Thaumaturgia; Or, Elucidations of the Marvellous

by Oxonian

THE PRACTICE OF OBEAH, OR NEGRO WITCHCRAFT—CHARMS—THEIR KNOWLEDGE OP VEGETABLE POISONS—SECRET POISONING.

Obeah, a pretended sort of witchcraft, arising from a superstitious credulity, prevailing among the negroes, has ever been considered as a most dangerous practice, to suppress which, in our West India colonies, the severest laws have been enacted. The Obeah is considered as a potent and most irresistible spell, withering and paralyzing, by indiscribable terrors and unusual sensations, the devoted victim. One negro who desires to be revenged on another, and is afraid to make an open and manly attack on his adversary, has usually recourse to this practice. Like the witches' cauldron in Macbeth, it is a combination of many strange and ominous things. Earth gathered from a grave, human blood, a piece of wood fastened in the shape of a coffin, the feathers of the carion crow, a snake or alligator's tooth, pieces of egg-shell, and other nameless ingredients, compose the fatal mixture. The whole of these articles may not be considered as absolutely necessary to complete the charm, but two or three are at least indispensable.[136]

It will of course be conceived, that the practice of OBEAH can have little effect, unless a negro is conscious that it is practised upon him, or thinks so;[137] for, as the whole evil consists in the terrors of a superstitious imagination, it is of little consequence whether it be practised or not, if he only imagines that it is. But if the charm fails to take hold of the mind of the proscribed person, another and more certain expedient is resorted to—the secretly administering of poison to him. This saves the reputation of the sorcerer, and effects the purpose he had in view.

An OBEAH man or woman (for it is practised by both sexes) is a very dangerous person on a plantation; and the practice of it is made felony by law, punishable with death where poison has been administered, and with transportation where only the charm has been used. But numbers have, and may be swept off, by its infatuation, before the crime is detected; for, strange as it may appear, so much do the negroes stand in awe of those Obeah professors, so much do they dread their malice and their power, that, though knowing the havoc they have made, and are still making, they are afraid to discover them to the whites; and, others perhaps, are in league with them for sinister purposes of mischief and revenge.

A negro, under the infatuation of Obeah, can only be cured of his terrors by being made a Christian: refuse him this boon, and he sinks a martyr to imagined evils. A negro, in short, considers himself as no longer under the influence of this sorcery when he becomes a christian. And instances are known of negroes, who, being reduced by the fatal influence of Obeah to the lowest state of dejection and debility, from which there were little hopes of recovery, have been surprisingly and rapidly restored to health and cheerfulness by being baptized christians. The negroes believe also in apparitions, and stand in great dread of them, conceiving that they forbode death, or some other great evil, to those whom they visit; in short, that the spirits of the dead come upon the earth to be revenged on those who did them evil when in life. Thus we see, that not only from the remotest antiquity, but even among slaves and barbarians, the belief in supernatural agencies has been a popular creed, not, in fact, confined to any distant race or tribe of people; and, what is still more surprising, there is a singular and most remarkable identity in the notion or conception of their infernal ministry.

In the British West Indies, the negroes of the windward coast are called Mandingoes, a name which is here taken as descriptive of a peculiar race or nation. There seems reason, however, to believe, that a Mandingo or Mandinga-man, is properly the same with an Obi-man. A late traveller in Brazil gives us the following anecdotes of the Mandinga and Mandingueiro of the negroes in that country. "One day," says Mr. Koster, "the old man (a negro named Apollinario) came to me with a face of dismay, to show me a ball of leaves, tied up with a plant called cypo, which he had found under a couple of boards, upon which he slept, in an out-house. The ball was about the size of an apple. I could not imagine what had caused his alarm, until he said that it was Mandinga which had been set for the purpose of killing him; and he bitterly bewailed his fate, that at his age, any one should wish to hasten his death, and to carry him from this world, before our lady thought fit to send him. I knew that two of the black women were at variance, and suspicion fell upon one of them, who was acquainted with the old Mandingueiro of Engenho Velho; therefore she was sent for. I judged that the Mandinga was not set for Apollonario, but for the negress whose business it was to sweep the out-house. I threatened to confine the suspected woman at Gara unless she discovered the whole affair. She said the Mandinga was placed there to make one of the negresses dislike her fellow-slaves, and prefer her to the other. The ball of Mandinga was formed of five or six kinds of leaves of trees, among which was the pomegranate leaf; there were likewise two or three bits of rag, each of a peculiar kind; ashes, which were the bones of some animals; and there might be other ingredients besides, but these were what I could recognize. This woman either could not from ignorance, or would not give any information respecting the several things of which the ball was composed. I made this serious matter of the Mandinga, from knowing the faith which not only many of the negroes have in it, but also some of the mulatto people. There is another name for this kind of charm; it is called feitiço, and the initiated are called feitiçeros; of these there was formerly one at the plantation of St. Joam, who became so much dreaded, that his master sold him to be sent to Maranham."

Speaking of the green-beads (contas verdas) which are another object of superstition in South America, and of the reliance placed upon them by the Valentoens, a lawless description of persons among the colonists of Brazil; the same author gives us this further view of the Mandingueiros and their charms. "These men," says he, "wore on their necks strings of green beads, which had either come from the coast of Africa, bearing the wonderful property of conveying in safety their possessors through all descriptions of perils, or were charmed by the Mandingueiros, African sorcerers, who had been brought over to the Brazils as slaves, and in secret continued the prohibited practice of imparting this virtue to them. Vincente had been acquainted with some of the men, and was firmly persuaded of the virtues of the green beads. When I expressed my doubts of the efficacy of the beads, against a musket ball well directed, his anger rose; but there was pity mingled with it."

Labat brings these stones from the Orellana, or river of the Amazons. "I was informed," says our author, "that Contas verdas came from Africa; but some have found their way from the Orellana, and been put into requisition by the Mandingueiros." Mr. Southey has also given an account of the "green stones of the Amazons," in his history of Brazil, vol. 1. p. 107.

In another place, some traveller presents us with the Mandingueiros in the new character of charmer of snakes. "The Mandingueiros are famous, among other feats, for handling poisonous snakes, and can, by particular noises or tunes, call those reptiles from their holes, and make them assemble around them. These sorcerers profess to render innoxious the bites of snakes, to persons who submit to their charms and ceremonies. One of the modes which is adopted for this purpose, is that of allowing a tame snake to crawl over the head, face, and shoulders of the person who is to be curado do cobras, cured of snakes, as they term it. The owner of the snake repeats a certain number of words during the operation, of which, the meaning, if they contain any, is only known to the initiated. The rattle-snake is said to be, above all other species, the most susceptible of attention to the tunes of the Mandingueiros." The above accounts I should not have related upon the authority of one or two authors, I have heard them repeated by several individuals, and even some men of education have spoken of the reputed efficacy of the tame snakes of the Mandingueiros, as if they were somewhat staggered in their belief of it. "These men do certainly play strange tricks and very dexterously." The same writer also observes, "One of the negroes whom I had hired with the plantation of Jaguaribi, had one leg much thicker than the other. This was occasioned, as he told me, by the bite of a rattlesnake; he said he had been cured from the bites of snakes by a certain curador de cobra, or Mandingueiro, and had therefore not died; but that as the 'moon was strong,' he had not escaped receiving some injury from the bite."

Beaver, in his African Memoranda, says, "There is another sort of people who travel about in the country, called Mandingo-men, (these are Mahommedans;) they do not work; they go from place to place, and when they find any chiefs or people, whom they think they can make anything of, they take up their abode sometime with them, and make gree-grees, and sometimes cast seed from them for which they make them pay."