The expulsion or transference of evil spirits is not always effected by indirect means such as that of the scapegoat. In the majority of cases the method followed is the direct one of exorcism. The rites of exorcism vary greatly according to the beliefs and traditions of the different tribes. It is generally accompanied by flagellation, which has for its object to purify the voluntary victim from the stain of sin. The Spirit which torments him, finding that the repeated blows make his habitation untenantable, resolves to evacuate the place. It is plain that this is the true and original purpose of this chastisement and that the idea of purification by pain only crept in later.
Like all peoples in an early stage of civilization the Moï attribute disease and even death not to any natural cause but to the presence of malevolent spirits, the "Pi." All efforts must then be concentrated on persuading the harmful intruder to depart, if not by bribes then by threats. If the illness seems likely to terminate fatally, the Sorceress is called on to expel the evil spirit by incantations and sacrifices. This ceremony has many features of note, and I witnessed it on several occasions in spite of the inveterate reluctance of the Moï to allow us to take any part in their public life.
The Sorceress is a priestess who enters the house of the dying person clad only in a full, white loin-cloth. A rough plank serves for an altar and on it she places a bowl of rice and six small candles, which she lights. Then to the accompaniment of a series of peculiar writhing movements she chants a litany, which gets quicker and quicker as the candles get smaller. Her contortions also become more rapid and violent and in the end she is seized with a fit of hysterics, which signifies the frantic struggles of the "Pi" before they yield to the power of the incantation. All at once her movements cease and she commences to indicate the hour in which the cure will take place. This is done after consultation with the Spirits, during which she takes the rice out of the bowl at the rate of three grains at a time. Then she takes a mouthful of water, which she returns over the patient's body in driblets while she presses his stomach as if she were attempting to squeeze the life out of something. Just as the last of the candles is on the point of going out she utters a cry of triumph and holds up a stone of about the size of a nut before the eyes of her astonished and admiring audience.
The cause of the malady has gone! The "Pi" have departed, leaving this trophy of victory to the conqueror who seems so exhausted by her efforts that several gourds of spirits of rice are necessary to restore her strength.
It sometimes happens that the patient takes a good turn after this ceremony, either as a reward for faith or else by pure coincidence. But if the reverse occurs and the patient dies shortly after the exorcism, the unfortunate result is attributed solely to the parsimony and ingratitude of the deceased, whose offerings were not deemed sufficient by the Spirits.
As I have said, the method of exorcism varies with different groups. For instance, it takes the following form among the Tho of Tonkin. The priest addresses himself to the Chicken Devil who is in possession of the patient, first inviting him to take the food which has been prepared for him and extending the invitation to all the Chicken Devils of the five cardinal points. (Throughout the Far East the centre of the earth is regarded as a fifth cardinal point.) He then throws two coins into a cup of rice and calls on the Male Element and the Female Element to make the first come up heads and the second tails. Whether the operation succeeds or not the Sorcerer then lights several sticks of eagle-wood, pours some spirits of rice into a cup, and addresses all the Chicken Devils in the following words:
"I beg to inform you that the patient I am about to cure has been brought to his present condition by the malevolent intervention of one of your number. I adjure you to command your brother to leave the place and torment my patient no longer. Let each of you return to the cardinal point from which he came; otherwise you shall not partake of the feast which we have spread for you...."
The Chicken Demons, however, are slow to take the hint, for the patient's condition shows no sign of improvement. The spokesman betrays no sign of annoyance at this obstinacy, but his tone changes from one of studious moderation and politeness to one of command.
He continues:
"I am an intimate friend of the Emperor of Jade and on the best of terms with Lao-Quan. It is they who speak by my mouth, and at your peril you refuse to obey the behests of these holy and powerful persons."