where other devices must be invented. Chiefs and medicine-men imposed decisions which were laws by precedent; they were inculcated by ritual; sanctioned after a few generations by the ghosts of ancestors; enforced by all members of the in-group. The right thing to do was to obey the tradition or "law." Obedience was duty. The notion of societal welfare was taught by the tradition, for the usage of ancestors admitted of no doubt as true and right. Thus law, order, peace, duty, and rights were all born in the in-group at the same time, and they are all implicit in the interest of war-power. The rights were most deeply implicit, and it took the longest time to draw them forth. They came out in proverbs, maxims, and myths—as rules of action in classes of cases, as dicta of the gods, in whose name the shamans spoke. The usual form of a law was a taboo—"thou shalt not." The reason or motive of the taboo needed not to be understood; it was mystic and ritual, because it came from ancestors and was sanctioned by them. There was no reflection on it, for it was authoritative. It was the most imperative form of the mores, because the whole society would enforce it with the highest sanctions. There was no discussion about it; the rule was: obey or perish.
The earliest taboos probably were about religious rites and duties. In any primitive code the things forbidden range from things of primary and unlimited importance to trivial matters of ritual; in the ten commandments in the twentieth chapter of Exodus, the second, third, and fourth concern matters of little social importance compared with the last five. When taboos are analyzed, and their spirit is developed in a positive form, we get a proposition in the doctrine of rights. For instance, the taboo in the sixth commandment is on murder. The