At the autumn festival in Peru people used to strike each other with torches, saying, “Let all harm go away.”[640] Every year when the Pleiades reappeared in the sky, the Guaycurus, an Indian nation of the Gran Chaco, held a festival of rejoicing, at which men, women, and children all thrashed each other, expecting thereby to procure health, abundance, and victory over their enemies.[641] [pg 263] Indians of the Quixos, in South America, before they set out on a long hunting expedition, cause their wives to whip them with nettles, believing that this renders them fleeter, and helps them to overtake the peccaries. They resort to the same proceeding as a cure for sickness.[642] The Roocooyen Indians of French Guiana train up young people in the way they should go by causing them to be stung by ants and wasps; and at the ceremony held for this purpose the grown-up people improve the occasion by allowing themselves to be whacked by the chief with a stick over the arms, the legs, and the chest. They appear to labour under an impression that this conveys to them all sorts of moral and physical excellences. One of the tribe, ambitious of acquiring the European virtues, begged a French traveller to be so kind as to give him a good hiding. The traveller obligingly did his best to gratify him, and the face of the Indian beamed with gratitude as the blows fell on his naked back.[643] The Delaware Indians had two sovereign remedies for sin; one was an emetic, the other a thrashing. In the latter case, the remedy was administered by means of twelve different sticks, with which the sinner was belaboured from the soles of his feet up to his neck. In both cases the sins were supposed to be expelled from the body, and to pass out through the throat.[644] At the inauguration of a king in ancient India it was customary for the priests to strike him lightly on the back with sticks. “By beating him with sticks,” it was said, “they guide him safely over judicial punishment; whence the king is exempt from punishment, because they guide him safely over judicial punishment.”[645] On the thirtieth of December the heathen of Harran used to receive three, five, or seven blows apiece from a priest with a tamarisk branch. After the beating had been duly administered [pg 264] the priest on behalf of the whole community prayed for long life, much offspring, power and glory over all peoples, and the restoration of their ancient kingdom.[646]
Beating people with instruments which possess and impart special virtues.
Sometimes, in the opinion of those who resort to it, the effect of a beating is not merely the negative one of dispelling demoniac or other baneful influences; it confers positive benefits by virtue of certain useful properties supposed to inhere in the instrument with which the beating is administered.[647] Thus among the Kai of German New Guinea, when a man wishes to make his banana shoots bear fruit quickly, he beats them with a stick cut from a banana-tree which has already borne fruit.[648] Here it is obvious that fruitfulness is believed to inhere in a stick cut from a fruitful tree and to be imparted by contact to the young banana plants. Similarly in New Caledonia a man will beat his taro plants lightly with a branch, saying as he does so, “I beat this taro that it may grow,” after which he plants the branch in the ground at the end of the field.[649] Among the Indians of Brazil at the mouth of the Amazon, when a man wishes to increase the size of his generative organ, he strikes it with the fruit of a white aquatic plant called an aninga, which grows luxuriantly on the banks of the river. The fruit, which is inedible, resembles a banana, and is clearly chosen for this purpose on account of its shape. The ceremony should be performed three days before or after the new moon.[650] In the county of Bekes, in Hungary, barren women are fertilized by being struck with a stick which has first been used to separate pairing dogs.[651] Here a fertilizing virtue [pg 265] is clearly supposed to be inherent in the stick and to be conveyed by contact to the women. The Toradjas of Central Celebes think that the plant Dracaena terminalis has a strong soul, because when it is lopped, it soon grows up again. Hence when a man is ill, his friends will sometimes beat him on the crown of the head with Dracaena leaves in order to strengthen his weak soul with the strong soul of the plant.[652] At Mowat in British New Guinea small boys are beaten lightly with sticks during December “to make them grow strong and hardy.”[653]
Custom in Morocco of beating people with the skins of sacrificed sheep or goats.
Among the Arabs of Morocco the Great Feast, which is the annual sacrificial festival of Mohammedan peoples, is the occasion when men go about beating people with the kindly intention of healing or preventing sickness and benefiting the sufferers generally. In some tribes the operator is muffled in the bloody skins of sacrificed sheep, and he strikes everybody within reach of him with a flap of the skin or a foot of the sheep which dangles loose from his arm; sick people present themselves to him in order to receive the health-giving blows, and mothers bring their little children to him for the same purpose. Anybody whom he hits on the head will be free from headache. Nor does he confine his attention to people; he goes about striking the tents also, in order that they too may receive their share of the blessed influence (baraka) that radiates like sunshine from a bloody sheepskin. From the costume which he wears the masker is known as the “Lion with Sheepskins”; and he himself participates in the blessings which he diffuses so liberally around him. Hence in at least one tribe he is generally a person who suffers from some illness, because he expects to be healed by the magic virtue or holiness of the bloody skins.[654] Similarly, as we shall see presently, in ancient Mexico the men who masqueraded in the skins of the human victims were commonly persons who suffered [pg 266] from skin disease, because they thought that the bleeding skin of a man who had been killed in the character of a god must surely possess a sovereign virtue for the healing of disease.[655] In Morocco the skin-clad mummer sometimes operates with sticks instead of a flap of the skin, and sometimes the skins in which he is muffled are those of goats instead of sheep, but in all cases the effect, or at least the intention, is probably the same.[656]
European custom of beating cattle with branches to make them healthy or drive away the witches from them. The rowan-tree as a protection against witchcraft.
In some parts of Eastern and Central Europe a similar custom is very commonly observed in spring. On the first of March the Albanians strike men and beast with cornel branches, believing that this is very good for their health.[657] In March the Greek peasants of Cos switch their cattle, saying, “It is March, and up with your tail!” They think that the ceremony benefits the animals, and brings good luck. It is never observed at any other time of the year.[658] In some parts of Mecklenburg it is customary to beat the cattle before sunrise on the morning of Good Friday with rods of buckthorn, which are afterwards concealed in some secret place where neither sun nor moon can shine on them. The belief is that though the blows light upon the animals, the pain of them is felt by the witches who are riding the beasts.[659] In the neighbourhood of Iserlohn, in Westphalia, the herdsman rises at peep of dawn on May morning, climbs a hill, and cuts down the young rowan-tree which is the first to catch the beams of the rising sun. With this he returns to the farm-yard. The heifer which the farmer desires to “quicken” is then led to the dunghill, and the herdsman strikes it over the hind-quarters, the haunches, and the udders with a branch of the rowan-tree, saying,
“Quick, quick, quick!
Bring milk into the dugs.
The sap is in the birches.