There are other and more natural ways of reaching the same results, ways more consonant with that archaic scheme of usages on which the new institution of property is to be grafted. (_a_) In the known cultures of this simpler plan there are usually, or at least frequently, present a class of magicians (shamans, medicine men, angekut), an inchoate priestly class, who get their living in part “by their wits,” half parasitically, by some sort of tithe levied on their fellow members for supernatural ministrations and exploits of faith that are worth as much as they will bring.[100] As the industrial efficiency of the community increases with the technological gain, and an increasing disposable output is at hand, it should naturally follow, human nature being what it is, that the services of the priests or magicians should suffer an advance in value and so enable the priests to lay something by, to acquire a special claim to certain parcels of land or cultivated trees or crops or first-fruits or labour to be performed by their parishioners. There is no limit to the value of such ministrations except the limit of tolerance, “what the traffic will bear.” And much may be done in this way, which is in close touch with the accustomed ways of life among known savages and lower barbarians. To the extent to which such a move is successful it will alter the economic situation of the community by making the lay members, in so far, subject to the priestly class, and will gather wealth and power in the hands of the priests; so introducing a relation of master and servant, together with class differences in wealth, the practice of exclusive ownership, and pecuniary obligations. (_b_) With an accumulation of wealth, whether in portable form or in the form of plantations and tillage, there comes the inducement to aggression, predation, by whatever name it may be known. Such aggression is an easy matter in the common run of lower cultures, since relations are habitually strained between these savage and barbarian communities. There is commonly a state of estrangement between them amounting to constructive feud, though the feud is apt to lie dormant under a _modus vivendi_ so long as there is no adequate inducement to open hostilities, in the way of booty. Given a sufficiently wealthy enemy who is sufficiently ill prepared for hostilities to afford a fighting chance of taking over this wealth by way of booty or tribute, with no obvious chance of due reprisals, and the opening of hostilities will commonly arrange itself. The communities mutually concerned so pass from the more or less precarious peaceful customs and animus common to the indigent lower cultures, to a more or less habitual attitude of predatory exploit. With the advent of warfare comes the war chief, into whose hands authority and pecuniary emoluments gather somewhat in proportion as warlike exploits and ideals become habitual in the community.[101] More or less of loot falls into