"In the winter of 1845 Mr. Collins and others associated with him lectured in Baldwinsville, where I then resided. My husband was interested in their teachings, and invited them to our house, where I had more or less conversation with them. They set forth their scheme in glowing colors, and professed that the doings of the day of Pentecost were their foundation; and withal they flattered me considerably, telling me I was just the woman to go to the Community and help carry out their principles and build up a home for humanity. "Well, I went; but I was disappointed. Nothing was as represented; but back-biting, evil-thinking, and quarreling were the order of the day. They set two tables in the same dining-room; one provided with ordinary food, though rather sparingly; the other with boiled wheat, rice and Graham mush, without salt or seasoning of any kind. They kept butter, sugar and milk under lock and key, and in fact almost every thing else. They had amusements, such as dancing, card-playing, checkers, etc. There were some 'affinity' affairs among them, which caused considerable gossiping. I remained there three weeks, and came away disgusted; but firm in the belief that Christian Communism would be carried out sometime." * * * * * Allen and Orvis, the lecturing missionaries of Fourierism sent out by Brook Farm in 1847, passed through Central New York in the course of their tour, and in their reports of their experiences to the _Harbinger_, thus bewailed the disastrous effects of Collins's experiment: "In Syracuse our meetings were almost a failure. Collins's Skaneateles 'Hunt of Harmony,' or fight to conquer a peace, his infidelity, his disastrous failure after making such an outcry in behalf of a better order of society, and the ignorance of the people, who have not intelligence enough to discriminate between a true Constructive Reform, and the No-God, No-Government, No-Marriage, No-Money, No-Meat, No-Salt, No-Pepper system of Community, but think that Collins was a 'Furyite' just like ourselves, has closed the ears of the people in this neighborhood against our words." CHAPTER XVI. SOCIAL ARCHITECTS. Thus far we have been disposing of the preludes of Fourierism. Before commencing the memoirs of the regular PHALANXES (which is the proper name of the Fourier Associations), we will devote a chapter or two to general views of Fourierism, as compared with other forms of Socialism, and as it was practically developed in this country. Parke Godwin was one of the earliest and ablest of the American expositors of Fourierism; second only, perhaps, to Albert Brisbane. In his "_Popular View of the Doctrines of Charles Fourier_" (an octavo pamphlet of 120 pages published in 1844), he has a chapter on "Social Architects," in which he proposes the following classification: