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The Spanish Bull-Fight: and Kindred Activities Author(S): Julian Pitt-Rivers Source: Anthropology Today, Vol The Spanish Bull-Fight: And Kindred Activities Author(s): Julian Pitt-Rivers Source: Anthropology Today, Vol. 9, No. 4 (Aug., 1993), pp. 11-15 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2783449 . Accessed: 15/09/2011 20:34 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to Anthropology Today. http://www.jstor.org The Spanish bull-fight and kindredactivities JULIANPITT-RIVERS of them pseudo-Mauresquein architecture,in keeping with the quite erroneous theory that the bullfight was 'of Moorish origin'. Bull-rings were built even in Gali- cia for the sake of summer visitors and state function- aries, though there they have mostly fallen into ruin or been converted, at least partially, to other uses. The N INTEGRAL feature corrida is often reviled by Catalan intellectuals as a of Spanish tradi- Castilian imposition (though other Catalan intellectuals tional life is the have maintained that it was Catalonian in origin and cult of the bull; it was imitated by the Castilians).3 In fact, bull festivals has taken in the are celebrated traditionally in a number of Catalan past, and still towns. In many they practice a variety of 'encierro', 4~~J takes today, a var- called the 'corre bou'. iety of forms, of The bull-fight, also called lidia (struggle) in Spanish, which the corrida is not really a fight at all; the bull cannot win, for even t/ gg N fi de toros is by far if he kills or disables the matador,one of the other ma- the best known, tadors (they are usually three) must replace him and the most expens- complete the rite. And if he cannot be killed by a bull- ive to attend and fighter he is killed by a butcher, the same evening. He the subject of can only survive if the public demands of the president most publications (whose principalfunction is to be the mouthpiece of the (three national pe- public) that the bull be 'pardoned' on account of his riodicals and a exceptional courage and 'nobility', that is to say be- page or two in cause he has embodied to perfection the values that the virtually all na- cult of the bull is intendedto promote. tional and re- The bull-fight, in brief, is not a fight (though it is a This article was gional newspapersduring the bull-fighting season and a kind of contest of courage); it is in no way a competi- originally writtenas a bibliography in Spanish and in French of hundredsof tive sport (for there is no competition);it is not a game report c ommissionedby thousands of It is also manifest in a the 'course la cocarde' in the European books). whole (though a Provence might so Parliamentin Strasbourg. numberof local popularfestivals throughoutthe Iberian be considered, and so might the 'capea' in Spain or The author is Peninsula with the exception of most of Galicia and the certain of the Portuguese bull festivals; so, probably, professor at the Ecole northernhalf of Portugal (which are somewhat similar was that representedin the famous mosaics of Knossos Pratique des Hautes in this regard).The cult of the bull in the forms both of dating from 1600 B.C. It is not a spectacle, a theatrical Etudes de la Sorbonne the corridaand of populartaurine festivals is today also show (though it is spectacular and can be most dra- Ve sec tion and Universite Paris X an element of the culture of three regions of southern matic), for it is not a representationof reality, but re- (Nanterre).He was France: the south-west corner (from Toulouse and the ality itself; those who are killed in the ring do not re- formerly professor of Landes to the Spanish frontier),of Provence (as far east turn five minutes later, smiling, to take a curtain-call, anthropologyat the LSE. as Frejus) and of the Auvergne. It has been so at least they are dead forever like the bull who is towed out of He is a leading since the Middle Ages and it is gaining in popularityin the ring by the mules and butchered on the spot. It is anthropologistof Hispanic societies. France at present: pefias (bull fight clubs) are being the custom of the corrida to honour a bull-fighter who founded in those areas and new forms of popularfestiv- has excelled in his performanceby giving him one or ity involving bulls have appeared within the last two of the bull's ears as a trophy, or, slightly less of an twenty-five years, notably the 'Toro-Piscine', which honour, to be granted a tour round the ring ('vuelta al consists in getting the local fire-brigade to create an ruedo') to receive applause from the public. The bull artificial piscine in the place where the bull is to be may be honouredin the same way. baited and into which he may be enticed to tumble. It is It is a ritual sacrifice and it is a part of Spanish popu- worth recalling in this connection that underthe Second lar Catholicism as indeed is the cult of the bull in Empire, in adulationof the Empress Eugenie, who was general. ProfessorRomero de Solfs has examined in de- of Spanish (Andalusian)origin, bull-rings were built all tail the religious aspect of the bull-fight in his book on over France (two in Paris and one even as far north as the corrida in Seville.4 I would point out thatjust about Dunkirk). half the bulls immolated in the corridas of Spain are The corrida was christened by a writer of the early sacrificed in honour of the Virgin Mary, as part of the years of the century (Conde de las Navas) 'the most celebration of a religious festival; the calendar of bull- national of Spanish fiestas' (La fiesta mas nacional) fights is the religious calendar. All the major religious and Spanish patriotismwas allied with it in that epoch festivals of Spain are celebrated in this way. The bull- almost as closely as with the Catholic faith, though fighting season in Spain started traditionallywith the there was and has been at least since the sixteenth cen- feast of St Joseph in Valencia and ends with the Virgin tury a minority of educated Spaniardswho disapproved of Pilar in Zaragoza. In Andalusia, it started tradi- of it and refused ever to attend.2 tionally with the corrida on Easter Sunday in Seville During that period many bull-rings were built, some and ends with St Michael, the end of the agricultural ANTHROPOLOGY TODAY Vol 9 No 4, August 1993 11 Decorationsfor this year, in Seville also. Every local community (pueblo), have stressed the erotic symbolism of the bull-fight, article are reprintedfrom except in Galicia, celebrates its patron-saintwith a bull- and in the sense of male honour, ancient carteles (an- the Gran Diccionario fight unless the municipality is broke, and if they can't nouncements of a corrida) often advertised a protagon- Taur6macoby J. Sdnchez de Neira (Madrid,1896). afford a properbull-fight they probablyhire some cow- ist as 'El pundonoroso diestro Fulano de tal' (Bull- The initial letter A shows calves for a capea (a bull-bait). Every barrio (quarter) fighter So-and-So, very meticulous with regard to his the matador's sword and of Soria has its own patron-saint - and therefore its honour) - in the sense of tenacious courage, refusal to hat, and the picador's own bull-fight and every separate social identity is ex- accept defeat. Hence the wounded matadorstruggles to lance. At thefoot of page pressed in some kind of taurine celebration. In the his feet, picks up his sword and kills his bull according 10 is a brandfrom - to the infirmary. C6rdoba: brandsare small town of Nules (Castellon) most of the main to the rite before being carriedoff traditionallyapplied to a streets are named after a saint and have an image of This is not the only dramatic scene that can be wit- bull's right hindquarters. that saint set into a shrine somewhere in the wall. On nessed in the bull-ring: the death of the bull is, all too the saints' day the inhabitantsof this street celebrate often, horrifying and tragic, as well as dramatic.If the their saint, having subscribed together to buy a young matadorfails in his ritual duty, shirking 'the moment of half-caste bull or failing that they have rented a young truth' (i.e. that which requires the greatest courage) by cow as surrogatein order to have a capea. running out to the side instead of going in over the The bull-fight takes place always after, never before, horns, he is said to have 'assassinated', not to have the Mass, in the afternoon. (In the 19th century in Ma- killed (that is to say immolated) the bull. If he stabs drid, it took place on Mondays.) After the purification without killing, if he punctures the bull's lung and the of the sacrifice of the Lamb the sacrifice of the bull poor beast tottersround the ring, blood pouring from its restores to grace the mores of everyday life, releasing mouth, before receiving the 'coup de grace', a dagger the faithful from an excess of sanctity, a too literal sub- in the vertebraebehind the horns, it is indeed tragic, as jection to the Beatitudes, which renders the practical tragic as the death of Hamlet, Joselito, Manolete or conduct of daily affairs somewhat difficult, for if all quite recently Paquirri5or Yiyo; the death of every bull were to be 'poor in spirit' and 'meek' and turn the is a tragedy in itself.
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