Chapter IV: Early Cults 99

Savage treatment of superhuman Powers discriminating,
225-228; Charms and fetish objects, 229, 230; Life-force
(mana), 231-233; not an object of worship, but enters into
alliance with religion, 234, 235; Nature of sacredness, 236,
237; Luck, 238; The various objects of worship, 239, 240.

ANIMALS. Their social relations with men, 241, 242;
Transformation and transmigration, 243; Two attitudes of men
toward animals, 244-248; What animals are revered, 249, 250;
Regarded as incarnations of gods or of spirits, 251; Those
sacred to gods generally represent old beast-cults, 252,
253; Survivals of reverence for animals, 254; Beasts as
creators, 255, 256; Worship rarely offered them, 257, 258;
Coalescence of beast-cults with other religious observances,
259; Whether animals ever became anthropomorphic deities,
260; Historical significance of beast-cults, 261.

PLANTS. Their economic 'rôle', 262-264; Held to possess souls,
265; Their relations with men friendly and unfriendly, 266,
267; Sacred trees, 268, 269; Deification of soma, 270;
Whether corn-spirits have been deified, 271; Sacred trees by
shrines, 272; Their connection with totem posts, 273;
Blood-kinship between men and trees, 274, 275; The cosmic
tree, 276; Divinatory function of trees, 277; Relation of
tree-spirits to gods, 278-285.

STONES AND MOUNTAINS. Stones alive and sacred, 286-288; have
magical powers, 289, 290; Relation between divine stones and
gods, 291-295; Magna Mater, 291; Massebas, 293; Bethels,
294; Stones cast on graves, and boundary stones, 296; Stones
as altars: natural forms, 297; artificial forms, 298; High
pillars by temples, 299; Images of gods, 300, 301;
Folk-stories and myths connected with stones, 302; Sacred
mountains, 303-305.

WATERS. Why waters are regarded as sacred, 306-308; Ritual
use of water, 309; Water-spirits, 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, 389, 390; Phallic cults hardly to be
found among the lowest peoples, 391, 392; Well developed in
West Africa, 393; in modern India, 394; in Japan, 395; Most
definite in some ancient civilized religions, 396; In Egypt,
397; Whether in Semitic communities, 398; Hierapolis, 399;
Babylonia and Palestine, 400; Extensively practiced in Asia
Minor, Ionia, and Greece, 401; Priapos, 402, 403; The Roman
Mutunus Tutunus, 404; Phalli as amulets, 405; The female
organ, 406; Androgynous deities, 407-418; Supposed Semitic
figures: Ishtar, 408; Ashtart, 409; Tanit, 410; The Cyprian
goddess, 411, 412; The Phrygian Agdistis, 413;
Hermaphroditos, 415, 416; Androgynous deities not
religiously important, 417; Origin of the conception, 418;
Animals associated with phallic deities, 419; Christian
phallic cults, 420.