in detail, these canons of decency go far to make all non-invidious aspiration or effort nugatory. The pervasive, impersonal, un-eager principle of futility is at hand from day to day and works obstructively to hinder the effectual expression of so much of the surviving ante-predatory aptitudes as is to be classed under the instinct of workmanship; but its presence does not preclude the transmission of those aptitudes or the continued recurrence of an impulse to find expression for them.
In the later and farther development of the pecuniary culture, the requirement of withdrawal from the industrial process in order to avoid social odium is carried so far as to comprise abstention from the emulative employments. At this advanced stage the pecuniary culture negatively favours the assertion of the non-invidious propensities by relaxing the stress laid on the merit of emulative, predatory, or pecuniary occupations, as compared with those of an industrial or productive kind. As was noticed above, the requirement of such withdrawal from all employment that is of human use applies more rigorously to the upper-class women than to any other class, unless the priesthood of certain cults might be cited as an exception, perhaps more apparent than real, to this rule. The reason for the more extreme insistence on a futile life for this class of women than for the men of the same pecuniary and social grade lies in their being not only an upper-grade leisure class but also at the same time a vicarious leisure class. There is in their case a double ground for a consistent withdrawal from useful effort.
