Another rite in connection with initiation, and common all over the pagan world--in Greece, America, Africa, Australia, New Mexico, etc.--was the daubing of the novice all over with clay or chalk or even dung, and then after a while removing the same. (1) The novice must have looked a sufficiently ugly and uncomfortable object in this state; but later, when he was thoroughly WASHED, the ceremony must have afforded a thrilling illustration of the idea of a new birth, and one which would dwell in the minds of the spectators. When the daubing was done as not infrequently happened with white clay or gypsum, and the ritual took place at night, it can easily be imagined that the figures of young men and boys moving about in the darkness would lend support to the idea that they were spirits belonging to some intermediate world--who had already passed through death and were now waiting for their second birth on earth (or into the tribe) which would be signalized by their thorough and ceremonial washing. It will be remembered that Herodotus (viii) gives a circumstantial account of how the Phocians in a battle with the Thessalians smeared six hundred of their bravest warriors with white clay so that, looking like supernatural beings, and falling upon the Thessalians by night, they terrified the latter and put them to instant flight. (1) See A. Lang's Myth, Ritual and Religion, i, 274 sq. Such then--though only very scantily described--were some of the rites of Initiation and Second Birth celebrated in the old Pagan world. The subject is far too large for adequate treatment within the present limits; but even so we cannot but be struck by the appropriateness in many cases of the teaching thus given to the young, the concreteness of the illustrations, the effectiveness of the symbols used, the dramatic character of the rites, the strong enforcement of lessons on the nature and duties of the life into which the candidates were about to enter. Christianity followed on, and inherited these traditions, but one feels that in its ceremonies of Baptism and Confirmation, which of course correspond to the Pagan Initiations, it falls short of the latter. Its ceremonies (certainly as we have them to-day in Protestant countries) are of a very milk-and-watery character; all allusion to and teaching on the immensely important subject of Sex is omitted, the details of social and industrial morality are passed by, and instruction is limited to a few rather commonplace lessons in general morality and religion.