
One, is proved for us and for you in the ancient books, and that it
is impossible for you to incline unto us, and that the hostility of
the Ulema against the Imam the Mahdi and their giving the lie to him
are both proved and mentioned in the ancient books, and you call the
attention of the Ulema to the book _Keshef el Ghummah ‘an jamia’ el
ummah_ of Shaàrani. But here, if you meant this for the ignorant who
do not know the ancient books or _Keshef el Ghummah_, that might do,
for there is not in all the ancient books any reference or allusion
which concerns or points to any Mahdi. Nay, it has been denied by the
greatest men as being unsupported by any Hadith or testimony, and it
originates with the Shiahs, who pretend that our Lord Mohammed, son of
the Hanafiyeh, will appear, and also his father ‘Ali, in the clouds.
But, if we admit the sayings which seem to prove that there will be a
Mahdi, where is the Khorassani, brother of him who is appointed Mahdi
who is to prepare the way for him before his appearing? and where
is the Safiyān who was to be king before him? and where is the arm
which was to appear with the hand pointing (as if to direct)—This is
the Mahdi. Follow him? And where is the dwindling of the Euphrates
displaying the mountain of gold? Or have you found in him the tokens
revealed by the prophet of God, on whom be blessing and peace, that
the Mahdi will not disturb any who is sleeping nor will he shed blood.
But there are proofs to you and to all that he has shed blood, and has
disturbed sleepers to so great an extent that you have made bold to say
that he will destroy all governments. Now if what is said about him and
what you tell us about him (be true), what would be the fruit of joy
and favour to those who submit to him, since the end is destruction?
Now the old books still exist. Produce, therefore, someone who can
show us what you have asserted, for we have found no trace of your
assertions as you have set them forth, especially because it is known
to everybody who knows this man who pretends to be Mahdi that he has
neither tribe nor relations of illustrious origin, and the tribe of
which he comes is very small indeed, nor is it (strong enough) to give
victory in any matters of religion to him who may come forth from it;
and as to his standing alone and separate from any family, which you
have put forward as indicating the validity of his claim, that in
truth is a notable proof of its worthlessness; for, as the learned
Imam Ibn Khaldoon said in his preface, of which we extract a literal
copy and send it to you herewith, from which you will learn that he
is not justified in his claim, and that the religious mission without
(the support of) family will not abide, for every matter of public
concern absolutely needs (the support of) family; and a following and
mob of ignorant folk cannot be called family; but (the support of)
family consists in ancestry and kindred, in whom support is to be
found. Let not his pretension deceive you in that he says he is of
the house (of the prophet), for this is not known or proved amongst
people of position. But, if that were granted, have you seen with him
any of the kindred of the prophet who help him to victory? The whole
of his arguments in favour of his claim (establish) the contrary, and
his proofs and evidences are such as decide against the truth of his
claim. And if you had looked with the eye of justice, and followed the
right, you would not have believed in this pretension, or have called
on people to respond to it, while threatening them with death, pillage
and more. But it was your duty to advise[268] the Moslems and not to
take up arms against them. Have ye not read, He who kills a believer
intentionally merits Jehennam everlastingly, and the wrath of God and
His curse are upon him, and great torment is reserved for him? Or (have
you read) the Hadith—He who has borne arms against us is not of us? Or
the command of the prophet, on whom be blessing and peace (who says),
In killing [a Moslem] he has broken the staff (unity) of the Moslems,
for their interests are one? And the Hadith—The believer is brother to
the believer; he may not oppress him or betray him? And the Hadith—One
believer is to another like (the stones of a) building; they support
one another? Then he, on whom be blessing and peace (in so saying),
clasped his hands (locking the fingers together by way of illustration).
Also the Hadith—He is a believer to whom people have confided their
property and their lives, and he has accomplished the Hegira who flees
from sin and transgression. The believer is the mirror of the believer,
and the believer is brother to the believer who shelters him from harm,
and protects him from his pursuers?
Also the Hadith—Whoever casts a look upon his brother believer to
terrify him unjustly, God will terrify him in the day of Resurrection?
Also the Hadith—The believers are as one man. If he accuse his head,
he accuses the whole body; and if he accuses his eye, he accuses the
whole (body)?
Also the Hadith—The (true) Moslem is he from whose hand and tongue
Moslems are safe, and the believer is he to whom people have confided
their blood (life) and their property?
We have looked at the preface of _Keshef el Ghummah_, and found that
the author said in it—The prophet, on whom be peace, announced to
me that this book will remain until the appearance of the Mahdi, on
whom be peace, and his followers will profit by it, and by it will
be able to dispense with the advice of the Mahdi in most matters of
religion, for when he, on whom be peace, is come, he will do away with
contradictions and differences of opinion on the earth, so that in his
days there will remain none but the pure faith, and the body of the
Ulema of his day will be secretly hostile to him.
But there is not found in it that the Ulema err from the way of truth,
but (there is found) they are to be excused for their thought when
they see him differing in doctrine from the doctrine of their Imams
on account of their conviction that there is no authority above the
authority of their Imams; yet they would submit to him for fear of his
power and through coveting the wealth he possesses, for he and the
prophet are brothers, and no one will oppose him but will fail.
Also in the Hadith (it is found) that they (? he) will follow the steps
of the prophet, blessing and peace on him; he will be infallible, and
he will not decree as to what is lawful or unlawful excepting as he, on
whom be blessing and peace, would have decreed if he had been alive.
He will not surpass any of their Imams in knowledge and thought in the
least. This is what ought to be acted upon, and this as regards him who
has attained such a degree of profound knowledge (of religion) that he
has arrived at differing (ventures to differ), though the Imams are
against him.
But your Imam has not attained this degree of profound knowledge, for
he knows nothing of the six sciences on perfection, on which this
profound knowledge depends. Besides which, he has forsaken the axioms
which are among the essentials of religion.
But the Sha’arāni himself, from whose book you quote as guide, has said
in his book _El Yawakeet w’el Jowahir_ (‘Rubies and Jewels’) that the
Mahdi is to be son of Hassan el Askari, and his birth will be in the
night of the middle of Sha’abān, two hundred, fifty and five, and he
remaineth until he meets Jesus the Son of Mary. (Sha’arāni) said, “Thus
was I informed by Sheikh Hassan el Ar’āki when he met with me, and my
lord Ali el Khowas confirmed the same.”
End of the quotation.
Now if his birth was in the year two hundred, fifty and five, and he
is to be appointed Mahdi as a youth, as is found in the Hadiths, and
(seeing that) from since then that one thousand and forty-six years
have passed, while the age of your Imam does not amount to the tenth
part of those years, how can you quote the evidence of Sha’arāni on
your side and convict us of error by him, while he is quite clear
in (saying) that which contradicts this pretension? Whereas if he
(the Mahdi) had laid claim to sovereignty, that would have been more
agreeable to his (Sha’arāni’s) saying:—He has made his claim because
the people followed him. For the Governor-General here does not prevent
any one from going to him or to any one else, but the roads are open
to all who please; notwithstanding which the people do not cease to
come in crowds and crowds, desiring the protection of his government;
and he protects them, and is beneficent to them, and provides for
them; whereas it is just the opposite with those who go to you, even
the envoys. And if you doubt this, stop the seizing of booty and the
killing of deserters, and pillage after fighting, and see after that
who will follow you? For without doubt there are those who do so under
compulsion, and are distressed thereat, and wrongly imagine that this
is from the Turkish Government. But now we and you are here in the
Soudan, and there is not one here of the Turkish Government. If you
were to come to Kartoum you would not find a Turk. Why, then, is this
war? Is it for the ruin of religion, the slaughter of Moslems, for
the overthrow of houses and mosques, for the burning of the books of
the religion of Islam and the killing of the Ulema, or to close the
way against the pilgrimage of the Hajj (to Mecca)? And this is (your)
Mahdi’s work!
Now, because it has been declared in the _Sabbeehh_ that religion
is sincerity to God and His prophet, and His Imāms the Moslems and
their people, we have written this unto you, in the hope that you will
understand it and will act accordingly before you are hemmed in by the
evil of your deeds. And as to this business, since its close and end
are close at hand, we remind you thereof, and if that which we have
enlarged upon is not sufficient for you, then let your Ulema and your
notables come to examine the matter in a place where both parties will
feel secure. For there is the Book and the Soonna, and let them bring
about union between us, and God will guide whom He will and cause to
err whom He will. But if this does not commend itself to you—although
it is enjoined in the saying of the Most High,—If you should differ
in anything submit it to God and His prophet, if ye be believers in
God and in the last Day;—(then) attend to our proposal and come; let
us call our sons and your sons, and our wives and your wives, and
ourselves and yourselves, and consult, and lay the curse of God upon
the liars.
And be not misled by that which you have mentioned about the slaughter
of Moslems in Kordofan and in the engagement with your Sheikh el Abeed,
for this is nothing in comparison with what happened to the Moslems
in the raid of Tithār and the slaughter of Nebuchadnezzar in the Holy
House,[269] and the destruction thereof, and the war of Tamerlane, and
others beside, which are written in the books, as will be understood
on referring to them; also in the last war, in which were martyred, by
the Beni el Asfar,[270] a number of Moslems past counting. And after
the great wars and destruction of countries the Moslems have not seen
any result injurious to the faith. Was not the Caaba overthrown by
the engines of war? Were not the Imām Hussein and his family slain at
Kerbela? Now, if all this proves that he who conquers has right on his
side, why, then, did you not follow the conquering government which
subjugated the Moslem countries?
Moreover, as to the two engagements you have mentioned, and those who
were killed in them, some of them were killed by thirst and some by
treachery. And it is well known that war resembles the buckets (on a
wheel like see-saw; one up, the other down).
We are ashamed to reply to the foolish comparison you draw about the
raid of Badr and that of Ohod, as we are also ashamed to reply to your
Imam, who places on a level with the righteous Khalifs those weak
(miserables), poor in faith, who are like brute beasts and even more
ignorant. Were we to answer that, it would take too long, wherefore
we lay hold of the reins of our pen and stop it from running in that
Maidān (race-course).
And God will direct in the right way.
Signed and Sealed.
Zu’l Kadi 23rd, 1301.
September 14th, 1884.
MOOSA MAHOMED, Mufti of the
Mejlis of Kartoum.
SHEIKH EL EMIN MAHOMED,
President and distinguished
one (Primus) of the Ulema of
the Soudan.
SHĀKIR EFFENDI, Mufti of the
Court of Appeal of the
Soudan.
SHEIKH HUSSEIN EL MADHI,
Professor of Science at the
Mosque.
MAHAMED KHOWAJLI, Supreme
Kādi of the Soudan.
APPENDIX E.
Endorsed—
“Letter from Faki Mustapha to Cassim el Moos, Melet of Shaggyehs. No
seal to it.”
In the name of God the Merciful and Compassionate, the bountiful Ruler.
Blessing upon our lord Mahomed; and on his successors and peace.
From the servant of his Lord (without Whom he has no strength), the
Fakeer of God Ahhmed el Mustafa the humble theologian, faithful to
Mohammed, to the beloved and virtuous Cassim el Mousse, the Melek
(king) whom may God ever preserve.
After wishing you abundance of peace, I greatly desire (to see) you.
May God never separate me from you or deprive me of you. And it is well
known to your honour that after seeing you, and (after) your enlisting
in our ranks (in faith), besides the previous friendly ties which draw
us nearer to each other, that we have been very anxious about you and
still think of you night and day; and more especially when you were in
Baghshuda, and as was believed, near the Imâm, on whom be peace. Until
(we heard that) the Most High God has delivered you in His mercy and
goodness; and when you came to this town, inhabited by oppressors. And
(when) it was the will of God that thou shouldst enter into this town
our anxiety about thee increased on account of what we know of the
power of the Mahdi, which no Government can withstand. And when a party
of his enemies were destroyed we made inquiries as to those who were
slain, being anxious (feeling compassion) for thee.
And we pray to the most High God, publicly and privately, to deliver
thee out of it (the city) in safety. And when we heard that you had
departed from it to the Halfai, we returned thanks to God for the sake
of your children and of our children, (both) for your safety and for
your departure from among them. Praises be to God for this. We declare
to you, O Beloved! that as to truth (of the mission) of this Mahdi
(that) our being in his service is sufficient for you, if you believe
in us. Do not pay attention to the Ulema of Kartoum who pretend that
Gordon is right whilst he is the most determined of enemies to those
who believe in the glorious Koran. But it was predicted, before his
appearing, that the Ulema would be hostile to him and that he would
kill them. Also that the nobles would be hostile to him and that he
would fight them and kill some of them even (if they took sanctuary)
under the curtains of the Kaaba (at Mecca).
And this man is that very Mahdi who will perform those deeds. And as
soon as we were convinced of the truth of his mission, we arose and
submitted unto him. We left off study of the glorious Koran, and the
(public) prayers on Fridays, and laid hold of him because he is the
unfailing support (= rock, a phrase applied to God). We have not ceased
to think of you, and when you were in Kartoum we tried to get the safe
conduct, and we obtained it, for yourself and for your property and
your children and your wives and all your followers—explicit, sealed
and signed, and beyond chance of fraud or pretence. God is my witness
in what I say.
I tried to get that good tidings into the town to you, but could not
find the way till God heard my prayers and did not disappoint my hopes
concerning you, so that your wife and her mother came to the Mahdi, on
whom be peace, and I obtained their safe conduct.
I am most deeply anxious about you lest you should be (imprisoned)
again with those people, whose ways God hath straitened (who are in
difficulties), for the Imâm, the Mahdi himself (on whom be peace), has
arrived at Schatt fifteen days ago. And he has honoured us these two
days by writing (from him).
If it is in your power to bring away with you all you have of arms and
ammunition and ships (steamers), meet us with them—that will obtain
for you great honour in the sight of the Imâm, and of his honourable
followers; but if not, God will not require of any man more than he is
able to do (quotation from the Koran). Then come by yourself, and if
you leave behind you any property do not mind it, for you will obtain
that at the conquest (of the city) without diminution. Be not troubled
as to what has happened between you and the Fakeers in the East. It
is a small matter considering the indulgence of the Imâm, on whom be
peace. What you did will not be accounted as misdeeds compared with the
misdeeds of Salehh Lik when he killed the Yakoobāt, and plundered their
property; and the sons of the Mukâtify, and plundered their property,
and took their children, although they were noble. In spite of all
that, he is nearer than any other man to the Imâm, who has forgiven
him, and given him full pardon.
Do not take account of what you have done, but come out to us secretly,
if not openly—that we may convince you of the truth (genuineness) of
the Mahdi—by whom in His mercy God has strengthened our weakness. But
beware of delay, for I fear that after his arrival here you will not
find the way (open) to come to us, nor will our entreaties avail.
Do not heed the ignorant talk of the Ulema of Kartoum, or to the
pretences (ideas) of people who heed carnal things rather than sacred.
Wherefore God has sealed their hearts so that they do not know. They
are (foolish) like ostriches, yea they are inferior (to them).
Oh, my beloved, come by yourself—or with those who are with thee if
thou canst—but beware!—beware of delay. I warn you earnestly against
going back to Kartoum after God has brought you out from thence.
Hasten to us that we may help you before it be too late.
The time of the Turks is over. The rope (line) of their dominion is
cut (severed), and what God has cut cannot be mended. Do not hang upon
(attach yourself to) that which has been cut, and which is declared by
the chosen (people) of God to be indeed cut; as was declared by His
prophet, on whom be peace.
Now, according to what we know of your intelligence and knowledge (we
say) do not be misled by the changes of this life,—for the days are
few. (It is only for a time.) Peace be with you.
(Signed) The Fakeer of God,
AHHMET EL MUSTAFA,
The theologian, the faithful one of Mohammed.
I have no seal.
Dated 19 Zu’l Kâdi, 1301.
September 10, 1884.
Postscript.—I inform you that Gordon and the Ulema of Kartoum have had
one of their mails captured in Metemma by a one-eyed man, named Mahomed
Ahhmed—(going) to the Governor-General of Egypt (? Cairo).
But as to Gordon’s letters, he says in them that he and those with him
will perish if they are not reinforced within these two months, as they
are in want, and have nothing left in their hands but Kartoum only.
The sum of 55,000 guineas at Berber has been taken by the Fakeers, and
the letter of the Kartoum people tells him that they have been lost.
From this it is evident to you that there is no help for them.
Therefore do not remain with them with your family. The wise man looks
after himself.
(Signed) AHHMET EL MUSTAFA.
Same date.
You will receive an answer to his honour Ahhmed Bek Ali Jallâb secretly
sent to him, and hand his answer to bearer. Peace (to you).
Same date.
APPENDIX E¹.
A Proclamation from Gordon, addressed to the people of Kartoum,
preceded his arrival. He told them that, knowing of the general regret
caused by the severe measures of the Government for the suppression of
the slave traffic, and the seizure and punishment of all concerned,
according to convention and decree, he had resolved that none should
interfere with their property, and that henceforth whoever had slaves
should enjoy full right to their service, and full control over them.
When the terms of this document reached Europe, a storm of indignation
was raised against both the law and the giver. Its terms were greeted
as an insult to the honour of England, and as a violation of all the
traditions of philanthropy. Few paused to consider who was the author
of the concession, few to consider what that concession meant; almost
all were as ready with their blame as but a short while before they
had been prodigal of their praise. The implacable enemy of slavery was
now its friend, and in the name of England had declared his change of
front. What would the world say to this, and what could England say to
the man who, however exceptional his character and career, had thus
misrepresented her?
Perhaps this proclamation, in Europe the motive of so much silliness
and ill-feeling, did more than anything else towards enabling Gordon
to win Kartoum. From the moment it reached the town the attitude of
the inhabitants changed; sullen apathy was converted into joyful
expectation, and thousands who had been ready to welcome the Mahdi
became eager to show homage to Gordon. It was altogether a brilliant
diplomatic conception, the work of a man who thoroughly understood
the character of the people whom he addressed. It restored to those
people rights of which they had been robbed, and which they were now
in a position to regain for themselves whenever they would. Yet in the
simple gift of what was already theirs lay the opportunity of avoiding
much bloodshed and misery—an opportunity which Gordon’s insight into
national characteristics enabled him to understand, and his rapidity of
action enabled him to grasp. By the treaty of 1877, the Soudanese were
permitted to hold their slaves until the year 1889; and this treaty
was made when Egypt had no notion of relinquishing her possession of
the country. Yet it was known to be useless, as its conditions could
never have been carried out. The avowed object of Gordon’s mission to
the Soudan was to remove the Egyptians, and to hand it back to its own
children, an operation which in itself involved the permission to hold
slaves for ever. Had Gordon said, “I come to concede you the Soudan,
which is, when I leave, to be governed as you wish, but after 1889 you
must not hold slaves,” the Soudanese, and the whole of Europe, would
have thought him mad; but as he said, “I come to concede to you the
Soudan, which is, when I leave, to be governed as you wish, so that
you will have the right to hold slaves as long as you like,” it was
only the Soudanese who were able to see the sense and value of the
concession, and to call its author mad was a privilege reserved for
certain European philanthropists.—_The Story of Chinese Gordon_, pp.
70-73. v. ii.
APPENDIX F.
PRIVATE.
From the Mudir of Kartoum to the Governor-General of the Soudan.
[This Report was made by H.E. Hussein Pasha, Mudir in the
neighbourhood of Aloob in Kordofan, and it remained passing from hand
to hand among the rebels till we heard of its existence. We demanded
it, and received the following copy, which I transmit just as it is.]
On Saturday, 2nd of Moharram, 1301, was accomplished the arrival of
the detachment of troops in the vicinity of Aloob, which is near the
government seat of Kordofan, by the will of the Creator.
On inspection of them (the troops) it was found that they had suffered
from excessive thirst and the not finding sufficient proper drinking
water for the detachment, on account of the loss, six days before,
of the guide who was appointed to lead the way, and on account of
ignorance of the places where drinking water was to be found.
The consequence of which was to throw the square into a state of
confusion, to the extent that privates could not recognise their
companies nor officers their men. The transport also was scattered—I
mean that the animals were scattered singly (without control). It was
then that Monsieur Hicks, commander of the detachment, ordered the men
and officers to collect in order. But as one of the commanding officers
of the detachment disobeyed, he referred the matters to Alî ed Deen
Pasha, to see to bringing the detachment into order. But his Excellency
answered him that he himself was the commander, and responsible. The
consequence of which was to cause universal weakness and paralysis.
We met a body of troops and were all surrounded in one place, and on
account of what I have said—and for want of water until Sunday, as we
did not find enough to last till then—and thus, it was impossible to
escape destruction.
But oh, alas for the Government authorities![271] who are (themselves)
secure from danger. But if the will of the Most High God has ordained
our death, (so far) delayed, it will be from thirst and not from
anything else.
I, the writer of this report, am called Hussein Pasha, Mudir, an
officer of the Home Government in the army, a native of Egypt—one of
those raised from the ranks; and I adjure you by God, who (may) see
what I have written, (if) you are believers in God and his prophet that
you will make this known to the Government authorities.
The will of God be done, and there is no escape from the decree of God,
Who hears and knows all things. May your life be prolonged.
Written Friday, 19 September, 1884, 8 o’clock 12 minutes.
Marked in the corner 77.
APPENDIX G.
Letter from General Gordon to Ibrahim Abd-el-Kader, Kâdi of Kalakla.
This moment we have received a letter from the General of the English
troops (stating) that the English troops who arrived in Dongola have
killed the Fakih (theologian) El Huda and the Shareef Mahhmood who
was sent from Mohamet Achmet for the blockade of Dongola—and they
have (also) killed all the dervishes who were with them; and they are
marching straight on Berber; and that the steamers we sent last week
have arrived at Berber and found it perfectly desolate and empty. They
entered it and seized the two steamers which were lying there. And (the
General states) that Mahomet el Khair fled from them, and that before
this he had deluded the people and told them to come to him to meet the
army ready for Berber; some of them would not go, but some of them went
to him, and when they asked him for their expenses he sent them to an
empty room to take the cash. When they found no cash there he told them
that it was in the possession of a Jin (demon). They were astonished
at this. But when they found that the whole thing was deceit from
beginning to end they returned to the places whence they came. Now,
because you are one of our old friends, and because the brotherhood
between us is a fact known to all people, we send you this news which
we received seven days ago; and now we have very greatly strengthened
the defences of Kartoum and its mines. We are now preparing an
earthquake by means of electricity, and I fear for you on its reaching
your place; nor do we wish you to be among the others (when it takes
effect).
Tell the son of Najoomi and Abu Kerjah to go to Dongola. It is better
for them; and later on, when we are arranging matters, we will make
them Sultans.
Do not say that Kartoum is starving, or eating dogs and asses. I swear
that such provisions are not to be found with you as are to be found in
Kartoum—both eatables and drinkables. We do not desire your immediate
submission to the Government, lest Mohamet Achmet should suspect you;
nor should we wish you to obey Mohamet Achmet, but that you should
remain neuter until you see what will happen. As I know that you need
soap for washing your faces, I here send you a small box of that
wherewith we wash our faces.
Salute the son of Najoomi from me, and tell him (that) to-day there
came to us a man from your side, like a peacock, from the quantity of
coloured patches ornamenting his mantle, so that the inhabitants were
astonished at him.
A letter from the Ulema to Mohamet Achmet is also sent to you. Please
forward it to him safely.
30th of Zu’l Kadi.
Sept. 21, 1884.
APPENDIX K.
From Abd el Kâder Ibrahim, Kâdi of Kalakla, to General Gordon.
In the name of God the Merciful and Compassionate.
Praise be to God the bountiful Ruler—with blessing on our lord
Mahomet, and peace.
From the servant of his lord Abd el Kâder Ibrahim—the Kâdi of Kalakla
to Gordon Pasha.
Three times have we warned you, sufficiently for people who have sense;
and all on account of your friendship for us, of which you spoke in
your letter.
This was for your safety and for the safety of the poor and of the
Moslems who are with you in the city. But neither our warnings nor our
arguments have taken effect upon you.
You write to us every time that you are steadfast in denying (the
mission of) this Imâm the Mahdi, on whom be peace.
But nothing has led you to this false conclusion except the enmity
between the Moslems and the infidels—and the sayings of the wicked
Ulema who are with you at Kartoum as well as the love of supremacy and
of this life—and the desire to continue therein. O delusion! delusion!
(go to! go to!)
But know that all that thy informants have told thee, and of which
thou hast told us, is false; for had there been anything in it we
were better informed than (any such things taken place we had better
opportunities of knowing it than) thou; because the post and (other)
communications pass by night and by day in all parts (of the country)
which has submitted to the Mahdi, upon whom be peace. And if such
things as you mentioned were to happen that would not weaken his title
to be Mahdi. But the Imâm the Mahdi, upon whom be peace, is victorious;
and beyond all doubt he will destroy all rebels and hypocrites,
although he were left alone in the world without a man with him, as has
been proved by evidence and by eye-witnesses.
Such communications as you send do not please the hearts of the
auxiliaries (of the Mahdi)—especially of their Emirs—for by God,
they are firmly resolved and determined, and every one of them comes
and goes (being) willing to die; and they are not afraid of threats by
word or deed. But under all circumstances they trust in God. For this
Mahdi is right. English troops or chemicals (electricity) or stores
of ammunition will not avail against the Mahdi. What will avail (you)
is to return to the truth and cast away what is false; and for all to
submit and surrender to this Imâm, upon whom be peace.
There is no deliverance or safety excepting in him; and if you really
have friendship for me, as you say, listen to my words and benefit by
them, and surrender yourselves with the Moslems,—otherwise the day
will soon come when you will learn who has been the greatest liar.
As to the box of soap sent by your messenger, it has reached us, and
here we send it back to you rejected; because your sending back the
present of the Imâm the Mahdi—upon whom be peace—compels us to return
your present. And how could we do otherwise than return it, when you
sent back the present of the Vicegerent upon Earth of God, and His
prophet, upon whom be blessing and peace? Whereas acceptance of a
present promotes goodwill.
In fine, this letter now (last) sent has done nothing but increase the
ill-will; for if you and the people of the city had known the facts
about the auxiliaries of the Imâm, upon whom be peace, who are now (in
arms) against and around the city, you would not have written this, but
you would simply have surrendered—if so be that God wills your safety
and that of those that are with you.
This is my advice to you. (Surrender.)
God is the guide into all truth, and unto Him all return and submit.
(Signed) ABD EL KÂDER IBRAHIM.
Written last day of Zu’l Kadi, 1301.
Sept. 21, 1884.
APPENDIX L.
From Abderrahhmân en Najoomi and Abdallah en Noor to Gordon Pasha.
In the name of God the merciful and compassionate. Praise be to God the
bountiful Ruler, with blessing on our lord Mahomed and his successors,
and on whom be peace.
From the servants of their Lord Abderrahhmân en Najoomi and Abdallah en
Noor to Gordon Pasha, representative of England and of the Khedive. May
God guide him into truth. Amen.
We have to state to you that as to thy presence in the Soudan this last
time, and thy first letter to the Imâm the Mahdi, on whom be peace, and
as to thine appointment by the Khedive; the Imâm the Mahdi, on whom be
peace, has written to thee, and has shown thee the truth in leading
thee to God; and also that which concerns thy salvation and that of
those with thee, and how thou mayest attain salvation in this world and
in the next.
Thou hast replied to his Highness (in a manner) contrary to that
(which was) expected (of thee) rejecting the truth, whether for or
against thee. After we arrived with our hosts to fight thee and drive
thee into submission—willingly or unwillingly—the Imâm, out of
compassion for thee and those with thee, a second time exhorted thee
to surrender to the command of God and his prophet, and gave thee
the covenant (in the name) of God and His promise that if thou didst
surrender thou shouldst be (assured of) safety, with thy children, thy
property, and all that thou hast, (thus) securing to thee the same
(privileges) as to us, and the same (duties) as are required of us.
You have received that letter of his by his messengers the Moslems whom
he appointed from thence to advise thee, after our arrival in this
(desert) Deem. But neither you nor those with you have accepted the
call (wherewith) God and His prophet have called you.
You answered as you did to our lord, and you demanded a thing of Abd el
Kâder Ibrahim, when el Jâber the Moslem came (to thee), (who was) one
of the messengers sent to thee for negotiation—(but) thou didst send
him back. Yet we had sent him to thee in our intention for good and in
our goodwill towards thee and towards those with thee. And we wrote to
you the advice which reached you. Nevertheless, you did not listen to
the truth nor accept it—because the will of God must be accomplished.
We had therefore resolved not to correspond any more with you, nor to
communicate with you except by the sword and such like weapons, until
we have destroyed your glory and your strength departs (from you) and
we pluck you out by the roots when we seize you in our grasp. However,
yesterday your messenger arrived with a letter from you to our brother
Abd el Kâder Ibrahim, in which you deceitfully counsel him and try to
seduce him from his religion, and in which you tell him to desire us
and Aboo Kerja to go to the Dâr el Gharb (West) (as being) better for
us—because when you are arranging matters you will make us Sultans.
But every man of sense knows that all things are in the power of God
and not in your hand, nor in that of those who appointed you, nor in
that of the English, on whom you depend. And you lie unto the people
with you about their arrival (the English) at Dongola, and about their
killing Sheikh Ahhmed el Huda and the Shereef Mohammed; and that they
were going straight to Berber; and that Mahomed el Khair[272] the Emir
of Berber ran away from them, and made fools of the men with him when
they asked him for their pay. As to your promise of making us Sultans
when you settle the affairs of the country as stated in your letter,
and your statement that the steamers sent last week by you had found
Berber desolate and deserted, and that the two steamers found there
had been captured, we have learned from this letter of yours that the
steamers you sent did not seize anything at Berber except only the
steamers, and it is known to all the world that the Moslems captured
a quantity of Government stores which were in Berber. But you do not
mention having seized any of them—only the steamers.
Lying does not become a Pasha such as you.
And we received the day before yesterday a letter from Mahomed el Khair
telling us that he was on the shore—both east and west—ready to fight
your steamers. And, please God, they (the steamers) with the guns, will
not go back to you a second time. But the last will overtake (redeem)
the first, and you will not hear of them again. We did not think that
with your intelligence and your knowledge that God has strengthened
us in His earth, you would have told us lies or tried to frighten and
deceive us, and those who are with us, by talking of things (already
better) known to us, and of which we have constant information,
(receiving) news day and night from all parts of the world.
And you seem to have chosen for us, that we should go back to the
West (Dâr el Gharb;) trying to deceive and mislead us through desire
for the life of this world, and (as though) we covet (the dignity) of
being Sultans and (to have) dominion. But we call upon thee to come to
God and His prophet, and to follow the right faith, and to reject the
religion in which thou art, and to adopt the religion of our prophet
Mahomed, on whom be blessing and peace; and the fellowship of his
Khâlif Mahomed, the Mahdi, on whom be peace. If thou wilt do this thou
shalt have honour in this world and in the next.
Otherwise, if thou dost still look forward to the coming of the
English, who, as thou pretendest, have reached Dongola, and are going
to Berber, know for certain and be sure—and accept the advice we
give thee on the subject—that all the Soudan country, except Kartoum
and the towns of Sennaar and Dongola, is all of it in the hands of
the Mahdi, and in the possession of his honourable friends. From the
extreme border of the Soudan to Suakin, and to Reef, no one shares with
them (in the possession thereof).
The Government who sent thee as Governor-General does not possess a
single hand-breadth of ground.
The English came several times to Suakin. They were killed (fought)
by one of the lieutenants there—Oshman ibn Aboo Bekr Digna—who has
captured all their armies and the booty thereof.
Therefore, look to thy own safety elsewhere without (relying on) them,
and prepare thyself for what may happen to thee before their arrival.
For the whole English Government (nation) could not pass by way of
Suakin or Dongola. But even if the English were to come God would kill
them by the hand of His faithful before they (could) reach you. Know
that the Imâm the Mahdi, on whom be peace, has sent us for the sole
express purpose of fighting thee and as advance-corps to prepare the
way of his army and of his Highness.
But whereas thou hast been appointed Governor on behalf of two eminent
Governments—and as thou sayest that thou hast come to arrange the
affairs of the Soudan—thou wilt not find a better opportunity for
carrying out thy intention and desire successfully than (now) in these
two days before the arrival of the whole army.
But if thou and those with thee in the town delay—awaiting the
English—till after the arrival here of the whole army and the noble
presence (of the Mahdi) you will be disappointed in your hope and
desire. Therefore it (will be) much better for thee to collect all thy
forces and come out to meet us beyond the fortifications, from which we
are but an hour distant.
Then thou and thy men may attain your wish, and go back to your
fortress, happy in having fought us. But if thou dost delay until the
arrival of the whole army and of the noble presence, we are certain
that you will not then think of fighting or of hoping to possess
(conquer) any more.
It can therefore only be your excessive fear of us which prevents your
coming out and fighting us. Soon, please God, thou and those with thee
will be in our grasp, and will taste the sore evil (result) of your
unwillingness to follow the way of God.
Know oh! Excellency Gordon, that whereas thou hast said in thy letter
to Abd el Kâder Ibrahim that thou wast diligently working in preparing
an earthquake, and didst fear for him when it should reach him, that
thy saying is nonsense, unworthy for an intelligent being to utter.
Has the Earth, indeed, brought out to thee her demons? (for thy
service).
Thou hast tried to frighten him by saying that thou wast coming out
thyself to fight and kill us, and didst order him to leave us. But this
(coming out to fight) would have pleased us better.
The earth is (become) too straight for thee, wide though it be, and
thy ways (of escape) are cut off. Look out for thyself (to find) way of
escape from the judgments (vengeance) of God and of His prophet. For
we have thee by the hair of the head, through the power of God and his
will.
As to the answer sent by the Ulema to the Imâm the Mahdi, on whom be
peace, we have sent it by a special messenger to be placed in his
hands. But do not thou rely on the lies they tell in it, because since
the reply which they sent by Jāber the Moslem, in which they denied in
the strongest terms (the validity of the claim of) the Mahdi, they sent
messengers and letters to the Mahdi, on whom be peace, apologizing for
what they wrote to him, and for what they may (in future) write, making
oath to him that they are compelled by you to utter these things for
fear of their life, and (only do so) pending the arrival of his noble
presence, and they pray him not to have any ill-will against them for
what they may say.
If thou hast sense, do not regard what they write, but have it sent
through you.
And whatever you may find to your interest and for the prolongation of
thy dominion, about which thou art deluded, and from which thou shalt
soon depart, please God, do it without their advice or counsel, for all
they show thee is only deceit, till they (can become) master of their
opportunity to join the Imâm the Mahdi, on whom be peace.
As to the favour which God has granted to Sheikh Ahhmed el Huda and
Shereef Mahmood and the faithful ones with them to die as martyrs, that
is the ultimate object (of desire) for all followers of the Imâm the
Mahdi, on whom be peace, and what they have promised him (to do), and
what they pray God may honour them (in granting to them).
We pray God to grant us the favour He has accorded to them, and to
bestow on us the honours of martyrdom, pleasant in His sight. And we
continue in prayer to God to make us among His beloved ones honoured
by Him with martyrdom. For He has the power to do this, and to Him it
appertains to hear (prayer).
What we have said is enough. God has the guidance in His hand.
(Date and Seals cut off.)
[The length of these letters, and the persuasions used, even the great
sheet of paper and the writing of the letters, testify to the great
respect in which General Gordon was held.
The subterranean earthquake or mine—to be produced by chemicals or
electricity—is mentioned in this letter in reply to the mention made
in General Gordon’s former letter. These chiefs do not believe he could
do such a work except by aid of demons or Jins.
Where, in exhorting General Gordon to surrender, they point out his
critical condition, and use the phrase, “_We have thee by the hair
of the head_,” this is in allusion to the conqueror’s hold upon a
prostrate foe (by the one lock of hair which Moslems have on their
heads), just at the last moment, when the sword is uplifted to slay.]
APPENDIX M.
Letter from General Gordon to the Honourable the Sheikh Abderrahhmân en
Najoomi.
Yesterday we wrote to you (as to) the arrival of the English troops
in the neighbourhood of Merowé, and to-day also we have received
letters from the troops, and herewith we send you a specimen of the
correspondence; and although it it is very minute we have read it
with a magnifying glass. But you must open your eyes well that you
may yourselves see its minute letters. English troops have arrived in
the neighbourhood of Merowé; ten regiments, infantry, cavalry, and
artillery, and the rest are behind them in Dongola and Wady Halfa.
(We are informed) that the Mudir of Dongola has killed the Fakir
(Theologian), Ahhmed el Huda, and the Shereef Mahmood, who is the uncle
of Mahomed Achmed, sent from Kordofan. Every one of their host was
destroyed. Other information has reached us by special messenger from
Berber, that our steamers have entered and are awaiting the arrival of
the army.
Before now we announced in one of our proclamations issued to the
inhabitants after our arrival, that we had repeatedly advised the
people to give up (their rebellion) but they did not return (to
allegiance) and that we should be obliged to bring English troops to
this country to chastise the rebellious and bring them to submission.
But I suppose you considered these words to be lies until this army
arrived near to Berber, (an army) which no strength of theirs could
withstand.
A few days ago we sent you notice to go to Kordofan and remain there,
and that we would make you one of the Sultans of the West. You had
better listen to this advice and go with your men and be happy with
them, obeying your Sultan Mahomed Achmed.
Information has reached us that you have made contracts with the Arab
sheikhs for bringing provisions upon their camels, (for) about 1000
camels, and (that) the sheikhs received from you a quantity of ready
money for buying provisions and ran away from you. All the Soudan
soldiers hate you and have come to us; but if we are bad, as you
imagine, these soldiers would not have followed us.
Mahomed Achmed informs us that he ordered Aboo Kerjah to convert us
to his faith, but this fellow understands drinking Merissa (_i.e._
date-beer) better than anyone else, and we think he may teach us
Merissa-drinking.
Please God, the soap we sent yesterday to Sheikh Abd-el-Kader, to wash
his face with, may be found like (as good as) the towel which Mahomed
Achmed sent to Mr. Costi (Cuzzi) Moosa to wipe his face with.[273]
The guns we fired yesterday were (in rejoicing at) news of the coming
army.
Therefore the first and best thing (for you to do) is to consider the
news sent you herein enclosed, and arise and go back to your places
with whatever you have of guns and such like, as the air is bad here.
But Sheikh Ibrahim Abd-el-Kader may remain in his place as his home is
in the neighbourhood of Kalakla, and as he is one of our friends and an
owner of crops in this district.
But if you do not listen to this advice, one of these days you
will arise in the morning and find yourselves in a tremendous
earthquake.[274]
As for the cannon you fired at us yesterday, they killed about 20,000
of our soldiers, so that we were altogether tired out with burying the
dead, and this is as war should be.
After writing this we received your last letter, and as you do not
accept the advice, remain where you are with Sheikh Abd-el-Kader as you
now are.
Gordon Pasha in Kartoum.
(Signed) C. G. GORDON.
Date 2nd Zu’l Hejjeh, 1301.
Aug. 24, 1884
* * * * *
(On the back of General Gordon’s letter.) Reply to General Gordon.
In the name of God the Merciful and the Compassionate.
From Abderrahhmân en Najoomi and Abdallah en Noor to Gordon.
Yesterday we sent you an answer to your letter brought to us by your
messenger, who is going back, in which we told you to come out of
the fortress to meet us in fight before the arrival of the standards
(troops) sent to us from the Imâm Mahomed, the Mahdi, on whom be peace,
as we are now near to you—within eyesight. And (as) probably you will
not have another opportunity after these two days. But you have not
done so.
Even to-day we have received your letter and proclamation, both sealed
and signed by you, which are not satisfactory answers to our letter.
But you put in them nonsense—like unto dreams.
But we are better informed than you; for the hands (power) of the
Mahdi, on whom be peace, are over the whole world; and he receives news
from all parts thereof.
We are not inside a fortress listening to the sayings of hypocrites,
who run away like slaves, and the like—on whose authority you issue
lying and deceitful proclamations.
You mention in your answer[275] that you have received a letter from
the troops; but on looking at it we find (that it is) a proclamation
from you, with your own seal, and not from the army.
How can you say so, and contradict yourself? From this we learn that
all your sayings are lies. And after this let there be no more letters
or communications between us and you; but (only) war.
The proclamation is enclosed (returned).
(Signed) ABDERRAHHMÂN EN NAJOOMI,
ABDALLAH EN NOOR.
This letter is without any of the usual forms of civility at the top,
and is addressed simply “to Gordon,” without any title, and on the back
of his own letter. It is also written high up, near the top of the
sheet, as from a superior to one greatly his inferior.
APPENDIX N.
Letter from Lieut-Colonel Stewart, C.M.G., to General Gordon.
Island of El Hassa Heya, 4 miles south of Berber,
14th September, 1884.
MY DEAR GENERAL,
You will no doubt be surprised at our not having yet passed Berber,
but the fact is, we had several vicissitudes the first couple of days.
You know already what happened the first day, how through the ignorance
of the captain and the Reis, we ran into the bank and damaged our
wheel. The second day the captain ran us on to a mud bank, where we
stuck for four hours, and were with difficulty got off by the _Saphia_.
This was too much for my patience. I am sorry to say I lost my temper
and rather severely handled the individual, turned him out and put the
second in command; on the 11th we passed safely through the Shoboloha
defile. We saw the broken end of the telegraph cable which is to the
south of the defile. Anchored for the night opposite the village of Om
Ghirka, and on the right bank, at a small cultivated island inhabited
by Shaggyeh, whose chief is Bab Bekr el Mek, a brother of Cassim el
Moos. His people received us very well; supplied us with all the wood
they could get. The chief came on board, complained greatly of the
dervishes, but said, with the exception of the Shaggyehs all the tribes
were wholly with the Mahdi. I enclose a letter which he has written
you. He begs you will send soldiers, rifles, etc., when he will openly
declare himself for the Government. So far as I am able to judge, the
Shaggyehs are strong for the Government. At the Shaggyeh villages we
passed, the people all showed their joy at our appearance by dancing
and shouting. The villages were all along the right bank. The left
bank was sullen, if not openly hostile. Bab Bekr reported that a boat
full of dervishes had been recently up the river, collecting tithes;
the _Fascher_ steamer also appears to come up now and then. The Arabs
also appear to have received news of our expedition. During that night
war drums were being beaten on the left bank. On the 12th we received
some shots from the left bank, and about mid-day halted at a Shaggyeh
island for an hour or so, where we got some wood. The people were again
friendly. Beyond this island we got into the Djaalen country. Passed
Metemma, where we saw crowds of people and several flags; were fired
on, but distance too great to do any harm. Soon after reached Shendy.
Here we were also fired on. The Government house has been loop-holed,
and there is a small breastwork wall in front of it. The _Saphia_
threw a couple of shells into the town. Saw a man with a letter making
signs to us, so stopped a little below the town, but he did not come
on. Halted again at an island and looted the village on it; killed a
lot of cattle and pulled the houses and Sakkéyés down. We were again
fired on from the left bank, and the war drums were beaten all night.
On the 13th we found both banks of the river openly hostile. Close to
the low hills of Om Ali, on right bank, we saw a gathering of horse
and foot; fired at them and knocked over a horseman. Below this point
we had to hug the right bank very closely, and some Arabs turned out,
ran alongside the steamer, waving swords and lances. We could have
knocked them over with the greatest ease, but refrained, as they were
so plucky. In the afternoon looted a boat going up with sugar. Halted
on right bank about an hour and a half above El Duem. War drums going
on all night. On the 14th we spent the day destroying Sakkéyés in a
systematic manner, taking them one after another. They gave us a fine
supply of wood, without which it would be absurd to go on to Berber.
Should think we have destroyed fifteen to twenty Sakkéyés. This
evening, when halted, have noticed a number of horse and foot come
from the north to the village opposite on right bank. After looking at
us for some time they retired, apparently in the direction of Damr.
I suppose they came to reconnoitre, and perhaps to attack us while
destroying Sakkéyés. To-morrow we shall start before daybreak, and the
steamers will escort us to the other side of Berber. I think everything
now is in fair working train, and am sanguine of getting through all
right.
At the village of Bab Bekr, an Egyptian soldier came on board who had
belonged to the Berber garrison. He had been sold for fourteen dollars
to a certain sheikh, who is said to have a lot more of his comrades. I
shall send him on as baksheesh to the Khedive. So far as I am able to
judge, with the exception of the Shaggyeh, the whole country is with
the Arabs; have no certain news about Dongola, beyond that the garrison
is strong. Some have told us there is a large Egyptian force there, but
others appear to have no knowledge of it. Cannot say much in favour of
the men on _Saphia_ and _Mansowrah_. They will think of nothing but
loot, will not work, and scatter about in the most dangerous way. Omar
Bey appears to have little control over them. I must, however, say that
both he and the steamer captain have done everything in their power to
assist me, and more especially the captain of the _Mansowrah_.
Both Herbin, myself, and Power, wish to be remembered to you. You may
depend upon it that I shall do everything in my power to assist you.
Thanking you for the very great kindness with which you have overlooked
my shortcomings, and praying that the blessing of the Almighty may
abide with you,
I remain, my dear General,
Yours very truly,
O. H. STEWART.
P.S.—How I wish you were with us.
I have advised Omar Bey on account of the very indifferent quality of
his troops, who are no better than an armed mob, to be very careful how
he lets them land anywhere. He tells me he has now fuel sufficient to
remain two days at Berber, and steam again some distance up the river,
and that he does not intend to allow them to land. I confess I think
he shows his discretion. The incident I mentioned of the Arabs running
alongside our steamer and defying us with sword and lance, impressed me
vividly with their daring and recklessness. I am afraid our miserable
troops would be scattered as chaff before the wind by them. As far as
Shendy you may consider the right bank, if not wholly friendly, is not
at any rate openly hostile.
With that exception the whole country so far as I have seen is hostile.
The Djaalen have I am afraid gone over heart and soul to the Arabs. All
our successes and failures are known everywhere. Mahomet Ali Pasha’s
defeat is perhaps exaggerated.
I forgot to mention that the country is in fine cultivation, and the
people working away at their irrigation as if nothing was the matter.
South of Shendy on right bank they did not run away at our approach,
and even north of that place some few remained and looked at us
unconcernedly. Most however, north of Shendy, ran away, or fired at us.
Letter from Monsieur Herbin, the French Consul, to General Gordon.
15 Septembre 1884.
MON GÉNÉRAL,
Avant de passer Berber permettez-moi de vous remercier encore mille
fois de toutes les bontés que vous avez eues pour moi et de vous
affirmer que je n’oublierai jamais le charmant accueil que le Consul
de France a trouvé auprès du “O Komudar,” M. Herbin—auprès du Général
Gordon.
Malgré les ennuis que vous a causé Mahomet Achmet, je ne regretterai
pas, je vous assure, mon voyage à Khartoum, car j’espère que vous me
permettrez, plus tard, de vous rappeler que je m’y trouvais en même
temps que vous.
Avec les vœux que je fais pour que les événements soient dirigés par
Dieu dans un sens qui vous soit favorable, recevez, mon Général,
l’assurance de mes sentiments de profond respect et d’absolu dévouement.
HERBIN.
P.S. Vous me pardonnerez, n’est-ce pas, de vous écrire au crayon.
A Son Excellence,
le Général Gordon,
Khartoum.
APPENDICES TO BOOK IV.
APPENDIX P.
Letter from Abou Gugliz to General Gordon.
In the name of God the Almighty and merciful, and praise be to our
Prophet Mahomet and his relations.
From the servant of God Mahomet Osman Abou Gugliz to Gordon Pasha, the
beloved by England, and the Khedive, may God beguide him to the true
faith. Be it known to you that the bearer, Fatmah, has been seen by
the Fakeers, and they thinking she was a spy, they imprisoned her. It
is true that she is suspicious, being from the inhabitants of Kartoum.
When I saw her I forgave her, and have released her from prison, and
left it to her choice whether to remain here or go back to Kartoum—she
preferred going back, therefore I send her; if she is a spy ask her,
and she will tell you—if not, treat her as you think right.
23 El Hejah, 1301.
October 13th, 1884.
SEAL.
APPENDIX Q.
From Fakirs El Sayet Eltahen and Hamed Idreer to Commandant Omdurman
Fort.
In the name of God, the Merciful and Almighty, praise be to Him and our
prophet.
From El Sayet Eltahen and Hamed Idreer to Issat Osman Bey, the Colonel
and Commander of Omdurman Station, and to all officers with him, our
brethren in God. After many salaams and anxiety to see you, we write
as friends and companions of the same religion, and as there has been
no animosity or hatred existing between us up to the present day, we
inform you that the Government of Egypt is no more under the Turkish
Empire, but the English have taken possession of it, and you, being
Arabs and Moslems, how would you then remain with the infidels and
join Gordon, who has no one except slaves and other very low class of
people, and Kartoum being surrounded on all sides with great numbers of
troops, notwithstanding the approach of the Descendent of the Prophet,
our Iman, and the Iman of all Moslems, Mohamed Achmet, the Mahdi, son
of Abdullah, who has come to a very short distance from Omdurman with
an unlimited number of troops, how Kartoum can oppose them. When we
saw these signs, we have hastened to write to you these lines, and
ask you to come with all your belongings and join our Emir, and that
you should be admitted into the fellowship and take security. You had
better not delay until Wednesday, because the Immaum is expected either
to-morrow, Tuesday, or Wednesday. So do not procrastinate one single
day. Come before the Immaum comes, and you will be well received and
well treated; the same as happened to those who have come before you.
You are, no doubt, aware of the mercy of our Emir Ahmad el Mostapha;
and the Mahdi has sent orders to the said Emir, and instructed him
that all who come out from Kartoum or from the fort should be given
security and receive no harm. Therefore, you should send two messengers
to meet us, and inform us of your designs; and we hope to be the cause
of your safety. Let it be known to you that our Emir is like the ark
of Noah—whoever comes to it will be saved, and who refuses will
perish in deluge; so do not procrastinate not one day. The Emir was
in communication with you at first, to send messengers from your part,
in order to come to an understanding; but now there is no time for
that. One single day will be enough to cause your perish. On account of
friendship we send you this advice; and God is a witness of the truth
of our statement. You are strangers in this country, but not strangers
to our religion; but Gordon is a stranger to both. Now then, would you
leave us and join him? We are told that Gordon Pasha is telling you
that the English are coming. What if they come? What can they do to our
troops? We are very certain that the English who are at Suakin have all
perished by Osman, and those who are at Assouan are besieged there, and
have fortified themselves there, and given up the Soudan; so all the
projects of that infidel are failing, and also the steamer of Stewart
Pasha and the Consul was caught at the cataract, and those who were on
board were all killed. We send you also a letter addressed to Farratch
Pasha el Zeeb. Should you think right, send it to him; and, if you fear
the result, tear it up and destroy it. Leave the others and come and
be saved. We are here near you; come to us secretly, and leave those
infidels to their fate. Send Ibrahim your servant, with those you chose
to send as messengers, as he is trustworthy, and we can deliver any
secret to him. We await your early arrival, so as to go together with
Emir Mustapha, on Tuesday the 23rd El Hajah, to the Mahdi. Peace be
upon him!
(Signed) HAMED IDREES.
EL SAYET ELTAHER.
From Faki Mustapha to Commandant Omdurman Fort.
In the name of God, &c., &c.
From the servants of God, Ahmed el Mustāpha, the Governor of the Mahdi,
on whom be peace, son of El Iffah el-Ameen to Issat Osman Bey Caimmakam
of the Omdurman Station, and to all the officers and soldiers, may God
direct the right.
Good friends, we have so often called you to God and to His Apostle,
and to his Mahdi (Reformer), on whom be peace, in our letters, but you
have neither come nor sent us messengers. But inasmuch as the Fakirs
performing patrol duty, and the sentinels tell us that you do not fire
upon them if they fire at you, and if they pass close by you you do
them harm, hence we hope good of you, and hope of God that you will be
directed to the Mahdiship. And now the man of the times has come, the
Iman of all Moslems, the successor of God’s Apostle our Lord Mahomed
the Mahdi [Reformer], son of Abdullah, to a place near to us one day’s
journey from our camp. Out of solicitude for God’s creatures we have
taken the trouble to write this to you after having done so already
repeatedly; and we have sent you your Brethren, Saddeek, son of Taher,
and Hamid el-Shâyib, in order that you should meet them outside beyond
the Fakeers, and agree with them on the plan which shall spare your
property and children, and write you to us before the arrival of the
Mahdi, lest you be lost with those who are lost, which God forbid. You
know our solicitude for the people, and that we do not interfere with
the property or lives without legal authority. Therefore do not fear
us, neither the Imâm, on whom be peace, and who is better than we and
better than all God’s creatures, excepting God’s Prophet. Therefore
you shall have security from God, His Prophet, His Reformer [Mahdi],
and security from me also, who am God’s humble servant. Keep this as
a document to witness against us, sealed with my seal, both in this
world and the next, that if the least harm befall you, your children,
or your property, if you write yourself to me this night, which is
the night before Tuesday the 24th el-Hijjah, for fear lest you delay
further you will find no other opportunity of reaching us, and will
perish. We have already informed you that this Mahdi is the true and
expected Reformer who shall possess the eastern parts and the western
parts of the earth. Will he therefore be too weak to conquer Kartoum,
in which there are only base people and people having no following? And
we know perfectly the number; and they are in want of their relief from
the North, which has been cut off; and the steamer called _Kartoumiah_
has been taken, and the Fakeers have killed those who were in it,
and it was sunk over against Gordon like the people of Seba. Do not
therefore destroy yourselves with him. Those admonished you out of pity
for you that you may be among those who are saved, not among those
that perish. If you listen to my words, come out to your Brethren, and
afterwards come to us, and we will speak about that which will be for
your interest, that is to say, we will agree with you on the delivery
of the sentinels by night, so that the morning will find the Fakeers
there, and will find you with your property with your Brethren here in
the camp, and to-morrow we will meet the Imâm near here, and you will
have saved yourselves. But if you reject our words you will rue it, and
I have thus admonished you.
(Signed) AHMAD MUSTAPHA EL-AMEEN.
October 13, 1884.
23 Hijjah, 1301.
_P.S._—Herewith is a letter to Ferratch Pasha el-Zeeb, if you send it
by some one who will keep the secret all right. But if any harm come
to you therefrom, then let it alone and save yourselves, and if you
come to us now, and one piastre of your property be lost, or one drop
of your blood, I am responsible, for this is a document against me.
Besides, Our Sovereign Lord the Imâm has given security to all who come
over to us from the people of Kartoum, and from your fort, and there is
no fear.
[L. S.]
APPENDIX R.
Letter from Slatin Bey.
A Son Excellence Gordon Pacha,
Gouverneur Général du Soudan.
EXCELLENCE,
J’ai me permi d’écrire à votre Excellence une lettre en allemande
dans laquelle je vous offre mes services. J’ai été obligé d’écrire à
votre Excellence en allemande parce que on a brûlé mon Dictionnaire
française croyat c’est une livre de prière crétienne. J’espère de
trouver l’occasion de m’uni avec votre Excellence et l’acceptation de
mes services. J’espère que vous vous portez bien et prie Dieu qui vous
donne la siege.
Votre
Dévoué et obéissant serviteur,
SLATIN.
Une de vos Sandechaque, Abdel Habin, a écri une lettre ici demandant
le pardon, comme j’entende veulent les Scheigines quitte le Halfai et
sê uni avec les partisans du Mahdi pas par l’enémitié contre votre
Excellence, non seulement par peure pour leurs femmes et enfants.
J’entends que votre Excellence m’ont écri une lettre, me je ne l’ai pas
reçu; on dit que le Chalifa Abdullah l’a brûlé.
Letter from Slatin Bey.
His Excellency Gordon Pasha, Governor-General of the Soudan:
YOUR EXCELLENCY,
I have learnt through George Calamatino, the bearer of the letter from
Mahomet Achmet, that your Excellency, not knowing the true facts of the
case, judges my proceedings and capitulation disparagingly. I therefore
take the liberty of informing you of the true state of affairs as they
are and as they have been, and beg that you may form your opinion of me
accordingly.
Since my appointment as Governor of Darfur, I have been engaged in
warfare with Sultan Haroun and Dud Benga, and when the revolution,
caused by Mahomet Achmet broke out, I was left in Darfur without
officers; some of them had been killed, some had been dismissed by the
Government, and the few remaining ones were not fit to take a command.
At the first outbreak, even of hostilities which were simultaneous
with those of Achmet el Arabi in Egypt, I was compelled personally to
take a command. After several battles, all more or less unsuccessful,
the Arabian officers who bore me a grudge and firmly believed in the
victory of Achmet el Arabi over the Europeans, gave out among the
soldiers as their opinion, that the cause of my defeat lay in my being
a Christian. In order to stifle these injurious opinions, I gave out
that I had for some years already practised the Mahomedan religion and
now publicly proclaimed my conversion. By this step I had regained the
confidence of my soldiers, inspired them with hope, had given them a
happy confidence, uprooted malicious intrigues and conducted several
successful battles until the annihilation of the army in Kordofan
commanded by Hicks.
Whether by my conversion I committed a dishonourable step is a matter
of opinion—it was made more easy to me because I had, _perhaps
unhappily_, not received a strict religious education at home.
I commanded in Dara against the tribes known to your Excellency as
Razagat, H. L., &c., and in spite of great loss of life and want of
ammunition, we were full of glad confidence in Hicks’ reserves, but
after the annihilation of the latter the demoralised troops refused to
fight any longer. I had now at my disposal about 700 soldiers, counting
sick and wounded, and for each gun ten to twelve dozen cartridges.
Officers and men demanded capitulation, and I, standing there alone
and a European, was compelled to follow the majority and compelled to
capitulate. Does your Excellency believe that to me, as an Austrian
officer, the surrender was easy? It was one of the hardest days of my
life.
By submission and obedient behaviour I have attained a certain degree
of confidence amongst the local magnates, and have thus received
permission to write to you, because they are of opinion that by these
lines I am requesting your Excellency to surrender.
Should your Excellency not despise my feeble services and small
knowledge of tactics, I beg to offer you my help, with no desire for
a higher post of honour only from devotion and friendship for your
Excellency and the good cause. I am ready with or under you, for either
victory or death. My few faithful ones here, my fortune, &c., all—all
will I gladly desert to die, if God so please, an honorable death.
Should you accept my services, I beg your Excellency to write me an
answer to these lines in French, but in Arabic the following letter:
“Seek to obtain the permission of Seid Mohamed Ebn Seid Abdullah,[276]
to come to Omdurman in order to discuss with you the possibility and
conditions of surrender.”
By showing this letter I hope to obtain permission and opportunity
to come to Omdurman and to unite with you. It now remains with your
Excellency to accept or refuse my services.
May God give you the victory.
Your Excellency’s
Most gratefully devoted,
SLATIN.
Sandjak Saleh Bey, as well as Ata Aga and all other sheiks here,
assure your Excellency of their fidelity and devotion, and regret the
miserable circumstances which force them to remain with the supporters
of Mohamet Achmet until help arrives in order to preserve their wives
and children.
APPENDIX S.
Lettre de Slatin Bey à Mr. Hansall.
(Traduction française.)
Le Maigdi vient, mais il n’y a pas beaucoup de monde avec lui, et
si les soldats et les habitants de Kartoum sont suffissants et ne
partagent pas les avis des rebelles, vous n’avez rien à craindre.
Faites tout ce que vous pouvez, que je remontre personnellement son
Excellence Gordon pasha, parce que je puis lui donner des nouvelles
plus sincères et plus exaits que ses spiones.
Avisez S. E. que, s’il accepte mes services à Kartoum, je puis la
annoncer toujours tout ce qu’il arriverai chez les rebelles.
Mais je désire lui parler d’avance de vive voix.
Faites mes compléments à tous les Européens et à tous les indigènes.
Si les hommes de Kartoum sont bien énergique et bien forts, ils doivent
être bien sûrs qu’ils gagnent tout ce qu’ils veulent. Plût à Dieu que
je vous revoir à Omdourman ou à Kartoum. Je désire beaucoup que S.
Excellence me donne la promesse, qu’il ne rendra pas jamais le Kartoum
aux rebelles, parce que en ce cas je soupirai beaucoup des Arabes, qui
vont me tyranniser et me tuer après.
Aussi vos soldats et les habitants de Kartoum doivent prendre patience
et attendre un et demi deux mois jusqu’ils arrivent les secours.
Il y a ici le nouvelle, que le petit bateau que vous avez envoyé à
Dongola est pris des rebelles à Wady Gama, mais ce nouvelle n’est pas
bien sûr, parce que quelques autres disênt le contraire.
THE INSURRECTION OF THE FALSE PROPHET, 1881-83, TO THE DEFEAT OF
HICKS’S ARMY.[277]
FOR many years the creed of Mahomed has been making immense strides in
Central Africa, where it seems to have a peculiar fascination for the
native races. The number of converts has been estimated at from eight
to twelve millions, and the idea of the regeneration of Islam by force
of arms has gained a strong hold among them. On the appearance of the
False Prophet in the summer of 1881, thousands flocked to his standard.
[Sidenote: Biography of the Mahdi.]
The person in question is a Sheikh named Mahomed Achmet, the son of a
carpenter, and a native of Dongola. He was born about the year 1848,
and educated in a village near Kartoum, where he studied religion. In
1870 he became a Sheikh, and after a short stay at Kaka, near Fashoda,
took up his residence on the island of Abba, in the White Nile. There
he gradually acquired a great reputation for sanctity, and in time
assembled a considerable number of dervishes, or holy men, round him.
He augmented his influence by marrying daughters of the leading chiefs
of the Baggara Arabs,[278] and, by his power and tact, succeeded in
uniting the various tribes.
In May 1881, when living at Marabieh, near the island of Abba, he
first advanced his claims to being the Messiah, or Prophet foretold by
Mahomed. By his followers he was styled “El-Mahdi,” more usually, but
incorrectly written “El-Mahdi.” This is an Arabic word meaning simply a
“Leader” or “Guide,” and is not found in the Koran. In the early days
of Islam, it was not unfrequently used as a name or title. The notion
which prevails among Moslems generally, regarding the expected great
“El-Mahdi,” is, that he will be a descendant of the Prophet, and will
appear towards the end of time to uproot wickedness, to avenge the
blood of the Imams who were slain unjustly, and to establish a reign of
righteousness on the earth.
The Ulema[279] of Kartoum did not hesitate to pronounce against Mohamed
Achmet, and he was likewise discredited at Cairo and Constantinople,
and soon became known as the “False Prophet.” Among many reasons for
disbelief, one was, that the Redeemer of the World, promised in the
Koran, would come from the East, and not from the West.
The intentions of Mahomed Achmet, as set forth in various
proclamations, were as follows:—
To gain over the whole of the Soudan to his cause, then march on Egypt
and overthrow the false-believing Turks, and, finally, to establish the
thousand years’ kingdom in Mecca, and convert the whole world.
The principles of his teachings were universal equality, universal law
and religion, and community of goods. All who opposed his mission were
to be destroyed, whether Christian, Mahomedan, or Pagan.
[Sidenote: Causes of rebellion.]
The religious fanaticism of the native tribes of the Soudan was,
however, only one of the many causes of the insurrection which broke
out after the appearance of the Mahdi. The principal one appears to
have been hatred of the Government, due to—
(1.) The venality of the Egyptian officials, and the oppressive and
unjust manner of collecting the taxes, and especially to
(2.) The suppression of the slave trade. Most of the supporters of the
Mahdi, more especially the Baggara tribes, owe all their wealth to
the traffic in slaves, which the Egyptian Government has now for many
years been taking measures to put an end to.
The time selected for the rising was after the garrisons of the Soudan
had been diminished for reasons of economy. Lieut.-Colonel Stewart
is, however, of opinion that the military weakness of Egypt was not
any real cause of the rebellion, as he believes the troops in the
Soudan would have been sufficient to quell it had they been properly
handled.[280]
[Sidenote: 1881. July.]
In July, 1881, the attention of Raouf Pasha, the Governor-General of
the Soudan, was drawn to the pretensions of the Mahdi; and he sent a
commission of inquiry from Kartoum to interview him, and ascertain the
true state of affairs.
[Sidenote: 11th August.]
[Sidenote: Military expedition sent to bring the Mahdi to Kartoum.]
On their return, it was determined to send a military expedition to
Marabieh to bring the Mahdi to Kartoum. A force of 200 men left the
latter place by steamer on the 11th August, reaching Djeziret Abba in
15 hours. There they disembarked, and advanced towards the residence
of the Mahdi. When quite close to it, they suddenly found themselves
in the presence of 4000 to 5000 of his followers, armed with swords
and lances. The troops fired one volley, but were almost immediately
overpowered, and forced to retire, leaving behind them 120 of their
party dead, among whom were the two officers.
After this, the Mahdi sent emissaries to all the neighbouring chiefs,
calling on them to join him.
[Sidenote: Concentration of troops at Kawa.]
The Governor-General, on hearing of the disaster, ordered all the
available troops from Kartoum, Sennaar, Fashoda, Kordofan, and Berber
to assemble near Kawa, on the White Nile. The garrisons were left so
weak that hardly sufficient troops remained to carry on the ordinary
duties.
[Sidenote: 1881.]
Great excitement prevailed in Kartoum, which had no defences of any
kind; and the inhabitants commenced to agitate for the construction of
earthworks. Fears were entertained that the insurrection would spread
rapidly, and even that the slaves, who formed more than half of the
population of the town, would rise. Many were of opinion that a large
garrison of Egyptian troops was absolutely necessary to ensure safety.
[Sidenote: August. Inactivity of the troops at Kawa.]
By the end of August 1881, 1,400 troops were concentrated near Kawa.
There they remained idle for more than a month, and then dispersed
to their quarters without having made the slightest attempt to
follow the Mahdi, who had retreated into the mountainous district of
Takalla.[281] It is probable that, had he been resolutely attacked, he
would have been defeated, his followers would have deserted him, and
the rebellion, with all its disastrous consequences, would have been
crushed.
[Sidenote: 8th December.]
[Sidenote: Defeat of Rashid Bey at Jebel Gadir.]
Rashid Bey, the Mudir of Fashoda, twice asked to be allowed to march
against the Mahdi, but on both occasions permission was refused. At
length, acting on his own responsibility, he set out with 400 regular
soldiers, and 100 Shilluk negroes, led by their chief Kaikun, and after
a four days’ march reached the camp of the Mahdi, on the mountain of
Gadir,[282] on the 8th December. In the fight which ensued, Rashid Bey
and the greater part of his troops, including the Shilluk Chieftain,
were cut down by the Baggara horsemen. But few escaped to carry the
news of the defeat to Fashoda. A large quantity of rifles, ammunition,
and stores fell into the hands of the Mahdi.
Great fears for the safety of Fashoda were entertained at Kartoum, and
200 soldiers were immediately sent there by steamer.
[Sidenote: 1882.]
[Sidenote: 15th March.]
It was becoming more evident every day that a regular campaign would be
necessary to quell the rebellion, and that reinforcements of men and
matériel were absolutely necessary. Large numbers of irregular troops
from the Shaikiyeh,[283] Dongola and Berber districts were enrolled,
and armed at Kartoum. Nubir Yussuf Pasha, who had formerly seen service
under Gessi Pasha,[284] was put in command of them. On the 15th March
he left Kartoum with a force 4000 strong to operate against the rebels
in the Shilluk country, but by the time he reached Kawa, several
hundreds of the irregular troops had already deserted, and gone over to
the enemy, and he remained there with the rest of his force inactive
for several weeks.
[Sidenote: 4th March.]
[Sidenote: Appointment of Abdel Kader Pasha as Governor-General of the
Soudan.]
Raouf Pasha, the Governor-General of the Soudan, was recalled to Egypt
on the 4th March, and Abdel Kader Pasha was appointed to succeed him.
Pending the arrival of the latter, Giegler Pasha assumed temporary
charge of the Soudan.
Taking advantage of the concentration at Kawa, the rebels attempted to
make themselves masters of the district of Sennaar, and had many minor
successes.
[Sidenote: 6th April.]
[Sidenote: Defeat of the garrison of Sennaar.]
On the 6th April, the garrison of the town of Sennaar attacked a large
force of Arabs, led by a nephew of the Mahdi, who were encamped in the
neighbourhood, but the attack was repulsed, and the Egyptian troops,
having suffered great loss, retreated to the town, and shut themselves
up in the Government buildings, which they succeeded in defending.
[Sidenote: 1882.]
They were followed by the rebels, and for three days the greater part
of the town was given up to murder, plunder, and fire. Many of the
inhabitants, as well as 14 foreign merchants, 9 officers, and more than
100 soldiers, were killed. The losses of the rebels were also very
considerable. As soon as the news reached Kartoum, reinforcements
were ordered to Sennaar from Kalabat,[285] Katarif,[286] and Kawa. On
the arrival of a detachment from the last-mentioned place, the rebels
retired towards Karkoj,[287] which had already been some time in their
hands.
[Sidenote: Spread of the rebellion.]
About this time the Shilluks[288] were reported to be in revolt,
and the news from Darfur was far from re-assuring. The insurrection
appeared to be gaining ground in every direction, and the position of
the Government was becoming most critical.
[Sidenote: 15th April.]
On the 15th April a detachment of 200 troops left Kartoum, and
proceeded up the western bank of the Blue Nile. About the same time
some Bashi-Bazuks, under Ali Kashef, arrived at Abou-Haraz (at the
junction of the Blue Nile and the Rahad) from Katarif, to act on the
eastern bank of the Blue Nile in conjunction with several thousand
Shukuriyeh,[289] under the Sheikh Aud-el-Kerim Bey. By operating on
both flanks, hopes were entertained of speedily restoring tranquillity
in the Province of Sennaar. No engagement of importance took place till
the end of the month, when 150 Egyptian troops were cut to pieces by
the rebels near Mesalameh.
During April the Mahdi with the bulk of his followers still remained on
the mountain of Gadir.
[Sidenote: State of affairs in Kordofan.]
[Sidenote: 1882.]
News received from Kordofan stated that 15 soldiers at the frontier
Post of Abu Haraz (west of El-Obeyed[290] on the way to Shaka[291])
had been killed, and that 150 soldiers stationed in Nuba,[292] for the
suppression of the slave trade had been recalled to El-Obeyed. The
inhabitants of the last-mentioned place were arming themselves, and
constructing entrenchments. 6000 rebels were reported to be encamped in
the neighbourhood, and an attack was expected.
[Sidenote: 3rd May.]
[Sidenote: Defeat of the rebels at Abou Haraz by Giegler Pasha.]
By the end of April a considerable force had been collected on the Blue
Nile, and Giegler Pasha placed himself at the head of it. On the 3rd
May he attacked the nephew of the Mahdi, Sherif Ahmed Taha, near Abou
Haraz (on the Blue Nile). The fight was obstinate, and the troops made
but little progress till Sheikh Aud-el-Kerim Bey came to his assistance
with a large body of Shukuriyeh, 2000 of whom were mounted, and clad in
armour.
The rebels were at length overpowered. The Sherif was amongst the
slain, and his head was sent to Kartoum, and publicly exposed. In the
telegrams announcing the victory, Giegler Pasha made no mention of the
assistance he had received from the Shukuriyeh, but spoke only of the
bravery of the Khédivial troops.
[Sidenote: 25th May.]
On the 25th May Giegler Pasha appears to have gained another victory
over the rebels in the neighbourhood of Sennaar, in which 800 of them,
including their chief, were killed.
[Sidenote: 11th May.]
[Sidenote: Arrival of Abdel Kader Pasha at Kartoum.]
Abdel Kader Pasha reached Kartoum on the 11th May, and assumed the
duties of Governor-General of the Soudan.
[Sidenote: 16th May.]
[Sidenote: Revolt of the Hassaniyeh Arabs.]
On the 16th May the tribe of Hassaniyeh Arabs, living along the road
from Kartoum to Kordofan, having been reported to be in revolt, 200
soldiers were sent to Tur-el-Hadra, on the White Nile. They were to be
followed by 600 more.
[Sidenote: 1882.]
Communication with Darfur, Sennaar, and Fazokl was interrupted.
At Kartoum the formation of irregular regiments of Shaggyah and
Dongolese was being actively pushed forward. Reinforcements were coming
in from Berber, and were mostly sent on to Kordofan, where great
insecurity prevailed. Large quantities of warlike stores and some guns
were reported to have reached Berber from Cairo.
[Sidenote: 27th May.]
[Sidenote: Rashid Pasha appointed Governor of Kordofan.]
[Sidenote: 3rd June.]
On the 27th May Rashid Pasha, Chief of the Military Posts along the
Abyssinian frontier, reached Kartoum, and left on the 3rd June for
Kordofan, whither more than 1000 troops had already preceded him. It
was supposed that he was to be appointed Hokmdar of Darfur, Kordofan,
and Dongola.
Of the doings of the Mahdi, and the state of affairs in Darfur, there
was no news.
[Sidenote: 9th June.]
The Mudirieh of Sennaar was still far from being pacified, and, on the
9th June, a force of 20,000 rebels was reported to be a day’s march
from the town of that name. The insurrection was also reported to be
spreading to the districts south of Karkoj.
[Sidenote: 7th June.]
[Sidenote: Defeat of Yussuf Pasha near Jebel Gadir.]
Towards the end of May Yussuf Pasha, who had done little or nothing
since March, was ordered to advance from Kawa against the Mahdi, still
supposed to be somewhere near the mountain of Gadir. After great delays
he set out with a large disorganized force of several thousand men and
swarms of camp followers. The rains had begun, and progress was slow.
On the 7th June he was face to face with the rebels in a densely wooded
country. A seriba (or stockade of prickly shrubs) was commenced, and
the troops were formed up inside it in a hollow square. The rebels,
however, broke in upon them, and defeated and utterly routed the whole
force. This crushing defeat gave a fresh impetus to the insurrection.
[Sidenote: 13th June.]
[Sidenote: 1882.]
[Sidenote: Despatch of reinforcements to Fashoda.]
On the 13th June 400 men were sent by steamer to reinforce the garrison
of Fashoda, and on the 29th a battalion, which had arrived at Kartoum
from Senheit,[293] was also sent on there. These reinforcements were
placed under the command of Rashid Pasha, whose orders had been
altered, and who had only accompanied the troops for Kordofan as far as
Tur-el-Hadra.
[Sidenote: Events in Darfur. 17th June.]
[Sidenote: 20th July.]
News from Darfur was scant and unreliable. It was rumoured that an
attack on Omohangah on the 17th June had been repulsed; but that
towards Shaka an Egyptian force of 1000 men had been almost annihilated
on the 20th July.
[Sidenote: 28th June.]
[Sidenote: Defeat of the rebels at Bara.]
In Kordofan the rebels attacked Bara[294] on the 28th June, but were
repulsed, it is said, with a loss of 32,000 men. At the same time large
bands infested the neighbourhood El Obeyed, and water, fuel, and grain
were already reported to be scarce in that town.
[Sidenote: July.]
Early in July the insurrection was rumoured to have spread to the
provinces of Bahr-el-Ghazel Shaka, and the Equator, but the reports
turned out to be exaggerated, and the movement never obtained any hold
in those parts.
[Sidenote: June and July.]
[Sidenote: Formation of slave battalions.]
[Sidenote: 1882.]
Towards the end of June the works of defence for the protection of
Kartoum were commenced to the south of the town. It began to appear
doubtful whether the irregular troops would be able to make head
against the rebellion, and reinforcements from Cairo were not arriving.
It was then resolved to form negro battalions, and every slave-owner
in Kartoum was called upon to give up a certain number of slaves for
the purpose. By this means it was estimated that 2000 troops could be
obtained. The same system had been followed two years before, during
the mobilization of the army for operations against Abyssinia. It had
the double advantage of increasing the troops, and diminishing the
number of slaves, who it was feared might revolt.
The foreign inhabitants, having no slaves, decided to give assistance
in kind, and sent 525 ardebs[295] of dhoora,[296] worth 360 pounds
sterling, towards the sustenance of these newly raised battalions.
[Sidenote: August.]
[Sidenote: Proclamation of a state of siege at Kartoum.]
In August a state of siege was proclaimed in Kartoum. Five forts had
been constructed, each armed with one gun. The town was divided into
four military sections, and pickets patrolled the streets both day and
night. A rising in the town was expected, simultaneously with an attack
from without.
As a further protection, it was decided to cut a canal south of the
town, joining the two branches of the Nile, but the commencement of
this work appears to have been delayed till November.
[Sidenote: Revolt of the Kababish tribe.]
The Kababish Arabs, an important tribe occupying a large tract of
country between Kordofan and Dongola, were in revolt, and a large force
of them were menacingly encamped within a day’s march of Kartoum.
[Sidenote: July and August.]
During July and August many minor engagements were fought upon the
lines of communication between the White Nile and Kordofan, which
almost always resulted in favour of the rebels. The commercial town
of Shatt, on the road from Duem, on the White Nile, to El Obeyed, was
totally destroyed by them, the male population was put to the sword,
and the women and children were carried off into captivity.
[Sidenote: August.]
In the beginning of August the insurgent forces were divided into three
principal groups:—
[Sidenote: Distribution of the insurgent forces.]
[Sidenote: 1882.]
The Mahdi, with the bulk of his forces, was still on the mountain of
Gadir, in the Takalla district; a second army was wasting Kordofan,
and a third stretched along the White Nile from Duem to Djezirit Abba,
on the western bank, and from Kawa to Marabieh on the eastern.
[Sidenote: 19th August.]
On the 19th August the rebels were defeated near Bara, and El Obeyed
was subsequently revictualled.
[Sidenote: 28th August.]
[Sidenote: Defeat of the rebels near Duem.]
The rebels operating along the western bank of the White Nile, under
Ahmed Woad-el-Makashef, were attacked by the Egyptian troops near Duem
on the 28th of August, and routed, leaving 3500 dead on the field of
battle. This defeat frustrated the projected march on Kartoum.
[Sidenote: Advance of the Mahdi into Kordofan.]
After this the Mahdi took the field in person, and advanced on El
Obeyed, around which an earthen rampart, armed with a few guns,
had been thrown up. The garrison consisted of 6000 men, armed with
Remington rifles. The rifles had been sent there in June by Abdel Kader
Pasha, in anticipation of a siege.
The rebels were armed with spears and matchlocks.
[Sidenote: 8th, 11th, 14th September.]
[Sidenote: Assaults of El Obeyed.]
On the 8th of September the Mahdi made a desperate assault on the town,
but was repulsed with great slaughter, his losses being reported to
be from 12,000 to 15,000 killed, while those of the garrison are put
down at 288. Two brothers of the Mahdi and several insurgent chiefs
were among the slain. The attack was repeated on the 11th and 14th
September, but on both occasions without success. The rebels fought
with the greatest fury, quite regardless of death. Their losses in
the three assaults are said to have reached the enormous total of
40,000.[297]
[Sidenote: 1882.]
[Sidenote: Appeal to the loyalty of the Arabs, and promise of rewards.]
In presence of the disaffection of many of the regular troops, the
Governor-General of the Soudan issued an appeal to the patriotism
of those of the Shukuriyeh, Dabaina, and Kababish tribes who still
remained loyal, urging them to take the field against the rebels, and
promising the remission of one year’s taxes. He further undertook
to pay £2 for every dervish (as the followers of Mahdi were called)
captured, dead or alive, and £18 for every chief.
All booty was to remain the property of the captors. The result was
that shortly afterwards several thousand volunteers joined the troops
at Kawa.
[Sidenote: 3rd September.]
On the 3rd September, 300 negro recruits reached Kartoum from Lardo
in the Equatorial provinces, and these were shortly followed by 1100
Bazingers, (untrained soldiers from Dar-Fertit[298]), sent by the Mudir
of the Bahr-el-Ghazel district.
[Sidenote: Defeat of a large relief column sent to Kordofan. 25th
October.]
[Sidenote: 1882.]
[Sidenote: Defeat of the Mahdi near Bara.]
A relief column of two battalions of regular troops and 850 Bashi
Bazouks, altogether 3000 strong, under Ali Bey Satfi, set out from Duem
towards the end of September to attempt to raise the siege of Bara. It
suffered terrible privations on the way, the rebels having filled in
all the wells along the road between Abu Shoka and Bara (seven days’
march). The troops had almost nothing but the juice of wild melons and
dhoora stalks to quench their thirst. They were continually harassed by
the enemy, but were not attacked in force till they approached El Kona,
when Ali Satfi Bey and all the senior officers were killed. The losses
of the Egyptians amounted to 1100, besides 1150 rifles and a large
quantity of stores and ammunition. The remainder of the troops were at
length rallied by a captain, and succeeded in driving off the enemy.
They then continued the march to Bara, and were met some distance from
the town by the garrison, which had come out to their assistance. The
Mahdi was then encamped at a water station in the neighbourhood of
Bara. On the 25th October the garrison made a sortie, and attacked and
defeated him, but subsequently retired within the entrenchments.
After the repulses at El Obeyed and Bara, the Mahdi was deserted by
many of his followers, and his forces in Kordofan appear to have been
quite shattered for the time. So much was the danger for Kordofan
thought to be over, that, when the Mudir of Darfur appeared at Omchanga
about the end of October with a considerable armed force, his proffered
assistance was declined.
[Sidenote: Demand for reinforcements from Cairo.]
A report having reached Kartoum that the above-mentioned relief column
had been totally destroyed, the Governor-General telegraphed to Cairo
that he must have reinforcements of at least 10,000 men. He stated that
without a large force at his disposal the insurrection would spread
through all parts of the Soudan, and that then the pacification of the
country would require an army of at least four times the strength of
that for which he asked.
* * * * *
During Arabi’s short tenure of power, he had but little time to devote
to the affairs of the Soudan, and no reinforcements were sent there; in
fact, orders were actually given for some of the troops to be withdrawn
from there to Egypt to assist in the war against the English.
After the occupation of Cairo, the suppression of the rebellion in the
Soudan was one of the first questions to occupy the attention of the
Government of the Khedive. Various plans were suggested, and it was at
length decided, after the receipt of the previously-mentioned telegram
from Abdel Kader Pasha, to enlist about 10,000 officers and men who had
fought under Arabi for service in the Soudan. At the request of the
Khedive several English officers were appointed to the staff of this
force.
[Sidenote: November.]
[Sidenote: 1882.]
[Sidenote: Despatch of reinforcements to the Soudan.]
By the beginning of November between two and three thousand troops had
already been concentrated at the “Barrage” on the Nile near Cairo, and
were being equipped for the expedition.
The first detachment, one thousand strong, left Suez for Suakin, whence
they were to march to Berber on the 14th November.
Desertions from the depôt at the “Barrage” were very frequent.
They were due to a rumour among the soldiers that they were to be
transported to the Soudan as prisoners. The arms and ammunition
required for the expedition were forwarded to Suakin, separately from
the troops, as a measure of precaution.
On the 12th December 1500 troops left Cairo for the Soudan, bringing up
the total contingent already sent to 5000.
Thanks to the energy of Al-ed-Deen Pasha, Governor of the Red Sea
provinces, steps were taken at Suakin for the speedy despatch of the
reinforcements as soon as they arrived from Suez. No delays occurred,
the necessary supply of camels for the transport of baggage and stores
having always been prepared beforehand. Throughout the revolt of Arabi,
Al-ed-Deen Pasha had remained loyal, and had inspired such respect
for the Khedive that even natives, who may have entertained sympathy
with the rebellious movement, did not dare to commit any overt act of
hostility, and thus public order and tranquillity were never for a
moment disturbed in the provinces over which he was Governor.
By the 9th January, 1883, the arrivals of soldiers at the depôt at the
“Barrage” had reached 9500. The departures were already 7700. They
included 100 dismounted cavalry, 100 gunners, and nine battalions of
infantry, formed into three regiments. The 1st Battalion of the 4th
Regiment was on the point of leaving.
By the middle of February the last of these reinforcements for the
Soudan had left Egypt.
[Sidenote: 1882.]
[Sidenote: 12th November.]
About the 12th November, 1882, a rebel Sheikh attacked Duem, but he was
defeated and captured, and subsequently hanged at Kartoum.
[Sidenote: 15th November.]
[Sidenote: Construction of a canal south of Kartoum.]
On the 15th November the long projected canal south of Kartoum was
commenced, eight hundred to a thousand yards in front of the town. Its
dimensions are as follow: length, when the rivers are in flood, 5900
yards; when at low water, 6700; depth of ditch, 8 feet; width at top,
17 feet; at bottom, 10 feet; slopes steep; width of parapet at bottom,
20 feet; at top, 14 feet; height, 7 feet. The principal defects of the
parapet are its great length, and the absence of flanking defence. The
idea of constructing a defensive canal, and turning Kartoum into an
island, originated with Musa Pasha in 1864.
[Sidenote: December.]
[Sidenote: State of the garrisons of El Obeyed and Bara.]
The garrison of El Obeyed was reported to be still fairly well supplied
with food on the 12th December, and to be in good spirits. A few days
previously it had sallied out and attacked Sheikh Mennoo, the leading
rebel chief in the neighbourhood, killing about 70 of his people.
At Bara,[299] the garrison was badly off for food, and in a depressed
condition. Some of the irregular officers with their men had deserted
to the rebels. The Mahdi, with the bulk of his forces, was encamped
round the town. His ranks had been much thinned by desertion and
sickness, but, on the other hand, he was gaining fresh adherents
every day. For the moment he had ceased to take the offensive, and
was contenting himself with blockading Bara and El Obeyed, while the
Makashef operated with a large force on the Nile.
Darfur was so far quiet, though the Mahdi was reported to be doing his
utmost to stir up the tribes.
[Sidenote: 16th December.]
[Sidenote: Arrival of Lieut.-Col. Stewart, 11th Hussars, at Kartoum.]
On the 16th December, Lieut.-Colonel Stewart, of the 11th Hussars,
arrived at Kartoum.
[Sidenote: 1882.]
Owing to the absence of any trustworthy information, he had been sent
by the British Government to inquire into the true state of affairs in
the Soudan.
[Sidenote: December.]
Two battalions of reinforcements from Egypt (the 1st and 2nd
Battalions, 1st Regiment) reached Kartoum early in December, and formed
a camp at Omdurman on the left bank of the Nile, opposite Kartoum.
Almost immediately after their arrival there were rumours of fresh
outbreak in the neighbourhood of Kawa, and later on, in those of
Sennaar and Mesalamieh on the Blue Nile. Instead of forming a relief
column for Kordofan, it was deemed necessary to employ these battalions
first in restoring order on the banks of the Blue and White Niles. The
1st battalion was sent to Shawal on the White Nile, and on the evening
of the 30th December the 2nd battalion left by steamer for Mesalamieh.
The Makashef, with a large force, was at Sibel threatening Sennaar, and
was causing a great deal of trouble.
Abdel Kader Pasha gave orders for four companies at Sennaar and the
garrison of irregulars at Abut (immediately north of Sibel) to make a
combined attack on the last-mentioned place. It was to support this
attack, which was ordered for the 4th January, that the 2nd Battalion
1st Regiment was sent to Mesalamieh.
[Sidenote: 31st December.]
[Sidenote: Repulse of the rebels at Abut.]
The attack was, however, anticipated by the Makashef, who took the
offensive, and attacked the detached post of Abut on the 31st December.
He was repulsed, but succeeded in interrupting all communication
between Mesalamieh and Sennaar.
[Sidenote: 1883.]
[Sidenote: 1st and 2nd January.]
On the 1st January the four companies at Sennaar left for Sibel. The
following day they were attacked while on the march, and all but about
eighty surrendered to the rebels after making but little, if any,
resistance.
[Sidenote: January.]
[Sidenote: Reinforcements from Egypt.]
By the beginning of January the undermentioned reinforcements had
arrived from Egypt, viz.: infantry, 5 battalions (4170 men); artillery,
180 men, with 10 mountain guns and 10 rocket troughs; cavalry, 97
Circassians clad in chain armour. A few mules had accompanied
the artillery, but there were no horses with the cavalry. With
the exception of the two battalions, which had gone to Shawal and
Mesalamieh, the whole of this force was encamped at Omdurman, near
Kartoum. The troops were working at elementary drill and tactics, and
making some progress, but the officers were, as a rule, ignorant, and
incapable of grasping the meaning of the simplest movement, unwilling
to assume any responsibility, and totally devoid of initiative.
Many of the troops had superstitious ideas regarding the power of the
Mahdi, and others thought that the Khedive had only sent them to the
Soudan to get rid of them.