Abstract
Prof. J. van Baal belongs to that small minority of ethnologists in our time who have dealt intensively with religion for more than thirty years.
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On varieties and motivations of religion; the work appeared only in Dutch at Noordhollandse Uitg. Mij; Amsterdam.
Represented by a.o. D. & P.D. Chantepie de la Saussaye, J.H. Gunning, Is. van Dijk and later by H.Th. Obbink, M. van Rhijn & G. van der Leeuw.
Van Gorcum & Co.; Assen.
De boodschap der drie illusies (the message of the three illusions); van Gorcum & Co.; Assen.
See o.c. p. 118.
See: Wege derForschung, Band CCLXIII,ed. G. Lanckowski, Wissenschaftliche Buchgesellschaft, Darmstadt.
The phenomenological method in the science of religion“, which appeared in the Mededelingen van de Vlaamse Academie van Wetenschappen,Letteren Schone Kunsten van België, Klasse der Letteren, jrg. XXVI; 1964; 6; Brussel; p. 49.
This concept is used in the following sense: way in which a complex whole is built up; see van Dale’s Nieuw Groot Woordenboek der Nederland-se Taal; M. Nijhoff, ‘s-Gravenhage, 1950; p. 1770.
Systematic description of religious phenomena as part of historical research“ in Nederlands Theologisch Tijdschrift,Veenman, Wageningen, 13e jrg.; p. 105.
See Selbstverständnis und Wesen etc., p. 234 and cf. W. Baetke ibidem p. 144.
See for instance in Selbstverständnis und Wesen the contributions of W. Baetke, pp. 144 ff. and of H. Clavier, pp. 284 ff.
As for instance M. Dhavamony did in his Phenomenology of Religion, Gregorian University Press, Rome, 1973; pp. 180–194.
See also Baetke om o.c. p. 147.
See French edition, Payot, Paris, 1948; pp. 10, 12.
Cf. Lambrechts in o.c. p. 41.
See Selbstverständnis und Wesen,p. 266.
Cf. also Dhavamony in o.c. pp. 180 ff. and 185 ff. who simply puts together the upanayana of ancient India and the rites of initiation in Africa observed in the 19th century and the 20th century.
The initiation of girls is not treated here.
Sanctifying ceremonies.
The upanayana always has been restricted to the higher classes.
See W. Müller in Die Religionen des alten Amerika von W. Krickeberg, H. Trimborn, W. Müller, 0. Zerries, Kohlhamer; Stuttgart, 1961; p. 244.
The upanayana is described by Mrs. S. Stevenson in The rites of the twice-born; Oxford, 1920; ch. II, pp. 27–45; the rites of the Kwakiutl by J. Haekel in “ Schutzgeist und Jugendweihe im westlichen Nordamerika” in Ethnos,Stockholm, 1947, 3/4, pp. 106–122; and J. Haekel, “Initiation-en und Geheimbünde Nordwestküste Nordamerikas” in Mitteilungen der Anthropologischen Gesellschaft in Wien,Bd. 83, 3; Wien, 1954; pp. 167190. Those of the Kamilaroi by R.H. Mathews, “The Bora or Initiation Ceremonies of the Kamilaroi Tribe” in Journal of the Royal Anthropological Institute,vol. XXIV, 1895, pp. 411–427 and vol. XXV, 1896, pp. 328339.
The labyrinth of the deities (in Dutch only); Salamander G77, Em. Querido’s Uitg. Mij; Amsterdam, 1960; p. 154.
My assistant J.G. Platvoet drew my attention to E.E. Evans-Pritchard, Nuer Religion, Oxford University Press, Oxford, 1966, pp. 197 ff. where the author is dealing with the sacrifice in the same way. Cf. also W. Baethke in o.c. p. 147.
The Absolute and permanent Being of the Hindus.
See Stevenson in o.c. pp. 29–30. She calls the goddesses, mother godesses; this must be a mistake.
See Haekel in “Initiationen und Geheimbünde”, p. 169.
Cf. Worms-Petri, “Australische Eingeborenen-Religionen” in Die Religionen der Südsee and Australiens W. Kohlhammer, Stuttgard, 1968. pp. 240 ff.
The same applies to the wedding rites.
This idea already existed in vedic times.
See Haekel in “Initiationen and Geheimbünde”, pp. 168, 169 and ct. W. Müller, “Die Religionendes alten Amerika”, Religionen der Menschheit,Band 7, XX, Kohlhammer, Stuttgart, 1961; p. 244.
Brahmans normally have a preceptor, members of other classes a guru (spiritual master). Often the family already had contact with the preceptor or guru before.
It is quite obvious that the boys get their educational training in the schools nowadays.
Cf. i.a. Hoens in C.J. Bleeker, “Initiation” Studies in the history of religions XBrill, Leiden, 1965; pp. 73, 74.
“Mythical beings of prehistoric times” cf. A.E. Jensen Mythus and Kult bei den NaturvölkernSteiner, Wiesbaden, 1951, pp. 113 ff.
Cf. Mathews in o.c. pp. 332, 336.
Gobhilagrhyasútra, II; 10; pp. 1–4. and Hiranyakesingrhyasutra, I; 1,1, pp. 2–3 in the Grihyasutras, II (translated by H. Oldenberg), Sacred Books of the East,ed. F.M. Müller, vol. XXX, Clarendon Press, Oxford, 1892; pp. 63 and 137.
Cf. 4.7 ad. I.
Cf. Mrs. Stevenson in o.c. p. 30.
Om bhúh svah, tatsavitur varenyam om bhargo devasya dhïmahi, dhiyo yo nah pracodayat; Om, earth, atmosphere, sky: May we receive that desirable light of the god Savitar who may impel our thoughts: (modern translation: Om, earth, atmosphere, sky: That excellent glory of Savitar, the god on whom we meditate, may he stimulate our prayers:)
The so-called upavïta (laid on) which probably is the remnant of a vestment worn by former generations.
See Mrs. Stevenson in o.c. pp. 32, 37.
By means of the girdle of munja grass,see Stevenson in o.c. p. 31 and cf. the accompanying mantra which twice mentions the word protection. Gobhilagrhyasictra II,10, 37 in o.c. p. 67.
See 4.4 ad. III.
Sexuality is implied by the obscene gestures of the men representing the grasshoppers or the cicadas; if fertility is implied depends on the fact if the insects really are the cicadas. Of these little animals the young come out simultaneously in great quantities after 17 years; see Mathews in o.c
The whole psychical-physical world consists of three gunas (strands) sattva intelligence) rajas (energy) and tamas (inertness).
Cf. my paper in PratidanamMouton, The Hague, 1968.
In the samâvartana-rite which follows immediately after the upanayana the staff is replaced by an umbrella the insigna of prosperity and dominion representing the state of a householder (grhastha).
Agni: since vedic times the god of the (sacrificial) fire.
The goddess of speech and intellect.
Cf. F. Boas The social organization and the secret societies of the Kwakiutl IndiansGovernment Printing Office, Washington, 1897; pp. 341, 342.
See M. Dhavamony in o.c. pp. 190–193. At the same time one may ask if statements such as “Rites of death and rebirth form the central theme of all initiation rites” (p. 191) and “Initiation equals finally a spiritual maturing” (p. 193) in the light of our investigation can be maintained.
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Hoens, D.J. (1975). Rites of Initiation: A Contribution to the Methodology of Comparative Religion. In: Van Beek, W.E.A., Scherer, J.H. (eds) Explorations in the anthropology of religion. Verhandelingen. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-4902-2_3
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