every woman performs the same drudgeries; every family is self-sufficing, and save for purposes of aggression and defence, might as well live apart from the rest.  Very early, however, in the process of social evolution, we find 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 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, there 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—­continue 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 contain 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 differentiated from each other.

Having a common root with these, and gradually diverging from them, we find yet another controlling agency—­that of Manners or ceremonial usages.  All titles of honour are originally the names of the god-king; afterwards of 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, or from subjects to their ruler, either human or divine—­expressions that were afterwards used to propitiate subordinate authorities, and slowly descended into ordinary intercourse.  All modes of salutation were once obeisances made before the monarch and used in worship of him after his death.