Still more manifestly do the successive phases through which societies pass, display the progress from indeterminate arrangement to determinate arrangement. A wandering tribe of savages, as being fixed neither in its locality nor in the relative positions of its parts, is far less definite than a nation, covering a territory clearly marked out, and formed of individuals grouped together in towns and villages. In such a tribe the social relations are similarly confused and unsettled. Political authority is neither well established nor precise. Distinctions of rank are neither clearly marked nor impassable. “Medicine-men” and “rain-makers” form a class by no means as distinct from the rest of the community as eventually becomes the priesthood they foreshadow. And save in the different occupations of men and women, there are no complete industrial divisions. Only in tribes of considerable size, which have enslaved other tribes, is the economical differentiation decided. Any one of these primitive societies however that developes, becomes step by step more specific. Increasing in size, consequently ceasing to be so nomadic, and restricted in its range by neighbouring tribes, it acquires, after prolonged border warfare, a more settled territorial boundary. The distinction between the royal race and the people, grows so extreme as to amount in the popular apprehension to a difference of nature. The warrior-class attains a perfect separation from classes devoted to the cultivation of the soil or other occupations regarded as servile. And there arises a priesthood that is defined in its rank, its functions, its privileges. This sharpness of definition, growing both greater and more variously exemplified as societies advance to maturity, is extremest in those that have reached their full development or are declining. Of ancient Egypt we read that its social divisions were strongly-marked and its customs rigid. Recent investigations make it more than ever clear, that among the Assyrians and surrounding peoples, not only were the laws unalterable, but even the minor habits, down to those of domestic routine, possessed a sacredness which insured their permanence. In India at the present day, the unchangeable distinctions of caste, not less than the constancy in modes of dress, industrial processes, and religious observances, show us how fixed are the arrangements where the antiquity is great. Nor does China with its long-settled political organization, its elaborate and precise conventions, and its unprogressive literature, fail to exemplify the same truth. The successive phases of our own and neighbouring societies, furnish facts somewhat different in kind but similar in meaning. After our leading class-divisions had become tolerably well-established, it was long before they acquired their full precision. Originally, monarchical authority was more baronial, and baronial authority more monarchical, than they afterwards became.