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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