the similarity of the two classes as regards economic function. In economic theory, the priest is a body servant, constructively in attendance upon the person of the divinity whose livery he wears. His livery is of a very expensive character, as it should be in order to set forth in a beseeming manner the dignity of his exalted master; but it is contrived to show that the wearing of it contributes little or nothing to the physical comfort of the wearer, for it is an item of vicarious consumption, and the repute which accrues from its consumption is to be imputed to the absent master, not to the servant.
The line of demarcation between the dress of women, priests, and servants, on the one hand, and of men, on the other hand, is not always consistently observed in practice, but it will scarcely be disputed that it is always present in a more or less definite way in the popular habits of thought. There are of course also free men, and not a few of them, who, in their blind zeal for faultless reputable attire, transgress the theoretical line between man's and woman's dress, to the extent of arraying themselves in apparel that is obviously designed to vex the mortal frame; but everyone recognizes without hesitation that such apparel for men is a departure from the normal. We are in the habit of saying that such dress is "effeminate"; and one sometimes hears the remark that such or such an exquisitely attired gentleman is as well dressed as a footman.
Certain apparent discrepancies under this theory of dress merit a more detailed examination, especially as they mark a more or less evident trend in the later and maturer development of dress. The vogue of the corset offers an apparent exception from the rule of which it has here been cited as an illustration. A closer examination, however, will show that this apparent exception is really a verification of the rule that the vogue of any given element or feature in dress rests on its utility as an evidence of pecuniary standing. It is well known that in the industrially more advanced communities the corset is employed only within certain fairly well defined social strata. The women of the poorer classes, especially of the rural population, do not habitually use it, except as a holiday luxury. Among these classes the women have to work hard, and it avails them little in the way of a pretense of leisure to so crucify the flesh in everyday life. The holiday use of the contrivance is due to imitation of a higher-class canon of decency. Upwards from this low level of indigence and manual labor, the corset was until within a generation or two nearly indispensable to a socially blameless standing for all women, including the wealthiest and most reputable. This rule held so long as there still was no large class of people wealthy enough to be above the imputation of any necessity for manual labor and at the same time large enough to form a self-sufficient, isolated social body whose mass would afford a foundation for special rules of conduct within the class, enforced by the current opinion of the class alone. But now there has grown up a large enough leisure class possessed of such wealth that any aspersion on the score of enforced manual employment would be idle and harmless calumny; and the corset has therefore in large measure fallen into disuse within this class. The exceptions under this rule of exemption from the corset are more apparent than real. They are the wealthy classes of countries with a lower industrial structure—nearer the archaic, quasi-industrial type—together with the later accessions of the wealthy classes in the more advanced industrial communities. The latter have not yet had time to divest themselves of the plebeian canons of taste and of reputability carried over from their former, lower pecuniary grade. Such survival of the corset is not infrequent among the higher social classes of those American cities, for instance, which have recently and rapidly risen into opulence. If the word be used as a technical term, without any odious implication, it may be said that the corset persists in great measure through the period of snobbery—the interval of uncertainty and of transition from a lower to the upper levels of pecuniary culture. That is to say, in all countries which have inherited the corset it continues in use wherever and so long as it serves its purpose as an evidence of honorific leisure by arguing physical disability in the wearer. The same rule of course applies to other mutilations and contrivances for decreasing the visible efficiency of the individual.
Something similar should hold true with respect to divers items of conspicuous consumption, and indeed something of the kind does seem to hold to a slight degree of sundry features of dress, especially if such features involve a marked discomfort or appearance of discomfort to the wearer. During the past one hundred years there is a tendency perceptible, in the development of men's dress especially, to discontinue methods of expenditure and the use of symbols of leisure which must have been irksome, which may have served a good purpose in their time, but the continuation of which among the upper classes today would be a work of supererogation; as, for instance, the use of powdered wigs and of gold lace, and the practice of constantly shaving the face. There has of late years been some slight recrudescence of the shaven face in polite society, but this is probably a transient and unadvised mimicry of the fashion imposed upon body servants, and it may fairly be expected to go the way of the powdered wig of our grandfathers.
These indices and others which resemble them in point of the boldness with which they point out to all observers the habitual uselessness of those persons who employ them, have been replaced by other, more dedicate methods of expressing the same fact; methods which are no less evident to the trained eyes of that smaller, select circle whose good opinion is chiefly sought. The earlier and cruder method of advertisement held its ground so long as the public to which the exhibitor had to appeal comprised large portions of the community who were not trained to detect delicate variations in the evidences of wealth and leisure. The method of advertisement undergoes a refinement when a sufficiently large wealthy class has developed, who have the leisure for acquiring skill in interpreting the subtler signs of expenditure. "Loud" dress becomes offensive to people of taste, as evincing an undue desire to reach and impress the untrained sensibilities of the vulgar. To the individual of high breeding, it is only the more honorific esteem accorded by the cultivated sense of the members of his own high class that is of material consequence. Since the wealthy leisure class has grown so large, or the contact of the leisure-class individual with members of his own class has grown so wide, as to constitute a human environment sufficient for the honorific purpose, there arises a tendency to exclude the baser elements of the population from the scheme even as spectators whose applause or mortification should be sought. The result of all this is a refinement of methods, a resort to subtler contrivances, and a spiritualization of the scheme of symbolism in dress. And as this upper leisure class sets the pace in all matters of decency, the result for the rest of society also is a gradual amelioration of the scheme of dress. As the community advances in wealth and culture, the ability to pay is put in evidence by means which require a progressively nicer discrimination in the beholder. This nicer discrimination between advertising media is in fact a very large element of the higher pecuniary culture.
Chapter 8.
Industrial Exemption and Conservatism
The life of man in society, just like the life of other species, is a struggle for existence, and therefore it is a process of selective adaptation. The evolution of social structure has been a process of natural selection of institutions. The progress which has been and is being made in human institutions and in human character may be set down, broadly, to a natural selection of the fittest habits of thought and to a process of enforced adaptation of individuals to an environment which has progressively changed with the growth of the community and with the changing institutions under which men have lived. Institutions are not only themselves the result of a selective and adaptive process which shapes the prevailing or dominant types of spiritual attitude and aptitudes; they are at the same time special methods of life and of human relations, and are therefore in their turn efficient factors of selection. So that the changing institutions in their turn make for a further selection of individuals endowed with the fittest temperament, and a further adaptation of individual temperament and habits to the changing environment through the formation of new institutions.
The forces which have shaped the development of human life and of social structure are no doubt ultimately reducible to terms of living
