[12] The whole question is discussed in a satisfactory manner in Meyer’s “Emancipationskampf des vierten Standes” (Bd. ii. SS. 600-718). Among other authorities may be mentioned, as most noteworthy, Pierroti’s “Décrets et Rapports; Enquête Parlementaire sur l’Insurrection du 18 Mars”—an official report of the investigation of the French government; “Unter der Pariser Commune, ein Tagebuch von Wilhelm Lauser” (Leipzig, 1879); Maxime du Camp, “Les Convulsions de Paris” (6th ed., Paris, 1883); B. Becker, “Geschichte der revolutionären Pariser Kommune” (Brunswick, 1875). [13] In his “History of American Socialisms” (Philadelphia, 1870), Noyes presents the opposite view, and argues forcibly in favor of it. He thinks “familism” and communism necessarily antagonistic, and adduces as proof the success of the Shakers and other communities which repress the family feeling, and the failure of many which allow marriage and private families as in the outside world. I do not think his arguments satisfactory. At most, they would hold of small communistic bodies living in a world practising individualism. They would not be conclusive in a discussion of the practicability of communism—much less socialism—as a universal system. It is true, also, that the leadership of social democracy in the United States and elsewhere has fallen into the hands of those who, for the most part, hold views regarding religion and the family which may fairly be called brutal. The irreligious attitude of social democracy is, however, to be explained partly by the fact that it is a German product, and Germany is to-day lamentably irreligious. What is, however, temporary, accidental, and transitional should not be mistaken for what is necessary and permanent. [14] Dr. Rylance very properly distinguishes ecclesiasticism from Christianity.