THE FIRST APPEARANCE OF PRIESTS.
Worship of the dead and worship of gods of nature as influencing
the origin of priesthood, p. 43; ancestor-worship, pp. 43-52;
worship of deified men in the first place confined to the
separate families, pp. 44 sq.; no regular priesthood met with
on the basis of mere family-worship, p. 45; origin of ancestral
gods as worshipped by whole tribes, pp. 45-52; departed
persons sometimes transformed into malevolent spirits, pp.
50-52; nature-worship not concerned with relationship, p. 52
sq; in the earliest history of cult everybody performed the
rites without priests, pp. 53-55; the first differentiation of
priesthood, pp. 55-57; family-worship conducted by some
member of the family, pp. 57-60; king-priests, pp. 60–62,
their origin, pp. 62-67, constituting one beginning of a
professional priesthood, pp. 67-69; forerunners of a regular
priesthood, pp. 70-75; ecstatic persons perform priestly duties,
pp. 70 sq.; early priesthood often not permanent, pp. 71 sq.;
observance of >>sacred places», pp. 72-74; »Holy men», pp.
74 sq.; in early stages of cult almost anybody may become a
priest, pp. 75 sq.; professional priesthood evolved according to
the growth of ritual observances, pp. 76-78; origin of priests
common to whole tribes, pp. 79 sq.; neighbouring races feared as
sorcerers, pp. 80-85; Dr. Tylor's theory of the belief in the
magical propensities of neighbours, pp. 81-83; it does not
explain every case of such beliefs, pp. 83 sq.; mysterious powers
of strangers more believed in than those of well-known people,
pp. 84 sq.
gods, pp. 94-96, this taking place in dreams, pp. 96 sq., by
other means, pp. 97-99; wonder-working a principal condition
for priesthood, pp. 99-101; outward signs indicating the
possession of mysterious powers, pp. 101 sq.; mental quali-
fications of priests: eccentric disposition and faculty of falling
into convulsions, pp. 102-107; bringing on ecstasy by fasting
or narcotics, pp. 107 sq.; primitive ideas regarding ecstasy, p.
108; rites generally performed during ecstatic manifestations,
pp. 108 sq.; notions of savages regarding insanity, pp. 109-112;
neophytes instructed for the priestly office, pp. 112 sq.; those
inspired by the gods less in want of instruction, pp. 113-115;
the preparation of a novice in many cases beginning early in
life, p. 115; the length of the time of preparation, p. 116;
two phases of the priestly education, pp. 116 sq.; the knowledge
imparted to the candidates, pp. 117 sq.; preparing the minds
of neophytes for intercourse with the gods, pp. 118-123; con-
secratory ceremonies, pp. 123 sq.
HOW PRIESTS GAIN REPUTATION. ORIGIN OF PRIESTHOOD
AS A DISTINCT ORDER.
The authority of priesthood, p. 125; priests recruited from the most
intelligent elements of the people, pp. 125 sq.; they secure the
popular confidence in their powers by utilizing their knowledge
of natural phenomena, pp. 126-128, by collecting all kinds of
information regarding their clients and acting in collusion with
each other, pp. 128--130, by making their utterances sufficiently
ambiguous to admit of several interpretations, pp. 130 sq., by
resorting to various kinds of excuses, pp. 131-133; the priests
are the sources of many superstitions, pp. 133 sq.; their prestige
is increased by the mystery in which they envelope their
proceedings, pp. 134 sq., by the fear inspired to the people,
pp. 135 sq., by their bizarre external apperanee, pp. 136 sq.,
by the impression produced by their ecstatic orgies, p. 137;
religious and magical rites often take place in the dark, pp.
138 sq.; the priests attach themselves to the kings and noble
classes, p. 139; their number is often recruited from the most
noble families, pp. 140 sq.; the influence of the priests dependent
upon their power of wonder-working, pp. 141-143; priests who loose their power forfeit their office and are sometimes punished, pp. 143 sq.; killing of priests, pp. 144–146; the question whether priests are impostors or not, pp. 146—154; views of scientists in this respect, pp. 146 sq.; the question often considered in different ways, p. 147; statements that priests are impostors, pp. 147-149; the sucking cure, pp. 149 sq.; the self-deception and power of imagination of savages, pp. 150 sq.; the priests are themselves victims to the popular superstitions, pp. 150-154; the hereditary succession and the preparation of priests for the office contribute to the distinct status of priesthood, p. 155; habitual practices obligatory upon priests, pp. 155-162; ascetic regulations as to sexual life, pp. 155-157; great liberties sometimes accorded to priests in sexual respect, pp. 157 sq.; fasting, pp. 158-160; the use of narcotics for religious ends, pp. 160 sq.; food restrictions, pp. 161 sq.; the external appearance of priests as betokening their separateness, pp. 162 sq.; the length of the hair of priests, pp. 163 sq.; badges, p. 164; the separate language of priests, pp. 164-167.
CLASSIFICATION OF PRIESTS AND DISTRIBUTION
OF PRIESTLY FUNCTIONS.
Two types of supernaturalistic practitioners, p. 168; definitions of priests and sorcerers, pp. 168-171; certain writers associate the difference between these classes with that between higher and lower aspects of spiritual evolution, pp. 168-170, others with the difference between the good and evil nature of the practices, pp. 170 sq.; the difference is based upon functionary dissimilarities, pp. 171; priests and sorcerers, religion and magic defined, pp. 171-173; the types of priests and sorcerers in reality blend into one another, p. 173; in a few cases they are distinct, ib.; instances of priests who also practise magic, p. 174 sq., of sorcerers who display priestly traits, pp. 175-177; the enmity generally prevailing between a good and a evilminded class of the priesthood, pp. 177-179; this distinction often arbitrary, pp. 179 sq.; the attribute of good not confined.
to priests, pp. 180 sq., nor that of evil to magicians, pp. 181 sq.; divination, medical art and weather-making as exercised by the regular priests or by special performers, pp. 182-190; distribution of the priestly functions dependent upon the way in which they are performed, p. 182; divination, pp. 183 sq.; medical art, pp. 184-187; weather-making, and distinction between different branches of this practice, pp. 187--190; the priests preside over ordeals, pp. 190-192; they are sometimes intrusted with a regular judicatory dignity, p. 192; qualifications of women for the priesthood, pp. 192-195; among certain peoples only is priesthood confined to men, p. 195; female priests principally devote themselves to divination and healing diseases, pp. 195-197; women considered to be endowed with mysterious powers in a higher degree than men, pp. 197-199; certain classes of priestly fuctions confined to one or other of the sexes, p. 200.
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