One gets the impression that there are fashions in obeah. Dominica, for example, is noted for its use of love-philters; in Montserrat, obeah is mainly a protection against evil spirits and a means of communication with the dead; in Antigua, obeah is most generally a form of medicine. Amulets, “guards,” as they are popularly called, intended to ward off evil spirits or protect one against the ill-will of an evil-minded neighbor are also popular. Nevis has a reputation for “black magic.” The older generation of obeah men were supposed to have a knowledge of vegetable poisons the effects of which cannot be detected on postmortem. In Nevis the older tradition has apparently lingered longer than elsewhere. At any rate, magical practices seem to have assumed a more malignant form in Nevis than in some of the other islands. In 1916 an old woman, Rose Eudelle, deaf and bedridden, was convicted of practicing obeah. She seems to have been one of the few witch doctors who believed sincerely in the efficacy of their own practices. She had a great reputation, and boasted that she had killed one man and sent another to the asylum. Curiously enough, she practiced obeah mainly through correspondence, and when she was finally arrested, some fifty letters from clients in various islands, one of them in New York City, were discovered. There was great excitement in Nevis when she was arrested. As she had solemnly threatened the colored police sergeant who arrested her, the whole black population was confidently expecting that some dramatic misfortune would overtake him. Here there seemed to be something more nearly approaching primitive and African magic than in any of the other thirty-eight cases of which I obtained some sort of record. Not only is the fashion in obeah different in the different islands, but interest in magic, which is said to be declining everywhere, is less modified in some islands than in others. In Barbados, though the practices still persist, prosecutions for obeah have almost entirely ceased. In the police station at Castries, St. Lucia, on the other hand, there are still preserved the heart and hand of a Negro boy who was killed some years ago to furnish an obeah man with the instruments of magic to enable him to open the vaults of the local bank and rob it of the treasure which was supposed to be amassed there. The fact is, then, that the mentality of the black population of the West Indies, as that of Africa, is changing under the influence of contact with the white man’s culture, and particularly under the influence of the very energetic prosecutions which not only have made the profession less profitable, but by undermining faith in his supernatural powers, have robbed the obeah man of the terror which he at one time inspired.