Political Evolution. 71 



tions as to place the ecclesiastical organism of the future 

 in harmony with its new environment. Every social 

 fabric, every considerable aggregation of mankind, must 

 since men are rational animals, repose upon some reason- 

 able principles resolvable ultimately into one of two 

 ideas, " expediency " or " right," or into some combination 

 of them. 



A community of savages may perhaps continue to 

 exist on the simple principle that infringement of the 

 accepted tribal customs is equivalent to a broken head 

 or a spear in the thigh. But this is a form of expediency. 

 More highly organized social states may be conceived, 

 under certain circumstances, to indefinitely cohere from 

 force of habit and a perception of utility essentially like 

 the preceding. On the other hand, such a persistent 

 condition may be largely indebted for its persistence 

 to a respect for ancient custom which, if explicitly or 

 implicitly enjoined on citizens, becomes essentially the 

 acceptance of some such moral aphorism as, " It is proper 

 to maintain ancient customs ; " and " This is a form of 

 right." 



As soon, however, as civilization has in any community 

 attained a considerable development, the question of the 

 basis of the social fabric will be sure to address itself 

 to an increasing number of its component units. 



A highly complex social system like that of England 

 to-day reposes partly on perceptions of utility, but far 



