this early stage, have been so rudimentary, ex hypothesi, as to permit of His coming to be conceived, by a process of vain reasoning, as manifesting Himself in animal form. And this
is in accordance with all that science teaches as to early man's undeveloped condition, material and mental, social and moral. Once more, we must remember that the facts of consciousness were the same for early as for civilised man; but they were not as yet discriminated They swam before man's untrained eye, and ran into one another. Even the fundamental division of objects into animate and inanimate had not been fixed. But even so, all was not irrational chaos for man. In the outer world of his experience, the laws of nature, which are God's laws, worked with the same regularity then as now. In the world of his inner experience, God was not far from him at any time. If he could not formulate the laws of nature, at least he had the key to their comprehension in the conviction, not expressed but acted on, that nature was uniform. If his spiritual vision was dim, his consciousness of God was at least so strong, to start with, that he has never since ceased seeking after Him. The law of continuity holds of religion as of other things.
Finally, sacrifice and the sacramental meal which followed on it are institutions which are or have been universal. The sacramental meal, wherever it exists, testifies to man's desire for the closest union with his god, and to his consciousness of the fact that it is upon such union alone that right social relations with his fellow-man can be set. But before there can be a sacramental meal there must be a sacrifice. That is to say, the whole human race for thousands of years has been educated to the conception that it was only through a divine sacrifice that perfect union with God was possible for man. At times the sacramental conception of sacrifice appeared to be about to degenerate entirely into the gift theory; but then, in the sixth century B.C., the sacramental conception woke into new life, this time in the form of a search for a perfect sacrifice-a search which led Clement1 and Cyprian 2 to try all the mysteries of Greece in vain. / But of 1 Euseb. Præpar. Evangel. ii. 2.
2 Foucart, Associations Religieuses, 76, note 2.
all the great religions of the world it is the Christian Church alone which is so far heir of all the ages as to fulfil the dumb, dim expectation of mankind: in it alone the sacramental meal commemorates by ordinance of its founder the divine sacrifice which is a propitiation for the sins of all mankind.
Adoration as primitive as fear in Ally, supernatural, sought by man, 154
religion, 21
Eschines, 338-40
Eschylus, 16; and the mysteries, 360,
Agricultural times, sacrificial rite first
becomes a cheerful feast, 194; an-
cestor-worship dates from, 194, 195
Agriculture, later than pastoral life,
115; compatible with nomad life,
234; generally left by savages to the
women, 240, 258, 379
Agyrtæ, 333-4, 352, 371
Altar, a pole or pile to mark the place
on which the blood of the totem is
shed, 131; survival of the pile in
Greece, 132, in New World, Samoa,
and the Samoyeds, 133; pile becomes
a dresser or altar, ib.; the pillar, a
beth-el, ib.; pile and pillar combined,
134; wooden pillar becomes wooden
image, stone pillar the marble image
of the god, 135, 139; idol, like altar,
smeared with blood, ib.; materials
not to be taken from any chance
place, 135, but from taboo-
spot, 136, 137; primitive altars to
be distinguished from stones wor-
shipped, 137; primitive altar not at
first a god, 138; a common, used by
two or more tribes, 235; generally
near sacred tree and stream, 237
Altar-stone, anointed with oil, or clad
in skin, 291
Amatongo, 53
Amazon peoples, dead buried in house,
49; mothers taboo after child birth,75
Amazulu, priests, 287
Ambon, cure for disease, 45
Amulets. See Charms
Ahts, blood offering, 171; next world, Anaxagoras, on myths, 267
Ancestor-worship, not the source of
belief in the supernatural, 55; causes
desire for sons, 56; a by-product
ib.; guardian spirits, 187, 188;
essentially a private worship, 188;
expressions and acts of sorrow do not
amount to worship, 189; such acts
must first become matter of custom,
190; blood-letting to revivify the
deceased comes to be regarded as an
"offering" to him, 190-2; parallel
of hair-offerings, 193-4; so the
funeral feast is interpreted as in
honour of the dead, 194; date of
this change, ib.; then when the
family comes into existence a body
of worshippers is provided, 195;
date, ib.; assimilated to the worship
of the gods, 195; altars and idols,
196; superhuman powers now
ascribed to the deceased, 196, 197;
the "deified ancestor" fallacy, 197;
gods not originally ghosts, 197-8;
ancestor-worship does not satisfy the
religious instinct, 198; bound up
with the patriarchate and eventually
an obstacle to progress, 199; not
based on fear, nor the source of
religion, 225; its effects on the
belief in the next world, 301-2; for-
bidden to the Jews, 302; not the
source of religion, ib.; libations of
water in, 323-4
Angakuts, 290
Angels, 383
Angoy, royal blood may not be shed, 73
Animal-headed gods, 123
Animals, sacrificed to non-totem deities,
230; sacred, change of status in,
295-6; sacred to gods, 384
Animate and inanimate, a division
unknown to primitive man, 414
Animism, 21 ff.; no element of the
supernatural necessarily present in,
22, but usually present, 41; rever-
sions to, 141ff.; not per se religious,
206, 393, 409; in it man projects
his own personality on to nature,
Ανιπτόποδες, 63
Annihilation, 319
Apaturia, 51
Apepi, 309
Aphrodite, 273
Apis, calf marked by twenty-nine signs,
122; in which the god manifested
himself, 130; though all other cows
were also sacred, 183
Apollo, laurel associated with, 209;
absorbed many other (totem) gods,
236, 385; associated with dolphin,
252; dissociated from dolphin-myth,
253; eiresione attached to his temple,
255; personality individual though
ritual complex, 390; possesses the
Sibyl, 274, 283; communicates
power of prophecy by blood of
sacrifice, 285; by eating of laurel-
leaves, 286
Apollo Parrhasios, sacrifice to be con-
sumed in sanctuary, 146; and
entirely, 149
'Αποφράδες (ἡμέραι), 67
Apple, eating the first, 293
Arabian Nights, 253, 259, 355
Arabians might not wash the head,
63; blood-feuds with animals, 100;
primitive altar, 132; the nosb, 133;
sacrificial rite, 144; joint-eating,
330. See Hebrews, Israel, Jews,
Semites
Arafuas, funeral feasts, 46
Arcadia, primitive form of sacrificial
meal, 146
'Apxepaviorýs, 335a
Αρχέρανος, 3352
'Apxiliaσirns, 3352
Aricia, 238
Arion, 253
Aristophanes, parodies Eleusinia, 375–6
Armenia, totem tombstones, 103
Arnobius, anointed sacred stones, 143
Art, in its highest forms, not a survival
of barbarism, though evolved, 10;
exhibits gradual growth of anthro-
pomorphism, 252; progress in, 396
Artemis, image clad in skin, 2521; the
Ephesian, 209
Artemis Hymnia, priestess of, taboo,
62, 63, 77
Annual sacrifice and renewal of blood- Aryan. See Indo-European
covenant, 294
Antelope, as totem, 155
Anthropology, deals with social and
religious institutions, 2 ; and employs
the Comparative Method (q. v.), 2
Anthropomorphism, of tree-totems,
208-9; consequence of polytheism,
247; gradual growth traceable in
art and mythology, 252
Antilles, guardian spirits, 184
Ants, as totems, 126
Apalaches, 311
Ashantis, defeated by Fantis, 21; offer
blood to the dead, 52; their con-
federation, 239
Ashera, 134, 135
Asia, functional deities, 247
Asparagus, as totem, 125
Assiniboins, suspension burial, 204
Association of an animal with a god,
124, 127; of a human figure and
tree, 208-9; in art, 252
Association of Ideas, accounts for
transmissibility of taboo, 67; 91
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