Ivory comes from the Equatorial regions in considerable quant.i.ties about once a year, and generally finds its way to Suakin; and as these districts appear to be gradually pa.s.sing out of Mahdist control, it is hardly probable that the amount will increase in future years.

Occasionally, a few tusks are brought from the Southern Darfur districts; but unless the Dervishes re-occupy the Bahr el Ghazal in force, their ivory trade stands in danger of dying out altogether.

Goods can only be imported from Egypt by the a.s.suan and Suakin roads.

Formerly, a certain amount of trade was carried on between Suakin and Ka.s.sala, and Ka.s.sala and Ma.s.sawa; but since the occupation of the Eastern Sudan by the Italians, it has almost entirely ceased. The goods imported are generally of an inferior quality, and consist mostly of material for women's dresses and men's jibbas; but to the inhabitants of the Sudan this is a matter of little consequence, for they much prefer gaudy and tawdry material to the more durable fabrics. Indeed, it would be very difficult, if not impossible, to find purchasers for a better cla.s.s of goods in the Sudan.

One of the princ.i.p.al imports is scent of every variety, such as sandal-wood oil, cloves, scented seeds, etc., for all of which the Sudanese ladies have a strong predilection. A certain amount of sugar, rice, inferior jams, and dried fruit also find purchasers amongst the more wealthy of the population. The importation of all articles made of iron, bra.s.s, tin, copper, etc. has, for some time past, been rigorously prohibited by the Egyptian Government, and now it is almost impossible to obtain a pair of scissors or a razor. Copper cooking-utensils have risen to an enormous price; and most of those which previously existed have been bought up by the a.r.s.enal for the manufacture of cartridges.

Consequently, food is now cooked almost entirely in earthenware vessels.

The tax of ushr (a tenth) is levied on all goods imported to the Sudan.

It must be paid in either money or kind, and is frequently taken more than once along the road. All goods on arrival in Omdurman are taken to the Beit el Mal and stamped; and here the ushr is again taken.

Merchants, therefore, owing to the heavy taxes imposed, in addition to the presents they have to make to the various chiefs, have generally paid half as much again over and above the value of their goods. They are therefore obliged to considerably raise the price; and even then the total profit is by no means a large one. Several of the more wealthy inhabitants of the Sudan have taken to trading with Egypt, not so much with a view to making money, as to spending a few months away from the atmosphere of the Khalifa's authority. It is by means of trade alone that any of the unfortunate inhabitants of the Sudan can temporarily escape from the hands of that tyrant, whose rule is more detested than ever. Most of the merchants, having their wives, families, and relatives in the Sudan, are obliged eventually to return; and, were it not for these ties, I think that few men who have the chance of leaving the Sudan would ever return.

But if trade in general is in a state of depression, there is one trade to which the advent of the Mahdi and Khalifa has given a great impulse.

I refer, of course, to the slave-trade. As, however, the export of slaves to Egypt is strictly prohibited, this trade is confined entirely to the provinces under the Khalifa's control. In prohibiting the export of slaves, the Khalifa acts on the wise principle that he should not increase the power of his adversaries at his own expense. It is, of course, quite impossible for him to absolutely prevent slaves being taken occasionally to Egypt or Arabia; but the slave-caravans which were formerly sent from the Sudan have now almost completely stopped. A few years ago quant.i.ties of slaves were sent from Abyssinia by Abu Anga, and from Fashoda by Zeki Tummal, as well as from Darfur and the Nuba mountains by Osman Wad Adam, and were generally sold by public auction for the benefit of the Beit el Mal, or the Khalifa's private treasury.

The transport of slaves is carried on with the same execrable and heartless cruelty which characterises their capture. Of the thousands of Abyssinian Christians seized by Abu Anga, the majority were women and children; and under the cruel lash of the whip they were forced to march on foot the whole distance from Abyssinia to Omdurman; wrenched from their families, provided with scarcely enough food to keep body and soul together, barefooted, and almost naked, they were driven through the country like herds of cattle. The greater number of them perished on the road; and those who arrived in Omdurman were in so pitiable a condition that purchasers could scarcely be found for them, whilst numbers were given away for nothing by the Khalifa. After the defeat of the Shilluks, Zeki Tummal packed thousands of these wretched creatures into the small barges used for the transport of his troops, and despatched them to Omdurman. Hundreds died from suffocation and overcrowding on the journey; and, on the arrival of the remnant, the Khalifa appropriated most of the young men as recruits for his body-guard, whilst the women and young girls were sold by public auction, which lasted several days.

Hungry, and in many cases naked, these unfortunate creatures lay huddled together in front of the Beit el Mal. For food, they were given an utterly inadequate quant.i.ty of uncooked dhurra. Hundreds fell ill; and for these poor wretches it was also impossible to find purchasers.

Wearily they dragged their emaciated bodies to the river bank, where they died; and as n.o.body would take the trouble to bury them, the corpses were pushed into the river and swept away.

But a worse fate than this befell the slaves who had the misfortune to be sent from Darfur along the broad stretches of waterless desert which lie between that province and Omdurman. These miserable creatures were mercilessly driven forward day and night; and it would be impossible for me to describe here the execrable measures adopted by these brutal slave-drivers to force on their prey to their destination. When the poor wretches could go no further, their ears were cut off as a proof to the owner that his property had died on the road. Some of my friends told me that on one occasion they had found an unfortunate woman whose ears had been cut off, but who was still alive. Taking pity on her, they brought her to El Fasher, where she eventually recovered, whilst her ears had been duly exposed in Omdurman as proof of her death.

Latterly, no large caravans of slaves have arrived in Omdurman, because the majority of the slave-producing districts, such as Darfur, have become depopulated, or, in some cases, the tribes, such as the Tama, Ma.s.salit, etc., have thrown off allegiance to the Khalifa. Consignments, however, still come from Reggaf; but, owing to the long and tedious journey, numbers of them perish on the way. As the supplies from Gallabat, Kordofan, and Darfur have considerably diminished, the Khalifa now allows the Emirs to sell slaves to the itinerant Gellabas; and the latter are obliged to sign a paper giving a descriptive return of their purchase, and the amount paid. They are permitted to re-sell on the same conditions.

There is of course a daily sale of slaves in Omdurman; but the purchase of male slaves is forbidden, as they are looked upon as the Khalifa's monopoly, and are generally turned into soldiers. Any one wishing to dispose of a male slave must send him to the Beit el Mal, where a purely nominal price is paid for him; and he is then, if likely to make a good soldier, recruited for the mulazemin, but if unsuitable, he is sent off to work as a labourer in his master's fields. The sale of women and girls is permissible everywhere, with the proviso that a paper must be signed by two witnesses of the sale, one of whom, if possible, should be a Kadi, certifying that the slave sold is the actual property of the vendor. This system was brought into force because slaves frequently ran away from their masters, were caught and sold by other persons as their own property, and thus theft of slaves was a very common practice in Omdurman. They were frequently enticed into other people's houses, or secretly induced to leave the fields, then thrown into chains and carried off to distant parts of the country, where they were sold at very low rates. In accordance with the Mohammedan Law, slaves cannot be witnesses; and, being well aware of their inferior position, these stolen creatures, as long as they are kindly treated, are not dissatisfied with their lot.

In Omdurman itself, in an open s.p.a.ce a short distance to the southeast of the Beit el Mal, stands a house roughly built of mud-bricks, which is known as the Suk er Rekik (slave-market). Under the pretext that I wanted to buy or exchange slaves, I several times received the Khalifa's permission to visit it, and found ample opportunity for closely observing the conduct of the business. Here professional slave-dealers a.s.semble to offer their wares for sale. Round the walls of the house numbers of women and girls stand or sit. They vary from the decrepit and aged half-clad slaves of the working-cla.s.s, to the gaily-decked Surya (concubine); and as the trade is looked upon as a perfectly natural and lawful business, those put up for sale are carefully examined from head to foot, without the least restriction, just as if they were animals.

The mouth is opened to see if the teeth are in good condition. The upper part of the body and the back are laid bare; and the arms carefully looked at. They are then told to take a few steps backward or forward in order that their movements and gait may be examined. A series of questions are put to them to test their knowledge of Arabic. In fact, they have to submit to any examination the intending purchaser may wish to make. Suryas, of course, vary considerably in price; but the whole matter is treated by the slaves without the smallest concern. They consider it perfectly natural, and have no notion of being treated otherwise. Only occasionally one can see by the expression of a woman or girl that she feels this close scrutiny; possibly her position with her former master was rather that of a servant than a slave, or she may have been looked upon almost as a member of the family, and may have been brought to this unhappy position by force of circ.u.mstances, or through some hateful inhumanity on the part of her former master. When the intending purchaser has completed his scrutiny, he then refers to the dealer, asks him what he paid for her, or if he has any other better wares for sale. He will probably complain that her face is not pretty enough, that her body is not sufficiently developed, that she does not speak Arabic, and so on, with the object of reducing the price as much as possible; whilst, on the other hand, the owner will do his utmost to show up her good qualities, charms, etc., into the detail of which it is not necessary to enter here. Amongst the various "secret defects" which oblige the dealer to reduce his price are snoring, bad qualities of character, such as thieving, and many others; but when at last the sale has been finally arranged, the paper is drawn out and signed, the money paid, and the slave becomes the property of her new master. Payment is always made in local currency (Omla Gedida dollars), and runs approximately as follows:--

For an aged working slave, fifty to eighty dollars; for a middle aged woman eighty to one hundred and twenty dollars; for young girls between eight and eleven years of age, according to looks, one hundred and ten to one hundred and sixty dollars; and for suryas (concubines), according to looks, one hundred and eighty to seven hundred dollars. These rates, of course, vary also according to market value, or special demand for a particular race.

There are practically no industries in the Sudan, as, with the exception of the articles I have already mentioned, there are no exports.

Formerly, gold and silver filigree work was sent to Egypt; but, owing to the scarcity of these metals, and to the Mahdi's edict against wearing jewellery, this export has altogether ceased. There is a considerable manufacture and trade in long and short spears of various shapes, stirrup-irons, horse and donkey bits, knives for fastening on the arm, as well as agricultural implements. Wooden saddles for horses, camels, and mules, angarebs, boxes for carrying clothes, and doors, windows, and shutters of a primitive description are also made. Formerly, boat-building was extensively carried on; but, owing to the Khalifa's confiscation of all boats on the Nile, it ceased almost entirely, till about a year ago, when, with the Khalifa's permission, it re-commenced.

As, however, all new boats are taxed highly by the Beit el Mal, there is little inducement to the builders to undertake such profitless work.

[Ill.u.s.tration: In the Slave Market, Omdurman.]

There is a certain amount of leather-work in red and yellow shoes, sandals, saddles of different sorts, harness, amulets, sword scabbards, and knife sheaths, etc., whilst whips in large quant.i.ties are made from the hide of the hippopotamus. There is also a considerable cotton industry. Every woman or girl spins for her own use or for sale; and in every village there are numbers of weavers who work the spun-yarn into a variety of materials. In the Gezira are woven common cotton stuffs,--such as tobs, damur, and genj (names of cloths) in lengths of about ten yards. These are brought to the market in large quant.i.ties, and are princ.i.p.ally used for the clothing of the commoner cla.s.ses. The finest yarns are spun in the province of Berber. Strips of coloured silk are frequently interwoven in the material, which is used princ.i.p.ally for turbans and hazams (the strips of cotton which are used to bind round the body), as well as coverings of various sorts, and shawls. A certain amount of cotton stuff is made in the Dongola province; but that district is chiefly noted for the manufacture of sail-cloth. Materials from Kordofan are noted for their durability rather than for their beauty.

In addition to spinning, the women occupy themselves largely in plaiting mats of various shapes and sizes from the leaves of the dom palm, which are sold largely in all parts of the Sudan. The best quality of these mats is made from the narrow strips of the palm leaves, barley straw, and thin pieces of leather. Mats of a similar description are also made for placing under dishes on the dinner-table. The workmanship of some of these is so fine and good that a certain quant.i.ty find their way to Egypt, where they are sold as curiosities. The Darfur women are specially clever in making these mats, into which are interwoven various sorts of gla.s.s beads, and the result is sometimes extremely pretty.

In the preceding pages, I have endeavoured to give a brief outline of the Khalifa's life, and the existing state of affairs in the country; but this would not be complete without a few remarks regarding the moral condition of the people. The attempted regeneration of the faith by the Mahdi, who disregarded the former religious teaching and customs, has resulted in a deterioration of morals, which, even at the best of times, were very lax in the Sudan. Partly from fear of the Khalifa, and partly for their own personal interests and advantage, the people have made religion a mere profession; and this has now become their second nature, and has brought with it a condition of immorality which is almost indescribable. The majority of the inhabitants, unhappy and discontented with the existing state of affairs, and fearing that their personal freedom may become even more restricted than it is, seem to have determined to enjoy their life as much as their means will allow, and to lose no time about it. As there is practically no social life or spiritual intercourse, they seem to have resolved to make up for this want by indulging their pa.s.sion for women to an abnormal extent. Their object is to obtain as many of these in marriage as possible, as well as concubines; and the Mahdi's tenets allow them the fullest scope in this direction. For instance, the expenses in connection with marriage have been greatly diminished. The dowry for a girl has been reduced from ten to five dollars; and for a widow, five dollars, a common dress, a pair of shoes or sandals, and a few scents. Should a man desire to marry a girl, her father or guardian must consent, unless there are some very cogent reasons for not doing so. Under any circ.u.mstances, they are held responsible that their daughters or wards become wives as soon as they reach a convenient age. The acquisition, therefore, of four wives--which is the number authorised by the Kuran--has become a very simple matter, and in most cases is considered merely a means of acquiring a small amount of personal property. Moreover, a large proportion of the women are quite agreeable to this arrangement, and enter into matrimony either with the object of obtaining some clothes and a little money, or temporarily changing their mode of life, being well aware that, in accordance with the law, they can dissolve marriage ties without difficulty. If a woman seeks a divorce, she retains her dowry, unless the separation rises from aversion to her husband, in which case the dowry is returned if the man wishes it. I know many men who, in the s.p.a.ce of ten years, have been married forty or fifty times at least; and there are also many women who, during the same period, have had fifteen or twenty husbands, and in their case the law enjoins that between each divorce they must wait three months at least. As a rule, concubines, of whom a man may legally have as many as he likes, lead a most immoral life. They rarely live in the same house as their master, unless they have children by him, in which case they cannot be sold; but in the majority of cases they are bought with the object of being retained merely for a very short time, and subsequently sold again at a profit.

This constant changing of hands leads to great moral deterioration.

Their youth and beauty quickly fade; and, as a rule, they age prematurely, and then enter upon a life of hardship and moral degradation which it is almost impossible to conceive.

It is a common practice for merchants to make pecuniary profit out of the immorality of their slaves. They buy young girls, permit them to enjoy a certain amount of freedom by seeking a shelter and livelihood in the manner which suits them best; and for this privilege they refund to their masters a percentage of their gains.

The greatest vice exists amongst the slaves of the mulazemin. The latter entice women to their quarters, where they remain a short time with them as their wives; but the freest interchange takes place between them. The Khalifa does not seem to think it worth while to check this immorality, as he imagines that by allowing them to please themselves, his own slaves will become more attached to him, and will not wish to leave him.

It may be readily conceived that the result of this moral laxity has led to the prevalence of the worst sort of disease, which has taken such a hold of all cla.s.ses of the population, both free and slaves, that were it not for the warm and dry climate, the ravages would be terrible. As it is, the general state of health is very unsatisfactory, and is considerably aggravated by the complete absence of medicines necessary to check the malady.

A certain number of people also indulge in unnatural love: and at first the Khalifa made some attempt to check this by banishment to Reggaf; but latterly he has given up doing so. He has come to the conclusion that it is much easier to rule by despotism and tyranny, a degraded nation than one which possesses a high standard of morality. For this reason, he both hates and fears the Jaalin, who inhabit the Nile banks between Hagger el Asal and Berber, because they are almost the only Arabs in the Sudan who maintain a well-regulated family life, and hold morality in high esteem as a necessary condition for a healthy and contented existence.

The widows of the Mahdi are forcibly prevented from leading a corrupt life; as, immediately after his master's death, the Khalifa, in honour of his memory, confined these women in houses surrounded by high walls, in the immediate vicinity of his tomb, where they are strictly guarded by eunuchs. Much against their will, not only the wives and concubines, but also many of the young girls,--most of whom were daughters of former Government officials, and who were taken into the harem when quite young, in order to become his future wives,--have been thus forcibly deprived of the possibility of re-marrying, and are so closely guarded that they are only permitted to see their female relatives once a year.

They are supplied merely with the bare necessaries of life, and long for their freedom. Let us hope that before very long it may come!

In spite of his despotism, the Khalifa is in considerable fear of his life. He ruthlessly evicted all the local inhabitants of those portions of the town in the immediate neighbourhood of his own residence; and their places have been taken by his enormous body-guard, whose numbers he daily seeks to increase. These he has surrounded by an immense wall, within which he and his relatives live, while all persons of whom he is in the slightest degree suspicious are forced to reside without the enclosure. Within, however, all is not peace and contentment. The constant duties he imposes on his body-guard have produced a feeling of irritation. They grumble at the small pay they receive, and do not appreciate the restrictions imposed on their social life. Thousands of these who belong to the free Arab tribes are prevented from having any intercourse whatever with their relations. They are scarcely ever permitted to quit the enclosure; and their smallest offences are punished with appalling severity. Abdullahi is surrounded day and night by his own specially appointed guard, and by numbers of faithful servants; and no persons--not even his nearest relatives--are permitted to approach him with arms in their hands. Should any one be commanded to see the Khalifa, his sword and knife, which he invariably wears, are taken from him, and he is generally searched before being admitted to the audience-chamber. This general mistrust has added to his unpopularity; and, even amongst his most devoted adherents, remarks are frequently let fall in an undertone, commenting on his despotism and his personal fears.

In spite, however, of all this undue severity, the Khalifa has not succeeded in keeping his own tribe in hand. On their first arrival in the Nile valley, they indulged in wholesale raids on the local population, seizing their grain, ravishing their women, and carrying off their children. Indeed affairs became so serious that the Khalifa was obliged to issue an order that no Taaisha Arab would be permitted to leave the town without special permission; but his instructions were practically ignored, and lawlessness is even more rife than before. The conduct of these Arabs is unbearable. They openly boast that their relationship with the Khalifa has made them masters of the country, and that they intend to a.s.sert themselves. They have seized all the best pastures for their cattle and horses; and they live on the fat of the land,--a state of affairs which has caused considerable jealousy amongst the other western tribes, who view the Taaisha with no very friendly feelings. Of all this the Khalifa is well aware; but I do not think he realises how unpopular he really is, and his constant effort is to retain the sympathy of his Emirs by frequently sending them secretly by night presents of money and slaves. The latter do not hesitate to accept these gifts, which they know have been unfairly gained; and their opinion of the Khalifa, instead of being improved, remains as it was before. He imagined that the learned and educated element of the population--which is exceedingly small--was on his side, because he allowed Kadi Hussein to give lectures in the mosque after noon and evening prayers on the subject of the Moslem rights of inheritance. As all such re-unions were forbidden by the Mahdi, some of the Ulema (learned men) were stupid enough to think that this new departure was a sign of progress. The Khalifa himself attended these lectures; and, noticing one day that some of the Ulema, in order to rest themselves, sat cross-legged instead of in a submissive att.i.tude of prayer, he openly reprimanded them, and declared in a loud voice that all persons, whether learned or ignorant, must in his presence pay him the respect due to him. A few days later, Kadi Hussein inadvertently quoted in his lecture a chapter to the effect that learning was a high virtue, and that kings and princes should realise this, and accept the advice of learned men. The Khalifa, who is utterly ignorant of reading and writing, got up and left the mosque in a rage; and, a few days later, he issued an order that the meetings should be discontinued for the future.

Kadi Hussein immediately fell in favour, and soon afterwards had the further misfortune to disagree with the Khalifa on a question respecting slaves. The latter had called upon the Kadis for an opinion as to whether all male and female slaves who might have taken refuge with the mulazemin, and were not claimed by their rightful owners within twenty days, should not become the actual property of their new masters; but as no persons living outside the wall are under any circ.u.mstances permitted to enter the enclosure, it stands to reason that masters of runaway slaves have no possibility of searching the quarters of the mulazemin.

On these grounds the Kadi suggested that runaway slaves should be publicly exposed in the market-place for a short time, and that if no one appeared to claim them within a specified period, they should then become the property of the Beit el Mal. As the Khalifa had previously given private instructions to his mulazemin to retain all slaves belonging to the Nile valley tribes, and to return only those who belonged to the western Arabs, the Kadi's proposition did not at all suit him, whilst the other Kadis, to whom he had referred the matter, concurred with him against Kadi Hussein. The friends of the latter now trembled for his life; but the Khalifa allowed it to pa.s.s for the moment, and is only waiting for some other opportunity to involve him more deeply in what he is pleased to term "an act of disobedience."

The Khalifa has not moved out of Omdurman for upwards of ten years. Here he has centralised all power, stored up all ammunition, and gathered under his personal surveillance all those whom he suspects, obliging them to say the five prayers daily in his presence, and listen to his sermons. He has declared Omdurman to be the sacred city of the Mahdi. It is strange to think that ten years ago this great town was merely a little village lying opposite to Khartum, and inhabited by a few brigands. It was not for some time after the fall of Khartum that the Mahdi decided to settle there. Mimosa-trees filled up the s.p.a.ce now occupied by the mosque and the residences of the three Khalifas.

Abdullahi took as his own property all ground lying south of the mosque, whilst that on the north side was divided between Khalifa Sherif and Khalifa Ali Wad Helu. During his lifetime, the Mahdi had declared that Omdurman was merely a temporary camp, as the Prophet had revealed to him that he should depart this life in Syria, after conquering Egypt and Arabia; but his early death had shattered all his plans and the hopes of his followers.

From north to south, the new city covers a length of about six English miles. The southern extremity lies almost exactly opposite the southwest end of Khartum. At first, every one wanted to live as near the river banks as possible, in order to facilitate the drawing of water, consequently the breadth of the city is considerably less than its length; and it is in no place over three miles in width. At first, it consisted of thousands and thousands of straw huts; and the mosque was originally an oblong enclosure surrounded by a mud wall four hundred and sixty yards long and three hundred and fifty yards broad; but this has now been replaced by one made of burnt brick, and then whitewashed over.

After this, the Khalifa began building brick houses for himself and his brother, then for his relatives, whilst the Emirs and most of the wealthy people followed his example. I have already described the construction of the Mahdi's tomb; but before I left Omdurman much of the whitewash had been knocked off by the weather, which spoilt its general appearance. Above the apex of the dome are three hollow bra.s.s b.a.l.l.s, one above the other, connected together by a lance, the head of which forms the top ornament of the structure. I have often heard people say that the Khalifa erected this spear to show that he is perfectly prepared to declare war against the heavens if his wishes are not carried out.

Occasionally Abdullahi shuts himself up for hours in this mausoleum, probably with the object of obtaining some special inspiration; but since the execution of the Mahdi's relatives, his visits are much less frequent; and it is generally supposed he dreads to be alone with the body of his dead master, whose tenets and influence he has, not in words but in deeds, so persistently overturned. Every Friday, the large doors in the surrounding enclosure are opened to admit the pilgrims; and as every Mahdist is ordered to attend on these days to repeat the prayers for the dead, thousands are to be seen in the various att.i.tudes of prayer, beseeching the protection of the Almighty through the intermediary of the Saint (?) who lies buried there; but I doubt not that many fervent prayers ascend to the throne of G.o.d for relief from the terrible oppression and tyranny of his despotic successor.

South of the tomb, and adjoining the great mosque, lies the enormous enclosure of the Khalifa. It consists of a high wall built of red bricks, which is subdivided into several smaller courts, all of which are in communication with each other; and nearest to the mosque are his own private apartments, to the east of which are those of his wives, the stables, store-houses, quarters of the eunuchs, etc., etc. In the centre of the eastern face of the mosque is a large wooden door (the other entrances to the mosque have no doors) through which admission is obtained to the Khalifa's private apartments and reception chambers. On entering the main gate, one pa.s.ses through a sort of porch, leading into a small court, in which are two rooms, one side of each of which is left completely open; and it is here that the Khalifa receives his guests. A door leads out of this court into the private apartments; and the youthful attendants are the only persons allowed to enter. The various houses within the enclosure are constructed in the shape of large detached halls, on one or both sides of which are verandahs. On the roof of one of these buildings a second story has been added, on all four sides of which are windows, from which a complete view of the town can be obtained.

The reception chambers are furnished with the greatest simplicity. An angareb, over which a palm-mat is spread, is the only article of furniture; but his interior apartments are provided with all the luxuries it is possible to procure in the Sudan. Bra.s.s and iron bedsteads with mosquito curtains,--the spoil of Khartum,--carpets, silk-covered cushions, door and window curtains of every variety of colour and texture, are the princ.i.p.al articles of furniture, while the verandahs are provided with the universal angareb and palm-mat. Compared with the Khalifa's early mode of life, these articles const.i.tute the most extreme luxuries.

To the east of the Khalifa's enclosure lies the house of his son, which is furnished much in the same style as that of his father, but with even greater luxury. Several large bra.s.s chandeliers from Khartum are suspended from the ceilings; and there is an immense garden made from earth transported from the banks of the Nile, and in which hundreds of slaves are employed daily. The latter are justly irritated with the great love of show which is the distinguishing characteristic of their young master, whilst they themselves are provided with scarcely enough food for their maintenance.

The Khalifa and his son spend much of their time in building and furnishing new apartments, and in making their lives as pleasant and comfortable as possible. Yakub follows their example; and every day numbers of workmen are to be seen streaming towards these two houses, carrying beams, stone, mortar, and other requisite building-material.

Khalifa Ali Wad Helu's house is very much smaller, and is furnished with great simplicity.

In addition to his princ.i.p.al residence, Abdullahi possesses houses in the northern and southern districts of the city; but they are built and furnished on much simpler lines, and are merely used by him as rest-houses when he despatches troops on expeditions from the capital, or goes out to inspect freshly arrived detachments from the provinces.

He seldom stays in these houses more than a day or two at a time. He has also built a house near the river, and close to the old Government fort, the ditches of which have now been filled in. He generally goes to this house when steamers are about to start for Reggaf, in order that he may personally superintend embarkations.

The Beit el Amana, or a.r.s.enal, is separated from Yakub's house by a broad open s.p.a.ce. It consists of a large building enclosed by stone walls, and here are stored the guns, rifles, ammunition, and other warlike material, as well as the five carriages belonging to the Governor-Generals and to the Catholic Mission. At intervals of every few paces sentries are posted in small sentry boxes; and they are charged to allow no unauthorised persons to enter the building. Just north of the a.r.s.enal lies a building in which are stored the flags of all the Emirs residing in Omdurman; and beside it is a semi-circular building about twenty feet high, provided with stairs, where the Khalifa's war-drums are kept. A little further to the east is the cartridge and small-arms manufactory.

On the north side of the city, and close to the river, is the Beit el Mal, which is an enormous walled-in enclosure subdivided into a variety of courts in which are stored goods coming from all parts of the Sudan and from Egypt, as well as grain stores and slave courts. A little to the south of the Beit el Mal lies the public slave-market, and, in close proximity, the Beit el Mal of the Mulazemin has been erected.

The town of Omdurman is built for the most part on fairly level ground, but here and there are a few small hills. The soil consists mostly of hard red clay, and is very stony, with occasional patches of sand. For his own convenience, the Khalifa has driven large straight roads through various parts of the town; and to make way for these numbers of houses were levelled, but no compensation was given to their owners. A glance at the rough plan attached to the end of the book will give the reader an approximate idea of the extent and general situation of the town and princ.i.p.al buildings, and its relative position with reference to Khartum, which is now a complete ruin, the dock-yard alone being kept up, and communication between it and Omdurman maintained by a submarine cable worked by some of the former Government telegraph officials.

Outside the large unfinished wall built along the road leading to the Beit el Mal are a number of shops belonging to the various trades, all of which are kept quite distinct,--such as carpenters, barbers, tailors, butchers, etc., etc. The Mehekemet es Suk (market police) are charged with maintaining order in the town; and the gallows erected in various parts of the city are a very evident indication of the system of government of the country.

The population of the city is located entirely according to tribes. The western Arabs live for the most part in the southern quarters, whilst the northern portion has been allotted to the Nile valley people; and in addition to the market police, the various sections of the populace are obliged to supply a number of watchmen for the preservation of public security in their respective quarters, and they must report any disturbances to the night patrols.

With the exception of the few broad roads which the Khalifa has made for his own convenience, the only communications between the various quarters consist of numbers of narrow winding lanes; and in these all the filth of the city is collected. Their wretched condition, and the smells which emanate from these pestilential by-paths are beyond description. Dead horses, camels, donkeys, and goats block the way; and the foulest refuse lies scattered about. Before certain feast-days, the Khalifa issues orders that the city is to be cleaned; but, beyond sweeping all these carcases and refuse into corners, nothing further is done; and when the rainy season begins the fetid air exhaling from these decaying rubbish heaps generally produces some fatal epidemic, which sweeps off the inhabitants by hundreds.

Formerly, there were cemeteries within the city; but now all the dead must be buried in the desert north of the parade ground.

Fever and dysentery are the prevailing maladies in Omdurman, and between the months of November and March an almost continuous epidemic of typhus fever rages.

Of late years numbers of new wells have been made. Those north of the mosque give good water; but those in the southern quarters of the city are mostly brackish. They vary in depth from thirty to ninety feet, and are generally dug by the prisoners under the direction of the saier.

[Ill.u.s.tration: Coming from Market, Omdurman.]

"He has been taken to the Saier," is an expression one frequently hears; and it means that some wretched creature has been carried off to the prison. The mere mention of this word awakens feelings of horror and dread in the minds of all who hear it. The prison is situated in the southeastern quarter of the city, near the river, and is surrounded by a high wall. A gate, strongly guarded day and night by armed Blacks, gives access to an inner court, in which several small mud and stone huts have been erected. During the day-time, the unhappy prisoners, most of them heavily chained and manacled, lie about in the shade of the buildings.