These beliefs with their correlative ceremonies have a further resemblance to play in the indirectness of their utility. Play develops faculty; but no child thinks of that. Magic and Animism (as we have seen) tend to maintain custom and order; but this is not known to any one at first and hardly now to the generality. Rites of public interest, to procure rain or to encourage the crops, though useless for such purposes, gratify the desire to do something, or to feel as if something were being done toward the end desired, especially in the intervals when really effective work cannot be carried on, as whilst the crops are growing or after harvest: they allay anxiety and give hope and confidence. Moreover, they are organised pastimes—not that they are designed to pass the time, but that they have in fact that valuable function. The men of backward societies, during a considerable part of their lives, have not enough to do. Social ceremonies keep people out of mischief, and, at the same time, in various ways exercise and develop their powers. With us industry is a sufficient occupation, or even too engrossing, and circumstances keep us steady; so that, in leisure, pastimes may be treated lightly. With the savage some pastimes must present themselves as necessary periodical religious duties, whose performance (in his belief) encourages and enhances industry. So far, again, as needs and interests are common to a tribe, village or other group, these ceremonies ensure social co-operation and unity and also emulation in their performance; and they preserve tradition and the integration of successive generations. Our games are free from practical hopes and anxieties; but the more elaborate, such as horse-racing, have still a social function; or, like cricket and football, a tribal character: the school, college, county or even the nation feels deeply concerned about them. The Olympic Games, which interested the Greek world throughout all its scattered cities, have been traced back to primitive religious observances.[100]