An Arabian Druid in Paris

1905

Strange mystics are discovered in Paris every now and again. The latest is described as an Arabian Druid who inhabited the Rue de la Michodiere, a street in the center of the city.

His neighbors were startled at midnight to hear weird and discordant sounds issuing from the dwelling of Ali Bonem, followed by ritualistic incantations and liturgical chantings, alternatively plaintive and fierce. The reflection of flames was also observed.

When the door was burst open by the police a man of huge stature was seen, clothed in a long white sheet, his eyes rolling wildly, and in his hand a bloodstained knife. Around him a number of wax candles shed a mystic light, and on a piano, which had served as an altar, lay a disemboweled lamb. As a measure of precaution Al Bonem, the high priest, has been taken into custody. — London Globe.


Honesty Carried to Extremes

An American millionaire while driving an automobile in France ran over and killed a dog. Near the scene of the accident was a peasant, presumably the owner of the dog. To him the millionaire gave a bank note. But the peasant was not the owner of the dog and he was honest, but before he could make up his mind to return the money the automobile and its driver were beyond recall.

None the less the peasant would not keep the bill, and when the automobilist next rode past that place some months later he discovered the dog's skeleton at the side of the road with the bank note attached to it and a penciled line calling attention to the mistake.

Daddy's Bedtime Story — "Where the Bad Boy Found His Manners"

1911

The Bad Boy in the Ditch

"He was really a naughty, ill mannered boy," began daddy. "His parents were wealthy, and they left him to the care of servants, who did not know how to make a good boy of him. The result was that he was impudent to the servants and cruel to dogs and cats and insisted on having his own way always. I shall tell you how he learned a good lesson.

"It happened in the summer time. One day this naughty boy, whose name was Dick, was standing at the gate of his father's house when another boy came there. He was a poor boy — you could tell that by his old clothing — but his shirt waist and his knickerbockers were clean and neat, and his face shone with good nature as well as soap and water. You could tell by looking at him that he was a jolly fellow. He carried in his hand a tin can full of ripe, juicy blackberries, and he asked Dick to buy them.

" 'Go away from here,' said Dick, with a frown, 'or I shall set the dog on you. We don't need your berries. We have everything we want!'

" 'If you have, please give me a drink of water,' said the poor boy. But Dick threatened again to set the dog on him, so he went away whistling.

"Then Dick said to himself: 'Those blackberries looked good. I think I will go and get some for myself.' He went out of the gate and down the road to a place where he knew the blackberries grew. The bushes were on the far side of a wide ditch, which was filled with mud. Dick was too lazy to find a good place to cross, so he tried to jump the ditch.

"He landed right in the middle in mud up to his waist When he tried to get out he found that he was stuck fast and could not free himself. Then he called for help. But it was a lonely spot, and for a long time he heard no answer. Then he heard a voice saying, 'Who's there?'

"Then Dick called again as loudly as he could, and soon he saw at the side of the ditch the poor boy whom he had treated so rudely. 'Hello!' said the boy. 'How did you get in there?'

" 'I fell in,' said Dick. 'Please help me out?'

" 'All right,' said the other boy. And he lay down at the side of the ditch, not minding the mud on his clothing, and reached out his hand to Dick. He was a strong boy, so he soon was able to get Dick out. Dick thanked him and went home to be cleaned off.

"The next day when the poor boy came around again to try to sell his berries Dick was very nice to him. 'Where did you find your manners?' asked the boy. 'In the ditch,' said Dick."

Haiti Worships at Voodoo Shrine

1920

"As no accurate history of Haiti can be written without a reference to Voodooism, the story of this strange cult, which some authorities say still is in practice in its most violent form among the people of this island and others of the West Indies, may be interesting in connection with the recent investigation of American occupation in Haiti," says a bulletin from the Washington, D.C., headquarters of the National Geographic Society.

"Voodooism could scarcely be called a religion, but so strong is its influence upon the superstitions of the negroes, that despite efforts to eradicate it, every year or two dispatches report that there has been a sudden outbreak of cannibalistic practices in connection with a revival of devotional enthusiasm.

"It is said that no white man would be allowed to live long after he had given testimony leading to the conviction of a culprit charged with sacrificing a child to his god. As a consequence, authentic information is difficult to get, and proof of a human sacrifice almost impossible. Many teachers and inhabitants of the islands deny the existence of the cult, though many stories of the horrors perpetrated at a meeting of the Voodoos are recorded by naval officers who have visited the islands and by other men of integrity.

"The general belief is that Voodooism was brought to the Western Hemisphere from West Africa by the negroes imported as laborers, especially to Haiti, and it may probably be traced back to the serpent worship of Egypt. Many of the characteristics of the worship also were attributed to the French witches of the Fifteenth century, the most violent phases of the practice, perhaps, being an outgrowth of the African superstitions of the black and of the French imagination of the white inhabitants of Haiti.

"The God Obeah or Vaudoux, of which Voodoo is an American corruption, is supposed to know, to see and to do all things, but he manifests himself to his worshippers only in the form of a nonpoisonous snake and communicates with them only through a priest and priestess, known as papa-loi and maman-loi, who are held in great veneration by their followers.

"The ceremony is always held at night, usually in the fastness of some deep wood, where there will be no interruption of the rites. The devotees take off their shoes and bind about their bodies handkerchiefs, the predominating note of which is red, and the priest and priestess wear red bands about their heads in the form of crowns. Then they pray to the snake, which is exhibited for the purpose of arousing their emotions. Maman-loi mounts the box in which the god is usually kept and emits groans, shrieks and wild gesticulations as she utters her prophetic sentences.

"A dance closes the ceremony. The king puts his hand on the box and a shudder somewhat similar to the effect produced by the most recent kind of 'jazz' seizes him, and from him it passes to all the rest. Then the devotional exercises evolve into a wild debauchery and indecency under the cover of drunkenness and night.

"The initiation of a convert to the faith is enough to inspire him with terror. He pledges himself, when his lips are touched with warm goat's blood, never under any circumstances to reveal the secrets of the fraternity and to kill any member who proves a traitor to the brotherhood. This is the point at which the cannibalism is supposed to occur, but investigation has shown that many of the shocking phases of the worship have been eliminated, and the worshippers usually satisfy themselves with a cock or a goat which is afterwards cooked and eaten.

"The Voodoo women are thought to possess supernatural power, and by working on the superstitions of the natives attain a potent influence over them. Many strong men have pined away merely because they thought an enemy had 'put Obeah' on them, just as the Southern negro believed in the 'conjure' doctor who cast a 'spell' on him by leaving in his path a bottle containing horse hairs, snake's teeth, lizard claws, a piece of dried rat and a frog's foot. Objects which have been used in the practice of the black art may be seen in the museum of the Petit Seminaire at Port au Prince.

"So deeply have the people of Haiti become imbued with the cult that an empty bottle, which probably would entice a reminiscent grin from an American assembly, will throw a Haitian group into consternation, and educated Haitian girls have been known to faint at the sight of the shivers of spilled mercury."

—Reno Evening Gazette, Reno, NV, Dec. 20, 1920, p. 5.