Abstract
When we do not wish one of our actions to dissolve into the ocean of doings and activities that constitutes our existence, we shape it in a special manner, endowing it with special meaning. Thus is created ritual, which allows people to control their behavior, to lift themselves out of the natural world, the world of nature, into the world or art and culture. Or, already within the bounds of culture, people try to break free of these bounds, ritually returning to the world of nature. Having learned this language and behavior, they enter into a special dialogue with nature, responding to each of its manifestations with an appropriate ritual phrase, or instead, evoking an appropriate response in nature with their own ritual deeds. Occasionally, to safeguard their way through life, people almost entirely enclose themselves in the protective armor of ritual—thus the neurotic who accompanies each step with a guarantor-ritual known only to himself. But ordinarily it is the special moments in the life of the collective, on which its existence and welfare depend, that are impregnated with ritual. Such complexes of elementary rituals, or outbursts of individual ritual behavior, are often themselves characterized as a kind of higher order of ritual, sometimes called rites, ceremonies, or some other word to distinguish them from ritual.1 In the following, we shall not adhere to any particular hierarchy, but speak of ritual in general; especially as we are interested in the most simple element of the compound ritual complexes that will be encountered.

This publication has 0 references indexed in Scilit: