A similar circumstance has been related to me by the attorney of the estate. A negro belonging to the property, who for several months had given way to idle, dissolute habits, at length so far forgot himself as to become a runaway. After being absent for some time, intelligence was brought to the attorney that he had been seen skulking about the capital; and accordingly, other negroes were despatched to endeavour to find him and bring him back to the estate. Their undertaking proved successful, the runaway was secured, and the party set out upon their journey home. Upon the road the man remarked—“He wished he could die, for he had no cause to run away, and he should be ashamed to meet his friends, for he knew not what excuse to make,” and proceeded in this strain until gaining the “spring,” at the entrance of the estate; he gave a sudden start, and before his companions were aware of his intentions, he had leaped into the water. By the time assistance could be procured, the man was dead; and his friends had the melancholy office of burying his swollen corpse.
The negroes have an idea, that if a jumby calls them, and they return an answer, they will very soon die. I have often called a servant by name at night, and could get no answer, when I was well aware they must have heard me; and upon asking them the reason have had the following reply given me—“Me no no, missis, it was you; me tink it one jumby calling me.”
If a child is born with a caul it is preserved with religious veneration. My milk-woman came to see me one day with her two little babies; the little creatures had each a small black bag tied round their necks with a piece of black ribbon. I asked the mother what this was for; she said they were both born with cauls, and that if it was not always kept near them, the jumbies would strangle them the first time they were left alone; nor was this all, for if they did not wear it upon their persons, they would see the jumby (or spirit) of every one that died.
I mourned to think how superstition prevailed in these parts, what then was my surprise upon soon after taking up an English newspaper of late date, to see the, following advertisement:—“A child’s caul to be disposed of, a well-known preventive against drowning, &c. Price, ten guineas. Address, post-paid, to A. B. C., to the care of Mr. Evans, Hyde Park newspaper-office, 42, Edgware Road!”
Had I not seen and read this myself, I could not have believed it. While we write and talk of the superstition of the negroes, although we mourn that its influence should extend so far, yet there is greater allowance to be made for them from want of education; but that such an enlightened people as the English should put such an advertisement in a public paper is almost incredible. A certain preventive against drowning!—why, superstition in her gala days could not have furnished a more striking instance of her power! That any rational creature should believe such an assurance is astonishing. I firmly hope, for the honour of my country people, that the ten guinea advertisement remains unanswered.
I had an old nurse living with me a few years ago, an African, but who had been brought to this island as a slave when she was about ten years of age. She is a firm believer in jumbles, and is one of those privileged people who, it is said, can talk to these gloomy beings, and, by some potent charm known only to themselves, hinder them from playing any mischievous trick. For this reason she was frequently called upon to use her art, when the jumbies troubled any of the little negroes. When this was the case, she went into a room by herself, and entered into a conversation with the invisibles, and by some means or the other, succeeded in drawing them away. No one else, who has not a similar power, dares to remain by; for they believe if they did, the jumbies would blow upon them, and throw them into a fit, or else cause their immediate death. Betsey, for that is her name, like most of her class, is very fond of talking to herself, and one day I remember hearing the following soliloquy. It was about some lady in the island who wore false hair and false teeth:—“Eh, eh! you eber hear such a ting as that tho’, dat missis hab one sombody’s hair, all curly curly, so tie it on he head, an say he b’longs to he; an den dat no all self, for he hab one sombody’s teeth too! Eh, eh! me wonder how he like, me no go do so, war for? s’pose jumby cum an say, gib me me hair, gib me me teeth, war me go do den; jumby no like people com take der tings away.” I ought here perhaps to remark, that when negroes are talking, they seldom use but one of the genders, and that the masculine, in direct opposition to Lindley Murray.
It is also a very prevalent opinion among the negroes that if they beg one of their dying friends to “trouble” any one they dislike, (that is, for his spirit or jumby to appear to him,) the jumby, which they expect to rise on the third day from death, will do their bidding, and that the person so haunted can never take rest until he himself dies. Their opinion respecting the immortality of the soul is, as far as I can understand it, this—that if a person die one day and is buried the next, during the succeeding night, the spirit, or as they term, it the “jumby,” rises, and either goes to heaven, or, if during life they have committed any crime, or met with a violent death, wanders about the earth, until by prayers, fumigations, or something of the kind, it is laid to rest.[[18]]
When a jumby haunts a house, they get a coal-pot, upon which they place a quantity of pepper, salt, nuno, (the wild basil,) part of a horse’s hoof, and a little brimstone. This coal-pot is set in the middle of the house, with the back and front doors open, and is allowed to burn until after midnight; at the same time, they stick over the doors and windows, and in the corners of the house, bunches of “milk-bush,” another wild plant. This ceremony always takes place during the night, but they allow the bush to remain until it withers. Whilst these articles are burning, the friends who are assembled in the “haunted house,” and the residents themselves, are employed in “cursing the jumby,” telling it to “go where he com from,” “that if he one good somebody he would hab been at rest,” &c.; and just as the clock strikes twelve at midnight, the windows are opened, and a quantity of water thrown out to wet the “jumby” and send it away, for as long as the coal-pot continues burning, they believe the jumby cannot pass through the house, but is still lurking about the yard watching for an opportunity of getting in.[[19]] Strange as this may read, it is firmly believed in, and actually practised up to the present time, not only by negroes, but by many of the better sort of people.
When a negro wishes a jumby to hurt his enemies, he makes use of various charms to effect his purpose; one of which the following anecdote will illustrate. About two years ago, two black boys went to a pond at the head of the town, to water a horse. The one that was riding the animal carried it far into the pond, and by some mishap or the other, fell off. His friend viewed him struggling in the water; he saw him sink, and rise to the surface,—again he disappeared; and although the spectator of this melancholy scene was but a very little fellow, he leaped in to his assistance. But oh! the frenzied grasp of death! well may it be said, “What pain it is to drown!” or, in the words of the homely proverb, “A drowning man will catch at a straw,”—the dying boy saw the hand stretched to his aid; and grasping the proffered palm, both sank to rise no more. Some person residing near the pond gave the alarm, and by means of drags, the bodies were recovered.
A relation of one of these poor boys had an ill-feeling towards an acquaintance, with whom she had quarrelled, and she thought this a good opportunity of injuring her enemy. Under pretence of plaiting this woman’s hair, (towards whom the ill-feeling existed,) she contrived to cut off a good portion of it, which she placed in the hand of the boy, just before the coffin was screwed down, at the same time pronouncing the word “remember.” The consequence of this was, (as my negro informant related it,) “de pic’nee jumby trouble he so, (meaning, I suppose, the relation’s adversary,) dat he no no war for do, till at last he go out of he head, an’ he neber been no good since.”