On passing from Humanity under its individual form, to Humanity as socially embodied, we find the general law still more variously exemplified. The change from the homogeneous to the heterogeneous is displayed in the progress of civilization as a whole, as well as in the progress of every nation; and is still going on with increasing rapidity. As we see in existing barbarous tribes, society in its first and lowest form is a homogeneous aggregation of individuals having like powers and like functions: the only marked difference of function being that which accompanies difference of sex. Every man is warrior, hunter, fisherman, tool-maker, builder; every woman performs the same drudgeries. Very early, however, in the course of social evolution, there arises an incipient differentiation between the governing and the governed. Some kind of chieftainship seems coeval with the first advance from the state of separate wandering families to that of a nomadic tribe. The authority of the strongest or the most cunning makes itself felt among a body of savages as in a herd of animals, or a posse of schoolboys. At first, however, it is indefinite, uncertain; is shared by others of scarcely inferior power; and is unaccompanied by any difference in occupation or style of living: the first ruler kills his own game, makes his own weapons, builds his own hut, and, economically considered, does not differ from others of his tribe. Gradually, as the tribe progresses, the contrast between the governing and the governed grows more decided. Supreme power becomes hereditary in one family; the head of that family, ceasing to provide for his own wants, is served by others; and he begins to assume the sole office of ruling. At the same time there has been arising a co-ordinate species of government – that of Religion. As all ancient records and traditions prove, the earliest rulers are regarded as divine personages. The maxims and commands they uttered during their lives are held sacred after their deaths, and are enforced by their divinely-descended successors; who in their turns are promoted to the pantheon of the race, here to be worshipped and propitiated along with their predecessors: the most ancient of whom is the supreme god, and the rest subordinate gods. For a long time these connate forms of government – civil and religious – remain closely associated. For many generations the king continues to be the chief priest, and the priesthood to be members of the royal race. For many ages religious law continues to include more or less of civil regulation, and civil law to possess more or less of religious sanction; and even among the most advanced nations these two controlling agencies are by no means completely separated from each other. Having a common root with these, and gradually diverging from them, we find yet another controlling agency – that of Ceremonial usages. All titles of honour are originally the names of the god-king; afterwards of the god and the king; still later of persons of high rank; and finally come, some of them, to be used between man and man. All forms of complimentary address were at first the expressions of submission from prisoners to their conqueror, or from subjects to their ruler, either human or divine – expressions which were afterwards used to propitiate subordinate authorities, and slowly descended into ordinary intercourse. All modes of salutation were once obeisances made before the monarch and used in worship of him after his death. Presently others of the god-descended race were similarly saluted; and by degrees some of the salutations have become the due of all.3 Thus, no sooner does the originally-homogeneous social mass differentiate into the governed and the governing parts, than this last exhibits an incipient differentiation into religious and secular – Church and State; while at the same time there begins to be differentiated from both, that less definite species of government which rules our daily intercourse – a species of government which, as we may see in heralds' colleges, in books of the peerage, in masters of ceremonies, is not without a certain embodiment of its own. Each of these is itself subject to successive differentiations. In the course of ages, there arises, as among ourselves, a highly complex political organization of monarch, ministers, lords and commons, with their subordinate administrative departments, courts of justice, revenue offices, &c., supplemented in the provinces by municipal governments, county governments, parish or union governments – all of them more or less elaborated. By its side there grows up a highly complex religious organization, with its various grades of officials, from archbishops down to sextons, its colleges, convocations, ecclesiastical courts, &c.; to all which must be added the ever-multiplying independent sects, each with its general and local authorities. And at the same time there is developed a highly complex aggregation of customs, manners, and temporary fashions, enforced by society at large, and serving to control those minor transactions between man and man which are not regulated by civil and religious law. Moreover, it is to be observed that this increasing heterogeneity in the governmental appliances of each nation, has been accompanied by an increasing heterogeneity in the assemblage of governmental appliances of different nations: all nations being more or less unlike in their political systems and legislation, in their creeds and religious institutions, in their customs and ceremonial usages.
Simultaneously there has been going on a second differentiation of a more familiar kind; that, namely, by which the mass of the community has been segregated into distinct classes and orders of workers. While the governing part has undergone the complex development above detailed, the governed part has undergone an equally complex development, which has resulted in that minute division of labour characterizing advanced nations. It is needless to trace out this progress from its first stages, up through the caste-divisions of the East and the incorporated guilds of Europe, to the elaborate producing and distributing organization existing among ourselves. It has been an evolution which, beginning with a tribe whose members severally perform the same actions each for himself, ends with a civilized community whose members severally perform different actions for each other; and an evolution which has transformed the solitary producer of any one commodity into a combination of producers who, united under a master, take separate parts in the manufacture of such commodity. But there are yet other and higher phases of this advance from the homogeneous to the heterogeneous in the industrial organization of society. Long after considerable progress has been made in the division of labour among different classes of workers, there is still little or no division of labour among the widely separated parts of the community: the nation continues comparatively homogeneous in the respect that in each district the same occupations are pursued. But when roads and other means of transit become numerous and good, the different districts begin to assume different functions, and to become mutually dependent. The calico manufacture locates itself in this county, the woollen-cloth manufacture in that; silks are produced here, lace there; stockings in one place, shoes in another; pottery, hardware, cutlery, come to have their special towns; and ultimately every locality becomes more or less distinguished from the rest by the leading occupation carried on in it. This subdivision of functions shows itself not only among the different parts of the same nation, but among different nations. That exchange of commodities which free-trade is increasing so largely, will ultimately have the effect of specializing, in a greater or less degree, the industry of each people. So that, beginning with a barbarous tribe, almost if not quite homogeneous in the functions of its members, the progress has been, and still is, towards an economic aggregation of the whole human race; growing ever more heterogeneous in respect of the separate functions assumed by separate nations, the separate functions assumed by the local sections of each nation, the separate functions assumed by the many kinds of makers and traders in each town, and the separate functions assumed by the workers united in producing each commodity.
The law thus clearly exemplified in the evolution of the social organism, is exemplified with equal clearness in the evolution of all products of human thought and action; whether concrete or abstract, real or ideal. Let us take Language as our first illustration.
The lowest form of language is the exclamation, by which an entire idea is vaguely conveyed through a single sound, as among the lower animals. That human language ever consisted solely of exclamations, and so was strictly homogeneous in respect of its parts of speech, we have no evidence. But that language can be traced down to a form in which nouns and verbs are its only elements, is an established fact. In the gradual multiplication of parts of speech out of these primary ones – in the differentiation of verbs into active and passive, of nouns into abstract and concrete – in the rise of distinctions of mood, tense, person, of number and case – in the formation of auxiliary verbs, of adjectives, adverbs, pronouns, prepositions, articles – in the divergence of those