rivation. They shade off by degrees from the genuinely sacred days, through an intermediate class of semi-sacred birthdays of kings and great men who have been in some measure canonised, to the deliberately invented holiday set apart to further the good repute of some notable event or some striking fact, to which it is intended to do honour, or the good fame of which is felt to be in need of repair. This remoter refinement in the employment of vicarious leisure as a means of augmenting the good repute of a phenomenon or datum is seen at its best in its very latest application. A day of vicarious leisure has in some communities been set apart as Labour Day. This observance is designed to augment the prestige of the fact of labour, by the archaic, predatory method of a compulsory abstention from useful effort. To this datum of labour in general is imputed the good repute attributable to the pecuniary strength put in evidence by abstaining from labour.
Sacred holidays, and holidays generally, are of the nature of a tribute levied on the body of the people. The tribute is paid in vicarious leisure, and the honorific effect which emerges is imputed to the person or the fact for whose good repute the holiday has been instituted. Such a tithe of vicarious leisure is a perquisite of all members of the preternatural leisure class and is indispensable to their good fame. Un saint qu'on ne chôme pas is indeed a saint fallen on evil days.
Besides this tithe of vicarious leisure levied on the laity, there are also special classes of persons—the various grades of priests and hierodules—whose time is wholly set apart for a similar service. It is not only
