CONTENTS
- CHAPTER I.—THE KING OF THE WOOD • Pp. 1–43
- § 1. Diana and Virbius, pp. 1–24.—The lake and sanctuary of Diana at Nemi, 1–6; the character of Diana at Nemi, 6–8; rule of succession to the priesthood, 8–10; legends of its origin, 10 sq.; features of the worship of Diana at Nemi, 12–14; Diana’s festival on the 13th of August, 14–17; the companions of Diana, Egeria, 17–19; Virbius, 19–21; unhistorical character of the traditions, 21–23; antiquity of the grove, 23 sq.
- § 2. Artemis and Hippolytus, pp. 24–40.—Hippolytus at Troezen, 24–28; hair-offerings to Hippolytus and others, 28–32; graves of Apollo and Artemis at Delos, 33–35; Artemis a goddess of the wild life of nature, 35–38; Hippolytus the consort of Artemis, 38–40.
- § 3. Recapitulation, pp. 40–43.—Virbius the consort of Diana, 40 sq.; the leafy bust at Nemi, 41–43.
- CHAPTER II.—PRIESTLY KINGS • Pp. 44–51
- CHAPTER III.—SYMPATHETIC MAGIC • Pp. 52–219
- § 1. The Principles of Magic, pp. 52–54.—The Law of Similarity and the Law of Contact or Contagion, 52 sq.; the two principles misapplications of the association of ideas, 53 sq.; Sympathetic Magic in its two branches, Homoeopathic or Imitative Magic, and Contagious Magic, 54.
- § 2. Homoeopathic or Imitative Magic, pp. 55–174.—Magical images to injure enemies, 55–70; magical images to procure offspring, 70–74; simulation of birth at adoption and circumcision, 74–77; magical images to procure love, 77 sq.; homoeopathic magic in medicine, 78–84; homoeopathic magic to ensure the food supply, 85 sqq.; magical ceremonies (intichiuma) in Central Australia for the multiplication of the totems, 85–89; use of {xxx} human blood in Australian ceremonies, 89–94; suggested origin of circumcision and of other Australian initiatory rites, particularly the extraction of teeth, 95–101; certain funeral rites designed to ensure rebirth, 101–105; rites to secure rebirth of animals and plants, 105 sq.; general theory of magical (intichiuma) and initiatory rites in Australia, 106–108; homoeopathic magic in fishing and hunting, 108–111; negative magic or taboo, 111–113; examples of homoeopathic taboos, 113–117; homoeopathic taboos on food, 117–119; magical telepathy, 119 sq.; telepathy in hunting, 120–126; telepathy in war, 126–134; various cases of homoeopathic magic, 134 sq.; homoeopathic magic to make plants grow, 136–144; persons influenced homoeopathically by plants, 144–147; homoeopathic magic of the dead, 147–150; homoeopathic magic of animals, 150–157; homoeopathic magic of inanimate things, 157–159; homoeopathic magic of iron, 159 sq.; homoeopathic magic of stones, 160–165; homoeopathic magic of sun, moon, and stars, 165 sq.; homoeopathic magic of the tides, 167 sq.; homoeopathic magic of grave-clothes and city sites in China, 168–170; homoeopathic magic to avert misfortune, 170–174.
- § 3. Contagious Magic, pp. 174–214.—Supposed physical basis of sympathetic magic, 174 sq.; effect of contagious magic in fostering cleanliness, 175; contagious magic of teeth, 176–182; contagious magic of navel-string and afterbirth or placenta, 182–200; afterbirth or navel-string a seat of the external soul, 200 sq.; contagious magic of wounds and spilt blood, 201–205; contagious magic of garments, 205–207; contagious magic of footprints and other bodily impressions, 207–214.
- § 4. The Magician’s Progress, pp. 214–219.—Elevation of public magicians to the position of chiefs and kings, 214–216; rise of monarchy essential to the emergence of mankind from savagery, 216–219.
- CHAPTER IV.—MAGIC AND RELIGION • Pp. 220–243
- Affinity of magic to science, 220 sq.; its fatal flaw, 221 sq.; relation of magic to religion, definition of religion, 222–224; opposition of principle between magic and science on the one side and religion on the other, 224–226; hostility of religion to magic in later history, 226; confusion of magic and religion in early times and among savages, 226–231; confusion of magic and religion in modern Europe, 231–233; confusion of magic and religion preceded by an earlier age in which magic existed without religion, 233 sq.; universality of the belief in magic among the ignorant classes at the present day, 234–236; resulting danger to civilisation, 236 sq.; change from magic to religion following the recognition of the inefficacy of magic, 237–240; the early gods viewed as magicians, 240–242; difficulty of detecting the fallacy of magic, 242 sq.
- CHAPTER V.—THE MAGICAL CONTROL OF THE WEATHER • Pp. 244–331
- § 1. The Public Magician, pp. 244–247.—Two types of man-god, the religious and the magical, 244 sq.; rise of a class of public magicians a step in social and intellectual progress, 245–247. {xxxi}
- § 2. Magical Control of Rain, pp. 247–311.—Importance of the magical control of the weather, especially of rain, 247; rain-making based on homoeopathic or imitative magic, 247 sq.; examples of rain-making by homoeopathic or imitative magic, 247–251; stopping rain by fire, 252 sq.; rain-making among the Australian aborigines, 254–261; belief that twins control the weather, especially the rain, 262–269; the rain-maker makes himself wet, the maker of dry weather keeps himself dry, 269–272; rain-making by means of leaf-clad girls or boys in south-eastern Europe and India, 272–275; rain-making by means of puppets in Armenia and Syria, 275 sq.; rain-making by bathing and sprinkling of water, 277 sq.; beneficial effects of curses, 279–282; rain-making by women ploughing, 282–284; rain-making by means of the dead, 284–287; rain-making by means of animals, especially black animals, 287–292; rain-making by means of frogs, 292–295; stopping rain by rabbits and serpents, 295 sq.; doing violence to the rain-god in order to extort rain, 296–299; compelling saints in Sicily to give rain, 299 sq.; disturbing the rain-god in his haunts, 301 sq.; appealing to the pity of the rain-gods, 302 sq.; rain-making by means of stones, 304–309; rain-making in classical antiquity, 309 sq.
- § 3. The Magical Control of the Sun, pp. 311–319.—Helping the sun in eclipse, 311 sq.; various charms to make sunshine, 312–314; human sacrifices to the sun in ancient Mexico, 314 sq.; sacrifice of horses to the sun, 315 sq.; staying the sun by means of a net or string or by putting a stone or sod in a tree, 316–318; accelerating the moon, 319.
- § 4. The Magical Control of the Wind, pp. 319–331.—Various charms for making the wind blow or be still, 319–323; winds raised by wizards and witches, 323–327; fighting the spirit of the wind, 327–331.
- CHAPTER VI.—MAGICIANS AS KINGS • Pp. 332–372
- Magic not the only road to a throne, 332 sq.; danger of too simple and comprehensive theories, 332 sq.; discredit which such theories have brought on mythology, 333 sq.; magic only a partial explanation of the rise of kings, 334; social importance of magicians among the aborigines of Australia, 334–337; social importance of magicians in New Guinea, 337 sq.; magical powers of chiefs and others in Melanesia, 338–342; evolution of chiefs or kings out of magicians, especially out of rain-makers, in Africa, 342–352; kings in Africa and elsewhere punished for drought and dearth, 352–355; power of medicine-men among the American Indians, 355–360; power of medicine-men among the pagan tribes of the Malay Peninsula, 360 sq.; development of kings out of magicians among the Malays, 361 sq.; magical virtue of regalia, 362–365; magical powers of kings among the Aryan races, 366–368; touching for the King’s Evil, 368–371; general conclusion, 371 sq.
- CHAPTER VII.—INCARNATE HUMAN GODS • Pp. 373–421
- Conception of gods slowly evolved, 373 sq.; decline of magic, 374; conception of incarnate human gods an early stage of religious history, 374–376; {xxxii} incarnation either temporary or permanent, 376 sq.; temporary incarnation of gods in human form in Polynesia, Fiji, Bali, and Celebes, 377–380; temporary deification of sacrificer in Brahman ritual, 380; the new birth, 380 sq.; temporary incarnation or inspiration produced by drinking blood, 381–383; temporary inspiration produced by sacred tree or plant, 383 sq.; inspired sacrificial victims, 384 sq.; divine power acquired by temporary inspiration, 385 sq.; human gods in the Pacific, 386–389; human gods in ancient Egypt, Greece, and Germany, 389–392; human gods in Africa, 392–397; divinity of kings in Madagascar, 397 sq.; divinity of kings and men in the East Indies, 398–400; divine kings and men in Burma, Siam, and Tonquin, 400–402; human gods in India, 402–407; pretenders to divinity among Christians, 407–410; transmigrations of human divinities, especially of the divine Lamas, 410–412; incarnate human gods in the Chinese empire, 412–415; divine kings of Peru and Mexico, 415 sq.; divinity of the emperors of China and Japan, 417 sq.; divinity of early kings, 417 sq.; divinity of Egyptian kings, 418–420; conclusion, development of sacred kings out of magicians, 420 sq.
- APPENDIX.—HEGEL ON MAGIC AND RELIGION • Pp. 423–426
