had awakened in the act of entering this romantic plaisance, and I was touched anew by an unrestfulness, by a sense of the uncanny.
I observed a book lying upon the dressing table, and concluding that it was one which Harley had brought with him, I took it up, glancing at the title. It was “Negro Magic,” and switching on the light, for there was a private electric plant in Cray’s Folly, I opened the book at random and began to read.
“The religion of the negro,” said this authority, “is emotional, and more often than not associated with beliefs in witchcraft and in the rites known as Voodoo or Obi Mysteries. It has been endeavoured by some students to show that these are relics of the Fetish worship of equatorial Africa, but such a genealogy has never been satisfactorily demonstrated. The cannibalistic rituals, human sacrifices, and obscene ceremonies resembling those of the Black Sabbath of the Middle Ages, reported to prevail in Haiti and other of the islands, and by some among the negroes of the Southern States of America, may be said to rest on doubtful authority. Nevertheless, it is a fact beyond doubt that among the negroes both of the West Indies and the United States there is a widespread belief in the powers of the Obeah man. A native who believes himself to have come under the spell of such a sorcerer will sink into a kind of decline and sometimes die.”
At this point I discovered several paragraphs underlined in pencil, and concluding that the underlining had been done by Paul Harley, I read them with particular care. They were as follows:
“According to Hesketh J. Bell, the term Obeah is most probably derived from the substantive Obi, a word used on the East coast of Africa to denote witchcraft,
