The Greatest Lie on Earth
Proof That Our World Is Not a Moving Globe
Edward Hendrie
Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. (Psalms 96:10)
Keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith. Grace be with thee. Amen. (1 Timothy 6:20-21)
Ninth Edition
Copyright © 2016, 2017, 2018 by Edward Hendrie
All rights reserved
Paperback Book
PDF Ebook
ISBN: 978-1-943056-01-9
ISBN: 978-1-943056-02-6
EdwardHendrie@gmail.com
Other books from Great Mountain Publishing®
● 9/11-Enemies Foreign and Domestic
● Solving the Mystery of BABYLON THE GREAT
● The Anti-Gospel
● Bloody Zion
● What Shall I Do to Inherit Eternal Life?
● Murder, Rape, and Torture in a Catholic Nunnery
● Rome’s Responsibility for the Assassination of Abraham Lincoln
● Antichrist: The Beast Revealed
Available at: www.antichristconspiracy.com www.lulu.com www.911enemies.com www.mysterybabylonthegreat.net www.antigospel.com https://play.google.com www.barnesandnoble.com www.amazon.com
Edward Hendrie rests on the authority of the Holy Bible alone for doctrine. He considers the Holy Bible to be the inspired and inerrant word of God. Favorable citation by Edward Hendrie to an authority outside the Holy Bible on a particular issue should not be interpreted to mean that he agrees with all of the doctrines and beliefs of the cited authority. All Scripture references are to the Authorized (King James) Version of the Holy Bible, unless otherwise indicated
The water background on the cover is adapted from a photograph by Ramon FVelasquez. File:Dingalanseajf.JPG, https://commons.wikimedia.org/wiki/File:Dingalanseajf.JPG. It is used under the Creative Commons Attribution-Share Alike 3.0 Unported license. https://creativecommons.org/licenses/by-sa/3.0/deed.en. Use of the photograph should not be interpreted to mean that Ramon Fvelasquez agrees with this author. The remaining cover graphics are from Gleason’s New Standard Map of the World.
Endnotes
Introduction
This book reveals the mother of all conspiracies. It will set forth biblical proof and irrefutable evidence that will cause the scales to fall from your eyes and reveal the truth that the world you thought existed is a myth. The book addresses hard facts, not fanciful theories.
An honest man who is shown to be wrong must either admit his error or cease to be honest. There are many so-called scientists and theologians who have made accommodations for falsehood. In order to keep their station in life, they have compromised their integrityand knelt in fealtyto mammon and the praise of men.
George Orwell stated that “in a time of universal deceittelling the truth is a revolutionary act.” We live in such a time. The most universally accepted deceit today is the ingrained teaching that the earth is a globe spinning at a speed of approximately 1,000 miles per hour at the equator, while at the same time orbiting the sun at approximately 66,600 miles per hour.1 While the earth is orbiting and spinning, the sun, in turn, is supposed to be hurtling through the Milky Waygalaxyat approximately500,000 miles per hour. The Milky Way galaxy is, itself, alleged to be racing through space at a speed ranging from 300,000 to 1,340,000 miles per hour.
What most people are not told is that all of this spinning,
orbiting, and speeding through space, have never been proven. Indeed, those hypothesized movements and speeds are completely made-up. In fact, every scientific experiment that has ever been performed to determine the motion of the earth has proven that the earth is completely stationary. Yet, scientific textbooks ignore the scientific proof that contradicts the myth of an orbiting and spinning Earth.
The “Christian” churches have gone along with the deception and teach in their “Christian” schools a heliocentric solar system, with a spinning and orbiting earth, even though the bible clearly states that the earth does not move and is not a globe. How could this deception have been so complete as to include both the scientific world and the “Christian” churches? Why would the scientific world go along with a falsehood that has been proven to be wrong? Why would the “Christian” churches go along with a myth that is contrary to the bible? This book will explain why and how it happened.
People have been conditioned to have a visceral reaction to any evidence that contradicts the heliocentric model. Such rejection of hard evidence, without a fair hearing, brings folly and shame. “He that answereth a matter before he heareth it, it is folly and shame unto him.” (Proverbs 18:13) This folly and shame is manifested in devilish philosophies that permeate society. The deception of a spherical, spinning earth is the foundation for Darwinian evolution, Freudian psychoanalysis, and Marxist communism. Indeed, the progressive emergence of the sodomite subculture into a government protected privileged class is the direct result of the prevailing theory of heliocentrism (the sun at the center of a solar system). How so?, you ask. It is quite simple. To remove the earth as the center of God’s creation, and accept in its place an earth that is just one of millions of wandering planets in the universe, removes man as God’s unique creation, made in his image. Once the centrality of the earth in God’s creation is removed, it is only a small half-step further to remove the
existence of God himself from the minds of men.
Once God is removed from man’s consciousness, then also is removed the authority of God’s word and his law. Man is then enthroned, being a law unto himself. The common thread running through heliocentricity, evolution, psychology, and communism is that there is no God. Indeed, atheism is logically a necessary element for each of those man-made philosophies to stand.
The sodomite privileged class springs from a godless generation, with no fear of God. Indeed, they must necessarily reject the God of the bible, because within the bible is found God’s condemnation of sodomy. “Thou shalt not lie with mankind, as with womankind: it is abomination.” (Leviticus 18:22) That sin is so abhorrent to God that he rained fire and brimstone upon Sodom and Gomorrah as punishment for that filthy sin. “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.” Genesis 19:24. Nowadays, however, sodomy is viewed as a protected lifestyle, with the U.S. Supreme Court judging sodomy a good thing, even to the degree of creating a right for same-sex couples to get married. God curses those who call the sin of sodomy good. “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah 5:20)
The State and Federal governments in the United States have used the pro-sodomy laws to create a protected class with special government-granted, group privileges, which governments call “civil rights.” “Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed.” (Isaiah 10:1) Those government-granted, group privileges will be used to strike at the God-given, individual rights of Christians. There is no new thing under the sun. God has spoken against such laws contrived to persecute his people. “Shall the throne of iniquity have fellowship with thee, which frameth mischief by a
law? They gather themselves together against the soul of the righteous, and condemn the innocent blood.” (Psalms 94:20-21)
One might ask, how can granting special privileges to a class of sinners infringe on the God-given, individual rights of Christians? Let us look at the example of the Oregon Equality Act of 2007, which is a law that grants special state privileges to sodomites. In 2013, Christians Aaron and Melissa Klein were fined $135,000 by the Oregon Bureau of Labor and Industries (BOLI) for declining to bake a cake for a lesbian wedding ceremony in violation of the Oregon Equality Act of 2007.2 The fine was levied after the lesbian couple, Rachel Cryer and Laurel Bowman, filed a civil rights complaint with BOLI against the bakery, “Sweet Cakes by Melissa,” for “emotional, mental, and physical suffering.”3 Tod Starnes reported for Fox News how the couple’s small bakery was crushed by the sodomite protests, and as a result they were forced to close their bakery:
The backlash against Aaron and Melissa Klein, owners of the bakery, was severe. Gay rights groups launched protests and pickets outside the family’s store. They threatened wedding vendors who did business with the bakery. And, Klein told me, the family’s children were the targets of death threats. The family eventually had to close their retail shop and now operate the bakery out of their home. They posted a message vowing to stand firm in their faith.4
Melissa Klein stated: “(I) honestly did not mean to hurt anybody, didn't mean to make anybody upset, (it's) just something I believe in very strongly.”5 After the Kleins were forced to shut down their bakery, Aaron Klein had to find employment as a trash collector to make financial ends meet. The State of Oregon “frameth mischief by a law” against the soul of the righteous. The Klein case in Oregon is not an anomaly.
Christian liberties are being crushed all over the country.6 New Mexico’s Supreme Court ruled unanimously that two Christian photographers, Elaine and Jonathan Huguenin, who declined to photograph a same-sex union violated the state’s Human Rights Act.7 The Attorney General of the State of Washington filed a lawsuit against a florist who refused to provide flowers for a same-sex couple’s wedding.8 Jack Phillips, the owner of Masterpiece Cakeshop in Colorado was ordered by a judge either to serve sodomite couples or face fines.9 “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” (Proverbs 29:2)
The promotion and protection of sin acts to degenerate society. One sin begets another sin, as the perversions spiral downward. On July 19, 2016, the U.S. Government announced a new policy of allowing trans-gender persons to serve in the U.S. Military. A new sexual identity military manual states that “[e]ffective immediately, no otherwise qualified service member maybe involuntarilyseparated, discharged or denied re-enlistment or continuation of service, solely on the basis of their gender identity.”10 The manual goes on to spell out the procedures for service members to obtain sex-change operations at government expense.
The lesbian, gay, bisexual, transgender (a/k/a LGBT) communities have an even more nefarious agenda, which they keep secret from the public at large. Michael Swift's 1987 Gay Manifesto reveals the dirty secret of the LGBT rights movement. The LGBT community wants the right to sodomize children. The Gay Manifesto brazenly states:
We shall sodomize your sons, emblems of your feeble masculinity, of your shallow dreams and vulgar lies. We shall seduce them in your schools, in your dormitories, in your gymnasiums, in your locker rooms, in your sports arenas, in your
seminaries, in your youth groups, in your movie theater bathrooms, in your army bunkhouses, in your truck stops, in your all male clubs, in your houses of Congress, wherever men are with men together. Your sons shall become our minions and do our bidding. They will be recast in our image. They will come to crave and adore us.11
Former California State Assemblyman Steve Baldwin researched the connection between homosexuality and pederasty. He published his findings in the Spring 2002 Regent University Law Review. Baldwin found that “[s]cientific studies confirm a strong pedophilic predisposition among homosexuals.”12 One 1988 study published in the Archives of Sexual Behavior, reported that 86% of pedophiles who victimized boys “described themselves as homosexual or bisexual.”13 Research statistics further show that homosexuals, as a population, molest children at a rate that is ten to twenty times greater than heterosexuals.14 Those facts are well known in the homosexual community. San Francisco’s leading homosexual newspaper, The Sentinel, bluntly states that “[t]he love between men and boys is at the foundation of homosexuality.”15
Homosexual publications openly promote pederasty and are often populated with travel ads for sex tours to Burma, the Philippines, Sri Lanka, Thailand, and other countries infamous for boy prostitution. Baldwin reveals that “[t]he most popular travel guide for homosexuals, Spartacus Gay Guides, is replete with information about where to find boys for sex and, as a friendly warning, lists penalties in various countries for sodomy with boys if caught.”
Baldwin found that “the mainstream homosexual culture commonly promotes sex with children. Homosexual leaders repeatedly argue for the freedom to engage in consensual sex with children.”16 He determined that one of the principal aims of the
LGBT rights movement is the legalization and promotion of child molestation. Mainstream LGBT organizations such as the International Lesbian and Gay Association (ILGA) and the National Coalition of Gay Organizations have passed many organizational resolutions calling for lowering or eliminating age of sexual consent laws, as a way to legalize pedophilia.17
The ILGA represents more than 620 member organizations. In 1995, the UN decertified the consultative status of the ILGA as a Non-Government Organization (NGO), because of political pressure from the U.S. Congress, when it was revealed the several member organizations of the ILGA promoted pedophilia. In an effort to get reinstated, ILGA severed ties with the North American Man Boy Love Association (NAMBLA), whose members practice pederasty. Severing ties with NAMBLA was apparently window dressing, since ILGA refused to expel a half-dozen more powerful (and discreet) pro-pedophile groups.18 The UN has maintained its ban on the consultative status for ILGA.
The rampant pederasty among sodomites is nothing new. And it is the result of the evil spiritual influence that drives the sodomite perversion. For example, Aleister Crowley was a high Freemason and Satanist who styled himself as “The Beast” and proudly proclaimed himself to be “the wickedest man on earth.” Crowley practiced ancient tantric sex magic (a/k/a magick). The core of tantric sex magic is to engage in increasingly cruel and perverse sex acts, gravitating to homosexual acts, and culminating in the rape of a child. The dark masonic secret, known only to the very highest adepts of Freemasonry, is that their way to immortality is to sexually violate a child.19
That is the purpose behind the granting of government protected privileges to sodomites. That government-protected privilege is only the first step toward the degenerative goal of the evil occultists who control the governments of the world, which is
to legalize sex with children. The powerful elite of the world today secretly engage in all manner of pederasty, which this author details in his book, Antichrist: The Beast Revealed.
Sin begets sin. Once a sin is legitimized and protected by the force of government, it begins a downward trajectory, where more sin is legitimized and protected. Such sin creates a violent and chaotic society. This chaos gives rise to new restrictive laws, which ultimately brings about a police state to reestablish order. Under the new police powers granted to the state, the exercise of God-given rights is suppressed by the government.
That is not hyperbole. Former U.S. House of Representatives Majority Leader Tom DeLay revealed in an interview on The Steve Malzberg Show that the U.S. Department of Justice plans to expand the “civil rights” granted by the U.S. Government to include a raft of new perversions, including, but not limited to, bestiality, polygamy, and pedophilia. Those abominable “civil rights” to rape children, have polygamous marriages, and have sex with animals will be used as a lever to persecute Christians who exercise their God-given rights, object to those sins, and seek to protect the children. The U.S. Justice Department has been busy strategizing on how to use the force of government to persecute recalcitrant Christians.
Former U.S. House Majority Leader Tom DeLay claims the Justice Department has drafted a memo that spells out a dozen "perversions," including bestiality and pedophilia, that it wants legalized.
"We've … found a secret memo coming out of the Justice Department. They're now going to go after 12 new perversions. Things like bestiality, polygamy, having sex with little boys and making that legal," DeLay said Tuesday on "The Steve Malzberg Show" on Newsmax TV.
"Not only that, but they have a whole list of strategies to go after the churches, the pastors and any businesses that try to assert their religious liberty. This is coming and it's coming like a tidal wave."
The Texas Republican's bombshell claim comes four days after the Supreme Court ruled that same-sex marriage is now legal in all 50 states — a landmark decision DeLay strongly opposes.
When Steve Malzberg repeated to DeLay his assertions that the Justice Department seeks "to legitimatize or legalize" practices such as bestiality defined as sex acts between humans and animals — DeLay responded:
"That's correct, that's correct. They're coming down with 12 new perversions … LGBT [short for lesbian gay, bisexual and transgender] is only the beginning. They're going to start expanding it to the other perversions."20 (bracketed parenthetical in original article)
Satan knows that if man cuts loose his passions without regard to the laws of God, the sinful conduct will necessitate a tyrannical government. How so? The escalating sin is in essence an encroachment upon the God-given rights of another. Jesus explained the concept:
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these
two commandments hang all the law and the prophets. (Matthew 22:37-40)
The love that Jesus speaks of is not an emotional feeling toward another as Hollywood movies would have you believe. Emotions come and go. Love is not an emotion, it is an action. Jesus explained: that “as ye would that men should do to you, do ye also to them likewise.” (Luke 6:31). Indeed, doing good for another person has nothing at all to do with how you feel about that person. Jesus stated that you should do good to even your enemies who have treated you badly. Luke 6:27-36. God’s word has a built in dictionary where words are defined by the use of parallelism. One can see in Luke chapter 6 at verses 32 and 33 that God uses parallelism to define love, not as a feeling, but rather as an action of “doing good” to another person.
“For if ye love them which love you, what thank have ye? for sinners also love those that love them.” (Luke 6:32)
“And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. ” (Luke 6:33)
Doing good to another is not just a suggestion, it is a command from God. Jesus states without equivocation that all of the commands of God are subsumed in the commands to love God and love your neighbor. Love has nothing to do with feelings. You should do nice things for others, whether you “feel” like it or not, because by doing so you are obeying God’s command to do good to others. If one loves his neighbor, he will not violate the command, “thou shalt not steal.” Exodus 20:15. While the command not to steal is a prohibition, Jesus takes it a step further and commands that we are to affirmatively do good to others (i.e., love).
Doing good often involves putting our needs second to the needs of another. If, however, a person does not regard God and
seeks to satisfy the pleasure of his fleshly desires, without regard to the detrimental effect of his conduct on others, it will cause the government to step in to protect the aggrieved party. Sinful behavior brings about more crime in society, which is then used as a justification to bring about more government regulation and control of the masses. As explained by Edmond Burke: “Men are qualified for civil liberty in exact proportion to their disposition to put moral chains on their own appetites. Society cannot exist unless a controlling power upon will and appetite be placed somewhere, and the less of it there is within, the more there is without. It is ordained in the eternal constitution of things that men of intemperate minds cannot be free. Their passions forge their fetters.”
That is why Satan wants to drive any thought of God from the minds of men. Indeed, by doing so, a satanically controlled government can impose its tyranny on the people, without much objection from the people, because the people are ignorant that the fetters applied by the government violate the laws of God. For example, the communist collective ideal is based upon larceny. It uses the government to redistribute wealth. The redistribution of wealth is always justified by some purported need, and it usually involves helping children; it is always cloaked in nice sounding labels, like “welfare.” There are always powerful corporate interests that are lined up to be on the receiving end of the government forced transaction.
Rather than charity coming willingly from one individual to another, the government uses its force, through taxation, to take money from one group and give it to another. Taking money from one group and giving it to another group cannot be done if the government accepted the existence of God. If God were to be accepted, then necessarily God’s commands must be then obeyed. The government would have a hard time justifying taking money from one group of persons for the benefit of another group of persons, when faced with God’s command: “Thou shalt not steal.”
(Exodus 20:15) Using the government as an intermediary does not make the stealing any more justifiable.
Like communism, Darwinian evolution is necessarily atheistic and cannot stand if the authority of the bible is accepted. The bible makes it clear that God created man in his image, not after the image of an ape. “So God created man in his own image, in the image of God created he him; male and female created he them.” (Genesis 1:27)
Heliocentrism destroyed the landmark of geocentrism. Heliocentrism laid the groundwork for Darwinism. Once Darwinian evolution settled in, it was time for the planting of Marxist communism. In 1860 Karl Marx stated the following about Darwin’s book, On the Origin of Species, which announced the theory of evolution: “Although it is developed in the crude English style, this is a book which contains the basis of natural history for our views.”21
After allowing the theory of evolution to ferment in his mind for the next 7 years, in 1867, Marx brought forth to the world his economic philosophy, based upon godless Darwinism, titled Das Kapital. Marx sent a copy of his new book to Charles Darwin inscribed with the following: “To Charles Darwin from a devoted admirer, Karl Marx, 1873.”
In October, 1873, Charles Darwin wrote to Karl Marx the following letter of thank you for the inscribed book sent to him by Marx:
Dear Sir:
I thank you for the honour which you have done me by sending me your great work on Capital; & I heartily wish that I was more worthy to receive it, by understanding more of the deep and important subject of political Economy. Though our studies have been so different, I believe that we both
earnestly desire the extension of Knowledge, & that this is in the long run sure to add to the happiness of Mankind.
I remain, Dear Sir Yours faithfully,
Charles Darwin
The synergism between Darwin’s godless evolution and Marx’s godless communism is evidenced by the fact that in 1959 the communist regime in the Soviet Union struck a coin and printed a stamp22 in honor of the 150th anniversary of Darwin’s birth (1809).
Sigmund Freud based his theories of psychoanalysis on the premise that there is no God. In his The Future of an Illusion, he described belief in God as a collective neurosis: he called it “longing for a father.”23 Psychology is essentially religion without God. Like all man-made religions, there are schisms. There are over 200 different theories of psychology (Freudian psychoanalysis being only one of them).
Heliocentrism is truly the mother of all conspiracies. None of the other Satan-inspired, man-made philosophies would ever
dare be presented without the geocentric landmark first being removed by the general acceptance of heliocentrism. Heliocentrism is the keystone to the deception; remove that keystone, and the entire edifice of deception will fall. With that keystone in place, the satanic source of the deception is inscrutable, and the facade of scientific authority for the satanic philosophies remains believable.
The educational authorities use a tried and true method of conditioning students to reject true scientific evidence and instead accept the myth of heliocentricity. William H. Poole explained this stratagem. “There is a principle which is a bar against all information, which is proof against all argument, and which cannot fail to keep a man in everlasting ignorance. This principle is, contempt prior to examination.”24 Satan has used this method to keep people in a state of nescience about God’s creation. He has created a hive mentality instilled at the earliest stages of education that protects the myth of helicentricity. Anyone who questions the legitimacy of heliocentricity has his character attacked by the hive as being ignorant. The evidence for a stationary, flat earth, no matter its validity, will be dismissed without examination. Thus the hive is kept in “everlasting ignorance.”
The importance of heliocentrism to Satan’s plan for world domination is why it is introduced at the earliest stage possible in the education of students. From the first day in government schools, the foundational scientific truth presented to a student is a globe of the earth that can spin on a pedestal. Heliocentricm is repeatedly reinforced throughout a student’s scientific education. Heliocentrism is the most glaring example of mass mind control. To control the masses, heliocentrism must be introduced early and often, so that it becomes a deeply ingrained belief. While at the same time, belief in a stationary, flat earth is always portrayed by the educational authorities as evidence of abject ignorance.
Each of the satanic philosophies of the world
(heliocentrism, communism, evolution, psychology) are necessary cogs in the New World Order, which is an ancient transgenerational conspiracy. There is nothing new about the New World Order. The New World Order conspiracy is a conspiracy against God and man; it began in heaven and continues today on earth.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.” (Revelation 12:79)
Satan was cast out of heaven. He then gathered with his minions on earth and began his war against God and man anew.
And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. ... And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (Revelation 12:13,17)
The target of Satan’s malevolence is the true church of Jesus Christ. Satan has a secret army of devil possessed adversaries of Christ who do Satan’s bidding in working to suppress the gospel of Jesus Christ and enslave the world. In order to achieve those ends, Satan must control the minds of the masses. He must enslave our minds, before he can enslave our bodies. Heliocentrism is the foundational belief for enslaving the minds of men.
Satan’s goal is a world government under his control; his minions call it a New World Order. One of Satan’s minions is President George H.W. Bush. In his January 29, 1991, State of the Union speech before a Joint Session of Congress, President Bush brazenly announced his efforts toward achieving a New World Order. “What is at stake is more than one small country, it is a big idea, a New World Order, where diverse nations are drawn together in common cause.”25
Isa Blagden stated that “if a lie is only printed often enough, it becomes a quasi-truth, and if such a truth is repeated often enough, it becomes an article of belief, a dogma, and men will die for it.”26 Heliocentrism has become the dogma of our world today. The purpose of the heliocentric model is to hide the existence of God. This book will not only prove that heliocentrism is false; it will go further and prove that God created a stationary, flat earth that is the center of his creation, just as stated in the bible. You will come to understand that God is real, and he is watching.
1 Samuel Rowbotham Proved the Earth Is Flat
Evidence that the earth is flat is all around us. For example, if the earth were round, then the curvature of the earth would be manifested in the physical landscape. But we do not see any curvature of the earth. The earth’s circumference is purported to be 24,901 miles at the equator. That means that the horizon should drop from sight at the rate of 8 inches per mile distance squared. Samuel Birley Rowbotham (1816–1884), who went by the nom de plume of “Parallax,” in 1881 explained the principle in his book, Zetetic Astronomy, Earth Not a Globe,
If the earth is a globe, and is 25,000 English statute miles in circumference, the surface of all standing water must have a certain degree of convexity--every part must be an arc of a circle. From the summit of any such arc there will exist a curvature or declination of 8 inches in the first statute mile. In the second mile the fall will be 32 inches; in the third mile, 72 inches, or 6 feet, as shown in the following diagram:27
In Cambridge County, England there is an artificial canal, called the "Old Bedford." It is approximately twenty miles in length. Rowbotham arranged to have a boat, with a flag on it that was exactly 5 feet above the surface of the water. The boat was rowed to Welney Bridge, which was exactly six statute miles in a straight line from Rowbotham, who had waded into the water. Rowbotham stood in the middle of the canal with a telescope exactly 8 inches above the surface of the water. In looking through the eyepiece of the telescope and observed the receding boat during the whole period required to sail to Welney Bridge. “The flag and the boat were distinctly visible throughout the whole distance!”28
If the earth were round, as it is supposed, the flag should not have been visible to Rowbotham. The boat and flag should have been 11 feet 8 inches below the horizon as depicted in the diagram below.
Rowbotham explains the depiction in the diagram above: “Let A B represent the arc of water 6 miles long, and A C the line of sight. The point of contact with the arc would be at T, a distance
of one mile from the observer at A. From T to the bridge at B would be 5 miles, and the curvature from T to B would be 16 feet 8 inches. The top of the flag on the boat (which was 5 feet high) would have been 11 feet 8 inches below the horizon T, and altogether out of sight. Such a condition was not observed.”29
Rowbotham was able to see the flag and boat for the entire 6 mile journey in the canal, all the way to the bridge, as depicted in the diagram below.
The fact that Rowbotham was able to see the flag and boat for the entire 6 miles, proves that the earth is flat. Rowbotham did many similar experiments at the canal that all proved that there was no curvature of the earth.
The formula for the expected drop per mile is M2 × 8 = D, where “M” is the number of miles from the observer at ground level, “8” is the number of inches dropped per mile squared, and “D” is the distance of the drop over the horizon. The above equation assumes an earth with a circumference of 24,901 miles.
The validity of the formula M2 × 8 = D can be verified by using the Pythagorean theorem. Under the Pythagorean theorem the length of any side of a right triangle can be determined if one knows the length of the other two sides. The formula for the Pythagorean theorem is a2+b2=c2 , where a, b, and c are the three sides of a right triangle.
In the graphic below, this author used the Pythagorean
theorem to determine the drop below the horizon at a distance of 50 miles. The answer using the Pythagorean theorem is exactly the same answer through the formula of M2 × 8 = D. To find the drop from the horizon at a distance of 50 miles we would take the miles squared multiplied times 8 inches per our formula above, M2 × 8 = D. Assuming a 50 mile distance, we get 502 × 8 = 20,000 inches (1,666 feet). Converting the 20,000 inches (1,666 feet) to miles, we get a drop of .32 miles.
The radius of the earth is determined to be 3,963 miles. The radius of the earth is determined through the formula of R = C ÷ (2 × π) where “ π ” is 3.14159, “R” is the radius, and “C” is the circumference. The number “π” is a mathematical constant that is based upon the ratio of a circle’s circumference to its diameter. To arrive at π, simply divide a circle’s circumference by its diameter. All circles, no matter their size, have the same ratio of their circumference to their diameter of 3.14159. π is an irrational number that never ends. 3.14159 only carries π out to the fifth decimal place, but it in fact continues indefinitely.
If the circumference of the earth at the equator is taken to be as alleged, 24,901 miles, that would mean that the earth’s radius is 24,901 ÷ (3.14159 x 2) = 3,963 miles. For some reason, the alleged radius of the earth is published by many authorities to be 3,959 miles. That, however, cannot be correct, according to the geometric equation for determining the radius of a circle. This author will use the figure of 3,963 miles obtained from the equation for the radius of the earth. The difference of four miles between the two figures does not make a material difference in our conclusions.
Using the Pythagorean theorem (a2+b2=c2) we can easily determine the length of the hypotenuse (side “c”). Side “a” is the radius of the earth (3,963 miles), side “b” is 50 miles, which means that side “c” is 3,963.32 miles. If we subtract the length of the hypotenuse (side “c”) from the known radius of the earth, we
can confirm that the drop below the horizon at a distance of 50 miles from a supposedly globular earth is .32 miles. That is the exact same figure we obtained using the formula M2 × 8 = D, thus confirming the validity of that formula.
Below is a chart that gives the results of the equation (M2 × 8 = D) for the expected drop per mile assuming an earth with a circumference of 24,901 miles. “M” is the number of miles from the observer at ground level, “8” is the number of inches dropped per mile squared, and “D” is the distance of the drop over the horizon.
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“How do you mean?” “How? why, by taking the same steps you did yourself,” said the youth.
I was invited, with my colleagues, to pass a day about five miles from Tripoli, at the garden of Mahomed D’Ghies, to whom I brought letters from his son, who was residing in London, much noticed and respected. This old gentleman had been minister for foreign affairs to the bashaw, but had retired from office some time, on account of a complaint in his eyes. He is a most respectable man, and particularly kind to all European travellers who visit Tripoli; and so well known throughout Northern Africa, that letters of credit from him are sure to be duly honoured. Nothing could exceed the hospitality and attention with which we were received: having regaled ourselves with sherbet, coffee, and tobacco, several times in the course of the day, and partaken of an excellent dinner, à la Turque, in a grove of lemon and orange trees, we returned in the evening to Tripoli, well pleased with our day’s excursion.
Tripoli has been so often described, that I shall pass it over in silence. Its Jews, its Arabs, its Moors, and Maraboots; the slave population, and the bashaw’s family; are all so well painted to the life in “Tully’s Letters,” as to require no further notice from me as a casual visitor. Neither is it my intention to enter into a minute description of the country between Tripoli and Mourzuk; the surface of which is not essentially different from that between Mourzuk and Bornou, and has already been noticed by Captain Lyon, and in the communications to the African Association.
On the 5th March, 1822, I left Tripoli for Benioleed[1] , to join my two companions, who had proceeded thither with our servants, horses, camels, and baggage. They had gone on to Memoom, a very pretty valley, which, at this season of the year, was green with herbage, and adorned by flowers of various hues and colours, richly scattered in beautiful disorder;—but it was the last of the kind we were fortunate enough to meet with between this place and Bornou; and here the consul and his son, who had accompanied us from Tripoli, took their leave, with many hearty good wishes for our success and prosperity.
PART OF THE STONY DESERT. NEAR SOCKNA.
Published Feb 1826, by John Murray, London
On the day previous to our approach to Sockna, a town about half way between Tripoli and Mourzuk, which we reached in fourteen days, the uniformity of the journey was somewhat enlivened, by meeting with a kafila of slaves, from Fezzan, in which were about seventy negresses, much better looking, and more healthy, than any we had seen near the sea-coast. They were marching in parties of fifteen or twenty; and on our inquiring of one of those parties from whence they came, the poor things divided themselves with the greatest simplicity, and answered, “Soudan, Begharmi, and Kanem,”
Drawn by Major Denham. Engraved by E. Finden.
pointing out the different parcels, from each country, as they spoke: those from Soudan had the most regular features, and an expression of countenance particularly pleasing.
Passing a small wadey and plantation of date trees, we had soon a view of Sockna, and were met on the plain, on which it stands, by the governor and principal inhabitants, accompanied by some hundreds of the country people, who all crowded round our horses, kissing our hands, and welcoming us with every appearance of sincerity and satisfaction; and in this way we entered the town: the words “Inglesi! Inglesi!” were repeated by a hundred voices from the crowd. This, to us, was highly satisfactory, as we were the first English travellers in Africa who had resisted the persuasion that a disguise was necessary, and who had determined to travel in our real character as Britons and Christians, and to wear, on all occasions, our English dresses; nor had we, at any future period, occasion to regret that we had done so. There was here no jealousy, nor distrust of us as Christians; on the contrary, I am perfectly satisfied that our reception would have been less friendly had we assumed a character that could have been at best but ill supported. In trying to make ourselves appear as Mussulmans, we should have been set down as real impostors.
The dates of Sockna are excellent, and in abundance: our animals were liberally supplied with this fruit of fruits; and after the first two days appeared to eat them nearly as well as corn. The population of Sockna must be considerably more than three thousand. The town is walled, and about a mile in circumference: has eight gates; and wears altogether a clean and neat appearance that surprised us. The women are certainly very pretty, and are said to be remarkable for their love of intrigue. This may be true, or not; but we had no opportunity of ascertaining it from our own knowledge. Of their affability and good humour, however, we had many proofs; and while only two of us were walking through the town one morning, with a little army of ragged boys following us, two, of rather the better order, quickly dispersed them; and invited us to enter a house, saying that a mara zene (a beautiful woman) wished to see us. We put ourselves under their guidance, and entering a better sort of
dwelling-house, were quickly surrounded by at least half-a-dozen ladies, most of them aged; but who asked us a thousand questions, and, when satisfied we were not dangerous, called several younger ones, who appeared to be but waiting for permission to appear. Our dresses and ourselves were then minutely examined. The yellow buttons on our waistcoats, and our watches, created the greatest astonishment; and a pair of loose white trowsers that I wore, into the pockets of which I accidentally put my hands, raised their curiosity to a wonderful degree: my hands were pulled out, and those of three or four of the ladies thrust in, in their stead: these were replaced by others, all demanding their use so loudly and violently, that I had considerable difficulty in extricating myself, and was glad to make my escape. The dress of the Sockna women is nearly that of the Tripoline: they wear striped shirts, of silk or linen, large silver earrings, with leg-lets and arm-lets of the same: the lower classes wear those of glass or horn.
The remaining half of our journey to Mourzuk was over pretty nearly the same kind of surface as that we had passed before; in some places worse. Sometimes two, and once three days, we were without finding a supply of water; which was generally muddy, bitter, or brackish: nor is this the worst that sometimes befalls the traveller. The overpowering effects of a sudden sand-wind, when nearly at the close of the desert, often destroys a whole kafila, already weakened by fatigue; and the spot was pointed out to us, strewed with bones and dried carcasses, where the year before fifty sheep, two camels, and two men, perished from thirst and fatigue, when within eight hours’ march of the well which we were anxiously looking out for.
Indeed the sand-storm we had the misfortune to encounter in crossing the desert gave us a pretty correct idea of the dreaded effects of these hurricanes. The wind raised the fine sand with which the extensive desert was covered, so as to fill the atmosphere, and render the immense space before us impenetrable to the eye beyond a few yards. The sun and clouds were entirely obscured, and a suffocating and oppressive weight accompanied the flakes and masses of sand, which, I had almost said, we had to penetrate at every step. At times we completely lost sight of the camels, though
only a few yards before us. The horses hung their tongues out of their mouths, and refused to face the torrents of sand. A sheep, that accompanied the kafila, the last of our stock, lay down on the road, and we were obliged to kill him, and throw the carcass on a camel. A parching thirst oppressed us, which nothing alleviated. We had made but little way by three o’clock in the afternoon, when the wind got round to the eastward, and refreshed us something: with this change we moved on until about five, when we halted, protected a little by three several ranges of irregular hills, some conical, and some tabletopped. As we had but little wood, our fare was confined to tea; and we hoped to find relief from our fatigues by a sound sleep. That was, however, denied us; the tent had been imprudently pitched, and was exposed to the east wind, which blew a hurricane during the night: the tent was blown down, and the whole detachment were employed a full hour in getting it up again; and our bedding and every thing that was within it was, during that time, completely buried by the constant driving of the sand. I was obliged, three times during the night, to get up for the purpose of strengthening the pegs; and when, in the morning, I awoke, two hillocks of sand were formed on each side of my head, some inches high.
On the 7th April we arrived at a village in the midst of a vast multitude of palm trees, just one day’s journey short of Mourzuk. As it was to be the last day’s march, we were all in good spirits at the prospect of rest; and had we made our arrangements with judgment, every thing would have gone on well. We had, however, neglected sending on to advise the sultan of our arrival—a constant practice, and consequently our reception was not what it ought to have been. We arrived at D’leem, a small plantation of date trees, at noon, and finding no water in the well, were obliged to proceed; and it was three in the afternoon before we arrived at the wells near Mourzuk. Here we were obliged to wait until the camels came up, in order that we might advance in form. We might, however, have saved ourselves the trouble:—no one came out to meet us, except some naked boys, and a mixture of Tibboos, Tuaricks, and Fezzanese, who gazed at us with astonishment, and no very pleasant aspect.
We determined on not entering the town in a manner so little flattering to those whom we represented: and retiring to a rising ground, a little distance from the gates of the town, waited the return of a chaoush, who had been despatched to announce our arrival. After half an hour’s delay, the sheikh El Blad (the governor of the town) came out, and, in the sultan’s name, requested we would accompany him to the house which had been prepared for us; and he added, to our great surprise, the English consul is there already. The fact was, a very ill-looking Jew servant of mine, mounted on a white mule, with a pair of small canteens under him, had preceded the camels, and entered the town by himself: he was received with great respect by all the inhabitants—conducted through the streets to the house which was destined to receive us; and from the circumstance of the canteens being all covered with small brass shining nails, a very high idea of his consequence was formed. He very sensibly received all their attentions in silence, and drank the cool water and milk which was handed to him: and we always had the laugh against them afterwards, for having shown so much civility to an Israelite—a race they heartily despise. “We thought the English,” said they, “were better looking than Jews—Death to their race! but then God made us all, though not all handsome like Mussulmans, so who could tell?” As we were all this time exposed to a burning sun, we were well inclined to compromise a little of our dignity, and determined on entering the town, which we did by the principal gate. The walls are well built, at least twenty feet high; and the gate sufficiently wide to admit, with care, a loaded camel. You pass through the fsug, slave-market, a wide street, with houses on each side, three hundred yards in length. It leads into an open space, in the centre of which the castle stands, surrounded by a second wall. In the inside of this inner wall, in the castle yard, are a few houses, originally built for the Mamelukes, and particular followers of the late sultan, when they were subject to the occasional attacks of the Arabs. In one of these, the house occupied by the late Mr. Ritchie and Captain Lyon, arrangements were made for our reception. Almost as soon as the camels were unloaded, we paid our respects to the sultan: he received us with a great deal of affability
and good nature, and made an impression in his favour, which, however, his subsequent conduct tended but little to strengthen.
CASTLE AT MOURZUK.
FROM MR . RITCHIE’S GRAVE.
Published Feb 1826, by John Murray, London
Our interview with the sultan of Mourzuk was any thing but encouraging: he told us that there was no intention, as we had been led to expect, of any expedition to proceed to the southward for some time to come; that an army could only move in the spring of the year; that the arrangements for moving a body of men through a country where every necessary must be carried on camels, both for men and horses, were so numerous, that before the following spring it was scarcely possible to complete them: that two camels were required for every man and horse, and one for every two men on foot. And as to our proceeding to Bornou, it would be necessary, had
Drawn by Major Denham. Engraved by E. Finden.
the bashaw instructed him to forward us, that we should be accompanied by an escort of two hundred men. He said he would read to us the bashaw’s letter, and we should see the extent to which he could forward our wishes. The letter was then handed to his fighi, or secretary; and we found that to the protection of the sultan of Fezzan were we intrusted, who was to charge himself with our safety, and so insure our being treated with respect and attention by all his subjects; that we were to reside at Sebha, or Mourzuk, or where we chose in the kingdom of Fezzan, and to await his return from Tripoli. With this our audience ended, and we returned to our habitation.
It is quite impossible to express the disheartening feelings with which we left the castle. The heat was intense; the thermometer at 97° in the coolest spot in the house, during the middle of the day; and the nights were scarcely less oppressive: the flies were in such myriads, that darkness was the only refuge from their annoyance. All poor Mr. Ritchie’s sufferings and disappointments were brought to our recollections; and although, from the arrangements which we had been able to make, we were better provided with necessaries than those who had gone before us,—yet did we consider our stock as a very sacred charge, applicable only to the grand objects of our expedition.
We received visits from all the principal people of Mourzuk the day after our arrival; and remarking a very tall Tuarick, with a pair of expressive, large, benevolent-looking eyes, above the black mask with which they always cover the lower part of their face, hovering about the door, I made signs to him to come near, and inquired after Hateeta, the chief Captain Lyon had spoken so highly of, and for whom, at his request, I was the bearer of a sword. To my great surprise, striking his breast, he exclaimed, “I am Hateeta! are you a countryman of Said[2]?—how is he? I have often longed to hear of him.” I found Hateeta had been but once in Mourzuk since Captain Lyon’s departure, and was now only to remain a few days. On the following morning he came to the house, and the sword was presented to him. It would be difficult to describe his delight; he drew the sword and returned it, repeatedly; pressed it to his breast,
exclaimed “Allah, Allah!” took my hand, and pressing it, said “Katar heyrick yassur yassur” (thank you very very much); nearly all the Arabic he could speak. It was shortly reported all over the whole town, that Hateeta had received a present from Said, worth one hundred dollars.
12th.—We had been several times visited, and our hopes and spirits raised, by a person called Boo-Bucker Boo-Khaloom. He said that it was in the sultan’s power to send us on to Bornou if he pleased: he even hinted that a bribe for himself might induce him to do so—this, however, we found was not the case. Boo-Khaloom was represented to us, and truly, as a merchant of very considerable riches and influence in the interior. He was on the eve of starting for Tripoli, with really superb presents for the bashaw. He had five hundred slaves, the handsomest that could be procured, besides other things. He stated to us, secretly, that his principal object in going to Tripoli was to obtain the removal of the present sultan of Fezzan; and wished that we should make application to the bashaw for him to accompany us farther into the interior: we were not, however, to hint that the proposition had come from him. BooKhaloom said that he should be instantly joined by upwards of one hundred merchants who waited but for his going, and no further escort would be necessary; that he should merely remain a few weeks in Tripoli, and, on his return, we could instantly move on. The substance of all these conversations was transmitted to Colonel Warrington.
Boo-Khaloom left Mourzuk for Tripoli, with his slaves and presents; loading upwards of thirty camels, apparently reconciled to, and upon good terms with, the sultan. It was, however, very well known that Sultan Mustapha had set every engine at work to have Boo-Khaloom’s head taken off on his arrival in Tripoli; and that the other was willing to sacrifice all he was worth to displace and ruin Mustapha in the bashaw’s favour.
It was not till the 18th, that the sultan, after attending the mosque, started for Tripoli; all his camels and suite had marched in divisions, for three days previous,—in slaves he had alone more than one thousand five hundred. He was attended by about ten horsemen, his
particular favourites, and four flags were carried before him through the town. The inhabitants complained dreadfully of his avarice, and declared that he had not left a dollar, or an animal worth one, in all Fezzan.
Nothing was now to be done but to make our arrangements for a favourable start the following spring. By the sultan’s departure, every necessary for our proceeding was withdrawn from the spot where we were. Not a camel was to be procured, and every dollar, that he could by any means force from his subjects, was forwarded to Tripoli. To Tripoli, therefore, were we to look for supplies of every kind; and it was decided by us all, that my departure had better follow his as soon as possible.
In pursuance of our determination to represent to the bashaw of Tripoli how necessary it was that something more than promises should be given us for our sterling money, on Monday, the 20th May, I left Mourzuk, with only my own negro servant Barca, three camels, and two Arabs; and, after a most dreary journey of twenty days, over the same uninteresting country I had already traversed,—the more dreary for want of my former companions,—I arrived at Tripoli on the 12th June, where I was received by the consul with his usual hospitality and kindness, and he assigned me apartments in the consulate.
12th.—I requested an immediate audience of the bashaw, which in consequence of the Rhamadan was not granted me until the following evening. The consul, Captain Smyth of the navy, and myself, attended: I represented, in the strongest terms, how greatly we were disappointed at the unexpected and ruinous delay we had experienced in Mourzuk, and requested a specific time being fixed for our proceeding to Bornou; stating, also, that were the answer not satisfactory, I should proceed forthwith to England, and represent to the government how grievously we had been deceived. The bashaw denied having intentionally broken his word, and solemnly declared that the will of God, in visiting the sultan of Fezzan with sickness, had alone prevented our being now on the road to Bornou.
A voyage to Marseilles, on my way to England, was the consequence of our altercation with the bashaw; and the promptitude with which it was decided upon, and carried into effect, by means of a small French vessel which, at the time, most fortunately lay in the harbour, was not without its good effects. The bashaw sent three despatches after me, by three different vessels, to Leghorn, Malta, and the port I had sailed to, which I received in quarantine, informing me, that Boo-Khaloom was appointed with an escort to convey us forthwith to Bornou. This was every thing I wished for; and immediately re-embarking, a seven days’ passage brought me once more to the shores of Barbary. Boo-Khaloom and part of the escort were already at the entrance to the desert; and on the 17th of September we re-entered the pass of Melghra in the Tarhona mountains. Hope and confidence had taken possession of my mind, in the place of anxiety and disappointment; there was now an air of assurance and success in all our arrangements; and I felt my health and spirits increase with this conviction. But little beyond the casualties attendant on desert travelling occurred, previous to our arriving again at Sockna, which we did on the 2d of October.
I found the great failing of my friend, Boo-Khaloom, was pomp and show; and feeling that he was, on this occasion, the bashaw’s representative, he was evidently unwilling that any sultan of Fezzan should exceed him in magnificence. On entering Sockna, his six principal followers, handsomely attired in turbans and fine barracans, and mounted on his best horses, kept near his person, whilst the others, at a little distance, formed the flanks. I rode on his right hand, dressed in my British uniform, with loose Turkish trowsers, a red turban, red boots, with a white bornouse over all, as a shade from the sun; and this, though not strictly according to order, was by no means an unbecoming dress. Boo-Khaloom was mounted on a beautiful white Tunisian horse, a present from the bashaw, the peak and rear of the saddle covered with gold, and his housings were of scarlet cloth, with a border of gold six inches broad. His dress consisted of red boots, richly embroidered with gold, yellow silk trowsers, a crimson velvet caftan with gold buttons, a silk benise of sky blue, and a silk sidria underneath: a transparent white silk barracan was thrown lightly over this, and on his shoulders hung a
scarlet bornouse with wide gold lace, a present also from the bashaw, which had cost, at least, four hundred dollars; a cashmere shawl turban crowned the whole. In this splendid array, we moved on until, as we approached the gates of the town, the dancing and singing men and women met us; and, amidst these, the shouts and firing of the men, who skirmished before us, and the “loo! loo!” of the women, we entered Sockna.
We found that houses were provided for us in the town; but the kafila bivouacked outside the gates. It had always been our intention to halt at Sockna, for three or four days; and here we expected to be joined by a party of the Megarha Arabs, whom their sheikh, Abdi Smud ben Erhoma, had left us, for the purpose of collecting together. Hoon and Wadan were also to furnish us with another quota. My house consisted of a court-yard eighteen feet square, and a small dark room, leading out of it by two steps: the court, however, was the greater part of the day shaded; and here, on a carpet, I received my visitors. The Arabs, as they arrived, were all sent to me by BooKhaloom; and their presentation has a form in it, not much in character with their accustomed rudeness: they all came armed with their long guns; and the same girdle which confines their barracan contains also two long pistols. The chief enters, and salutes, dropping on one knee, and touching the stranger’s right hand with his, which he carries afterwards to his lips; he then says, “Here are my men, who are come to say health to you.” On receiving permission, they approached me, one by one, saluting in the same manner as their chief, who continued to remain at my side: they then sat down, forming a sort of semicircle round me, with their guns upright between their knees; and, after a little time, on the sheikh making a signal, they all quitted the presence.
Boo-Khaloom, who had suffered very considerably from fever, cold, and ague, now became so seriously ill, that our departure was of necessity postponed, and he insisted upon my prescribing for him, saying, “he was quite sure that I could cure him, if it was the will of God that he should live: if not, that nobody could.” His confidence in me gave me some confidence in myself: but alone, with very few medicines, and less skill, my situation was really one of great
anxiety; for no one could foresee what might have been the consequence, had any thing serious happened to him while under my hands. He became alarmingly ill, and for two days and nights I had great doubts of his recovery; to my great satisfaction, however, on the third morning, after a night of pain and delirium (and which I had passed in watching by his side), a violent eruption appeared on his skin, with some little moisture, produced by covering him up the whole day with blankets, and suffering no one to come into the room but his favourite female slave. By the evening, he became much better.—Hajamad, or charms, are what the Arabs have most faith in, when they are ill. All the fighis (writers) and maraboots in Sockna were employed on this occasion by my friend’s friends, and one night the tassels of his cap were literally loaded with them. He assured me, when alone, that he had no faith in such things, and smiled when he said his friends would think ill of him, were he to refuse; his faith, however, was stronger than he chose to acknowledge, and entering, unexpectedly, one morning, I found him with a dove that had been just killed and cut open lying on his head, which, as he assured me, was because a very great maraboot had come from Wadan on purpose to perform the operation.
During our stay at Sockna, the marriage of the son of one of the richest inhabitants, Hadgi Mohammed-el-Hair-Trigge, was celebrated in the true Arab style. There is something so rudely chivalric in their ceremonies (so very superior to the dull monotony of a Tripolitan wedding), where from one to five hundred guests, all males, assemble, covered with gold lace, and look at one another, from the evening of one day until daylight the next, that I cannot help describing them.
The morning of the marriage-day (for the ceremony is always performed in the evening, that is, the final ceremony; for they are generally betrothed, and the fatah read, a year before) is ushered in by the music of the town or tribe, consisting of a bagpipe and two small drums, serenading the bride first, and then the bridegroom, who generally walks through the streets very finely dressed, with all the town at his heels; during which time, the women all assemble at the bride’s house, dressed in their finest clothes, and place
themselves at the different holes in the wall which serve as windows, and look into the court-yard. When they are so placed, and the bride is in front of one of the windows with her face entirely covered with her barracan, the bridal clothes, consisting of silk shifts, shawls, silk trowsers, and fine barracans, to show her riches, are hung from the top of the house, quite reaching to the ground: the young Arab chiefs are permitted to pay their respects; they are preceded from the skiffa, or entrance, by their music, and a dancing woman or two advances with great form, and with slow steps, to the centre of the court, under the bride’s window: here the ladies salute their visitors, with “loo! loo! loo!” which they return by laying their right hand on their breasts, as they are conducted quite round the circle. Ample time is afforded them to survey the surrounding beauties; and there are but few, who, on these occasions, are so cruel as to keep the veil quite closed. Such an assemblage of bright black eyes, large earrings, and white teeth, are but rarely seen in any country, I should suppose. After having made the circuit, the largess is given, and exposed to view by the chief danseuse, and, according to its amount, is the donor hailed and greeted by the spectators. Previous to their departure, all visitors discharge their pistols, and then again the ladies salute with the “loo! loo!” So far from being displeased at my asking permission to pay my respects, they considered it as a favour conferred; and the bridegroom, although he could not himself be admitted, attended me to and from the house of his mistress. This ceremony being ended, a little before sunset, the bride prepares to leave her father’s house: a camel is sent for her with a jaafa[3] , or sedan chair of basket-work, on its back, covered with skins of animals, shawls from Soudan, Cairo, and Timbuctoo: she steps into this, and so places herself as to see what is going forward, and yet to be entirely hid from the view of others. She is now conducted outside the town, where all the horsemen and footmen who have arms are assembled. Our escort on this occasion added greatly to the effect, as they were all, by Boo-Khaloom’s order, in the field, consisting of sixty mounted Arabs; and when they all charged and fired at the foot of the bride’s camel, I really felt for the virgin’s situation; but it was thought a great honour, and that, I suppose, consoled her for the fright. They commenced by skirmishing by twos
and fours, and charging in sections at full speed, always firing close under the bride’s jaafa: in this manner they proceeded three times round the town, the scene occasionally relieved by a little interlude of the bridegroom’s approaching the camel, which was surrounded by the negresses, who instantly commenced a cry, and drove him away, to the great amusement of the bystanders, exclaiming, “Burra! Burra! be off! be off! mazal shouia! a little yet!” With discharges of musketry, and the train of horsemen, &c. she is then conveyed to the bridegroom’s house; upon which it is necessary for her to appear greatly surprised, and refuse to dismount: the women scream, and the men shout, and she is at length persuaded to enter; when, after receiving a bit of sugar in her mouth from the bridegroom’s hand, and placing another bit in his, with her own fair fingers, the ceremony is finished, and they are declared man and wife.
A WOMAN OF SOCKNA
Published by John Murray, London Feb 1826
Engraved by E.
We had now to pass the Gibel Assoud, or Black Mountains: the northernmost part of this basaltic chain commences on leaving Sockna. We halted at Melaghi, or the place of meeting immediately
Drawn by Captn. Clapperton. R.N.
Finden.
at the foot of the mountain, the well of Agutifa; and from hence probably the most imposing view of these heights will be seen. To the south, the mountain-path of Niffdah presents its black overhanging peaks, and the deep chasm, round which the path winds, bearing a most cavern-like appearance: a little to the west, the camel path, called El Nishka, appears scarcely less difficult and precipitous; the more southern crags close in the landscape, while the foreground is occupied by the dingy and barren wadey of Agutifa, with the well immediately overhung by red ridges of limestone and clay: the whole presenting a picture of barrenness, not to be perfectly described, either by poet or painter.
Large masses of tabular basalt, and irregular precipices, common to this formation, are scattered over this range of hills, and extend over all the plains which environ them. The most lofty hills are those which present the most massive façades of tabular basalt; the sides sometimes exhibit a step-like appearance, and in many instances are overhung by pillars, curved, inclined, and perpendicular: these produce a singular effect, not devoid of grandeur. The lower stratum of all these hills is invariably limestone, mixed with a reddish clay. Hills of the same are found bordering upon, and in some cases joining, the basaltic ones; some of these are strewed over with a covering of basalt stones of various sizes and forms, none of them large, from three to eighteen inches in circumference, but still showing the colour and structure of the soil on which they are spread. Other hills of limestone are also indiscriminately found without the slightest particle of basalt on them, although in the immediate vicinity of what could easily be imagined the ancient crater of a volcano, which had showered a sombre covering heaved from the very bowels of the earth, on all the then existing hills and plains which surrounded it. Some of these limestone hills have been cut through, either by the falling of masses of rock from the higher hills, or by violent watercourses; and a section of them reveals nothing but pure limestone mixed with clay.
The Souda, or Gibel Assoud[4] , extend from north to south, three days’ journey, but in so winding a direction, as not to exceed thirtyfive miles at the utmost in a straight line: to the west, as far as the
well called Assela, on the road to the Shiati, where the red clay hills continue alone, and join the hills at Benioleed: to the east, they extend three days on the road to Zella, or Bengagi, to a wadey called Temelleen.
The first four days of our journey, after leaving Agutifa, were all dreariness and misery. This was the third time that I passed these deserts: but no familiarity with the scenery at all relieves the sense of wretchedness which the dread barrenness of the place inspires. We marched from dawn until dark, for the sake of getting over them as quickly as possible; and as scarcely sufficient fuel was to be found to boil a little water, a mess of cold tumuta was usually our supper. On leaving Tingazeer, we had the blessing of a rainy day; for such it was to all, but particularly to the poor negroes who accompanied the kafila, although Boo-Khaloom always gave them to drink from his skins once in the day (an unusual kindness), yet marching as they were for twelve and fourteen hours, once scarcely satisfied nature. In consequence of the rain, we found water fresh and pure during almost every day’s march, and arrived at Zeghren[5] with the loss of only one camel. On the last day, previous to arriving at the well, Omhul Abeed, a skeleton of a man, with some flesh still hanging about him, lay close to the road; but it was passed by the whole kafila, with scarcely a remark.
After these dreary wastes, it was no small pleasure to rest a day at Zeghren, the native town of a considerable merchant who accompanied our kafila. When we first left Sockna for Mourzuk, Abdi Zeleel had before taken me to his house, and presented me to his mother and sister; and he now insisted on my taking up my quarters there altogether. Almost the first person that presented herself was my friend the merchant’s sister, I had almost said the fair, Omhal Henna[6] . She had a wooden bowl of haleeb (fresh milk) in her hand, the greatest rarity she could offer, and holding out the milk with some confusion towards me with both her hands, the hood which should have concealed her beautiful features had fallen back; as my taking the milk from her would have prevented the amicable salutation we both seemed prepared for, and which consisted of four or five gentle pressures of the hand, with as many aish harlecks, and tiebs, and
ham-dulillahs, she placed the bowl upon the ground, while the ceremonies of greeting, which take a much longer time in an African village than in an English drawing-room, were, by mutual consent, most cordially performed. I really could not help looking at her with astonishment, and I heartily wish that I had the power of conveying an idea of her portrait. It was the Jemma (Friday), the Sabbath, and she was covered, for I cannot call it dressed, with only a blue linen barracan, which passed under one arm, and was fastened on the top of the opposite shoulder with a silver pin, the remaining part thrown round the body behind, and brought over her head as a sort of hood, which, as I remarked, had fallen off, and my having taken her hand when she set down the milk had prevented its being replaced. This accident displayed her jet black hair in numberless plaits all round her expressive face and neck, and her large sparkling eyes and little mouth, filled with the whitest teeth imaginable. She had various figures burnt on her chin with gunpowder: her complexion was a deep brown; and round her neck were eight or ten necklaces of coral and different coloured beads. So interesting a person I had not seen in the country; and on my remaining some moments with my eyes fixed on her, she recommenced the salutation, “How is your health,” &c. and smiling, asked, with great naiveté, “whether I had not learnt, during the last two months, a little more Arabic.” I assured her I had. Looking round to see if any body heard her—and having brought the hood over her face—she said, “I first heard of your coming last night, and desired the slave to mention it to my brother. I have always looked for your coming, and at night, because at night I have sometimes seen you: you were the first man whose hand I ever touched—but they all said it did not signify with you, an Insara (a Christian). God turn your heart!—but my brother says you will never become Moslem—won’t you, to please Abdi Zeleel’s sister? My mother says God would have never allowed you to come, but for your conversion.” By this time, again the hood had fallen back, and I again had taken her hand, when the unexpected appearance of Abdi Zeleel, accompanied by the governor of the town, who came to visit me, was a most unwelcome interruption. Omhal-henna quickly escaped; she had, however, overstepped the line, and I saw her no more.
