sort of pleasure which is derived from "the idea of being thought superior to others in the opportunity or means of "comfort, leisure, possession of costlier, or finer clothes, furniture, more commo"dious habitations, cannot be enjoyed in a community. Therefore the pride of appearance, &c. cannot have place in any persons that are fit members for a "commuuity. Any such that have their "delight in these things cannot be sincere "members of a Community.'

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There is a desire in man to have the respect, and esteem, or approbation, of his fellow-creatures. This desire must be satified, and the approbation of his own mind must be obtained, before the mind of the individual can be at rest. Now, the experience of the world has tended to prove that this desire can be satisfied only by a rational mode of acting-that is, by using our efforts to benefit our fellow-creatures.

All our fellow-creatures may be divided into two classes-the wise and the foolish. Those who adhere in their conduct to Divine Revelation, and those who depart from it. If it appear that, by a certain line of conduct, we cannot secure the approbation of both these classes, we must choose between the two. Now, the foolish pay respect only to those who live in large rooms, with superb and costly furniture, and who live upon the cost of other peoples labour. While the wise respect individuals only in proportion to their utility; or the efforts they make to promote the general welfare of their species. But there is still the approval of a third party to secure before happiness can be enjoyed, and this is our own mind; and if we refer to the whole experience of the world, we shall find that the approval of this party can be secured only along with that of the rational portion of society; and, more over, a correct acquaintance with facts will convince us that no true pleasure can be derived from any other source; therefore, the circumstance of an individual decorating or enlarging his appartments, or acting as if he expected respect from such a source, would be a sufficient proof that he had the weakness to prefer the approbation of the ignorant and foolish part of his species, to that of his own mind; support ed by all that was rational or intelligent in society. This weakness would render him an object of pity in the society, and as the source of this painful feeling (his grandeur) would soon become offensive in his sight, he would soon desire to be rid of it. In Old Society, where ninety-nine in the hundred never have been led to think rationally on these subjects, there is something like a basis for them to rest upon; but this basis is ignorance; and under the

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New System it will, we trust, find no resting place. Therefore, we agree cordially with the words of Paul, that a taste for such fooleries" can have no place in any persons that are fit members for a Community."

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He says also, "Where one has fine car"pets, fine curtains, fine clothing, fine "jurniture, &c. while another has nothing "but an iron cup to drink his water out "of, rough tables, rough seats, &c. Where one eats eggs, soups, and confectionary, "while another has nothing but bread "and swines flesh, &c. we find no such thing as a Community of Equality." It was such expressions that led me to suppose that the mind of Paul was not at rest; and, consequently, that he did not understand the New System, for, if he had, he could not possibly have felt a wish to force the introduction of equal distribution one moment sooner than the inclinations of all could be secured. All that an honest man can ask or desire under the New System, is the full value of his labour; and that no advantage should be taken of his ignorance or necessity. If one man is strong or active, while another is weak or indolent, and if the one digs and sows two acres, while the other cultivates only one, nature will not give them equal distribution. If nature give a sufficiency for all, as I think she evidently does, then I see no reason to prevent the introduction of equal distribution; but until this be brought about, I think that both justice and common honesty require, even those whose powers of production are the least, to endeavour to be satisfied with the produce of their own labour, however little it may be. Nothing destroys the desire in others to assist them so readily as a manifestation of discontent. This discontent, like every bad feeling. is fost ered by an erroneous notion, namely, that they have a sort of title to the produce of other peoples' labour. I cannot perceive the shadow of a ground on which such a notion could stand, except in the goodwill of the stronger party; and, as I have said, nothing tends more to destroy this good-will, than a grumbling and discon tented spirit. Amongrational people there can be no complaint; because we either have power to remedy the evil of which we complain, or we have not. If the former, we ought to cure it; and if the latter, we ought to submit cheerfully. But there is another reason for being satisfied-for as soon as the poorest of the industrious classes shall have justice done them, there will be an ample store for all; and no one who would refuse to bear a temporary inconvenience, to bring about an object so desirable, has a mind prepared to enjoy

the blessing of the New System. We have suffered misery from our ignorance of what wealth really is; and from not estimating things by their intrinsic proper

ties.

will experience a certain craving which will tend to embitter your existence, or it will render you a slave to this disgusting animal appetite; and you will anxiously wish, when too late, that you had been better directed.

2d, The flow of spirits which we enjoy

in the Bakehouse.

I have received a letter, the copy of which is subjoined. It is subscribed by three individuals, as respectable as any in the Society; and it has led me to fear that the circumstances in which you have been placed have not been of the most favour able description; and the object of this letter is to put you on your guard against acquiring the habits which you have seen others indulge in.

"To the Agent for the First Society."

"Having in vain informed several individuals, (whose names we can, if necessary, hand in to you,) of the impropriety of making the Bakehouse a place of resort for drinking and smoking, we solicit your interference to put a stop to such prac tices, as many respectable individuals of the community have complained of them."

We have implanted in our nature a desire to enjoy the respect and esteem of our fellow-creatures, along with that of our own mind; and when the means which common sense points out for gratifying this desire are disregarded, certain painful feelings are the necessary consequences. The human imagination has devised numberless expedients to remove these painful sensations, but as all of them have been irrational, of course, they all have been inellectual. Among all these devices none have been more pernicious than the habit of using ardent spirits and tobacco. You inust have felt, and I hope you still feel, that the taste of these stimulants is harsh and disagreeable; therefore, you take them for the agreeable excitement which they efterwards produce. Now, I will tell you the consequences of commencing such ha

stimulants; for a corresponding depression always follows such unnatural elevation. The palate is destroyed by them, and we lose the relish for our food. We become unfit to be intrusted with any thing that requires the exercise of our intellectual faculties. In fact, such habits sink us more, in the estimation of the rational portion of our fellow-creatures, than almost any other circumstance, and this renders our minds what is called "regardless."

Be

Now, if such habits are destructive of happiness in Old Society, where so many companions are found to keep us in countenance, and where so many holes and corners exist for the secret indulgence of such vices, what must be the consequence of introducing them here, where their pernicious effects are fully understood? Experience will prove that few, indeed, will be so far lost to all sense of good-feeling as to indulge openly in such vices; but when they do appear, we must treat them with sympathy. No one was at hand to put them on their guard before they were caught in the snare; and when they experienced the effects it was too late. sides, they were brought up in "Old Society," where people are respected in proportion to their wealth; but you are come to live in a community, where you will be respected according to your habits aud attainments; where the practice of such vices will tend to bring discredit, not only on yourselves, but on your parents, and even on the part of the building in which you reside; for it is the duty of parents and guardians to form the minds of their children in the best way ; and the plea of ignorance will not relieve their minds from the painful sensations which the vices of their children must now produce. Surely, then, if the idea of becoming an “insipid or besotted debauchee" is not sufficient to put you on your guard, the respect you should have for your father's and mother's will have this effect.

To those who draw from the Public Store more than they are able to put into it.

As it is evident that our inclinations are not formed by our own choice, and that those who follow inclinations, which lead to injurious consequences, must do so in ignorance, the object of this paper is to point out the necessary and inevitable consequences of an inclination to consume more than we produce. We have heard a great deal about Mutual Co-operation and Equal Distribution. These united I consider to be the perfection of the New System; and I feel exceedingly anxious to see them introduced by the unanimous wish of this Society; but I refer now to the inclination which has just been mentioned, as the cause which retards the introduction of this desirable condition.

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Regarding Equal Distribution," before we can understand it correctly, in all its bearings, we must know that it is not a law of nature which we cannot depart from without an injury to ourselves, but that it is merely the effect of an artificial refinement in morals, which intelligence, or a superabundance of all that is necessary, will inevitably produce. This will arise from those who have more, feeling inclined to share their surplus with those that have less. But as this feeling on the part of the former, is not required by the laws of nature, or of justice, all attempts by the latter party, to force the other to act in this way, will be sure to defeat the object intended, or to retard its introduction.

That this inclination is not sanctioned by the law of nature is evident from every days' experience. If one individual cultivates and sows his field in a superior manner, while his neighbour neglects to do so, nature will not give them "Equal Distribution." If this result takes place, it must be wholly by the bounty or good-will of the former; and, all attempts, as I have said, on the part of the latter to introduce it, by any species of force, would only tend to produce an opposite effect.

All that the New System promises to those who join it, "is the whole produce of their labour, and the interest of their capi

PRICE 2d

tal." Among the useful classes, all that is requisite to procure a superabundance of wealth is, merely that no one shall take advantage of their ignorance or necessity. If individuals, from bodily weakness, or from an early misdirection of their productive powers, have become incapable of furnishing as much to the general stock as they incline to draw from it, this is, to them, a misfortune; but still it gives them no just claim or title to use what the labour of others have produced; and, if they make the least attempt to raise a claim on such a ground, it will not be possible for the others to feel friendly towards them. The only way by which such feelings can be produced, is by a rigid determination to submit cheerfully to what cannot be avoided. To let the desire, to obtain the produce of other peoples' labour, give place to the more rational desire, to sur mount all the difficulties that stand be tween us and independence; and whenever this desire is really attained, the battle will be won; for the desire of others to assist us, will keep pace with the efforts we make to do without their assistance. This, however, cannot be brought about by a false pretension, or by hypocrisy. We must feel the reality before others can feel friendly towards us. not only the meanness and folly of wishing to take from others the produce of their labour or capital, by murmuring or complaining, or otherwise against their inclination, but we must see the actual injustice of such an attempt; and this perception will produce, not only a desire, but a determination "to bear our own burden." If our minds are led to reflect upon what human nature can accomplish when actuated by sufficient motives, we shall perceive that any sacrifice that we are called upon to make, is unworthy of the name. For instance, when we consider what Mungo Park effected-the sacrifices he madeand the difficulties he encountered; and when we compare the object for which he courted these difficulties, with that which we have in view, we find our object greatly surpassing his in importance; while all that is required, even of the most unfortunate among us, is perfect enjoyment when

We must see,

compared with the hardships which he endured. Ought not this reflection to stimulate all to make some sacrifice to obtain their own independance? Until this be done, the reign of complete union cannot commence. For those who are plac ed in favourable circumstances really have no power to feel friendly to individuals who incline to consume what they are unable to produce, and who manifest but little desire to be wholly independent; there fore, there is neither wisdom nor policy in making the attempt. It also appears that the attainment of this object, by such means, is wholly impracticable; and the consequence of attempting it must be perpetual disappointment. At this disappointment we may murmur and repine, but this will only manifest our desire to throw upon others the punishment of our own errors, and consequently tend to make us appear less amiable, or more odious, in their sight.

Since it thus appears evident that we cannot possibly enjoy the blessings of Mutual Co-operation and Equal Distribution until all shall manifest an unequivocal desire to keep their consumption within the limits of their productive powers, I earnestly wish that those, who are most unfavourably situated in this respect, could consider the consequences of attempting to indulge such unfortunate inclinations, in the situation in which they are now placed. All that nature requires to keep a way painful sensations from the body, is easily procured, and no individual, of right feeling, will surely wish to enjoy more, while, by such gratification, he is retarding the happiness of the whole community.

We have now may different branches of industry, and the production of each of these will be distinct and definite. How ever little that produce may be, no individual has, in justice, a right to any thing more; and no one who has right feeling will desire to have it. This would lead each, and all. to use their utmost efforts to make that branch to which they are attached, prosperous. They will be astonished to perceive the wonderful facility with which all will attain their object, when once this spirit and determination is acquired; and until it can be acquired, division and disunion, and their conse. quent attendants, "poverty and discontent," will be the invariable consequence, and no one will suffer more inconvenience from the presence of these evils, than those "who are inclined to draw from the pub lic store more than they are able to put into it."

Wealth.

ers have continued in a state of comparative inactivity from want of a clear perception of what wealth really is; and the facility with which it can be produced. Wealth is merely the articles of ulitity and consumption which are required for the supply of our wants. There never was, nor ever can be any other species of real wealth. Money is merely the medium by which these articles are exchanged from one preduce to another. This exchange might easily be effected among rational people, although there existed no such thing as either gold or silver. The riches of a shoemaker, in a rational state of society, should consist in the quantity of shoes which he can produce and retain. The riches of a builder should consist in the extent of buildings he can put up and retain; and it is the same with all other branches. Cabinet-makers, wheel-carriage makers, machinery makers, agriculturists, garde ners, &c. I say, that the riches of these individuals, in their branches of industry, should consist in the extent of production which they can create and retain; because they will find, to a moral certainty, that the possession of these will always give them a command of money.

Dr Frankliu said, that the first essay, in learning to swim should be, to try to sink; because the difficulty we should experience in getting down, would give us confidence in the power of the water to keep us up. Our shoemakers here experienced something of a similar nature, when they commenced to act in union. Previously they had gone on with fear and trembling, and actually experienced considerable difficulty in getting rid of their produce; but, when arrangements were made to allow them to make a large sup ply, without giving themselves any concern about customers; they did not at first experience the difficulty they had originally calculated on; for, I believe, customers took them nearly as fast as they were made. This, at least, is the way that it should be. The want of markets, as a place to sell, is not necessarily an evil. Our great object is to procure what we want for our consumption, on the easiest and best terms on which it can be procured. When all our efforts are united for this purpose, nothing more will be required. The wealth which we can now produce here, to an unlimited extent, by our own labour, is more intrinsically valuable than any single species of wealth which is created in the individualized state of Old Society. They must stop whenever consumers cannot be found; but here we are not so unfavourably situated; we can accumulate as far as the laws of nature will allow, and all attempts to exceed this limit would be both useless and

Music.

To the agriculturists, gardeners, &c. I would also say, “direct your efforts solely to the raising of land produce. Of all kinds of wealth this is intrinsically the most valuable. Your command of money will be in proportion to the amount of your produce. In fact, money is sought after only because it can purchase such articles as you and your neighbours shall have to sell. But before you can possibly attain this condition, you must look upon your own produce as of as much importance, as that of any other branch of industry. As soon as you become power. ful as producers, and are able to retain a sufficient portion of what you produce, poverty will be banished. But uutil you can do this, you must remain indigent and dependant.

To the weavers, shoemakers, carriagemakers, machinery-makers, &c., I would repeat the same language.-Try to accumulate the produce of your labour, to the utmost safe and practicable extent. Try to do this with sincerity, and in reality, and you will, beyond the shadow of a doubt, obtain a sufficient command of money. Try, also, by every means, to increase your production, each in his own way, by teaching and instructing the ris ing generation in the practice of your various branches. Always have come one instructed to supply your place, in your absence, so that, at all times, you may have a command of labour.

I would say to all, as soon as possible get rid of that absurd and pernicious notion that your happiness or respectability will increase with your individual wealth. Keep always in view that we can only be respected and esteemed among rational people according to our usefulness; and, bear in mind also, that the respect, which ignorance and folly pays to any thing else, is of no use to him who obtains it,

On the afternoon of Saturday, 26th August, a band of music came from Hamilton, I suppose by the invitation of some of our members, to give our band (which is now in training) some tunes. We are exceedingly partial to music; because we think it may be made very useful for promoting the cause of virtue and good order. On this occasion we could not calculate upon such effects. This "Hamilton band" have their instruments similar to those in use by the military; and, as their operations were carried on in our infant schoolroom, the sound was more loud than sweet. Besides, it is the custom with such bands to associate the use of ardent spirits, or other intoxicating liquors, with their music; and this has the effect, not only to nullify the good effects which music is so well calculated to produce, but it tends to connect the agreeable sensations which it produces, with the use of the intoxicating liquors. This is uniting what we consider an unmixed good, with a positive evil; and consequently it is to music, the greatest injustice, and to vice, the greatest service, that can be paid to it. It is our wish to separate the good from the evil. Music alone never was the cause of a painful sensation to almost any human being; while the misery which intoxication has produced, has been beyond calculation. Therefore, why should they not be kept separate? Why should those, who have a talent for music, ever prostitute this valuable gift to aid the cause of vice? Warlike music and ardent spirits united, were sufficient to raise the rude materials which we have here collected, almost into a state of phrensy. While melody, by itself, will always have a very opposite effect. We wish, therefore, to associate music with industry or instruction, or with any thing that tends, in its ultimate consequences, to promote human happiness. Our wish, therefore, was to have seen the band go out to the harvest-field, to cheer the hearts of the reapers. Or to have played at intervals between lessons of moral instruc

tion.

To the individuals who composed the Hamilton band, we nevertheless felt indebted for their attention. It was wholly owing to the want of reflection on the part of some of our own members that the benefit which might have arisen from their visit was so completely nullified, or, rather, converted into an evil of the first magnitude. Perhaps the particular state of our mind, at the moment, was rather unfa