CANNIBALISM
The prevalence of cannibalism, p. [553].—Various forms of it, p. [554].—Cannibalism due to scarcity or lack of animal food, p. [555].—To gourmandise pp. [555]–557.—To revenge, pp. [557]–559.—The practice of eating criminals, p. [558] sq.—Cannibalism a method of making a dangerous individual harmless after death, p. [559] sq.—Due to the idea that the cannibal, by eating the supposed seat of a certain quality in a person, incorporates it with his own system, pp. [560]–562.—Cannibalism in connection with human sacrifice, p. [562] sq.—The eating of man-gods, p. [563] sq.—Other instances in which a supernatural or medicinal effect is ascribed to human flesh or blood, pp. [564]–566.—Cannibalism as a covenant rite, p. [566] sq.—Special reasons given for the practice of eating relatives or friends, pp. [567]–569.—The cannibalism of modern savages represented as the survival of an ancient practice which was once universal in the human race, p. [569] sq.—Criticism of this theory pp. [570]–580.—Savages who feel the greatest dislike of cannibalism, p. [570] sq.—Cannibals often anxious to deny that they are addicted to this practice, p. [572].—The rapid extinction of it among certain savages p. [572] sq.—Even among peoples very notorious for cannibalism there are individuals who abhor it, p. [573].—The aversion to cannibalism may be due to sympathy for the dead, p. [574].—In the first instance it is probably an instinctive feeling akin to those feelings which regulate the diet of the various animal species, [ibid.]—The eating of human flesh regarded with superstitious dread, pp. [574]–576.—The feeling of reluctance may be overcome by other motives and may be succeeded by a taste for human flesh, p. [577] sq.—Early man probably not addicted to cannibalism, pp. [578]–580.—Cannibalism much less prevalent among the lowest savages than among races somewhat more advanced in culture, p. [578] sq.—Among some savages cannibalism known to be of modern origin or to have spread in recent times, p. [579] sq.—The moral valuation of cannibalism, p. [580] sq.
[CHAPTER XLVII]
THE BELIEF IN SUPERNATURAL BEINGS
Distinction between “natural” and “supernatural” phenomena, p. [582] sq.—Supernatural mechanical energy, p. [583] sq.—Supernatural qualities attributed to the mental constitution of animate beings, especially to their will, p. [584].—The difference between religion and magic, [ibid.]—The meaning of the word religio, pp. [584]–586.—That mystery is the essential characteristic of supernatural beings is testified by language, p. [586] sq.—This testimony corroborated by facts referring to the nature of such objects or individuals as are most commonly worshipped, pp. [587]–593.—Startling events ascribed to the activity of invisible supernatural agents, p. [593] sq.—The origin of animism, p. [594] sq.—A mind presupposes a body, p. [595] sq.—The animist who endows an inanimate object with a soul regards the visible thing itself as its body, p. [596] sq.—The origin of anthropomorphism, p. [597] sq.—The difference between men and gods, p. [599].—Materiality at last considered a quality not becoming to a god, pp. [599]–601.
[CHAPTER XLVIII]
DUTIES TO GODS
Definition of the term “god,” p. [602].—Gods have the rights to life and bodily integrity, pp. [602]–604.—Not necessarily considered immortal, p. [602] sq.—The killing of totemic animals, p. [603] sq.—Divine animals killed as a religious or magical ceremony, pp. [604]–606.—The killing of man-gods or divine kings, pp. [606]–610.—The right to bodily integrity granted to gods occasionally suspended, p. [610].—Supernatural beings believed to be subject to human needs, p. [610] sq.—To require offerings, p. [611] sq.—Sacrificial gifts offered to supernatural beings with a view to averting evils, pp. [612]–614.—With a view to securing positive benefits, pp. [614]–616.—Thank-offerings, p. [615] sq.—Sacrificial victims intended to serve as substitutes for other individuals, whose lives are in danger, pp. [616]–618.—Occasionally regarded as messengers, p. [618].—Sacrifices offered for the purpose of transferring curses, pp. [618]–624.—The covenant sacrifice, pp. [622]–624.—The sacrificial victim or offered article a vehicle for transferring benign virtue to him who offered it or to other persons, p. [624] sq.—Sacrifice becomes a symbol of humility and reverence, p. [625] sq.—Sacrifice as a duty, p. [626].—Supernatural beings possess property, and this must not be interfered with, p. [626] sq.—Sacred objects must not be appropriated for ordinary purposes, p. [627] sq.—The right of sanctuary, pp. [628]–638.—Its prevalence, pp. [628]–634.—Explanation of this right, pp. [634]–638.