Chapter X: Social Development of Religion 481

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.