(The Arabic figures in the chapter summaries refer to paragraphs)
ginternal">310, 311; Water-gods, 312-314; Rain-giving gods, 315; Water-myths, 316; Gods of ocean, 317. | | | Fire. Its sacredness, 318, 319; Persian fire-cult, 320; Ritual use of fire, 321-323; Its symbolic significance, 334; Light as sacred, 325. | | | Winds. Their relation to gods, 327. | | | Heavenly Bodies. Anthropomorphized, 328; Cosmogonic myths connected with them, 329, 330; Sex of sun and moon, 331; Whether they ever became gods, 332, 333; Thunder and lightning not worshiped, 334. | | | Worship of Human Beings. Their worship widespread, with distinction between the living and the dead, 335. | | | The Cult of the Living. Worship to be distinguished from reverence, 336; Worship of the living by savages, 337; by civilised peoples, 338; in Egypt, 339, 340; in Babylonia, 341; but there probably not Semitic, 342; not by Hebrews and Arabs, 343, 344; in China, 345; in Japan, 346; Whether by Greeks and Romans, 347; Not in India and Persia, 348; Cults of the living rarely important, 349. | | | The Cult of the Dead. Of historical persons: noncivilized, 351; civilized: in Egypt, 352; in Greece and Rome, 353; in China, 354; of the Calif Ali, 355; Greek and Roman worship of mythical ancestors, 356, 357; Dedivinization of gods, 358; Euhemerism, 359; Worship of the dead kin, 360, 361; Ghosts friendly and unfriendly, 362; Savage customs: mourning, 363; funeral feasts, 364; fear and kindly feeling, 365, 366; Definite cult of ghosts: savage, 367-370; civilised, 371-373; Greek and Roman state cults, 374; Chinese, 375; Divine functions of the venerated dead, 376-378; Ethical power of ancestor-worship, 379-383. | | | Cults of Generative Powers. Nature's productivity, 384-386; Not all customs connected with generation are religious, 387; Cult of generative organs, 388-406; widespread, 388; Nonreligious usages, 720; Divine dynasties, 721-723; The supremacy of a particular god determined by social conditions, 724; Origin of composite figures, 725. | | | Illustrations of the growth of gods, 725 ff.: | | | Egyptians. Horus, 726; Ra, 727; Osiris, 728; Hathor, Neith, Isis, 729. | | | Hindu. Varuna, 730; Indra, 731; Soma, 732; Vishnu and Çiva, 733; Dyaus and Prithivi, 734; Ushas (and Çaktism), 734; Yama, 735, 736. | | | Persian. Ahura Mazda and Angro Mainyu, 737, 738; Mithra and Anahita, 739; Character of the Zoroastrian reform, 740-745. | | | Chinese. Feeble theistic development, 746; Confucianism and Taoism, 747-749. | | | Japanese. No great god, 750. | | | Nature of Semitic theistic constructions, 751-755. | | | Babylonian and Assyrian. Ea, 756; Enlil (Bel), 757; Marduk, 758; Ashur, 759; Female deities, 760; Bau, 761; Ishtar, 762, 763. | | | Phoenician and Arabian. Melkart, Eshmun, Dusares, Al-LÂt, Al-Uzza, 764. | | | Hebrew. Yahweh, 765; The titles Ilu (El), Elohim, 766. | | | Greek. The pantheon, 767; Zeus, 768, 769; Apollo, 770; Poseidon, 771; Hermes, 772; Pan, 773, 774; Ares, 775; Dionysus, 776-778; Hades, 779, 780; Female deities, 781: Hera, 782, 783; Demeter, 784; Maiden goddesses, 785: the Kore, 786; Hestia, 787; Artemis, 788, 789; Hekate, 790; Athene, 791, 792; Aphrodite, 793, 794; Breadth of the CHAPTER XI. SCIENTIFIC AND ETHICAL ELEMENTS IN RELIGIOUS SYSTEMS | 572 | | Spheres of religion, science and constructive ethics distinct, but tend to coalesce, 1154. | | | The Scientific Element. When science clashes with religion, 1155: Phases in the relation between the two: when there is no knowledge of natural law—a crude conception of unity—no place for the miraculous, 1156; Rise of highly personalized deities who stand outside the world: age of miracles, 1157; Recognition of the domination of natural law—separation between science and religion, 1158; Higher conception of the unity of God and the world, 1159; Scientific theories held to be not a part of the content of religion, 1160. | | | The Ethical Element. Religion adopts current ethical customs and codes, 1161; Both good, 1162; and bad, 1163; Mutual influence of religion and ethics, 1164, 1165; Religion infuses nobility and tenderness into ethics, 1166; Religious personalities; martyr, saint, 1167, 1169; Evil influence of religion on ethics, 1169; Contribution of religion to the sense of obligation to do right, 1170; Answers of religion to questions concerning the existence of moral evil, 1171; concerning man's moral capacity, 1172; concerning the essential goodness or badness of the world, 1173. | | | BIBLIOGRAPHY | 585 | | INDEX | 625 |
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