Mr. Reade did not see the unfortunate mother, but was afterwards told that she had been flogged into confessing that she and she only had bewitched the man. Her son had acknowledged the crime as soon as he was charged with it. It is well known that such confessions amount to nothing. During the witch epidemic in Mediaeval Europe, scores of unhappy creatures confessed to the practice of witchcraft, though by so doing they doomed themselves to death. The imagination in some way or other is powerfully excited, and completely overcomes the judgment; or it may be from a fear of torture or a thirst for notoriety that such confessions are made.

Mr. Mackey, the missionary, said that he had come to speak to Okota, the nearest kinsman of the dying chief, upon whom, in all such cases, the responsibility rests. Okota came out from the throng, placed his stool near the feet of the missionary, and listened to him attentively.

"Death," said the missionary, "must come to all. It is foolish to think that because a man dies he has been bewitched."

"Yes," replied Okota, "death must come to all, but not always from G.o.d.

Sometimes it comes from the hand of man."

"But how do you know that in this instance it comes from the hand of man?"

"The woman has been given _quai_ (the drink of ordeal) to drink, and the _quai_ says that she bewitched him."

"But the _quai_ is not always right. When Cabinda went to the Muni, he was a long time lost. All people said that he was dead. A man you declared was the witch, you gave him _quai_; _quai_ said that the man had killed Cabinda, but Cabinda came back alive, and _quai_ was wrong."

A roar of laughter acknowledged the force of this pertinent reply.

"It is not only _quai_," said Okota, "the woman confesses that she has used the arts of witchcraft. Will any man come to you and say, 'I have stolen your fowl,' if he has not stolen it? This woman is killing my brother, when my brother is dead I will kill her."

After so decisive a declaration, further argument was useless, and Mr.

Mackey was compelled to retire, unsuccessful.

The ordeal drink of Equatorial Africa is not identical with the "red-water" of Northern Guinea. It is prepared from the root of a small shrub called _Nkazya_, or _Quai_. Half a pint of the decoction is given to the accused, and small sticks being laid down on the ground at a distance of two feet apart, he is compelled to step over them five times. If the potion act upon him as a diuretic, he is p.r.o.nounced innocent; but in some persons it produces vertigo. The sticks before his dizzy eyes rise like great logs, and in his awkward efforts to stride across them, he reels, falls to the ground, and is immediately a.s.sumed to be guilty.

Ultimately the chief died, and the woman and boy both suffered death. The woman was taken out to sea in a boat, killed with an axe, and thrown overboard. The boy was burnt alive, bags of gunpowder being tied to his legs to shorten his sufferings.

Apart from these superst.i.tions, Mr. Reade a.s.serts that the negroes possess the remnants of a n.o.ble and sublime religion, though they have forgotten its precepts, and debased its ceremonies. They still retain their belief in G.o.d, the One, the Supreme, the Creator. He has made mankind and the world; He thunders in the air, He destroys the wicked with His bolts. He rewards the good with long life; He gives them the rain, the fruits of the earth, and all things that are good. He is far above all the other G.o.ds.

In some parts of Guinea the daily prayer is, "O G.o.d, I know Thee not, but Thou knowest me, Thy aid is necessary to me." At meals they say, "O G.o.d, Thou hast given me this, Thou hast made it grow." And when they work, "O G.o.d, Thou hast caused that I should have strength to do this." And another of their prayers runs, "O G.o.d, help us, we do not know whether we shall live to-morrow; we are in Thy hand."[40]

CHAPTER X.

_THE ZULU WITCH-FINDERS._

English Law now reigns in Zululand, and the occupation of the Witch-finders is almost gone; but in times past they were potent personages, whom an enslaving superst.i.tion had armed with despotic influence. The Zulu witch-finders are regular Amazons--perfectly fearless, with a martial gait, and grave composure of mien. It is their pride, according to Lady Barker, to be looked upon as men when once they embrace their dread profession, which the men sometimes share with them. They are permitted to bear shield and spear as warriors, and they hunt and kill with their own hands the wild beasts and reptiles whose skins they wear.

"It is not difficult to understand," says Lady Barker,[41] "bearing in mind the superst.i.tion and cruelty which existed in remote parts of England not so very long ago--how powerful such women become among a savage people, or how tempting an opportunity they could furnish of getting rid of an enemy. Of course they are exceptional individuals; more observant, more shrewd, and more dauntless, than the average fat, hard-working Kafir women; besides possessing the contradictory mixture of great physical powers and strong hysterical tendencies. They work themselves up to a pitch of frenzy, and get to believe as firmly in their own supernatural discernment as any individual among the trembling circle of Zulus to whom a touch from the whisk they carry is a sentence of instant death."

The magician, like the melodramatist, must have his accompaniment of music, and the Zulu witch-finders are attended by a circle of black girls and women, who, like a Greek chorus, clap their hands together, and drone through a low monotonous chant, the measure and rhythm of which change at times with a stamp and a swing. Not less necessary is a ceremonial dress; for such things appeal directly to the imagination of the crowd, and prepare them to be readily influenced by the necromancer's devices. The "Isinyanga," "Abangoma," or "witch-finders," whom Lady Barker describes for us, were attired with an eye for effect which would have done credit to a London theatre. It will suffice to depict one of them, by name Nozinyanga. Her fierce face, spotted with gouts of red paint on cheek and brow, was partly overshadowed by a helmet-like plume of the tall feathers of the sakabula bird. In her right hand she carried a light sheaf of a.s.segais or lances, and on her left arm was slung a small and pretty shield of dappled ox-hide. Her petticoat, made of a couple of large gay handkerchiefs, was worn kilt-wise. But if there were little decoration in her skirts, the deficiency was more than compensated by the bravery of the bead-necklaces, the goat's-hair fringes, and the scarlet ta.s.sels which covered her from throat to waist. Her ample chest rose and fell beneath a baldric of leopard skin, fastened across it with huge brazen k.n.o.bs; while down her back hung a beautifully dried and flattened skin of an enormous boa-constrictor.

The interest attaching to these women is derived from the fact that it was of old the custom, among the Zulu and other South African tribes, to attribute all mishaps or catastrophes, political or social, to the agency of witches. It is not for Englishmen to look down with contempt upon this manifestation of barbarism and ignorance, considering that a similar belief prevailed very generally among us up to the reign of Charles I., and, in truth, is not wholly extinct even now: while the extent to which the science of witch-finding was developed in New England will be known to every reader of Cotton Mather.

When the community had resolved that a certain misfortune was due to the witches, the next step obviously would be to detect and punish them. For this purpose the king would summon a great meeting, and cause his subjects to sit on the ground in a ring or circle, for four or five days. The witch-finders took their places in the centre, and as they gradually worked themselves up to a frantic state of frenzy, resembling demoniacal possession, they lightly switched with their quagga-tail one or other of the trembling spectators, who was immediately dragged away and butchered on the spot. And not only he, but all the living things in his hut--wives and children, dogs and cats--not one was left alive, nor was a stick left standing. Sometimes a whole kraal would be exterminated in this way; and the reader will perceive how terribly the cruel custom could be made to gratify private revenge or to work out the king's tyrannical inclinations.

A terrible little sorceress is described under the name of Nozilwane,[42]

whose weird wistful glance had in it something uncanny and uncomfortable.

She was really dressed beautifully for her part, in lynx skins folded over and over from waist to knee, the upper part of her body being covered by strings of wild beasts' teeth and fangs, beads, skeins of gaily-coloured yarn, strips of snake's skin, and fringes of Angora-goat fleece. This, as a decoration, was both graceful and effective; it was worn round the body and above each elbow, and fell in soft white flakes among the brilliant colouring and against the dusky skin. Lynx-tails depended like lappets on each side of her face, which was overshadowed and almost hidden by a profusion of sakabula feathers. "This bird," says Lady Barker, "has a very beautiful plumage, and is sufficiently rare for the natives to attach a peculiar value and charm to the tail-feathers; they are like those of a young c.o.c.k, curved and slender, and of a dark chestnut colour, with a white eye at the extreme tip of each feather." Among all this thick, floating plumage were interspersed small bladders, and skewers or pins wrought out of tusks. Each witch-finder wore her own hair, or rather wool; highly greased, and twisted up with twine until it ceases to wear the appearance of hair, and hangs around the face like a thick fringe, dyed deep red.

Bent double, and with a creeping, cat-like gait, as if seeking a trail, out stepped Nozilwane. Every movement of her undulating body kept time to the beat of the girls' hands and their low crooning chant. Presently she pretended to find the thing she sought, and with a series of wild pirouettes leaped into the air, shaking her spears and brandishing her little shield like a Bacchante. Nowamso, another of the party, was determined that her companion should not carry off all the applause, and she too, with a yell and a leap, sprang into the dance to the sound of louder grunts and harder hand-claps. Nowamso showed much anxiety to display her back, where a magnificent snake skin, studded in a regular pattern with bra.s.s-headed nails, floated like a stream. She was attired also in a splendid kilt of leopard skins, decorated with red rosettes, and her toilette was considered more careful and artistic than any of the others. Brighter her bangles, whiter her goat-fringes, and more elaborately painted her face. Nozilwane, however, had youth and a wonderful self-reliance on her side. The others, though they all joined in and hunted out an imaginary enemy, and in turn exulted over his discovery, soon became breathless and spent, and were glad when their attendants led them away to be anointed and to drink water.

"As for another of the 'witch-finders,' the great, big Nozinyanga, she danced like Queen Elizabeth, 'high and disposedly,' and no wonder, for I should think she weighed at least fifteen stone. Ungiteni, in a petticoat of white Angora-goat skin, and a corsage of bladders and teeth, beads and viper skins, was nothing remarkable; neither was Um-a-noujozzla, a melancholy-looking personage, with an enormous wig-like coiffure of red woollen ringlets and white skewers. The physiognomy, too, was a trifle more stolid and commonplace than that of her comrades, and altogether she gave me the impression of being a sensible, respectable woman, who was very much ashamed of herself for playing such antics. However, she brandished her divining brush with the rest, and cut in now and then to 'keep the fleer' with the untiring Nozilwane."

Lady Barker and her friends grew tired of this imaginary "witch-finding,"

and to end the affair it was proposed to test the professed power of the "weird women" to discover lost property. A silver pipe stem had recently "gone a-missing," and they were requested to find what had been lost, and where. They set to work in a curious and interesting way. In front, squatted on heels and haunches, a semicircle of about a dozen men, who were supposed to have invited the a.s.sistance of the sisterhood. They had no idea of what was asked for, and were told to go on with their part until a signal was given that the article had been named.

"What is it the Inkos has lost?" they cried; "discover, reveal, make plain to us."

The witch-finders, by their singing and dancing, had wrought themselves up to a highly-excited and enthusiastic condition, so that they unhesitatingly accepted the challenge, Nowamso crying, "Sing for me: make a cadence for me." Then, after a moment's pause, she went on rapidly, in her own language.

"Is this real? is it a test? is it but a show? Do the white chiefs want to laugh at our pretensions? Has the white lady called us only to show other white people that we can do nothing? Is anything really lost? is it not hidden? No, it _is_ lost. Is it lost by a black person? No, a white person has lost it. Is it lost by the great white chief? No, it is lost by an ordinary white man. Let me see what it is that is lost. Is it money? No.

Is it a weighty thing? No, it can be always carried about--it is not heavy. All people like to carry it, especially the white Inkosi: it is made of the same metal as money. I could tell you more, but there is no earnestness in all this,--it is only a spectacle."

Between each of these e.j.a.c.u.l.a.t.i.o.ns she made a pause, looking eagerly into the faces of the men before her, who, for sole answer, gave a loud, simultaneous snap of finger and thumb, pointing towards the ground as they did so, and shouting the one word, "Yiz-ora," (the first syllable strongly accented and much prolonged;) "discover, reveal!" They can say nothing more to urge her on, because they themselves are ignorant: but the weird women watch their countenances eagerly, to detect, if they can, some unconscious sign or token that their guesses are near the truth.

Suspecting a trick, Nowamso lapses into silence; but Nozilwane rushes about like one possessed, sobbing and quivering with excitement, "It is this--it is that!" The tall Nozinyanga strikes her lance firmly into the ground, and cries haughtily, in her own tongue, "It is his watch!"

throwing around a haughty glance, as if daring any one to contradict her.

The others then join hands, and gallop round and round, making a suggestion here and a suggestion there, all alike improbable; the "inquirers," as the kneeling men are called, affording them no a.s.sistance.

At last Nozilwane strikes home: "His pipe!" she exclaims; "Yoziva, yoziva, a thing which has come off his pipe."

And so it is. Nozilwane's pluck, and perseverance, and cunning scrutiny of our faces at each hit she made, have brought her off victoriously.

A murmur, or rather grunt, of admiration goes around. The "inquirers" jump up, and "subside into ebony images of impa.s.sive respectability." The weary chorus disperses in small groups, and the exhausted sisterhood drop, as if by one consent, on their knees, sitting back on their heels, and raise their right hands in salutation.[43]

CHAPTER XI.

_ZABIANISM AND SERPENT-WORSHIP._

There can be no question as to the antiquity or universality of Serpent-Worship, whatever may be the difference of opinion as to its origin. According to Bryant it began in Chaldea, and was "the first variation from the purer Zabaism." But this statement requires from us a brief preliminary explanation of that ancient form of worship.

Zabaism, or Zabism, has had its two sects,--first the Chaldean Zabians of the Kuran,--the "Parsified" Chaldee heathen, or non-Christian Gnostics,--the ancestors of the present Mendaites, or so-called Joannes Christians, who reside in the neighbourhood of the Persian Gulf, and speak a corrupt form of Chaldee-Aramaic. And second, the Pseudo-Zabians, or Syrian Zabians, in Harran, Edessa, Rakkah, and Bagdad. It is the latter who now chiefly represent Zabism.

The first named, or Chaldean Zabians, who transferred the name to the Harranic, and greatly influenced the development of the peculiar system of the latter, are the people so designated in the Kuran, and by the Mohammedans of to-day. The Harranians, who rose about A.D. 830, profess to derive their denomination from one Zabi, who is variously called a son of Seth, son of Adam, or a son of Enoch or Idris, or a son of Methuselah, or of some fict.i.tious Badi or Mari, a supposed companion of Abraham; while Mohammedan writers trace it to the word _ssaba_, "to turn, to move,"

because its professors turned from the path of true religion, that is, Islam, or, as the Zabians say, because they have turned _to_ the proper faith.

The Zabian creed, as professed by the Harranic Zabians, would appear to resolve itself into the following elements:--

It teaches that the Creator is, in His essence, primitivity, originality, and eternity, One; but in His numerous manifestations in bodily figures, manifold. Chiefly He is personified by the seven princ.i.p.al planets, and by the good, knowing, excellent earthly bodies. This, however, is without any disturbance of His unity. It is, say the Zabians, as if the seven planets were His seven limbs, and as if our seven limbs were His seven spheres in which He manifests Himself,--so that He speaks with our tongues, sees with our eyes, hears with our ears, touches with our hands, comes and goes with our feet, and acts through our members.

It teaches further, that G.o.d is too great and too sublime to occupy Himself directly with the affairs of this world; that its government He has therefore entrusted to other G.o.ds, and that it is only to the highest things of destiny He Himself devotes His attention,--an attribution of cold superiority and intellectual indifference in striking contrast to the idea of G.o.d _the Father_ developed by Christianity, that all-loving, as well as all-powerful G.o.d, Who watches over the fall of a sparrow, and listens with tender ear to the prayer of even the meanest of His creatures. Moreover, Zabism inculcates the chilling doctrine that man is too feeble to offer his homage directly to the Supreme, and must therefore address the inferior deities to whom the regimen of the world has been handed. In this way we see that the veneration shown to the planets and the worship of idols are only a symbolism resulting from the humiliating doctrines just defined.

Zabism is a polytheistic system,--it absolutely revels in G.o.ds and G.o.ddesses. There are the spirits that direct and guide the planets, the spirits that originate or represent every action in this world,--not a natural effect, great or little, which does not emanate from a deity.

Whatever appears in the air, whatever is formed near the sky or springs from the earth, must be traced to certain G.o.ds that govern these manifestations, so that every flake of snow, every drop of rain has its presiding spirit.

These spirits also "mould and shape everything bodily from one form into the other, and gradually bring all created things to the state of their highest possible perfection, and communicate their powers to all substances, beings, and things. By the movement and guidance of these spiritual beings, the different elements and natural compositions are influenced in such a way that the tenderest plant may pierce the hardest cliff. He who guides this world is called the first spirit. These G.o.ds know our most secret thoughts, and all our future is open to them. The female deities seem to have been conceived as the feeling or pa.s.sive principle. These G.o.ds or intelligences emanate directly from G.o.d without His will, as rays do from the sun. They are, further, of abstract forms, free of all matter, and neither made of any substance or material. They consist chiefly of a light in which there is no darkness, which the senses cannot conceive by reason of its immense clearness, which the understanding cannot comprehend by reason of its extreme delicacy, and which fancy and imagination cannot fathom."