their northern appearance. Bohemund, one of the heroes of the first crusade, is described by Anna Comnena as being of gigantic stature, with the finest red and white complexion, light blue eyes, (το βλέμμα γλαυκόν,) and yellow locks hanging down over his ears. Á Danish traveller has remarked that an old picture is still to be found in the monastery of San Trinità delle Care, which represents Roger, the Norman King, with long, yellow curls. Travels in Normandy, by Prof. Estrup, p. 58,152.

64Quodam vespere dapifer, qui omni domui suæ perderat, requisivit ab ipso, quid in crastinum comesturi erant ipse vel milites sui, dicens se neque victum neque pretium ad emendum habere. Gaufr. Malat. p. 553.

55 Wiscard is the Icelandic Viskr, the now obsolete English Wiseacre. Cognomen Viscardus erat quia calliditatis. Non Cicero tanta fuit nec versutus Ulysses, says Guil. Apul. p. 260.

56 Gyrant to dama premièrement Viscart et lui dist: O Viscart! pourquoi vas ça et la ? Pren ma tante, soror de mon père, pour moillier, et je serai ton chevalier; et vendra auvec toi pour acquester Calabre et anvec moi ij.c. chevaliers. Aimé, Ystorie de li Normant, p. 76.

57 Ut Normanorum vetare cadavera mos est. Guil. Apul. p. 261. In the North, likewise, the corpse, particularly among the rich, was placed in a coffin, enveloped in a waxed shroud. Petersen Danmartes, Historie; Hedenold, iii. 162.

58 Robert Ware, Dudo St. Quintin, Benedict of St. More, and William of Jumièges; vide P. E. Müller, Om Saxosy Snorres Kilder. s. 270.

50 Matthai Taris Historia Anglicana, ed. Wats, p. 488.

60 Wilken Geschichte der Kreuzzüge, ii. 332.

This they did not before their departing brothers had given the promise, that when the sons of Serlon and Alverade afterwards should go to Italy, they would there be invested with feudal estates by their uncles. According to this promise, the younger Serlon, the son of the older knight of that name, went to Sicily, where he fell in battle against the Saracens on a rock, the corrupt name of which, rocca di Sarno, still recalls his memory to this day. Gautier d'Arc, Histoire des Conquêtes des Normands, p. 281.

Gauf. Malat. p. 552.

63 Albufeda, Annales Islamisi, ed. Adl. iii. 229. Leo, History of the Italian States, i. 459.

64 Novairi ap. Gregor. Rer. Arab. ampl. collect. p. 22.

65 Non portoit ne escui, ni haubert. Chron. de Rob. Visc. p. 219.

66 Et la part de sus chaï en terre, et la part de souz 1on chai si tost, et fu portée de li pré ; et avieingne que ce soit toit cose à croire, toutes fois se doit croire. Chron. de Rob. Visc. p. 229.

67 Solemnitatem quandam præstolibantur, quem Mauri singules annis domibus duodecim diebus elebrabant. Hist. Leb. Messan. p. 615.

6 Nostri denique tantammodo Germandos et Faleas, Sicilienses vero, et Gattos, et Golafros, et romundos habebant. Gaufr. Malat. p. 561. By Galeas is probably understood galleys; the other ames are unknown, except the dromons, which often re mentioned as a particular kind of vessels, not aly in Southern, but likewise in Northern sources. Icelandic, dromundar.) Heimskringla, iii. 353. 69 Gaufr. Malat. p. 250.

70 In ripa fluminis, quod lingua eorum Guedeta icitur, quod Latine resolutum fluminis paludes inGaufr. Malat. p. 563. erpretur.

39

72 Les braz ploiez et la teste enclinée. Aimé, l'Ystoire de li Normant, p. 157.

73 The Saracens of Sicily, at an early period, were familiar with the manufacture of silk stuffs, and renowned for their weaving. The Italian words ricamo and ricamare are of Arabian origin, (vide Diez. Gram. der Romanishen Sprachen, i. 59.) The excellency of their workmanship is proved by remains still extant, among which is the mantle ornamented with Arabic inscriptions, and worn in the middle ages by the German emperors at their coronation. It is still preserved at Nurnberg; vide Hammer, Länderverwaltung unter dem Chalifato, s. 68. Among the relics of King Canute, the Saint of Denmark, (in Odense, 1086,) was found some fragments of a silken shroud, which has been supposed to be of Greek workmanship; but it seems more probable that it was manufactured by the Saracens of Sicily. At least it is remarkable and interesting, that at the opening of the sepulchre of Frederick II. in Palermo, in the year 1781, the pall, about the Arabic origin of which no doubt exists, was lined with a double row of pearls, and along the border were on both sides eagles, elegantly embroidered by couples, turning their little beaks against each other. (Hager, Gemälde von Palermo, s. 41.) This being the same pattern with the silken shroud found among the relics of King Knud, both appear to have been of Saracenic origin; vide Gregorio, Discorsi intorno alla Sicilia, Palermo, 1821, ii. 1-89.

74 The Arabic cities in Sicily have generally the prefix Calata or Calta, as Calatafimi, Caltagirone, while the Norman castles may be recognized by the termination burgo; vide Tardia, Descrizione della Sicilia di Scherif el Idris, pp. 19, 23, and Gregorio Considerazioni, i. 44.

75 Gaufr. Malat., 558. In Normandy the new married couple are still called bru and bru-man, bride and bride-man, which latter, "brudmand,' is heard in the Island Tyen, in Denmark, insteadof brudgom, (bridegroom;) vide Venedey, Reise und Rasttage in des Normandie, Leipzig, 1838, ii. 153, and Les Français peints par eux-mêmes, Province, ii. 143.

76 Moribus et lingua, quoscumque venire videbant (Normanii) informant propria, gens officiatur ut una. Guil Ap. 255. Nevertheless, declared Count Henry, the uncle of King William the Second, in a later period, that he did not understand the Norman tongue. "Francorum se linguam ignorare, quæ maxime necessaria esset in curia." Hugo Falcaud, ap. Murat. vii. 321.

77 Fist lors de laingne et diverses générations de trébue. Chron. de Rob. Visc. p. 293.

78 Alessandro di Meo, Apparato Chronologic,

P. 79.

79 Vestitum etiam tanta penuria illis erat, ut comes et comitissa, non nisi unam capam habentes, alternatim, prout unicuique major necessitas incumbebat, ea utebatur. Gauf. Malat. p. 569.

80 The camel was transplanted to Sicily by the Arabs, and still formed an important article of trade in the Sicilian commerce, as late as the thirteenth century. Hager, i. 215.

81 The greatest part of the Imams emigrated to Africa. Albufeda, Annales Islamismi, iii. 519. Al Novairi ap. Gregor. Rev. Arab. Collect. p. 20. Yet that some of them still remained in the island is proved by the Kufian sepulchral inscription of the Imam Abd-Allah, who died in 1173; vide Gregor. Rev. Arab. Collect. p. 235.

82 Martorana, Noticie storiche dei Saraceni Siciliani, i. 176.

In this country Socialism has been pre- | sented to us chiefly under the name of Fourierism; and, indeed, both in France and here this may be considered the fairest and best representation of the Socialist theory. The admirers of M. Charles Fourier, however, both in French and English, have been so well content to occupy themselves, or at least to entertain the public, with the material consequences of their system, with the economical advantages which they predict as straightway to flow from the organization of the "Phalanx" upon the industrial interests of society, that very few are to be found outside their own circle who have any idea of the religious, metaphysical, and moral principles of Socialism. Many have even supposed that, in these respects, no essential discrepancy existed between the Fourierites and the conservative portion of the community; and we are sorry to say that this idea is encouraged by the most distinguished Socialists both in America and in Europe, who evince an observable tendency to bring back their system to a nearer correspondence, and to create, if it might be, an external union with the acknowledged forms of Christianity.

But Fourierism professes to be a system; and ill-jointed though it may be, it is not to its defenders that it belongs to dismember it at their pleasure, and preserving its name as an imposing shadow, to present only some of its proposed practical workings, which, nevertheless, require and tend to the establishment of its new moral principles. If then Socialists would have given us a real instead of a "popular view of the doctrines of Charles Fourier,"* it should have sufficed for its own refutation. This they have not done, and hence the question so often asked us, as to what are the distinctive principles of Fourierism; in

what cardinal points it conflicts with the generally acknowledged laws of society; and again, what connection or antagonism exists between it and other forms or parties of Socialism. The recent revolution in France has given an accidental prominence to the Socialist theories of the day, and a short discussion of them, we have thought, might be found interesting and not withou: profit.

Under the general name of Socialists are included all those who advocate a novel organization of society, in which the old way of living in segregated households shall give place to vast associations, or groups of men and women living together, and holding their possessions less or more in common. When these principles are carried to their utmost limits in the two great departments of social life, viz. property and the intercourse of the sexes. the resulting condition is styled, or stigmatized as Communism. The Socialis have usually been very earnest in repo diating the extreme principles of Communism; and especially so in respect of property. The Saint Simonian formula adopted, with unimportant modifications by all of them: "To each one accordin to his capacity: To each capacity accord ing to its productions." So far as it > possible for us to ascertain, however, . body of Socialists have ever been able realize in any degree this formula of their theory. The thousands of laborers, c rather of idlers, who gathered about Saint Simonian standard under the naxof industriels, or operatives, had learned heart the principle that "every one show. live by his labor," but they seem never have so much as dreamed that any should labor for his living; and hence the commercial ruin that so speedily ove whelmed the party, notwithstanding

lavish hand with which enthusiasts possessed of fortune, and with a generosity worthy of a better cause, wasted whole estates to support it. If Socialists have found it impossible to resist the whirlpool of Communism on the side of property, which they, nevertheless, had marked out on their charts with checks so well defined, what can we expect of them on the side of the irregularities of sexual passion, where the impulses are stronger, and unfortunately, their expressions, if not vague, are the less satisfactory on account of their explicitness? In short, Socialists will say that Communism is Socialism run mad; but we maintain that it is Socialism come to maturity.

We have pointed out thus the political or civil characteristic of Socialism. It is the abrogation of the family, the breaking up of the fireside circle formed by one father and one mother, with their children and dependents, and the herding together of the species in companies or flocks, for the double purpose of a more economical subsistence, and the freer and fuller indulgence of all the inclinations and desires of man's nature. Socialists of all classes agree in considering the civil condition which rests upon the family, or as Fourier calls it, the "parcelled system," (système morcelé,) as an institution of merely human invention and authority. The Christian Revelation is explicit in teaching the contrary. It gives us, as the original and normal law of civil society, the union of man and woman in single and perpetual marriage, and adds for its sanction, "What God hath joined together let no man put asunder." But Socialists, as we shall see presently, make man his own God and his own lawgiver. "The institutions that have been," say they, "may have been well in their time, and even have been necessary as fitted to the degree of man's advancement in the scale of universal being. But Moses and Christ changed, each of them, the institutions that they found, and so now do wE! These re-organizations are phases incident to the progress of humanity, and one of these phases is about to commence." It is thus that Henry de Saint Simon, or rather his successor, Enfantin, for the Saint Simonians, and Charles Fourier, for the Fourierites, would make themselves as Moses and as

Christ. But in this attempt they surpassed their profession, and did more, or at least did quite differently. The essential laws of morals and of religion were not changed by either Moses or Christ; though they were explained, perfected and embodied. For in this same matter of marriage, the account Moses has given us in the second chapter of Genesis of the first marriage, was previous to the time both of Moses and of Christ, and, which is well worth noting from the outset, was previous likewise to the fall of the first man. Yet it is Moses who hands down this fundamental law of humanity, as promulgated by Adam before his fall, that a man and his wife should be "two in one flesh;" and the advent of Christianity had no other effect than that of confirming it with more solemn and unalterable sanctions. We may say the same of all other precepts of the moral law, and of the very method in which the giver of the old Law and the Founder of the Gospel announced their respective missions; each showing their essential unity with the dispensations preceding, whilst Socialists, on the contrary, without precursive prophesy or theoretic continuity with the progress of civilization hitherto, would abolish the fundamental principles of our actual society in favor of a scheme hitherto at least unheard of.

But some of the more moderate or more timid of the Associationists, deny that their schemes require the abolition of the family, and they will urge that in their plans, provision is even made for its continuance. In answering this plea, it will be well to keep in mind that on this and kindred subjects there has been no small dispute in the bosom of the associations themselves. The remnant of Christian doctrine and sentiment that some of their members had taken with them into their new relationships proved sufficiently strong to affect them with horror at the subsequent steps of their leaders. Hence the schism between Bazard and Enfantin, among the Saint Simonians. Bazard and Rodrigues being themselves husbands and fathers, could not brook the unblushing projects of their so-called "Supreme Father" Enfantin. Differences not unlike have also appeared for years past among the Fourierites, but as they have made little figure

in print, we may pass them by. The first step, then, in our general answer will be: that we have to do with the enunciated principles of the leaders who have given name and existence to the various parties. We cannot accept the dilutions and transformations that certain followers of a party may insist on as the true explication of their master's meaning, and this least of all, when such explications serve only to confuse instead of simplify the principles involved. To take the case in point for an example. Charles Fourier, who is set forth by his followers, sometimes as the author of a new revelation and sometimes as the discoverer of a new science, promulgated a certain theory for the re-organization of society. This theory is founded on sundry imaginary principles of cosmogony, psychology, and harmony, which are in a measure peculiar to himself. If they be false, or rather if they be not indisputably proved true, nothing can be built upon them, and the very name of Fourierism, as a system, must cease. But if they be assumed as true, there are certain results in social and moral life that are their rigorous consequences. These results, it is true, shock the common sentiment of the public, and cause the rejection with horror of the principles whence they flow, even by those who may not be competent to the analysis of ontological formularies or to the detection of their philosophical poison. But we claim the protection of this moral disgust, excited by the tendency and end of Socialism in behalf of existing institutions, and by no means allow to theorists the privilege of cloaking the correlatives of their system till they have first contaminated the community with the unperceived venom of their error, by presenting it under amiable professions and palliated names. Looking thus honestly, therefore, at Socialism, we are ready to show that in any of its phases, it must end in the utter decomposition of society, and the brutalizing of the human race.

In order to present in the fairest manner the bases of Fourier's plan, we shall give so much of it as we here have need of, in Mr. Godwin's words, in the "Popular View" already referred to:

"Fourier found that attraction and repulsion were the two principal laws by which the Crea

tor governs the world; and in order to obtain a complete knowledge of these laws, he resolved to study simultaneously the highest and lowest orders of creation in the universe. He considered the stars as the highest order of creation, mankind as the middle term, and the inferior orders of creation as the lowest step in the scale. He supposed that there must be certain general laws of unity common to these three orders of existence, or it would be impossible for them to compose one harmonious whole; and he hoped that by studying all that was known in the positive sciences concerning them, he might discover the natural laws of correlativeness, which bind them together in unity and eternity. His principal lever in the work of discovery was a sort of algebraical calculation, by which he supposed that every law that was common to any two of these terms, must be common to the third; and he never abandoned any branch of study until he had discovered those principles of nature which were common to the medium and to the two extremes."—pp. 20, 21.

"He resolved;""He considered;" "He supposed;" "He hoped!" These were the scientific principles of Fourier's "discovery." He resolved to become omniscient, and as the first step he rejected the authority which had taught man all that he knows of "the highest and lowest orders of creation." He considered a part of the material world as "the highest order;" the stars as more noble, more high in the scale of being, more divine than man, whose special glory the Christian religion had taught us is to have been made in the image of God, and to have beer. preferred before any other, for that alance which was consummated betwee God and his creatures in the Incarnatica of the Eternal Word. He supposed certain "orders" as the true series and the perfect complex of the universe, and that these were all and in all their parts, or harmonious whole, and subject to com mon laws of unity." "He hoped that by studying all that was known in the positive (or physical) sciences," or to er press it more clearly, by generalizing th principles of the Newtonian philosophy, he hoped to resolve, consider and suppor them applicable to all orders of being, th highest as the lowest, spiritual as well material.

These being the substrata of Fourier "science," he proceeded to build rather to pile upon them, hypothesis after

hypothesis, and among the rest the "axioms," which in their turn were to support the practical part of his system. Such was the fancy of universal interlocking series; an idea borrowed from music, and which he extended to planetary worlds alike, and to all the inclinations and attractions of the human soul; which last, with deeper truth than its advocates admit, are, in the societary system, resolved simply into passions. He supposed again, groups upon each of these passions arranged as the gamut of a harpsichord, with key-notes, major and minor modes, sharps and flats, and the full musical notation; and susceptible of the symphonies of thirds, fifths and octaves. In this system like passions, or rather the same, are to be found in each planet, and in its individual inhabitants; for the soul of man, he teaches us, is but a parcel or atom of the planetary soul. These passions are to the number of twelve. Five are attributed to the five senses respectively, and are called sensual; the rest belong to the soul, and are divided into four affective, and three distributive. The former are friendship, ambition, love and family affecion; the latter, which are also called nechanical, are, in the unintelligible cant of the school, the cabaliste, the papillonne, nd the composite. The last is the blind xcitement, or ecstacy, consequent on the eeting of two or more pleasures, one of he body, the other of the mind, and is e principle of accord. The cabaliste is he taste for intrigue, &c., and is the rinciple of discord, which, strangely ough, is as essential in the state of harony, as is the other. The papillonne, its name (butterfly) indicates, is the ste for change, for variety, for contrasted uations.

Here we must entreat our readers' pance, as we feel the need of it ourselves, this exposition of the science of Fourier

n.

These details have a direct importce in obtaining a just view of practical cialism. The twelve passions enumeraI make up the entire soul of Fourier's

though without any proof, that they are effects of some of Fourier's twelve, and are produced by the obstacles that the latter meet in attaining their end. But in what manner it can be shown that pride or avarice, or sloth, are thus in all instances called into being, or by the action of which of the twelve, or its repression, we are not told. If it be objected that metaphysicians, with whom the whole subject of the passions has proved a boundless field for discussion, have not followed one another in their enumeration of the emotions to which this name has been attributed, it may be conceded that the name and number of the passions is, in a sense, arbitrary.* But this is not the prominent and real error. What condemns his arrangement of the passions is, that he makes them constitute the entire soul of man; that he makes them include and govern all other parts of the being. In this from Pythagoras to Aristotle, from Aristotle to Aquinas, from Aquinas to Leibnitz and Bacon, and from their days to his own, Fourier would find no countenance from philosophy, if we except such shallow sophistry as was put forth by the pantheistical naturalists who were his cotemporaries, and from whom he in effect gleaned his ideas. But their speculations could be proved as false in physiology as in morals.

We cannot take up the twelve passions of Fourier to criticise them in detail; but let any one possessed of right principles and accustomed to reflection review the enumeration of them we have given, and he will understand sufficiently the enormity of such an idea of man. It makes him a mere animated atom of the globe he inhabits, subjected to irresistible attractions, and therefore stripped of free will, and without any personal intelligence—

It may be questioned, however, whether the number and titles laid down by Aristotle have ever

been bettered by alteration. He reduces the pas

sions to eleven-love, hatred, desire, aversion, joy or delight, sorrow, hope, despair, presumption, fear, anger; and St. Thomas Aquinas, adopting these, classified the first six as concupiscible, because they depend simply on the presence or absence of their them; and the last five he called irascible passions, objects, and desire (concupiscentia) prevails in because, added to the presence or absence of the object, there is some difficulty or obstacle to surmount which appeals to anger or courage. This division prevailed in the schools.