which its prescriptions were regarded: &quot; ( Under the first 

 dynasties/ says a famous Chinese moralist, the government 

 had perfect unity, the ceremonies and music embraced the 

 whole empire. Once more, in Japan, especially in past 

 times, ceremony was elaborated in books so far that every 

 transaction, down to an execution, had its various move 

 ments prescribed with a scarcely credible minuteness. 



That these connexions are necessary, we cannot fail to 

 see on remembering how, with the compounding and re- 

 compoundings of social groups effected by militancy, there 

 must go an evolution of the forms of subordination; made 

 strong by the needs for restraint, made multitudinous by the 

 gradations of rank, made precise by continual performance 

 under penalty. 



430. The moral traits which accompany respectively 

 the development of ceremonial rule and the decay of cere 

 monial rule, may with advantage be named while not 

 ing how observances weaken as fast as industrialism 

 strengthens. 



We have seen that ceremony originates from fear : on 

 the one side supremacy of a victor or master; on the other 

 side dread of death or punishment felt by the vanquished or 

 the slave. And under the regime of compulsory co-opera 

 tion thus initiated, fear develops and maintains in strength 

 all forms of propitiation. But with the rise of a social type 

 based on voluntary co-operation, fear decreases. The sub 

 ordinate ruler or officer is no longer wholly at the mercy of 

 his superior; the trader, not liable to be robbed or tortured 

 by the noble, has a remedy against him for non-payment; 

 the labourer in receipt of wages, cannot be beaten like the 

 slave. In proportion as the system of exchanging services 

 under contract spreads, and the rendering of services under 

 compulsion diminishes, men dread one another less; and, 

 consequently, become less scrupulous in fulfilling propitia 

 tory forms. 



