Chapter IV

New Sultan — Anecdotes of the Orphan — Death of Izhak — Just Administration — The Ulemas — A Mamlook Refugee — Conspiracy — How it was defeated — The Reward of Kinaneh — An ignorant Vizier — Mohammed Kourra — Instance of his great Wisdom — He is appointed Ab — Death of Abd-er-Rahman — Fadhl succeeds to the Throne.

It was now necessary to proceed to the election of a new Sultan, and after some discussion the council of princes procured the setting aside of Riz, on account of his violent character, and of Tahir, on account of the number of his children, and placed Abd-er-Rahman, the Orphan, upon the throne. Every one was satisfied with the choice, and great rejoicings filled the country.

The youth of Abd-er-Rahman had been exemplary. He had learned the Koran by heart, and had applied himself to the study of laws. He had never imitated the bad habits common to the sons of the Sultans of Darfur, who used to ride through the country and treat every Forian as if he had been a slave. From his earliest age he had been without reproach, and pure, and if he arrived, during his travels, at any place, he used to say, “I am the host of God,” and if he were well received, he remained, and, if not, he went his way. It is related that, in one of his travels, he put up in the house of a man belonging to the Berli tribe. This man recognised him, and killed a fat sheep for his sake. Upon which the Orphan said,—

“My friend, might we not have been satisfied with less than this? If thou hadst killed a fowl, it would have been sufficient.”

“No, my master, no! I swear by God, if I had possessed a she-camel, I would have killed it for thee! Art thou not Abd-er-Rahman, the son of our Sultan?”

“And how dost thou know me?”

“I know thee by thy virtues and thy piety, and I predict that days of glory await thee.”

“Then I, too, swear by the name of God, that if ever I become king, I will give thee wherewith to enjoy better cheer than this!”

He kept his promise, and when he became Sultan appointed his host to be tax-gatherer over the Arab tribe called the Madmen. Many similar stories are told of him, and the country was full of predictions that it would be the Orphan who would succeed Tyrab. The latter prince once tried to poison him, but failed. It was generally reported that his love of science overcame all other passions. He went about in an old ragged shirt, with a wooden chaplet in his hand. He remained in celibacy until his beard began to whiten, being, in fact, too poor to buy a slave or to marry. He never had a companion until, on his way to Kordofal with his brother, the Sultan, a king gave him as a present an ugly slave, named Anbousah, by whom he had a son, the Sultan Mohammed Fadhl, who now reigns.

Abd-er-Rahman distinguished himself by vigour at the outset of his reign, abolished the custom of seven days of laziness after the inauguration, and prepared to depart for Darfur, and dispute the possession of the country with Izhak. The two hostile armies met and fought twice. During the second battle, it is said, at mid-day the stars appeared in the sky. I have seen the battle-field; it is perfectly arid, and I was told that no plant would grow there on account of the quantity of blood that had been spilt. Izhak was defeated on both occasions, and retired into the northern provinces, where he reigned for some time with great cruelty, and gained some advantages in the war that ensued. The struggle continued for a long time, until the Kaliph was killed in a battle by Zabady, an Egyptian fellah, who shot him from a distance. This ended the war, and Abd-er-Rahman became sovereign of the whole country, and established his Fasher at Tendelty.

When the Orphan was free from the anxieties of war he applied himself to administrative reforms, and did everything he could to increase the prosperity of the country. He repressed the habit of drunkenness and debauchery that had prevailed, and rendered the roads so secure that a woman could travel there with all her ornaments. Commerce increased, and comfort was spread through the country. Justice and equity prevailed. He had no pity on those who committed an act of violence or spoliation of any kind, however nearly related.

It has been related to me that he was once met, as he returned from the chase, by two Arabs, one of whom addressed him in these words:—“An injustice has been done me, O Rashid![9] may God preserve thee, an injustice has been done me!” Now, it is the custom among the Forians, that whoever has been a victim of violence utters the cry called Karourak, which is never uttered on any other occasion. The sound is produced by the help of two fingers inserted into the mouth, and moved rapidly from side to side, whilst the letter K is intonated, followed by a paralysed R. Well, one of our Arabs was rolling the Karourak, and repeating “May God preserve the Rashid, I am the victim of an injustice!” but the Sultan, at first, paid no heed, either being occupied by some idea, or not hearing, on account of the sound of the tambourines, and the songs and the hurrahs of the soldiers. The Arab had Karouraked several times, and the Sultan had not asked the reason. Then the other Arab said to his companion, “Let him alone; Rashid is all for himself, and cares nothing for thee.” The Sultan heard these words, and asked what was meant. The man replied,—

“My friend here has Karouraked several times, and has complained to thee. This was the origin of my remark.”

The Sultan smiled, and said,—

“Not so, I am not all for myself. Who has done thee injury?”

“Basy-Khabir.”[10]

Now, Basy-Khabir was one of the relations of the Orphan, who, however, asked,—“What has he taken from thee?”

“He has taken five she-camels.”

The Sultan inquired into this charge, and having found it to be true, condemned Khabir to give back ten camels instead of five.

Abd-er-Rahman nominated, as he had promised, Mohammed Kourra to the post of Father-Sheikh, the highest dignity in Darfur. He who bears it is invested with the right of life and death, and has a court and insignia like the Sultan. No one but an eunuch can occupy this post, because it is feared that whoever occupies it may be induced to conspire to raise himself to the throne. When Kourra was confirmed in his dignity of Ab, the Sultan sent him to the provinces, and he established himself at Aboul-Joudoul.

If the Sultan was severe towards criminals, he was remarkable for his benevolence for Ulemas and Shereefs, and other learned men, who came flocking to visit him from all sides. Among these was my father, who, when he arrived in Darfur, had gone to live at Kobeih, in the house of a sheikh. Many of the principal learned men of the country came here to visit him, and beg him to explain the book of the Sheikh Khalil on Muslim canon law, which he did. The news of his learning came to the ears of the Sultan, who called him to his court, and lodged him in the house of one of his sons-in-law, named Nour-el-Ansary. This man was a Fakih, and loved knowledge. He studied with my father, and spoke of his learning to the Sultan, who read on scientific subjects with my father during the month of Ramadhan. He also requested my father to comment for him the book on the privileges accorded by God to the Prophet, by a Turkish writer, and he produced a commentary, called “The Perfect Pearl,” which he afterwards followed by another work of the same nature, called “The Equal Pearls.”

Abd-er-Rahman was likewise generous, as well as just and pure in manners. He was of middle size, of a dark black complexion, with a beard speckled with white, and a coarse and deep voice. He easily became angry, but he calmed promptly, and pardoned easily. He was possessed of presence of mind and tact, of which I shall give some examples. When the French came to Cairo, and the Mamlouks were driven away, one of the Kashefs, named Zawanah, fled to Darfur, along with about ten other Mamlouks. He had with him also considerable property, with camels, servants, a cook, a valet, and several grooms; he had also with him a cannon and a howitzer. Upon his arrival, he was well received by Abd-er-Rahman, who gave him a dwelling-place, and assigned to him a revenue, and bestowed upon him numerous female slaves. After a little while he begged permission to build a house, like those of Cairo; and, having caused bricks to be baked, got together a number of workmen, chosen among the black slaves, to cut stones, and constructed a habitation of some grandeur. He surrounded it by a wall of extraordinary solidity, with two embrasures turned towards the palace, which this little fortress completely commanded. The fact was, that this Ghouz had formed the mad plan of killing Abd-er-Rahman, and seizing on the government of Darfur. His idea was, that some day, when the Sultan came out with his courtiers, he would fire a volley of grape-shot among them, and thus clear the way to the throne.

However, Zawanah feared, that after the accomplishment of the assassination of the Orphan, the Forians would refuse to obey him. He therefore put himself in communication with the prince, whose sister had married Sultan Tyrab, and proposed to him that they should put his nephew on the throne. The prince agreed to this project, and the conspiracy widened, until one of the chief courtiers was tampered with. This man went and betrayed the whole to the Sultan, who told him to seem to consent, and to keep the secret. Next day Zawanah went to visit Abd-er-Rahman, who received him with more distinction than ever, and presented him with a hundred male slaves, and a hundred female slaves, and a hundred she-camels, and a hundred jars of butter, and a hundred jars of honey, and a hundred loads of millet. He clothed him also in a red shawl and a piece of red cloth, and girded him with the sword, and gave him a horse with a saddle embroidered with gold. The Kashef, transported with joy, departed. “These objects,” said he, “are sent to me by God, to help me towards success!” In the evening, an hour and a-half after the setting of the sun, the Sultan called one of the kings, and ordered him to be on the watch with his soldiers for the time when Zawanah should return to the palace, and then to go and seize his house, and take possession of everything it contained.

These orders having been given, the Sultan sent a lad to the Kashef, to invite him to spend the evening, and he came immediately, and was received with politeness. Some of his servants tried to follow him, but were stopped at the third gate, and told to wait for their master. Abd-er-Rahman sat conversing with the Kashef until a late hour, when he began to say, “I am very hungry,” and ordered food to be brought. A piece of roast meat was placed before them, and a knife was called for, but none was at hand. Upon this the Kashef produced one, and wished to carve; but some of those present begged him not to give himself that trouble, and took away the knife. He then produced his poignard, which was also taken from him. The Sultan now gave a signal, and Zawanah was seized and bound.

“What evil have I done thee,” said the prince, “that thou shouldest seek to assassinate me, to seduce my soldiers, and lead them to revolt?”

“Prince, listen to me!”

“God will not listen to thee, even if I were to listen;” and he gave orders that the Kashef should be put to death immediately. They cut his throat as they would that of a sheep. Shortly afterwards they brought to the palace all the wealth that the Kashef possessed, and there remained nothing in the house, which was demolished, so that not a trace was left.[11]

The servants and people of Zawanah were pardoned, but all the natives who had been connected with the conspiracy were, one by one, at different times, seized and put to death. The brother-in-law of Tyrab, among others, after having been allowed for some time to suppose that he was not suspected, was put to death much in the same way as Zawanah, and all his property was confiscated. All this was accomplished in the adroitest manner possible; and, one by one, the whole of Abd-er-Rahman’s enemies fell before him.

It will be remembered that he had promised great privilege and power to the Yakoury Kinaneh; but, when he had reached the throne, he neglected to fulfil the promises he had made, either on account of business, which occupied him, or because he feared something from this clever woman or her son, Habib. Angry at this indifference, and finding herself forgotten in the harem, and separated from her son, who lived at a distance, the Yakoury set on foot a conspiracy to place Habib on the throne, for she had lost all hope of his elevation, according to the arrangement made, since a new son had been born to Abd-er-Rahman. This prince, however, though he had neglected her, had maintained her in the rank of Yakoury, having supreme authority in the interior of the palace.

She set about the execution of her project in the following manner:—

“My son,” said she to Abd-er-Rahman, “wishes to give a great feast, and I should be glad to help him by sending dishes from hence.”

The Sultan gave permission, and she accordingly prepared great wooden bowls, and placed therein coats of mail and swords, and put food upon the top, and sent forth a hundred at a time, in order to prepare for an insurrection. Having succeeded the first time, she allowed some days to pass, and again asked permission to send to her son the materials of a second repast. Again the Sultan consented, for he did not suspect that Kinaneh harboured any evil design against him, for he was a man without guile or thought of evil.

Kinaneh was successful a second time, and, some days afterwards, she determined to make a third attempt. But, about this time, Abd-er-Rahman perceived, by accident, with Kinaneh, a young girl whom she was bringing up, and who was of high birth and extraordinary beauty. He became enamoured of her, and resolved to speak to the Yakoury, that he might marry her; but Kinaneh, who had seen the effect produced by the girl’s beauty, and who destined her for her son Habib, punished her for allowing herself to be seen. This was the cause of the failure of her conspiracy. The girl, angered by her ill-treatment, and knowing of her conspiracy, escaped, and went and spoke secretly to the Sultan, and announced to him that Kinaneh was carrying away weapons from the armoury of his highness, and that all the dishes sent for the festivals concealed cuirasses and swords.

“If you doubt the truth of this,” said she, “upset one of the bowls which are to be carried forth to-morrow, and you will be convinced.”

The Sultan begged her not to speak of what she knew to any one, and she left him agitated and disquieted.

Next day Abd-er-Rahman was informed, by a man whom he had set as a watch, that the bowls destined for Habib were about to be carried forth. He went immediately and ordered the covers to be taken off, that he might look at the dishes prepared. Among them was one of which he was very fond, so he said,—

“Leave me this, and pour it out into little vases; I want to eat of it.”

The slaves were about to obey, when Kinaneh came in hastily, and said,—

“Prince, I conjure you not to touch these dishes. I will prepare for you exactly similar.”

“No,” said he, “for what you may now make may not please me so well.”

Kinaneh was obliged to yield, and said,—

“Well, let the slaves carry away the others, and keep that one.”

“No,” said he, “empty it, and when you have filled it again, you may take away the whole together.”

So the bowl was emptied, and a cuirass was found at the bottom.

“Oh!” said the Sultan, “what is this?”

Kinaneh was troubled, and knew not what to answer. She was immediately seized, and all the bowls were upset, and found to be full of weapons and money.

“What evil have I done to thee?” said the Sultan to the Yakoury. “Wherefore dost thou conspire against me?”

Kinaneh had nothing to say in reply, and she was immediately put to death. Her son was seized and sent into prison, in the Marrah mountains, and all his wealth was confiscated. As for his accomplices, they were put to death every one, and the country remained tranquil.

Abd-er-Rahman raised to the post of Vizier the Fakih Malik-el-Foutawy, whom he believed to be a man of knowledge and property. This man pretended to know the secret of letters and sciences, although his ignorance was complete. He affected great piety and contempt of the things of this world. When he was raised to the Viziership, he caused to be placed under his authority all the Fullans of Darfur, for he was of that race himself; and he took their part, and protected them even against just complaints. My father has related to me, as an instance of the ignorance of this Vizier, that the Sultan begged him to preach on the day of the festival of Bairam. He asked my father to compose his oration for him. So he composed it, and wrote at the end:—“By the servant of God, the humble one, who implores his bounty, Omar of Tunis, son of Suleiman, on such a day, of such a year;” and delivered the paper to the Fakih. On the day of the festival, having prayed with the Sultan, the Fakih got into the pulpit, and delivered his sermon with great energy, ending with these words:—“By the servant of God, the humble one, who implores his bounty, Omar of Tunis, son of Suleiman, on such a day, of such a year.” He thought this was part of the sermon.

Let us now return to Mohammed Kourra. The Sultan considerably extended the power of this Sheikh, and raised him so high that nobody in the state could approach him. Now the news came that Hashim, who had been expelled from Kordofal by Tyrab, had returned, and retaken the country; so Abd-er-Rahman got together a great army, and placed it under the command of Kourra, who departed, and completely succeeded. He reconquered Kordofal, and drove Hashim into the desert. He remained seven years in that country, sending, from time to time, great riches to his sovereign. But jealous enemies calumniated him, and Abd-er-Rahman sent a general, with an army, to replace him. His object was to test the submission of Kourra. So he gave to the general a pair of fetters, telling him to put them upon Kourra’s feet, and send him back to Darfur. When the general arrived in Kordofal he went to Kourra, expecting to meet with resistance, but the Ab said,—

“Who has ordered thee, and what must be done?”

“I must put these fetters on thy feet, and send thee to the Sultan.”

“I am ready. Give me the fetters.”

Kourra put them on with his own hand, and called a workman to rivet them, and next day set out, and in due time arrived in Darfur.

When the Sultan heard of what had taken place, he said to his courtiers: “Was I not right to say that Kourra would never revolt against me?” And he sent a person to take off his fetters, and received the Ab with great state, and gave him a pair of bracelets of gold, and raised him to a still higher degree of dignity and power. This wise conduct was afterwards useful to his son, Mohammed Fadhl. For, when Abd-er-Rahman died, the Ab took charge of the interests of this prince, and succeeded in placing him upon the throne. Great energy was required to bring about this result, and an insurrection took place against the new Sultan, who, in fact, was a mere boy. Kourra did all he could to instruct him, and to improve his mind, and to prepare him for government. Fadhl was not a willing scholar, but he was compelled to obey, and he passed two years in study, which to him was intolerably disagreeable. During this time Kourra governed with a strong hand, and kept the country quiet; but the people around the court, discontented with his severity, at length excited the Sultan to get rid of him. Kourra, therefore, was obliged to defend himself by arms, and shortly afterwards perished, as we have already related, and God knows all things!