frequent failures in trade occur in this country. As a calm observer, I cannot avoid seeing this; but why do I preach, when it is certain I can obtain no listeners?

Notwithstanding these frequent revulsions, the country as a whole is continually advancing in prosperity. The losses fall upon individuals; and although many private speculations bring ruin on the projectors, yet the public is often a gainer by the project. A railroad or land speculation may require an outlay of money beyond the sum originally estimated; it may exceed the resources of the undertakers, and yield very little, perhaps no profit; yet the work being done, the country receives benefit by having a new channel of communication, or more land may be brought under cultivation than would have been, if the enterprise had not been projected. Much too as there is to condemn in a too ardent speculative spirit, which prompts to risk much at the present moment for future and even uncertain advantages, the spirit itself should not be entirely suppressed, but rather kept down under reasonable control. It gives a great spring to trade, keeps the mind active, all the physical energies in exercise, and is in harmony with human propensities, which incline mankind to push forward with hope. It is the abuse of this disposition that produces so much mischief; the desire to grasp at too much; to risk on one throw all, or more than the adventurer possesses. And in a new country like this, in the endeavor to bring its resources forward, some anticipation on Time must be made; some encroachment on the future, that posterity may have their burdens lightened. It is only by this spirit of enterprise that the vast regions of forest are levelled; by this, youth are prompted to develope their energies by personal exertions abroad, instead of (as in Europe,) remaining to vegetate at home, always within sight of the church-steeple.

Sober-minded reasoners, who are ever apt to reprove the caprices of mankind, are fond of citing the ancients as patterns, not only of valor and wisdom, but of moderation in their desires; yet it is pretty certain that many of them in their civil capacity indulged in quite as much thoughtless extravagance, and were as greedy speculators, as those of later times who are far removed from such vaunted models. It is true, they could not purchase state bonds for a permanent investment,' nor deal in Texas scrip to encourage the rising patriotism of the Young Democracy;' yet many of them were willing to gamble in land operations, live riotously, or in a careless way handle the public revenue for their private purposes. If history be a true record, Cæsar and Mark Anthony were arrant defaulters, on a large scale; Pompey saw a great deal too much company; Cicero bought up-town lots' of Crassus, at a price beyond his means, to pay for which he had to borrow money; to say nothing of Lucullus, who, it is well known, 'set an elegant table.'

However disastrous may be the commercial calamities that occasionally sweep over the country, it must be admitted that individuals bear themselves up bravely when adversity assails them, nor do they continue in vain regrets. They never despond, although de

pressed, but begin again with vigor to recover from their losses and regain the position their former wealth had acquired for them. Although they do not always succeed for themselves, they offer a good example to their offspring, and are able to bequeath to them, if not wealth, certainly that which is the means of obtaining it; industrious and frugal habits. Their very misfortunes are turned into lessons which teach economy and moderation; qualities they would not have taught had they continued in their prosperous state. In the struggle men have to maintain to keep from falling, or to recover themselves after their fall, it is delightful to observe the sympathy and support they receive from the tender assiduity, the unwavering affection of their wives. Women bear reverses better than men, are more submissive under the changes of fortune, murmur less, and preserve cheerfulness in times when men lose their temper. It is in these moments of severe trial that woman's virtues are most strongly developed; it is then she seems most deeply impressed with what constitutes one of the most sacred duties of her mission, carrying balm to the wounded mind; not resisting the strokes of fortune, but teaching how to bear them. The fearful anticipations that beset a man when his misfortunes thicken round him; his wounded pride; the gnawing cares that he feels obliged to conceal from the eyes of the world, and the thousand schemes of relief, conceived to-day and dispelled to-morrow, almost disorder the brain, and leave the sufferer unfit for outward exertion, nearly deprived of inward resource. This is a state more painful than reality itself. At such a moment comes the calm still voice of the bosom friend, strong in its very gentleness, for it holds the power to subdue; rich in consolation, for it possesses the art to soothe ; a fountain of hope, where the troubled soul may refresh itself without fear that the stream will fail; for it springs from disinterested affection, and is directed to the heart.

Our holy law furnishes precepts adapted to the condition of those who labor under affliction of mind or body. All gracious ALLAH is ever careful of his stricken children, and bestows upon them inward strength to bear the evils they bring upon themselves. Well is it written in chapter The Brightness: By the sun in his meridian splendor, by the shades of night, the LORD hath not forsaken thee, neither doth he hate thee.' In the true spirit of this sure dependence, one of the faithful, a dethroned prince and gifted poet, thus expresses his resignation:

'WHY should I blush that Fortune's frown
Dooms me life's humble paths to tread?
To live unheeded and unknown,

To sink forgotten with the doad?

• T is not the good, the wise, the brave,
That surest shine or highest rise;
The feather sports upon the wave,
The pearl in ocean's cavern lies.

"Each lesser star that studs the sphere
Sparkles with undiminished light;

Dark and eclipsed alone appear

The Lord of Day, the Queen of Night.'

New-York, twenty-sixth day of the Moon
Zoo'l Ckadeh: Hegira, 1260.

}

Letter Twenty-first.

FROM THE SAME то THE SAME.

THE more I see of this people, the more I am charmed with their benevolence. This shows itself not only in individual acts of kindness, as I have already in another letter brought to your notice, but now a number of persons suddenly come forward, who seek to do good on a much larger scale. They find so many radical defects in the present system of morals, and the modes by which masses are put together, that all endeavor to improve the condition of the human race, while this system exists under its actual form, is entirely hopeless. They propose to amend the moral and physical state of the whole world at once; by an entire new scheme, to elevate mankind; 'to extricate them from this social abyss;' in short, break up the present arrangement of society, which is believed to be a circle of abuses and defects throughout. You will at once perceive what a Herculean task this is, beside admitting that they who undertake it must possess indomitable courage, and a degree of perseverence without example. They have not only to contend against the predilections, prejudices and obstinacy of the upholders of the present system, which has prevailed several centuries, but must present another, which has not the sanction of experience. In the face of all these difficulties, men, even bodies of men, are found, who propose what they call a System of Association,' in which individuals and entire families are to live, not as at present in an isolated household, but by hundreds, all under the same roof.

What do you think of what they call a small association, or phalanx, yet which consists of about four hundred persons, all well cooped up within walls of a few hundred feet square, where, according to their representation, there will be council-rooms, reading-rooms, library, exchange, public halls, banquet-rooms, saloons for parties, with play-rooms for children; all well lighted, well aired, quiet and clean. Within, all is to be social order and harmony. The men will never fight, for there is hardly space for sparring; the women never pull caps, because they will live under the 'charm of social relations in which will be found a compatibility of tastes;' and the dear little children will never cry, for they will be restrained by the gentle influence of moral suasion, and be full of the spirit of ascending imitation.'

Where every one is to be induced by devotion and attracted by social philanthropy, it is of course not necessary to enact laws for the government of the assembly; these two high motives are thought sufficient to restrain from doing wrong, and powerful enough to incite to the performance of all acts for the maintenance of social unity;' that fraternity of classes which has so long been the dream of politicians and philosophers. Instead of laws as made by the advocates of Competitive Industry,' there will be Pledges and Rules of Human Progress.' Whether there are penalties for the non-fulfilment of these pledges, or the infringement of these rules,

I have not learnt; but as these worthy people are opposed to much punishment of any kind, it is probable that they who misbehave will be invited to withdraw, being found hardened against social attraction, and inapt to secure a full and harmonious development of the moral powers.

6

In this blessed abode all are to labor, not so much for the purpose of amassing fortune as for mere support; and to this they are to be enticed by Attractive Industry,' instead of being drawn by the present incentive of Repugnant Industry.' It is admitted that duties must be performed which do come under the latter appellation; such as unclean and despised works and functions; and in order to remove an unwillingness from among any of these 'free-and-equal rights' inmates to labor in this vocation, they are to be attracted to it, (every thing is done by attraction) by public honors and by a high sounding name. The Sacred Legion' will perform all the dirty work, in which they will be occasionally aided and always encouraged by the Group of Self-Denial,' who will, by example, show them that they must put their hands to every thing, and turn up their noses at nothing. The Sacred Legion are paid with honors without end. They are to rank as the 'Servants of God,' the Preservers of Social Honor,' and by assuming all filthy and degrading occupations, will smother pride, be the centre of all the social virtues, and one of the firm supports on which the association will rest.' It appears to me this Sacred Legion should acquire by the appellation of 'Servants of God' a heavenly frame of mind, and may well be called the basis of the edifice; inasmuch as they are the lowest in the structure; if I were inclined to join the association, I would choose a seat among them or the 'Self-Denial Group,' for low as they both are, they are people who are looked up to.' But according to the form of government of these reformers, it is not easy to obtain a place in this favored corps. In the first place a selection is made among boys from nine to sixteen years; it being found that at this age, so far from having a natural antipathy or repugnance to dirty or offensive contacts, they have a decided fondness for them; yet as a further stimulus, they are to be induced by a Spirit of Devotion' and Social Philanthropy,' beside the high honor and consideration which will be bestowed on these functions. These honors will be so great as to create a competition for these uncleanly labors; admission will be rendered difficult, and be considered as a signal favor. These functions, instead of being degra ding, will bring forth what is called The Passion of Self-Sacrifice,' which these reformers assert requires to be satisfied as much as any movement of the human heart. I think this is all charming; verily, attractive; it makes one envy the boot-black and the scullion. I am almost ready to swear an eternal friendship with the scavenger.

On inquiry how the baser passions of men are to be subdued; how pride, ambition, the love of distinction or wealth, are to be controlled; I am told that this object is attained by putting into practice the laws of Universal Unity,' which are 'The Material Movement,' The Aromal,' 'The Organic,' and 'The Instinctual;' that

these of themselves produce social order and harmony, by which the sovereign good is made so attractive that this favored association becomes at once smitten with the love of virtue, and falls insensibly into membership with the general principle of Association, which is the Social Destiny of Man.'

Now, dear Ahmad, if you have any bad passions, come here quickly and rid yourself of them. Leave behind you all the evil propensities and habits the filthy Nile has generated; come to the pure banks of the Hudson, and inhale the Aromal' which maketh clean the heart. Much is said in the books of the Christians of the fleshpots of our country, and of the great number that abound therein. For myself, I confess I never saw a supply beyond the demand; so you will do well to relinquish an uncertain fare, and come to this land, join yourself to an 'Industrial Group,' in which your passions will be harmoniously developed and your individual antipathies be absorbed in collective affinities.'

In the books which these Reformers publish, I find that the earth is the joint property of the human family; of course every individual has a right to as much of it as he may require, from which to derive a support; therefore the present system under which we live is one of usurpation, to the exclusion of the legitimate owner. Arguing from this, it would seem as if each individual on coming into the world and finding the earth monopolized around him, would be justified in seizing whatever came in his way, as his rightful portion; but as this would be a method of acquiring property attended with much inconvenience, beside being a measure liable materially to disturb social harmony, it is judged preferable to change the absolute claim into a right of possessing the product of individual labor, or what is called the usufruct of the earth. This is a mode of smoothing over a great difficulty, beside being a good way of keeping on friendly terms with those who came first, and already hold possession of the soil. An association on the point of forming itself, finds the occupants so deeply tinctured with old prejudices as to be unwilling to relinquish their right of possession, or take persons as sharers in the product of their industry; it is therefore obliged to buy a domain, which they throw into a common field, allowing to each individual whatever he can raise from it by his personal labor. The Industrial Bondage,' such as is practiced in manufacturies, will not exist, perfect liberty will be secured, the workman will be their own masters, will fix upon their own working hours, choose their occupations, divide the profits of their labor, and in every way govern their own affairs. This perfect liberty of action is a remarkable feature in Association, and if it were not that the laborers are governed by a new motive called the 'Attraction of Unity,' one would incline to fear some contending interests might arise to disturb the harmony of this unparalleled free condition.

When a number of persons sufficient to form an Association is assembled in one abode, it becomes necessary not only to give them occupation as a means of preserving health, but provision must be made to enable them to subsist; in other words they must be brought