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Fourier’s response to the Gazette de France — I

in which his doctrines were grossly misrepresented as being anti-christian.
“Having been publicly calumniated in the columns of a daily newspaper, by some pseudo-Christians, who are evidently influenced by that false pride which they pretend to condemn, it is my duty to refute their sophistry, and show the inconsistency of those absurd critics and false prophets who publicly admit the want of that very discovery of practical truth, which they blindly calumniate in my theory.
“‘Tant de fiel entre-t-il den l‘âme des dévots?’”
Yes: Uncharitable feeling and angry prejudice possess the souls of pseudo-saints and scribbling hypocrites, who treat religion as a mere material of mercantile monopoly. These pious mountebanks would plead as zealously for Judas as for Jesus, if money could be gained by it. The most trifling incident furnishes them with p. pretext for opposition against the Government of the day; to sound a general alarm, and raise a cry of “the Church in danger,” “religion undermined,” and “Jesus Christ insulted.” And all this is merely to secure a “living,” or realize one hundred francs per column in a newspaper. Calumny, in fact, is a. fruitful source of profit in mercantile Paris.
A science which reveals the secret of abolishing slavery, banishing poverty, preventing crime, and neutralizing false doctrines, such as atheism, materialism, and other philosophical aberrations, has provoked the angry censure of the Gazette de France, in one of its recent numbers, (December, 1835.) The writer in the Gazette is indignant at the very mention of such a thing as the discovery of the science of human destiny, showing the wisdom of the Creator to be greater than that of philosophy with regard to the passions and instincts of the human race, and the industrial mechanism of society.
Up to the present time, the Creator of all things. who has displayed so much wisdom in the mechanism of the material universe, had not manifested the same harmony in the social world, which appears to have been subject to the Evil Spirit during the last 5000 years, since the fall of man; and this apparent lack of Providence has brought into repute a false philosophy or scientific superstition, amongst atheists, materialists, and matter-of-fact-mongers generally, who point to the falsehood and injustice of society as a matter-of-fact proof against a ruling Deity, omnipotent, omniscient and infinitely good.
This want of faith is now proved to he unreasonable, as well as irreligious, by the new science which demonstrates that the passions and instincts of mankind are subject to a two-fold mechanism in society,— the one being false and sinful, the other just and true. In the first, we are doomed to misery; in the second, to redemption.-— (The science of social harmony may be deemed the forerunner of that spirit of the Holy Ghost, which Christ has promised should regenerate the world, and introduce the kingdom of heaven and its justice on earth.—E. P.) This science demonstrates that which we are told in Scripture, i. e. that the fall of man is not permanent and irreparable, but accidental and redeemable. After the fall of man, the false mechanism of the passions was a necessary and an inevitable transition ; but this subversive state has been unnecessarily prolonged, and more particularly since the mission of Christ, by the aberrations of philosophy, and the indolence of pseudo-Christians. The work of regeneration may, however, be at once commenced by a practical demonstration of attractive industry and associative economyapplied to a school of three or four hundred children, and proving its efficiency on a larger scale, by which the whole human race may gradually and speedily emerge from the gloomy maze of barbarism and anarchial civilization.
When we see the possibility of realizing these effects, may we not conclude that the real cause of anger in those who oppose us by calumny, is the fear of such a change tending to expose the deeds of false piety, and tear away the mask from those pseudo-Christians, who, having neither faith, hope, nor charity, nor a true conception of God’s power, degrade his providence, by supposing that the sufferings of humanity are. agreeable in his sight.
We must not he deceived by the mere diferences of profession: there are false prophets and arrogant philosophers amongst both priests and laymen. I am not, however, to he duped by their disguise, and whether their sophistry assume the name of religion or philosophy, I shall show their impious tendency in striving to mislead us with regard to the will and the wisdom of our Maker.
They pretend that religion is subverted, and Jesus Christ insulted, by my theory. How can Christ be insulted by the discovery of those principles of peace and harmony which he himself taught us to seek, and, which may be said to realize his own views, by a practical solution of the Christian problem? He preached the doctrine of freedom to the captive, and consolation to the poor. His Gospel has been the principal means of effecting that general emancipation from personal slavery, which was deemed impossible by the philosophy of antiquity ; and my theory of attractive industry and united economy will help to complete the work of redemption by banishing poverty and emancipating labor from the bondage of indirect slavery and mercantile anarchy. One practical demonstration of this theory will be the signal for universal emancipation, to be effectcd simultaneously in all parts of the globe.
Three hundred millions of slaves and‘ serfs may be rapidly introduced to freedom without any risk of lessening labor, and without incurring the expense of fiscal ransom in imitation of the twenty millions lately squandered by the English Government in blind concession to the clamors of an ill-advised philanthropy.
Such limited and partial applications of the principles of freedom only serve to excite ferment and rebellion amongst the majority of slaves still held in bondage, andparticularly amongst those of the Brazils, whose numbers are said to exceed five millions, augmented by a yearly importation? of forty thousand, in spite of the prohibitionary regulations. These slaves are said ; to be in a state of permanent conspiracy.—l Rebellion has already broken out amongst them in Bahia and Para, where much blood has been shed, and these commotions, may be deemed a prelude to the general massacre of the white population, unless a more effcient principle of manumission be speedily and generally adopted.
In the United States of America, those who speak of abolishing slavery are subject to Lynch law, and dispatched without ceremony. A strange result, indeed, in a Republican country, that a man’s life should be forfeited by democratic slave-holders, for having listened only to those who promulgate the doctrines of liberty. Such, however, is the fact; the fruit of modern theories of mercantile economy and sceptical philosophy.
It is of paramount importance, then, that the king, the ministers, and the parliament in France, should be duly informed of the folly of sacrificing ten millions sterling to the injudicious manumission of one thousandth part of the slaves on the globe, when the whole may be rapidly emancipated by the gradual extension of social combination, and without any danger to property and industry.
The associative method of emancipation being based on the principle of attractive industry, will render the arts of producing wealth infinitely more agreeable than any of the ordinary pursuits of pleasure in the present suite of things; and the three classes who are now the least inclined to useful industry.—that is, the free savage, the uncontrolled child, and the voluptuous sybarite,—will then become the most active and untiring agents of production.
The owners of slaves would soon be reimbursed by those whom they had held in bondage, and who, when industry became a pleasure, would soon enrich themselves, and liquidate collectively, by gradual instalments, the debt of their emancipation.
Poverty would speedily be banished from the earth ; the produce of combined and attractive industry would soon be so abundant, that a decent minimum of subsistence might easily be guaranteed to the most humble classes of society; even to those individuals who could not labor for themselves.
That these results should irritate in prospect the writer of the Gazette, is somewhat strange. He is perfectly free, however, to plead for the continuance of poverty and slavery; but it will not be very easy to persuade the Christian public that the final destruction of these social calamities would be an insult to Jesus Christ.
During the last thirty years, the newspaper scribes have assailed me by calumny in a great variety of forms, but none of them had ever before ventured to assert that my principles were contrary to Christianity.Fortunately, however, the Evangelists are there to prove whether my theory or the declaration of the Gazette is most accordant with the principles of truth and charity; and which is the most worthy of confidence, the doctrines of the Gospel or those of the Gazette!
There have been two instruments of Divine Providence with whom I could not disagree without denying my own principles; and these were, Jesus Christ and Newton. (And be it understood that in speaking here of Jesus Christ in connexion with Newton and himself, Fourier does not pretend to compare his own discovery of the laws of passional or moral attraction, and Newton’s discovery of the laws of gravitation or material attraction, with the Divine mission of Jesus Christ, any further than in such degrees as one class of truths stand related to another in the universal principle of justice and harmony.) Jesus Christ foretold the discovery and the practical application of the principles of peace and social harmony, and he forcibly enjoined his followers to seek the kingdom of Heaven and its justice, but they have hitherto failed in practising his precepts. They have, indeed, refused the task of discovering the practical mechanism of Christian principles; and in their mental darkness they have said, that truth and justice were impracticable in this world.
Sixteen hundred years, however, after the birth of Christ, Newton discovered the principles of attraction which regulate the material harmony of the world, but he neglected the mechanism of moral harmony, the principles of which it has fallen to my lot to discover in obedience to the will of Christ, whose positive injunctions, were—“Seek and ye shall find; knock and it shall be opened to you; ask and it shall be given; for there is nothing covered that shall not be known, neither hid that shall not be revealed.” The principles of passional attraction and repulsionare exactly analogous to those of material attraction and repulsiondiscovered by Newton, and both are perfectlyin accordance with the precepts of the Gospel, notwithstanding the contracted views and the blind apprehensions of pseudo-Christians.
How is it possible, then, that I could be in contradiction with my two guides in science and religon? I defy the world to prove that in my writings there is a single phrase alluding to Christ which does not venerate his wisdom and his goodness. And the unscrupulous Gazette has the audacity to publish throughout the land that my doctrines are an insult to Jesus Christ! But I will confound the authors of this foul calumny, both mediate and immediate. I say mediate and immediate, because I know that the writer in the Gazette is only the tool of the Philosophical Pandemonium, who play their game in secret, and constitute a central power of obscurism to swamp whatever happens to expose their ignorance.
After trying to traduce my principles in the sphere of science, the philosophical clique is now trying to prove that I am an enemy to Christianity. It is really an amusing novelty to see philosophers become the advocates of Jesus Christ. They were not so anxious about either him or his doctrine when both were really attacked by Saint-Simonism, which was just on the point of raising in the church a greater schism than that of either Arius or Luther.
I am not, otherwise. displeased that the scribes of the Gazette should have entered this field of discussion, in which it will be easy to unmask them. Jesus Christ himself shall be my advocate; I desire no other aid than that of his Gospel.
It will be easy to show that the scribes of the Gazettehave but an imperfect idea of the meaning of Holy Writ, and that it is impossible to have a full knowledge of scriptural revelation without understanding the eternal laws of passional attraction as they are revealed to us in human nature and universal analogy. In the time of the apostles, the Doctors of Divinity were in a similar state of darkness to that which obscures the mental vision of the present age. When they accused Jesus of contradicting the scriptures, he exposed their ignorance, saying—“Do ye not, therefore, err, because ye know not the Scriptures, neither the power of God.” (St Mark, xii. 24.) In this manner Christ proved the incapacity of the self-righteous scribes and philosophers of that period ; and the eternal truths which he then uttered will amply suffice to confound the intolerant hypocrites of the present day. But let us look into the Gospel for the light which is to guide us. Are we not therein told, that :—
24. “No man can serve two masters: for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.
25. “Therefore, I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
26. “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns (as you have the power of doing;) yet your heavenly Father feedeth them. Are ye not much better than they?
27. “Which of you by taking thought can add one cubit unto his stature ?
28. “And why take ye thought for raiment? consider the lilies of the field, how they grow; they toil not, neither do they spin:
29. “And yet, I say unto you, that even Solomon, in all his glory, was not arrayed like one of these.
30. “Wherefore,  if God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you? O, ye of little faith?
31. “Therefore, take no thought, saying, what shall we eat? or, what shall wedrink? or, wherewithal shall we be clothed!
32. “For your heavenly Father knoweth that you have need of all these things.
33. “But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you.” (St. Matth. vi.)
Here is the two-fold destiny of humanity announced by Christ himself: a better state of society which he calls the “kingdom of God and of justice:” a state of things in which we may enjoy all the necessary comforts of life without care and anxiety. And be it remembered that these injunctions relate to this world as well as to another; for we are expressly told that, if we neglect the kingdom of God in this world, we shall lose it in the next. It is evident, however, that the comforts of life and the quietude of mind, promised by Christ when we shall have established the kingdom of justice and harmony upon earth, are refused to us in those iniquitous states of society, called barbarism and competitive civilization, in which physical privation, moral depravity, mental delusion, and sectarian discord are gradually descending into the deepest regions of iniquity, instead of vanishing progressively before the light of truth and justice and religious unity.
It may be said that we are more advanced than the Jews were in the time of Christ ; but I think we have but little to boast of in the present day, when it is an acknowledged fact, that two thirds of the French nation, or 22 millions out of 33, are limited to the miserable pittance of three-pence farthing a day for their entire sustenance, food, clothing, fire, lodging, and recreation. No wonder that they still exclaim, “What shall we eat, and what shall we drink, and wherewithal shall we be clothed?” when those who ought to guide them and strengthen their faith, refuse to seek the kingdom of God and his justice, and prefer the reign of fraud, depravity, misery, and unbelief.
And yet Christ has promised us an abundance of worldly comforts and peace of mind; but on condition that we first seek the kingdom of Heaven and its justice.—What, then, is the kingdom of Heaven for which we are told to pray, that the will of God may be done in earth as it is in Heaven? It is the reign of social harmony, by means of moral regeneration, and the establishment of attractive industry with united economy, in which state of society the practice of truth and justice would lead to wealth and honor, while falsehood and injustice would lead to shame and trouble. In such a state of things, the religious and the worldly motives would unite in harmony: the terrestrial would be consonant with the celestial destiny; and the will of God be done in earth as it is in Heaven.
But let us not be misunderstood to mean that physical comfort would stand in lieu of moral and religious duty: we mean no such thing: but we do mean to say, that physical privation leads to crime, and stands in the way of religious progress. So far, then, industrial harmony would aid the work of moral regeneration.
As far as our worldly condition is concerned, the new order of things would realize the kingdom of God and his justice upon earth ; and the most superficial calculation of its advantages proves that Christ was truly inspired in promising us worldly comforts in abundance with perfect peace of mind, whenever we think proper to organize society according to the principles of justice. The discovery of these principles was not difficult for any person truly desirous of finding them, for, in my writings, I have shown that there were at least sixteen different modes of making the same discovery.
(See my Treatise on Domestic and Agricultural Association, vol. i. pages 108 and 342.) Our Saviour was constantly exhorting the Jews to make this discovery assigned to human reason. He not only told them to “Seek and they would find,” but he also assured them that, “There was nothing covered that should not be revealed, neither hid that should not be known.”
Some of our pseudo-Christians will perhaps affirm, that if it were possible to organize a better state of society, he would have revealed to us its laws; and our sceptical philosophic will perhaps” inquire, also, why he did not, if his mission were divine, reveal the scientific principles of social unity? I will tell them:—It was not his mission to reveal the principles of worldly . science. The discovery of Nature’s laws is a task assigned to human reason. Jesus came to prepare us for another world, and to ‘warn us of the errors of human judgment. He admonished us of our want of faith and hope in God, and of the danger of confiding too exclusively in mere philosophers, who live by sophistry, and who, enriching themselves by misleading the minds of the people, will not submit, as I have done, to the patient and laborious study of a new science, during thirty-eight years, without a chance of worldly profit, and with the certainty of being paid by insult and by calumny.
Christ did all he could, in consistency with his special mission, to guard us against the aberrations of philosophy; and he told us to seek first the kingdom of God and its righteousness, and all worldly things should be added unto us. He knew that philosophers were misleading us, and he told us so, but the Jews scoffed at his warnings and crucified his body; and, by allowing his Gospel to become a dead letter, we have crucified his spirit.
It was possible to discover the science of social unity when Christ appeared, or he would not have enjoined us to search for its laws; but the arrogance of blind philosophy has continued to mislead us ever since.~ We have not sought the kingdom of justice with a true spirit, and thence it is we have not found it. In India, excessive superstition ; in China, the spirit of familial and patriarchal immobility, have obstructed scientific progress and discovery.
In the Western world, before the time of Christ, the light of science was sufficient to have led to the discovery of social unity, had philosophy been based upon a true religious faith. The priests of ancient Egypt are said to have been deeply versed in learning, and, at a later date, the sciences were much advanced in Greece. In Rome, still later, the scientific means of progress were abundant; but all have failed, from want of a sufficient faith in Providence, and too much confidence in human sophistry.
When all these means had failed, Christ himself appeared to stimulate our intellectual energies, and bring salvation to our sinking souls. His missions, as well as that of his immediate apostles, was positiveand ACTIVE, with respect to our celestial destiny and the salvation of our souls; but it was PASSIVE or negative, with respect to our terrestrial destiny and the welfare of our bodies. It is the task of human reason to seek the kingdom of Heaven, and establish its justice upon earth; and as Christ could not reveal to us the ordinary principles of science, without subverting the decrees of destiny and opposing the will of his Heavenly Father, he confined himself to stimulating our intellectual faculties, by telling us to “seek for the laws of social harmony, that all worldly comforts might be added unto us abundantly;” giving us at the same time positive assurance that “ there is nothing covered that shall not be revealed, neither hid, that shall not be known.”
As it was not his special mission to reveal those positive principles of worldly science assigned to human reason as its mission of discovery, he was the more particular in exhorting us not to be misled by false philosophy; and foreseeing the consequences of erroneous doctrines, he deemed it necessary to warn us of the danger; saying,
15. “Beware of false prophets, which come to you in sheeps’ clothing, but inwardly they are ravening wolves ”
16. “Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?” (St. Matt. vii.)
Now, what are the fruits which society has reaped from philosophical theories?—-Have they not always been the same calamities of poverty, crime, bloodshed, and oppression, varied in form and in degrees of intensity? In all ages, and particularly within the last century, have not the different sects of philosophy been constantly undermining the principles of Religion, the rights of property, and the laws of order in Society? The most recently hatched sects of Philosophers in Europe, the Jacobins and Saint-Simonians in France, and the Socialists in England, have been more or less hostile to Religion, to Government, and the rights of private property. Instead of “rendering unto Cesar the things which belong to Cæsar, and to God the things which are of God,” they seem fiercely disposed to spoilate both one and the other in the name of liberty, while they sacrifice private property on the altars of equality and anarchy. And what is still more strange, apparently, they wish to strangulate the right of private judgment wherever it be found to question the, decrees of sceptical philosophy and fragmentary science. The very mention of a new science unknown to the doctors of philosophy, irritates their nerves, offends their pride, and calls forth their intolerant obscurism. Not one of them have ever deigned to look into the new science of passional attraction or attractive industry. If they speak of it at all, it is only to calumniate, but it will soon be proved that the real science of association is more liberal than all the sects of liberal philosophy; for it serves the sects of liberal philosophy; for it serves the interests of all classes without disturbing either property, government or religion,
The philosophers have neither discovered the true principles of social harmony them. selves, nor are they willing to allow the possibility of such a discovery being made by others. Jesus Christ reproached them for this same spirit of obscurism, which neither seeks the kingdom of justice, nor allows others to reveal its laws:-
“Woe unto you lawyers!” he exclaims, “For ye have taken away the key of knowledge: ye enter not in yourselves, and them that were entering ye hindered.” (St. Luke, xi. 52.)
I believe I am the only person who has strictly followed, in this respect, the injunctions of our Saviour. I have sought, and I have found, because I went in perfect faith and humility of spirit, to the original source of Nature, and there discovered those unknown principles of social unity and moral harmony to which philosophy has hitherto denied existence. Having steered my course in perfect independence in the unknown spheres of science, like Columbus sailing boldly in an unknown sea, I naturally met with an unknown world.
The pride of philosophy is humbled by my discovery, which proves the inutility of their speculations in Morals, Metaphysics, Politics, and Economism ; and thence it is that sceptical arrogance feigns to treat my theory with ridicule; but finding that mockery leads many to a serious inquiry, they have now thought proper to adopt another sort of tactics, traducing my principles in the name of Christianity; but here, again, they are easily refuted, as I shall amply prove in my next article. [To be continued.]
Source: The Phalanx, I, 13 (June 29, 1844) 185-187. 

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From “The Morning Star” (October 21, 1840)

[In October, 1840, Hugh Doherty launched The Morning Star, or Phalansterian Gazette as the organ of the associationist movement in England. It lasted twelve issues, and was succeeded by The London Phalanx. The first issue announced an intention of providing weekly translation from Fourier’s work, and while that plan was ultimately not accomplished, there were a number of translations included in the paper. This first selection, from that first issue (October 21, 1840), is drawn from the “Foreword” of The Treatise on Domestic-Agricultural Association.]
It is our intention to give a weekly translation of a few pages from the works of Charles Fourier, selecting those parts which are the least scientific and abstruse, so that the general reader may have an idea of the manner in which that great genius treats the question of social progress. We will commence by a translation of his principal work, which was published in 1822. Omitting such parts only as may be deemed too abstruse for cursory reading.
The Science of Domestic and Agricultural Association. By Charles Fourier.
Contrary to the common practice of those who make discoveries, and who are generally more or less inclined to exaggerate the importance of their science, I will endeavour to throw a veil over the chief beauties of mine, unveil them by degrees, and treat the reader as an occulist would treat a patient who had just been relieved from a film or cataract on the sight, and who could therefore only be gradually exposed to the full light of the sun.
The association of domestic and agricultural interests is pregnant with the most gigantic and magnificent results. The arithmetical calculations, and the rigourous demonstrations of science which support the truth of these results, will hardly prevent the picture of so many social improvements from appearing fanciful to those who have been accustomed to nothing but the miserable realities of-the present state of society. 
For instance, to say that the present amount of wealth might be trebled in a few years by associative industry, so that the yearly produce of France, which is now estimated at 180 millions sterling (41 milliards) might be raised to 520 millions yearly, would only raise a general exclamation of impossibility and visionary speculation, and yet it will be fully proved to the most incredulous, if they only take the trouble to examine fairly, that such is the real fact, and that so far from being an exaggeration of fancy, these gigantic results are rather· under than over-rated.
If we pass from the material to the social results, we shall find that they are not less prodigious, and the incredulity of those who are unacquainted with the advantages of association, will probably be increased, when we state that the strife and bickerings of party politics will be gradually neutralized as the jarring interests of society are progressively absorbed in the superior unity of combination. All party factions will be speedily conciliated when once the principles of association are practically introduced, but until these principles are properly understood, it will be truly impossible to conciliate the opposite interests of political parties.
This extraordinary result of social concord will be produced by the generation of new interests in society, and more, particularly by the confusion of all parties when they become conscious of the ignorance ,and the sophistry with which philosophy has obscured. the minds of men during the last three thousand years, in persuading them that poverty and slavery were the natural destiny of humanity upon earth; and all this sophistry has been palmed upon, society because philosophers have been too blind or too careless, to seek for the laws of nature concerning human society and associative harmony.
 Those arbitrary sciences which, have so long deceived mankind, are commonly called metaphysics, politics, moralism and economism. (I say moralism, and not moral science, for nothing can be more. laudable than the precepts of morality, but moralism or the spirit of sophistical controversy concerning moral duty is as injurious to real science as the other three branches of arbitrary speculation. Moralism has become the most contradictory of the four, since its votaries have endeavoured to conciliate the love of truth with the practice of mercantile fraud:
“Serpentes avibus geminentur, tigribus agoi.”
St. Chrysostome thought a merchant could not possibly be agreeable in the eyes of God. In his time the speculations of moralists were not disgraced by lauding the infamous deceptions of mercantile schemers; they were merely sophistical without abetting the falsehoods of competition and its legions. But, to return to the four arbitrary sciences.) These four sciences fall at once and together before the new science of association, which they have always attempted to condemn à priori by insinuating that social happiness was too beautiful ever to be realized. At last, however, the general illusion is dispelled, and the principles of association are fully discovered in all their details. The work of social regeneration depends chiefly upon a very simple combination, which may be called corporate organization, in series of industrial groups regularly contrasted and intermingled in their functions; or more briefly, passional corporation and attractive industry. It will be seen that association cannot be practically effected on any other basis.
The points to be examined, then, are,—
1. Whether or not the organization of passional corporations is the true basis of association and attractive industry.
2. What are the methods which the adversaries of association oppose to this general law of organization.
3. Whether or not this is the only mode of conciliating the interests of all classes; whether or not it would produce the following advantages amongst thousands of others:—
1. The art of rendering industry attractive even for those who are least accustomed to labour, such as savages and fashionable idlers.
2. The threefold increase of real wealth.
3. The complete absorption of revolutionary principles.
4. The acquisition of wealth by the practice of truth and virtue, which only lead to poverty and contempt in the present state of society.
The classification of groups contrasted in series is the method which the Creator has adopted in the distribution of the universe and in all the distinctions of class, order, genus, species, variety, &c. in the animal, the mineral, and the vegetable kingdoms of this globe. According to the laws of unity which govern all nature, this method ought to be applied to human society, and the problem of association is solved by discovering the means of its application.
It cannot be said, therefore, that I am proposing a method which is absolutely unknown; I limit myself strictly to that which is adopted by God in all the works of Nature. This, I hope, will be sufficient to obtain a conditional degree of confidence until the principles of association are more clearly developed.
Being obliged to satisfy different classes of readers, and guard against the piracy of plagiarism, I have been reduced to the necessity of adopting some irregularities of method, which may appear strange until they are explained. In the first place I have adopted a very modest but inadequate title. This book ought, in regular form, to have been called The Theory of Universal Unity. This science has been slightly touched upon by Sir Isaac Newton, who has partially explained one of its branches, but, as my countrymen, the French, have been already inundated with systems professing to explain the unity of the Universe, they would condemn the book from its mere title, if it announced a discovery concerning which they have so often been deceived. The innumerable works of sophists have generated suspicion in the minds of the public, and this suspicion will necessarily fall upon the real discovery, and therefore, I purposely suppress the real title of my science, and confine myself to the announcement of an inferior branch of universal harmony, i. e. domestic association.
I have given a double introduction to this work; the first for people of a frivolous nature like the French; the second for those of a serious character, such as that of the English nation.
The English people merit particular attention in this case, for two reasons: In the first place, they were the first in the field of theory, for Newton has treated the material branch of universal attraction, though he has neglected the aromal or imponderable sphere of attraction; and, in addition to this theoretical initiative in the new science, they are already engaged in practical experiments concerning the chief problem of passional attraction, or associative combination, to which the continental nations have not yet turned their attention.
For this reason, the discovery of the universal principles of attraction and association is more directly interesting to the English nation, and the author ought to address himself specially to them without losing sight of the interests of other countries. Such is the plan I have adopted in this introduction, which contains a long article relating to the particular interests of England.
Some people will no doubt say that after making them wade through two long introductory chapters, I ought to enter at once into the positive principles of my discovery; but such a course would be contrary to the readers interest. I must repeat to him incessantly that those who are introduced to the new science of associative harmony, should be treated like a person who has just been relieved from a cataract on the eye, and only introduced gradually to the light of the sun.
It is absolutely necessary to dwell at considerable length upon preparatory instructions, for the first thing to be affected is the total ruin of all arbitrary sciences relating to the policy of individualised society. It is necessary to remodel the judgment, and forget many of those sophisms which have hitherto reigned predominant.
Nothing can be more startling at first than the idea of associating 300 families of unequal rank and fortune, when it is notoriously impossible to associate even three different families, much less 300.
It is very true that three families could not possibly be associated in harmony. I who am intimately acquainted with the science of association in all its degrees, after studying it for more than twenty years, do not hesitate to affirm that the lowest degree of associative harmony is not applicable to any number less than thirty families. But any number of families (not individuals) from 40 to 300 may be advantageously associated in domestic harmony. To explain the principles of a science 50 new and apparently incomprehensible, it is first necessary to expose the evils of the present system, and rid the mind of those erroneous opinions and false doctrines which now govern society.

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Cosmogony — II

 [continued from part I]

Philosophers and superstitious people have given us such absurd ideas of God, that it is no wonder that our age mistakes Him. So far from creating the stars for idleness, he employs them in immense labors of graduated harmony; that is to say, one star elaborates juices for the two orders of creatures above and below itself; it furnishes aromas for its universe which is one degree higher in the scale; it also furnishes them for the men of each planet, although man is of a degree inferior to the star; but all is united in the system of movement, and the different creatures aid one another in every sense. Jupiter, Saturn, &c,, who seem to have no relation with us men, do labor very actively for us. They hold in reserve certain aromas, destined especially for the service of our planet and of us, aromas whose contributions we shall be able to receive, whenever it shall please us to enter into communion with the stars by the organization of Harmony.
The part of these aromas, which is assigned to the service of man, will be consumed in creations of the four kingdoms; at present we have only a creation, of which we should be very weary; for it keeps us in an extreme poverty, obliges us to war incessantly against the atmospheric scourges, against the vices of temperature, against destructive animals and parasitical plants. This is only a provisional outfit, such as could be made with the gross aromas which the planet furnished at its origin.
Each substance of the different kingdoms is the product of an aroma, shed by one of the stars, and combined with that of the planet. The ox is born of an aroma shed by Jupiter; the horse of an aroma shed by Saturn; the rose of an aroma shed by Mercury; the pink of an aroma shed by Hebe, the eighth satellite of Herschel. The operation is nearly the same with that of our gardeners: we sow seeds, which contain a germ that will combine in fermentation with the juices of the earth. Thus, when Jupiter shed upon us the seeds of the ox, they had to be received and elaborated in the bosom of the planet, then thrown out at different points of its surface, where they produced the first herds of oxen.
Thirty thousand plants, which we enjoy, were the product of thirty thousand influxes (co-plantations[1]) received into the earth from different stars. It takes time for the planet to receive and elaborate the germs. The tradition which pretends that the creation was made in six days, would have done better to have estimated the duration of the work at six centuries, at least. It would be no benefit to the planets to have the toil abridged, since it is for them a source of pleasures, a struggle of ambition, of self-love, in which each displays its ability in competition. Each of their products is seen and judged by the other planets. Saturn, the creator of the flea, had to undergo censure upon this object, as well as upon the horse.
If the creations had been achieved in six days, or in six weeks, the planets would soon have been reduced to the negative pleasure of idleness, so praised in our times. Bella cosa far niente, say the Italians. They have reason, so long as Civilization lasts; there is certainly more pleasure in doing nothing, than in toiling excessively, like our peasants and our mechanics, and getting neither bread, nor wine, nor clothing; but the planets, which are bodies constituted in harmony, have as much pleasure and ardour in their labors as the groups which we have described, so that it would be very irksome for them to have nothing to do; there is always something to be created on some one of the thirty-two globes, and especially upon the interior Sun, which has no holiday in this respect. If our globe is excluded for the moment from cooperation in this labor, there remains a vast field for industry in the other stars, of which the cardinals and mixt ought to receive, each, twenty-four creations, besides the pivotal one. As to the moons, they have only twelve creations, and the pivotal. This number should be extended to sixty for the Sun. We may presume, then, that the stars have commonly three or four creations in full labor, and others just commenced or nearly finished. They hasten those which are disagreeable, like the two whose productions we see upon the globe (I will class them hereafter,) and for which the sidereal cohort had to operate upon vitiated or gross aromas; but they are not precipitous with those that are executed upon aromas of a good quality. Hence it comes, that the creations 3 and 4, which will take place in rapid succession upon our globe, soon after the foundation of Harmony, will be accelerated, while the beautiful creation 5 (major transition,) which will commence about 400 years after Harmony, will go on more deliberately.
The creations being the furnishings of the globe, which have to be renewed from time to time, and which are no longer of use after a certain lapse of centuries, every globe, or rather, every monoverse, or human race upon a globe, is free to preserve those of its productions which may be usefully combined with the new furnishings; for example, it is very certain that our globe will retain the horse after the next creation, although that will furnish new species of carriers; but it is doubtful whether it will retain the ass, except as a curiosity, because the said creation will give for the same kind of service porters more agreeable and not so vicious. The ass, by his sobriety, may suit in a society of mendicants and beggars, like the civilizees, who dispute the very bones with the dogs to make soup of them for their citizens; but in a society, in which extreme abundance will reign, and in which the dogs of the court yard will fare better than our mechanics, they will have no farther need of animals in which the useless merit of sobriety will not balance their numerous defects. Hence I presume the asses will be suppressed from the service of Harmony, which, however, will preserve the zebras from this creation, and know how to tame them. For the rest, this is a rough calculation, which may apply to all the animals and plants of little value. As to the asses, I do not pretend that the horoscope of their suppression is a judgment without appeal, for I have no desire to discompose the Brotherhood of Asses, which is said to be numerous and powerful in Civilization.
On the subject of creations, let us dissipate some of the ridiculous prejudices which the civilizees carry into every study relative to movement. I have already remarked upon the absurdity of believing that the creation produced only a single man, a single ass, a single cabbage, a single radish. There is another foolish notion, into which every one thinks it would be irreligious not to fall: it is the attributing to God all the labor of the creations, and supposing that he has left nothing to be done by the creatures themselves, by men, planets, &c. Ask a civilizee: Who created cabbages? He will answer: God.—Well, who created asses?—God.—Did he then create every thing, even men?—Undoubtedly. Who else should have created them?—With this stupid answer, you behold him more learned than they will be in Harmony after a century of studies; for it will require at least that time to disentangle and classify the work of actual creation, which is very complicated, especially in the vegetable kingdom, where about thirty thousand problems of origin present themselves. Some of them I shall resolve in the part which treats of application. Let us reason about this strange prejudice that God has created every thing. It would follow that God is a despot, and the stars legions of drones. I shall follow my custom in such matters, and prepare the mind by a comparison. Let us suppose ourselves in the country, a hundred leagues from the residence of the king, and having the following conversation with a laborer: Who has the care of this grain?—The king.—Ah! well, who planted these vines?—The king.—You are joking! the king, then, has all the work to himself here. Was it he who planted this orchard, this garden?—Without doubt. Who else did?—Who! why the cultivators, you and your neighbors. It is their work!—What audacity! do you not recognize the authority of the king, then?—Certainly; but I do not confound his authority with his functions, which are to watch over and direct the aggregate of the labors of the kingdom, and to distribute them by gradation from ministers to governors, and so down to laborers.—But the king has all power!—Agreed. Nevertheless, if he can do all, he does not do all; he leaves a portion of the work to each of his subjects, he limits himself to governing the whole, and occupying every body as much as possible; and although he has the right to sow and to plant, it was not he who planted your cabbages.—How! you deny the omnipotence of the king! you are a conspirator.—And you are but half-witted. Adieu.
The stupidity of this laborer would be the same with that of the civilizees who pretend that God has created every thing. What would remain for the planet’s to do, if God did every thing? Why does he not come to till and sow our lands and reap our harvests? The act by which thirty two families sow and cultivate their canton, is the same, in the scale of movement, with that by which thirty-two planets elaborate and furnish one of their number with aromal germs, from which a creation springs. The farmers, every year, recommence their operation and vary it in divers ways; and just so the planets, after some interval, say four or five thousand years for our globe, reiterate and vary the work of creation, which furnishes them, as well as men, with the germs of harvests; for the aromas of eatable and other plants which a globe sheds upon different planets, are of a quality proportioned to the perfection of the germs with which it is furnished, as well in the aromal kingdom, as in the animal, vegetable and mineral kingdoms. All is united in the system of movement. A planet, badly organized in its four kingdoms,[2]is for the other planets, what a wild tree is for us, which bears inedible fruit; it is like a patch of garden covered with bad herbs, and entirely unproductive. Such is our planet, a useless member for the aromal support and for all harmonic intercourse with the others. The other planets are burning with impatience to be able to put ours under cultivation, and re-furnish it with a new creation more profitable for themselves and for us; an effect impossible since the first creation, when the aromas of the globe, still altogether vitiated, made it necessary to adopt the subversive system, or creation in counter-type, which yields the useful products only by way of an infinitely small exception.
I have sufficiently shown that a creation is the concurrent work of all the planets, in which each one intervenes according to its qualities; the details I will give hereafter. I will show by what method we discern the work of each. Till then, if we ask of the civilizees: Who created cabbages? Who created plums? they ought to answer: We know nothing at all about it. We are ignorant of the laws of Aromal movement, of the origin and distribution of the primitive germs. They should beware of answering: It was God who created the plums. He did, without doubt, create the germs or original aromas; they were distributed among the highest beings in the scale, the milliverses, who again divided them amongst the centiverses; these, amongst the deciverses, noniverses, octiverses, down to inverses or universes; these distribute them to the biverses or planets, and these to monoverses or men, who cultivate them. But, if every thing comes from God, it does not follow that God made every thing; and when we see “in the name of the King” on a proclamation, it does not follow that the king made the paper and the paste, that he composed the contents, printed and posted up the placard; but only that every act is made under his supervision and in the name of the royal officers. It is just so with every property and function assigned to the planets; the whole emanates from God through degrees of superior functionaries, who regulate the harmonic manœuvre according to the instructions and primordial will of God; but it is necessary to refer each subaltern operation to the one who has executed it. If they ask you: Who created cabbages? answer: Herschel. And who created plums? The satellites of Herschel, each one modelling according to its dominant passion.
I will not stop to give an aromal catechism after this fashion, which would lead us too far, since the vegetable kingdom alone would furnish thirty thousand questions of origin, and a thousand times more, thirty millions of questions, about the properties and modifications of each vegetable species. What would it be with the other kingdoms? Each of these questions demands studies, researches, upon which I have often run aground after long labor, although I possess the key to this science. I have in vain sought what star has made us a present of the toad; my suspicions rest upon Mars. I have all along limited myself to some few of the most remarkable problems, which will suffice to put naturalists and competent persons upon the track, and open to them a career as new as it is immense, the explanation of the causes and rules of creation, of which thus far they have only studied the effects. Le: us give an instance of this, drawn from the cabbages, or from the plums, since in these vegetables the French are connoisseurs. I continue the aromal catechism, from which I extract a quadrille of hieroglyphics concerning Love.
Who created the Reine-Claude plum? Hebe, the eighth satellite of Herschel, (shedding an aroma in the dominant of fidelity.)
Who created the Golden Drop plum? Cleopatra, a satellite of Herschel (shedding an aroma in the dominant of coquetry.)
Who created the Apricot, the pivotal fruit among plums? Herschel, the Cardinal of Love (shedding the pivotal aroma of matronage.)
Who created the Peach plum, called Brugnon?
Sappho, an ambiguous planet in the Scale of Love (shedding a mixt aroma in the dominants of Sapphism (sentimental love) and Prudery.)
The questions of causes will turn first upon the general plan adopted before creating plums and all the other products which are the work of the different satellites of Herschel. How did they class the characters and functions of Love, represented allegorically by the Apricots and Plums! how did they distribute the different parts among the ten planets of the Scale of Love? how regulate the competency of each to represent such a table of the effects of Love? Why was it ordained that the fruit of Hebe should be green sprinkled with white? that the fruit of Cleopatra should be yellow, touched with a purple spot? How may we be assured that these arrangements were the regular emblems of such a species of Love? Finally, what were the discussions and calculations after which they resolved upon the forms, colors, tastes, and good or bad properties to be distributed among these different fruits, so as faithfully to represent the effects of Love in the human species, whose passions should be depicted in every created object?
On this point, our naturalists will ‘reply that they did not “assist” at the council of amorous allegories held by these gallant planets, before the creation of plums, and that it is for me to render an account of their deliberations, if I was present. Assuredly I was not there: but, as the discoverer of the science by which the causes and rules of creation are determined, I might reply to these various questions. It is enough for me to show the immensity of this new science, which is going to give a soul to all Nature by holding up to us the portraits of our passions, our characters, our perfidies and our duperies, in all the works of Nature, every one of whose products had seemed to us an enigma not to be deciphered. Every veil shall be lifted, if you will only take the trouble to do it, and all studious men will have an ample harvest to gather in.
We are only preluding on this subject, and combating the shameful prejudice, which supposes the universes and their planets plunged in idleness. Of all the injuries which can be done to God, there is none greater than to suppose him the friend and protector of laziness. The author of movement, then, knows how to create only idle worlds! and this is the opinion of a century which boasts of having carried reason to perfection! O nineteenth century! if the kingdom of heaven belongs to the poor in spirit, what an eminent rank must thou occupy in it, as a recompense for thy stupid smartness (bel esprit), which is so different a thing from good understanding! (bon esprit.)
The prejudice, which supposes God to have created every thing, justifies in fact the atheists and materialists; for a creation so vicious in its productions, engendering societies so favorable to vice, gives room for so many recriminations against God, that men are pardonable for doubting his existence rather than attribute this shameful work to him; but if we admit that creatures may create, like God, by employing the germs originally distributed by him, they may commit faults, and the universes in their operations blunder sometimes, as well as our architects and laborers. Think you, our universe, which is yet young, has never committed a mistake? I shall point some out, and you will see that it is not the fault of God if our globe is furnished with so disastrous a creation and afflicted with so many miseries. Neither is it the fault of our thirty-two planets, which have operated as well as possible; but it is the fault of our universe, which acted precipitately and without due consideration in organizing its pivotal system. We shall see hereafter that this folly caused the loss of a cardinal planet of Friendship, which held this seat before our globe, and revolved in the same orbit. The replacing it by our globe gave room for other faults; for always one mistake draws on another. Errors are difficult and slow to repair. The operations of the sidereal vault requiring several thousand years, we have labored for eighteen hundred years past on the operation which is to repair all; I shall speak of it in a special chapter.
Thus far, we conceive that the disorders of the universe ought not to be attributed to God, but to creatures misusing their free will; and in the object which now occupies us, it is the whole sidereal vault, the whole Areopagus of fixed stars, which has committed a fault, with regard to our system and our globe; but if you suppose that God created all, then God alone must be accused, and his universes will be only monuments of despotism, fatalism and indolence. We suppose God like the lion in the fable, who divided the booty into four parts for his associates, and ate all four himself.—Meanwhile, if there is unity in his system, why did he destine man alone to labor, while the superior creatures, the biverses, called planets, and the triverses, called universes, run their whole career in idleness?
This hypothesis plunges us into a crowd of inconsistencies; and in the first place, if the planets do nothing, cultivate nothing, produce nothing for one another, on what are they nourished, and what can be their bonds of harmony? What charms can hold them by attraction in the plane in which we see them fixed? To solve the difficulty, our savans decide that our planets do not eat; but if they do not labor, nor eat, nor perform other necessary functions, if they have not the use of the passions, sensual and spiritual, their functions are reduced to mere promenades! They are then automata, deprived of free will and mechanically applicable to any uses! In this case, the government of the universe is only an act of despotism on the part of God. He deprives himself of the chances of variety, which might spread a charm over his dominion. He imitates a king who, playing at cards with his minister, should wish to choose his hand, and leave no room for chance; the consequence would be ennui for both of them; can we presume that God, the infinitely wise, would commit such a fault in reducing to the part of automata the creatures whom he governs. Our philosophical and religious dogmas, in refusing to the stars industrial and creative functions, have infected with fatalism all the theories of movement; and to this day our foolishness in this sort is equal to that of the good simpletons who cannot break a pot without exclaiming: God’s will be done! They deceive themselves; it is not God’s will that there should be maladress or idleness; as a wise distributor, he wishes that creatures of all degrees should participate in the labors and delights, reserving to himself only the perpetual impulse or attraction, that it may be distributed unitarily, and leaving to the creatures the free will, the power to operate harmoniously for their happiness, or incoherently for their misery; since from the sub-divisions of Harmony and of the subversive order, spring the innumerable chances which form the stimulus of all creatures and of God himself.
Our planets, faithful to his intentions, pursue their harmonic labors of creation; while we think them idle, they are ready to give us a brilliant catalogue in the place of our hundred and thirty serpents and other reptiles hatched from the two first creations. It requires all the effrontery of the naturalists to flatter nature for a work so disgusting.
I have said nothing of the other functions of the planets; it is enough to have commenced with dissipating the prejudice upon a single one of these functions, that of production. In other chapters we shall treat of matters pertaining to the consumption, reproduction and passional mechanism of these stars, which are quite identical with ours, in spite of the variety of methods and processes. It is always, at bottom, the development of the twelve passions, subject, as to forms, to innumerable differences, as I have remarked on the subject of the reproduction of animals.
In truth, we see nothing of all this mechanism of the stars; the aroma is not visible by us. If we could perceive it, we should see the whole planetary air occupied by a crowd of aromal columns crossing it in all directions. We do not see the magnetic fluid, whose circulation about our globe is well established by the motion of the needle which it governs. We do not see the seven colors which exist in the solar ray, before the prism has divided them. We do not see certain other aromas, such as that of electricity, which nevertheless make themselves felt: is it astonishing that we do not see the agents of communication between the planets, and the transmissions of aromal and other substances which take place habitually in their society, from which our planet is excluded? The great planetary atmosphere is all furrowed by these columns of aromas, which traverse it in all directions, and cross each other like the bullets on a field of battle. The planets absorb and give out these aromas in various ways; an aroma of reproduction is absorbed by the poles, an aroma of manducation by the equator, one of plantation or of seed by various latitudes which favor its development; and so with the others, for the planet has points especially adapted to the exercise of each sense. All this mechanism, invisible to us, exists none the less, and it must be repeated for the hundredth time, that men judge nature falsely, when they believe her limited to known resources, to effects and phenomena which fall under our senses.
Is it astonishing that they have been so slow to recognize the interior mechanism of the planets? It is but yesterday that we have known that of the objects contiguous to us: the circulation of the blood, the sexual functions of plants. We believed for twenty-five learned centuries, that nothing, except nourishment, circulated in our body; that the blood, the humors and the corporeal fluids were stationary; that the veins, arteries and glands were in a state of lethargy, condemned to inactivity. Have we not, moreover, thought that the leaves of plants were without functions! It was not known that, the leaf labors as well as the root, that it absorbs the juices to carry them to the trunk, which sends them back into the. wood and the fruit, after elaboration. Now if for twenty-five centuries, we were too ignorant to judge either of the mechanism of our bodies, or that of plants which we had under our hands, is it surprising that we should have erred about the mechanism of the great planetary body, which is, like ourselves and our vegetables, a collection of springs and channels, in which circulate a crowd of fluids inspired and set in operation by the star, to be again respired and distributed amongst other stars.
But how can stars so far from one another talk together? What writing, or what concert can they have? How can they do this? And how can they do that? One might soon fill a page with these questions; but am I expected to explain all in a single chapter? and is it not time to finish this one? The important point was to dissipate that grossest of all prejudices, which establishes the inertia of the stars. Our savans reason continually about the unity of analogy, without ever wishing to subordinate thereto their speculative calculations, since they know in the polyversal scale but three creatures, man or the monoverse, the planet or biverse, and universe or triverse. If yon wish to suppose unity, let us attribute to these creatures passions and labors, as well as to ourselves. We may be deceived in the determination of the labors, it is true; but at least let us hold fast to the principle, and discuss at leisure the details, the most probable mode of passional and industrial relations of the stars. We will examine the different problems in succession. Let us continue first upon the aromal industry before passing to the other planetary functions.
Mineral Kingdom, Vegetable Kingdom, Animal Kingdom.
I have designated by the term terrestrial furnishings (mobilier terrestre) the product of the creations made upon the surface of a planet. They furnish also its interior, for new aromas may be created, which penetrate the body of the planet. We have seen that on the satellites or moons, keys of the first degree, the creations number only 12, besides pivotal one, which is never counted. Upon the cardinal planets, like our globe, they are of the number of 24, distributed as follows:
I have said that we can obtain at will the two creations numbered 3, neuter simple, and 4, neuter composite, because the simple (which will take place, like the second, pivotally on the American continent) is adapted to the seventh social period indicated in the table. Now as we shall omit this period, to pass immediately to the eighth, we shall be able to have the two creations simultaneously, the materials being ready. The aromas of the globe, all vitiated as its system is, exist not the less in a degree sufficient for Harmony. A very short operation, which the planet itself will execute by its boreal ring, will suffice to purge them and refine them. Once raised to the rank of the fourth creation, the third will be all the easier. For this reason they will be put together, twin-like, and will commence, one upon the new, the other upon the old continent, immediately after the inauguration of Harmony. So, every man now living may flatter himself that he will see them, but not in their completeness, for, in spite of the extreme acceleration with which the stars will Ret about it, the work will occupy at least a sieclade, one hundred and forty-four years, but it will be urged on without regard to regular methods. The planetary system will engage in the work, every other business being suspended, because it has pressing need of reinstalling our planet in its functions, where it cannot enter fully without new furnishings or a complete equipment. They will proceed as men do where there i» danger of inundation, when all hands are called out to remove in a couple of hours the crops, which ordinarily could not be gathered in less than two days.
A globe which should not periodically receive new creations, would fall into the same exhaustion with a field which is over-cultivated and never manured. We should see the vegetation degenerate into a bastard growth. Such is the state of our globe: it is a field run out. The creation which we are using will be sufficient to serve during the course of the obscure Lymb, provided the duration of the Lymb do not exceed a certain time, and they do not force the matter, as has happened. Thus the actual creation can no longer suffice for our globe. Let us examine its unsuitableness in the different kingdoms.
In the Mineral kingdom, we soon shall have no more gold and silver. We are stripped of diamonds and precious stones: we are stripped of various minerals very useful in industry, as platina, zinc, antimony, and even tin and mercury. America, or three centuries, has supplied the world with metals and diamonds, because she was yet virgin; but she is already a faded beauty. Potosi today is only Potosi in name: it is a mine in its last agonies. Mexico still yields, but she is sensibly in a decline. They count upon the interior of Africa; it is certain that it conceals more than one Potosi, thanks to the absence of civilization; for the civilizees soon use up the mines. Moreover Africa has mines in the shape of sand, containing gold, open the surface of the earth, as abundant as the iron in the fields of Franche-Comté. Africa is the corps de reserve of the globe in mineralogy. The English know that very well, and send there swarms of travellers under the pretext of philanthropy and geographical explorations. It is evident that the secret end of these philanthropists is to discover the Potosis of Africa, after which it will be easy to enter into understanding with the petty kings of the country for the exploitation: inasmuch as the cannon law, in addition to the means of seduction and of intrigue, would soon bring them to terms; and England would find brilliant resources in Africa; she would succeed there sooner or later, and venturing some caravans with presents, she would finish by immersing herself in the very midst of its wealth.
This perspective is nothing but a subject of alarm, in a mineralogical, and still more in a political point of view. The poor continentals are already slaves enough of the commercial Minotaur; and once let England get possession of the mines of Africa, mines untouched and consequently very fruitful for two or three centuries to come, and soon, of necessity, the whole continent will be reduced to a slavery still more horrible, if that be possible. Europe to-day does service, like a day-laborer, who sells himself for a determinate time, for the harvest or the vintage, in other words as long as the funds hold out; but if England gets hold of the mines of Africa, miserable Europe will finish like the poor villagers, who abandon the plough and go into domestic service.
Let us view this subject on a larger scale; let us abstract the three centuries of domestic servitude which this event would cause for Europe, and suppose ourselves arrived at the epoch when the mines of Africa shall be in as declining a state as those of America, and soon after exhausted, as Mexico will be within a century. Five hundred years will suffice for this. Then there will remain nothing in the way of precious mines upon the globe; the only resource left will be the 400,000 volumes of philosophy, which teach that gold and silver are vile metals, perfidious metals, which ought to be sunk in the bottom of the sea; still, they are less perfidious than copper, which poisons us, and causes sometimes the death of a whole family by the use of a copper kettle overlaid with verdigris. Gold, vile as they may call it, cannot play us such a trick. It is permissible, therefore, to esteem gold, whatever the philosophers may say of it, and to contemplate with alarm the time when the gold and silver of the globe shall begin to fail. So many people are alarmed already at the idea of wanting these vile metals! What will it be when all the mines are exhausted; when the goldsmith’s uses, and meltings down, when the mania for burying treasures in the ground, so common in India and in Europe since the revolutions, when shipwrecks and other absorbents shall have consumed the whole!
Then shall we have to resort to Spartan virtues, to money of iron or copper? But copper itself will be exhausted; the mines of Coperberg and Ekaterniburg are not far from their decline, if they have not already reached it; and what will become of our globe within a thousand years, if it is to receive no new creation in the Mineral as well as other kingdoms? So, as long as we occupy ourselves only with scientific moonshine, with the perceptions of sensation, of intuition, of cognition, it is too certain that all which pertains to the solid goods will go on declining; and it is no trifling damage, this speedy loss of the precious metals, already so rare even during the fertility of the mines! They never yet have furnished wherewithal to meet the demands of urgent utility, such as the table service of silver. Nine tenths of the human race are reduced to spoons of tin, iron or wood. What poverty! Diogenes and Seneca will not persuade us that a service of iron is as convenient as one of silver; that a copper tea-pot, liable to verdigris, is worth as much as one of silver, which cannot hurt us; and on this point, as on so many others, we must feel the want of a new creation, which will give us in abundance the pure metals, so necessary to domestic uses. The actual creation has given us the good only as the exception; in the next it will predominate; it will furnish us with gold and silver sowed in grains, like the iron on the surface of certain countries, which will have foundries of gold, as they have now of iron. Then, (and this may commence within five years,) the whole of the poorer class of the human race, composing two thirds of the population, will be served, for economy, in solid plate. Iron fixtures, as those pertaining to harness, locks, arms and kitchen utensils, in short every thing which man will have to handle, will be wrought only in the pure metals, brilliant, and exempt from rust or poison, as gold and silver and platina are to-day, as many other metals will be, which the creation will afford us in as great abundance as this, present creation has afforded iron, copper and other impure substances: how could it have failed to lavish upon us these unclean productions in the mineral, vegetable and animal kingdoms, since it had to represent, hieroglyphically, the effects of the passions, which engender nothing but political uncleanness during the obscure Lymb, or the civilized, barbarous and savage! chaos?
The same observations apply to diamonds and precious stones, to pearls, marbles, and whatever precious things the mineral kingdom produces. The primitive creation has given us these various objects with a parsimony truly ironical, j It seems as if Nature meant to say to us:’ “I could create the good, but I limit myself to merely showing it to you, that you may feel that you are deprived of it. Gold, diamonds, marble, so useful for the adorning of your persona and the structure of your habitations, shall be hidden away in inaccessible places, whence you can extract them only by unheard of pains. I give you but the shadow of these things, to convince you that you are disgraced and reduced to general indigence.”
I hear the philosophers reply that we have nothing to do with marble or pearls, and that it is enough for an austere re- j publican to have bread, iron, salt-petre and virtues, (in the phrase of 1793,) and { a wife to prepare his radishes, dressed with water, as the house-keeper of Phocion did for her worthy spouse! They will think very differently in Harmony, and, independently of good cheer, upon which I have discoursed, they will be of the opinion that, by virtue of that unity of system, so much demanded by philosophers, man ought to be clothed and adorned like the universe. The universe is sprinkled with suns; man should be sprinkled with diamonds; and of all our fashions the most judicious is that at spangled and embroidered dresses. It is the costume of Gods and Kings upon the stage. Such is the purpose of the Deity, and the destiny of Humanity: a purpose to which philosophy itself adheres, without perceiving it; for it says that man is the mirror of the universe: he ought, then, for the fidelity of the portrait, to be, like the universe, clothed with stars, and dwelling in splendor. A single, bath of unitary aroma will suffice to whiten the interior of certain chains of rocks, to coagulate their grain and form marbles of every species.
Other baths of aroma will give us gold, silver, diamonds and pearls in profusion, not in inaccessible places, not in the bowels of the earth, but on its surface. In the chapter on the Animal Kingdom we shall see in what relations of counter-type the new creations will be distributed.
II. Vegetable Kingdom.
Passing to the Vegetable kingdom, I shall have more than one assault to make upon the naturalists, who will begin by boasting of the gentle presents of Flora, Ceres and Pomona. Poor dupes, these three divinities are mocking you . Flora gives yon play-things at the very moment when you need subsistence. The vegetable system is organized in such a manner, as to satirize the civilizee in the periodical famines to which he is subjected. Three long months of the beautiful season roll away before man reaps the slightest food, for I count as nothing some little trifles, radishes and other minutia; which the Spring affords. Famine, when it steps upon the stage, as in 1812 and 1817, remains famine in spite of Flora; and during the whole reign of Flora our famished people see roses flourishing in May, which are like thorns and thistles for the wretches, dying of hunger, who want fruits and not flowers.
“Ah! but must not the flower precede the fruit? Must not nature have an order, an established method? We must regulate our necessities accordingly, and husband our provisions, &c. &c.” Admirable reasoning! The civilized order, and all the societies of the obscure Lymb, have not the property of laying in provisions in anticipation; they are necessarily the victims of a vegetable system which does not begin to yield until after the equinox, and which furnishes nothing en roquee (nor by diffraction.)
We see so many plants which give the flower before the leaf, why have we none which give a fruit, an eatable substance, before they give the blossom? To support us in this way, nature might have created certain vegetables out of the regular order (roquees,) growing under the snow, and furnishing an aliment to man, in the same manner as the mosses of Lapland, the Ichos of the Cordilleras, are stored up under the snow for the reindeers and vigognes. Nature, in the black truffle, shows us the infinity of her means as to transitions: she gives us a fruit without leaves, or stalk, or root, and more than that, without sowing. The truffle, far more remarkable than the mush-room, proves that nature has ways of effecting bonds and transitions of every sort, even seed-plots of aromas, for the truffle has no other origin. How could nature, so ingenious in binding together her whole system, neglect to bind together winter and summer by some fruits roquees, or anterior to the season of flowers? The creation might provide us thus in two manners; first, by eatable plants with fleshy leaves, which should have their leaves in spring before the flower, without inverting the established order; and then by roots which, sowed like wheat at the end of autumn, should be ripening under the snow (or in the water) and furnish their tubercles in the season of the freshets (fontes.) By these provisions we should have been sheltered from famine; for as soon as we should see a danger of famine, (and any empire may assure itself of that after, the month of October, by looking at an inventory of its harvests,) we should sow an abundance of the two classes of vegetables above mentioned, and we should reap an ample supply therefrom in the months of March and April, at the time of the vernal equinox, when famine first makes itself felt after any scarcity in the grain harvests.
Thus is our vegetable kingdom doubly deficient in products which may be gathered before the general season. There are some for animals, but none for man. Now, an operation is defective when it does not unite itself with the pivot of movement, which is man. Out of 30,000 vegetables one ten thousandth would have sufficed, or four plants formed of fleshy roots or leaves, which might be eaten in the Spring, and growing under the snow like the mosses. Let us add that, if the creation were regular, man would have at his service not four, but forty plants at least of this kind. This, then, is the wise and provident Nature, which his made no provision of guarantees against famine. Is it for want of means? Certainly not. If we could explore a planet as well organized as Jupiter, we should find these premature plants as numerous and as various as the fruits of our orchards. Our globe is completely destitute of this sort of vegetables, and it is evident that this creation is only an abortion in the movement called roquee, notwithstanding its pretended wealth of 30,000 species, 29,000 of which are worse than useless. This I shall prove hereafter.
Were the planets ignorant that it is necessary in a regular system to contrive a movement roquee, an anticipation of the harvest? Undoubtedly not. This anticipation (roquage) is one of the fundamental rules of movement; a rule which characteristic minds[3]divine by inspiration. Thus the inventor of the game of chess has made use of it, though with too much restriction; but he has at least the honor of having recognized a great principle of movement in a game, which, among amusements, is the most beautiful conception of the human mind.
I limit myself to this complaint against the amiable Flora. I might lay a thousand other sins to her charge, and change her crown of roses into a crown of thistles, but beautiful women require to be managed. This flower-goddess bamboozles us with her sweet Spring, which regales only the eyes! I can only compare it to a feast given at Lyons by a certain general, who made a great flourish of trumpets about this soiree for a month beforehand. People canvassed for admission, and various speculators, they say, took medicine and clysters the night before to prepare their stomachs. We may say without exaggeration that several arrived there with appetites of twenty-four hours standing, a very common calculation with certain guests. The debut was brilliant for the eyes: the young danced, the old conversed and waited for the supper. Midnight arrives; the clock strikes one, and there is nothing heard of it. The impatient guests scarcely find a few glasses of lemonade, which only serve to deepen tbo abyss. They judge the tapper to be altogether too much deferred. Finally it strikes two; all the oracles decide that it will not do to delay the supper a moment longer, and in all frankness they intimate as much to one of the chiefs of the house, but, O sad and dolorous discomfiture! He replies that it is a dancing party, and that there is no supper! I leave the reader to imagine what an impression this thunder-clap produced upon the assembly. Every one would have betaken himself to the restorateur, but in the provinces the restorateurs are all asleep by that time, especially in winter. The majority of the assembly deserted and went to wake up whom they could, to give them refreshments. The gourmands next day had the laugh upon them for their disappointment, and even the most sober declared themselves mystified; for there is no good feast, where there is no table set; and I wished to bring this complaint against the ridiculous season of Flora, who nourishes with vapor the poor human race, after a winter passed most commonly in privations.
Then comes Ceres with her sad harvests. What pains it costs to reap and to prepare this miserable bread! Well did the God of the Jews say to our first father: “In the sweat of thy face shalt thou earn thy bread!” The Scriptures, in representing this cultivation of wheat as a punishment inflicted upon man, do not exaggerate. It is not possible to accumulate more fatigues and disgusts than are experienced in the labors necessary to this cheap nourishment. And yet it is the pivot of the alimentary system of man. Fine trophy for those who first imagined this creation, so much boasted by our naturalists! The stars who made it, take compassion on us for it. The aromal crossness of the globe does not permit this epoch to operate better; but it will be seen after the next creation how the stars operate upon a globe which furnishes them with good materials! and then the gifts of Ceres in grains will be appreciated at their mediocre value.
I say as much of the gifts of Pomona, which, for the most part, shine only in a negative sense, for the same reason that one-eyed men are kings among the blind. There are undoubtedly some pleasant fruits, but too many insects with whom we have to dispute the title. Besides, their duration is too short, their preservation too difficult, and their distribution very unseasonable. The temperate zone wants fruits in the very season when they are most needed, in the great heats. There is a whole month’s cessation between the red fruits and those of autumn; the plum and the apricot, which occupy the interregnum, are feverish and repugnant to many.
I speak here of the popular consumption. Without doubt the rich, by getting the first pick, are always well provided; Prince Potemkin ate cherries at St. Petersburg in the month of January, by paying a crown a piece for them; but in discoursing of the abundance or scarcity of an article of food, it is understood that we speak with reference to the people; and in this view it may be said that the inhabitant of London has no melons, although the rich may at a great expense procure them.
In fact, if we observe how few varieties the 30,000 plants furnish for our tables, we cannot fail to be astonished at the poverty of this creation, and to desire that the human race should exert itself to replace it as soon as possible, preserving only the better and more distinguished vegetables, which after the new creation will be far more precious than before, since it will furnish us, in the animal kingdom, with counter-types or destroyers of these legions of insects which devour our garden vegetables and fruits. In agriculture, as in other functions, the honest industrial toils only for knaves; and nature, who has surrounded him with a legion of knaves in the human form, should, by analogy, by unity of system, assail his granaries, fields and gardens with knaves, who, in the shape of insects, carry off the fruit of his labors in all directions. What was the need of creating thirty-three species of weevils to devour our wheat? When the God of the Jews condemned Adam to reap this wheat by the sweat of his brow, he might at least have left him in possession of the wheat so painfully obtained, and not have unloosed against him thirty-three species of the same genus of ravagers! One must be an enemy of good sense, to see the work of a beneficent God in a creation so odious, and to refuse to recognize in it a provisionary monstrosity, compelled by circumstances, and which authors arc impatient to replace!
I have said that the creations grow old and become in time unsuitable for a globe; our own furnishes a proof of this, it gives us nothing good for the great majority: it reduces the villagers to gross dishes, cabbages, and kidney-beans and peas. On the other hand, this paltry creation, in depriving the poor man of wines and perfumed tonics, reduces him to the use of garlic, which corrupts his breath. . . . . A corruption of the composite order, which transforms the civilizee into a walking dunghill; worthy fruit of a creation so well distributed for the aromal perfection of man! These gross productions could suffice in the primitive ages of industry, when kings, like Ulysses, lived upon the product of their flocks, and when the princess Nausicaa was proud of going out to wash her own robes. The times are changed; the progress of intelligence has created more wants for the middling class, than the class of kings had in the age of Homer. Meanwhile the creation has not augmented its productions: the new tributes of the two Indias, sugar, coffee, &c., are not diffused among the people, and it is evident that our people live more poorly than the people of antiquity, who devoured great quarters of meat, while ours have often only vegetables and had bread. The creation therefore has grown old, inasmuch as it no longer coincides with the wants of the social world; it would be still more out of proportion if we had arrived at the sixth period, or guaranteeism.
From the earliest ages the creation has presented inexcusable omissions, among others that of fruits. It has been seen that they fail us in the heat of summer, and that the feverish cohort of plums and apricots is equivalent to a veritable destitution, During the hot season, the cities, well provided in their environs with skilful gardeners, can prolong the duration of the red fruits, accelerate the pear, and nearly cover the interval. But the country has nearly six weeks holiday and suspension of fruits in midsummer; the melting pears, the melons and the grapes, which would be so desirable in July, do not arrive until the end of August, when the weather is cooler. In September the fruits offer the same superabundance with the flowers in May, every thing in one season, and nothing in another: the pear does not hold out till November, the grape is over in December (for the people); there remains in January only the apple, which seems to linger to remind us of the absence of fruits: it is the exception which confirms the rule.
We are only preluding upon the subject, and I shall take up again the vices of this odious creation, which seems, and really is a system of organized treachery against man, even in the most seducing gifts of nature. There is nothing more tempting than the gooseberry; you think to refresh yourself with a beautiful bunch, and instantly you taste the noisome little bugs concealed between the berries, and whose color has deceived the eye. If you would believe the naturalists, they would find in all these abominations a theme for a panegyric upon beneficent Nature; but, to speak plainly, let us confess that our globe is furnished with an infernal creation, the vices of which I shall explain more regularly in the following chapter.
III. Animal Kingdom.
Tigers and wolves! wasps and bedbugs! rats and vipers! it is for you to reply to the apologists of good and simple Nature; and I have been waiting to bring you upon the stage to describe her work.
In the scale of general harmony, an animal, a subaltern who attacks the chief, or man, is a monstrosity, as much as an assassin who stabs the King. Habituated to a divergent creation, in which all nature is in war against man, we have not observed the absurdity of such an order. It is all regular enough if you please to consider it according to our political prejudices, according to our laws, which consecrate only violence and falsehood; but on a globe harmonically furnished, the creations ought to give only creatures friendly to man, with the exception of one eighth, of a mixed or unsocial character, without being in rebellion against man. Such is the swallow, which does us no harm, but which is incompatible with us, and from which we derive no service; for neither its flesh nor its plumage can be useful to us; while the partridge and the quail, although not associated with us, are negative servants who furnish us a very precious subsistence.
To estimate the poverty of the animal kingdom upon our globe, it is necessary to analyze the proportion of creatures useful and useless to man; it give the following:
Domesticated Quadrupeds.
[Here the manuscript is broken off, and as to the section on the Aromal Kingdom, indicated in the summary, it was never even commenced.]

[1] I use the word co-plantation to signify the active intervention of two animated creatures, identical in species, one of which explants and the other implants; whereas in our plantations and cultures, the earth which cooperates with us by its surface, and the sun, which co-operates with us by its rays, are not creatures of the same species with ourselves.
[2] Observe, the pivot is never counted in movement. This is why we only count four kingdoms, without mentioning the pivotal, or passional kingdom which is superior; just as we only count thirty-two planets, without speaking of the sun, which is the principal.
[3] I use the words characteristic minds as a correction upon the word inspiration. I am far from believing in inspirations; but it is evident that certain minds are inclined by character to this or that kind of labor, and that they divine ingeniously, or mechanically if you will, its natural methods; witness Homer in Epic poetry, witness Archimedes and Pascal in geometry. A mendicant, three thousand years before us, and in an age of ignorance, determines the rules of a transcendent style of poetry, unknown to his own time, a style to which our savans, with all their study, cannot attain, in spite of the artificial aids which have been lavished upon them? After that, how can we doubt that there are characters in whom the excess of natural aptitude is equivalent to inspiration? And am not I, in the theory of Harmony, what Homer was in the Epic! I appeal to posterity.—Note of Fourier.

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