Divinatory signs, 909, 910; Signs without human initiation: omens, 911, 912; Prodigies, 913: Astrology, 914, 915; Words and acts of men, 916; Parts of the human body, 917; Signs arranged for by men: lots, 918; Haruspication, etc., 919, 920; Oneiromancy, 921-923; Ordeals, 924-926; Oracles and necromancy, 927; Development of the office of diviner, 928-932; Sibyls and Sibylline books, 933-940; Religious and ethical influence of divination, 941, 942. CHAPTER IX. THE HIGHER THEISTIC DEVELOPMENT 440 Groups into which the great religions fall, 943, 944. POLYTHEISM. Differences between the polytheistic schemes of various peoples: Egyptian, Semitic, Indo-European, Mexican, Peruvian, 945-950; Extent of anthropomorphization of gods measured by richness of mythology: in savage and half-civilized communities, 952-954; Gradations of anthropomorphization in civilized peoples, 955-964; Religious rôle of polytheism, 965, 966; Dissatisfaction with its discordances, and demand for simplification of the conception of the divine government of the world, 967. DUALISM. Belief of lower tribes in two mutually antagonistic sets of Powers, 968-972; Of the great ancient religions it is only Zoroastrianism that has constructed a dualistic system, 973-976; Whether a strictly dualistic scheme has ever existed, 977; Manichæism, 978; Problems raised by dualism, 979. MONOTHEISM. The general movement toward it, 980, 981; Two theories of its origin: that it is the natural primitive form of religion, that it is the result of a primitive divine revelation, 982; The facts in the case: it is not now found in low tribes, 983-985; it is not visible in the popular cults of the great nations of antiquity, 986; But tendency toward a unitary conception of the divine government of the world, 987; Disposition to ascribe absoluteness to some one deity in Egypt, Babylonia, Assyria, India, 988-991; Chinese headship of Heaven, 992; Peruvian cult of the sun, 993; Hebrew monolatry, 994, 995; Demand for unity by Greek poets and philosophers, 996-1001; Judaism, Christianity, and Islam, 1002; Cults of Isis and Mithra--Modern reforms: Brahma-Samaj, Parsi, Babist, Shinto, 1003. PANTHEISTIC AND NONTHEISTIC SYSTEMS. Pantheism is a revolt against the separation of God and the world, 1004; Perplexing ethical and religious questions make it unacceptable to the mass of men, 1005; Nontheistic systems attempt to secure unity by taking the world to be self-sufficient, or by regarding the gods as otiose, 1006; The Sankhya philosophy dispenses with extrahuman Powers, but recognizes the soul--Buddhism ignores both, 1007; Greek materialism, 1008.