Real Vampires, Night Stalkers and Creatures from the Darkside. Brad Steiger
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there were many such groups that had been in existence since long before the Europeans came to Africa.
The ranks of the Mau Mau increased when they began to force unwilling individuals into participating in their blood oaths. The oath ceremonies began with the new members taking a vow to honor the old religion of their tribal ancestors. There were at least seven stages of oath-taking, which might take several days or weeks to complete and which included the drinking of blood, eating portions of human flesh, cohabiting with animals, and ingesting bits of brains from disinterred corpses. After the seventh stage of the oath-taking had been reached, the members had to repeat the cycle and reinforce their vows by beginning again.
The first murder victim of the Mau Mau was a Kikuyu chief who spoke out against the secret society and berated them for choosing to revert to savagery and barbarism. In October 1952, a lone white settler was killed and disemboweled. An elderly farmer was found dead in November. A state of emergency was declared in Kenya as the secret rituals had escalated to the murder of Kikuyu policemen, whose bodies were found mutilated and floating in rivers. White farmers found their cattle disemboweled and the tendons in their legs severed so they could not walk.
In January 1953, two partners who worked a farm were discovered murdered by the Mau Mau. A vicious attack on January 24 claimed the Rucks, a family of English heritage, whose bodies were found so hacked and ripped as to be nearly unrecognizable. Later it was learned that native men and women who had been employed by the Rucks for many years had been foremost in the slaughter of the English family.
What seemed particularly insidious to the white population was discovering to their horror that employees who had been loyal to them for decades were suddenly rising up and butchering them without warning. The Mau Mau insisted that long-standing associations and friendships between black and white were no longer considered something of value.
On March 26, a successful raid by the Mau Mau occurred against the police station at Naivasha. The station was overrun and guns and ammunition were taken away in a truck. Later that same night, the Mau Mau bound the circular huts of the villages of Lari with cables so the doors could not be opened, poured gasoline over the thatched roofs, and set the homes on fire. Most of the men of the village were away serving in the Kikuyu Guard, an anti-Mau Mau force, so the greatest number of the 90 bodies found in the charred remains were those of women and children.
In May 1956, Dedan Kimathi, who was identified as the militant head of the Mau Mau, was captured by a party of Kikuyu tribal police. Soon after Kimathi had been apprehended, the Mau Mau society crumbled from lack of ammunition and arms, internal quarrels in the ranks, and disease brought about by the hardship of existing in the jungle under extremely difficult conditions. Kimathi was executed by the British in 1957 for having ordered atrocities and murders as the leader of the Mau Mau.
The first murder victim of the Mau Mau was a Kikuyu chief who spoke out against the secret society….
By the time the Mau Mau was disbanded, they had slaughtered over 2,000 African tribes people and brutally maimed many thousands more native people. Although the murders of Kenyan civilians of European ancestry were brutal and bloody, the actual numbers of those killed at the hands of the Mau Mau were greatly exaggerated by the media.
In 1963, the police in Ciudad Victoria, Mexico, announced that members of a cult had sacrificed 12 persons to the Dark Gods. Blood had been drunk from ceremonial goblets passed from member to member. Hearts had been ripped from the bodies of living victims during grisly ceremonies. Others had been stoned to death on orders from a prostitute-turned “goddess.”
In Magdalena Solis’s eyes, she had been born to be a goddess, not a prostitute who prowled the Monterrey bars for paying customers. In spite of her blonde beauty, she earned only a few pesos from the frequenters of Monterrey’s night spots, barely enough to support herself and Eleazor, her skinny, homosexual brother who had pimped and sold her flesh since they had been children.
Then, in the summer of 1962, life changed for Magdalena.
In a few months, she had conducted mass killings offered to ancient Inca gods, operated a sex cult that indulged in orgiastic rituals, and posed as a high priestess who bade her followers to drink from a ceremonial goblet filled with a mixture of marijuana leaves and human blood. It was the Hernandez brothers, Santos and Cayetano, who presented Magdalena and Eleazor with a most unusual proposition. It seemed that the Hernandez brothers needed a god and a goddess to supplement the sex cult that they had established in the village of Yerba Buena.
Cayetano said that the simple farmers of the village had joined their cult for three reasons. They felt the need to belong to something since there was no church in their village; they enjoyed the excitement that the brothers gave their otherwise dull lives; and the brothers offered them a share in the treasure. A treasure? The Hernandez brothers now had Magdalena’s and Eleazor’s full attention.
“But of course,” Santos chuckled. “A marvelous ancient Inca treasure that is worth the ransom of a hundred kings.” Magdalena wondered if they had such a treasure, why were they living in a poor village trying to take advantage of the farmers? Cayetano said that was the scam. Of course they had no treasure, but only the promise that they had a hoard of Inca gold.
“Do you think that a bunch of stupid farmers know that the Incas were in Peru, not Mexico?” he laughed.
In 1963, police in Ciudad Victoria, Mexico, arrested Magdalena Solis, a self-proclaimed high priestess, for sacrificing 12 villagers and drinking their blood from ceremonial goblets (illustration by Ricardo Pustanio).
Santos outlined the scam to Magdalena and Eleazor. For several months, they had been living in a cave, conducting mystic rites and promising the farmers that if they brought them regular offerings of money, they would continue to pray to the cave gods and attempt to convince the deities to give up the treasure that the Incas had buried in the mountains.
At first all had gone well, Santos told them. The farmers brought their money, and he had enjoyed the bodies of the more attractive of their wives. Cayetano had sported with the men, for such was his way. The Hernandez brothers had convinced the villagers that sex with the priests was necessary to rid their bodies of demons.
Next, when the farmers and their wives had desired something more, Santos and Cayetano had initiated a beautiful village girl to serve as a priestess. Her full figure and her nude dances had kept the men’s minds off the treasure for several weeks. But recently the villagers had become very impatient. They had begun to complain that they had grown weary of purging their bodies of demons. They were now demanding their share of the treasure.
In a last desperate effort to keep the villagers’ minds off the treasure, the Hernandez brothers had promised them the reincarnation of a local faith healer who had been dead for 50 years.
“In the eyes of the villagers,” Santos explained, “this woman has become a goddess. We have promised them that she will return to them in the company of an Incan god. Supposedly, even now, we are up on the mountaintop praying for their holy arrival. We decided that it would be to our greater advantage to come to Monterrey to bargain with you.”
Cayetano had already aroused Eleazor’s interest by his mention of the simple, but muscular, farmers. Magdalena had made no secret of her preference for love-making with her own sex, so Cayetano launched into an elaborate description of the charms of Celina, their local village priestess. With the Hernandez brothers focusing a dual attack on the vanity and the lusts of Magdalena and Eleazor, the prostitute and her pimp eventually succumbed to the lure of sex and money.
Magdalena’s frustrated creativity and sense of the dramatic were given full expression with the carefully orchestrated appearance of the reincarnated faith healer and the god before the astonished farmers and their wives. She and Eleazor