Blackwood's Edinburgh Magazine, Volume 56, Number 347, September, 1844

But there were schisms in this new church—Pope Enfantin thinking one thing and Pope Buzard another; and that, too, on the important topic of matrimony. The principal adepts of the sect met together, and held strange fanatical discussions for the discovery of the truth on these controverted points. It is worthy of remark, that St Simonism, as well as Irvingism or Mesmerism, could boast of its convulsions and its prophecies.

“At this time there passed in the Rue Monsigny, in the midst of this sceptical and mocking France, scenes so extraordinary, that, to find their parallel, we must revert to the history of the Anabaptists. Those who had hitherto resisted the extreme doctrines of Father Enfantin, felt as if impelled against their will to the borders of some immense abyss. With the rest, it was an accession of fervour altogether indescribable, an exaltation which ended in delirium. There, in a room, the doors of which were carefully closed, and whose thick walls betrayed no sound, discussions were continued whole days and whole nights without interruption, without relief, without repose. It sometimes happened that a young man, incapable of sustaining these consuming vigils, reeled and fainted; they removed the apparently lifeless body without suspending the discussion. M. Caseaux was in an ecstasy for an hour, and began to prophesy. Another day, M. Olinde Rodrigues was struck as if by apoplexy; because, asking each of the members in turn whether it was not true that the Holy Spirit was in him, (M. Olinde Rodrigues,) one of the persons interrogated had the temerity to answer by certain expressions of incredulity.   The fit was extremely violent, and Dr Fuster, in order to save the patient, had recourse to a formal retractation from the inconsiderate respondent, who, on his part, was full of affliction for the mischief he had occasioned. Such, even on men of serious thought and elevated understanding, may be the effect produced by a belief carried to a certain point of excitement.”

Such, too, may be the danger of contradicting a prophet; and we intend to take the hint, and never be guilty of so great an imprudence. These dissensions, accompanied with certain financial difficulties, led to a rupture, and the family of the Rue Monsigny were compelled to dissolve.

“In this crisis, the profound calm of Enfantin never deserted him. He possessed, at Ménilmontant, a house and garden; here he resolved to seek a place of retreat, of study, and of labour, for himself and his more faithful disciples. Forty of these followed him to this retreat, and there commenced the life in common, combined always with a just sentiment of the true hierarchy of society. Poets, artists, officers, musicians, all devoted themselves in turn to the rudest and coarsest labours. They repaired the house, they swept the courts, they cleaned the chambers and polished the floors; they dug up the uncultivated soil, they covered the walks with gravel, extracted from a pit which they themselves had excavated. To prove that their ideas on the nature of marriage, and the emancipation of women, were pure from any selfish or sensual calculations, they imposed upon themselves the law of celibacy. Morning and evening they nourished their mind with the words of the father, or, in the lives of the Christian saints read aloud, they found example, encouragement, and precept. Hymns, the music of which one of their members had composed, served to elevate their minds and charm their labours. At five o’clock, dinner was announced by the sound of a horn. Then these philosophic workpeople piled up their tools, arranged their wheel-barrows symmetrically, and took their place, after having first sung ‘the prayer before repast.’”

In this retreat they adopted a distinctive dress, of which one portion, the waistcoat, was symbolical; it was so made that it could not be put on without the help of a brother—and thus was calculated perpetually to call to mind the necessity of mutual aid. On the day of the institution of this habit, Enfantin declared that he and his followers had renounced all rights to property according to the existing law, and had duly qualified themselves to receive “the honourable wages” of labour.

But this fantastical experiment was cut short by the interference of the law. A public prosecution was instituted against the St Simonians; and Père Enfantin, and other chiefs of the sect, were brought before the tribunal at Paris. It will be easily understood that the court that day was crowded with spectators, eager to see the St Simonians, especially Enfantin, who appeared in a violet-coloured robe, with the words Le Pére written in large letters on his breast. When asked by the president, whether he did not style himself the Father of Humanity—whether he did not profess to be the Living Law—he answered, “Yes!” with perfect calmness and assurance. The discourse he delivered in his own defence was chiefly remarkable for the long pauses he made from time to time, occupying himself with looking steadfastly at the president, or the advocate-general. He said he wished to make them feel “the power of the flesh.” But this species of animal magnetism appears to have had no other effect than that of irritating the court. He and some others were condemned to pay a fine, and suffer a year’s imprisonment. The family was dispersed. For the present there was an end to St Simonism.

A history is hardly complete without a plague, or pestilence, or famine, or some such wide-spreading calamity, on which the historian can spend the dark colours of his descriptive eloquence. Considering that M. Louis Blanc had but the space of ten years under him, he must have regarded himself as very fortunate in meeting with the cholera, which figures here as a very respectable pestilence. The carrying forth the dead, naked and uncoffined, in open carts, is an image often presented   to us in descriptions of this nature; but it is perhaps surpassed in terrible effects by the one here offered to us, of the bodies of those who had died of the cholera piled up in carts and tumbrils, in coffins so hastily and slightly constructed, that, as they rattled over the stones, there was constant danger of their horrible contents being poured upon the pavement. But the strange reports that were afloat amongst this credulous and passionate populace, form the most striking feature in the picture. It was reported in Paris, as our readers will probably remember, that there was, in reality, no cholera, but that poison had been poured into the fountains of the metropolis, and had been mingled with the wine and the flour; and thus it was that the people were dying. It was dangerous to be found with a phial in the hand, or to be seen sitting, without any ostensible cause, near one of the public fountains. A young man was looking into a well; he was massacred. Another met the same fate, who was leaning over the door of a dealer in wine and spirits, in order to see what o’clock it was. A Jew in the market-place was thought to have a sinister laugh; they searched him, found a packet of white powder—it was camphor—they killed him, and set on the dogs to tear the body.

And then that insurrection against the mud-carts—what an insight does it give into the wide-spreading and tangled interests of a modern capital! It was impossible to touch the mud of Paris without periling the subsistence of eighteen hundred persons. What more fit, what more innocuous to all parties, it would seem, than to clear away the mud from the streets—to clear it away as soon as possible, that it should not lie there, exhaling pestilence during the heat of the day? But stop—there are in Paris some eighteen hundred persons who gain their bread out of this mud, groping in it, and extracting from it every article of the least commercial value. With a basket slung upon their back, and a crook in their hand to facilitate their search, these chiffoniers are to be seen in every quarter of the city, congregating wherever there is dirt. And now, if all that is thrown out of the houses of Paris is taken away before these industrious persons have had time to search it, what is to become of the whole profession of chiffonerie? These new mud-carts, with their ruthless sweepers, traversing the city at dawn of day, must be broken up and thrown into the Seine; and it was done so accordingly.

There is a peculiar charm, we think, in having related to us, for the first time, in the shape of history, what we remember to have read and talked over as the news and gossip of the day. We seem to be present at the making of history. We see facts, as the death of princes, which made so much stir and confusion, sink into the commonplace of the historical record; while anecdotes, which were repeated and forgotten, may stand forward as instructive proofs of the temper of the times, and the spirit of the past age. More than one such anecdote we think we could select from the pages before us; but it is possible we might draw them from a purer source than the work of M. Louis Blanc, to which our readers will perhaps think that we have already given more than sufficient space.

A NIGHT ON THE BANKS OF THE TENNESSEE

“Can you tell us how far we are from Brown’s ferry?” said I to a man, who came suddenly and silently upon us from a narrow side-path.

We were on the banks of the Tennessee: the evening was drawing in; the fog, that hung over land and river, was each moment thickening. The landscape had a wild chaotic appearance, and it was scarcely possible to distinguish objects at five paces distance.

The horseman paused some moments before answering my question. At last he replied, accompanying his words with an ominous shake of the head—

“To Brown’s ferry? Perhaps you mean Cox’s ferry?”

“Well, then—Cox’s ferry,” said I, rather impatiently.

“Ay, old Brown is dead,” continued the man, “and Betsy has married young Cox. Ain’t it him you mean?”

“That we know nothing about,” replied I; “but what we wish to learn is, whether we are far from the ferry, and if this is the right road to it.”

“Ah! the way to the ferry—that’s the rub, man! You’re a good five miles off, and might just as well turn your horse’s head another way. I guess you’re strangers in these parts?”

“Heaven preserve us!” whispered my friend Richards, “we are in the hands of a Yankee; he is guessing already.”[3 - There is no surer way of ascertaining the State from which an American comes, than by his thinkings and guessings. The New-Englander guesses, the Virginians and Pennsylvanians think, the Kentuckian calculates, the man of Alabama reckons.]

Meantime the horseman had drawn nearer to us, in spite of the thorns and of the wet boughs, that each moment slapped and slashed him across his face; and he was now close to our horse. As far as we could distinguish through the rapidly-increasing gloom, he was a middle-aged man, bony and long-legged, with a sallow unprepossessing physiognomy surmounting his long ungainly carcass, and metal buttons upon his coat.

“And so you’ve lost your way?” said the stranger after a long pause, during which the thick fog had had the kindness to convert itself into a close penetrating rain. “That’s queer too, seein’ that the ferry ain’t fifteen paces from the road, which runs right along the side of the river. A very queer mistake to be goin’ up the stream, instead of followin’ yer nose and the run of the water.”

“What do you mean?” cried Richards and I in a breath.

“That you’re goin’ up the Tennessee instead of down it, and are on the road to Bainbridge. That’s all!” replied the supposed Yankee.

“On the road to Bainbridge!” repeated we, in voices in which astonishment and vexation were tolerably evident.

“You hadn’t a mind to go to Bainbridge, then?”

“How far is the infernal place from here?” asked I.

“How far, how far?” repeated the man with the metal buttons. “It’s not to say very far, nor yet so very near, as I may guess. Perhaps you know Squire Dimple?”

“I wish you and Squire Dimple were at the devil!” muttered I. But Richards, who took things more quietly, replied—

“No, we have not the honour of his acquaintance.”

“Humph! And whereaway may you be goin’?” enquired our tormentor, who was apparently waterproof.

“To Florence in Alabama,” answered Richards, “and thence down the Mississippi.”

“Ah, fine city, Florence! such as one only finds in this country. Ain’t it now? And a good market, too. Talkin’ of that, what’s the price of flour in the north? You’re come from   thereaway, I guess. I did hear it was six and four levies, and Injun corn five and a fip—butter three fips.”

“Are you mad?” cried I, losing all patience, and unconsciously raising my whip as I spoke—“are you stark staring mad, to keep us talking here about flour and butter, and fips and levies, while the rain is falling by bucketsfull?”

“Hallo, stranger!” cried the man, raising himself for the first time out of his lounging position on the saddle. “Guess you’re gettin’ wolfish. I’m for you—stick, fist, or whiphandle, rifle or bowie-knife. Should like to see the man as could leather Isaac Shifty!”

“The road, the road, Mister Isaac Shifty!” interrupted friend Richards in a conciliating tone. There was another long pause.

“I guess you’re traders,” said the fiend at last.

“No, man.”

“And what may you be, then?”

Our answer was followed by another long inspection of our persons and physiognomies. He gazed at us for a couple of minutes or more, examining us from head to foot; at last he spoke.

“And so you’ve a mind to go down the Mississippi?”

“Yes, in the Jackson, which starts to-morrow, we are told.”

“Ah, the Jackson! a mighty good steamboat too—ain’t it now? But I guess you ain’t a thinkin’ of takin’ that thing and your horse with you?” continued the Yankee, pointing to our gig.

“Yes, we are.”

“Oh, you are! Well.—You haven’t seen two women in a dearborn on the road, have you?”

“No, we have not.”

“Well, then,” continued the man in the same indifferent tone, “it’s a’most too late now to get to Bainbridge; and yet you might try it, too. Better turn your horse round, and follow the road till you come to a big walnut-tree; there it divides. Take to the right hand for half a mile, till you come to neighbour Dims’s hedge; then you must go through the lane; and then, for about forty rods, right through the sugar-field; keep to your left till you come to some rocks, but then turn to your right, if you don’t want to break your necks. There’s a bit of a stream there; and when you are over that, the left-hand road will take you straight to Cox’s ferry. You can’t miss it,” concluded he, in a self-satisfied tone, striking his horse a blow with his riding-whip. The animal broke into a smart trot, and in ten seconds our obliging friend had disappeared into the fog.

My countenance, during the Yankee’s interminable directions, must have somewhat resembled that of a French recruit, to whom some scarred and mustached veteran is relating his Egyptian campaigns, and telling him wonderful stories of snakes and crocodiles at least half a mile long—monsters who made nothing of swallowing a drum-major to their breakfast, bearskin cap, cane, and whiskers, included. I was so completely bothered and confounded with the rights and lefts, that the metal-buttoned individual was out of sight and hearing before I thought of explaining to him, that, dark as it then was, we should never be able to find even the walnut-tree, let alone neighbour Dims’s hedge and the break-neck rocks. Patience is by no means one of my virtues; but the man’s imperturbable phlegm and deliberation, in the midst of the most pouring rain that ever wetted poor devil to the skin, tickled my fancy so exceedingly, that the sound of his horse’s hoofs had hardly died away, when I burst into an almost interminable fit of laughter. “First right, then left—look out for the big walnut-tree, and don’t break your neck over the crags!” repeated I, in a tone between merriment and despair. Richards, however, saw nothing to laugh at.

“The devil take the Yankee!” cried he. “May I be hanged if I know what you find so amusing in all this!”

“And hang me if I know how you manage to look so grave!” was my answer.

“How could we possibly have missed the ferry?” cried Richards; “and, what is still more stupid, to come back instead of going forward!”