banquet at the tavern, then kept by Colonel Sweet. "The ladies of the place had with much taste and propriety" decorated the hall with laurel, and a beautiful rainbow of roses and flowers spanned the table around which were seated the honored guests. Mrs. Ballard of Chester writes: "I have been many times in the room where the banquet was held in Old Kaskaskia hotel. It was a large square room." The toasts proposed were: By Lafayette, "Kaskaskia and Illinois; may their joint prosperity more and more evince the blessing of congenial industry and freedom." Governor Coles: "To the inmates of La Grange; let them not be anxious, for though their father is one thousand miles in the interior of America, he is yet in the midst of his affectionate children." Lafayette's son: "The grateful confidence of my father's children and grandchildren in the kindness of his American family." Governor Bond's toast: "General Lafayette; may he live to see that liberty established in his own land which he helped to establish in his adopted country." Judge Sidney Breese also gave a toast.

In the evening a large ball was given at the stone mansion of William Morrison, one of the most distinguished citizens and a prosperous. and well known merchant throughout the Mississippi valley. The general opened the ball with Miss Algié Maxwell. Such an impression. was created by this function that the women who were honored by an invitation preserved as souvenirs the slippers in which they danced and their fans, on which was a picture of the general.

At midnight Lafayette took leave of his hosts and took a steamer, chartered by the State, for Nashville. On the return trip, May 11, he stopped for a day at Shawneetown, where a salute of twenty-four rounds was fired in his honor. The people of the surrounding country turned out en masse to welcome him and drew up on each side of the road from Rawling's tavern to the wharf, standing in two lines through which he passed to the tavern, where a dinner was served. There were the usual speeches, the welcome being given by Judge James Hall. After spending several hours at the dinner in conversation with his hosts, the general was conducted with great ceremony to the steamer, when he took leave of Governor Coles and continued his trip. Shawneetown was until ten years ago not greatly changed-the William Morrison home, large and commodius, still stands-for the railroad passed by the town and left it in a forgotten corner. John Eddy's house still stands, as does the shop in which was published the first newspaper in Illinois, a complete file of which was owned by the Chicago Historical Society, and destroyed in the Chicago fire. Eben Mack writes: "The ladies of Illinois scattered roses in the path of Lafayette. As was the finale of all these entertainments, the gay and the grave, the lively and severe were harmoniously united. The younger classes, the females, beauty and vivacity were thus enabled to welcome the nation's guest and to manifest their joy at beholding among them the hero, whose history was to them a romance of chivalry the champion, who came from a foreign land to rescue their fathers and mothers from bondage, and had visited America, after a long absence, to behold the fruits of his toil and sacrifices." To these

vivid manifestations Lafayette gracefuly submitted. He was affable in manner, familiar in conversation and felt himself at home under all circumstances. On these occasions and throughout the declining period of his life he enforced by example the precept of the Christian philosopher: "Let not the stricken in years forget that they were once young." Thus woman, in the final analysis, is the arbiter of Lafayette's fame. Her verdict stands. The hero she elects to crown with garlands wears them to the world's end, to the end of time. If she treasures the slippers in which she danced with him, the fan with which she cooled her cheeks heated by enthusiasm for him, her father, husband, sons and grandsons accept her verdict and help her to place on his brow the crown of romance, which is synonymous with immortality. .

THE INTEGRAL PHALANX.

By George E. Dawson.

It was, of course, an irreverent Frenchman who said, "They say God made the world in six days, and it must be so, for there remains yet so much to be done."

And in truth there does seem to be much that is incomplete in the world as we find it, much in the conditions surrounding human beings. in the present state of society that calls for explanation.

Why are the factors which go to secure the happiness of the most favored individual so inadequate, and why do they reach, even imperfectly, so few of the great numbers of earth's inhabitants?

These questions in substance have often been asked. They have always been variously answered by the representatives of the religious sects, by philosophers and by men of science.

No one has more keenly felt the wrongs, inequalities and wastefulness of much that is connected with the institution of society as at present existing, and as it has existed for the past century, than Charles Fourier. Nor has any writer been enabled to represent them more acutely nor in more burning words.

Charles Fourier was born in Bensançon, Franche Conté, in 1772, He was fairly well educated, and, at the death of his parents, became possessed of a comfortable fortune for that time, which, however, he lost at the time of the revolution, barely escaping those troublous times with his life.

His first work "Les quatres mouvements' 'attracted little attention. It was published in 1801. It contained essentially all of his peculiar theories, the announcement of his great discoverey, as he calls it, which was afterwards amplified and extended to several volumes constituting "Traité de l'unité universelle."

It is not our purpose to follow the slow growth of his teachings. It is enough to say that his theories secured little public attention until Victor Considerant and others took up the subject and through lectures and writings made them more fully known.

His little band of disciples were most active in propagating his doctrines from about 1832 to 1845.

Fourier considered himself greater than Newton. Newton discovered the laws of attraction of the physical universe; he discovered the great principle of passional attraction. Perfect harmony exists among the planets and heavenly bodies. Harmony would also exist among

the peoples of the earth were it not for the foolish restrictions put upon the relations of men with one another, brought about by a false conception of their social state.

His definition of happiness is attractive. "Happiness" he says, "consists in the possession of a vast number of desires combined with a full opportunity of satisfying them all."

The passions with Fourier meant all the desires which move to human action. These he classes as sensuous, those which obtain gratification through the five senses; the moral affections, which include friendship, love, paternity and ambition; and the intellectual impulses. These passions, if unrestrained, would act harmoniously, would furnish their own correctives. There would be no excesses.

Fourier's idea of social reconstruction was more democratic than that of St. Simon or of Robert Owen. Owen wanted the government to adopt his views and make people happy, clean and industrious by strength of paternalism in its control of their lives and surroundings. St. Simon would have the world ruled for its own good by an autocracy of talent. Fourier, however, wished to provide for the mere democratic mingling of all classes in huge apartment buildings capable of containing 1,800 persons. These were by no means to be herded together indiscriminately, but families were to occupy apartments large or small as necessity demanded. These were to be heated at the common expense, to be provided with a common kitchen and laundry sufficient to provide for the entire phalansterere or common dwelling house.

Indeed Fourier, nearly a hundred years ago, seems to have dreamed of a large co-operative apartment house where all the drudgery of the household should be carried on on a large scale much the same thing that is aimed at by the advanced apartment landlord of the present day.

He was no socialist of the modern type and did not believe in a dead level of equality among men, either in respect to talent or in material possessions. He expressly states that some would possess more than others but he expected that the close contact in one dwelling place would give rise to a more free mingling of those of different degrees of wealth. That the differences would be slight and cause little attention to be drawn toward them. He does provide that every member of an association should receive a minimum amount sufficient to clothe and feed him, but the remainder of the income of an association was to be distributed in the proportions of five-twelfths to labor, fourtwelfths to capital and three-twelfths to talent.

In the year 1832 a young man of means was living in Paris pursuing his studies. He had gone there from a western village of New York four years before; a youth of nineteen, to study philosophy. He studied. in Paris with Cousin, afterward with Hegel in Berlin. Then he wandered in the East and after an interval of three years had again returned to Paris for the express purpose of acquainting himself with the theories of Fourier. He there became acquainted with Fourier himself, and spent some time in intimate relationship with the Circle of Fourierists who were publishing a weekly paper called "La Réforme Industrielle."

His name was Albert Brisbane. He was a young man of generous impulses, filled with love of mankind and enkindled with the fires of an inextinguishable enthusiasm. When he returned to America he made his home in New York and devoted himself to the task of spreading the ideas of Fourier. It was a time of ferment. In France, St. Simon and his writings had been discussed, many of his disciples afterward embracing Fourierism. In England Robert Owen had made his experiments with a factory community, successfully while under his supervision, and had attempted at New Harmony, Indiana, the transplanting of his ideas into the new world.

The minds of men were opened to the reception of new ideas, and experiments in social reform were eagerly entered upon.

Horace Greeley, then a young man, had a few years before obtained the control of the New York Tribune, and was attracting the attention. of the public by his writings.

Brisbane paid for the use of a column in that paper and devoted it to the inculcation of the ideas of Fourier. He alone was to be responsible for the sentiments there expressed and for the theories advocated. Nevertheless Horace Greeley himself became imbued with Fourierism, and became a zealous advocate of the principles of association, giving both time and money to the furthering of the various projects which sprang up at the time.

Thus New York became the center of the propagation of Fourierism, and the New York Tribune was not only its organ, through the arrangement which Brisbane had made, but the circulation of the Tribune itself was greatly increased through the wave of social reformation which spread like a prairie fire over the entire country, the Tribune being recognized as the mouth-piece of the leaders of the principles of passionate attraction and association.

Communities, called Phalanxes, were organized in New York, Pennsylvania, Virginia, Ohio, Michigan, Illinois and Wisconsin. Most of these were short-lived, and usually ended in loss to the promoters. The exceptions were the Wisconsin Phalanx and the North American Phalanx, the latter existing about twelve years.

In 1844 Lick Creek was a postoffice in Sangamon county, Illinois, about sixteen miles southwest of Springfield. It is said that Sangamon in Pottawatomie language, means "a country where there is plenty to eat." If so, it fitly describes the county, for nowhere can be found a more fertile soil nor a more agreeable diversity of forest and prairie. Lick Creek postoffice took its name from a small creek which ran near the then settlement, on which were salt licks frequented by the deer.

It is now known as the village of Loami. The early settlers in this neighborhood were genuine Yankees. They were a reading people and, no doubt, the new doctrine preached in Brisbane's column of the Tribune reached this remote settlement. One Rev. Theophilus Sweet of the Campbellite or Christian church, became a student of the question of association, and had as early as 1844, induced some of his neighbors to organize an experiment to test the economy and desirability of associated effort. The organization was called the Sangamon Associ