xternal, political, and
economical organization, and Enfantin in what regarded doctrine and
worship. The philosophy or theology of the sect or school was derived
principally from Hegel, and was a refined Pantheism. Its Christology was
the unity, not union, of the divine and human; and the Incarnation
symbolized the unity of God and man, or the Divinity manifesting himself
in humanity, and making humanity substantially divine,--the very
doctrine in reality which I myself had embraced even before I had heard
of the Saint-Simonians, if not before they had published it. The
religious organization was founded on the doctrine of the progressive
nature of man, and the maxim that all institutions should tend in the
most speedy and direct manner possible to the constant amelioration of
the moral, intellectual, and physical condition of the poorer and more
numerous classes. Socially men were to be divided into three
classes,--artists, _savans_, and industrials or working men,
corresponding to the psychological division of the human faculties. The
soul has three powers or faculties,--to love, to know, and to act. Those
in whom the love-faculty is predominant belong to the class of artists,
those in whom the knowledge-faculty is predominant belong to the class
of _savans_, the scientific and the learned, and in fine, those in whom
the act-faculty predominates belong to the industrial class. This
classification places every man in the social category for which he is
fitted, and to which he is attracted by his nature. These several
classes are to be hierarchically organized under chiefs or priests, who
are respectively priests of the artists, of the scientific, and of the
industrials, and are, priests and all, to be subjected to a supreme
Father, _Pere Supreme_, and a Supreme Mother, _Mere Supreme_.

The economical organization is to be based on the maxims, "To each one
according to his capacity," and "To each capacity according to its
work." Private property is to be retained, but its transmission by
inheritance or testamentary disposition must be abolished. The property
is to be held by a tenure resembling that of gavel-kind. It belongs to
the community, and the priests, chiefs, or brehons, as the Celtic tribes
call them, to distribute it for life to individuals, and to each
individual according to his capacity. It was supposed that in this way
the advantages of both common and individual property might be secured.
Something of thi