character. Both are of a predatory nature; the warrior and the
hunter alike reap where they have not strewn. Their aggressive
assertion of force and sagacity differs obviously from the
women's assiduous and uneventful shaping of materials; it is not
to be accounted productive labour but rather an acquisition of
substance by seizure. Such being the barbarian man's work, in its
best development and widest divergence from women's work, any
effort that does not involve an assertion of prowess comes to be
unworthy of the man. As the tradition gains consistency, the
common sense of the community erects it into a canon of conduct;
so that no employment and no acquisition is morally possible to
the self respecting man at this cultural stage, except such as
proceeds on the basis of prowess -- force or fraud. When the
predatory habit of life has been settled upon the group by long
habituation, it becomes the able-bodied man's accredited office
in the social economy to kill, to destroy such competitors in the
struggle for existence as attempt to resist or elude him, to
overcome and reduce to subservience those alien forces that
assert themselves refractorily in the environment. So tenaciously
and with such nicety is this theoretical distinction between
exploit and drudgery adhered to that in many hunting tribes the
man must not bring home the game which he has killed, but must
send his woman to perform that baser office.

As has already been indicated, the distinction between exploit
and drudgery is an invidious distinction between employments.
Those employments which are to be classed as exploit are worthy,
honourable, noble; other employments, which do not contain this
element of exploit, and especially those which imply subservience
or submission, are unworthy, debasing, ignoble. The concept of