ng-place of the surviving soul in
human beings, beasts, plants, or inanimate objects, 55-59;
or near its earthly abode, 60-63; or in some remote place in
earth, sea, or sky, 64-66; or in an underground world,
67-69; Occupations of the dead, 70; Retribution in the
Underworld, 71; Nonmoral distinctions, 72-75; Moral
retribution, savage, 76-78; Civilized, 79-80; Local
separation of the good from the bad, 81; Reward and
punishment, Hindu, 82; Egyptian, 83; Greek, 84; Jewish and
Christian, 85, 86; Purgatory, 87; Resurrection, 88-90.

POWERS OF THE SEPARATED SOUL. Prayers for the dead, 95, 96.

GENESIS OF SPIRITS. Functions of spirits (souls of nonhuman
objects), 97-100.

CHAPTER III. EARLY RELIGIOUS CEREMONIES 48

Predominance of ceremonies in early religious life, 101,
102; They are communal, 103; and sacred, 104.

EMOTIONAL AND DRAMATIC CEREMONIES. Religious dances and
plays, 106-108; Connected with the worship of gods, 109; Are
means of religious culture, 110; Processions, 111;
Circumambulation, 112; Magical potency, 113.

DECORATIVE AND CURATIVE CEREMONIES. Decoration of the body,
114-118; of houses, 119; of official dress, 120; Symbolism
in decoration, 121.

ECONOMIC CEREMONIES. Propitiation of hunted animals,
122-125; Taboos, 126; Rules about eating, 127-128; Magical
means of procuring food, 129-131; Use of blood, 132; to
fertilize soil, 133; Sacrifice of first-born animals,
including children, 134; Raising and housing crops, 135;
Rain, 136; Survivals in civilized times, 137.

APOTROPAIC CEREMONIES. Early methods, 138-139; Expulsion of
spirits, 140-141; Transference of evil, 142, 143; Expulsion
by sacrifice, 144; The massing of such observances, 145.

CEREMONIES OF PUBERTY AND INITIATION. Training of the young,
146; Tests of endurance, 147; Seclusion of girls, 148;
Rearrangement of taboos, 149; Supernatural machinery, 150;
Mutilation of the body, 151, 152; Circumcision of males, its
wide diffusion, 153; not a test of endurance, 154; nor
hygienic, 155; nor to get rid of magical dangers, 156; nor
to increase procreative power, 157; not religious in origin:
not a form of phallic worship, 158; nor a sacrifice, 159,
160; nor a provision for reincarnation, 161; Circumcision of
females, 162; Object of circumcision probably increase of
sensual enjoyment, 163, 164; The symbolical interpretation,
165-1