will be animated by the same spirit. They will honor each other's sincere thought, and help to further, by every generous and manly means, the realization of Truth, and the refutation of Error. In any controversial papers, the absence of such a spirit, quite as much as of talent, will form a ground for its rejection. We will listen to any man's Reason, but to no man's Wrath. Our's is an organ open to free discussion, but will be sternly closed to every display of passion or invective. Let us all, rather, imitate the chivalrous politeness of old, and exemplify that honorable humility which graced and guided the contests of the tournament. Nay, since we know that in Nature there is no such anomaly as war, but only action and re-action, resulting in the supremacy of the strongest, or in the production of a third state still better-that of harmonylet us even transcend the courtesy of the tilt-yard, and help each other to arms and opportunity, so that if God and the right' be not on our side, we may speedily be discomfited and disarmed. In such high-souled conflict amongst the Knight-errantry of Truth, defeat will be without disgrace, and victory all the more glorious for being won, not in the name of sect or self, but as the Champion of Truth, in behoof of our friendly antagonist himself, and of the whole family of man. ' Let us bear in mind, that for our high Destiny, the performance of Duty has to prepare us. Salvation is essentially and primarily a prepared state: and therefore implies culture as a condition, as culture implies exercise, and exercise freedom. Our salvation must be wrought out with a sacred, not a craven fear, knowing that it is both of Love and of Labor, of Grace and of Service. The Prize of our high calling is noble-let the performance be worthy! Be ye perfect, even as your Father in Heaven is perfect. This is the Ideal which Life, by progressive steps, must look to Realize-the consummation to which only a continuous culture can conduct. Thus the World and the Wise Man ever advance, from twilight to dawn, and from dawn unto meridian day. What a noble lesson of tolerance and truthfulness does the Divine Example present to us in this matter! If the Everlasting and Infallible Father can look down, in the greatness of patience or pity, upon the diversities of dogma which obtain amongst his frail and fallible children, ought not they at least to listen to each other's differences with respect? When the great unproud God complacently hearkens to the babblings of Men, surely they may quietly give ear to each other! Since God has placed us together on the common platform of earth, why should we erect our party palisades, and insist on our exclusive and paltry shibboleths? When the great Father tolerates my 'heresy,' why, oh brother! shouldst thou condemn? When He sheds upon me his sunshine and his favor, how darest thou to frown? Know'st thou not thy mission, oh fellow-man? which is not to blame thy brother, but to perfect thyself: 'Be ye perfect, even as your Father in Heaven is perfect. Is not patience a great perfection of God? as impatience is the blind and passionate impulse of a cruel or contracted soul? Be ye, therefore, perfect in the exercise of patience and charity on matters of opinion. First seek the truth, and prove the doctrine; then hold fast to the good, in the spirit of peace and love. If you really believe that you possess the truth, you will rather seek than shun the freest enquiry into its evidence, since 'evidence' is that which makes truth evident, and necessarily implies examination and looking at. If, on the contrary, you dread discussion and decry enquiry, it must be either because you dare not trust the Truth, or have no self-convincing evidence of its being such. In the first case, you are FAITHLESS to God, who is the fountain of Truth; in the second you are faithless to yourself and to your fellow men. You are not prepared to give a reason for the faith you profess, and yet attempt to palm upon others what evidently does not convince yourself! Hence the bigoted man is essentially the bad man: insincere, dishonest, false alike to God, himself, and others; and notwithstanding his Pharisaic professions, at best self-deceived and deceiving. God, however, in a still more specific manner, is exhibited as an example for our imitation. Does not the Prophet rightly represent Him, when he puts forth this language:-'Come, let us reason together, saith Jehovah'? How strongly does this representation condemn the character, and rebuke the conduct, of the Persecutor. When God condescends to reason, the priest dares to rage! Miserable presumption! shocking pride! The ever-blessed Creator in his greatness stoops to argue with his creatures, even to invite man's darkened soul to hold converse with his Divine Spirit, yet do priests in their littleness frown upon Truth-seekers for reasoning with each other! Clearly, the persecutors, the priests, the Light-shunners, are not of God-not observers and imitators of the Divine Perfections and Providence. They would fetter thought, limit enquiry, destroy Reason-probably because, like the demons in the Gospel, they strongly suspect that reason is calculated to destroy them. F. R. L. SPIRIT VOICES. UR seasons of joy Are the flowers on the mountain; The life-giving fountain. We may gather the flowers At our ease in the sun; In the sweat of our brow Must the others be won Labor then, Fellow men, Up brave hearts, try again! Ours is no struggle for might or domain, Ours no ignoble strife; Aiming at purer life Front we all hardship, all trial, all pain. SYSTEMATIC HISTORY: OR, A BRIEF SYNOPSIS OF THE TEN SOCIETARY STATES. BY GOODWYN BARMBY. HE Science of Society is the philosophy and system of History. Societary Science is the true foundation of Societary Art. It is what Memory is to the Thinker, in the evolution of his new combinations. It is the experience of the past and of the present, inspiring and regulating with prophetic vision the destiny of the future. History, vulgarly so called, however, is not societary science, altho related to it. It is merely a chronology without system-an indiscriminate collection of dates and occurrences, often irrelevant, often trivial, and but seldom connected with the great progressive developments of society, and those markt societary phases which best offer themselves for a systematic classification of historic states. The subject of societary science, the systematic classification of the great phases of society, is a novel idea. History indeed we have had, in learned tomes, in ponderous volumes; but this history gives societary facts according to date, and not according to state. It is a thing of time, and not of essence. It deals with chronology, and eschews psychology. It measures by Olympiads, lustrums, and hejirahs, but not by organic phases, or data of positive societary progress. As an introduction to a better classified system of history, in connection with Societary Science and Art, we present a brief synopsis of the principal phases of history, thrö an outline of the chief states of society which have been developed more or less in the world. In analyzing society in relation to its progress, we find these societary states to be ten in number. As the classifications of science demand a certain unitary and definite nomenclature, and an algebraic abbreviation of expression, we name these ten societary states-Paradization, Patriarchality, Clanism, Barbarization, Feudality, Municipality; Civilization, Monopolism, Associality, and Communization. Paradization is the first societary state. The fact of the histories of all nations having, in general coincidence, the record of the commencement of society in a paradizaical state, is the basis of this position. A traditionary remembrance of paradization is preserved not only by the Hebrew Moses, and the Latin writers Ovid and Lucretius, but even by the most savage and uncultivated tribes in all parts of the globe. According to the general tradition of all nations, what we term Paradization was the garden, or Eden condition, of the primitive worldthe golden age and the Arcadian valley of the sons of song. In it, according to the tradition, the inhabitants of the earth lived in common upon the spontaneous fruits of nature. In it all was love, peace, plenty, and happiness. The world was so thinly populated, and its produce so plenteous, that the terms of B meum and tuum were unknown. Society was undefined, unregulated, having, without thought or design, all things in common. Thus in a sense, its definition is indefinite. Analogic probability, as well as historical tradition, however, supports the idea of paradization as the first societary state. In the analogy of numbers it accords with 1, which as 1 is no number, which as a one is in all numbers, and which as The One Is all number. Hence its ambiguity. It originates with the human couple, man and woman, who form in themselves one social individual, having all things in common, but yet scarcely to be called a society. Nevertheless, the family commences from the united couple. 1 and 2, according to Pythagoras, symbolize all things. 1 and 2 make 3, and once the square of two, four. The power of one working in 3 produces 9-27-81-243. Society has begun. It is in operation. But it would not have begun, it would not have operated any more than arithmetic, without a first, without a one; of itself no fact save in relation to facts. Paradization, therefore, we class as the first societary state. It stands as the germ of society, as important and mysterious to societary science, as God is to religion. In Paradization, then, there is the human couple. It produces a family. This family produces families. With these families, according to the law of progressive experience, division first developes itself. The Fall commences. The one family of paradization is broken up, and the various individual families and private possessions of Patriarchality or Pastoralism begin. Consequently the Patriarchal-pastoral condition is the second societary state. It is so, not arbitrarily, but in natural order. Place any human couple, inexperienced, ignorantly happy, in the isle of Juan Fernandez, or any where else, and the moment individual familism arises out of their paradisaical union, the societary state of patriarchality arises also, and must of necessity institute itself. In like manner do the other eight societary states follow in a natural course of development. Thus any supposition that the classification here propounded is arbitrary, must be banisht from the mind. It is the system of History, not our system. It is natural, necessitated: an exposition of the general law of cause and effect, as it relates to societary association. Patriarchality is the development of the germ of human familism, in its most individualized and isolated aspect. The man, in its domestics, is the despotic father; in its politics, the absolute governor; in its ecclesiastics, the sole priest. The woman in it, is only the enslaved mother. Her mission is merely conjugal and maternal-is only to bear a family of which her husband is the patriarch. The industry of this family is of the pastoral kind. A few rods of ground may be planted around its tent, but herding and hunting are its chief employments. More than five times the extent of land is required for the pastoral, than for the agricultural life. The patriarchal family becomes nomadic, wandering. It moves for fresh pasture and water for the flock, or for a new hunting-ground. It consequently keeps apart from other families. The cattle of Abraham and of Lot, must not be too close together. The marriageable young men and maidens must after a while separate from their parents' family, and form themselves into a distinct family. Meanwhile population increases. The pastoral life absorbs very quickly also, any given tract of country. Differences as to the appropriation of pasturage arise, and the societary state of Clanism is consequented. |