Business & Economics Collection: Thorstein Veblen Edition (30+ Works in One Volume). Thorstein Veblen

of ceremonial paraphernalia required by any cult, in the way of shrines, temples, churches, vestments, sacrifices, sacraments, holiday attire, etc., serves no immediate material end. All this material apparatus may, therefore, without implying deprecation, be broadly characterized 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 regime of status. They are in so far an obstruction to the most effective organization 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 today. 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.

      It will be to the point, however, to note the general economic character of devout consumption, in comparison with consumption for other purposes. An indication of the range of motives and purposes from which devout consumption of goods proceeds will help toward an appreciation of the value both of this consumption itself and of the general habit of mind to which it is congenial. There is a striking parallelism, if not rather a substantial identity of motive, between the consumption which goes to the service of an anthropomorphic divinity and that which goes to the service of a gentleman of leisure chieftain or patriarch—in the upper class of society during the barbarian culture. Both in the case of the chieftain and in that of the divinity there are expensive edifices set apart for the behoof of the person served. These edifices, as well as the properties which supplement them in the service, must not be common in kind or grade; they always show a large element of conspicuous waste. It may also be noted that the devout edifices are invariably of an archaic cast in their structure and fittings. So also the servants, both of the chieftain and of the divinity, must appear in the presence clothed in garments of a special, ornate character. The characteristic economic feature of this apparel is a more than ordinarily accentuated conspicuous waste, together with the secondary feature—more accentuated in the case of the priestly servants than in that of the servants or courtiers of the barbarian potentate—that this court dress must always be in some degree of an archaic fashion. Also the garments worn by the lay members of the community when they come into the presence, should be of a more expensive kind than their everyday apparel. Here, again, the parallelism between the usage of the chieftain's audience hall and that of the sanctuary is fairly well marked. In this respect there is required a certain ceremonial "cleanness" of attire, the essential feature of which, in the economic respect, is that the garments worn on these occasions should carry as little suggestion as may be of any industrial occupation or of any habitual addiction to such employments as are of material use.

      This requirement of conspicuous waste and of ceremonial cleanness from the traces of industry extends also to the apparel, and in a less degree to the food, which is consumed on sacred holidays; that is to say, on days set apart—tabu—for the divinity or for some member of the lower ranks of the preternatural leisure class. In economic theory, sacred holidays are obviously to be construed as a season of vicarious leisure performed for the divinity or saint in whose name the tabu is imposed and to whose good repute the abstention from useful effort on these days is conceived to inure. The characteristic feature of all such seasons of devout vicarious leisure is a more or less rigid tabu on all activity that is of human use. In the case of fast-days the conspicuous abstention from gainful occupations and from all pursuits that (materially) further human life is further accentuated by compulsory abstinence from such consumption as would conduce to the comfort or the fullness of life of the consumer.

      It may be remarked, parenthetically, that secular holidays are of the same origin, by slightly remoter derivation. They shade off by degrees from the genuinely sacred days, through an intermediate class of semi-sacred birthdays of kings and great men who have been in some measure canonized, to the deliberately invented holiday set apart to further the good repute of some notable event or some striking fact, to which it is intended to do honor, or the good fame of which is felt to be in need of repair. The remoter refinement in the employment of vicarious leisure as a means of augmenting the good repute of a phenomenon or datum is seen at its best in its very latest application. A day of vicarious leisure has in some communities been set apart as Labor Day. This observance is designed to augment the prestige of the fact of labor, by the archaic, predatory method of a compulsory abstention from useful effort. To this datum of labor-in-general is imputed the good repute attributable to the pecuniary strength put in evidence by abstaining from labor. Sacred holidays, and holidays generally, are of the nature of a tribute levied on the body of the people. The tribute is paid in vicarious leisure, and the honorific effect which emerges is imputed to the person or the fact for whose good repute the holiday has been instituted. Such a tithe of vicarious leisure is a perquisite of all members of the preternatural leisure class and is indispensable to their good fame. Un saint qu'on ne chôme pas is indeed a saint fallen on evil days.

      Besides this tithe of vicarious leisure levied on the laity, there are also special classes of persons—the various grades of priests and hierodules—whose time is wholly set apart for a similar service. It is not only incumbent on the priestly class to abstain from vulgar labor, 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 fullness 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 medieval orders of monks (the members of which actually labored 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 living, fell into disrepute through offending the sense of propriety in the communities where they existed.

      The priest should not put his hand to mechanically productive work; but he should consume in large measure. But even as regards his consumption it is to be noted that it should take such forms as do not obviously conduce to his own comfort or fullness of life; it should conform to the rules governing vicarious consumption, as explained under that head in an earlier chapter. It is not ordinarily in good form for the priestly class to appear well fed or in hilarious spirits. Indeed, in many of the more elaborate cults the injunction against other than vicarious consumption by this class frequently goes so far as to enjoin mortification of the flesh. And even in those modern denominations which have been organized under the latest formulations of the creed, in a modern industrial community, it is felt that all levity and avowed zest in the enjoyment of the good things of this world is alien to the true clerical decorum. Whatever suggests that these servants of an invisible master are living a life, not of devotion to their master's good fame, but of application to their own ends, jars harshly on our sensibilities as something fundamentally and eternally wrong. They are a servant class, although, being servants of a very exalted master, they rank high in the social scale by virtue of this borrowed light. Their consumption is vicarious consumption; and since, in the advanced cults,