7 RELIGIOUS ENCYCLOPEDIA
Tribal and Cultic Mysteries
to it news is brought which is of importance to the tribe. The area where the “‘ men’s house ” is known to have existed within the modern period is essentially conterminous with the regions inhabited by primitive peoples in Asia, Oceanica, the New World, and rarely in Australia.
Inasmuch as the reason for the existence of the mysteries is in general the induction of the pubescent youth into the rights and proper manner of
performing the duties of manhood, 7. Methods there is involved preparation for marof riage in certain ways deemed neces-
Initiation. sary by peoples in that stage of civiliza~
tion. The particular methods depend upon the traditions, usages, and ideas of the tribe, group of tribes, or people. The practises that prevail imply two salient ideas: (1) the ordeal, involving much of severe pain, physical and mental, and suffering that may and sometimes does terminate fatally, while successful passing of the trial establishes the right of the candidate to admission to the ranks of warriors, or at least to such instruction as will fit him for that status; (2) instruction in the manner of performing the duties, religious and social, which the new position involves. Very often the ordeal involves mutilations which are permanent, and supposedly may serve the triple purpose of marks that prove the fact of initiation and the right to manhood’s privileges, of testing the aspirant’s courage and power to endure pain without complaint and even with indifference, and in the most common rite (that of circumcision) of fitting the candidate for the duties of marriage. At the time of initiation the boys are taken from the women and girls, occasionally assuming a particular garb indicative of their candidateship. They are conducted to the men’s encampment or men’s house (see above, § 6); in some cases the surrender of the boys by the women is the occasion of ceremonies that are dramatic and impressive, and emphasize the new status to which the boys aspire. After their separation the boys are instructed by precept and often by ceremonial, are told that they have passed from childhood and its ways, and that their place is henceforth with the men, from whom they are to receive the lessons in war or hunting or other duties which are to make them worthy members of society. The novice after initiation is supposed to be a new being. Quite generally his death and resurrection are dramatically represented. In the light of more developed institutions it is evident that this ceremonial is a crude way of expressing purification; the fundamental notion is not altogether foreign to the Pauline idea “ dead to sin ”’ (Rom. vi. 2). It is not impossible that under hypnotic influence the candidate actually believes that he has died and come again to life. The women either hold this belief or feign it. The candidates are daubed with filth, mud, powder, or gypsum, and the removal of this is symbolic of the casting off of that which had separated them from the full measure of manhood. Sometimes they are believed to pass away and to be reborn. Indeed, it is often startling to find the very arcana of Christianity anticipated in the rites and beliefs and even the words of Australian or primitive American savages. The
period of seclusion varies from a few days to a year, often on scanty, even repulsive, rations. The fact of the new birth or resurrection is signalized by the reception of a new and (it may be) secret name (this feature continues in the cultic mysteries; cf. also Rev. ii. 17 and often, for that book lays great emphasis upon the new name), and even by acquiring a new and mystic language. The initiates may pretend that they have lost all their former stock of knowledge. Over a large area, besides the mutilations already named, depilation, tattooing, painting, boring of nose, lip, or ear, loss of one or more teeth (generally incisors), scorching by fire, drinking of blood, or heavy floggings may serve as accompaniments. JHspecially is much made of the exhibition of certain paraphernalia, such as the instruments of noise and certain symbolic articles which vary in different surroundings, but may not be spoken of in mixed company.
The instruction during the period of seclusion is in general, even among the rudest tribes, of a character which must astonish by its salutariness those who suppose that with a high grade of civilization alone are developed the moralities, especially those
concerning sex and property. Alto-
8. Educa- gether outside of what pertains to
tional every-day necessities (which in this Value. type of society include besides the ways of obtaining food by hunting and
fishing, as well asits preparation, also the art and methods of war), there is the education of the boys in conduct toward women which is not a whit lower than is involved by standards of sexual morality in ‘‘ enlightened ” lands. By inculeation of sheer self-control a restraint upon indulgence is achieved which more pretentious grades of culture accomplish only through the seclusion of women. And the task of self-control is made the more difficult because of the system of taboo and the restrictions imposed by the rules which complicate the ideas of relationship and prevent intermarriage between certain classes within the tribe. So the candidate receives instruction regarding the choice of a wife which may legally be made, and is charged to keep strictly within those lines. He is cautioned against promiscuity and unchastity (though in a few regions the period of initiation is followed by a sort of orgy). He is taught the necessity of obedience to the elders, of fidelity to tribal obligations, is instructed in the geography of the tribal possessions and the necessity in the public interest of remaining within the tribal boundaries. The qualities of truthfulness, justness, honesty, generosity, kindness to the weak, filial regard, courage, good judgment are enjoined, while even the principle of eugenics from the viewpoint of tribal advantage is emphasized. Fidelity to the tribe is urged through the impartation of its history and its relations with other tribes, and the native games, songs, and dances (having religious purport); the secrets and obligations of the system of totems and taboos are also communicated. Through the advice coming from the elders around the camp-fire after the daily labors are ended, the admiration and regard of the youth are won, the feeling of brotherhood is fostered, and a sobering effect is produced. So pronounced are these effects
Tribal and Cultic Mysteries