6 CEREMONIAL INSTITUTIONS. 



taneous rise of a propitiatory behaviour such as even the 

 rudest of mankind are not without. 



So that the modified forms of action caused in men by 

 the presence of their fellows, constitute that comparatively 

 vague control out of which other more definite. 1 controls are 

 evolved the primitive undifferentiated kind of govern 

 ment from which the political and religious governments 

 are differentiated, and in which they ever continue im 

 mersed. 



344. This proposition looks strange mainly because, 

 when studying less-advanced societies, we carry with us our 

 developed conceptions of law and religion. Swayed by 

 them, we fail to perceive that what we think the essential 

 parts of sacred and secular regulations were originally sub 

 ordinate parts, and that the essential parts consisted of cere 

 monial observances. 



It is clear, a priori, that this must be so if social phenom 

 ena are evolved. A political system or a settled cult, cannot 

 suddenly come into existence, but implies pre-established 

 subordination. Before there are laws, there must be sub 

 mission to some potentate enacting and enforcing them. 

 Px-forc religious obligations are recognized, there must be 

 acknowledged one or more supernatural powers. Evident 

 ly, then, the behaviour expressing obedience to a ruler, visi- 

 ble or invisible, must precede in time the civil or religious 

 restraints lie imposes. And this inferable precedence of 

 ceremonial government is a precedence we everywhere 

 find. 



I Tow, in the political sphere, fulfilment of forms imply 

 ing subordination is the primary thing, early European his 

 tory shows us. During times when the question, who 

 should be master, was in course of settlement, now in small 

 areas and now in larger areas uniting them, there was scarce 

 ly any of the regulation which developed civil government 

 brings; but there was insistance on allegiance humbly ex- 



