the priestly servitors of the divinity should not engage in
industrially productive work; that work of any kind -- any
employment which is of tangible human use -- must not be carried
on in the divine presence, or within the precincts of the
sanctuary; that whoever comes into the presence should come
cleansed of all profane industrial features in his apparel or
person, and should come clad in garments of more than everyday
expensiveness; that on holidays set apart in honor of or for
communion with the divinity no work that is of human use should
be performed by any one. Even the remoter, lay dependents should
render a vicarious leisure to the extent of one day in seven.
In all these deliverances of men's uninstructed sense of what is
fit and proper in devout observance and in the relations of the
divinity, the effectual presence of the canons of
pecuniary reputability is obvious enough, whether these canons
have had their effect on the devout judgment in this respect
immediately or at the second remove.

These canons of reputability have had a similar, but more
far-reaching and more specifically determinable, effect upon the
popular sense of beauty or serviceability in consumable goods.
The requirements of pecuniary decency have, to a very appreciable
extent, influenced the sense of beauty and of utility in articles
of use or beauty. Articles are to an extent preferred for use on
account of their being conspicuously wasteful; they are felt to
be serviceable somewhat in proportion as they are wasteful and
ill adapted to their ostensible use.

The utility of articles valued for their beauty depends closely
upon the expensiveness of the articles. A homely