This new development seems to have startled the unforgiving Sherif.  It was no part of his policy to alienate his followers, still less to add to those of his rival.  After all, the quality of mercy was high and noble.  He would at last graciously forgive the impulsive but repentant disciple.  He wrote him a letter to this effect.  But it was now too late.  Mohammed replied with grave dignity that he had committed no crime, that he sought no forgiveness, and that ‘a wretched Dongolawi’ would not offend by his presence the renowned Sheikh el Sherif.  After this indulgence he departed to Mesalamia.

But the fame of his doings spread far and wide throughout the land.  ‘Even in distant Darfur it was the principal topic of conversation’ [Slatin, fire and sword].  Rarely had a Fiki been known to offend his superior; never to refuse his forgiveness.  Mohammed did not hesitate to declare that he had done what he had done as a protest against the decay of religious fervour and the torpor of the times.  Since his conduct had actually caused his dismissal, it appears that he was quite justified in making a virtue of necessity.  At any rate he was believed, and the people groaning under oppression looked from all the regions to the figure that began to grow on the political horizon.  His fame grew.  Rumour, loud-tongued, carried it about the land that a great Reformer was come to purify the faith and break the stony apathy which paralysed the hearts of Islam.  Whisperings added that a man was found who should break from off the necks of the tribes the hateful yoke of Egypt.  Mohammed now deliberately entered upon the path of ambition.

Throughout Nubia the Shukri belief prevails:  some day, in a time of shame and trouble, a second great Prophet will arise—­a Mahdi who shall lead the faithful nearer God and sustain the religion.  The people of the Soudan always look inquiringly to any ascetic who rises to fame, and the question is often repeated, ’Art thou he that should come, or do we look for another?’ Of this powerful element of disturbance Mohammed Ahmed resolved to avail himself.  He requested and obtained the permission of the Sheikh Koreishi to return to Abba, where he was well known, and with which island village his name was connected, and so came back in triumph to the scene of his disgrace.  Thither many pilgrims began to resort.  He received valuable presents, which he distributed to the poor, who acclaimed him as ’Zahed’—­a renouncer of earthly pleasures.  He journeyed preaching through Kordofan, and received the respect of the priesthood and the homage of the people.  And while he spoke of the purification of the religion, they thought that the burning words might be applied to the freedom of the soil.  He supported his sermons by writings, which were widely read.  When a few months later the Sheikh Koreishi died, the priest of Abba proceeded forthwith to erect a tomb to his memory, directing and controlling the voluntary labours of the reverent Arabs who carried the stones.