Stillthemenofthisclassarealsonotdevoidofpiety，althoughitiscommonlynotpietyofanaggressiveorexuberantkind。Themenoftheuppermiddleclasscommonlytakeamorecomplacentattitudetowardsdevoutobservancesthanthemenoftheartisanclass。Thismayperhapsbeexplainedinpartbysayingthatwhatistrueofthewomenoftheclassistruetoalessextentalsoofthemen。Theyaretoanappreciableextentashelteredclass；andthepatriarchalrelationofstatuswhichstillpersistsintheirconjugallifeandintheirhabitualuseofservants，mayalsoacttoconserveanarchaichabitofmindandmayexercisearetardinginfluenceupontheprocessofsecularizationwhichtheirhabitsofthoughtareundergoing。TherelationsoftheAmericanmiddle-classmantotheeconomiccommunity，however，areusuallyprettycloseandexacting；
　　althoughitmayberemarked，bythewayandinqualification，thattheireconomicactivityfrequentlyalsopartakesinsomedegreeofthepatriarchalorquasi-predatorycharacter。Theoccupationswhichareingoodreputeamongthisclassandwhichhavemosttodowithshapingtheclasshabitsofthought，arethepecuniaryoccupationswhichhavebeenspokenofinasimilarconnectioninanearlierchapter。Thereisagooddealoftherelationofarbitrarycommandandsubmission，andnotalittleofshrewdpractice，remotelyakintopredatoryfraud。Allthisbelongsontheplaneoflifeofthepredatorybarbarian，towhomadevotionalattitudeishabitual。Andinadditiontothis，thedevoutobservancesalsocommendthemselvestothisclassonthegroundofreputability。Butthislatterincentivetopietydeservestreatmentbyitselfandwillbespokenofpresently。
　　ThereisnohereditaryleisureclassofanyconsequenceintheAmericancommunity，exceptintheSouth。ThisSouthernleisureclassissomewhatgiventodevoutobservances；moresothananyclassofcorrespondingpecuniarystandinginotherpartsofthecountry。ItisalsowellknownthatthecreedsoftheSouthareofamoreold-fashionedcastthantheircounterpartsintheNorth。CorrespondingtothismorearchaicdevotionallifeoftheSouthisthelowerindustrialdevelopmentofthatsection。
　　TheindustrialorganizationoftheSouthisatpresent，andespeciallyithasbeenuntilquiterecently，ofamoreprimitivecharacterthanthatoftheAmericancommunitytakenasawhole。
　　Itapproachesnearertohandicraft，inthepaucityandrudenessofitsmechanicalappliances，andthereismoreoftheelementofmasteryandsubservience。Itmayalsobenotedthat，owingtothepeculiareconomiccircumstancesofthissection，thegreaterdevoutnessoftheSouthernpopulation，bothwhiteandblack，iscorrelatedwithaschemeoflifewhichinmanywaysrecallsthebarbarianstagesofindustrialdevelopment。Amongthispopulationoffensesofanarchaiccharacteralsoareandhavebeenrelativelymoreprevalentandarelessdeprecatedthantheyareelsewhere；as，forexample，duels，brawls，feuds，drunkenness，horse-racing，cock-fighting，gambling，malesexualincontinenceevidencedbytheconsiderablenumberofmulattoes。Thereisalsoaliveliersenseofhonor——anexpressionofsportsmanshipandaderivativeofpredatorylife。
　　AsregardsthewealthierclassoftheNorth，theAmericanleisureclassinthebestsenseoftheterm，itis，tobeginwith，scarcelypossibletospeakofanhereditarydevotionalattitude。Thisclassisoftoorecentgrowthtobepossessedofawell-formedtransmittedhabitinthisrespect，orevenofaspecialhome-growntradition。Still，itmaybenotedinpassingthatthereisaperceptibletendencyamongthisclasstogiveinatleastanominal，andapparentlysomethingofareal，adherencetosomeoneoftheaccreditedcreeds。Also，weddings，funerals，andthelikehonorificeventsamongthisclassareprettyuniformlysolemnizedwithsomeespecialdegreeofreligiouscircumstance。Itisimpossibletosayhowfarthisadherencetoacreedisabonafidereversiontoadevouthabitofmind，andhowfaritistobeclassedasacaseofprotectivemimicryassumedforthepurposeofanoutwardassimilationtocanonsofreputabilityborrowedfromforeignideals。Somethingofasubstantialdevotionalpropensityseemstobepresent，tojudgeespeciallybythesomewhatpeculiardegreeofritualisticobservancewhichisinprocessofdevelopmentintheupper-classcults。Thereisatendencyperceptibleamongtheupper-classworshipperstoaffiliatethemselveswiththosecultswhichlayrelativelygreatstressonceremonialandonthespectacularaccessoriesofworship；andinthechurchesinwhichanupper-classmembershippredominates，thereisatthesametimeatendencytoaccentuatetheritualistic，atthecostoftheintellectualfeaturesintheserviceandintheapparatusofthedevoutobservances。Thisholdstrueevenwherethechurchinquestionbelongstoadenominationwitharelativelyslightgeneraldevelopmentofritualandparaphernalia。Thispeculiardevelopmentoftheritualisticelementisnodoubtdueinparttoapredilectionforconspicuouslywastefulspectacles，butitprobablyalsoinpartindicatessomethingofthedevotionalattitudeoftheworshippers。Sofarasthelatteristrue，itindicatesarelativelyarchaicformofthedevotionalhabit。Thepredominanceofspectaculareffectsindevoutobservancesisnoticeableinalldevoutcommunitiesatarelativelyprimitivestageofcultureandwithaslightintellectualdevelopment。Itisespeciallycharacteristicofthebarbarianculture。Herethereisprettyuniformlypresentinthedevoutobservancesadirectappealtotheemotionsthroughalltheavenuesofsense。Andatendencytoreturntothisnaive，sensationalmethodofappealisunmistakableintheupper-classchurchesoftoday。Itisperceptibleinalessdegreeinthecultswhichclaimtheallegianceofthelowerleisureclassandofthemiddleclasses。
　　Thereisareversiontotheuseofcoloredlightsandbrilliantspectacles，afreeruseofsymbols，orchestralmusicandincense，andonemayevendetectin“processionals“and“recessionals“andinrichlyvariedgenuflexionalevolutions，anincipientreversiontosoantiqueanaccessoryofworshipasthesacreddance。
　　Thisreversiontospectacularobservancesisnotconfinedtotheupper-classcults，althoughitfindsitsbestexemplificationanditshighestaccentuationinthehigherpecuniaryandsocialaltitudes。Thecultsofthelower-classdevoutportionofthecommunity，suchastheSouthernNegroesandthebackwardforeignelementsofthepopulation，ofcoursealsoshowastronginclinationtoritual，symbolism，andspectaculareffects；asmightbeexpectedfromtheantecedentsandtheculturallevelofthoseclasses。Withtheseclassestheprevalenceofritualandanthropomorphismarenotsomuchamatterofreversionasofcontinueddevelopmentoutofthepast。Buttheuseofritualandrelatedfeaturesofdevotionarealsospreadinginotherdirections。IntheearlydaysoftheAmericancommunitytheprevailingdenominationsstartedoutwitharitualandparaphernaliaofanausteresimplicity；butitisamatterfamiliartoeveryonethatinthecourseoftimethesedenominationshave，inavaryingdegree，adoptedmuchofthespectacularelementswhichtheyoncerenounced。Inageneralway，thisdevelopmenthasgonehandinhandwiththegrowthofthewealthandtheeaseoflifeoftheworshippersandhasreacheditsfullestexpressionamongthoseclasseswhichgradehighestinwealthandrepute。
　　Thecausestowhichthispecuniarystratificationofdevoutnessisduehavealreadybeenindicatedinageneralwayinspeakingofclassdifferencesinhabitsofthought。Classdifferencesasregardsdevoutnessarebutaspecialexpressionofagenericfact。Thelaxallegianceofthelowermiddleclass，orwhatmaybroadlybecalledthefailureoffilialpietyamongthisclass，ischieflyperceptibleamongthetownpopulationsengagedinthemechanicalindustries。Inageneralway，onedoesnot，atthepresenttime，lookforablamelessfilialpietyamongthoseclasseswhoseemploymentapproachesthatoftheengineerandthemechanician。Thesemechanicalemploymentsareinadegreeamodernfact。Thehandicraftsmenofearliertimes，whoservedanindustrialendofacharactersimilartothatnowservedbythemechanician，werenotsimilarilyrefractoryunderthedisciplineofdevoutness。Thehabitualactivityofthemenengagedinthesebranchesofindustryhasgreatlychanged，asregardsitsintellectualdiscipline，sincethemodernindustrialprocesseshavecomeintovogue；andthedisciplinetowhichthemechanicianisexposedinhisdailyemploymentaffectsthemethodsandstandardsofhisthinkingalsoontopicswhichlieoutsidehiseverydaywork。Familiaritywiththehighlyorganizedandhighlyimpersonalindustrialprocessesofthepresentactstoderangetheanimistichabitsofthought。Theworkman’sofficeisbecomingmoreandmoreexclusivelythatofdiscretionandsupervisioninaprocessofmechanical，dispassionatesequences。Solongastheindividualisthechiefandtypicalprimemoverintheprocess；
　　solongastheobtrusivefeatureoftheindustrialprocessisthedexterityandforceoftheindividualhandicraftsman；solongthehabitofinterpretingphenomenaintermsofpersonalmotiveandpropensitysuffersnosuchconsiderableandconsistentderangementthroughfactsastoleadtoitselimination。Butunderthelaterdevelopedindustrialprocesses，whentheprimemoversandthecontrivancesthroughwhichtheyworkareofanimpersonal，non-individualcharacter，thegroundsofgeneralizationhabituallypresentintheworkman’smindandthepointofviewfromwhichhehabituallyapprehendsphenomenaisanenforcedcognizanceofmatter-of-factsequence。Theresult，sofarasconcertstheworkman’slifeoffaith，isaproclivitytoundevoutscepticism。
　　Itappears，then，thatthedevouthabitofmindattainsitsbestdevelopmentunderarelativelyarchaicculture；theterm“devout“beingofcoursehereusedinitsanthropologicalsensesimply，andnotasimplyinganythingwithrespecttothespiritualattitudesocharacterized，beyondthefactofapronenesstodevoutobservances。Itappearsalsothatthisdevoutattitudemarksatypeofhumannaturewhichismoreinconsonancewiththepredatorymodeoflifethanwiththelater-developed，moreconsistentlyandorganicallyindustriallifeprocessofthecommunity。Itisinlargemeasureanexpressionofthearchaichabitualsenseofpersonalstatus——therelationofmasteryandsubservience——anditthereforefitsintotheindustrialschemeofthepredatoryandthequasi-peaceableculture，butdoesnotfitintotheindustrialschemeofthepresent。Italsoappearsthatthishabitpersistswithgreatesttenacityamongthoseclassesinthemoderncommunitieswhoseeverydaylifeismostremotefromthemechanicalprocessesofindustryandwhicharethemostconservativealsoinotherrespects；whileforthoseclassesthatarehabituallyinimmediatecontactwithmodernindustrialprocesses，andwhosehabitsofthoughtarethereforeexposedtotheconstrainingforceoftechnologicalnecessities，thatanimisticinterpretationofphenomenaandthatrespectofpersonsonwhichdevoutobservanceproceedsareinprocessofobsolescence。Andalso——asbearingespeciallyonthepresentdiscussion——itappearsthatthedevouthabittosomeextentprogressivelygainsinscopeandelaborationamongthoseclassesinthemoderncommunitiestowhomwealthandleisureaccrueinthemostpronounceddegree。Inthisasinotherrelations，theinstitutionofaleisureclassactstoconserve，andeventorehabilitate，thatarchaictypeofhumannatureandthoseelementsofthearchaicculturewhichtheindustrialevolutionofsocietyinitslaterstagesactstoeliminate。
　　ChapterThirteenSurvivalsoftheNon-InvidiousInterestsInanincreasingproportionastimegoeson，theanthropomorphiccult，withitscodeofdevoutobservations，suffersaprogressivedisintegrationthroughthestressofeconomicexigenciesandthedecayofthesystemofstatus。Asthisdisintegrationproceeds，therecometobeassociatedandblendedwiththedevoutattitudecertainothermotivesandimpulsesthatarenotalwaysofananthropomorphicorigin，nortraceabletothehabitofpersonalsubservience。Notallofthesesubsidiaryimpulsesthatblendwiththehabitofdevoutnessinthelaterdevotionallifearealtogethercongruouswiththedevoutattitudeorwiththeanthropomorphicapprehensionofthesequenceofphenomena。Theoriginbeingnotthesame，theiractionupontheschemeofdevoutlifeisalsonotinthesamedirection。Inmanywaystheytraversetheunderlyingnormofsubservienceorvicariouslifetowhichthecodeofdevoutobservationsandtheecclesiasticalandsacerdotalinstitutionsaretobetracedastheirsubstantialbasis。Throughthepresenceofthesealienmotivesthesocialandindustrialregimeofstatusgraduallydisintegrates，andthecanonofpersonalsubserviencelosesthesupportderivedfromanunbrokentradition。Extraneoushabitsandproclivitiesencroachuponthefieldofactionoccupiedbythiscanon，anditpresentlycomesaboutthattheecclesiasticalandsacerdotalstructuresarepartiallyconvertedtootheruses，insomemeasurealientothepurposesoftheschemeofdevoutlifeasitstoodinthedaysofthemostvigorousandcharacteristicdevelopmentofthepriesthood。