and classes to-day goes far to imply a like causal or organic relation between the same psychological phenomena considered as traits or habits of the individual. It has appeared at an earlier point in the discussion that the relation of status, as a feature of social structure, is a consequence of the predatory habit of life. As regards its line of derivation, it is substantially an elaborated expression of the predatory attitude. On the other hand, an anthropomorphic cult is a code of detailed relations of status superimposed upon the concept of a preternatural, inscrutable propensity in material things. So that, as regards the external facts of its derivation, the cult may be taken as an outgrowth of archaic man's pervading animistic sense, defined and in some degree transformed by the predatory habit of life, the result being a personified preternatural agency, which is by imputation endowed with a full complement of the habits of thought that characterise the man of the predatory culture.
The grosser psychological features in the case, which have an immediate bearing on economic theory and are consequently to be taken account of here, are therefore: (a) as has appeared in an earlier chapter, the predatory, emulative habit of mind here called prowess is but the barbarian variant of the generically human instinct of workmanship, which has fallen into this specific form under the guidance of a habit of invidious comparison of persons; (b) the relation of status is a formal expression of such an invidious comparison duly gauged and graded according to a sanctioned schedule; (c) an anthropomorphic cult, in
