Similarly have originated all forms of respect depending upon inclinations of the body.  Entire prostration is the aboriginal sign of submission.  The passage of Scripture, “Thou hast put all under his feet,” and that other one, so suggestive in its anthropomorphism, “The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool,” imply, what the Assyrian sculptures fully bear out, that it was the practice of the ancient god-kings of the East to trample upon the conquered.  And when we bear in mind that there are existing savages who signify submission by placing the neck under the foot of the person submitted to, it becomes obvious that all prostration, especially when accompanied by kissing the foot, expressed a willingness to be trodden upon—­was an attempt to mitigate wrath by saying, in signs, “Tread on me if you will.”  Remembering, further, that kissing the foot, as of the Pope and of a saint’s statue, still continues in Europe to be a mark of extreme reverence; that prostration to feudal lords was once general; and that its disappearance must have taken place, not abruptly, but by gradual modification into something else; we have ground for deriving from these deepest of humiliations all inclinations of respect; especially as the transition is traceable.  The reverence of a Russian serf, who bends his head to the ground, and the salaam of the Hindoo, are abridged prostrations; a bow is a short salaam; a nod is a short bow.

Should any hesitate to admit this conclusion, then perhaps, on being reminded that the lowest of these obeisances are common where the submission is most abject; that among ourselves the profundity of the bow marks the amount of respect; and lastly, that the bow is even now used devotionally in our churches—­by Catholics to their altars, and by Protestants at the name of Christ—­they will see sufficient evidence for thinking that this salutation also was originally worship.

The same may be said, too, of the curtsy, or courtesy, as it is otherwise written.  Its derivation from courtoisie, courteousness, that is, behaviour like that at court, at once shows that it was primarily the reverence paid to a monarch.  And if we call to mind that falling upon the knees, or upon one knee, has been a common obeisance of subjects to rulers; that in ancient manuscripts and tapestries, servants are depicted as assuming this attitude while offering the dishes to their masters at table; and that this same attitude is assumed towards our own queen at every presentation; we may infer, what the character of the curtsy itself suggests, that it is an abridged act of kneeling.  As the word has been contracted from courtoisie into curtsy, so the motion has been contracted from a placing of the knee on the floor, to a lowering of the knee towards the floor.  Moreover, when we compare the curtsy of a lady with the awkward one a peasant girl makes, which, if continued, would bring her down on both knees, we may see in this last a remnant of that greater reverence required of serfs.  And when, from considering that simple kneeling of the West, still represented by the curtsy, we pass Eastward, and note the attitude of the Mahometan worshipper, who not only kneels but bows his head to the ground, we may infer that the curtsy also is an evanescent form of the aboriginal prostration.