individual, but ever a manifestation of universal affection. Spite of the speculations of hopeful bachelors and aesthetic spinsters, there is somewhat in the marriage bond which is found to counteract the universal nature of the affections, to a degree tending at least to make the considerate pause, before they assert that, by any social arrangements whatever, the two can be blended into one harmony. The general condition of married persons at this time is some evidence of the existence of such a doubt in their minds. Were they as convinced as the unmarried of the beauty and truth of associate life, the demonstration would be now presented. But might it not be enforced that the two family ideas really neutralize each other? Is it not quite certain that the human heart can not be set in two places? that man can not worship at two altars? It is only the determination to do what parents consider the best for themselves and their families, which renders the o'er populous world such a wilderness of self-hood as it is. Destroy this feeling, they say, and you prohibit every motive to exertion. Much truth is there in this affirmation. For to them, no other motive remains, nor indeed to any one else, save that of the universal good, which does not permit the building up of supposed self-good, and therefore forecloses all possibility of an individual family. "These observations, of course, equally apply to all the associative attempts, now attracting so much public attention; and perhaps most especially to such as have more of Fourier's designs than are observable at Brook Farm. The slight allusion in all the writers of the 'Phalansterian' class, to the subject of marriage, is rather remarkable. They are acute and eloquent in deploring Woman's oppressed and degraded position in past and present times, but are almost silent as to the future." So much for Brook Farm. Hopedale was thoroughly conservative in relation to marriage. The following is an extract from its Constitution: