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 ances is seen in the devout consumption of goods and services. The consumption of ceremonial paraphernalia required by any cult, in the way of shrines, temples, churches, vestments, sacrifices, sacraments, holiday attire, etc., serve no immediate material end. All this material apparatus may, therefore, without implying deprecation, be broadly characterised as items of conspicuous waste. The like is true in a general way of the personal service consumed under this head; such as priestly education, priestly service, pilgrimages, fasts, holidays, household devotions, and the like. At the same time the observances in the execution of which this consumption takes place serve to extend and protract the vogue of those habits of thought on which an anthropomorphic cult rests. That is to say, they further the habits of thought characteristic of the régime of status. They are in so far an obstruction to the most effective organisation of industry under modern circumstances; and are, in the first instance, antagonistic to the development of economic institutions in the direction required by the situation of to-day. For the present purpose, the indirect as well as the direct effects of this consumption are of the nature of a curtailment of the community's economic efficiency. In economic theory, then, and considered in its proximate consequences, the consumption of goods and effort in the service of an anthropomorphic divinity means a lowering of the vitality of the community. What may be the remoter, indirect, moral effects of this class of consumption does not admit of a succinct answer, and it is a question which can not be taken up here.