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Adoration as primitive as fear in Ally, supernatural, sought by man, 154

religion, 21

Eschines, 338-40

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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 a 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

308

Ahura Mazda, 305

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,
394

Ανιπτόποδες, 63
Annihilation, 319

Annual sacrifice and renewal of blood-
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

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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 noşb, 133;
sacrificial rite, 144; joint-eating,
330. See Hebrews, Israel, Jews,
Semites

Arafuas, funeral feasts, 46

Arcadia, primitive form of sacrificial
meal, 146
'Apxepavioths, 3352
̓Αρχέρανος, 3352
̓Αρχιθιασίτης, 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

Aryan. See Indo-European
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

Associations, religious, 331 ff.
Assyria, sacred trees, 208

Astarte, associated with swine, 128;
idol of, 139
Atargatis, 128

Battas (the), offer blood to the dead,
52; do not kill their domesticated
animals, 116; sacrifices to the dead,
196; cannibalism, 202; priests, 288
Beard, swearing by the, 64

Athênê, sacred olive of, 208; priestess Beating, to draw a blood- offering,
of, 271

Athens, sacred olive of, 208

Atiu Islanders, eat not with strangers,

71

Atonement for sin, 160, 161

Attendants, slaughtered at grave, 200
Attention, unequally distributed over
field of consciousness, 8, 34; "move-
ment of att." a factor in animism, 22
Australian black men, belief as to
erysipelas, 23; make the sun stand
still, 24; name of dead taboo, 61;
eat not with strangers, 71; mothers
taboo after child-birth, 74, 75;
mourning, 79; terror of taboo, 83;
puberty ceremonies, 103, 104; muti-
lation, 170; blood-offerings to the
dead, 191, 193; their natural affec-
tion and moral character, 2003;
sacred trees, 208. See Victoria
Aygnan, 308

Aztecs, blood-offerings to the dead,
191; grave-posts, 196. See Mexico

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171
Beaver-totem, 102
Behnya, 164

Belief, not required in antique religions,
250; a belief not untrue because
universal, 284; species of, arise from
sports or varieties, 303-5; the test
of, 398, 402; differences of, how
explained, 398 f., 400; teaching
essential to propagation of, 400,
405; evolution of, not purely intel-
lectual, 403-4. See Validity
Beltane cakes, 219

Best clothes, 66.
Beth-el, 133
Bhogaldai, 213

See Garments

Birth, of Iacchus, 373
Birth-trees, 207
Black art, 166

Blemish, physical, requires death of
divine king, 279; deprecated in
priest, 289

Blest, Islands of the, 313

Blood, taboo, 59, 67 73, 74; so may
not be shed, 74; nor allowed to
touch the ground, 75; shedder of
blood "unclean," 75; used for puri-
fication, 76; of clan communicated
at crises to individual clansmen, 103,
104; sap of plants serves for blood,
115; the same blood flows in the
veins of all the clan, 130, and of all
the totem-species, ib.; is the spirit
of the species, 131; and is shed to
procure a theophany, ib. ; and taboos
the spot, which is therefore marked,
ib.; dashed on altar of evil spirits,
175; of clan applied to clansman at
birth, puberty, marriage, death, 192;
extended as an offering from animal
to cereal deities, 219, 220; repre-
sented by fat or oil, 285; by sap of
tree, 286; drinking, cause of inspira
tion, 286, 293, 296; ceases to be
an adequate means of communion,
329

Blood-covenant, 97 ff.; originally only
between tribes, 99; later between
individuals, 142; sacrifice originally
a, 147; between clan and clan-
god, 170; between individuals, ib.;
between individual and clan-god,
170-3
Blood-feud, 54, 97, 122

Blood-letting, as a protection against
foreigners, 71

Blood-offerings, to the dead, 51, 52;
as a means of commendation to the
gods, 170 ff., 220; in worship of
unattached spirits, 174; to guardian
spirits, 182; at the grave, 191, not
due to fear but desire to revivify the
deceased, 190-2; in the Eleusinia,
365, 380

Blood-relationship, necessary bond of
nomad but not of settled life, 120
Bloodshed, evaded, 292

Blood-tie, bond of society, 54, 330;
broken down, 376
Bobowissi, a general deity, 163; chief
god of Fanti confederation, 239

Bolotu, 308

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Bran, Voyage of, 313

See Procession

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CAIRNS, which mark graves come to be
regarded as altars, 196
Calamity, due to sin, 160
Caldwell, Bp., 174–6
Calendar, the agricultural, 225-8
Calf-god, 122

Calicut, kings of, 279
Cambodia, 275, 280

Canada, Indians of, totems and
tattooing, 182

Cañari Indians, myth, 257-8, 260
Cannibalism, rarely religious in in-
tention, 201; practiced on aliens,
201, on kinsmen, 202; latter implies
no disrespect, nor prevents ancestor-
worship, 203; but aims at keeping
the good qualities of the deceased
within the clan, 203

Cape Coast natives discover Djwi-
j'ahnu, 20, 21
Cardea, 246

Caribs, name of dead taboo, 61;
property taboo, 72; mourners fast,
78; fasted after a birth, 75; then
purified child, 76; their canni-
balism, 201

Caste, based on taboo, 73

Catal (the), burn the good, bury the
bad, 50

Categorical Imperative, 85

Cattle, not eaten by pastoral peoples,

116. See Domesticated Animals

Caucasus, "dwarf-houses" in, 50

Branch, carried in procession, 255. Causation, savage theory of, 31;

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Buffalo, totem, 103

Buhuitihu, 176

Bulgarians, funeral feasts, 51
Bulls, sacrificed to rivers, 230

Burats, their remedies for disease,
441

Burial, in house, 49, 50; of bad people,
50; of totem animals, 126; its
object isolation of the corpse, which
is taboo, 204; effected by suspension,
ib. See Cremation, Inhumation
Burmah, outcasts taboo, 69
Burning, to avoid bloodshed, 73, 74
Burnt-offering, subsequent to growth
of the conception of a piaculum,
160-1; facilitates syncretism, 236
Buryats, corpse of Shaman taboo, 76
Butler, Bp., 46, 152
Butterfly, as totem, 243

animistic, 206; universality of,
284; man's belief in, inherent and
undemonstrated, 404

Celebes, the Topantunuasu remedy
for disease, 45; mothers taboo
after child-birth, 74. See Minahassa
Celts, 313

Ceos, funeral law, 77

Ceram, hair may not be cut in, 45
Cereal deities, generally feminine, why,
240

Cereals, cultivation of, 210; as totems,

211

Charonea, 2923

Xaλačopúλakes, 171
Chalcatongo, 305

Chaldæa, magic in, 40; house-gods,
186

Χαμαιεῦναι, 63

Charms, 165; not worshipped, 168;
no spirit resides in them, 178,

333

Chay-her, 308

Cheese, not to be eaten by priestess of
Athênê, 271

Chemis, 184, 186

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