African Magic
By Tau-Triadelta
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Before we enter into the subject of the occult
art as practised on the West Coast of Africa, it will be well
to clear the ground by first considering for a moment what we
mean by the much-abused term "Magic."
There are many definitions of this word; and, in bygone ages,
it was simply used to designate anything and everything which
was "not understanded of the vulgar." It will be sufficient
for our purpose to define it as the knowledge of certain natural
laws which are not merely unknown but absolutely unsuspected by
the scientists of Europe and America.
It is a recognized fact that no law of Nature can be – even for
a single moment – abrogated. When, therefore, this appears to us
to be the case – when, for instance, such a universally known law
as that of the attraction of gravitation seems to be annihilated,
we must recognize the fact that there may be other laws at present
unknown to Western science which have the power of overriding
and suspending for the time being the action of the known law.
The knowledge of these hidden laws is what we understand by the
term occult science, or magic. And there is no other
magic than this, and never has been, at any period of the
world's history. All the so-called "miracles" of ancient
times can be and are reproduced at the present day by magists
when occasion requires. An act of magic is a pure scientific feat,
and must not be confounded with legerdemain or trickery of any
kind.
There are several schools of magism, all proceeding and operating
on entirely different lines. The principal of these, and on whose
philosophy all others are founded, are the Hindu; the Thibetan,
the Egyptian (including the Arab) and the Obeeyan or Voodoo. The
last named is entirely and fundamentally opposed to the other
three: it having its root and foundation in necromancy or "black
magic," while the others all operate either by means of what
is known to experts as "white magic," or in other cases
by "psychologizing" the spectator. And, a whole crowd
of spectators can be psychologized and made at the will of the
operator to see and feel whatever things he chooses, all the time
being in full possession of their ordinary faculties. Thus, perhaps
a couple of travelling fakirs give their performance in your own
compound or in the garden of your bungalow. They erect a small
tent and tell you to choose any animal which you wish to see emerge
therefrom. Many different animals are named in rotation by the
bystanders, and in every case the desired quadruped, be he tiger
or terrier dog, comes out of the opening in the canvas and slowly
marches off until he disappears round some adjacent corner. Well,
this is done simply by "psychologizing," as are all
the other great Indian feats, such as "the basket trick"
"the mango tree," throwing a rope in the air and climbing
up it, pulling it up and disappearing in space, and the thousand
and one other similar performances which are "familiar as
household words" to almost every Anglo-Indian.
The difference between these schools and that of the Voodoo or
Obeeyah is very great, because in them there is a deception or
want of reality in the performance. The spectator does not really
see what he fancies he sees: his mind is simply impressed
by the operator and the effect is produced. But in African magic,
on the contrary, there is no will impression: the observer does
really and actually see what is taking place. The force employed
by the African necromancers is not psychological action but demonosophy.
White magists have frequently dominated and employed inferior
spirits to do their bidding, as well as invoked the aid of powerful
and beneficent ones to carry out their purposes. But this is an
entirely different thing: The spirits which are naturally maleficent
become the slaves of the magist, and he controls them and compels
them to carry out his beneficent plans. The necromancer, or votary
of black magic, is, on the contrary, the slave of the evil spirit
to whom he has given himself up.
While the philosophy of the magist demands a life of the greatest
purity and the practice of every virtue, while he must utterly
subdue and have in perfect control all his desires and appetites,
mental and physical, and must become simply an embodied intellect,
absolutely purged from all human weakness and pusillanimity, the
necromancer must outrage and degrade human nature in every way
conceivable. The very least of the crimes necessary for him (or
her) to commit to attain the power sought is actual murder, by
which the human victim essential to the sacrifice is provided.
The human mind can scarcely realise or even imagine one tithe
of the horrors and atrocities actually performed by the Obeeyah
women.
Yet, though the price is awful, horrible, unutterable, the power
is real. There is no possibility of mistake about that. Every
petty king on the West Coast has his "rain-maker." It
is the fashion among travellers, and the business of the missionaries,
to ridicule and deny the powers of these people. But they do possess
and do actually use the power of causing storms of rain, wind,
and lightning. When one considers that however ignorant and brutal
a savage may be, yet that he has an immense amount of natural
cunning, and his very ignorance makes him believe nothing that
cannot be proved to him, no "rain-maker" could live
for one year unless he gave repeated instances of his powers when
required by the king. Failure would simply mean death. And the
hypothesis that they only work their conjurations when the weather
is on the point of change is only an invention of the missionaries.
The native chiefs are, like all savages, able to detect an approaching
change of weather many hours before it takes place. And is it
at all likely that they would send for the rain-maker and give
him sufficient cattle to last him for twelve months, besides wives
and other luxuries, if there were the slightest appearance of
approaching rain?
I remember well my first experience of these wizards. For weeks
and weeks there had been no rain, although it was the rainy season.
The mealies were all dying for want of water; the cattle were
being slaughtered in all directions; women and children had died
by scores, and the fighting men were beginning to do the same,
being themselves scarcely more than skeletons. Day after day,
the sun glared down on the parched earth, without one intervening
cloud, like a globe of glowing copper, and all Nature languished
in that awful furnace. Suddenly the king ordered the great war
drum to be beaten, and the warriors all gathered hurriedly. He
announced the arrival of two celebrated rain-makers, who would
forthwith proceed to relieve the prevailing distress. The elder
of the two was a stunted, bow-legged little man, with wool which
would have been white had it not been messed up with grease, filth
and feathers. The second was rather a fine specimen of the Soosoo
race, but with a very sinister expression. A large ring being
formed by the squatting negroes, who came – for some unknown reason – all
armed to the teeth, the king being in the centre, and the rain-makers
in front of him, they commenced their incantations. The zenith
and the horizon were eagerly examined from time to time, but not
a vestige of a cloud appeared. Presently the elder man rolled
on the ground in convulsions, apparently epileptic, and his comrade
started to his feet pointing with both hands to the copper-colored
sky. All eyes followed his gesture, and looked at the spot to
which his hands pointed, but nothing was visible. Motionless as
a stone statue he stood with gaze rivetted on the sky. In about
the space of a minute a darker shade was observable in the copper
tint, in another minute it grew darker and darker, and, in a few
more seconds developed into a black cloud, which soon overspread
the heavens. In a moment, a vivid flash was seen, and the deluge
that fell from that cloud, which had now spread completely overhead,
was something to be remembered. For two days and nights that torrent
poured down, and seemed as if it would wash everything out of
the ground.
After the king had dismissed the rain-makers, and they had deposited
the cattle and presents under guard, I entered the hut in which
they were lodged, and spent the night with them, discussing the
magical art. The hut was about fourteen feet in diameter, strongly
built of posts driven firmly into the ground, and having a strong
thatched conical roof. I eventually persuaded them to give me
one or two examples of their skill. They began singing, or rather
crooning, a long invocation, after a few minutes of which the
younger man appeared to rise in the air about three feet from
the ground and remain there unsuspended, and floating about. There
was a brilliant light in the hut from a large fire in the centre,
so that the smallest detail could be distinctly observed. I got
up and went to feel the man in the air, and there was no doubt
about his levitation. He then floated close to the wall and passed
through it to the outside. I made a dash for the doorway, which
was on the opposite side of the hut, and looked round for him.
I saw a luminous figure which appeared like a man rubbed with
phosphorised oil; but I was glad to rapidly take shelter from
the torrents of rain. When I re-entered the hut, there was only
the old man present. I examined the logs carefully, but there
was no aperture whatever. The old man continued his chant, and
in another moment his comrade re-appeared floating in the air.
He sat down on the ground, and I saw his black skin glistening
with rain, and the few rags he wore were as wet as if he had been
dipped in a river.
The next feat was performed by the old man, and consisted in several
instantaneous disappearances and reappearances. The curious point
about this was that the old man also was dripping wet.
Following this was a very interesting exhibition. By the old man's
directions we arranged ourselves round the fire at the three points
of an imaginary triangle. The men waved their hands over the fire
in rhythm with their chant when dozens of tic-polongas, the most
deadly serpent in Africa, slowly crawled out from the burning
embers, and interlacing themselves together whirled in a mad dance
on their tails round the fire, making all the while a continuous
hissing. At the word of command they all sprang into the fire
and disappeared. The young man then came round to me, and, kneeling
down, opened his mouth, out of which the head of a tic-polonga
was quickly protruded. He snatched it out, pulling a serpent nearly
three feet long out of his throat, and threw it also into the
fire. In rapid succession he drew seven serpents from his throat,
and consigned them all to the same fiery end.
But I wanted to know what they could do in the way of evocation
of spirits. The incantation this time lasted nearly twenty minutes,
when, rising slowly from the fire, appeared a human figure, a
man of great age, a white man too, but absolutely nude. I put
several questions to him, but obtained no reply. I arose and walked
round the fire, and particularly noticed a livid scar on his back.
I could get no satisfactory explanation of who he was, but they
seemed rather afraid of him, and had evidently – from the remarks
they interchanged – expected to see a black man.
After the appearance of this white man, I could not persuade them
that night to attempt anything more, although the next night I
had no difficulty with them. A most impressive feat, which they
on a subsequent occasion performed, was the old custom of the
priests of Baal. Commencing a lugubrious chant they slowly began
circling around the fire (which said fire always is an essential
part of the proceedings), keeping a certain amount of rhythm in
both their movements and cadences. Presently, the movement grew
faster and faster till they whirled round like dancing dervishes.
There were two distinct movements; all the time during which they
were gyrating round the circle, they were rapidly spinning on
their own axes. With the rapidity of their evolutions their voices
were raised higher and higher until the din was terrific. Then,
by a simultaneous movement, each began slashing his naked body
on arms, chest, and thighs, until they were streaming with blood
and covered with deep gashes. Then the old man stopped his erratic
course, and sitting down on the ground narrowly watched the younger
one with apparent solicitude. The young man continued his frantic
exertions until exhausted Nature could bear no more, and he fell
panting and helpless on the ground. The old man took both the
knives and anointed the blades with some evil smelling grease
from a calabash, and then stroked the young man's body all over
with the blade which had done the injuries, and finished the operation
by rubbing him vigorously with the palms of the hands smeared
with the unguent.
In a few minutes time the young man arose, and there was not the
slightest trace of wound or scar in his ebony skin. He then performed
the same good offices on the old man with the same effect. Within
ten minutes afterwards they were both laid on their mats in a
sweet and quiet sleep. In this performance there were many invocations,
gestures, the circular fire, and other things which satisfied
me that some portion, at all events, of the magical processes
of West Africa had been handed down from the days when Baal was
an actual God, and mighty in the land.
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