106 CEREMONIAL INSTITUTIONS. 



to gods were perpetual, and their shrines were being ever 

 enriched by deposited valuables. Papyri, wall-paintings, 

 and sculptures, show us that among ancient Eastern na 

 tions, highly militant in their activities and types of struc 

 ture, oblations to deities were large and continual; and that 

 vast amounts of property were devoted to making their 

 temples glorious. During early and militant times through 

 out Europe, gifts to God and the Church were more general 

 and extensive than they are in our relatively industrial 

 times. It is observable, too, how, even now, that representa 

 tive of the primitive oblation which we still have in the 

 bread and wine of the mass and the sacrament (offered to 

 God before being consumed by communicants), recurs less 

 frequently here than in Catholic societies, which are rela 

 tively more militant in type of organization; while the 

 offering of incense, which is one of the primitive forms of 

 sacrifice among various peoples and survives in the Catholic 

 service, has disappeared from the authorized service in Eng 

 land. NOY in our own society do we fail to trace a kindred 

 contrast. Eor while within the Established Church, which 

 forms part of that regulative structure developed by mili 

 tancy, sacrificial observances continue, they are not per 

 formed by that most unecclesiastical of sects, the Quakers; 

 who, absolutely unmilitant, show us also by the absence of 

 an established priesthood, and by the democratic form of 

 their government, the type of organization most character 

 istic of industrialism. 



The like holds even with the custom of present-giving 

 for purposes of social propitiation. AVe see this on com 

 paring European nations, which, otherwise much upon a par 

 in their stages of progress, differ in the degrees to which 

 industrialism has qualified militancy. In Germany, where 

 periodic making of gifts among relatives and friends is a 

 universal obligation, and in France, where the burden 

 similarly entailed is so onerous that at the &quot;New Year arid at 

 Easter, people not unfrequently leave home to escape it, 



