tion, which invariably has reference to dealings with supernatural beings; so that, from the very first, there is shown the rise of an esoteric cult such as the priesthoods of early historic peoples show us.
But in groups of savages we may trace an extension of this sacred teaching, or rather part of it, to all young men on their arrival at the fit age. The Australians, for example, have everywhere an initiation ceremony during which the youth, circumcised after a fashion, or in other cases having a tooth knocked cut, is thereby dedicated to a supernatural being supposed to be present, as in the case of Daramūlǔn, who is doubtless the hero of the tribe: the dedications being obviously akin in spirit to those of more civilized peoples. On these occasions the medicine-men are the operators and instructors.
The more advanced of the uncivilized, whose medicine-men have gained in some measure the character of priests, furnish better evidence. We have the case of the New Zealanders, among whom, according to Thomson, one of the duties of the priests is to instruct children in the songs and traditions of the people—to instruct them, that is, in the sacred lore of the tribe. Then in Africa, where the social organization is more developed, we meet with a more definite form of priestly tuition. Bastian tells us that in Congo the fetich-priest yearly collects the boys who have arrived at puberty, and leads them into the forest, where they remain six months, forming a sort of colony under the control of the priest. During this time they undergo circumcision. Then in Abyssinia and in Madagascar we find the teaching function of the priest shared in by a non-priestly class—a step in differentiation.
Peoples, past and present, in sundry parts of the world, who have reached higher stages of civilization, yield fragments of evidence which I string together in as orderly a way as is practicable. Writing of the Mexicans, Torquemada says that the whole education was in connection with the temples. Very many boys were sent there to be educated from the fourth year of their age until their marriage. Clavigero tells us the same thing. Of the priests of Yucatan we read:—
Of existing peoples the Japanese may be first named as supplying us with a relevant fact.
"The secular teacher's vocation can scarcely be said to have existed prior to the days of the founder of the Tokugawa dynasty. . . . The bonzes
