In such a predatory group of hunters it comes to be the able-bodied men's office to fight and hunt. The women do what other work there is to do--other members who are unfit for man's work being for this purpose classed with women. But the men's hunting and fighting are both of the same general character. Both are of a predatory nature; the warrior and the hunter alike reap where they have not strewn. Their aggressive assertion of force and sagacity differs obviously from the women's assiduous and uneventful shaping of materials; it is not to be accounted productive labour but rather an acquisition of substance by seizure. Such being the barbarian man's work, in its best development and widest divergence from women's work, any effort that does not involve an assertion of prowess comes to be unworthy of the man. As the tradition gains consistency, the common sense of the community erects it into a canon of conduct; so that no employment and no acquisition is morally possible to the self respecting man at this cultural stage, except such as proceeds on the basis of prowess--force or fraud. When the predatory habit of life has been settled upon the group by long habituation, it becomes the able-bodied man's accredited office in the social economy to kill, to destroy such competitors in the struggle for existence as attempt to resist or elude him, to overcome and reduce to subservience those alien forces that assert themselves refractorily in the environment. So tenaciously and with such nicety is this theoretical distinction between exploit and drudgery adhered to that in many hunting tribes the man must not bring home the game which he has killed, but must send his woman to perform that baser office. As has already been indicated, the distinction between exploit and drudgery is an invidious distinction between employments. Those employments which are to be classed as exploit are worthy, honourable, noble; other employments, which do not contain this element of exploit, and especially those which imply subservience or submission, are unworthy, debasing, ignoble. The concept of dignity, worth, or honour, as applied either to persons or conduct, is of first-rate consequence in the development of classes and of class distinctions, and it is therefore necessary to say something of its derivation and meaning. Its psychological ground may be indicated in outline as follows.