[7] See Nordhoff's _Communistic Societies of the United States_ (London: Murray, 1875), pp. 259-293. This grave and most instructive book shows how modifiable are some of those facts of existing human character which are vulgarly deemed to be ultimate and ineradicable. There is another side, we admit. The home, of which sentimental philosophers love to talk, is too often a ghastly failure. The conjugal union, so tender and elevating in its ideal, is in more cases than we usually care to recognise, the cruellest of bonds to the woman, the most harassing, deadening, spirit-breaking of all possible influences to the man. The purity of the family, so lovely and dear as it is, has still only been secured hitherto by retaining a vast and dolorous host of female outcasts. When Catholicism is praised for the additions which it has made to the dignity of womanhood and the family, we have to set against that gain the frightful growth of this caste of poor creatures, upon whose heads, as upon the scapegoat of the Hebrew ordinance, we put all the iniquities of the children of the house, and all their transgressions in all their sins, and then banish them with maledictions into the foul outer wilderness and the land not inhabited. On this side there is much wholesome truth to be told, in the midst of the complacent social cant with which we are flooded. But Diderot does not help us. Nothing can possibly be gained by reducing the attraction of the sexes to its purely physical elements, and stripping it of all the moral associations which have gradually clustered round it, and acquired such force as in many cases among the highest types of mankind to reduce the physical factor to a secondary place. Such a return to the nakedness of the brute must be retrograde. And Diderot, as it happened, was the writer who, before all others, habitually exalted the delightful and consolatory sentiment of the family. Nobody felt more strongly the worth of domestic ties, when faithfully cherished. It can only have been in a moment of elated paradox that he made one of the interlocutors in the dialogue on Bougainville pronounce Constancy, "The poor vanity of two children who do not know themselves, and who are blinded by the intoxication of a moment to the instability of all that surrounds them:" and Fidelity, "The obstinacy and the punishment of a good man and a good woman:" and Jealousy, "The passion of a miser; the unjust sentiment of man; the consequence of our false manners, and of a right of property extending over a feeling, willing, thinking, free creature."[8] [8] _Oeuv._, ii. 243.