[30] After the death of Cabet a few of his adherents, in the quarrel at Nauvoo, founded a short-lived colony at Cheltenham. [31] “The community adopt the institutions of marriage and the family purified from everything which injures and debases them. Voluntary celibacy, when not induced by any physiological reason, is regarded as a transgression of natural laws” (Arts. 32 and 33 of the “Icarian Constitution”). [32] Cf. “Voyage en Icarie,” p. 137. [33] Quoted by B. Malon, in his “Exposé des Écoles Socialistes Françaises” (Paris, 1872), pp. 104, 105. [34] “Voyage to Icaria,” p. 563. [35] Page 358. [36] _Vide_ p. 37 _et seqq._ [37] An interesting account of his life and teaching is given in A. J. Booth’s “Saint-Simon and Saint-Simonism” (London, 1871). [38] It is so stated in the “Encyclopædia Britannica” and elsewhere. [39] _Vide_ Lettres à un Américain, deuxième Lettre in his “L’Industrie ou Discussions Politiques, Morales, et Philosophiques,” tome ii. pp. 33, 34 (Paris, 1817). Interesting comparisons between America and Europe are also to be found in the letters. [40] One finds in the writings of Saint-Simon all the fundamental ideas of Comte’s philosophy: the oneness of science; its progress from the theological stage to positivism—called by Saint-Simon physicism—accompanying the transition from the military to the industrial _régime_; the present crisis of society due to the fact that this is a transitional period, or disharmony in the material world accompanying the disharmony in the world of thought; the belief that a restoration of harmony is dependent upon the advancement of science, and that social regeneration must be physico-political; the subordination of knowledge to feeling; finally, the view that religion of some kind is indispensable to social progress, and that the priests of this religion must be the rulers of the world. Indeed, Comte did not hesitate to acknowledge more than once his indebtedness to Saint-Simon for his scientific impulse, although in later years he seems to have become embittered towards the Saint-Simonians and refused all credit to his former teacher. Comte was original in so far as he expanded and developed what he received from his master, but this does not lessen his obligation. This whole question, which has been much debated, is discussed in a masterly way by John Morley in his article on Comte in the last edition of the “Encyclopædia Britannica.” Consult also Karl Hillebrand’s essay on “Die Anfänge des Socialismus in Frankreich” in _Deutsche Rundschau_, Bd. xvii., 1878, and Booth’s “Saint-Simon and Saint-Simonism,” pp. 61-81. [41] “Première Année” (1828-29, 2d ed., Paris, 1830), pp. 72, 73. [42] “Études sur les Réformateurs” (7th ed., Paris, 1864), vol. i. pp. 83, 84. [43] _Vide_ “Du Système Industriel” (Paris, 1821), preface. [44] _Vide_ “Chartism, Past and Present” (Harper’s ed.), pp. 320 and 345. [45] “L’Industrie,” tome ii. p. 9 (Paris, 1817).