TRIBAL AND CULTIC MYSTERIES.
I. Tribal Mysteries. Definitions (§ 1). Basal Factors (§ 2). Developments of Tribal Societies (§ 3). Social Character (§ 4). Magical Fraternities (§ 5). The ‘‘ Men’s House ’”’ (§ 6). Methods of Initiation (§ 7). Educational Value (§ 8). Influence on Social Development (§9).
I, Tribal Mysteries: A mystery is defined by Miss Jane Ellen Harrison (Prolegomena to the Study of Greek Religion, p. 151, 2d ed., Cambridge, 1908) “Bis.
II. Cultic Mysteries. 1. The Eleusinia.
monies (§ 6).
a rite in which certain sacra are exhibited which can not be safely seen by the
1. Defi- worshiper till he has undergone cernitions, tain purifications.” This holds true
a both for tribal and cultic mysteries. Primitive peoples restrain non-initiates from sight of sacra for the reasons that such sight is a breach
Greek Religious Background (§ 1). Origin of the Eleusinia (§ 2).
Estimates of the Eleusinia (§ 3). ies The Kore Myth (§ 4).
Lesser Mysteries (§ 5).
Greater Mysteries;
The Mysteries Proper (§ 7).
Essentials and Sacra (§ 8).
Officials (§ 9).
Significance (§ 10).
Dionysiac-Orphic Mysteries.
Character of Dionysiac Celebration (§ 1).
Significance of Orpheus (§ 2).
Orphic Teachings (§ 3).
Summary (§ 4).
Initial Cere-
of taboo which (they suppose) would bring evil on the tribe, and punish such breach in order to expurgate the crime and relieve the tribe of the onus of guilt and the evil consequences supposed to result from the transgression. By tribal mysteries are meant those rites of initiation of boys (and in some regions of girls) at the time of reaching manhood (or womanhood) into the rights of adultship as conceived by the tribe, together with the later developments, coming with advance in civil-
5 RELIGIOUS ENCYCLOPEDIA
Trespass Offering ' Tribal and Cultic Mysteries
ization, into tribal and magical fraternities. By cultic mysteries are meant the more advanced organizations which found place, e.g., in Greece and the Roman Empire and are best exemplified by the Eleusinian, Dionysiac (Bacchic), and Orphic celebrations. The reason for treating these together will be found from the discussion which follows to rest upon an actual genetic relationship and upon a real resemblance in aim, allowance being made for the difference in the grade of culture reached. The reason for discussing the subject at all is its fundamental importance not only in religion but in society, these institutions having had much to do with molding the social, ethical, and religious life of the peoples among which they have existed.
The two bases in nature of the institution here called tribal mysteries are (1) the ineffaceable distinction of sex, the female being almost universally regarded in primitive society as the inferior and therefore limited in nattural privileges; and (2) the distinction, effaceable by age, of the boy from the man, the former being classed in society with the women. Initiation marks the formal separation of the boy from social classification with women and from tutelage by them, together with release from the disabilities which that classification imposes and the assumption of the rights and duties of manhood, or, at any rate, the taking of the first steps toward that assumption. But among primitive peoples in probably most cases the distinction between man and boy not being regarded as erased by age alone, ceremonial must come to the aid of nature. An unitiated male, even though aged, is classed with the women and rests under their tribal disabilities (A. W. Howitt, Native Tribes of South-Eastern Australia, p. 530, London, 1904). It is quite in accordance with primitive logic that the ceremonial should have the two characteristics of secrecy and an ordeal. The change from boyhood to manhood involves the power to procreate, and before the mystery of new life the savage stands in awe. It is in his mind related with the power of spirits, therefore within the realm of religion; the favor of these spirits and the successful use of the powers of manhood depend upon a certain correctness of procedure, hence it comes within the domain also of primitive magic. In both of these regions there rule the ideas which under the Romans came to be expressed as sacra and profana, involving the participation in certain rites by definite classes and the exclusion from them of other classes. Because of the assumed inferiority of the women, on account of their natural disabilities as conceived by primitive logic, they and all who were classed with them could not participate in or even witness the ceremonial which began the transformation of the boy into the man. The adult males alone were possessed of knowledge of the means by which aspirants to adult male rights could attain those rights, or, to express the idea in other words, could become members of the tribe in full standing, sharing by favor of the spirits in its government and in such duties as fell to the men. Hence it was the initiated adult males and the candidates alone who might be present either to participate in or to
2. Basal Factors.
witness the initiation, and in many cases only the elders, those retired from such services as fighting and the like, conducted the ceremonies. Further, because the initiation marked the admission of the candidate to manhood with its responsibilities, the rites most often assumed the character of an ordeal which aimed to test his qualifications for the rank to which he aspired. Once more, because the successful passing of the ordeal involved ultimate eligibility to marriage, rites were performed looking to the married state, such as Circumcision (q.v.) and sometimes subincision. It follows directly from the foregoing that the tribe divides into two broad sections, the initiated (males) and the women and non-initi- 3. Develop- ates. The former constitute what is ments of to all intents and purposes a secret Tribal society. Secrecy is enforced by a Societies. series of taboos, the breach of which involves severe penalties. Thus over a wide area including Australia the sight of a bullroarer * by a woman subjects her to death. The matter which is kept secret varies with the tribe, but may be described in general terms as the rites of initiation and the methods of performing them, including the masks, disguises of the performers, the dances, and the songs which constitute part of the ceremonies, as well as the traditional significance of them all. The broad division of tribal members into two classes gives place as social order advances into a more complex system which works out in three ways: (1) It may split up into societies in which there are various degrees with admission from one to another and rising in importance and prestige. The basal distinction here is age; but the number of degrees or other distinguishing characteristics varies with the tribe or people. The influence of the individual in the tribe generally depends upon his advancement through and status in the various grades. (2) On the other hand, the society may become intertribal, like the totem gens, and the occasion of initiation, often becoming stated, is an affair not of a single tribe alone, but of the initiates and candidates of the several tribes thus affiliated. The effect of this in the direction of social development will be seen at once. It is wholly natural that at such assemblages intertribal matters be discussed, occasions of dispute be talked over, and that causes that might lead to war, to say nothing of individual differences, may be so considered as to lead to complete pacification. At such times an intertribal peace prevails under penalty of death for its breach. The immediate consequences are a decided advance in social structure and ethical well-being. (8) The third method of development is into what may be described as the magical fraternity, the total re-
* A bull-roarer is a piece of wood carved in the shape of an elongated rhomboid or modification of that form, attached by one end to a string, and swung rapidly around the head by the string, producing a peculiar and very penetrating sound. It was used by the Greeks and by them called a rhombos. The sound made by this instrument is often the signal that puberty rites are being or are about to be celebrated and that the profane are to remain at a distance and out of sight. The exhibition of the instrument is usually an invitation or a command to attend the ceremonies.
Tribal and Cultic Mysteries