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 incumbent on the priestly class to abstain from vulgar labour, especially so far as it is lucrative or is apprehended to contribute to the temporal well-being of mankind. The tabu in the case of the priestly class goes farther and adds a refinement in the form of an injunction against their seeking worldly gain even where it may be had without debasing application to industry. It is felt to be unworthy of the servant of the divinity, or rather unworthy the dignity of the divinity whose servant he is, that he should seek material gain or take thought for temporal matters. "Of all contemptible things a man who pretends to be a priest of God and is a priest to his own comforts and ambitions is the most contemptible."

There is a line of discrimination, which a cultivated taste in matters of devout observance finds little difficulty in drawing, between such actions and conduct as conduce to the fulness of human life and such as conduce to the good fame of the anthropomorphic divinity; and the activity of the priestly class, in the ideal barbarian scheme, falls wholly on the hither side of this line. What falls within the range of economics falls below the proper level of solicitude of the priesthood in its best estate. Such apparent exceptions to this rule as are afforded, for instance, by some of the mediæval orders of monks (the members of which actually laboured to some useful end), scarcely impugn the rule. These outlying orders of the priestly class are not a sacerdotal element in the full sense of the term. And it is noticeable also that these doubtfully sacerdotal orders, which countenanced their members in earning a