he takes from living subjects whatever he likes. When we add that there is a frequent killing of victims to carry messages to the other world, as well as occasions on which numbers are sacrificed to supply deceased kings with attendants, we are shown that life, liberty, and property are at the entire disposal of the state as represented by its head. In both the civil and military organizations the centers and subcenters of control are numerous. Names, very generally given by the king and replacing surnames, change "with every rank of the holder"; and so detailed is the regimentation that "the dignities seem interminable." There are numerous sumptuary laws; and, according to Waitz, no one wears any other clothing or weapons than what the king gives him or allows him. Under penalty of slavery or death "no man must alter the construction of his house, sit upon a chair, or be carried on a hammock, or drink out of a glass," without permission of the king.
The ancient Peruvian empire, gradually established by the conquering Incas, may next be instanced. Here the ruler, divinely descended, sacred, absolute, was the center of a system which minutely controlled all life. His headship was at once military, political, ecclesiastical, judicial; and the entire nation was composed of those who, in the capacity of soldiers, laborers, and officials, were slaves to him and his deified ancestors. Military service was obligatory on all taxable Indians who were capable; and those of them who had served their prescribed terms, formed into reserves, had then to work under state superintendence. The army having heads of ten, fifty, a hundred, five hundred, a thousand, ten thousand, had, besides these, its superior commanders of Inca blood. The community at large was subject to a parallel regimentation: the inhabitants, registered in groups, being under the control of officers over tens, fifties, hundreds, and so on. And through these successive grades of centers reports ascended to the Inca governors of great divisions, passing on from them to the Inca; while his orders descended "from rank to rank till they reached the lowest." There was an ecclesiastical organization, similarly elaborate, having, for example, five classes of diviners; and there was an organization of spies to examine and report upon the doings of the other officers. Everything was under public inspection. There were village officers who overlooked the plowing, sowing, and harvesting. When there was a deficiency of rain, measured quantities of water were supplied by the state. Any who traveled without authority were punished as vagabonds; but, for those who were authorized to travel for public purposes, there were establishments supplying lodging and necessaries. "It was the duty of the decurions to see that the people were clothed"; and the kinds of cloth, decorations, badges, etc., to be worn by the different ranks were all prescribed. Besides this regulation of external life, there was regulation of domestic life. The people were required to "dine and sup with open doors, that the judges
