(6) With the development of language, the moral experience of a people becomes crystallized into maxims, proverbs, and injunctions, which the elders pass on to the boys and girls together with their comments and personal instruction. Oral precepts thus condense the gist of recurrent experience for the benefit of each new generation. Such saws as "Honesty is the best policy," "Lies are short lived," "Ill gotten gains do not prosper," date, no doubt, well back toward the origin of articulate language. The gathering antiquity of this inherited counsel adds prestige to the personal authority of the old men who love to repeat it; and the customs once instinctive and unconsciously imitated, or adopted from fear and the hope of praise, are now consciously cultivated as intrinsically desirable. There is, of course, very little realization of WHY some acts are commended and others prohibited; the mere fact that such and such are the tribal customs, that thus and so things have been done, is enough. Primitive peoples are highly innovation. So that the moral habits which were established before the age of reflection and articulate speech remain for the most part after they have become crystallized into precepts and commands, and by this articulating process become much more firmly entrenched. Then from the existence of miscellaneous maxims and prohibitions, taught by the elders and linked with whatever impulsive and haphazard punishments are customary, to the formulation of legal codes, with definite penalties attached to specific infringements, is an easy transition. With the invention of written language these laws could become still better fixed and more clearly known. The appointment of certain men of authority as judges, to investigate alleged cases of transgression and award the proper penalties, completes the evolution of a civilized legal system, the most powerful of all deterrents from flagrantly anti- social acts. Dewey and Tufts, Ethics, chaps. II, III. H. Spencer, Data of Ethics, chap. II, secs. 5, 6. J. Fiske, Cosmic Philosophy, part II, chap. XXII, second half. A. Sutherland, Origin and Growth of the Moral Instinct, vol. I. C. S. Wake, Evolution of Morality, vol. I, chaps. V, VI, VII. P. V. N. Myers, History as Past Ethics, chap. I. P. Kropotkin, Mutual Aid, chaps. I-IV. L. T. Hobhouse, Morals in Evolution, part I, chaps. I-III. Westermarck, op. cit, chap. XXXIV. J. Fiske, Through Nature to God, part II, "The Cosmic Roots of Love and Self-Sacrifice." C. Read, Natural and Social Morals, chap. III. CHAPTER III OUTWARD DEVELOPMENT--MORALS What is the difference between morals and non-moral customs?