Introduction to the History of Religions: Handbooks on the History of Religions, Volume IV — John Shaqi
Introduction to the History of Religions: Handbooks on the History of Religions, Volume IVToy, Crawford Howell
HistoryHistory
Introduction to the History of Religions: Handbooks on the History of Religions, Volume IV
Toy, Crawford Howell
Mythology; Religion -- History; Religions -- History; Rites and ceremonies
+71+. 5. A radical transformation in the conception of the state of the
dead was effected by the introduction of the idea of moral retribution
into the life of the Underworld.[141] The basis of the movement was the
natural conception of life as determined by ethical considerations, but
the process of transformation has extended over thousands of years and
has hardly yet reached its completion. In the lowest eschatological
systems known to us there is no marked difference in the status of
departed souls; so among the Central Australians, the tribes of New
Guinea and the Torres Straits islands, the Zulus, the Malagasy, the West
African peoples, and some North American tribes.[142]
+72+. The earliest grounds of distinction are ritualistic and social;
these occur among the higher savages and survive in some civilized
peoples. The Fijians assign punishment in the other world to bachelors,
men unaccompanied by their wives and children, cowards, and untattooed
women.[143] Where circumcision was a tribal mark, the uncircumcised, as
having no social status, were consigned to inferior places in hades: so
among the Hebrews.[144] The omission of proper funeral ceremonies was
held in like manner to entail deprivation of privilege in hades: the
shade had an undesirable place below, as among the Babylonians and the
Hebrews,[145] or was unable to enter the abode of the dead, and wandered
forlorn on the earth or on the border of the Underworld, as was the
Greek belief.[146] Exposure of the corpse to beasts and birds, making
funeral ceremonies impossible, was regarded as a terrible misfortune for
the dead.[147]
+73+. Such of these beliefs as relate to violations of ritual appear to
spring from the view that the tribal customs are sacred, and from the
consequent distinction between tribesmen and foreigners. All persons
without the tribal mark were shut out from the privileges of the tribe,
were outlaws in this world and the next; and those whose bodies were not
properly disposed of lost the support of the tribal deities or of the
subterranean Powers.[148] It was also held that the body retained the
form in which it went down to hades;[149] hence the widespread dread of
mutilation, as among the Chinese still. On the other hand the brave were
rewarded.[150]
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