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 head will their life be. So much so that the women have been required not only to afford evidence of a life of leisure, but even to disable themselves for useful activity.

It is at this point that the dress of men falls short of that of women, and for a sufficient reason. Conspicuous waste and conspicuous leisure are reputable because they are evidence of pecuniary strength; pecuniary strength is reputable or honorific because, in the last analysis, it argues success and superior force; therefore the evidence of waste and leisure put forth by any individual in his own behalf cannot consistently take such a form or be carried to such a pitch as to argue incapacity or marked discomfort on his part; as the exhibition would in that case show not superior force, but inferiority, and so defeat its own purpose. So, then, wherever wasteful expenditure and the show of abstention from effort is normally, or on an average, carried to the extent of showing obvious discomfort or voluntarily induced physical disability, there the immediate inference is that the individual in question does not perform this wasteful expenditure and undergo this disability for her own personal gain in pecuniary repute, but in behalf of some one else to whom she stands in a relation of economic dependence; a relation which in the last analysis must, in economic theory, reduce itself to a relation of servitude.

To apply this generalisation to women's dress, and put the matter in concrete terms: the high heel, the skirt, the impracticable bonnet, the corset, and the general disregard of the wearer's comfort which is an obvious feature of all civilised women's apparel, are