Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab.

• Table of ContentsPrelimsList of Figures viii-ixList of Tables ixIntroduction Studying the Religious Mind 1-13, Armin W. GeertzPart I: Fieldwork1. Go WILD, Not WEIRD 17-43, Martha Newson, Michael Buhrmester, Dimitris Xygalatas, Harvey Whitehouse2. Cognitively Informed Ethnography: Using Mixed Methods to Capture the Complexity of Religious Phenomena in Two Ecologically Valid Settings 45-67, Hugh Daniel Turpin,Mark StanfordPart II: Experimental Study of Religion3. Experimental Cognitive Science of Religion 71-76, Dimitris Xygalatas4. The Experimental Study of Religion: Or There and Back Again 77-94, Jesper Sørensen, Kristoffer Laigaard Nielbo5. Fast and Slow: Questions and Observations in the Psychology of Religion 95-114, Benjamin Beit-Hallahmi6. The Embodiment of Worship: Relations among Postural, Psychological, and Physiological Aspects of Religious Practice 115-138, Patty Van Cappellen, Megan E. Edwards7. Past its Prime? A Methodological Overview and Critique of Religious Priming Research in Social Psychology 139-163, Shoko Watanabe, Sean M. LaurentPart III: Cognitive Neuroscience8. Religious Experience in Mediterranean Antiquity 167-176, István Czachesz9. Ritual Mourning in Daniel’s Interpretation of Jeremiah’s Prophecy 177-196, Angela Kim Harkins10. Tours of Heaven in Light of the Neuroscientific Study of Religious Experience 197-216, István Czachesz11. (Religious) Language and the Decentering Process: McNamara and De Sublimitate on the Ecstatic Effect of Language 217-228, Christopher T. Holmes12. Do You Need Cognitive Neuroscience to Understand Religious Cognition, Experience and Texts? 229-237, Patrick McNamaraPart IV: Cognitive Historiography13. What is Cognitive Historiography, Anyway? Method, Theory, and a Cross-Disciplinary Decalogue 241-256, Leonardo Ambasciano14. The Rites of the Day of Blood (dies sanguinis) in the Graeco-Roman Cult of Cybele and Attis: A Cognitive Historiographical Approach 257-276, Panayotis Pachis15. The Gendered Deep History of the Bona Dea Cult 277-301, Leonardo Ambasciano16. Defilement and Moral Discourse in the Hebrew Bible: An Evolutionary Framework 303-335, Yitzhaq FederPart V: Big Data17. Exploring the Challenges and Potentialities of the Database of Religious History for Cognitive Historiography 339-358, Brenton Sullivan, Michael Muthukrishna, Frederick S. Tappenden, Edward Slingerl and, M. Willis Monroe18. An Introduction to Seshat: Global History Databank 359-370, Peter Turchin, et. al.Part VI: Computational Approaches 19. Mining the Past – Data-Intensive Knowledge Discovery in the Study of Historical Textual Traditions 373-398, Kristoffer Laigaard Nielbo, Ryan Nichols, Edward Slingerland20. The Computational Science of Religion 399-416, Justin E. Lane, Fount LeRon ShultsPart VII: Open Science 21. Advancing the Cognitive Science of Religion through Replication and Open Science 419-450, Suzanne Hoogeveen, Michiel van Elk22. Promoting the Benefits and Clarifying Misconceptions about Preregistration, Preprints, and Open Science for the Cognitive Science of Religion 451-478, Christopher Kavanagh, Rohan KapitányPart VIII: Consilience 23. The Arts Transform the Cognitive Science of Religion 481-500, Joseph Bulbulia24. Toward a Second Wave of Consilience in the Cognitive Scientific Study of Religion 501-511, Edward SlingerlandEnd MatterIndex 513-525

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Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab.

• Table of ContentsPrelimsList of Figures viii-ixList of Tables ixIntroduction Studying the Religious Mind 1-13, Armin W. GeertzPart I: Fieldwork1. Go WILD, Not WEIRD 17-43, Martha Newson, Michael Buhrmester, Dimitris Xygalatas, Harvey Whitehouse2. Cognitively Informed Ethnography: Using Mixed Methods to Capture the Complexity of Religious Phenomena in Two Ecologically Valid Settings 45-67, Hugh Daniel Turpin,Mark StanfordPart II: Experimental Study of Religion3. Experimental Cognitive Science of Religion 71-76, Dimitris Xygalatas4. The Experimental Study of Religion: Or There and Back Again 77-94, Jesper Sørensen, Kristoffer Laigaard Nielbo5. Fast and Slow: Questions and Observations in the Psychology of Religion 95-114, Benjamin Beit-Hallahmi6. The Embodiment of Worship: Relations among Postural, Psychological, and Physiological Aspects of Religious Practice 115-138, Patty Van Cappellen, Megan E. Edwards7. Past its Prime? A Methodological Overview and Critique of Religious Priming Research in Social Psychology 139-163, Shoko Watanabe, Sean M. LaurentPart III: Cognitive Neuroscience8. Religious Experience in Mediterranean Antiquity 167-176, István Czachesz9. Ritual Mourning in Daniel’s Interpretation of Jeremiah’s Prophecy 177-196, Angela Kim Harkins10. Tours of Heaven in Light of the Neuroscientific Study of Religious Experience 197-216, István Czachesz11. (Religious) Language and the Decentering Process: McNamara and De Sublimitate on the Ecstatic Effect of Language 217-228, Christopher T. Holmes12. Do You Need Cognitive Neuroscience to Understand Religious Cognition, Experience and Texts? 229-237, Patrick McNamaraPart IV: Cognitive Historiography13. What is Cognitive Historiography, Anyway? Method, Theory, and a Cross-Disciplinary Decalogue 241-256, Leonardo Ambasciano14. The Rites of the Day of Blood (dies sanguinis) in the Graeco-Roman Cult of Cybele and Attis: A Cognitive Historiographical Approach 257-276, Panayotis Pachis15. The Gendered Deep History of the Bona Dea Cult 277-301, Leonardo Ambasciano16. Defilement and Moral Discourse in the Hebrew Bible: An Evolutionary Framework 303-335, Yitzhaq FederPart V: Big Data17. Exploring the Challenges and Potentialities of the Database of Religious History for Cognitive Historiography 339-358, Brenton Sullivan, Michael Muthukrishna, Frederick S. Tappenden, Edward Slingerl and, M. Willis Monroe18. An Introduction to Seshat: Global History Databank 359-370, Peter Turchin, et. al.Part VI: Computational Approaches 19. Mining the Past – Data-Intensive Knowledge Discovery in the Study of Historical Textual Traditions 373-398, Kristoffer Laigaard Nielbo, Ryan Nichols, Edward Slingerland20. The Computational Science of Religion 399-416, Justin E. Lane, Fount LeRon ShultsPart VII: Open Science 21. Advancing the Cognitive Science of Religion through Replication and Open Science 419-450, Suzanne Hoogeveen, Michiel van Elk22. Promoting the Benefits and Clarifying Misconceptions about Preregistration, Preprints, and Open Science for the Cognitive Science of Religion 451-478, Christopher Kavanagh, Rohan KapitányPart VIII: Consilience 23. The Arts Transform the Cognitive Science of Religion 481-500, Joseph Bulbulia24. Toward a Second Wave of Consilience in the Cognitive Scientific Study of Religion 501-511, Edward SlingerlandEnd MatterIndex 513-525

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Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab.

• Table of ContentsPrelimsList of Figures viii-ixList of Tables ixIntroduction Studying the Religious Mind 1-13, Armin W. GeertzPart I: Fieldwork1. Go WILD, Not WEIRD 17-43, Martha Newson, Michael Buhrmester, Dimitris Xygalatas, Harvey Whitehouse2. Cognitively Informed Ethnography: Using Mixed Methods to Capture the Complexity of Religious Phenomena in Two Ecologically Valid Settings 45-67, Hugh Daniel Turpin,Mark StanfordPart II: Experimental Study of Religion3. Experimental Cognitive Science of Religion 71-76, Dimitris Xygalatas4. The Experimental Study of Religion: Or There and Back Again 77-94, Jesper Sørensen, Kristoffer Laigaard Nielbo5. Fast and Slow: Questions and Observations in the Psychology of Religion 95-114, Benjamin Beit-Hallahmi6. The Embodiment of Worship: Relations among Postural, Psychological, and Physiological Aspects of Religious Practice 115-138, Patty Van Cappellen, Megan E. Edwards7. Past its Prime? A Methodological Overview and Critique of Religious Priming Research in Social Psychology 139-163, Shoko Watanabe, Sean M. LaurentPart III: Cognitive Neuroscience8. Religious Experience in Mediterranean Antiquity 167-176, István Czachesz9. Ritual Mourning in Daniel’s Interpretation of Jeremiah’s Prophecy 177-196, Angela Kim Harkins10. Tours of Heaven in Light of the Neuroscientific Study of Religious Experience 197-216, István Czachesz11. (Religious) Language and the Decentering Process: McNamara and De Sublimitate on the Ecstatic Effect of Language 217-228, Christopher T. Holmes12. Do You Need Cognitive Neuroscience to Understand Religious Cognition, Experience and Texts? 229-237, Patrick McNamaraPart IV: Cognitive Historiography13. What is Cognitive Historiography, Anyway? Method, Theory, and a Cross-Disciplinary Decalogue 241-256, Leonardo Ambasciano14. The Rites of the Day of Blood (dies sanguinis) in the Graeco-Roman Cult of Cybele and Attis: A Cognitive Historiographical Approach 257-276, Panayotis Pachis15. The Gendered Deep History of the Bona Dea Cult 277-301, Leonardo Ambasciano16. Defilement and Moral Discourse in the Hebrew Bible: An Evolutionary Framework 303-335, Yitzhaq FederPart V: Big Data17. Exploring the Challenges and Potentialities of the Database of Religious History for Cognitive Historiography 339-358, Brenton Sullivan, Michael Muthukrishna, Frederick S. Tappenden, Edward Slingerl and, M. Willis Monroe18. An Introduction to Seshat: Global History Databank 359-370, Peter Turchin, et. al.Part VI: Computational Approaches 19. Mining the Past – Data-Intensive Knowledge Discovery in the Study of Historical Textual Traditions 373-398, Kristoffer Laigaard Nielbo, Ryan Nichols, Edward Slingerland20. The Computational Science of Religion 399-416, Justin E. Lane, Fount LeRon ShultsPart VII: Open Science 21. Advancing the Cognitive Science of Religion through Replication and Open Science 419-450, Suzanne Hoogeveen, Michiel van Elk22. Promoting the Benefits and Clarifying Misconceptions about Preregistration, Preprints, and Open Science for the Cognitive Science of Religion 451-478, Christopher Kavanagh, Rohan KapitányPart VIII: Consilience 23. The Arts Transform the Cognitive Science of Religion 481-500, Joseph Bulbulia24. Toward a Second Wave of Consilience in the Cognitive Scientific Study of Religion 501-511, Edward SlingerlandEnd MatterIndex 513-525

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