Chapter 11

The external history of religion a history of social growth, 1014-1016.

EXTERNAL WORSHIP. Establishment of relations with Powers, 1017, 1018; by processes, 1019-1021; by gifts, 1022, 1023; by messengers, 1024, 1025; Blood is placatory as a gift of food, 1026; Human sacrifice, 1027-1031; Dances and processions, 1032; Preponderant importance of ordinary sacrifices--the various kinds, 1033-1035; Elaboration of the sacrificial ritual, 1036.

THEORIES OF THE ORIGIN OF SACRIFICE. Their formulation late, 1037; Bloody and unbloody offerings equal in expiatory virtue, 1038; Two groups of theories of origin, 1039: the offering as gift, 1040, 1041; as effecting union between deity and worshiper, 1042: by sharing the flesh of a sacred animal (Smith and Frazer), 1043-1047; Self-sacrifice of a god, 1048; Union through a sanctified victim (Hubert and Mauss), 1049, 1050; Union with the Infinite effected by all religious acts (Tiele), 1051, 1052; Persistence of these conceptions of sacrifice 1053, 1054.

RITUAL. Its growth in elaborateness along with the growth of social forms, 1055-1061.

PRIESTS. Regulation of the life, physical and moral, of priests and priestesses, 1062-1065; Origin of religious prostitution; secular and religious explanations, 1066; Organization and influence of the priesthood: Egyptian, 1067; Babylonian and Assyrian, 1068; Palestinian, 1069; Hindu, 1070; Persian, 1071; Greek, 1073; Roman, 1073; Chinese, 1074; Peruvian and Mexican, 1075; Influence for good and for evil, 1076-1079; No priesthood in Islam or in Judaism after 70 A.D., 1080; Its function in some Christian churches, 1080.

WORSHIP. Early places of worship, 1081-1082; Development of temples, 1083-1086; Forms of worship: offerings, hymns, music, 1087, 1088; Festivals, 1089; Vows, blessings, curses, 1090; Idols: their formal development, 1091, 1092; Conception of their personality, 1093; Religious function of idolatry, 1094.

CHURCHES. Individualism called forth voluntary associations, 1095; Savage secret societies, 1096; Greek mysteries, 1097-1099; Whether the Semites produced mysteries, 1100; Rise of the idea of the church in the Græco-Roman world, 1101: Philosophy produced no church, 1102-1105; True churches produced by Buddhism and Jainism, 1106, 1107; not by Judaism and Mazdaism, 1108, 1109; Development of the Christian idea of the church, 1110-1112; A church called forth by the cult of Mithra, 1113; not by that of Isis or that of Sarapis, 1114; The Manichæan church, 1115; As to Islam and certain associations that have arisen within it (Mahdism, Drusism, etc.), 1116; Ecclesiastical power of the Peruvian Inca, 1117; Hindu and Persian movements, 1118-1120.

MONACHISM. Its dualistic root, 1121; India its birthplace, 1122; Trace in Egypt (the Sarapeum), 1123; Therapeutae, 1124; Essenes, 1125; Christian monachism, 1126; Religious influence of monachism, 1127.

SACRED BOOKS. Their origin and collection, 1128; Canons: Buddhist, 1129; Jewish, 1130; Christian, 1131; Mazdean, 1132; Islamic, 1133; Religious influence of sacred books, 1134-1136; General influence of churches, 1137-1140.

UNIVERSAL RELIGIONS. Actual diffusion the test of universality, 1141; As to Buddhism, 1142; Judaism, 1143; Christianity, 1144; Zoroastrianism, 1145; Islam, 1146; So tested no existing religion is universal, 1147.

CLASSIFICATION OF RELIGIONS. Their resemblances and differences, 1148; Points in common, 1149; Proposed systems of classification, and objections to them: according to grade of general culture, 1150; division into national religions and those founded each by a single person, 1151; religions of redemption, 1151; Religious unity, savage and civilized, 1152; Disadvantages of tabulated classifications of religions, 1153.