Fire and Sword in the Sudan Part 30

4. Expenses in connection with the manufacture of arms and ammunition.

Revenue of the Police Treasury:--

1. Confiscated property of drunkards and gamblers.

2. Shop-tax.

Expenditure:--

1. Pay of police officers and men.

2. Expenses connected with Yakub's guest-house.

3. Expenses in connection with the building of the great wall.

It will be readily understood, that the above system produces a considerable revenue for the Khalifa's private treasury; and I know that a very large sum of money has been h.o.a.rded by him, and is stored in ammunition boxes, kept in his house; but I am unable to state, even approximately, what the amount may be. He has also several boxes, made of skins in which are quant.i.ties of gold and silver ornaments, collected from all parts.

As I have stated, a show is made of keeping correct accounts; but the system in vogue admits of endless peculation, and any persons having business in the Beit el Mal invariably acquire considerable fortunes.

The Khalifa, however, is aware of this, and makes up for it by wholesale confiscations of property.

When the Mahdi first acquired possession of the Sudan, he naturally obtained considerable quant.i.ties of gold and silver money; and, with the a.s.sistance of Ahmed Wad Suleiman, he began to make his own coinage: he struck gold sovereigns which resembled the Egyptian sovereign; but, as he did not understand the exact amount of alloy which should be mixed with the gold, the weights and values varied considerably, and, as the amount of gold in the Sudan was small, the coining of sovereigns had soon to be suspended. Silver coining was then carried on with some vigour; and the following table, showing the various descriptions of dollars coined during the last ten years, is an interesting indication of the decline of Dervish power and government; for instance, the first dollar coined by the Mahdi was made up of seven parts silver and one part copper, whereas, the last dollar, coined by the Khalifa about a year ago, is composed of two parts silver and five parts copper,--indeed, the present dollar is merely a heavy copper coin covered over with a thin layer of silver.

+-----------------------------------------------------+---------------+ Weight in Dirhems. +-------+-------+ Silver. Copper. +-----------------------------------------------------+-------+-------+ 1. The Mahdi dollar 7 1 2. The first dollar made by Ibrahim Adlan 6 2 3. The second dollar made by Ibrahim Adlan 5 3 4. The first dollar of Nur el Gereifawi (this is 4 4 known as the Makbul dollar) 5. The second dollar of Nur el Gereifawi (this is 3 4 known as the Abu Sidr or Makbul) 6. The dollar of Suleiman Abdulla (this is known 2 4 as the Abu Kibs or "crossed-spear" dollar) 7. The first dollar of Abdel Mejid (also called the 2 4 Makbul) 8. The dollar of Weki Alla 2 4 9. The dollar of Omla Gedida (new money) 2 5 +-----------------------------------------------------+-------+-------+

Coining money is a lucrative trade; and, at present, the Mint is presided over by two individuals, who pay six thousand dollars a month each, for the privilege. All money issued by them must be accepted as good money. The merchants, of course, object most strongly to these arbitrary measures; but wholesale confiscation of their property, accompanied by flogging and imprisonment, has forced them to realise the futility of attempting to go contrary to the Khalifa's will. Maria Theresa dollars and Medjidi dollars were the princ.i.p.al currency when the Egyptian Government occupied the Sudan; and the present rate of exchange is:--

One Maria Theresa dollar = five Omla Gedida dollars.

One Medjidi dollar = eight Omla Gedida dollars.

In consequence of this introduction of base coinage, the prices of certain articles have risen enormously: for instance, blue cotton stuff, which is princ.i.p.ally used for women's dresses, and which cost formerly three-quarters of a dollar the piece, has now risen to six dollars, whilst ordinary linen, which was sold at a dollar for twelve yards, has risen to eight dollars for the same amount. Half a pound of sugar costs a dollar, and so on. In fact, all goods which come from Egypt have risen in price, whilst local produce, such as grain and cattle, has proportionately diminished in value: for instance,--

Dervish Dollars.

A baggage camel costs from 60 to 80 Riding camel " " 200 " 400 Abyssinian horse " " 60 " 120 Country bred horse " " 200 " 600 Ordinary cow " " 100 " 160 A calf " " 30 " 50 Milch cow " " 100 " 120 A sheep " " 5 " 20 An ardeb of dhurra " " 6 " 8 An ardeb of wheat " " 30 " 40

If the above rates were calculated in the former currency, it will be seen that the price of these articles is less now than it was in the days of the Egyptian Government; and it is evident that this state of things is brought about by bad sales, depression of trade, and general poverty. The unfortunate natives, who, at most, own only a few acres of ground, and a small stock of domestic animals, are obliged to sell them in order to obtain the bare necessaries of life, and pay the oppressive taxes.

CHAPTER XVII.

MISCELLANEOUS REMARKS (_continued_).

Administration of Justice--The Kadi el Islam--Religion in the Sudan--The Khalifa's Sermons--Enforced Pilgrimage to the Mahdi's Tomb--Limits of the Mahdist Empire--Natural Produce--Caravan Roads--Ostrich Hunting--Trade and Commerce--The Slave-trade--The Slave Market--Industries--Immorality--Unpopularity of the Khalifa--His Ignorance and Cruelty--His Private Apartments--Princ.i.p.al Buildings in Omdurman--Description of the City--The Prison and its Horrors--Death of Zeki Tummal and Kadi Ahmed.

Throughout the preceding pages, I have frequently referred in general terms to the Khalifa's system of administering justice. The Kadis, or judges, are ready tools in the hands of their astute master. They are only permitted to act independently in trivial cases, such as family disputes, questions of property, and the like; but in all matters of importance, they must invariably refer to the Khalifa for final decision, in giving which the latter invariably consults his own immediate interests; but at the same time his earnest endeavour is to appear before the public to be within the bounds of justice. The judges therefore, have a somewhat difficult task to perform: that is to say, they must invariably carry out the Khalifa's wishes, and give them the appearance of being legally correct; whereas, in nine cases out of ten, they are entirely contrary to the first elements of justice and right.

The nominal codes of justice are the Moslem religious law and the "Instructions" of the Mahdi,--the latter being supposed to regenerate the former, which, through abuse and corruption, had been misapplied and, metaphorically speaking, trodden under foot. The main principle governing the "Instructions" is the necessity for absolute belief in the Mahdi's Divine mission,--to doubt this is considered an act of apostasy punishable by death, confiscation of property, or imprisonment for life. The Khalifa's object being to seize all power, the "Instructions" are applied on every possible occasion; and he generally takes council with Yakub as to the means to be employed to secure his end; and as Yakub is the embodiment of every description of base intrigue and violence, the application of these laws results in the grossest injustice, oppression, and brutality.

The following comprise the Court of Justice of the two princ.i.p.al Kadis: Hussein Wad Sahra, Jaali; Suleiman Wad el Hejaz, Gehemabi; Hussein Wad Gisu, Homri; Ahmed Wad Hamdan, Arakini; Osman Wad Ahmed, Batahini; and Abdel Kader Wad Om Mariam, who was formerly Kadi of Kalakla and Prefect of Khartum; also Mohammed Wad el Mufti, who is the judge of petty disputes amongst the mulazemin. In addition to these, there are several Kadis of the western tribes; but they are not permitted to give judgment, and merely give their votes to their higher colleagues.

Hussein Wad Sahra, whom the Khalifa recently appointed to succeed the Kadi el Islam, Ahmed Wad Ali, completed his studies at the Azhar Mosque in Cairo, and is known as the most learned man in the Sudan. In spite, however, of his erudition, he made the fatal mistake of writing a small pamphlet in favour of the claims of Mohammed Ahmed to be the true Mahdi; and, having realised his error, he inwardly became his most bitter antagonist. Having now been summoned by the Khalifa to fill this important position, he was unwillingly obliged to accept it; his sense of justice has occasionally got the better of his fear, and, in several instances, he has given just judgments contrary to the Khalifa's wishes; consequently, he is not at present in favour with his master. He still nominally holds the post, but is seldom called to the councils. If fear of his life does not eventually get the upper hand, he will undoubtedly be shortly numbered amongst those who are to be got rid of.

Whenever the grand Council of Kadis a.s.sembles, it is always understood that they are about to p.r.o.nounce some special judgment in accordance with the Khalifa's wishes, which have been previously communicated to them. As a Kadi's salary is not large,--from twenty to forty Dervish dollars a month,--it may be readily understood that venality enters largely into the minor judgments with which the Khalifa does not interfere.

In accordance with the "Instructions," the evidence of witnesses is inviolable: it is not permitted to the accused to protest; and, consequently, it is the judges' prerogative to accept or refuse witnesses at will, and such a system naturally gives them ample opportunities of increasing their incomes.

The Kadi of the Mulazemin has special instructions that any case between one of the body-guard and natives of the country--even if they be the highest in the land--shall invariably be given in favour of the former; and so rigorously is this rule enforced, that it is now never thought worth while to enter into a lawsuit with one of the body-guard.

Attached to the Beit el Mal are two Kadis whose special duty is to keep up connection with the Mehekema (Law Courts); they also issue the papers which must be signed when slaves are bought and sold, and on which they collect a small tax. There are also Kadis in the market, police stations, and at the ferries who are charged with settling disputes and carrying out the duties of the Court of Small Causes.

The following brief notes on the state of religion, education, agriculture, commerce, and slave-trade may be of some interest.

Religion in the Sudan, as far as my experience goes, is governed by the principle that the end justifies the means. Proclamations and pamphlets enjoining strict attention to the performance of religious duties, and urging the abandonment of all earthly pleasures, are despatched to the remotest parts of Africa and Arabia, to Bornu, Dar Fellata, Mecca, and Medina. The Khalifa, if his health permits it, attends the five daily prayers most regularly; and yet, at heart, no man could be more irreligious. During all the years in which I have been in the closest communication with him, I have never once seen or heard him say a prayer in his own house. Should any religious rite or ceremony interfere in the smallest degree with his wishes or ambitions, it is instantly abolished; but in doing so he is careful that the proposition for its abolition should emanate in the first instance from his Kadis, who declare it necessary for the "maintenance of the faith;" and the astuteness with which these obsequious myrmidons twist and turn matters in order to suit the Khalifa's will is deserving of a better cause. Whenever it is quite impossible to create some pretext for the execution of an unusually gross piece of injustice, Divine interposition and inspiration is invariably called to the rescue.

Abdullahi often addresses his followers from the pulpit in the mosque; but as he is entirely ignorant of theology, and knows little or nothing about the rudiments of religion, the scope of his sermons is excessively limited, and consists of a repet.i.tion of stereotyped phrases. On first mounting the pulpit, he greets the mult.i.tude with the words, "Salam Aleik.u.m ya ashab el Mahdi!" (Peace be upon you, O friends of the Mahdi!). To this the congregation shout in one voice, "Aleik es Salam ya Khalifat el Mahdi!" (Peace be with thee, O Khalifa of the Mahdi!). The Khalifa then adds, "G.o.d bless you! G.o.d preserve you! May G.o.d lead the Mahdi's followers to victory!" and between each sentence the congregation shout, "Amin" (Amen).

He then goes on to say, "See, O friends of the Mahdi, how evil is the world! Think for how short a time we live in it! Were it not so the Prophet and his follower, the Mahdi, would still be with us. We shall surely follow them. Prepare, therefore, for your journey to the next world. Do not seek earthly joys; say the five prayers daily. Read the Mahdi's Rateb; and be ever ready to fight against the unbelievers. Obey my orders [this sentence he frequently repeats], and the joys of Paradise will be yours. Those who are disobedient, and do not take heed of my words, are lost; for them, as for the unbeliever, eternal d.a.m.nation and h.e.l.l fire is prepared. I am the shepherd, and you are the sheep. As you tend your cattle and see that they do not eat what will harm them, so I watch over you and see that you do not get into evil ways. Think always of the Almightiness of G.o.d. Think of the cow, which is made of flesh and blood and skin and bones; and yet you can obtain sweet white milk from her. Do you not recognise G.o.d's power in this?[17]

Remain faithful to your vows to the Mahdi and to myself. Obey my commands, which will give you peace on earth and joy in the world to come. As the stones of a building go to make the structure complete, so should you support one another. Forgive one another. Love each other as the sons of one mother [and the crowd shouts, "We forgive each other!"].

May G.o.d bless you! May He lead you to victory! May He ever preserve and keep you! Depart now in peace; but, before we separate, shout in one voice, 'La Illaha ilalaha Mohammed Rasul Allah.' This will enlighten your hearts and strengthen your faith." The congregation then disperses with loud shouts of "Amin, la illaha, etc." All his sermons vary very little from the above.

The repet.i.tion of the five prayers, and the reading of the Kuran, on which no commentaries are permitted to be made, make up the sum total of religion, interspersed now and then with the reading of the Mahdi's instructions and the repet.i.tion, twice a day, of the Rateb. If any person says prayers at home, instead of at the mosque, without just cause or reason, he is adjudged by the Khalifa as "disobedient;" and such prayers are, he says, not acceptable to G.o.d. From his point of view, true religion consists of servile obedience to his commands; and by this means alone can the soul enter into everlasting joys.

He has forbidden pilgrimage to Mecca, having subst.i.tuted for it pilgrimage to the tomb of the Mahdi, who is the Prophet's representative. Although the Sudanese intensely dislike this innovation, they are perforce obliged to accept it; and as it is now impossible for them to return to the orthodox faith, which they so unwittingly cast aside, they now accept the situation, and carry out their mock religious duties in the most businesslike manner, but without the smallest belief in their efficacy.

Education and religious instruction are practically non-existent. Some boys, and occasionally a few girls, are taught to recite the Kuran and the Rateb in the mesjids (religious schools attached to the mosques), of which a few are allowed to be privately kept up. A small percentage of these children, when they have completed their course in the mesjids, are sent to the Beit el Mal, where they become apprentices to the old Government clerks, and learn a certain amount of business correspondence. The system of theological instruction which obtains in most Moslem countries, but which was never much in vogue in the Sudan, has now ceased to exist altogether.

Cultivation of the land south of Berber is carried on during the rainy season, which in the northern districts begins in July, and in the southern at the end of May, or early in June, and lasts till the end of October; but there are now immense tracts of once fertile soil which, through want of cultivation and depopulation, have become tracts of desert or a tangled wilderness. The staple grain of the Sudan is dhurra, and if there is a plentiful rainfall, the supply is generally good; but if there is a scarcity of rain, a famine almost invariably ensues, and the poorer cla.s.ses of the population undergo terrible privations. On these occasions, they generally have to proceed to Karkoj on the Blue Nile, or some distance up the White Nile, and bring dhurra to Omdurman in boats.

From Wadi Haifa to Fashoda on the White Nile, or to Famaka on the Blue Nile, narrow strips of river bank are cultivated by sakias (water-wheels) or shadufs (hand-buckets); and, in addition to dhurra, Turkish maize, beans, lentils, peas, and pumpkins are cultivated. Owners of water-wheels in the vicinity of the larger towns cultivate small quant.i.ties of sugar-cane, water-melons, radishes, sweet cuc.u.mbers, and various kinds of vegetables, which find a ready market; and when the rainy season is over cotton is planted. The most productive land is, of course, on the islands, which, during high Nile, are often completely submerged; and as the river sinks they are sown almost without labour, and produce excellent crops. Oranges and lemons are grown in the neighbourhood of Khartum; but they are very small, and contain little juice. A few pomegranates, grapes, and figs are also to be had; but they are all of a very inferior quality. There are, of course, quant.i.ties of date-palms, of which the fruit forms one of the princ.i.p.al items of food; but the supply is barely sufficient for the consumption. In the Dar Maha.s.s and Sukkot districts of the Dongola Province the supply of dates is very considerable; and they are brought from thence to various parts of the Sudan, the drying process being carried on princ.i.p.ally in the Berber and Robatab districts.

Gum-arabic is collected in the forests of Southern Kordofan, and at one time const.i.tuted the princ.i.p.al wealth of this province. It was gathered princ.i.p.ally by the Gimeh and Gowama Arabs; but the former have been forced to emigrate, and the latter, through constant tyranny and oppression, have been so reduced that scarcely a sixth remains of their original numbers. In the days of the Egyptian Government, from eight hundred thousand to one million kantars of gum-arabic were gathered annually; but at present at most thirty thousand kantars are produced, and were it not that one of the former chiefs of the Beit el Mal had represented to the Khalifa the increase which would accrue to his private treasury by allowing the collection of gum, it is probable the custom of gum picking would have fallen into entire disuse.

The cultivation of tobacco was formerly one of the princ.i.p.al pursuits of the native population; but as smoking is strictly prohibited by the Mahdist code, this product has entirely died out, though occasionally small quant.i.ties are smuggled in from the Tagalla and Nuba mountains, and fetch large prices; but any persons guilty of infringing the regulations in this respect suffer very heavy penalties.

The once extensive commerce of the Sudan has now sunk down to comparatively nothing; and the roads which were formerly traversed by numberless caravans are now deserted, obliterated by sand, or overgrown with rank vegetation. The princ.i.p.al routes were,--

1. The Arban or forty days' road, from Darfur to a.s.siut, or from Kordofan through the Bayuda desert to Dongola and Wadi Halfa.

2. From Khartum, _via_ Berber, to a.s.suan, or _via_ Abu Hamed, to Korosko.

3. From Khartum, _via_ Berber or Ka.s.sala, to Suakin.

4. From Gallabat, Gedaref, and Ka.s.sala to Ma.s.sawa.

At present the only roads used by occasional caravans are from Berber to a.s.suan and Suakin. Shortly after the capture of Khartum, the Sudan merchants imported to a.s.suan considerable quant.i.ties of the captured gold and silver ornaments; and, partly owing to this fact, and partly to the amount of spoil acc.u.mulated in the Khalifa's private treasury, the supply of these metals has become so reduced that Abdullahi has given strict orders to the merchants that they should on no account take with them to Egypt any gold or silver except what was absolutely necessary for the expenses of the journey. This amount was fixed by the Beit el Mal, and had to be taken in old currency, the value of which was inserted in the pa.s.sport.

As the sadly diminished trade with Egypt began to revive, natural products, which had been the former wealth of the Sudan, were again made the medium of commerce. Gum, ostrich feathers, tamarinds, senna-leaves, etc. were collected in the Beit el Mal, as well as ivory, and were sold by auction at local currency rates; but as the majority of these products came from the western districts, which, owing to war, famine, and disease had become almost depopulated, the supply was scanty. In exchange for these, the merchants brought from Egypt Manchester goods, which are greatly in demand in the Sudan. Gum is a monopoly, and the price paid for it varies greatly. The Beit el Mal purchases at the rate of twenty to thirty dollars (Omla Gedida), and sells to the merchants at the rate of thirty to forty dollars. The purchaser generally receives permission to take it to Egypt, and is taxed at the rate of a dollar a hundred weight at Berber, where the amount is carefully checked with the bill of lading. If he wishes to take it to Suakin or a.s.suan, he is obliged to pay a tax of a further dollar a hundred weight; but in this case it is a Maria Theresa dollar, which is equivalent to five Omla Gedidas; and thus already a sixth of the original cost has been added in taxation.

Ostrich-hunting has now become almost impossible, as the Arabs have practically no guns, and it is most difficult to procure any ammunition.

An attempt was made to hunt ostriches on horseback; but this also was forbidden by the Khalifa, and, consequently, very few feathers are brought into the market. The Arabs then tried ostrich-breeding, and caught some young birds; but this again was forbidden on the grounds that it was not allowed by religion, and the plucking of birds was made an offence which was most severely punished. The Khalifa's object in imposing these absurd strictures was merely to appear in the eyes of the public as a very religious Moslem. In consequence, ostrich-breeders had no other course but to kill their birds, and for some days Omdurman was flooded with ostrich meat. I have heard that attempts are made by some of the desert Arabs to rear ostriches in a species of cage made of the branches of trees; but the feathers obtained in this way are so few as to make the trade in this commodity almost unappreciable.