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“Naming (“christening,â€� “deemingâ€�) is more than a performative moral act; it is linguistic and aesthetic as well. Identifying the emergence and establishment of anti-sacrificial moral practices will take on a form distinctive to a particular social order; the consolidation of the originary “beliefâ€� or gesture should therefore be represented in ways that make it inseparable from the entirety of that order. Naming commemorates earlier establishments of practices of deferral, and by enhancing the self-referentiality of the social order as a whole makes it impossible to think outside of that order. It should be kept in mind that all social orders do this—orders in the liberal tradition simply deny they are doing so, and therefore do it haphazardly and in violent fits and starts. Every social order, however small or transient, develops its own “idiom,â€� because any exchange of signs involves the respective participants taking up the words, phrases and expressions of the others for both phatic purposes and as a “multiplierâ€� of meanings—if I repeat what another has said with slight changes in wording and tone, I not only say what I have said, but create a complex relationship between what I have said and what the other has said (and whatever others he was responding to have said—and left unsaid), a relationship that remains largely tacit but all the more difficult to shake or exit for that very reason.”
― Numa Denis Fustel de Coulanges, The Ancient City - Imperium Press: A Study on the Religion, Laws, and Institutions of Greece and Rome

“The ancient city, like all human society, had ranks, distinctions, and inequalities.”
― Numa Denis Fustel de Coulanges, The Ancient City: A Study of the Religion, Laws, and Institutions of Greece and Rome