en's work contributes as much to the food
supply and the other necessary consumption of the group. Indeed, so
obvious is this "productive" character of the men's work that in the
conventional economic writings the hunter's work is taken as the type of
primitive industry. But such is not the barbarian's sense of the matter.
In his own eyes he is not a labourer, and he is not to be classed with
the women in this respect; nor is his effort to be classed with the
women's drudgery, as labour or industry, in such a sense as to admit
of its being confounded with the latter. There is in all barbarian
communities a profound sense of the disparity between man's and woman's
work. His work may conduce to the maintenance of the group, but it is
felt that it does so through an excellence and an efficacy of a kind
that cannot without derogation be compared with the uneventful diligence
of the women.

At a farther step backward in the cultural scale--among savage
groups--the differentiation of employments is still less elaborate
and the invidious distinction between classes and employments is less
consistent and less rigorous. Unequivocal instances of a primitive
savage culture are hard to find. Few of these groups or communities
that are classed as "savage" show no traces of regression from a more
advanced cultural stage. But there are groups--some of them apparently
not the result of retrogression--which show the traits of primitive
savagery with some fidelity. Their culture differs from that of the
barbarian communities in the absence of a leisure class and the absence,
in great measure, of the animus or spiritual attitude on which the
institution of a leisure class rests. These communities of primitive
savages in which there is no hierarchy of economic classes make up but a
small and inconspicuous fraction of the human race. As good an instance
of this phase of culture as may be had is afforded by the tribes of the
Andamans, or by the Todas of the Nilgiri Hills. The scheme of life of
these groups at the time of their earliest contact with Europeans seems
to have been nearly typical, so far as regards the absence of a leisure
class. As a further instance might be cited the Ainu of Yezo, and, more
doubtfully, also some Bushman and Eskimo groups. Some Pueblo communities
are less confidently to be included in the same class. Most, if not all,
of the communities here cited may well be cases of degeneration from a
higher barbarism, rathe