Pure Worship of Jehovah 2021st

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Pure Worship (rr-E)
WATCHTOWER
 1. Pure Worship of Jehovah—Restored At Last!
2. Title Page/Publishers’ Page
3. A Letter From the Governing Body
4. Contents
5. Explanation of Special Features
6. 1 “It Is Jehovah Your God You Must Worship”
7. 2 “God Approved” Their Gifts
8. Section 1—“The Heavens Were Opened”
9. 3 “I Began to See Visions of God”
10. 4 Who Are “the Living Creatures With Four Faces”?
11. Section 2—“It Was My Sanctuary That You Defiled”—Pure Worship
Corrupted
12. 5 “See the Evil, Detestable Things That They Are Doing”
13. 6 “The End Is Now Upon You”
14. 7 The Nations “Will Have to Know That I Am Jehovah”
15. Section 3—“I Will … Collect You Together”—Restoration of Pure
Worship Promised
16. 8 “I Will Raise Up One Shepherd”
17. 9 “I Will Give Them a Unified Heart”
18. 10 “You Will Come to Life”
19. 11 “I Have Appointed You as a Watchman”
20. 12 “I Will Make Them One Nation”
21. 13 “Describe the Temple”
22. 14 “This Is the Law of the Temple”
23. Section 4—“I Will Zealously Defend My Holy Name”—Pure
Worship Survives Attack
24. 15 “I Will Bring an End to Your Prostitution”
25. 16 “Put a Mark on the Foreheads”
26. 17 “I Am Against You, O Gog”
27. 18 “My Great Rage Will Flare Up”
28. Section 5—“I Will Dwell Among the People”—Pure Worship of
Jehovah Restored
29. 19 “Everything Will Live Wherever the Stream Goes”
30. 20 “Allot the Land as an Inheritance”
31. 21 “The Name of the City … Will Be Jehovah Is There”
32. 22 “Worship God”
33. Summary of Clarifications
34. Teaching Boxes
35. What Is Worship?
36. An Overview of Ezekiel
37. Understanding Ezekiel’s Prophecies
38. Ezekiel—His Life and Times
39. The Long Trek to Babylonia
40. “I Was Watching the Living Creatures”
41. “Son of Man, Do You See This?”
42. “Shave Your Head and Your Beard”
43. The Nations Surrounding Jerusalem
44. Key Statements in the Book of Ezekiel
45. Messianic Prophecy—The Majestic Cedar Tree
46. Three Messianic Prophecies
47. Jehovah Keeps His Promises—Ancient Times
48. Why 1919?
49. Jehovah Keeps His Promises—Modern Times
50. Prophecies of Captivity and Restoration
51. “The Times of Restoration of All Things”
52. Pure Worship—Gradually Restored
53. “Dry Bones” and “Two Witnesses”—How Do They Relate?
54. Help to Get Back on Our Feet
55. Some Exemplary Watchmen
56. The Joining of the Two Sticks
57. Different Temples, Different Lessons
58. Lessons From Ezekiel’s Temple Vision
59. The Prostitute Sisters
60. Is Christendom the Antitypical Jerusalem?
61. Sighing and Groaning, Marking, Smashing—When and How?
62. Jehovah Warns of the Coming Great Battle
63. Rivers of Blessings From Jehovah
64. A Trickle Becomes a Torrent!
65. The Allotment of the Land
66. “The Contribution That You Are to Set Apart”
67. Facing the Final Test
68. Page Navigation
Pure Worship of Jehovah—Restored At
Last!
“I will certainly sanctify my great name, … and the nations will have to know
that I am Jehovah.”— EZEKIEL 36:23

^ (Ezek. 36:23) ‘I will certainly sanctify my great name, which was

profaned among the nations, which you profaned among them; and
the nations will have to know that I am Jehovah,’ declares the
Sovereign Lord Jehovah, ‘when I am sanctified among you before
their eyes.
Title Page/Publishers’ Page

Pure Worship of Jehovah—Restored At

Last!
Photo Credits:

Page 33: A.D. Riddle/BiblePlaces.com Page 47: Photograph taken by

courtesy of the British Museum This publication is not for sale. It is
provided as part of a worldwide Bible educational work supported by
voluntary donations.

To make a donation, please visit donate.jw.org.

Unless otherwise indicated, Scripture quotations are from the

modern-language New World Translation of the Holy Scriptures.

April 2021 Printing

English (rr-E)

© 2018

WATCH TOWER BIBLE AND TRACT SOCIETY OF PENNSYLVANIA

A Letter From the Governing Body
Dear Lovers of Jehovah:

The year was 1971. Those who attended the “Divine Name” District
Assembly held that year were thrilled to receive several new
publications. The publications were described as “just beyond
anyone’s imagination.” Concerning one of those new releases, a
brother said: “It’s the most exciting preview of things to come that
we have ever had!” What was he referring to? It was the book
entitled “The Nations Shall Know That I Am Jehovah”—How? But why
did this book create such excitement? Because it contained updated
explanations of the prophecies found in the Bible book of Ezekiel—
prophecies that affect the future of all mankind.

In the years since the release of the ‘Know Jehovah’ book, the
number of God’s people has mushroomed—from some 1.5 million to
well over 8 million. ( Isa. 60:22) These millions of servants of Jehovah
collectively speak over 900 different languages. ( Zech. 8:23) Many
have never had an opportunity to study a book that explains in detail
the inspired prophecies recorded by the prophet Ezekiel.

Additionally, in the decades since 1971, our understanding of many

Bible truths has been greatly enhanced as the light has continued to
grow brighter. ( Prov. 4:18) In 1985 we started to see clearly how the
“other sheep” are declared righteous as friends of God. ( John 10:16;
Rom. 5:18; Jas. 2:23) Then in 1995 we understood for the first time
that the final judging of “the sheep” and “the goats” would take place
during the coming “great tribulation.” ( Matt. 24:21; 25:31, 32) All
these adjustments have had an impact on our understanding of the
book of Ezekiel.

“Son of man, look closely, listen carefully, and pay attention to

everything I show you, for that is why you were brought here.”—
EZEKIEL 40:4

In recent years, the light has continued to grow brighter still.

Consider the lessons learned from Jesus’ illustrations. Many of those
lessons have now become crystal clear in our minds and hearts. A
number of those illustrations refer to events that will soon take place
during the fast-approaching great tribulation. In a similar way, our
understanding of certain prophecies found in the book of Ezekiel has
been clarified. Included among these are the prophecies concerning
Gog of Magog ( chapters 38 and 39), the work of the man with the
secretary’s inkhorn ( chapter 9), and the valley of dry bones and the
symbolic joining of the two sticks ( chapter 37). All these clarifications
likewise update what was written years ago in the ‘Know Jehovah’
book.

No wonder, then, that many of Jehovah’s people have asked, “When

will we get a book that provides an updated explanation of Ezekiel’s
prophecies?” The book Pure Worship of Jehovah—Restored At Last! is
such a publication. As you read through its 22 chapters and meditate
on the beautiful illustrations found therein, you will be amazed at all
the careful research that has gone into its preparation. Much
prayerful thought was given to ascertaining why Jehovah provided
the fascinating Bible book of Ezekiel. Careful consideration was given
to such questions as: What lessons were provided in the book of
Ezekiel for those who lived in Ezekiel’s day as well as for us today?
Which prophecies speak about events that are still in the future?
Should we look for any types and antitypes in Ezekiel’s prophecies?
The answers to these questions provide the clearest understanding
yet of this long-cherished Bible book.

As you read the book of Ezekiel from start to finish, you cannot help
but be in awe of the heavenly part of Jehovah’s organization. No
doubt you are also amazed at the lofty standards Jehovah has put in
place for both those in heaven and those on earth who wish to
worship him acceptably. The Pure Worship book will help to enhance
your appreciation for what Jehovah has already done for his people
as well as for what he will do for them in the near future. You will
notice that this book emphasizes two themes over and over again.
First, in order to please Jehovah, we must know and acknowledge
him as the Universal Sovereign. Second, we must worship Jehovah in
the way that he approves, bringing our lives into harmony with his
lofty standards.

It is our heartfelt desire that this publication will strengthen your

resolve to worship Jehovah in a way that honors his great and holy
name. At the same time, may it encourage you to keep in
expectation of the time when all the nations will have to know that
he is Jehovah.— Ezek. 36:23; 38:23.

May our loving Father, Jehovah, richly bless your efforts to

understand the book that he inspired the prophet Ezekiel to write.
Your brothers,

Governing Body of Jehovah’s Witnesses

^ (Isa. 60:22) The little one will become a thousand And the small one
a mighty nation. I myself, Jehovah, will speed it up in its own time.”

^ (Zech. 8:23) “This is what Jehovah of armies says, ‘In those days ten
men out of all the languages of the nations will take hold, yes, they
will take firm hold of the robe* of a Jew,* saying: “We want to go with
you, for we have heard that God is with you people.”’”

Or “extremity of the garment.”

Lit., “a Jewish man.”

^ (Prov. 4:18) But the path of the righteous is like the bright morning
light That grows brighter and brighter until full daylight.

^ (John 10:16) “And I have other sheep, which are not of this fold;
those too I must bring in, and they will listen to my voice, and they
will become one flock, one shepherd.

^ (Rom. 5:18) So, then, as through one trespass the result to men of
all sorts was condemnation, so too through one act of justification
the result to men of all sorts is their being declared righteous for life.

^ (Jas. 2:23) and the scripture was fulfilled that says: “Abraham put
faith in Jehovah,* and it was counted to him as righteousness,” and
he came to be called Jehovah’s* friend.

See App. A5.

See App. A5.

^ (Matt. 24:21) for then there will be great tribulation such as has not
occurred since the world’s beginning until now, no, nor will occur
again.

^ (Matt. 25:31, 32) “When the Son of man comes in his glory, and all
the angels with him, then he will sit down on his glorious throne. 32
All the nations will be gathered before him, and he will separate
people one from another, just as a shepherd separates the sheep
from the goats.

^ (Ezek. 40:4) The man said to me: “Son of man, look closely, listen
carefully, and pay attention* to everything I show you, for that is why
you were brought here. Tell the house of Israel everything that you
see.”
Lit., “set your heart.”

^ (Ezek. 38:1-23) The word of Jehovah again came to me, saying: 2

“Son of man, set your face against Gog of the land of Maʹgog, the
head chieftain* of Meʹshech and Tuʹbal, and prophesy against him. 3
Say, ‘This is what the Sovereign Lord Jehovah says: “Here I am
against you, O Gog, head chieftain* of Meʹshech and Tuʹbal. 4 I will
turn you around and put hooks in your jaws and bring you out with
all your army, horses and horsemen, all of them clothed in splendor,
a vast assembly with large shields and bucklers,* all of them wielding
swords; 5 Persia, E·thi·oʹpi·a, and Put are with them, all of them with
buckler and helmet; 6 Goʹmer and all its troops, the house of
To·garʹmah from the remotest parts of the north, along with all its
troops—many peoples are with you. 7 “‘“Be ready, prepare
yourselves, you with all your armies that are assembled with you,
and you will be their commander.* 8 “‘“You will be given attention*
after many days. In the final part of the years you will invade the land
whose people have been restored from the ravages of the sword,
collected together out of many peoples onto the mountains of Israel,
which had long been lying devastated. The inhabitants of this land
were restored from the peoples, and all of them dwell in security. 9
You will come against them like a storm, and you will cover the land
like clouds, you and all your troops and many peoples with you.”’ 10
“This is what the Sovereign Lord Jehovah says: ‘In that day thoughts
will come into your heart, and you will devise an evil plan. 11 You will
say: “I will invade the land of unprotected settlements.* I will come
against those living in security, without disturbance, all of them living
in settlements unprotected by walls, bars, or gates.” 12 It will be to
take much spoil and plunder, to attack the devastated places that are
now inhabited and a people regathered from the nations, who are
accumulating wealth and property, those who are living in the center
of the earth. 13 “‘Sheʹba and Deʹdan, the merchants of Tarʹshish and
all its warriors* will say to you: “Are you invading to get much spoil
and plunder? Have you assembled your armies to carry off silver and
gold, to take wealth and property, to seize a very great spoil?”’ 14 “So
prophesy, son of man, and say to Gog, ‘This is what the Sovereign
Lord Jehovah says: “On that day when my people Israel are dwelling
in security, will you not know it? 15 You will come from your place,
from the remotest parts of the north, you and many peoples with
you, all of them riding on horses, a great assembly, a vast army. 16
Like clouds covering the land, you will come against my people
Israel. In the final part of the days I will bring you against my land so
that the nations may know me when I sanctify myself through you
before their eyes, O Gog.”’ 17 “This is what the Sovereign Lord
Jehovah says: ‘Are you not the same one I spoke about in the former
days through my servants the prophets of Israel, who prophesied for
many years that you would be brought against them?’ 18 “‘On that
day, the day when Gog invades the land of Israel,’ declares the
Sovereign Lord Jehovah, ‘my great rage will flare up. 19 In my zeal, in
the fire of my fury, I will speak; and in that day there will be a great
earthquake in the land of Israel. 20 Because of me the fish of the sea,
the birds of the sky, the wild beasts of the field, all the reptiles that
creep on the ground, and all humans on the surface of the earth will
tremble, and the mountains will be thrown down, and the cliffs will
fall, and every wall will collapse to the ground.’ 21 “‘I will call for a
sword against him on all my mountains,’ declares the Sovereign Lord
Jehovah. ‘Every man’s sword will be against his own brother. 22 I will
bring my judgment against him* with pestilence and bloodshed; and
I will rain down a torrential downpour and hailstones and fire and
sulfur on him and on his troops and on the many peoples with him.
23 And I will certainly magnify myself and sanctify myself and make

myself known before the eyes of many nations; and they will have to
know that I am Jehovah.’

Or “chief prince.”

Or “chief prince.”

A small shield, often carried by archers.

Lit., “guard.”

Or “summoned.”

Or “of open, rural country.”

Or “maned young lions.”

Or “I will bring myself into judgment with him.”

^ (Ezek. 39:1-29) “And you, son of man, prophesy against Gog, and
tell him, ‘This is what the Sovereign Lord Jehovah says: “I am against
you, Gog, head chieftain* of Meʹshech and Tuʹbal. 2 I will turn you
around and lead you and make you come up from the remotest
parts of the north and bring you in upon the mountains of Israel. 3 I
will knock your bow out of your left hand and make your arrows fall
from your right hand. 4 On the mountains of Israel you will fall, you
and all your troops and the peoples who will be with you. I will give
you as food to all kinds of birds of prey and the wild beasts of the
5
field.”’ 5 “‘You will fall on the open field, for I myself have spoken,’
declares the Sovereign Lord Jehovah. 6 “‘And I will send fire against
Maʹgog and against those who are inhabiting the islands in security,
and they will have to know that I am Jehovah. 7 I will make my holy
name known among my people Israel, and I will not allow my holy
name to be profaned any longer; and the nations will have to know
that I am Jehovah, the Holy One in Israel.’ 8 “‘Yes, this is coming, and
it will be done,’ declares the Sovereign Lord Jehovah. ‘This is the day I
have spoken about. 9 The inhabitants of the cities of Israel will go out
and make fires with the weapons—the bucklers* and shields, the
bows and arrows, the war clubs* and lances. And they will use them
to light fires for seven years. 10 They will not need to take wood from
the field or gather firewood from the forests because they will use
the weapons to light fires.’ “‘They will take spoil from those who
despoiled them and plunder from those who had been plundering
them,’ declares the Sovereign Lord Jehovah. 11 “‘On that day I will
give Gog a burial place there in Israel, in the valley of those who
travel east of the sea, and it will block the path of those passing
through. That is where they will bury Gog and all his hordes, and
they will call it the Valley of Hamon-Gog.* 12 The house of Israel will
spend seven months burying them in order to cleanse the land. 13 All
the people of the land will work at burying them, and this will bring
them fame in the day that I glorify myself,’ declares the Sovereign
Lord Jehovah. 14 “‘Men will be assigned to pass through the land
constantly and bury the bodies left remaining on the surface of the
earth, in order to cleanse it. They will continue the search for seven
months. 15 When those who pass through the land see a human
bone, they will set up a marker beside it. Then those assigned to do
the burying will bury it in the Valley of Hamon-Gog. 16 And there will
also be a city there named Ha·moʹnah.* And they will cleanse the
17
land.’ 17 “As for you, son of man, this is what the Sovereign Lord
Jehovah says: ‘Say to every sort of bird and to all the wild beasts of
the field, “Gather yourselves together and come. Gather all around
my sacrifice that I am preparing for you, a great sacrifice on the
mountains of Israel. You will eat flesh and drink blood. 18 You will eat
the flesh of mighty ones and drink the blood of the chieftains of the
earth—the rams, lambs, goats, and bulls—all the fattened animals of
Baʹshan. 19 You will gorge yourselves on fat and drink blood until you
are drunk from the sacrifice that I prepare for you.”’ 20 “‘At my table
you will be filled up with horses and charioteers, mighty ones and all
sorts of warriors,’ declares the Sovereign Lord Jehovah. 21 “‘I will
display my glory among the nations, and all the nations will see the
judgment that I have executed and the power* that I have
demonstrated among them. 22 From that day on the house of Israel
will have to know that I am Jehovah their God. 23 And the nations will
have to know that the house of Israel went into exile because of their
own error, because they were unfaithful to me. So I hid my face from
them and handed them over to their enemies, and they all fell by the
sword. 24 I dealt with them according to their uncleanness and their
transgressions, and I hid my face from them.’ 25 “Therefore this is
what the Sovereign Lord Jehovah says: ‘I will restore the captives of
Jacob and have mercy on the whole house of Israel; and I will
zealously defend* my holy name. 26 After they have been humiliated
for all their unfaithfulness toward me, they will dwell securely on
their land, with no one to make them afraid. 27 When I bring them
back from the peoples and collect them together from the lands of
their enemies, I will also sanctify myself among them before the eyes
of many nations.’ 28 “‘They will have to know that I am Jehovah their
God when I send them into exile among the nations and then gather
them back to their land, not leaving any of them behind. 29 I will not
hide my face from them any longer, for I will pour out my spirit on
the house of Israel,’ declares the Sovereign Lord Jehovah.”

Or “chief prince.”

A small shield, often carried by archers.

Or possibly, “handpikes,” a weapon with a pointed tip.

Or “the Valley of Gog’s Hordes.”

Meaning “Hordes.”

Lit., “hand.”

Lit., “show exclusive devotion for.”

^ (Ezek. 9:1-11) He then called out in my ears with a loud voice,

saying: “Summon those who will bring punishment on the city, each
one with his weapon for destruction in his hand!” 2 I saw six men
coming from the direction of the upper gate that faces north, each
with his weapon for smashing in his hand; and there was one man
among them clothed in linen, with a secretary’s inkhorn* at his waist,
and they came in and stood beside the copper altar. 3 Then the glory
of the God of Israel rose from where it had rested above the cherubs
and moved to the threshold of the doorway of the house, and he
began calling out to the man who was clothed in linen, at whose
waist was the secretary’s inkhorn. 4 Jehovah said to him: “Go through
the city, through Jerusalem, and put a mark on the foreheads of the
men who are sighing and groaning over all the detestable things
that are being done in the city.” 5 And to the others he said in my
hearing: “Go through the city after him and strike. Do not let your
eye feel sorry, and do not feel any compassion. 6 Old man, young
man, virgin, little child, and women you should kill off completely.
But do not go near to any man on whom there is the mark. You
should start from my sanctuary.” So they started with the elders who
were in front of the house. 7 Then he said to them: “Defile the house
and fill the courtyards with the slain. Go!” So they went out and
struck down people in the city. 8 While they were striking them down,
I alone was left, and I fell facedown and cried out: “Alas, O Sovereign
Lord Jehovah! Are you going to destroy all the remaining ones of
Israel while you pour out your rage on Jerusalem?” 9 So he said to
me: “The error of the house of Israel and Judah is very, very great.
The land is filled with bloodshed, and the city is full of corruption. For
they say, ‘Jehovah has left the land, and Jehovah is not seeing.’ 10 But
as for me, my eye will not feel sorry; nor will I show compassion. The
consequences of their way I will bring down on their own head.” 11
Then I saw the man clothed in linen with the inkhorn at his waist
bringing back word, saying: “I have done just as you have
commanded me.”

Or “a scribe’s ink holder.”

^ (Ezek. 37:1-28) The hand of Jehovah was upon me, and by his spirit
Jehovah took me and set me down in the middle of the valley plain,
and it was full of bones. 2 He had me pass all around them, and I saw
that there were very many bones lying in the valley plain, and they
were very dry. 3 He asked me: “Son of man, can these bones come to
life?” To that I said: “Sovereign Lord Jehovah, you are the one who
knows.” 4 So he said to me: “Prophesy over these bones, and say to
5
them, ‘You dry bones, hear the word of Jehovah: 5 “‘This is what the
Sovereign Lord Jehovah says to these bones: “I will cause breath to
enter you, and you will come to life. 6 I will put sinews and flesh on
you, and I will cover you with skin and put breath in you, and you will
come to life; and you will have to know that I am Jehovah.”’” 7 Then I
prophesied just as I had been commanded. As soon as I prophesied,
there was a noise, a rattling sound, and the bones began to come
together, bone to bone. 8 Then I saw sinews and flesh come on
them, and skin covered over them. But there was still no breath in
them. 9 He then said to me: “Prophesy to the wind. Prophesy, son of
man, and say to the wind, ‘This is what the Sovereign Lord Jehovah
says: “From the four winds come in, O wind,* and blow upon these
people who were killed, so that they may come to life.”’” 10 So I
prophesied just as he commanded me, and breath* came into them,
and they began to live and to stand on their feet, an extremely large
army. 11 Then he said to me: “Son of man, these bones are the whole
house of Israel. Here they are saying, ‘Our bones are dry, and our
hope has perished. We are completely cut off.’ 12 So prophesy and
say to them, ‘This is what the Sovereign Lord Jehovah says: “I will
open your graves and raise you up from your graves, my people, and
bring you to the land of Israel. 13 And you will have to know that I am
Jehovah when I open your graves and when I raise you up out of
your graves, O my people.”’ 14 ‘I will put my spirit in you and you will
come to life, and I will settle you on your land; and you will have to
know that I myself, Jehovah, have spoken and I have done it,’
declares Jehovah.” 15 The word of Jehovah again came to me, saying:
16 “And you, son of man, take a stick and write on it, ‘For Judah and

for the people of Israel who are with him.’* Then take another stick
and write on it, ‘For Joseph, the stick of Eʹphra·im, and all the house
of Israel who are with him.’* 17 Then bring them close to each other
18
so that they become just one stick in your hand. 18 When your
people* say to you, ‘Will you not tell us what these things mean?’ 19
tell them, ‘This is what the Sovereign Lord Jehovah says: “I will take
the stick of Joseph, which is in the hand of Eʹphra·im, and the tribes
of Israel who are with him, and I will join them to the stick of Judah;
and I will make them one stick, and they will become one in my
hand.”’ 20 The sticks that you write on should be in your hand for
them to see. 21 “Then tell them, ‘This is what the Sovereign Lord
Jehovah says: “I will take the Israelites from among the nations
where they have gone, and I will collect them together from every
direction and bring them to their land. 22 I will make them one
nation in the land, on the mountains of Israel, and one king will rule
over all of them, and they will no longer be two nations; nor will they
be divided any longer into two kingdoms. 23 They will no longer
defile themselves with their disgusting idols* and their detestable
practices and all their transgressions. I will save them from all their
unfaithfulness by which they have sinned, and I will cleanse them.
They will be my people, and I myself will be their God. 24 “‘“My
servant David will be their king, and they will all have one shepherd.
They will walk in my judicial decisions and carefully observe my
statutes. 25 They will dwell on the land that I gave to my servant, to
Jacob, where your forefathers lived, and they will dwell on it forever,
they and their children* and their children’s children; and David my
servant will be their chieftain* forever. 26 “‘“And I will make a
covenant of peace with them; it will be an eternal covenant with
them. I will establish them and make them many and place my
sanctuary among them forever. 27 My tent* will be with* them, and I
will be their God, and they will be my people. 28 And the nations will
have to know that I, Jehovah, am sanctifying Israel when my
sanctuary is in their midst forever.”’”
Or “breath; spirit.”

Or “spirit.”

Or “who are his partners.”

Or “who are his partners.”

Lit., “the sons of your people.”

The Hebrew term may be related to a word for “dung” and is used as
an expression of contempt.

Lit., “sons.”

Or “prince.”

Or “dwelling place; home.”

Or “over.”

^ (Ezek. 36:23) ‘I will certainly sanctify my great name, which was

profaned among the nations, which you profaned among them; and
the nations will have to know that I am Jehovah,’ declares the
Sovereign Lord Jehovah, ‘when I am sanctified among you before
their eyes.

^ (Ezek. 38:23) And I will certainly magnify myself and sanctify myself
and make myself known before the eyes of many nations; and they
will have to know that I am Jehovah.’
Contents
CHAPTER PAGE

INTRODUCTION

1. “It Is Jehovah Your God You Must Worship” 6

2. “God Approved” Their Gifts 15

SECTION 1

“THE HEAVENS WERE OPENED” 29

3. “I Began to See Visions of God” 30

4. Who Are “the Living Creatures With Four Faces”? 42

SECTION 2

“IT WAS MY SANCTUARY THAT YOU DEFILED”—PURE WORSHIP

CORRUPTED 51

5. “See the Evil, Detestable Things That They Are Doing” 52

6. “The End Is Now Upon You” 62

7. The Nations “Will Have to Know That I Am Jehovah” 71

SECTION 3

“I WILL … COLLECT YOU TOGETHER”—RESTORATION OF PURE

WORSHIP PROMISED 83
8. “I Will Raise Up One Shepherd” 84

9. “I Will Give Them a Unified Heart” 95

10. “You Will Come to Life” 112

11. “I Have Appointed You as a Watchman” 121

12. “I Will Make Them One Nation” 129

13. “Describe the Temple” 137

14. “This Is the Law of the Temple” 148

SECTION 4

“I WILL ZEALOUSLY DEFEND MY HOLY NAME”—PURE WORSHIP

SURVIVES ATTACK 161

15. “I Will Bring an End to Your Prostitution” 162

16. “Put a Mark on the Foreheads” 172

17. “I Am Against You, O Gog” 181

18. “My Great Rage Will Flare Up” 189

SECTION 5

“I WILL DWELL AMONG THE PEOPLE”—PURE WORSHIP OF JEHOVAH

RESTORED 201

19. “Everything Will Live Wherever the Stream Goes” 202

20. “Allot the Land as an Inheritance” 211

21. “The Name of the City … Will Be Jehovah Is There” 218

22. “Worship God” 226

Summary of Clarifications 238

Explanation of Special Features

TEACHING BOXES

Teaching boxes in this publication are labeled

with a chapter number and a sequential letter.
For example, the three boxes in Chapter 10 are
labeled 10A, 10B, and 10C. In electronic
formats, readers have the option to browse all
the boxes at once in the “Teaching Boxes”
section. Some additional features of this
publication are available in electronic formats
only.

TIME LINES

Many teaching boxes contain time lines. Folds, as shown in the

example, indicate that a span of time has been compressed to fit
within the artwork. (For an example, see box 8B.) In some cases,
these folds indicate an unknown length of time.—See box 9E.
Abbreviations used in this publication:
B.C.E.—before the Common Era

C.E.—Common Era

c.—circa (about)
CHAPTER 1

“It Is Jehovah Your God You Must

Worship”
MATTHEW 4:10

FOCUS: Why pure worship needs to be restored

1, 2. How does Jesus come to be in the wilderness of Judea in the autumn of 29

C.E., and what happens to him there? (See opening picture.)

IT IS early autumn of 29 C.E., and Jesus is in the wilderness of Judea,

just north of the Dead Sea. He was led to this place by holy spirit,
following his baptism and anointing. Here, amid a barren landscape
of rocks and ravines, Jesus has had 40 days for some quiet time to
fast, pray, and meditate. Perhaps during this time, Jehovah has
communicated with his Son, preparing him for what lies ahead.

2 Now, when Jesus is weakened by hunger, Satan approaches him.

What happens next reveals a vital issue that involves all who love
pure worship, including you.

“If You Are a Son of God …”

3, 4. (a) Satan introduced the first two temptations with what words, and what
may he have been trying to get Jesus to doubt? (b) How does Satan use similar
tactics today?

3 Read Matthew 4:1-7. Satan introduced the first two temptations

with the subtle words, “If you are a son of God.” Did Satan doubt that
Jesus is God’s Son? No. That fallen angelic son of God knew full well
that Jesus is God’s firstborn Son. ( Col. 1:15) Satan no doubt also
knew the words Jehovah spoke from heaven at Jesus’ baptism: “This
is my Son, the beloved, whom I have approved.” ( Matt. 3:17) Perhaps
Satan wanted to get Jesus to doubt whether his Father was
trustworthy and truly cared about him. With the first temptation—to
turn stones into bread—Satan, in effect, asked: ‘Since you are God’s
Son, why does your Father not feed you in this barren wilderness?’
With the second temptation—to jump off the battlement of the
temple—Satan, in a sense, asked: ‘Since you are God’s Son, do you
really trust your Father to protect you?’

4 Satan uses similar tactics today. ( 2 Cor. 2:11) The Tempter waits

until true worshippers are weakened or discouraged, and then he

attacks, often in subtle ways. ( 2 Cor. 11:14) He tries to deceive us
into believing that Jehovah could never love us or approve of us. The
Tempter also tries to get us to believe that Jehovah is not
trustworthy, that he will not do as he has promised in his Word. But
those are vicious lies. ( John 8:44) How can we reject them?

5. How did Jesus respond to the first two temptations?

5 Consider how Jesus responded to the first two temptations. He had

no doubt about his Father’s love for him, and he put absolute trust in
his Father. Without hesitation, Jesus rejected Satan by quoting his
Father’s inspired Word. Fittingly, Jesus quoted scriptures that contain
the divine name, Jehovah. ( Deut. 6:16; 8:3) What better way for God’s
Son to show that he trusted in his Father than to use His name—the
unique name that stands as a guarantee that Jehovah will fulfill all
his promises? *

6, 7. How can we resist Satan’s subtle attacks?

6 We can resist Satan’s subtle attacks by drawing on Jehovah’s Word

and by reflecting on the meaning of the divine name. If we apply to

ourselves what the Scriptures say about Jehovah’s love and concern
for his worshippers, including the downhearted, we can reject the
satanic lie that Jehovah could never love us or approve of us. ( Ps.
34:18; 1 Pet. 5:8) And if we keep in mind that Jehovah always lives up
to the meaning of his name, we will not doubt that the Fulfiller of
promises is worthy of our complete trust.— Prov. 3:5, 6.

7 What, though, is Satan’s primary goal? What does he really want

from us? The answer became clear when Satan presented Jesus with
a third temptation.

“Fall Down and Do an Act of Worship to Me”

8. With the third temptation, how did Satan reveal the real issue?

8
8 Read Matthew 4:8-11. With the third temptation, Satan abandoned

subtlety and revealed what he was after. Satan showed Jesus (likely
in a vision) “all the kingdoms of the world and their glory”—but
without their corruption. He then told Jesus: “All these things I will
give you if you fall down and do an act of worship to me.” * Worship
—that was the real issue! Satan wanted Jesus to abandon his Father
and acknowledge the Tempter as his god. Satan offered Jesus what
might seem an easy way out. He implied that Jesus would have all
the power and wealth of the nations and would not need to suffer—
no crown of thorns, no scourging, and no torture stake. The
temptation was real. Jesus did not question Satan’s dominion over
worldly governments! ( John 12:31; 1 John 5:19) Surely Satan would
have given anything to turn Jesus away from the pure worship of his
Father.

9. (a) What does Satan really want

from true worshippers, and how does
he try to tempt us? (b) What does our
worship involve? (See the box “What Is
Worship?”)

9 Today, too, Satan really wants

us to give him our worship—

either directly or indirectly. As
“the god of this system of
things,” he is the beneficiary of
all the false worship offered up
TEACHING BOX 1A: What Is Worship?
by the religions of Babylon the
Great. ( 2 Cor. 4:4) But not
content with billions of false worshippers, he wants to tempt true
worshippers to go contrary to God’s will. He tries to lure us to seek
wealth and power in his world rather than pursue a Christian course
that may involve suffering “for the sake of righteousness.” ( 1 Pet.
3:14) If we were to give in to the temptation to abandon pure
worship and become part of Satan’s world, we would, in effect, be
bowing down and doing an act of worship to Satan, making him our
god. How can we resist such a temptation?

10. How did Jesus respond to the third temptation, and why?

10 Note how Jesus responded to the third temptation. Showing his

undivided loyalty to Jehovah, he immediately dismissed the Tempter,

saying: “Go away, Satan!” As he did with the first two temptations,
Jesus then quoted a scripture from Deuteronomy that contains the
divine name: “It is written: ‘It is Jehovah your God you must worship,
and it is to him alone you must render sacred service.’” ( Matt. 4:10;
Deut. 6:13) Jesus thus rejected the attraction of a prominent but
short-lived worldly career and an easy life without suffering. He
recognized that his Father alone deserves to be worshipped and that
to perform even a single “act of worship” to Satan would signify
submission to him. Jesus steadfastly refused to make the wicked
Tempter his god. Having been rebuffed, “the Devil left him.” *
“GO AWAY, SATAN!” (See paragraph 10)

11. How can we resist Satan and his temptations?

11 We can resist Satan and the temptations of his wicked world

because, like Jesus, we have a choice. Jehovah has given us the

precious gift of free will. Hence, no one—not even the powerful,
wicked spirit Tempter—can force us to abandon pure worship. When
we loyally take our “stand against [Satan], firm in the faith,” we are,
in effect, saying: “Go away, Satan!” ( 1 Pet. 5:9) Remember, Satan left
after Jesus firmly rejected him. Likewise, the Bible assures us:
“Oppose the Devil, and he will flee from you.”— Jas. 4:7.
We can choose to resist the temptations of Satan’s world (See paragraphs 11, 19)

The Enemy of Pure Worship

12. In Eden, how did Satan reveal that he is the enemy of pure worship?

12 With the final temptation, Satan confirmed that he is the original

enemy of pure worship. Thousands of years earlier, in the garden of

Eden, Satan first revealed his hatred for worship of Jehovah. By
seducing Eve who, in turn, persuaded Adam to disobey Jehovah’s
command, Satan brought them under his leadership and control.
(Read Genesis 3:1-5; 2 Cor. 11:3; Rev. 12:9) In reality, he became their
god, and they became his worshippers, even though they may not
have known the real identity of the one misleading them.
Furthermore, by instigating that rebellion in Eden, Satan not only
challenged Jehovah’s sovereignty, or right to rule, but also launched
an attack on pure worship. How so?
13. How is pure worship involved in the issue of sovereignty?

13 The issue of sovereignty involves pure worship. Only the true

Sovereign, the One who “created all things,” is worthy of worship. (

Rev. 4:11) When Jehovah created the perfect Adam and Eve and
placed them in the garden of Eden, He purposed that eventually the
entire earth would be filled with perfect humans who would willingly
give Him their worship—pure worship from pure hearts. ( Gen. 1:28)
Satan challenged Jehovah’s sovereignty because he coveted that
which rightly belongs only to the Sovereign Lord Jehovah—worship.
— Jas. 1:14, 15.

14. Did Satan succeed in his attack on pure worship? Explain.

14 Did Satan succeed in his attack on pure worship? He managed to

turn Adam and Eve away from God. Ever since, Satan has waged war
against true worship, seeking to turn as many as possible away from
Jehovah God. Satan did not let up in his efforts to tempt Jehovah’s
worshippers in pre-Christian times. In the first century C.E., he
wickedly stirred up an apostasy by means of which the Christian
congregation became corrupted, and pure worship eventually
seemed lost. ( Matt. 13:24-30, 36-43; Acts 20:29, 30) Beginning in the
second century C.E., worshippers entered a long period of spiritual
captivity to Babylon the Great, the world empire of false religion. But
Satan has not succeeded in defeating God’s purpose regarding pure
worship. Nothing can stop God from fulfilling his purpose. ( Isa.
46:10; 55:8-11) His name is involved, and he always lives up to his
name. Jehovah is the unfailing Fulfiller of his purpose!

The Champion of Pure Worship

15. What steps did Jehovah take in Eden to address the rebels and to ensure that
his purpose would succeed?

15 Jehovah took immediate steps in Eden to deal with the rebels and

to ensure that his purpose would be fulfilled. (Read Genesis 3:14-19.)

Even while Adam and Eve were still in the garden, Jehovah sentenced
the three rebels, doing so in the order in which they had sinned—
first Satan, then Eve, and finally Adam. In words directed to Satan,
the unseen instigator, Jehovah foretold the coming of an “offspring”
who would undo the effects of the rebellion. That promised
“offspring” would play a vital role in fulfilling Jehovah’s purpose
regarding pure worship.

16. Following the rebellion in Eden, how did Jehovah keep his purpose moving
forward?

16 Following the rebellion in Eden, Jehovah kept his purpose moving

forward. He made arrangements for imperfect humans to worship

him acceptably, as we will see in the next chapter. ( Heb. 11:4–12:1)
He also inspired a number of Bible writers—including Isaiah,
Jeremiah, and Ezekiel—to record thrilling prophecies about the
restoration of pure worship. That restoration is a prominent Bible
theme. Those prophecies would all be fulfilled by the promised
“offspring,” who turned out to be primarily Jesus Christ. ( Gal. 3:16)
Jesus is the Champion of pure worship, as he clearly showed by his
reply to the third temptation. Yes, Jesus is the one whom Jehovah
chose to fulfill the restoration prophecies. ( Rev. 19:10) He would
deliver God’s people from spiritual captivity and restore pure
worship to its rightful place.

What Will You Do?

17. Why are the Bible’s restoration prophecies close to our heart?
17
17 It is exciting and faith-strengthening to examine the Bible’s

restoration prophecies. Those prophecies are close to our heart

because we look forward to the time when all creatures in heaven
and on earth will be united in the pure worship of the Sovereign Lord
Jehovah. Those prophecies also fill us with hope, for they contain
some of the most heartwarming assurances found in God’s Word.
Who of us is not eager to see the fulfillment of Jehovah’s promises—
including the resurrection of our dead loved ones, an earth-wide
paradise, and endless life in perfect health?— Isa. 33:24; 35:5, 6; Rev.
20:12, 13; 21:3, 4.

18. What will we examine in this

publication?

18 In this publication, we will

examine the thrilling prophecies

found in the Bible book of
Ezekiel. Many of those
prophecies focus on the
restoration of pure worship. We
will discuss how Ezekiel’s
prophecies relate to other
prophecies, how they will be TEACHING BOX 1B: An Overview of
fulfilled through Christ, and how Ezekiel

they involve us.—See the box

“An Overview of Ezekiel.”

19. What are you resolved to do, and why?

19 Back in the wilderness of Judea in 29 C.E., Satan failed in his

attempt to get Jesus to turn his back on pure worship. But what
about us? Satan is more determined than ever to draw us away from
true worship. ( Rev. 12:12, 17) May this publication help us to
strengthen our resolve to resist that wicked Tempter. And may we by
our words and actions show that we are in heart harmony with the
words, “It is Jehovah your God you must worship.” Then we will have
the prospect of living to see Jehovah’s glorious purpose fulfilled at
last—everyone in heaven and on earth united in giving Jehovah what
he so richly deserves, pure worship from pure hearts!

YOUR PLACE IN PURE WORSHIP

1. What tactics did Satan use in his first two temptations of Jesus,
and how does Satan tempt us in similar ways?

2. As shown by the third temptation of Jesus, what does Satan

want from us, and how can we resist his lures?

3. How can you demonstrate that you agree with the words: “It is
Jehovah your God you must worship”?

^ (Matt. 4:10) Then Jesus said to him: “Go away, Satan! For it is
written: ‘It is Jehovah your God you must worship, and it is to him
alone you must render sacred service.’”

^ par. 3 (Matt. 4:1-7) Then Jesus was led by the spirit up into the
wilderness to be tempted by the Devil. 2 After he had fasted for 40
days and 40 nights, he felt hungry. 3 And the Tempter approached
and said to him: “If you are a son of God, tell these stones to become
loaves of bread.” 4 But he answered: “It is written: ‘Man must live, not
on bread alone, but on every word that comes from Jehovah’s
mouth.’” 5 Then the Devil took him along into the holy city, and he
stationed him on the battlement of the temple 6 and said to him: “If
you are a son of God, throw yourself down, for it is written: ‘He will
give his angels a command concerning you,’ and, ‘They will carry you
on their hands, so that you may not strike your foot against a stone.’”
7 Jesus said to him: “Again it is written: ‘You must not put Jehovah

your God to the test.’”

^ par. 3 (Col. 1:15) He is the image of the invisible God, the firstborn
of all creation;

^ par. 3 (Matt. 3:17) Look! Also, a voice from the heavens said: “This is
my Son, the beloved, whom I have approved.”

^ par. 4 (2 Cor. 2:11) so that we may not be overreached by Satan, for

we are not ignorant of his designs.

^ par. 4 (2 Cor. 11:14) And no wonder, for Satan himself keeps

disguising himself as an angel of light.
^ par. 4 (John 8:44) You are from your father the Devil, and you wish
to do the desires of your father. That one was a murderer when he
began, and he did not stand fast in the truth, because truth is not in
him. When he speaks the lie, he speaks according to his own
disposition, because he is a liar and the father of the lie.

^ par. 5 (Deut. 6:16) “You must not put Jehovah your God to the test
the way you put him to the test at Masʹsah.

^ par. 5 (Deut. 8:3) So he humbled you and let you go hungry and fed
you with the manna, which neither you had known nor your fathers
had known, in order to make you know that man does not live by
bread alone but man lives by every expression from Jehovah’s
mouth.

^ par. 6 (Ps. 34:18) Jehovah is close to the brokenhearted; He saves

those who are crushed in spirit.*

Or “are discouraged.”

^ par. 6 (1 Pet. 5:8) Keep your senses, be watchful! Your adversary,

the Devil, walks about like a roaring lion, seeking to devour
someone.*
Or “looking for someone to devour.”

^ par. 6 (Prov. 3:5, 6) Trust in Jehovah with all your heart, And do not
rely* on your own understanding. 6 In all your ways take notice of
him, And he will make your paths straight.

Lit., “lean.”

^ par. 8 (Matt. 4:8-11) Again the Devil took him along to an unusually
high mountain and showed him all the kingdoms of the world and
their glory. 9 And he said to him: “All these things I will give you if you
fall down and do an act of worship to me.” 10 Then Jesus said to him:
“Go away, Satan! For it is written: ‘It is Jehovah your God you must
worship, and it is to him alone you must render sacred service.’” 11
Then the Devil left him, and look! angels came and began to minister
to him.

^ par. 8 (John 12:31) Now there is a judging of this world; now the
ruler of this world will be cast out.

^ par. 8 (1 John 5:19) We know that we originate with God, but the
whole world is lying in the power of the wicked one.

^ par. 9 (2 Cor. 4:4) among whom the god of this system of things
has blinded the minds of the unbelievers, so that the illumination* of
the glorious good news about the Christ, who is the image of God,
might not shine through.

Or “light.”

^ par. 9 (1 Pet. 3:14) But even if you should suffer for the sake of
righteousness, you are happy. However, do not fear what they fear,*
nor be disturbed.

Or possibly, “do not fear their threats.”

^ par. 10 (Matt. 4:10) Then Jesus said to him: “Go away, Satan! For it is
written: ‘It is Jehovah your God you must worship, and it is to him
alone you must render sacred service.’”

^ par. 10 (Deut. 6:13) Jehovah your God you should fear, and him you
should serve, and by his name you should swear.

^ par. 11 (1 Pet. 5:9) But take your stand against him, firm in the
faith, knowing that the same kind of sufferings are being
experienced by the entire association of your brothers* in the world.

Lit., “by your brotherhood.”

Another random document with
no related content on Scribd:
most probably, to them that I owed my recovery when attacked by
that destructive disease during my second stay in Sókoto in
September 1854. The same tree is essential for preparing the water-
skins, that most necessary article for crossing the desert. The kajíji
was plentiful in this neighbourhood. The root of this little plant, which
is about the size of a nut, the natives use in the most extensive way
for perfuming themselves with.
Late in the afternoon we continued our journey through the forest,
which was often interrupted by open patches. After having pursued
the path for some miles, we quitted it, and travelled in a more
easterly direction through a pleasant hilly country, full of verdure, and
affording pasturage to a great many cattle; for the Kánembú, like the
Fúlbe, go with their herds to a great distance during certain seasons
of the year, and all the cattle from the places about Ngórnu
northwards is to be found in these quarters during the cold season.
But not being able to find water here, we were obliged to try the
opposite direction, in order to look for this element so essential for
passing a comfortable night. At length, late in the evening, traversing
a very rugged tract of country, we reached the temporary
encampment, or berí, of a party of Kánembú with their herds, whilst
a larger berí was moving eastward. Here also we were unable to find
water, and even milk was to be got but sparingly.
Monday, Sept. 15.—Before we were ready to move, the whole
nomadic encampment broke up, the cattle going in front, and the
men, women, and children following with their little households on
asses. The most essential or only apparatus of these wandering
neatherds are the tall sticks for hanging up the milk to secure it; the
“sákti” or skins for milk and water, the calabashes, and the kórió. The
men are always armed with their long wooden shields, the “ngáwa
fógobe,” and their spears, and some are most fantastically dressed,
as I have described on a former occasion. After having loaded our
camels, and proceeded some distance, we came to the temporary
abode of another large herd, whose guardians at first behaved
unfriendly, forbidding our tasting a drop of their delicious stuff; but
they soon exchanged their haughty manners for the utmost cordiality
when Mʿadi, an elder brother of Fúgo ʿAlí, our friend in Maduwári,
recognized me. He even insisted on my encamping on the spot, and
staying the day with him; and it was with difficulty that he allowed me
to pursue my march, after having swallowed as much delicious milk
as my stomach would bear. Further on we joined the main road, and
found to the left of it a handsome pool of muddy water, and filled two
skins with it. Certainly there is nothing worse for a European than
this stagnant dirty water; but during the rainy season, and for a short
time afterwards, he is rarely able to get any other.
Soon after, I had another specimen of the treatment to which the
natives are continually exposed from the king’s servants in these
countries; for, meeting a large herd of fine sheep, my horseguard
managed to lay hold of the fattest specimen of the whole herd,
notwithstanding the cries of the shepherd, whom I in vain
endeavoured to console by offering him the price of the animal.
During the heat of the day, when we were encamped under the
scanty shade of a few gáwo, my people slaughtered the sheep; but,
as in general, I only tasted a little of the liver. The shade was so
scanty, and the sun so hot, that I felt very weak in the afternoon
when we went on a little.
Tuesday, Sept. 16.—I felt tolerably strong. Soon after we had
started, we met a great many horses which had been sent here for
pasturage, and then encountered another fish kafla. My horseman
wanted me all at once to proceed to the town of Yó, from whence he
was to return; and he continued on without stopping, although I very
soon felt tired, and wanted to make a halt. The country, at the
distance of some miles south from the komádugu, is rather
monotonous and barren, and the large tamarind-tree behind the
town of Yó is seen from such a distance that the traveller, having the
same conspicuous object before his eyes for such a length of time,
becomes tired out before he reaches it. The dúm-palm is the
principal tree in this flat region, forming detached clusters, while the
ground in general is extremely barren.
Proceeding with my guardian in advance, we at length reached the
town, in front of which there is a little suburb; and being uncertain
whether we should take quarters inside or outside, we entered it. It
consisted of closely packed streets, was extremely hot, and exhaled
such an offensive smell of dried fish, that it appeared to me a very
disagreeable and intolerable abode. Nevertheless we rode to the
house of the shitíma, or rather, in the full form, Shitíma Yóma (which
is the title the governor bears), a large building of clay. He was just
about taking another wife; and large quantities of corn, intended as
provision for his new household, were heaped up in front of it.[81]
Having applied to his men for quarters, a small courtyard with a large
hut was assigned to us in another part of the town, and we went
there; but it was impossible for me to make myself in any way
comfortable in this narrow space, where a small gáwo afforded very
scanty shade. Being almost suffocated, and feeling very unwell, I
mounted my horse again and hastened out of the gate, and was very
glad to have regained the fresh air. We then encamped about six
hundred yards from the town, near a shady tamarind tree; and I
stretched my feeble limbs on the ground, and fell into a sort of
lethargy for some hours, enjoying a luxurious tranquillity; I was so
fatigued with my morning’s ride, that I thought with apprehension on
what would become of me after my companions had joined me,
when I should be obliged to bear fatigue of a quite different
description.
As soon as I felt strong enough to rise from my couch, I walked a
few paces in order to get a sight of the river or “komádugu.” It was at
present a fine sheet of water, the bed entirely full, “tsimbúllena,” and
the stream running towards the Tsád with a strong current; indeed, I
then scarcely suspected that on another occasion I should encamp
for several days in the dry bed of this river, which, notwithstanding
the clear and undoubted statements of the members of the former
expedition with regard to its real character, had been made by
Captain W. Allen to carry the superfluous waters of the Tsád into the
Kwára. The shores of the komádugu near this place are quite
picturesque, being bordered by splendid tamarind-trees, and
“kínzim,” or dúm-palms, besides fine specimens of the acacia tribe
on the northern shore. At the foot of the tamarind-trees a very good
kind of cotton is grown, while lower down, just at this season of the
year, wheat is produced by irrigating regularly laid out grounds by
way of the shadúf or “lámbuna.” Cotton and small quantities of wheat
are the only produce of this region, besides fish and the fruit of the
Cucifera or dúm-palm, which forms an essential condiment for the
“kunú,” a kind of soup made of Negro millet; for the place is entirely
destitute of any other Cerealia, and millet and sorghum are grown
only to a small extent. Cattle also are very scarce in Yó; and very
little milk is to be procured. Fish is the principal food of the
inhabitants, of which there are several very palatable species in the
river, especially one of considerable size, from eighteen to twenty
inches long, with a very small mouth, resembling the mullet.
I saw also a specimen of the electric-fish, about ten inches long,
and very fat, which was able to numb the arm of a man for several
minutes. It was of an ashy colour on the back, while the belly was
quite white; the tail and the hind fins were red. Mr. Overweg made a
slight sketch of one.
During the night a heavy gale arose, and we had to fasten the
ropes attached to the top of the pole; but the storm passed by, and
there was not a drop of rain; indeed the rainy season, with regard to
Bórnu, had fairly gone by.
Wednesday, Sept. 17.—Enjoyed in the morning the scenery and
the fresh air of the river. Men were coming to bathe, women fetching
water, and passengers and small parties were crossing the river,
swimming across with their clothes upon their heads, or sitting on a
yoke of calabashes with the water up to their middle. A kafla or
“karábka” of Tébu people from Kánem had arrived the day before,
and were encamped on the other side of the river, being eager to
cross; but they were not allowed to do so till they had obtained
permission; for, during several months, this river or valley forms
annually a sort of quarantine line, whilst, during the other portion of
the year, small caravans, at least, go to and fro at their pleasure.
The only boat upon the water was a mákara, formed by several
yokes of calabashes, and of that frail character described by me in
another part of this work, in which we ourselves were to cross the
river. Unfortunately it was not possible to enjoy quietly and decently
the beautiful shade of the splendid tamarind-trees, on account of the
number of waterfowl and pelicans which reside in their branches.
 On removing some of my luggage, I found that the white ants were
busy destroying, as fast as possible, my leather bags and mats; and
we were accordingly obliged to remove everything, and to place
layers of branches underneath. There are great numbers of ants
hereabouts; but only moderately sized ant-hills are seen; nothing like
the grand structures which I afterwards saw in Bagírmi.
Thursday, Sept. 18.—About two hours after midnight Mr. Overweg
arrived, accompanied by one of the most conspicuous of the Welád
Slimán, of the name of Khálef-Allah, announcing the approach of our
little troop; which did not, however, make its appearance until ten
o’clock in the morning, when the most courageous and best mounted
of them galloped up to my tent in pairs, brandishing their guns. There
were twenty-five horsemen, about a dozen men mounted upon
camels, and seven or eight on foot, besides children. They
dismounted a little to the east of our tents, and formed quite an
animated encampment; though of course quarrels were sure to
break out soon.
Feeling a little stronger, I mounted with my fellow-traveller in the
afternoon, in order to make a small excursion along the southern
shore of the river, in a westerly direction. The river, in general, runs
from west to east; but here, above the town, it makes considerable
windings, and the shore is not so high as at the ford. The vegetation
was beautiful; large tamarind-trees forming a dense shade above,
whilst the ground was covered with a great variety of plants and
herbs just in flower. On the low promontories of the shore were
several small fishing villages, consisting of rather low and light huts
made of mats, and surrounded by poles for drying the fish, a great
many of which, principally of the mullet kind, were just suspended for
that purpose. Having enjoyed the aspect of the quiet river-scenery
for some time, we returned round the south side of the town. The
ground here is hilly; but I think the hills, though at present covered
with verdure, are nothing more than mounds of rubbish formed in the
course of time round the town, which appears to have been formerly
of greater extent.
Friday, Sept. 19.—Overweg and I, accompanied by Khálef-Allah
and a guide, made an excursion down the river, in order, if possible,
to reach its mouth; but the experiment proved that there is no path
on the southern shore, the track following the northern bank: for on
that side, not far from the mouth, lies a considerable Kánembú place
called Bóso, though, in the present weak state of the Bórnu kingdom,
much exposed to the incursions of the Tuarek. Having penetrated as
far as a village, or rather a walled town, named Fátse, the walls of
which are in a decayed state, and the population reduced to a dozen
families, we were obliged to give up our intended survey of the river.
As for myself, I was scarcely able to make any long excursion; for on
attempting to mount my horse again, I fainted, and fell senseless to
the ground, to the great consternation of my companions, who felt
convinced my end was approaching. We therefore returned to our
encampment. In the evening I had a severe attack of fever.
Saturday, Sept 20.—It had been determined the day before that
we should cross the river to-day, and the governor’s permission had
been obtained; but as the vizier’s messenger had not yet arrived, we
decided upon waiting another day. Feeling a little better, I made a
rough sketch of the town, with the dúm-palms around it, and
prepared myself, as well as I was able, for the fatiguing march before
me. We had a good specimen to-day of the set of robbers and
freebooters we had associated with in order to carry out the objects
of the mission. The small Tébu caravan, which I mentioned above as
having arrived from Kánem, and which had brought the news that
the people of Wadáÿ had made an alliance with all the tribes hostile
to the Welád Slimán, in order to destroy the latter, had not been
allowed to cross the river until to-day. They were harmless people,
carrying very little luggage (chiefly dates) upon a small number of
oxen; but as soon as they had crossed, our companions held a
council, and, the opinion of the most violent having gained the upper
hand, they fell upon the poor Tébu, or Kréda, as they call them, and
took away all their dates by force. The skins were then divided: and
the greater part of them had already been consumed or carried
away, when an old Arab arrived, and, upbraiding his companions
with their mean conduct, persuaded them to collect what remained,
or that could be found, and restore it to the owners. In the evening
the vizier’s messenger arrived, and the crossing of the river was
definitely fixed for the next day.
 Monday, Sept. 22.—Rose early, in order to get over in time, there
being no other means of crossing than two mákara, each consisting
of three yokes of calabashes. The camels, as is always the case,
being the most difficult to manage, had to cross first; and after much
trouble and many narrow escapes (owing principally to the
unevenness of the bottom of the valley, the water channel having
formed a deep hollow—at present from ten to eleven feet deep—
near the southern shore, while in the middle the bottom rises
considerably, leaving a depth of only six or seven feet) they all got
safely over, and were left to indulge in the foliage of the beautiful
mimosas which embellish the northern border of the river. The
horses followed next, and lastly we ourselves with the luggage.
About nine o’clock in the morning I found myself upon the river on
my three-yoked “mákara,” gliding through the stream in a rather
irregular style of motion, according as the frail ferry-boat was drawn
or pushed by the two black swimmers yoked to it. It was a beautiful
day, and the scenery highly interesting; but, having been exposed to
the sun all the morning, I was glad to find a little shade. When all the
party had successively landed, and the heat of the day had abated,
we loaded our camels and commenced our march. We were now left
entirely to the security and protection which our own arms might
afford us; for all the country to the north of the komádugu has
become the domain of freebooters, and though nominally Sheikh
ʿOmár’s dominion stretches as far as Berí, and even beyond that
place, nevertheless his name is not respected here, except where
supported by arms.
The country through which we were passing bore the same
character as that for some miles round the capital; a very stiff, black
soil, clothed with short grass and a few trees far between. Having
encountered a flock of sheep, our friends gave chase; and after they
had laid hold of three fat rams, we decided to encamp.
Tuesday, Sept. 23.—For the first four hours of our march the
character of the surrounding country remained nearly the same; it
then opened, and became better cultivated; and soon after we saw
the clay walls of Báruwa, though scarcely to be distinguished, owing
to the high mounds of rubbish imbedding them on all sides. Near the
south-west gate of the town the road leads over the high mound
(which destroys entirely the protection the wall might otherwise
afford to the inhabitants), and lays its whole interior open to the eyes
of the traveller. It consists of closely packed huts, generally without a
courtyard, but shaded here and there by a mimosa or kúrna, and
affords a handsome specimen of a Central African dwelling-place.
The inhabitants, whose want of energy is clearly seen from the
nature of the mounds, do not rely upon the strength of their walls;
and to the disgrace of the sheikh of Bórnu, who receives tribute from
them, and places a governor over them, they likewise pay tribute to
the Tuarek. They belong in general to the Kánembú tribe; but many
Yédiná, or Búdduma, also are settled in the town. Their principal
food and only article of commerce is fish, which they catch in great
quantities in the lake, whose nearest creeks are, according to the
season, from two to three miles distant, and from which they are not
excluded, like the inhabitants of Ngórnu and other places, on
account of their friendly relations with the warlike pirates of the lake.
As for corn, they have a very scanty supply, and seem not to employ
the necessary labour to produce it, perhaps on account of the
insecure state of the country, which does not guarantee them the
harvest they have sown. Cotton they have none, and are obliged to
barter their fish for cotton strips or articles of dress. Indeed, gábagá
or cotton strips, and kúlgu or white cotton shirts, are the best articles
which a traveller, who wants to procure fish for his desert journey by
way of Bilma (where dry fish is the only article in request), can take
with him.
At the well on the north side of the town, which does not furnish
very good water, the horsemen belonging to our troop awaited the
camels. Only a few scattered hajilíj (Balanites Ægyptiaca) and
stunted talha-trees spread a scanty shade over the stubble-fields,
which were far from exhibiting a specimen of diligent cultivation; and
I was very glad when, having taken in a small supply of water, we
were again in motion. We soon left the scanty vestiges of cultivation
behind us, and some bushes of the siwák (Capparis sodata) began
to enliven the country. At eleven o’clock, having mounted a low
range of sand-hills, we obtained a first view of the Tsád, or rather of
its inundations. The whole country now began to be clothed with
siwák. Having kept for about half-an-hour along the elevated sandy
level, we descended, and followed the lower road, almost hidden by
the thickest vegetation. This lower road, as well as our whole track to
Ngégimi, became entirely inundated at a later period (in 1854), and
will perhaps never more be trodden: in consequence, when I came
this way in 1855 we were obliged to make a circuit, keeping along
the sandy level nearer to the site of the ancient town of Wúdi.
Shortly afterwards we encamped, where the underwood had left a
small open space, at the eastern foot of a low hill. The prickly jungle
was here so dense that I searched a long time in vain for a bare spot
to lie down upon, when, to my great satisfaction, I found Bú-Zéd
clearing me a place with his axe. The swampy shore of the lake was
only about four hundred yards from our resting-place; but the spot
was not well chosen for an encampment, and it was found necessary
to place several watches during the night, notwithstanding which, a
skin of mine, full of water, disappeared from the stick upon which it
was suspended, and the Arabs tried to persuade me that a hungry
hyæna had carried it off; but it was most probable that one of
themselves had been in want of this necessary article of desert
travelling.
Wednesday, Sept. 24.—We continued our march through the
luxuriant prickly underwood, full of the dung and footsteps of the
elephant. Here and there the capparis had been cut away, and large
fireplaces were to be seen, where the roots had been burnt to ashes.
The tripods, of which several were lying about, are used for filtering
the water through these ashes, which takes from them the salt
particles which they contain. This water is afterwards boiled, and
thus the salt obtained. This salt is then taken to Kúkawa by the
Kánembú whilst those who prepare it are Búdduma.
On our return from Kánem we met large numbers of this piratical
set of islanders; and on my home journey in 1855, I saw them in the
full activity of their labours. This salt, weak and insipid as it is, is at
least of a better quality than that which the people in Kótoko prepare
from neat-dung. In Míltu, on the Upper Shári, or Bá-busó, salt of a
tolerable quality is obtained from a peculiar species of grass growing
in the river. The Músgu, as we shall see, prepare this necessary
article (or at least something like it) from the ashes of the stalks of
millet and Indian corn.
After we had emerged from the underwood into the open country,
we passed a considerable salt manufactory, consisting of at least
twenty earthen pots. Large triangular lumps of salt were lying about,
which are shaped in moulds made of clay. Several people were busy
carrying mud from an inlet of the lake which was close at hand, in
order to make new moulds. Keeping close along the border of the
latter, and enjoying the fresh breeze which had before been kept
from us by the forest, we halted early in the afternoon. A small Tébu
caravan was also encamped here, no doubt with the intention of
passing the night; but they did not like the neighbourhood of our
friends, and, loading immediately, started off.
Our path now lay through fertile pasture-grounds, with a line of
underwood to our left. It was a fine cool morning. We passed a large
pool of fresh water, frequented by great numbers of waterfowl of
various species. Overweg, on his fine and tall, but rather heavy and
unwieldy charger, made an unsuccessful attempt to overtake a pair
of kelára (Antilope Arabica? Aigocerus ellipsiprymnus?), who
scampered playfully away through the fine grassy plain. At nine
o’clock we reached the far-famed place Ngégimi, and were greatly
disappointed at finding an open, poor-looking village, consisting of
detached conical huts, without the least comfort, which, even in
these light structures, may well be attained to a certain degree. The
hungry inhabitants would not receive anything in exchange for a few
fowls which we wanted to buy, except grain, of which we ourselves,
in these desolate regions, stood too much in need to have given it
away without an adequate substitute.
The situation of this place is very unfavourable, since the ruler of
Bórnu has restricted his real dominion within the border of the
komádugu, and the poor inhabitants are constantly in fear of being
molested by a ghazzia of the Tuarek. Indeed, two years later, this
village was plundered by these freebooting hordes; and some
months afterwards, in the year 1854, the remainder of the
population, who had not been carried away into captivity, were
obliged, by the high floods of the lagoon, to leave their old dwelling-
place altogether, and build a new village on the slope of the sand-
hills, where I found it at the end of May 1855. As for Wúdi (a large
place, once an occasional residence of the Bórnu kings) and Lári,
both mentioned by Denham and Clapperton, they have long been
deserted, Wúdi having been taken and ransacked by the Tuarek in
the year 1838, and Lári a little later. At present only a few palm-trees
(said to yield a kind of date far superior to the little black Kánem
dates) in the sand-hills about eight miles south-west from Ngégimi,
indicate the site of the once celebrated Wúdi. Ngégimi was then
nominally under the control of Kashélla Hasen or Hassan.
Plunged into sad reflections on the fate of this once splendid
empire of Kánem, and the continued progress of the Berber race into
the heart of Sudán, I hung listlessly upon my horse, when, on leaving
this uncomfortable dwelling-place, we took our course over the
unbroken plain, once no doubt the bottom of the lake, and soon to
become once more a part of it. Sometimes it was dry and barren, at
others clothed with rich verdure, while on our left it was bordered by
a range of sand-hills, the natural limit of the lagoon. At a little before
noon we came to a deep inlet of the lake, spreading the freshest
verdure all around in this now desolate country. Having watered our
horses, and taken in a sufficient supply of this element for the night,
we crossed the plain, here not more than a thousand yards wide,
and ascended a broad promontory of the range of sand-hills, where
we encamped.
It was a delightful spot, where the heart might have expanded in
the enjoyment of freedom. In front of us to the south-east, the
swampy lands of the lagoon, one immense ricefield (as it ought to be
at least), spread out to the borders of the horizon; but no “white
water,” or open sea, was to be seen, not even as much as connected
channels, nothing but one immense swampy flat, stretching out as
far as the eye could reach. To the south the green pasturages, along
which we had come, extended far beyond Ngégimi. It was a picture
of one of the most fertile spots of the earth doomed to desolation.
But there was a feeble spark of hope in me that it would not always
be so; and I flattered myself that my labours in these new regions
might contribute to sow here the first germs of a new life, a new
activity.
My companions and friends did not seem to share in my feelings:
for, wholly intent upon mischief, they had been roving about, and
having fallen in with some Kánembú cattle-breeders, they had
plundered them not only of their milk, but also of the vessels which
contained it; and in the afternoon some respectable old men applied
to Mr. Overweg and myself, the only just people they were sure to
find amongst this wild band of lawless robbers, for redress, and we
were happy, not only to restore to them their vessels, but also to
make them a few small presents.
Thursday, Sept. 25.—Descending from our lofty encampment, we
continued our march in the narrow grassy plain, between the sand-
hills to the north, and another blue inlet of the lake to the south,
where the rich pasture-grounds extended further into the lake. It was
about seven o’clock in the morning when we had the good fortune to
enjoy one of the most interesting scenes which these regions can
possibly afford. Far to our right was a whole herd of elephants,
arranged in regular array, like an army of rational beings, slowly
proceeding to the water. In front appeared the males, as was evident
from their size, in regular order; at a little distance followed the young
ones; in a third line were the females; and the whole were brought
up by five males of immense size. The latter (though we were at
some distance, and proceeding quietly along) took notice of us, and
some were seen throwing dust into the air; but we did not disturb
them. There were altogether ninety-six.
The fine fresh pasture-grounds some time afterwards gave way to
a drier plain, covered with a species of heath, and the country
presented rather a melancholy appearance. A little before ten o’clock
we came to a large herd of cattle or “berí,” collected round a small
hamlet or dawar, consisting of light, high-topped huts of corn-stalks,
fastened together by three rings of straw, and lightly plastered with a
little cowdung. But although we obtained some milk, some of our
friends, not content with filling their stomachs, laid hold of a fine pony
and carried it off, under the pretext that it belonged to the Búdduma,
who, as they asserted, were the enemies of the sheikh; and when
we had started again, and encountered a small caravan of oxen
laden with dates, not only were all the skins containing the dates
taken, but another ruffian laid hold of one of the beasts of burden
and dragged it away with him, notwithstanding the lamentations of its
owner. And yet the people who were thus treated were subjects of
the king of Bórnu, and the Welád Slimán were his professed friends
and hirelings.
Fine fresh pasture-grounds, and melancholy tracts clothed with
nothing but heath, succeeded each other, whilst not a single tree
broke the monotony of the level country. At length we encamped
near a deserted village of cattle-breeders, consisting of about twenty
small conical huts, built in the form of a large circle. We had scarcely
begun to make ourselves comfortable, when a noisy quarrel arose
about the dates so unjustly taken from their owners, and some of the
Arabs concerned in the dispute came to my tent in order to have
their claims settled, when the whole particulars of the shameless
robberies committed in the course of the day, came under my notice,
and especially that of the horse. But this was a delicate subject, and
one that excited the angry passions of those concerned—so much
so that one of them, named Ibrahím, came running with his loaded
gun straight into my tent, threatening to blow out the brains of
anybody who spoke of injustice or robbery. As for Bakhér, and ʿAbd
eʾ Rahmán, who were the actual possessors of the horse, they were
about to leave by themselves.
The violent proceedings of our protectors had spread such terror
throughout these almost desolate regions, that in the evening, solely
from fear, two oxen and a quantity of milk were sent from a
neighbouring berí as presents. The night was fresh, but not cold, and
a very heavy dew fell.
Friday, Sept. 26.—Reached about noon the first large cluster of
huts of the village of Berí, after having followed a very numerous and
fine herd of cattle (one of the finest I saw in the interior of the
continent) for awhile, with the urgent desire of obtaining a drink of
fresh milk, and then crossed a tolerably deep inlet of the lagoon.
Here we encamped on a terribly hot sandy spot, without any shade,
some two hundred yards from the village, which stretches in a long
line from north to south.
Berí is a place of importance, at least since the date of the
greatest splendour of the Bórnu kingdom, and is frequently
mentioned in the history of the great king Edrís Alawóma, written
during his lifetime by his chief Imám Ahmed. Its situation is such as
to render it of great importance as a station; for here the army
proceeding from Bórnu to the interior of Kánem leaves the shore of
the lagoon, and has generally to make a long stay, in order to regain
strength for the ensuing march, and to supply itself with fresh
provisions. Till a few years previously, a Bórnu governor of the name
of Shitíma Aba had been residing here; but he had given up the
place, and preferred living in the capital.
But here I must add, that there are two places called Berí, distant
from each other a few miles, the one where we were encamped
being called Berí-kurá, the Great Berí, the other with the surname
“futé” (the western), from its more westerly situation; but it is at
present greatly reduced, and we had left it unobserved on one side.
The greater part of the inhabitants of Berí are Kánembú, and belong
to the clan of the Sugúrti, a large division of that tribe, which,
however, in the last struggle of the old dynasty, suffered greatly.
Besides these, a good many Búdduma are settled here.
I was very glad when, after another severe quarrel, the young
horse was at length given up by the robbers, as likewise the beast of
burden. One of the oxen sent yesterday as a present was
slaughtered to-day, and divided amongst the whole band. As for
myself, I made merry on a little fresh milk; for though the people are,
and appear to have been from their birth (for “berí” means cattle-
herd), in possession of numerous herds of cattle, nevertheless, in
the village, as is often the case, there is very little milk—only just as
much as is required for the use of the owners themselves—the cattle
being at a great distance. Very little can be obtained here, and corn
is scarcely cultivated, owing to the insecure and desperate state of
the country. The inhabitants are in continual intercourse with the
Yédiná, that section of the Kótoko who inhabit the islands in the lake,
and who are generally called Búdduma. But of course the distance of
their village from the lagoon varies considerably; and the nearest
branch or inlet at present was that which we had crossed in the
morning, and from which the inhabitants supplied themselves with
water. The want of firewood is greatly felt; scarcely a single tree is to
be met with in the neighbourhood.
Saturday, Sept. 27.—We now left the shores of the lake,
ascending a little, but had a difficult march this morning in order to
avoid the many small boggy inlets and natron-lagoons which are
formed by the lake, and wind along through the sand-hills. With
regard to these natron-lakes, which, after the report of Major
Denham, have led to many erroneous conjectures respecting Lake
Tsád, I have to observe that the natron or soda is not originally
contained in the water, but in the ground, and that all the water of
Lake Tsád is fresh; but when a small quantity of water, after the lake
has retired from the highest point of its inundation, remains in a
basin the soil of which is filled with soda, the water of course
becomes impregnated with this quality. The consequence is, that
there are many basins round Lake Tsád which, according to the
season, are either fresh or brackish; for the soda contained in the
ground has very little effect so long as the basin is deep, and does
not begin to make itself felt till the water becomes shallow. Of this
same character seems to be Lake Bóro in Kánem, which I shall
mention hereafter. I here remind the reader of what I have stated
above with regard to the importance of the natron-trade between
Bórnu and Núpe or Nýffi.
Having no guide—for who would willingly trust himself in the hands
of such lawless robbers as our companions?—we found it rather
difficult work to get out of this labyrinth of lagoons; and after a few
miles we came to a narrow but very boggy inlet, which it was thought
necessary to cross.
Riding a lively horse, an excellent “sayár,” I was rather in advance,
and had only three horsemen in front of me; on coming to the bog,
the nature of which it was easy to perceive, we rode one after the
other,—Khálef-Allah being in front of me. The first horseman went in,
made a few steps, and then came down; but he got his horse upon
his legs again, went on, and again sunk into the bog, but being near
the firm ground, got over tolerably well. As soon as those who were
before me saw this they stopped their horses short, and wanted to
return, pressing my horse upon his side, who, being annoyed by the
morass, made a vacillating movement forward, and fell upon his
knees; upon being raised he made some wild exertions to get
through, but after two or three ineffectual attempts, he again fell on
his side, and I under him. The morass here was about four feet
deep; and I received several smart blows from the forelegs of my
horse, upon the head and shoulders, before I was fortunate enough
to extricate myself from this interesting situation. Being clad in a
white bernús over a Nýffi tobe, with a pair of pistols in my belt, my
appearance may be easily conceived when, after a great deal of
labour, I succeeded in reaching firm ground. I had still the difficult
task of extricating my horse, which, after wild and desperate
exertions, lay motionless in the bog. I had on this occasion a good
specimen of the assistance we were likely to receive from our
companions in cases of difficulty; for they were looking silently on
without affording me any aid. Mr. Overweg was some distance
behind, and, when he came up, was enabled to supply me with dry
clothing.
The spot would have been quite interesting but for this accident,
as there was here, favoured by the rich soil and this very morass, a
beautiful plantation of red ngáberi or sorghum, of that peculiar kind
called mósogá, or rather, másakwá, in the highest state of
exuberance, and just beginning to ripen; it was the finest specimen I
saw on my whole journey. Fortunately the sun was moderately
warm, as I began to feel very chilly after my involuntary bath. We
continued our march at first along another hollow containing fresh
water, and then, ascending a little, came upon a sandy level well
clothed with herbage and trees of the mimosa kind. Here we seemed
to be entirely out of reach of the lake; and great was our
astonishment when, a little after nine o’clock, we came close upon
another fine sheet of fresh, blue water. It was a great satisfaction to
me, in the state I was in, that we encamped at so early an hour on its
northern border, where some serrákh afforded a tolerable shade. I
was busy drying my clothes, arms, saddle-cloths, and journals, when
there appeared certain indications of an approaching storm; and in
order to avoid being wetted twice in the same day, I got my tent
pitched. After a curious gale the rain poured down, and about a
dozen of my companions took refuge in my small, frail dwelling; but
all were not so fortunate as to escape a wetting, for the rain, being
very heavy, came in at the door. The storm lasted more than an
hour; and everything, including horses and camels, being thoroughly
soaked, it was decided to remain here for the night.
Sunday, Sept. 28.—For some reason or another, but chiefly in
order to slaughter the other ox, divide it, and cut it up into “gedíd,” we
remained here the whole morning; and the sun had long passed into
zawál (past noon) when we started through the sandy and slightly
undulating country full of herbage, principally of the plant called
“nesí,” besides bú rékkebah or Avena Forskalii, the bur-feathered
prickle (Pennisetum distichum), and various kinds of mimosa, chiefly
consisting of the talha, and úm-el-barka (Mimosa Nilotica.) Our
companions found several ostrich-eggs, and met a large troop of
gazelles. The country then became more thickly wooded, and, where
we encamped for the night, presented a very interesting character;
but the danger from wild beasts was considerable, and the roar of a
lion was heard throughout the greater part of the night.
Monday, Sept. 29.—Started early: the character of the country
continued the same as yesterday, and presented beautiful
specimens of the mimosa, here breaking down from age, at another
place interwoven with creepers, one species of which produces the
red juicy fruit called “fito” by the Kanúri, and has been mentioned by
me before. It was nearly eight o’clock when, proceeding in groups,
two of our horsemen, on passing near a very large and thick gherret,
suddenly halted, and with loud cries hastened back to us. We
approached the spot, and saw a very large snake hanging in a
threatening attitude from the branches of the tree; on seeing us it
tried to hide itself; but after firing several balls, it fell down, and we
cut off its head. It measured 18 ft. 7 in. in length, and at the thickest
part 5 in. in diameter, and was of a beautifully variegated colour. Two
natives, who had attached themselves to our troop the day before,
cut it open and took out the fat, which they said was excellent.
 The ride was truly interesting; but by degrees it became too much
for me, and after seven hours’ march I was so utterly exhausted as
to be obliged to halt, and lie down. Most of the Arabs remained with
us; others, with ʿAli ben ʿAisa, went on to the well. When we pursued
our march in the afternoon, the country for the first three hours was
more level, but then became very hilly; and at five o’clock we
ascended a considerable elevation to our left, the highest point in the
whole country, but perhaps not more than six or seven hundred feet
above the level of the Tsád. From here we crossed two very pretty
valleys, or dells, especially the second one, where there were very
curious hilly projections of a calcareous stone. But these valleys
were very poor indeed, in comparison with the valley or hénderi
Fóyo, situated at some distance from the well where we encamped
for the night; for its bottom presented one uninterrupted mass of
vegetation, impenetrable in many spots. Here the botanist might be
sure to find some new species, although the principal trees were the
kúrna (Cornus), serrákh, úm-el-barka or Mimosa Nilotica, hajilíj or
Balanites, and the talha (M. ferruginea), but all interwoven with
creepers, and offering the most delightful shade. These valleys,
which afford the only watering-places, must of course be very
dangerous during the night, on account of the wild beasts, principally
lions, of which there are great numbers hereabouts. Here our
companions received a messenger from Ghét, the young chief of the
Welád Slimán.
Tuesday, Sept. 30.—We remained in the forenoon and during the
heat of the day in our encampment. While stretched out in the shade
of a fine mimosa, I obtained some valuable information regarding the
various tribes dwelling in Kánem, and the districts of their
settlements. But it will be better, instead of inserting it here, to collect
all the information I received at different times into one general
account, which shall be given in the Appendix.
In the afternoon the camels and the heavier portion of the troop
were allowed to start in advance, and the horsemen followed about
half-an-hour afterwards, after having watered the horses; but instead
of taking care to follow the footsteps of the camels in a wild country
where there was no regular path, they rode on negligently, and soon
became aware that they had missed the track. There now began a
very disorderly riding in all directions. This fatigued me greatly, for
nothing is so vexing to a weak man as to ramble about without
knowing when he is likely to reach the place of repose so much
looked for. After sending scout after scout, we at length found the
track, and reached our men in the dark.
Wednesday, Oct. 1.—Having set out early, after nearly two hours
ride we were met by a single horseman coming towards us from the
encampment of the Welád Slimán, and bidding us welcome to their
wild country. They kept starting up from the thicket on our right and
left, firing their muskets and saluting us with their usual war-cry, “Yá
riyáb, yá riyáb.” Having thus advanced for about half-an-hour, we
came to a halt, in order to receive in a more solemn form the warlike
compliments of a larger troop of horsemen, led on by a person of
some importance.
The dust raised by the horsemen having subsided a little, and the
country being clearer of wood, we now saw before us the whole
cavalry of the Welád Slimán drawn up in a line in their best attire,
their chief Ghét the son of Séf el Nasr ben Ghét, and his uncle
ʿOmár the son of Ghét and brother of ʿAbd el Jelíl, in the midst of
them. This stately reception, not having been anticipated by
Overweg and myself, made a great impression upon us; but we were
not left to gaze long, but were desired by our Arab companions to
ride in advance of the line in compliment to the chiefs. We
accordingly put our steeds into a gallop, and riding straight up to our
new friends, saluted them with our pistols. Having answered our
compliments, and bidding us welcome to their wild abode, the young
Ghét galloping along at the head of his squadrons, his sword drawn,
and with the continuous cry “Yá riyáb, yá riyáb,” they led us to the
encampment, and we had a place shown to us where we might pitch
our tents.
 CHAPTER XL.
THE HORDE OF THE WELÁD SLIMÁN.

We had now joined our fate with that of this band of robbers, who,
in consequence of their restless habits, having been driven from their
original dwelling places in the Syrtis, after a great variety of events
have at length established themselves in this border region between
the desert and the fertile regions of Negroland, under the guidance
of Mohammed the son of ʿAbd el Jelíl, on the ruins of the old
kingdom of Kánem, very much in the same way as in the west the
Welád Ammer (Ludamar) have established themselves on the ruins
of the empire of Mélle. At that time they mustered a considerable
force, and being joined by a great many adventurers from all the
Arab tribes from the Ríf as far as Fezzán, were able to bring into the
field from nine hundred to one thousand horsemen. They then turned
their attention towards our friends the Kél-owí, and began to seize
upon their camels, which came to Bilma for the salt-trade; these, as
the reader has seen from my previous account, are always
proceeding in large caravans; but it is almost impossible to give
implicit credit to the statement which was made to us by several
individuals, that the Welád Slimán had taken from the Tuarek more
than thirty thousand camels in the course of two or three years.
If they had continued in this way for a short time, they would have
brought about an immense revolution in the whole of Central Africa;
for the Kél-owí would of course not have been able to provide Háusa
with salt, after having lost their camels, and thus, having no salt for
bartering, would have remained without the most necessary articles
of subsistence: they would accordingly have been obliged either to
starve or to emigrate into, and take possession by force of, the more
fertile districts of Sudán. But before they were driven to this extreme,
they made one energetic effort against their enemies, and
succeeded; for, having summoned the contingents of all the different