and the ruler who has become invisible are substantially the same. Having reached the extreme of hyperbole to the king when living, they cannot go further to the king when dead and deified. And the substantial identity thus initiated continues through subsequent stages with deities whose origins are no longer traceable.
Into the complete obeisance we saw that there enter two elements, one implying submission and the other implying liking; and into the complete form of address there enter two analogous elements. With words which seek to propitiate by abasing self or elevating the person addressed, or both, are joined words suggestive of attachment to the person addressed—wishes for his life, health, and happiness.
Professions of interest in another's well-being and good fortune are, indeed, of earlier origin than professions of subjection. Just as those huggings and kissings and pattings which indicate liking are used as complimentary observances by ungoverned or little-governed savages, who have no obeisances that signify submission, so friendly speeches precede speeches alleging subordination. Among the Snake Indians of North America, a stranger is accosted with the words, "I am much pleased, I am much rejoiced;" and in South America, among the Araucanians, whose social organization, though more advanced, has not yet been developed by militancy into the coercive type, the formality on meeting, which "occupies ten or fifteen minutes," consists of detailed inquiries about the welfare of each and his belongings, joined with elaborate felicitations and condolences.
Of course this element of the salutation persists while there grow up the acts and phrases expressing subjection. Along with servile obeisances we saw that good wishes and congratulations are addressed to a superior among negro nations, alike of the coast and the interior; and among the Fulahs and the Abyssinians inquiries concerning personal welfare and the welfare of belongings are elaborate. It is in Asia, however, where militant types of society are more highly developed, that the highest developments of these speeches occur. Beginning with such hyperbolic utterances as—"O king, live forever!" we descend to addresses between equals which, in like exaggerated ways, signify great sympathy; as among the Arabs, who indicate their anxiety by rapidly repeating, "Thank God, how are you?" for some minutes, and who, when well-bred, occasionally interrupt the subsequent conversation by again asking, "How are you?" or as among the Chinese, who thus directly assert their affection, on an ordinary visiting billet presented to the porter when making a call, "The tender and sincere friend of your lordship, and the perpetual disciple of your doctrine, presents himself to pay his duty and make his reverence even to the earth." Among Western peoples, in whose social organizations personal power has never reached so great a height, professions of liking and solicitude have
