gratefully to keep them in mind of their superior status by pointing the contrast between themselves and the lower-lying humanity in whom the work of amelioration is to be wrought; as, for example, the university settlement, which now has some vogue. But after all allowances and deductions have been made, there is left some remainder of motives of a non-emulative kind. The fact itself that distinction or a decent good fame is sought by this method is evidence of a prevalent sense of the legitimacy, and of the presumptive effectual presence, of a non-emulative, non-invidious interest, as a consistent factor in the habits of thought of modern communities. In all this latter-day range of leisure-class activities that proceed on the basis of a non-invidious and non-religious interest, it is to be noted that the women participate more actively and more persistently than the men--except, of course, in the case of such works as require a large expenditure of means. The dependent pecuniary position of the women disables them for work requiring large expenditure. As regards the general range of ameliorative work, the members of the priesthood or clergy of the less naively devout sects, or the secularized denominations, are associated with the class of women. This is as the theory would have it. In other economic relations, also, this clergy stands in a somewhat equivocal position between the class of women and that of the men engaged in economic pursuits. By tradition and by the prevalent sense of the proprieties, both the clergy and the women of the well-to-do classes are placed in the position of a vicarious leisure class; with both classes the characteristic relation which goes to form the habits of thought of the class is a relation of subservience--that is to say, an economic relation conceived in personal terms; in both classes there is consequently perceptible a special proneness to construe phenomena in terms of personal relation rather than of causal sequence; both classes are so inhibited by the canons of decency from the ceremonially unclean processes of the lucrative or productive occupations as to make participation in the industrial life process of today a moral impossibility for them. The result of this ceremonial exclusion from productive effort of the vulgar sort is to draft a relatively large share of the energies of the modern feminine and priestly classes into the service of other interests than the self-regarding one. The code leaves no alternative direction in which the impulse to purposeful action may find expression. The effect of a consistent inhibition on industrially useful activity in the case of the leisure-class women shows itself in a restless assertion of the impulse to workmanship in other directions than that of business activity. As has been noticed already, the everyday life of the well-to-do women and the clergy contains a larger element of status than that of the average