edge from them. Hence, by implication, the priest became the primitive man of science; and, led by his special experiences to speculate about the causes of things, thus entered the sphere of philosophy: both his science and his philosophy being pursued in the service of his religion.
Not only his higher culture but his alleged intercourse with the gods, whose mouthpiece he was, made him the authority in cases of dispute; and being also, as historian, the authority concerning past transactions and traditional usages, or laws, he acquired in both capacities the character of judge. Moreover, when the growth of legal administration brought the advocate, he, though usually of lay origin, was sometimes clerical.
Distinguished in early stages as the learned man of the tribe or society, and especially distinguished as the possessor of that knowledge which was thought of most value—knowledge of unseen things—the priest of necessity became the first teacher. Transmitting traditional statements concerning ghosts and gods, at first to neophytes of his class only but afterward to the cultured classes, he presently, beyond instruction in supernatural things, gave instruction in natural things; and having been the first secular teacher, has retained a large share in secular teaching even down to our own days.
As making a sacrifice was the original priestly act, and as the building of an altar for the sacrifice was by implication a priestly act, it results that the making of a shelter over the altar, which in its developed form became the temple, was also a priestly act. When the priest, ceasing to be himself the executant, directed the artificers, he continued to be the designer; and when he ceased to be the actual designer, the master-builder or architect thereafter continued to fulfill his general directions. And then the temple and the palace in sundry early societies, being at once the residence of the apotheosized ruler and the living ruler (even now a palace usually contains a small temple) and being the first kinds of developed architecture, eventually gave origin to secular architecture.
A rude carved or modeled image of a man placed on his grave, gave origin to the sculptured representation of a god inclosed in his temple. A product of priestly skill at the outset, it continued in some cases to be such among early civilized peoples; and always thereafter, when executed by an artisan, conformed to priestly direction. Extending presently to the representation of other than divine and semi-divine personages, it eventually thus passed into its secularized form.
So was it with painting. At first used to complete the carved representation of the revered or worshiped personage, and being otherwise in some tribes used by the priest and his aids for ex-
