Venality and the extortion of the tax-gatherer flourished anew after the departure of Gordon, while the feebleness of his successors inspired in the Baggara a contempt for the authority which prohibited them pursuing their most lucrative traffic. When Mahommed Ahmed (q.v.), a Dongolese, proclaimed himself the long-looked-for Mandi (guide) of Islam, he found most of his original followers among the grossly superstitious villagers of Kordofan, to whom he preached universal equality and a community of goods, while denouncing the Turks 2 as unworthy Moslems on whom God would execute judgment.
Concurrently with the claim of Mahommed Ahmed to be the mandi the same title was claimed by, or for, the head of the Senussites, a confraternity powerful in many regions of North Africa.
Gordon (1874 to 1879), but under the Mandi and the Khalifa the slave trade was revived.
Musa, informed of his father's intentions, refused to obey this order, and Mandi determined to march in person against him.
Engaged from the earliest times in the slave trade, they were among the first, as they were certainly the most fervent, supporters of the mandi when he rose in revolt against the Egyptians (1882).
To meet these claims an agreement (which has been aptly called the constitutional charter of the Sudan) between Great Britain and Egypt, was signed on the 19th of January 1899, establishing the joint sovereignty of the two states throughout 1 In the autumn of 1903 Mahommed-el-Amin, a native of Tunis, proclaimed himself the Mandi and got together a following in Kordofan.
To smooth the way for the retreat of the Egyptian garrisons and civilians he issued proclamations announcing that the suppression of the slave trade was abandoned, that the Mandi was sultan of Kordofan, and that the Sudan was independent of Egypt.
How far the mandi was the controller of the movement which he started cannot be known, but from the outset of his public career his right-hand man was a Baggara tribesman named Abdullah (the khalifa), who became his successor, and after his flight to Jebel Gedir the mandi was largely dependent for his support on Baggara sheikhs, who gratified one of his leading tastes by giving him numbers of their young women.
The belief in the appearance of the mandi readily lent itself to imposture.
The emir heartily repudiated the leader of the rising, who claimed to be a Mandi inspired to drive the white man out of the country.