tion,
there arises an incipient differentiation between the governing and the
governed. Some kind of chieftainship seems coeval with the first advance
from the state of separate wandering families to that of a nomadic
tribe. The authority of the strongest or the most cunning makes itself
felt among a body of savages as in a herd of animals, or a posse of
schoolboys. At first, however, it is indefinite, uncertain; is shared by
others of scarcely inferior power; and is unaccompanied by any
difference in occupation or style of living: the first ruler kills his
own game, makes his own weapons, builds his own hut, and, economically
considered, does not differ from others of his tribe. Gradually, as the
tribe progresses, the contrast between the governing and the governed
grows more decided. Supreme power becomes 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, here 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--remain 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 include 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 separated from each other. Having a common
root with these, and gradually diverging from them, we find yet another
controlling agency--that of Ceremonial usages. All titles of honour are
originally the names of the god-king; afterwards of the 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,