CONTENTS
(The Arabic figures in the chapter summaries refer to paragraphs)
| PAGE | |
| CHAPTER I. NATURE OF RELIGION | 1 |
| Science and religion coeval, [1]; Man's sense of dependence on mysteriousPowers, [2]; Early man's feeling toward them of a mixed nature, [3];mainly selfish, [4]; Prominence of fear, [6] Conception of natural law, [7];Sense of an extrahuman Something, [9]; Universality of religion, [10];Its development parallel to that of social organization, [12]; Unitarycharacter of human life, [14]; External religion, [15]; Internal religion, [16]. | |
| CHAPTER II. THE SOUL | [10] |
| Nature of the Soul. Universal belief in an interior something, [18];its basis, [19]; from observation of breath, [21]; of shadow, [22] of blood,[23] Its form a sublimated double of the corporeal man, [24]; or of ananimal, [25]; The seat of the soul, [26]; Localization of qualities, [27];Consequences of the soul's leaving the body, [29] The hidden soul, [31]. | |
| Origin of the Soul. Not investigated by savages, [32]; Creation ofman, [33]; Theories of birth, [34] Divine origin of the soul, [36]; Mysteriousnessof death, [38]. | |
| Polypsychism. Early views of the number and functions of souls,[39] Civilized views, [43]. | |
| Future of the Soul. Belief in its death, [46]; This belief transient,[51]-53; Dwellingplace of the surviving soul in human beings,beasts, plants, or inanimate objects, -59; or near its earthly abode,[60]-63; or in some remote place in earth, sea, or sky, [66]-66 or in anunderground world, [67]-69; Occupations of the dead, [70]; Retributionin the Underworld, [71] Nonmoral distinctions, [72]-75; Moral retribution,savage, [76]-78; Civilized, [79]-80; Local separation of the goodfrom the bad, [81] Reward and punishment, Hindu, [82] Egyptian, [83];Greek, [84] Jewish and Christian, [85], [86] Purgatory, [87] Resurrection,[88]-90. | |
| Powers of the Separated Soul. Prayers for the dead, [95], [96]. | |
| Genesis of Spirits. Functions of spirits (souls of nonhuman objects), [97]-100. | |
| CHAPTER III. EARLY RELIGIOUS CEREMONIES | [48] |
| Predominance of ceremonies in early religious life, [101], [102] They arecommunal, [103]; and sacred, [104]. | |
| Emotional and Dramatic Ceremonies. Religious dances and plays,[106]-108; Connected with the worship of gods, [109]; Are means ofreligious culture, [110]; Processions, [111]; Circumambulation, [112];Magical potency, [113]. | |
| Decorative and Curative Ceremonies. Decoration of the body,[114]-118; of houses, [119]; of official dress, [120]; Symbolism in decoration,[121]. | |
| Economic Ceremonies. Propitiation of hunted animals, [122]-125;Taboos, [126]; Rules about eating, [127]-128; Magical means of procuringfood, [129]-131; Use of blood, [132]; to fertilize soil, [133]; Sacrificeof first-born animals, including children, [134]; Raising and housingcrops, [135]; Rain, [136]; Survivals in civilized times, [137]. | |
| Apotropaic Ceremonies. Early methods, [138]-139; Expulsion ofspirits, [140]-141; Transference of evil, [142], [143]; Expulsion by sacrifice,[144]; The massing of such observances, [145]. | |
| Ceremonies of Puberty and Initiation. Training of the young,[146]; Tests of endurance, [147]; Seclusion of girls, [148]; Rearrangementof taboos, [149]; Supernatural machinery, [150]; Mutilation of thebody, [151], [152]; Circumcision of males, its wide diffusion, [153]; not atest of endurance, [154]; nor hygienic, [155]; nor to get rid of magicaldangers, [156]; nor to increase procreative power, [157]; not religiousin origin: not a form of phallic worship, [158]; nor a sacrifice, [159], [160];nor a provision for reincarnation, [161]; Circumcision of females, [162];Object of circumcision probably increase of sensual enjoyment, [163],[164]; The symbolical interpretation, [165]-168; Ceremonies of initiationto secure union with the clan, [169]; Feigned resurrection of the initiate,[170]; The lonely vision, [171]; Instruction of youth, [172], [173]; Initiationinto secret societies, [174]. | |
| Marriage Ceremonies. Simple forms, [176]-178; The bride hiding,[179]; Prenuptial defloration, [180]; Introduction of a supernaturalelement, [181]; View that all marriage-ceremonies are essentiallyreligious, [182]. | |
| Ceremonies at Birth. Parental care, [184]; The couvade, [185]; Childregarded as a reincarnation, [186]; Ablutions and naming, [187]; Childregarded as child of God, [188]. | |
| Burial Ceremonies. Natural grief, [189]; Propitiation of the deadby offerings at grave, [190]; Ban of silence, [191]; The dead regarded aspowerful, [192]; Social value of these ceremonies, [193]. | |
| Ceremonies of Purification and Consecration. Occasions ofpurification, [194]-196; Methods: by water, sand, etc., [197]-199; by sacrifice,[200]; Purification of a whole community, [201]; Consecration ofprivate and official persons, [202], [203]; Fasting, [204]; its origin, [205]-207;its religious effects, [208]; Result of massing these ceremonies, [209]. | |
| Ceremonies Connected With Seasons and Periods. Calendars,[210], [211]; Lunar festivals, [212]-214; Solar festivals, [215]; Solstitialand stellar festivals, [216]; Importance of agricultural festivals, [217];Joyous, [218]; Licentious, [219]; Offering of first fruits, [220]; Sadness,[221]; The eating of sacred food, [222]; Long periods, [223]; Social valueof these ceremonies, [224]. | |
| CHAPTER IV. EARLY CULTS | [99] |
| Savage treatment of superhuman Powers discriminating, [225]-228;Charms and fetish objects, [229], [230]; Life-force (mana), [231]-233; notan object of worship, but enters into alliance with religion, [234], [235];Nature of sacredness, [236], [237]; Luck, [238]; The various objects ofworship, [239], [240]. | |
| Animals. Their social relations with men, [241], [242]; Transformationand transmigration, [243]; Two attitudes of men toward animals,[244]-248; What animals are revered, [249], [250]; Regarded as incarnationsof gods or of spirits, [251]; Those sacred to gods generally representold beast-cults, [252], [253]; Survivals of reverence for animals, [254];Beasts as creators, [255], [256]; Worship rarely offered them, [257], [258];Coalescence of beast-cults with other religious observances, [259];Whether animals ever became anthropomorphic deities, [260]; Historicalsignificance of beast-cults, [261]. | |
| Plants. Their economic rôle, [262]-264; Held to possess souls, [265];Their relations with men friendly and unfriendly, [266], [267]; Sacredtrees, [268], [269]; Deification of soma, [270]; Whether corn-spirits havebeen deified, [271]; Sacred trees by shrines, [272]; Their connection withtotem posts, [273]; Blood-kinship between men and trees, [274], [275]; Thecosmic tree, [276]; Divinatory function of trees, [277]; Relation of tree-spiritsto gods, [278]-285. | |
| Stones and Mountains. Stones alive and sacred, [286]-288; havemagical powers, [289], [290]; Relation between divine stones and gods,[291]-295; Magna Mater, [291]; Massebas, [293]; Bethels, [294]; Stonescast on graves, and boundary stones, [296]; Stones as altars: naturalforms, [297]; artificial forms, [298]; High pillars by temples, [299]; Imagesof gods, [300], [301]; Folk-stories and myths connected with stones, [302];Sacred mountains, [303]-305. | |
| Waters. Why waters are regarded as sacred, [306]-308; Ritual useof water, [309]; Water-spirits, [310], [311]; Water-gods, [312]-314; Rain-givinggods, [315]; Water-myths, [316]; Gods of ocean, [317]. | |
| Fire. Its sacredness, [318], [319]; Persian fire-cult, [320]; Ritual use offire, [321]-323; Its symbolic significance, [334]; Light as sacred, [325]. | |
| Winds. Their relation to gods, [327]. | |
| Heavenly Bodies. Anthropomorphized, [328]; Cosmogonic myths connectedwith them, [329], [330]; Sex of sun and moon, [331]; Whether theyever became gods, [332], [333]; Thunder and lightning not worshiped, [334]. | |
| Worship of Human Beings. Their worship widespread, with distinctionbetween the living and the dead, [335]. | |
| The Cult of the Living. Worship to be distinguished from reverence,[336]; Worship of the living by savages, [337]; by civilisedpeoples, [338]; in Egypt, [339], [340]; in Babylonia, [341]; but there probablynot Semitic, [342]; not by Hebrews and Arabs, [343], [344]; in China,[345]; in Japan, [346]; Whether by Greeks and Romans, [347]; Not inIndia and Persia, [348]; Cults of the living rarely important, [349]. | |
| The Cult of the Dead. Of historical persons: noncivilized,[351]; civilized: in Egypt, [352]; in Greece and Rome, [353]; in China,[354]; of the Calif Ali, [355]; Greek and Roman worship of mythicalancestors, [356], [357]; Dedivinization of gods, [358]; Euhemerism, [359];Worship of the dead kin, [360], [361]; Ghosts friendly and unfriendly,[362]; Savage customs: mourning, [363]; funeral feasts, [364]; fear andkindly feeling, [365], [366]; Definite cult of ghosts: savage, [367]-370;civilised, [371]-373; Greek and Roman state cults, [374]; Chinese, [375];Divine functions of the venerated dead, [376]-378; Ethical power ofancestor-worship, [379]-383. | |
| Cults of Generative Powers. Nature's productivity, [384]-386;Not all customs connected with generation are religious, [387]; Cult ofgenerative organs, [388]-406; widespread, [388]; Nonreligious usages,[389], [390]; Phallic cults hardly to be found among the lowest peoples,[391], [392]; Well developed in West Africa, [393]; in modern India,[394]; in Japan, [395]; Most definite in some ancient civilized religions,[396]; In Egypt, [397]; Whether in Semitic communities, [398]; Hierapolis,[399]; Babylonia and Palestine, [400]; Extensively practiced inAsia Minor, Ionia, and Greece, [401]; Priapos, [402], [403]; The RomanMutunus Tutunus, [404]; Phalli as amulets, [405]; The female organ,[406]; Androgynous deities, [407]-418; Supposed Semitic figures: Ishtar,[408]; Ashtart, [409]; Tanit, [410]; The Cyprian goddess, [411], [412]; ThePhrygian Agdistis, [413]; Hermaphroditos, [415], [416]; Androgynousdeities not religiously important, [417]; Origin of the conception, [418];Animals associated with phallic deities, [419]; Christian phallic cults, [420]. | |
| CHAPTER V. TOTEMISM AND TABOO | [176] |
| The contrasted rôles of the two, [421]. | |
| Totemism. Social protective clan customs, [422]; Control of marriageby exogamic organization, [423]-428; Theories of the origin of exogamy(scarcity of women, primitive promiscuity, absence of sexual attractionbetween persons brought up together, patriarch's jealousy, horror ofincest, migration of young men) and criticism of them, [429]-435; Diffusionand function of exogamy, [436]-440; Definition of totemism, [441];Customs and beliefs associated with it, [442]: exogamy, [443]; namesand badges, [444]-448; descent from the totem, [449]-451; refusal tokill or eat it, [452]-459; magical ceremonies for increasing supply of food,[460], [461]; Stricter definition of totemism, [462]-465; Geographical distributionof totemic usages, [466]-513; Australia, [468]-473; TorresStraits Islands, [474], [475]; British New Guinea, [476]; Melanesia, [477]-483;Micronesia and Polynesia, [484], [485]; Indonesia, [486]; India, [487];North America, [488]-506; Africa, [507]-513; Supposed traces in civilizedpeoples, [514]-519; The permanent element in totemism, [520], [521];Conditions favorable and unfavorable to totemistic organization, [522];economic, [523]-528; individualistic institutions (secret societies, guardianspirits), [529]-537; political, [538]; religious, [539], [540]; The lines ofprogress to which totemism succumbs, [541]. | |
| Theories of the Origin of Totemism, [542]-559: | |
| Individualistic Theories. Confusion between names and things,[544]; Animal or plant held to be the incarnation of a dead man,[545]; Body of an animal as magical apparatus, [546]; Animals asplaces of deposit of souls, [547]; An object that influences a motherat conception, of which the child may not eat, [548]; Animals andplants as incarnations of the souls of the dead, [549]; Criticism, [550]-552. | |
| Theories Based on Clan Action. A clan chooses an animal orplant as friend, [553], [554]; The totem a clan badge, [555]-557; Coöperationof groups to supply particular foods, [558]; The totem a god incarnatein every member of a clan, [559]; Summing-up on origin of totemism,[560]-562; Social function of totemism, [563]; Whether it produced thedomestication of animals and plants, [564]-569; Its relation to religion,[570]-580; The totem as helper, [570]-575; Whether a totem is everworshiped, [576]; or ever becomes a god, [577]-580. | |
| Taboo. Its relation to ethics, [581]-584; It has to do with dangerousobjects and acts, [585], [586]; Classes of taboo things, [587]: those connectedwith the conception of life (parents and children), [588], [589];with death, [590], [591]; with women and the relation between the sexes,[592]-594; with great personages, [595]-597; with industrial pursuits,[589]-600; with other important social events (expulsion of spirits,sacred seasons, war, etc.), [601]-604; with the moon: fear of celestphenomena, [605]; observation of lunations, [606]; new moon and fullmoon, [607]; Whether the Hebrew sabbath was originally a full-moonday, [608], [609]; The seven-day week, [610]; Prohibitions connected withlucky and unlucky days, [611]-613; Punishment of violation of taboo,[614], [615]; Removal of taboos, [616], [617]; Taboo and magic, [618], [619];Modification of taboo by civil law, [620]; Despotism of taboo, [621];Duration of taboo periods, [622]; Diffusion of taboo customs, [623], [624];Traces in ancient civilized communities, [625]; Indications of formergeneral prevalence, [626], [627]; Causes of disappearance, [628], [629]; Rôleof taboo in the history of religion, [630]-634. | |
| CHAPTER VI. GODS | [265] |
| How gods differ from other supernatural beings, [635], [636]; Earlymythical founders of culture, [637]-643. | |
| Clan Gods (including divinized men). In lower tribes, [644]-647;In civilized nations, [648]-651; One class of Greek "heroes," [652], [653];Historical importance of clan gods, [654]. | |
| Departmental Gods. In half-civilised communities, [658]-662; InMaya, Mexican, and Peruvian religions, [663]-665; Among Egyptians,Greeks, and Romans, [666]-670; Supposed Semitic instances, [671];Tutelary deities of individuals, cities, and nations, [672], [673]; Classes ofdepartmental gods, [674]: Creators, [675]-679; Gods of the other world,[680]-682: Good and bad Powers, [683]-694; Conflict and adjustment,[684]-688; Ethical dualism, [689]; Man's attitude toward demons, [690]-694;Gods of abstractions, [695]-697: Semitic, [698]-700; Egyptian, [701];Roman and Greek, [702]; Aryan, [703]; Absorption of specialized deitiesby great gods, [704]-706. | |
| Nature Gods. Their characteristics, [707], [708]; Cult of the sun, [709]-713;of the moon, [714]; of stars, [715]-718. | |
| The Great Gods. Their genesis, [719], [720]; Divine dynasties, [721]-723;The supremacy of a particular god determined by social conditions,[724]; Origin of composite figures, [725]. | |
| Illustrations of the growth of gods, [725] ff.: | |
| Egyptians. Horus, [726]; Ra, [727]; Osiris, [728]; Hathor, Neith, Isis,[729]. | |
| Hindu. Varuna, [730]; Indra, [731]; Soma, [732]; Vishnu and Çiva,[733]; Dyaus and Prithivi, [734]; Ushas (and Çaktism), [734]; Yama,[735], [736]. | |
| Persian. Ahura Mazda and Angro Mainyu, [737], [738]; Mithra andAnahita, [739]; Character of the Zoroastrian reform, [740]-745. | |
| Chinese. Feeble theistic development, [746]; Confucianism andTaoism, [747]-749. | |
| Japanese. No great god, [750]. | |
| Nature of Semitic theistic constructions, [751]-755. | |
| Babylonian and Assyrian. Ea, [756]; Enlil (Bel), [757]; Marduk,[758]; Ashur, [759]; Female deities, [760]; Bau, [761]; Ishtar, [762], [763]. | |
| Phoenician and Arabian. Melkart, Eshmun, Dusares, Al-Lât,Al-Uzza, [764]. | |
| Hebrew. Yahweh, [765]; The titles Ilu (El), Elohim, [766]. | |
| Greek. The pantheon, [767]; Zeus, [768], [769]; Apollo, [770]; Poseidon,[771]; Hermes, [772]; Pan, [773], [774]; Ares, [775]; Dionysus, [776]-778;Hades, [779], [780]; Female deities, [781]: Hera, [782], [783]; Demeter, [784];Maiden goddesses, [785]: the Kore, [786]; Hestia, [787]; Artemis, [788],[789]; Hekate, [790]; Athene, [791], [792]; Aphrodite, [793], [794]; Breadthof the Greek theistic scheme, [795]. | |
| Roman. Nature gods, [796], [797]; Jupiter, [798]; Janus, [799]; Mars,[800]; Saturn, [801]; Deities of obscure origin, [802]; Female deities,[803]; Juno, [804]; Vesta, [805]; Diana, [806]; Minerva, [807]; Venus,[808], [809]. | |
| Characteristics of the great ancient national religions, [810]-818. | |
| CHAPTER VII. MYTHS | [359] |
| Their historical value, [819], [820]; Duration of the mythopœic age, [821];Period of origination of myths, [832]; Similarity of myths throughoutthe world, [823]-826; Classes of myths, [827]: | |
| Cosmogonic. Creation of the world, [838]-831; of man, [832], [833]; Manoriginally not mortal, [834]; Macrobiotes, [835]; Primeval paradise, [835];Final destruction of the world, etc., [836]-838. | |
| Ethnogonic, [839]-841. | |
| Sociogonic, [842]: Arts and ceremonies, [843]-845; Relation between mythand ritual, [846]; Social reforms, [847]; Sacred places, [848]. | |
| Astronomical, procellar, vegetation: astrological, [849], [850]; Storm myths,[851]; Certain heroes, [852], [853]; Decay and revival of vegetation, [854],[855]; Literary mythical histories, [856]; Antagonism between light anddarkness, [857], [858]. | |
| Mingling of myth and legend, [859], [860]; Original nature of a god givenin popular observances, [861]; Interpretation of myths, [862]; Ancient,[863]; Recent, [864]-879; Influence of myths on dogmas and ceremonies,[880]; Fairy lore, [881]. | |
| CHAPTER VIII. MAGIC AND DIVINATION | [392] |
| Difference between their functions, [882]. | |
| Magic. Science of magic, [883]-885; Its methods, [886], [887]; Relationbetween magic and religion, [888]-890; Magic a social product,[891]; Magicians, [893]-894; Families, [895]; Women, [895], [896]; Tribes,[897]; Power of the magician, [898]; His methods, [899], [900]; Attitudeof civilised religions toward magic, [901], [902]; Its persistent hold onmen, [903]; Its historical rôle, [904]. | |
| Divination. Its nature and organization, [905], [906]; Propheticecstasy, [907]; Relations between magician, diviner, and priest, [908]. | |
| Divinatory signs, [909], [910]; Signs without human initiation: omens,[911], [912]; Prodigies, [913]: Astrology, [914], [915]; Words and acts ofmen, [916]; Parts of the human body, [917]; Signs arranged for by men:lots, [918]; Haruspication, etc., [919], [920]; Oneiromancy, [921]-923;Ordeals, [924]-926; Oracles and necromancy, [927]; Development of theoffice of diviner, [928]-932; Sibyls and Sibylline books, [933]-940; Religiousand ethical influence of divination, [941], [942]. | |
| CHAPTER IX. THE HIGHER THEISTIC DEVELOPMENT | [440] |
| Groups into which the great religions fall, [943], [944]. | |
| Polytheism. Differences between the polytheistic schemes ofvarious peoples: Egyptian, Semitic, Indo-European, Mexican, Peruvian,[945]-950; Extent of anthropomorphization of gods measured byrichness of mythology: in savage and half-civilized communities, [952]-954;Gradations of anthropomorphization in civilized peoples, [955]-964;Religious rôle of polytheism, [965], [966]; Dissatisfaction with itsdiscordances, and demand for simplification of the conception of thedivine government of the world, [967]. | |
| Dualism. Belief of lower tribes in two mutually antagonistic sets ofPowers, [968]-972; Of the great ancient religions it is only Zoroastrianismthat has constructed a dualistic system, [973]-976; Whether astrictly dualistic scheme has ever existed, [977]; Manichæism, [978];Problems raised by dualism, [979]. | |
| Monotheism. The general movement toward it, [980], [981]; Twotheories of its origin: that it is the natural primitive form of religion,that it is the result of a primitive divine revelation, [982]; The facts inthe case: it is not now found in low tribes, [983]-985; it is not visiblein the popular cults of the great nations of antiquity, [986]; But tendencytoward a unitary conception of the divine government of theworld, [987]; Disposition to ascribe absoluteness to some one deity inEgypt, Babylonia, Assyria, India, [988]-991; Chinese headship ofHeaven, [992]; Peruvian cult of the sun, [993]; Hebrew monolatry, [994],[995]; Demand for unity by Greek poets and philosophers, [996]-1001;Judaism, Christianity, and Islam, [1002]; Cults of Isis and Mithra—Modernreforms: Brahma-Samaj, Parsi, Babist, Shinto, [1003]. | |
| Pantheistic and Nontheistic Systems. Pantheism is a revoltagainst the separation of God and the world, [1004]; Perplexing ethicaland religious questions make it unacceptable to the mass of men, [1005];Nontheistic systems attempt to secure unity by taking the world to beself-sufficient, or by regarding the gods as otiose, [1006]; The Sankhyaphilosophy dispenses with extrahuman Powers, but recognizes the soul—Buddhismignores both, [1007]; Greek materialism, [1008].General Survey of the Theistic Development, [1009] ff. Interventionof gods fixed by appeal to natural law, [1010]; Persistence of beliefin miracles, [1011]; Constitution of the deity constructed by philosophy,1012; His moral character determined by that of his worshipers, [1013]. | |
| CHAPTER X. SOCIAL DEVELOPMENT OF RELIGION | [481] |
| The external history of religion a history of social growth, [1014]-1016. | |
| External Worship. Establishment of relations with Powers, [1017],[1018]; by processes, [1019]-1021; by gifts, [1022], [1023]; by messengers,[1024], [1025]; Blood is placatory as a gift of food, [1026]; Humansacrifice, [1027]-1031; Dances and processions, [1032]; Preponderantimportance of ordinary sacrifices—the various kinds, [1033]-1035;Elaboration of the sacrificial ritual, [1036]. | |
| Theories of the Origin of Sacrifice. Their formulation late,[1037]; Bloody and unbloody offerings equal in expiatory virtue, [1038];Two groups of theories of origin, [1039]: the offering as gift, [1040],[1041]; as effecting union between deity and worshiper, [1042]: by sharingthe flesh of a sacred animal (Smith and Frazer), [1043]-1047; Self-sacrificeof a god, [1048]; Union through a sanctified victim (Hubert andMauss), [1049], [1050]; Union with the Infinite effected by all religiousacts (Tiele), [1051], [1052]; Persistence of these conceptions of sacrifice[1053], [1054]. | |
| Ritual. Its growth in elaborateness along with the growth ofsocial forms, [1055]-1061. | |
| Priests. Regulation of the life, physical and moral, of priests andpriestesses, [1062]-1065; Origin of religious prostitution; secular andreligious explanations, [1066]; Organization and influence of the priesthood:Egyptian, [1067]; Babylonian and Assyrian, [1068]; Palestinian,[1069]; Hindu, [1070]; Persian, [1071]; Greek, [1073]; Roman, [1073]; Chinese,[1074]; Peruvian and Mexican, [1075]; Influence for good and forevil, [1076]-1079; No priesthood in Islam or in Judaism after [70] A.D.,[1080]; Its function in some Christian churches, [1080]. | |
| Worship. Early places of worship, [1081]-1082; Development oftemples, [1083]-1086; Forms of worship: offerings, hymns, music, [1087],[1088]; Festivals, [1089]; Vows, blessings, curses, [1090]; Idols: theirformal development, [1091], [1092]; Conception of their personality,[1093]; Religious function of idolatry, [1094]. | |
| Churches. Individualism called forth voluntary associations, [1095];Savage secret societies, [1096]; Greek mysteries, [1097]-1099; Whetherthe Semites produced mysteries, [1100]; Rise of the idea of the churchin the Græco-Roman world, [1101]: Philosophy produced no church,[1102]-1105; True churches produced by Buddhism and Jainism, [1106],[1107]; not by Judaism and Mazdaism, [1108], [1109]; Development of theChristian idea of the church, [1110]-1112; A church called forth by thecult of Mithra, [1113]; not by that of Isis or that of Sarapis, [1114];The Manichæan church, [1115]; As to Islam and certain associationsthat have arisen within it (Mahdism, Drusism, etc.), [1116]; Ecclesiasticalpower of the Peruvian Inca, [1117]; Hindu and Persian movements,[1118]-1120. | |
| Monachism. Its dualistic root, [1121]; India its birthplace, [1122];Trace in Egypt (the Sarapeum), [1123]; Therapeutae, [1124]; Essenes,[1125]; Christian monachism, [1126]; Religious influence of monachism,[1127]. | |
| Sacred Books. Their origin and collection, [1128]; Canons: Buddhist,[1129]; Jewish, [1130]; Christian, [1131]; Mazdean, [1132]; Islamic,[1133]; Religious influence of sacred books, [1134]-1136; General influenceof churches, [1137]-1140. | |
| Universal Religions. Actual diffusion the test of universality,[1141]; As to Buddhism, [1142]; Judaism, [1143]; Christianity, [1144];Zoroastrianism, [1145]; Islam, [1146]; So tested no existing religion isuniversal, [1147]. | |
| Classification of Religions. Their resemblances and differences,[1148]; Points in common, [1149]; Proposed systems of classification, andobjections to them: according to grade of general culture, [1150]; divisioninto national religions and those founded each by a single person,[1151]; religions of redemption, [1151]; Religious unity, savage andcivilized, [1152]; Disadvantages of tabulated classifications of religions,[1153]. | |
CHAPTER XI. SCIENTIFIC AND ETHICAL ELEMENTS INRELIGIOUS SYSTEMS | [572] |
| Spheres of religion, science and constructive ethics distinct, but tendto coalesce, [1154]. | |
| The Scientific Element. When science clashes with religion,[1155]: Phases in the relation between the two: when there is noknowledge of natural law—a crude conception of unity—no placefor the miraculous, [1156]; Rise of highly personalized deities whostand outside the world: age of miracles, [1157]; Recognition of thedomination of natural law—separation between science and religion,[1158]; Higher conception of the unity of God and the world, [1159];Scientific theories held to be not a part of the content of religion, [1160]. | |
| The Ethical Element. Religion adopts current ethical customsand codes, [1161]; Both good, [1162]; and bad, [1163]; Mutual influenceof religion and ethics, [1164], [1165]; Religion infuses nobility and tendernessinto ethics, [1166]; Religious personalities; martyr, saint, [1167],[1169]; Evil influence of religion on ethics, [1169]; Contribution of religionto the sense of obligation to do right, [1170]; Answers of religionto questions concerning the existence of moral evil, [1171]; concerningman's moral capacity, [1172]; concerning the essential goodness orbadness of the world, [1173]. | |
| BIBLIOGRAPHY | [585] |
| INDEX | [625] |