communicated by the contact of his hands, and so would have made
anything touched by him unfit for human food. But the tabu is
itself a derivative of the unworthiness or moral incompatibility
of labour; so that even when construed in this sense the conduct
of the Polynesian chiefs is truer to the canon of honorific
leisure than would at first appear. A better illustration, or at
least a more unmistakable one, is afforded by a certain king of
France, who is said to have lost his life through an excess of
moral stamina in the observance of good form. In the absence of
the functionary whose office it was to shift his master's seat,
the king sat uncomplaining before the fire and suffered his royal
person to be toasted beyond recovery. But in so doing he saved
his Most Christian Majesty from menial contamination. Summum
crede nefas animam praeferre pudori, Et propter vitam vivendi
perdere causas.

It has already been remarked that the term "leisure", as here
used, does not connote indolence or quiescence. What it connotes
is non-productive consumption of time. Time is consumed
non-productively (1) from a sense of the unworthiness of
productive work, and (2) as an evidence of pecuniary ability to
afford a life of idleness. But the whole of the life of the
gentleman of leisure is not spent before the eyes of the
spectators who are to be impressed with that spectacle of
honorific leisure which in the ideal scheme makes up his life.
For some part of the time his life is perforce withdrawn from the
public eye, and of this portion which is spent in private the
gentleman of leisure should, for the sake of his good name, be
able to give a convincing account. He should find some means of
putting in evidence the leisure that is not spent in the sight of