This terrible crime does not, it is true, rage to the extent it once did; but even in these days of freedom, Obeah men and women are still to be met with, and many negroes consult them when they have lost anything, are suffering from protracted pain, or when they wish to injure any one they may have quarrelled with. One of the Antiguan magistrates related to me the following circumstance, which had recently occurred. A man who had formerly lived with him as groom, but who for some time past had suffered severely from an ulcerated leg, brought a complaint before him, against another of his sex. It appeared the defendant was one who practised Obeah, to increase his worldly store; and the other poor fellow, ignorant, and depressed in spirit from the almost incurable state of his leg, was induced to apply to him for advice. The Obeah man agreed to cure him, provided he received ten dollars for his pains. This the infirm man was unable to do, but said he had a surtout and a pair of black trousers at home, and if he would take them in place of the money, he would go and fetch them. The offer was accepted by the conjuror, the surtout and trousers were put into his hands, and the ceremony commenced. The diseased man was ordered to seat himself upon the ground, while Mr. Conjuror took a calabash of some liquid, and poured it upon his head, rubbed it very hard, and then putting his mouth to that part called the “crown of the head,” sucked it for some time, and producing a tooth, said he had extracted it by those means, and that his leg would soon get well. Some weeks having elapsed, and the limb still continuing in the same state, the man began to think he had been imposed upon, and consequently brought the case before the magistrate, in hopes of getting his surtout and trousers returned.
The negroes, with but few exceptions, firmly believe the Obeah people can insert different articles, such as pieces of glass bottles, old rags, nails, stones, &c., into the flesh of those they dislike, and that the afflicted are obliged to get one of the same craft to relieve them.
I once heard a servant of mine relating a circumstance to a group of sable listeners, which illustrates this subject. His wife had lost a gown for sometime, and could not account for its strange disappearance. Soon after she experienced very odd sensations, but was unable to say what was the matter with her. In her distress she applied to the negro doctress upon the estate, but could receive no relief from her, until at length one of her friends advised her to consult an old Obeah woman who resided near, and to her she accordingly went. As soon as this Obeah woman saw her, she informed her she had “enemies,” and it was from their machinations all her illness proceeded; but that if she would come to her again on a certain day, she would consult “Obeah” about it, and, by his assistance, conjure the evil things out of her, provided she brought “all the money she could procure.” At the appointed time the woman attended, and after many mysterious rites had been performed, the necromancer proceeded apparently to draw out of the sufferer’s arms and legs, pieces of the gown she had lost, various sized pieces of glass, parts of an old shoe, and many other similar articles. This was related with the utmost seriousness of countenance, and no doubt firmly believed in by the reciter. One of the party asked if his wife derived any benefit. “Why,” said John, “she say she do, but me no no; me no see she look much better; hab to pay plenty money tho’; Obeah no like it if yo no gib much.”
Another practice of these Obeah people is to dig a hole before the door of a house where the resident is obnoxious to them, and in it place their favourite commodities—old rags and pieces of glass bottle. If the person for whose injury these articles are intended, unconsciously passes over, their health decays, or else they will never be better off in the world than they were at that day. This the negroes also firmly believe; and so true is the old proverb, “Fancy kills and fancy cures,” that many, knowing such charm has been practised upon them, have taken it to heart, and in a short time died.
It has ever been customary, and in these days of freedom it is not discontinued, to give the negroes upon the different estates, a plot of ground to plant provisions in, independent of their wages. The “negro-ground,” as it is called, is frequently situated at some distance from their houses, and consequently, when its different productions are ripe, it is extremely liable to be robbed. To prevent this as far as possible, it is customary to go to an Obeah person, and, for a certain sum, obtain from them a bottle, partly filled with some mysterious mixture,[[14]] or else a piece of charmed wood, which they hang up in their grounds over against where their provisions are growing. This generally has the desired effect, for daring indeed must be that person who would steal those articles under the protection of Obeah.
[[13]] Proprietor’s residence.
[[14]] I have been lately favoured with the sight of an “Obeah bottle,” which was picked up a few weeks ago by J. Fairclough, Esq., a gentleman of Antigua, at his residence, the grounds of which are washed by the sea. The bottle has evidently been immersed in the water for some period, from the number of barnacles formed upon it, as also from the appearance of the cork. Its principal contents are two large nails, a bent pin, a few minute shells, and a conglomeration of substances of which I can give no correct statement. It is filled with a dark liquid, which stains the bottle, and gives the idea of something deadly; but it may only arise from the action of acids upon the iron nails.
CHAPTER XXXIII.
Negroes: Superstition—Trials by ordeal—Flower-fence—Bible and key—A way to recover stolen property—Charm to prevent a scolding tongue—Jumbies—A night’s adventure—The soldier’s last jump—Jumbies calls—Betsey, the nurse—The haunted house—A cure—The drowning boys—The murdered woman—The jumby’s revenge.