November 15th, 2011 | No Comments »

A short excerpt from the Inter Press Service:

Of the 45 [sentenced to death] in Saudi Arabia, most were charged over illegal sexual activity and alleged black magic practices.


In Saudi Arabia, black magic is considered “haram” or prohibited. Meanwhile, black magic is a booming business in Indonesia, where people seek the help of witch doctors to address a range of problems, from personal to political.


“A lot of times what’s called witchcraft is the remnant of religious magical and healing traditions. In Indonesia, there’s a very rich culture that is ancient that understands the powers of human mind on a very deep level… of people who are healers who you go to in the village if you are sick, who are kind of like the lay psychologists,” Starhawk, a U.S.-based author of numerous books on contemporary earth- based spirituality, told IPS.


She argued that the powerful people in Saudi Arabia use the threat of people who practice witchcraft as a way to distract common people from “the real problems… See, here’s these people who are so scary and awful.”


“It’s part of a way for a dominant religion to denigrate an indigenous religion,” Sara Amis, an Occupy Atlanta spokeswoman who practices Wicca, told IPS.


“My basic opinion is that it’s religious intolerance. The same way I would view someone being put to death for being homosexual – it’s bigotry,” Amis said.

Posted in history, Spells
November 15th, 2011 | No Comments »

I just found a great blog – the Caribbean History Archives – with this fascinating tale: An Obeah Story at Christmas Time. This is a work of literature and very ethnocentric. It definitely does not represent what Obeah is to the tens of thousands of practitioners in the Caribbean and Africa. But it does show a perspective of Obeah from the point of view of a French Roman Catholic Priest in the mid 19th century.

My companion, a genial French Roman Catholic priest, rides a few paces ahead, his bathing towel slung round his neck, and in his mouth a never missing cigarette. An “Obeah bottle” hanging to a mango-tree draws my attention to the subject which interests me so much, and riding up, I ask my companion what he can tell me about the superstitions of the country.

“Ah, my dear fellow, I can’t remember half I hear and notice on these ever-present superstitions of the people, but I assure you that it is one of the greatest obstacles I meet with in my work among the parishioners; these foolish but so deeply rooted beliefs of their in the power of Obeah and witchcraft meet me at every turn, and after talking for hours, and trying to prove to them how ridiculous and senseless all these ideas are, I only obtain a seeming acquiescence, and make no lasting impression.
I have tried everything to combat the baneful influence, and endeavoured to make them ashamed of their ignorance and credulity, but with precious little effect. I have even adopted the Japanese custom of punishing a whole street for the misdeeds of one criminal living in it, by refusing the sacraments for a time to a whole family, if a member of it be known to be dabbling in Obeah – all to small purpose.

This reminds me that, only the other day, I was riding to see a sick person living on the other side of the parish, when I happened to pass a small wooden house, before which a number of people were congregated, all talking together and evidently much excited in their minds about something inexplicable. On asking what was the matter, I was told that the owner of the house was lying dead, and that he was an Obeah man who had lived quite alone in the place for many years, and that there was consequently no one willing to undertake the job of looking after the corpse and burying it.

In fact, no one would go inside the hut at all, as it was affirmed that this his Satanic Majesty was there in person looking after the body of the Obeah man, which now undoubtedly belonged to him.

To allay their alarm, I got off my horse, and with the assistance of a couple of men broke open the door and entered the hut. Lying on a wooden stretcher was the body of the unfortunate individual, whose death must have occurred a good many hours before, and the body was in urgent need of burial, so after scolding the people for their cowardice I prevailed on them to see about a coffin and other details as quickly as possible. It was, however, only in evident fear and trembling that any of them would enter the room, and the slightest noise would make them start and look towards the door, in the expectation of seeing le diable en personne coming to claim is property.

The dirty little room was littered with the Obeah man’s stock in trade. A number of vials containing some sort of unholy liquor were lying ready to be handed over to some foolish negro in exchange for their weight in silver. In every corner were found the implements of his trade, rags, feathers, bones of cats, parrots’ beaks, dogs’ teeth, broken bottles, grave dirt, rum, and egg-shells. Examining further, we found under the bed a large conarie or earthen jar, containing an immense number of round balls of earth or clay f various dimensions, large and small, whitened on the outside and fearfully and wonderfully compounded. Some seemed to contain hair and rags and were strongly bound round with twine,; others were made with skulls of cats, stuck round with human of dogs’ teeth and glass beads, there were also a lot of egg-shells and numbers of little bags filled with a farrago of rubbish.

In a little tin canister I found the most valuable of the sorcerer’s stock, namely, seven bones belonging to a rattlesnake’s tail – these I have known sell for five dollars each, so highly valued are they as amulets or charms – in the same box was about a yard of rope, no doubt intended to be old for hangman’s cord, which is highly prized by the negroes, the owner of a piece being supposed to be able to defy bad luck.


Rummaging further, I puled out from under the thatch of the roof an old preserved-salmon tin, the contents of which showed how profitable was the trade of the Obeah man. It was stuffed full of five-dollar bank-notes, besides a number of handsome twenty-dollar gold pieces, the whole amounting to a considerable sum, which I confess I felt very reluctant to seal up and hand over to the Government, the Obeah man not being known to have heirs. I then ordered the people to gather up all the rubbish, which was soon kindled and blazing away merrily in front of the hut, to the evident satisfaction of the bystanders, who could hardly be persuaded to handle the mysterious tools of Obeah.

The man, I heard, had a great reputation for sorcery, and I was assured that even persons who would never be suspected of encouraging witchcraft had been known to come from a distance to consult him or purchase some love-spell.

The secret of their reputation and frequent success in finding out robberies, which is also a part of their profession, is most likely due to a good memory and a system of cross-questioning all those who come to consult them, and it is also very probable that they possess a knowledge of numerous tricks and deceits handed down to them by their African progenitors, with which they astonish even educated persons and perform wonders which would almost convert one to a belief in magic.”

The common Euro-centric beliefs of African religion being “Satantic” or evil in some fashion are of course reflected in this story. It does not relate the fact that these are the traditions and cultures of a people who not only managed to survive a horrible trans-Atlantic slave trade, but also had culture and civilization that far surpassed that of Europe long before the birth of Jesus Christ.

But even these distortions of African history do shed a bit of light on the practices of Obeah, the beliefs and the feelings of those who held the religion and spirituality dear.

Today we know better. For the most part, Western culture at worst has come to learn that Obeah is a respectable tradition and at best has noticed that it is on par with – or far surpasses – many of the rituals of Roman Catholicism.

Posted in history, Spells, Vodou
October 18th, 2011 | No Comments »

From the Science section of the New York Times:

Digging deeper in a South African cave that had already yielded surprises from the Middle Stone Age, archaeologists have uncovered a 100,000-year-old workshop holding the tools and ingredients with which early modern humans apparently mixed some of the first known paint.

These cave artisans had stones for pounding and grinding colorful dirt enriched with a kind of iron oxide to a powder, known as ocher. This was blended with the binding fat of mammal-bone marrow and a dash of charcoal. Traces of ocher were left on the tools, and samples of the reddish compound were collected in large abalone shells, where the paint was liquefied, stirred and scooped out with a bone spatula.

A fascinating archaeological discovery that sheds many insights on the artistic expression of early humans. But it is more than that. The description of how cave artisans prepared paints from ocher, animal fat and charcoal in abalone shells, with bone spatulas and pestles, is exactly how many magical pigments are prepared today in Vodou around the world, from Congo, to Benin, to Haiti and even in Obeah in Jamaica. This gives us very strong evidence for Vodou being one of the oldest religions in existence today.

Remember that Vodou is not just a Haitian phenomenon, or a Beninoise, or even African phenomenon. It is a human phenomenon that is a part of the history of every man and woman.

Related: the Ishango Bone that was found in the Ishango region of the Democratic Republic of Congo (also the home of one of our Most Famous Voodoo Priests) has also been dated to 10,000 years and provides an example of advanced mathematics in Africa that predate even the Mayans.

Posted in history, Spells, Vodou