tion of ideas. Associations of similarity give related
symbols, of contiguity coincident symbols. Symbols tend either
toward personification (iconolatry), or toward secularization. The
symbol has no fixed interpretation. Its indefiniteness shown by the
serpent symbol, and the cross. The physiological relations of
certain symbols. Their classification. The Lotus. The Pillar.
Symbols discarded by the higher religious thought. Esthetic and
scientific symbolism (the "Doctrine of Correspondences").

Rites are either propitiatory or memorial. The former spring either
from the idea of sacrifice or of specific performance. A sacrifice
is a gift, but its measure is what it costs the giver. Specific
performance means that a religious act should have no ulterior aim.
Vicarious sacrifice and the idea of sin.

Memorial rites are intended to recall the myth, or else to keep up
the organization. The former are dramatic or imitative, the latter
institutionary. Tendency of memorial rites to become propitiatory.
Examples.

CHAPTER VI.

THE CULT, ITS SYMBOLS AND RITES.

As the side which a religious system presents to the intellect is shown
in the Myth, so the side that it presents to sense is exhibited in the
Cult. This includes the representation and forms of worship of the
unknown power which presides over the fruition of the Prayer or
religious wish. The representation is effected by the Symbol, the
worship by the Rite. The development of these two, and their relation to
religious thought, will be the subject of the present chapter.

The word Symbolism has a technical sense in theological writings, to
wit, the discussion of creeds, quite different from that in which it is
used in mythological science. Here it means the discussion of the
natural objects which have been used to represent to sense supposed
supernatural beings. As some conception of such beings must first be
formed, the symbol is necessarily founded upon the myth, and must be
explained by it.

A symbol is closely allied to an emblem, the distinction being that the
latter is intended to represent some abstract conception or concrete
fact, not supposed to be supernatural. Thus the serpent is the emblem of
Esculapius, or, abstractly, of the art of healing; but in its use as a
symbol in Christian art it stands for the Evil One, a supernatural
being. The heraldric insignia of the Mi