Who, what is this?
who
sources
principles
definitions
 
Site Features:
ask Blavatsky Net
membership
free course
science
research tools
newsletters
 
Original Text
Secret Doctrine
HP Blavatsky
WQ Judge
Masters of Theosophy
other authors
collections of articles
 
Real World
meetings
start a study class
 
Topics
reincarnation
near death experiences
Theosophy on the Bible
Theosophy in religions
 
Confirmation
proofs of Theosophy
pebbles of truths
prophecies fulfilled
 
General
weathervane
refutation
Theosophical movement
statement of purpose
 
Links
organizations
Theosophy online
related sites
ezines
publishers
video
 
Contact Us
To make a donation
 

Blavatsky Net - Theosophy

This site focuses on Madame Blavatsky and her teaching - Theosophy. It features an introduction to Theosophy, study aids, research tools, original text, supporting evidence, membership, and visitor interaction.


Home | Seekerbooks.com| H.P.B. Articles | BN Publications | Contact BN | Who Are We?|

AFRICAN MAGIC

BY TAU-TRIADELTA


 

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.

Lucifer, November, 1890


print version



"No Religion Higher Than Truth"
Support this site by visiting our donation page.
Site copyright © 1996-2014 by Estela Carson-Priede

List of Articles
1888
1890!
African Magic
Ahkoond of Swat
An Astral Prophet
An Unsolved Mystery
Ancient Doctrines Vindicated
Ancient Magic in Modern Science
Animated Statues
Answers to Queries
Antiquity of the Vedas
Apollonius Tyaneus and Simon Magus
Are Chelas "Mediums"?
Are Dreams but Idle Visions?
Arya Samaj
The Babel of Modern Thought
Black Magic in Science
Blessings of Publicity
Bright Spot of Light
Buddhism, Christianity and Phallicism
Buddhism in America
Can the Double Murder?
Can the Mahatmas Be Selfish?
Case of Obsession
Chelas
Chelas and Lay Chelas
Chinese Spirits
Christmas Then and Christmas Now
Civilization, the Death of Art and Beauty
Claims of Occultism
Classification of "Principles"
Count St. Germain
Cross and Fire
Cycle Moveth
Denials and the Mistakes of the Nineteenth Century
Devil's Own-Thoughts on Ormuzd and Ahriman
Diagnoses and Palliatives
Dialogue on the Mysteries of the After Life
Dialogues between the Two Editors
Do the Rishis Exist?
Does Vaccination Prevent Smallpox?
Dr. Beard Criticized
Dreamland and Somnambulism
Drift of Western Spiritualism
Dual Aspect of Wisdomhe
Echoes from India. What is Hindu Spiritualism?
Eddy Manifestations
Editorial Comment
Editorial Appendix
Eighth Wonder
Electric and Magnetic Affinities between Man and Nature
Elementals
Elementaries
Esoteric Axioms and Spiritual Speculations
"Esoteric Buddhism" and its Critic
"Esoteric Buddhism" and the "Secret Doctrine"
Esoteric Character of the Gospels
Fakirs and Tables
Fall of Ideals
Fate of the Occultist
Few Thoughts on Some Wise Words from a Wise Man
Force of Prejudice
Fragments
French View of Women's Rights
Genius
Grand Inquisitor
"H. M." and the Todas
H. P. Blavatsky on Precipitation and Other Matters
H. P. Blavatsky's Masonic Patent
Have Animals Souls?
Hindu Widow-Marriage
History of a "Book"
History of a Planet
Holmes Controversy
Holmes Controversy(continued)
Huxley and Slade
Hypnotism
Hypnotism, and Its Relations to Other Modes of Fascination
Imperfections of Science
Indian Metaphysics
Intro-Version of Mental Vision
Is Creation Possible for Man?
Is Denunciation a Duty?
Is Foeticide a Crime?
"Is it Idle to Argue Further?"
Is Suicide a Crime?
Is the Desire to "Live" Selfish?
Is Theosophy a Religion?
"Isis Unveiled" and the "Theosophist" on Reincarnation
Isis Unveiled and the Vishishtadwaita
"It's the Cat!"
Jews in Russia
Kabalah and the Kabalists
Kabalistic Views of "Spirits"
Karmic Visions
Knout, The. As Wielded by the Great Russian Theosophist
Kosmic Mind
Lack of Unity among Spiritualists
Lamas and Druses
Land of Mystery
Last Song of the Swan
Le Phare de L'Inconnu
Leaven of Theosophy
Leo Tolstoi and His Unecclesiastical Christianity
"Let Every Man Prove His Own Work"
Life and Death
Life Principle
Literary Jottings on Criticism, Authorities, and Other Matters
Lodges of Magic
Logic versus Peripatetic
Madame Blavatsky on "The Himalayan Brothers"
Magic
Mahatmas and Chelas
Memory in the Dying
Mind in Nature
Missing Link
Missionaries Militant
Mistaken Notions on "The Secret Doctrine"
Modern Apostles and Pseudo-Messiahs
Mote and the Beam
Mr. A. Lillie's Delusions
My Books
Mysterious Race
Nature's Human Magnets
Negations of Science
New Cycle
(New) York against Lankester. A new War of the Roses
"Not a Christian"!
Note on Eliphas Levi
Note on "Memory"
Notes on some Aryan-Arhat Esoteric Tenets
Notice to Mediums
Number Seven
Number Seven and Our Society
Occult or Exact Science?
Occult Phenomena
Occultism or Magic
Occultism versus the Occult Arts
Old Hindu Ships
Old Philosophers and Modern Critics
On Pseudo-Theosophy
On The New Year's Morrow
"Oppressed Widowhood" in America
Organisation of the Theosophical Society
Origin of Evil
Our Cycle and the Next
Our Three Objects
Paradoxical World
Parting Words
Persian Zoroastrianism and Russian Vandalism
Pertinent Queries
Pertinent Questions
Philosophers and Philosophicules
Popular Idea of Soul-Survival
Posthumous Publication
Practical Occultism
Pralaya of Modern Science
"Precipitation"
Premature and Phenomenal Growths
Progress and Culture
Protest
Psychic and Noetic Action
Psychic Warning
Psychology - The Science of the Soul
Puzzle from Adyar
Puzzle in "Esoteric Buddhism"
Queries and Answers
Questions Answered about Yoga Vidya
Re-Classification of Principles
Rebuke
Recent Progress in Theosophy
Reincarnations in Tibet
Reply to Our Critics, A. Our Final Answer to Several Objections
Republican Citizen
Retort Courteous
Roots of Ritualism in Church and Masonry
Russian Atrocities
Sacred Tree of Kum Bum
Science of Life
Science of Magic
"Scrutator Again"
Search after Occultism
Seeming "Discrepancies"
Seventeen-Rayed Sun-Disc
She Being Dead Yet Speaketh
Signal of Danger
Signs of the Times
Six-Pointed and Five-Pointed Stars
Society Without a Dogma
Some Scientific Questions Answered
Spiritual Progress
Spiritualism and Occult Truth
Spiritualism and Spiritualists
Spiritualism in Russia
Spiritualistic Tricksters
Star-Angel-Worship in the Roman Catholic Church
Stars and Numbers
Stray Thoughts on Death and Satan
Substantial Nature of Magnetism
Tetragrammaton
Theories about Reincarnation and Spirits
Theory of Cycles
"Theosophical Mahatmas"
Theosophical Society: Its Mission and Its Future
Theosophists and their Opponents
Theosophy and Spiritualism
Theosophy or Jesuitism?
Thoughts of the Dead
Thoughts on the Elementals
Tibetan Teachings
Tidal Wave
"To the Readers of 'Lucifer'"
Todas
Transmigration of the Life Atoms
Trickery or Magic?
Universe in a Nut-Shell
Views of the Theosophists
War in Olympus
Warning to Mediums
Was Cagliostro a "Charlatan"?
Washing the Disciples' Feet
What Are the Theosophists?
What is Occultism?
What is Theosophy?
"What Is Truth?"
What of Phenomena?
What Shall We Do for Our Fellow-Men?
What's in a Name? - Why the Magazine is called "Lucifer"
Which First - the Egg or the Bird?
Why Do Animals Suffer?
Why I Do Not Return to India
Why the "Vahan"?
"Word with Our Friends"
World-Improvement or World-Deliverance
Year is Dead, Long Live the Year
Year of Theosophy
Yoga Philosophy
 
Acknowledgement