nce of all his followers; a slave generally
stood beside him with a pillow on which he either sat or knelt, as the
case might be. When the prayers were over he received the visitors,
conversed on matters of general interest, read his letters, and
discoursed on the manners and customs of the Turks with the object of
making his hearers despise and laugh at them. He plunged wildly into the
sensual delights of his immense harem. In place of wine he substituted a
drink much appreciated in the Sudan, consisting of date syrup mixed with
ginger, of which he drank quantities out of the silver cups taken from
the Mission Church in El Obeid.

In spite, however, of all this luxurious living, the Mahdi did not omit
to publish his new propaganda far and wide. He wrote several letters to
the inhabitants of the Gezireh (the country between the Blue and White
Niles), calling on them to rise, and threatening all those who refused
to obey the summons. Numbers flocked to his standards, partly through
fear and partly because they recognised the inability of the Government
to cope with the revolt. It was at this time that he despatched Osman
Digna, who afterwards became so notorious, to the Eastern Sudan. This
fanatical adherent of the Mahdi copied the example of his master in
every respect, wearing neither shoes nor sandals, and only riding during
exceptionally long marches, his argument being that as the Mahdi deigned
to walk the earth, he thereby made it holy. A force was now despatched
to capture Sheikh Tome of the Kababish, who was reported to be in
friendly communication with Khartum. The unfortunate man was attacked by
night, captured and dragged off in chains with his wife, child, slaves,
and camels to El Obeid. The Mahdi was prepared to pardon him, but
Khalifa Abdullah insisted on beheading him, which was done; this cruel
act terrified the remainder of the tribe. During the last fifteen days
of Ramadan the Mahdi attended to no public business, but gave himself up
to fasting and prayer. The holidays following Ramadan were set aside for
military parades and manoeuvres, which served to rouse the fanatical
ardour of his now numerous followers.

[Illustration: A NATIVE WOMAN OF DONGOLA.]

About this time a letter came from Mustafa Yawer, the Mudir of Dongola,
to Osman Tobji; the latter was a most generous man, who gave much of his
money to the poor and to widows and orphans, especially during the siege
of El Obeid; Tobji had thus won t