as false as the church, and when I get to my house, or to my manners, or to my speech, I have not got away from the lie. When we see an eager assailant of one of these wrongs, a special reformer, we feel like asking him, What right have you, sir, to your one virtue? Is virtue piecemeal? This is a jewel amidst the rags of a beggar.

In another way the right will be vindicated. In the midst of abuses, in the heart of cities, in the aisles of false churches, alike in one place and in another,—wherever, namely, a just and heroic soul finds itself, there it will do what is next at hand, and by the new quality of character it shall put forth it shall abrogate that old condition, law or school in which it stands, before the law of its own mind.

If partiality was one fault of the movement party, the other defect was their reliance on Association. Doubts such as those I have intimated drove many good persons to agitate the questions of social reform. But the revolt against the spirit of commerce, the spirit of aristocracy, and the inveterate abuses of cities, did not appear possible to individuals; and to do battle against numbers they armed themselves with numbers, and against concert they relied on new concert.

Following or advancing beyond the ideas of St. Simon, of Fourier, and of Owen, three communities have already been formed in Massachusetts on kindred plans, and many more in the country at large. They aim to give every member a share in the manual labor, to give an equal reward to labor and to talent, and to unite a liberal culture with an education to labor. The scheme offers, by the economies of associated labor and expense, to make every member rich, on the same amount of property that, in separate families, would leave every member poor. These new associations are composed of men and women of superior talents and sentiments; yet it may easily be questioned whether such a community will draw, except in its beginnings, the able and the good; whether those who have energy will not prefer their chance of superiority and power in the world, to the humble certainties of the association; whether such a retreat does not promise to become an asylum to those who have tried and failed, rather than a field to the strong; and whether the members will not necessarily be fractions of men, because each finds that he cannot enter it without some compromise. Friendship and association are very fine things, and a grand phalanx of the best of the human race, banded for some catholic object; yes, excellent; but remember that no society can ever be so large as one man. He, in his friendship, in his natural and momentary associations, doubles or multiplies himself; but in the hour in which he mortgages himself to two or ten or twenty, he dwarfs himself below the stature of one.

But the men of less faith could not thus believe, and to such, concert appears the sole specific of strength. I have failed, and you have failed, but perhaps together we shall not fail. Our house-keeping is not satisfactory to us, but perhaps a phalanx, a community, might be. Many of us have differed in opinion, and we could find no man who could make the truth plain, but possibly a college, or an ecclesiastical council, might. I have not been able either to persuade my brother or to prevail on myself to disuse the traffic or the potation of brandy, but perhaps a pledge of total abstinence might effectually restrain us. The candidate my party votes for is not to be trusted with a dollar, but he will be honest in the Senate, for we can bring public opinion to bear on him. Thus concert was the specific in all cases. But concert is neither better nor worse, neither more nor less potent, than individual force. All the men in the world cannot make a statue walk and speak, cannot make a drop of blood, or a blade of grass, any more than one man can. But let there be one man, let there be truth in two men, in ten men, then is concert for the first time possible; because the force which moves the world is a new quality, and can never be furnished by adding whatever quantities of a different kind. What is the use of the concert of the false and the disunited? There can be no concert in two, where there is no concert in one. When the individual is not individual, but is dual; when his thoughts look one way and his actions another; when his faith is traversed by his habits; when his will, enlightened by reason, is warped by his sense; when with one hand he rows and with the other backs water, what concert can be?

I do not wonder at the interest these projects inspire. The world is awaking to the idea of union, and these experiments show what it is thinking of. It is and will be magic. Men will live and communicate, and plough, and reap, and govern, as by added ethereal power, when once they are united; as in a celebrated