comes
hereditary in one family; the head of that family, ceasing to provide
for his own wants, is served by others; and he begins to assume the sole
office of ruling.

At the same time there has been arising a co-ordinate species of
government--that of Religion. As all ancient records and traditions
prove, the earliest rulers are regarded as divine personages. The maxims
and commands they uttered during their lives are held sacred after their
deaths, and are enforced by their divinely-descended successors; who in
their turns are promoted to the pantheon of the race, there to be
worshipped and propitiated along with their predecessors: the most
ancient of whom is the supreme god, and the rest subordinate gods. For a
long time these connate forms of government--civil and
religious--continue closely associated. For many generations the king
continues to be the chief priest, and the priesthood to be members of
the royal race. For many ages religious law continues to contain more or
less of civil regulation, and civil law to possess more or less of
religious sanction; and even among the most advanced nations these two
controlling agencies are by no means completely differentiated from each
other.

Having a common root with these, and gradually diverging from them, we
find yet another controlling agency--that of Manners or ceremonial
usages. All titles of honour are originally the names of the god-king;
afterwards of God and the king; still later of persons of high rank; and
finally come, some of them, to be used between man and man. All forms of
complimentary address were at first the expressions of submission from
prisoners to their conqueror, or from subjects to their ruler, either
human or divine--expressions that were afterwards used to propitiate
subordinate authorities, and slowly descended into ordinary intercourse.
All modes of salutation were once obeisances made before the monarch and
used in worship of him after his death. Presently others of the
god-descended race were similarly saluted; and by degrees some of the
salutations have become the due of all.[2] Thus, no sooner does the
originally homogeneous social mass differentiate into the governed and
the governing parts, than this last exhibits an incipient
differentiation into religious and secular--Church and State; while at
the same time there begins to be differentiated from both, that less
definite species of government which rules our daily intercourse--a