The council of war is the germ out of which the consultative body arises. Within the warrior class, which was of necessity the land-owning class, war produces increasing differences of wealth, as well as increasing differences of status; so that military leaders come to be distinguished as large landowners and local rulers. Hence members of a consultative body become contrasted with the freemen at large--not only as leading warriors are contrasted with their followers, but still more as men of wealth and authority. If the king attains or acquires the reputation of supernatural descent or authority, and the law of hereditary succession is so settled as to exclude election, those who might otherwise have formed a consultative body having co-ordinate power become simply appointed advisers. But if the king has not the prestige of supposed sacred origin or commission the consultative body retains power; and if the king continues to be elected it is liable to become an oligarchy. REPRESENTATIVE BODIES How is the governmental influence of the people acquired? The primary purpose for which chief men and representatives are assembled is that of voting money. The revenues of rulers are derived at first wholly and afterwards partly from presents. This primary obligation to render money and service to the head of the State, often reluctantly complied with, is resisted when the exactions are great, and resistance causes conciliatory measures. From ability to prescribe conditions under which money will be voted grows the ability, and finally the right, to join in legislation. LAWS Law is mainly an embodiment of ancestral injunctions. The living ruler able to legislate only in respect of matters unprovided for, is bound by the transmitted command of the unknown and the known who have passed away. Hence the trait common to societies in early stages that the prescribed rules of conduct, of whatever kind, have a religious sanction. In societies that become large and complex, there arise forms of activity and intercourse not provided for in the sacred code; and in respect of these the ruler is free to make regulations. Thus there comes into existence a body of laws of known human origin, which has not the sacredness of the god-descended body of laws: human law differentiates from divine law. And in proportion as the principle of voluntary co-operation more and more characterises the social type, fulfilment of contracts and implied assertion of equality in men's rights become the fundamental requirements, and the consensus of individual interests the chief source of law; such authority as law otherwise derived continues to have being recognised as secondary, and insisted upon only because maintenance of law for its own sake indirectly furthers the general welfare.