FOOTNOTES:
[136] Various etymologies have been suggested for the word obi. Mr. Long, in a paper transmitted several years since, by the agents of Jamaica to the Lords of the Committee of Privy Council, and by the latter subjoined to the report on the slave trade, expresses himself on this subject as follows: "From the learned Mr. Bryant's commentary on the word OPH, we obtain a very probable etymology of the term; 'a serpent,' in the Egyptian language, was called Aub or Ob." 'Obion,' is still the Egyptian name of a serpent.' 'Moses, in the name of God, forbids the Israelites to inquire of the demon Ob, which is translated in our Bible, charmer or wizzard, Divinator aut sorcilegus.' The woman of Endor is called Oub or Ob, translated Pythonissa; and Oubaois (he cites Horus Apollo) was the name of the Basilisk or royal serpent, emblem of the sun, and an ancient oracular deity of Africa. Their etymology, if admitted, connects the modern superstitions of the west of Africa, with the ancient ones of the east of that continent, from which source they have also been spread in Europe. They are humble parts of the great system which is adorned with the fables of Osiris and Isis; and they comprise not only the Obi of Africa, but the witchcraft of our own country. That superstition is every where connected with the worship of the serpent, and with the moon and the cat. Skulls and teeth of cats are among the principal ingredients of the African charms or Obies.
[137] Mr. Long gives the following account of the furniture of the house of an Obi-woman, or African witch in Jamaica: "The whole inside of the roof, (which was of thatch) and every crevice of the walls were stuck with the implements of her trade, consisting of rags, feathers, bones of cats, and a thousand other articles. Examining further, a large earthen pot or jar, close covered, contained a prodigious quantity of round balls of earth or clay, of various dimensions, large and small, whitened on the outside, and variously compounded, some with hair and rags, or feathers of all sorts, and strongly bound with twine: others blended with the upper section of the skulls of cats, or set round with cats' teeth and claws, or with human or dogs' teeth, and some glass beads of different colours. There were also a great many egg-shells filled with a viscous or gummy substance, the qualities of which were neglected to be examined; and many little bags filled with a variety of articles, the particulars of which cannot, at this distance of time, be recollected." Shakespeare and Dryden, have left us poetical accounts of the composition of European Obies or charms, with which, and with more historical descriptions, the above may be compared. The midnight hours of the professors of Obi, are also to be compared with the witches of Europe. Obi, therefore, is the serpent-worship. The Pythoness, at Delphos, was an Obi-woman. With the serpent-worship is joined that of the sun and moon, as the governors of the visible world, and emblems of the male and female nature of the godhead; and to the cat, on account of her nocturnal prowlings, is ascribed a mysterious relationship to the moon. The dog and the wolf, doubtless for the same reason, are similarly circumstanced.
[138] The superstition of Obi was never generally remarked upon in the British West Indies till the year 1760, when, after an insurrection in Jamaica, of the Coromantyn or Gold Coast negroes, it was found that it had been made an instrument for promoting that disturbance. An old Coromantyn negro, the chief instigator and oracle of the insurgents of the parish of St. Mary, in which the insurrection broke out, who had administered the Fetiche or solemn oath to the conspirators, and furnished them with a magical preparation, which was to make them invulnerable, was at that time apprehended and punished, and a law was enacted for the suppression of the practice, under which several examples were made, but without effecting for many years, any diminution of the evil sought to be remedied.
[139] In Kosters's travels in Brazil, we read of a negro who was reported by one of his fellows to become occasionally lobas homen or wolf-man. "I asked him," said the author, "to explain; when he said, that the man was at times transformed into an animal, of the size of a calf with the figure of a dog;" and in the African memoranda is an account of a negro who professed and even believed to have the power of transforming himself into an alligator, in which state he devoured men. Upon being questioned by Captain Beaver, he answered, "I can change myself into an alligator, and have often done it." But though these may be genuine African superstitions, and not such as have been introduced by the Portuguese, yet it is certain there is no part of Europe to which they do not equally belong.
[140] Beckman, vol 1, p. 74 to 103.
[141] See Major Long's expedition, vol. 1. p. 226.