INHIBITION (from Lat. inhibere, to restrain, prevent), an act of restraint or prohibition, an English legal term, particularly used in ecclesiastical law, for a writ from a superior to an inferior court, suspending proceedings in a case under appeal, also for the suspension of a jurisdiction of a bishop’s court on the visitation of an archbishop, and for that of an archdeacon on the visitation of a bishop. It is more particularly applied to a form of ecclesiastical censure, suspending an offending clergyman from the performance of any service of the Church, or other spiritual duty, for the purpose of enforcing obedience to a monition or order of the bishop or judge. Such inhibitions are at the discretion of the ordinary if he considers that scandal might arise from the performance of spiritual duties by the offender (Church Discipline Act 1860, re-enacted by the Clergy Discipline Act 1892, sect. 10). By the Sequestration Act 1871, sect. 5, similar powers of inhibition are given where a sequestration remains in force for more than six months, and also, by the Benefices Act 1898, in cases where a commission reports that the ecclesiastical duties of a benefice are inadequately performed through the negligence of the incumbent.
INISFAIL, a poetical name for Ireland. It is derived from Faul or Lia-fail, the celebrated stone, identified in Irish legend with the stone on which the patriarch Jacob slept when he dreamed of the heavenly ladder. The Lia-fail was supposed to have been brought to Ireland by the Dedannans and set up at Tara as the “inauguration stone” of the Irish kings; it was subsequently removed to Scone where it became the coronation stone of the Scottish kings, until it was taken by James VI. of Scotland to Westminster and placed under the coronation chair in the Abbey, where it has since remained. Inisfail was thus the island of the Fail, the island whose monarchs were crowned at Tara on the sacred inauguration stone.
INITIALS (Lat. initialis, of or belonging to a beginning, initium), the first letters of names. In legal and formal documents it is usually the practice in appending a signature to write the name in full. But this is by no means necessary, even in cases where a signature is expressly required by statute. It has been held that it is sufficient if a person affixes to a document the usual form in which he signs his name, with the intent that it shall be treated as his signature. So, signature by initials is a good signature within the Statute of Frauds (Phillimore v. Barry, 1818, I Camp. 513), and also under the Wills Act 1837 (In re Blewitt, 1880, 5 P.D. 116).
INITIATION (Lat. initium, beginning, entrance, from inire, to go in), the process of formally entering, and especially the rite of admission into, some office, or religious or secret society, &c. Among nearly all primitive races initiatory rites of a bloody character were and are common. The savage pays homage to strength, and the purpose of his initiatory rites is to test physical vigour, self-control and the power of enduring pain. Initiation is sometimes religious, sometimes social, but in primitive society it has always the same character. Thus, in Whydah (West Africa) the young girls consecrated to the worship of the serpent, “the brides of the Serpent,” had figures of flowers and animals burnt into their skins with hot irons; while in the neighbouring Yorubaland the power of enduring a sound thrashing is the qualification for the throne. In no country was the practice of initiatory rites more general than in the Americas. The Colombian Indians compelled their would-be chief to submit to terrible tests. He had first to bear severe beatings without a murmur. Then, placed in a hammock with his hands tied, venomous ants were placed on his naked body. Finally a fire was lit beneath him. All this he had to bear without flinching. In ancient Mexico there were several orders of chivalry, entry into which was only permitted after brutal initiation. The nose of the candidate was pierced with an eagle’s talon or a pointed bone, and he was expected to dig knives into his body. In Peru the young Inca princes had to fast and live for weeks without sleep. Among the North American Indians initiatory rites were universal. The Mandans held a feast at which the young “braves” supported the weight of their bodies on pieces of wood skewered through the muscles of shoulders, breasts and arms. With the Sioux, to become a medicine-man, it was necessary to submit to the ordeal known as “looking at the sun.” The sufferer, nearly naked, was bound on the earth by cords passed through holes made in the pectoral muscles. With bow and arrow in hand, he lay in this position all day gazing at the sun. Around him his friends gathered to applaud his courage.
Religious brotherhoods of antiquity, too, were to be entered only after long and complicated initiation. But here the character of the ordeal is rather moral than physical. Such were the rites of admission to the Mysteries of Isis and Eleusis. Secret societies of all ages have been characterized by more or less elaborate initiation. That of the Femgerichte, the famous medieval German secret tribunal, took place at night in a cave, the neophyte kneeling and making oath of blind obedience. Imitations of such tests are perpetuated to-day in freemasonry; while the Mafia, the Camorra, the Clan-na-Gael, the Molly Maguires, the Ku-Klux Klan, are among more recent secret associations which have maintained the old idea of initiation.