[CHAPTER XXXVII]
RESTRICTIONS IN DIET
The gluttony of savages and their views on it, p. [290] sq.—At higher stages of culture intemperance often subject to censure, p. [291].—Views on pleasures of the table, p. [291] sq.—Fasting as a means of having supernatural converse or acquiring supernatural powers, p. [292] sq.—Abstinence from food before or in connection with the performance of a magical or religious ceremony, pp. [293]–298.—Fasting prevents pollution, pp. [294]–296.—Sacrificial victims should be clean, and may therefore have to fast, p. [295] sq.—Fasting before the performance of a sacrifice may be due to the idea that it is dangerous or improper for the worshipper to partake of food before the god has had his share, p. [296]–298.—Fasting after a death, pp. [298]–308.—Observed only in the daytime, p. [299] sq.—Abstinence from certain victuals only, pp. [300]–302.—Various attempts to explain the custom of fasting after a death, p. [302] sq.—Mourners fast for fear of being polluted by the food, pp. [303]–306.—Or because they, by eating a piece of food, might pollute all victuals belonging to the same species, p. [306] sq.—Or because they are supposed to be in a delicate condition imposing upon them restrictions in their diet, p. [307] sq.—Or because grief is accompanied by a loss of appetite, p. [308].—The Lent fast, p. [308] sq.—Fasts connected with astronomical changes, pp. [309]–315.—Among the Jews, pp. [310]–312.—Among the Harranians and Manichæans, p. [312] sq.—The Muhammedan fast of Ramaḍân, pp. [313]–315.—Fasting as a form of penance, pp. [315]–318.—As a survival of an expiatory sacrifice, pp. [316]–318.—Fasting and almsgiving, [ibid.]—Fasting “the beginning of chastity,” p. [318].
[CHAPTER XXXVIII]
RESTRICTIONS IN DIET (concluded)
Certain kinds of food forbidden to certain classes of persons, pp. [319]–324.—To young persons, p. [319] sq.—To women, p. [320] sq.—To men, p. [321] sq.—To priests or magicians, p. [322].—Restrictions in diet connected with totemism, p. [323] sq.—Abstinence from animals which excite disgust by their appearance, p. [324] sq.—From reptiles, p. [324].—From fish, p. [324] sq.—From fowl, p. [325].—From eggs, p. [325] sq.—From milk, [ibid.]—From animals which are regarded with disgust on account of their filthy habits or the nasty food on which they live, pp. [326]–328.—From pork, [ibid.]—From foreign animals, p. [327].—From animals which are supposed to be metamorphosed ancestors or which resemble men, p. [328] sq.—From animals which excite sympathy, pp. [329]–331.—From beef, p. [330] sq.—Restrictions in diet due to the disinclination to kill certain animals for food or, generally, to reduce the supply of a certain kind of victuals, pp. [330]–332.—Abstinence from domestic animals which are regarded as sacred, p. [331] sq.—From food which is believed to injure him who partakes of it, pp. [332]–334.—The sources to which the general avoidance of certain kinds of food may be traced, p. [334] sq.—The moral disapproval of eating certain kinds of food, p. [335]. The moral prohibition sanctioned by religion, [ibid.]—Vegetarianism, pp. [335]–338.—Among many peoples drunkenness so common that it can hardly be looked upon as a vice, pp. [338]–341.—Sobriety or total abstinence from intoxicating liquors insisted upon by Eastern religions, p. [341] sq.—Explanation of the moral ideas concerning drunkenness and the use of alcoholic drink, pp. [342]–345.—Wine or spirituous liquor inspires mysterious fear, p. [344] sq.—The Muhammedan prohibition of wine, p. [345].
[CHAPTER XXXIX]
CLEANLINESS AND UNCLEANLINESS—ASCETICISM IN GENERAL
Man naturally feeling some aversion to filth, p. [346].—Savages who are praised for their cleanliness, pp. [346]–348.—Savages who are clean in certain respects but dirty in others, p. [348].—Savages who are described as generally filthy in their habits, p. [348] sq.—Various circumstances which may account for the prevalence of cleanly or dirty habits among a certain people, pp. [349]–351.—The moral valuation of cleanliness, p. [351] sq.—Cleanliness practised and enjoined from religious or superstitious motives, pp. [352]–354.—In other instances religious or superstitious beliefs have led to uncleanliness, pp. [354]–356.—Uncleanliness as a form of asceticism, p. [355] sq.—Ascetic practices, p. [356] sq.—The idea underlying religious asceticism derived from several different sources, pp. [357]–363.—Certain ascetic practices originally performed for another purpose, p. [358] sq.—An ascetic practice may be the survival of an earlier sacrifice, p. [359].—Ascetic practices due to the idea of expiation, pp. [359]–361.—Self-mortification intended to excite divine compassion, p. [361].—Suffering voluntarily endured with a view to preventing the commission of sin, pp. [361]–363.—The gratification of earthly desires deemed sinful or disapproved of, [ibid.]