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Great changes are long in the preparing, and every thought that meets ultimately with wide acceptance is lying inarticulate in many minds ere it is syllabled out by some articulate one, and stands forth a spoken Word. The Zeitgeist has its mouth in those of its children who have brain to understand, voice to proclaim, courage to stand alone. Some new Truth then peals out, sonorous and far-sounding as the roll of the thunder, melodious to the ears attuned to the deep grand harmonies of Nature, but terrible to those accustomed only to the subdued lispings of artificial triflers, and the murmurs which float amid the hangings of courtly halls.

When such an event occurs a few hearken, study, and then rejoicingly accept the new Truth; these are its pioneers, its apostles, who go out to proclaim it to the as yet unbelieving world. They meet with ridicule, then with persecution; for ever the new Truth undermines some hoary Lie, which has its band of devoted adherents living on the spoils of its reign. Slowly, against custom and tradition, against selfishness and violence, even against indifference, deadliest foe of all, this band of devoted teachers makes its onward way. And the band grows and grows, and each convert becomes in his turn a pioneer; until at last the victory is won, and the minority has become the majority; and then the time comes for some new Truth once more, and the old struggle is gone over afresh, and so again and again; and thus the race makes progress, and humanity climbs ever upward towards the perfect life.

During the last century and a quarter the social problem has been pressing for solution on all who have brains to ​think and hearts to feel. The coexistence of wealth and penury, of idle prodigality and laborious stint; the terrible fact that "progress and poverty" seem to march hand-in-hand; the growing slums in large towns; the huge fortunes and the starving poor; these things make content impossible, and force into prominence the question: "Must this state of things continue? Is there no possible change which will cure, not only palliate, the present evils?

Great hopes have sprung into being from time to time, each in turn to be blighted. Machinery was to double production and diminish toil, to spread comfort and sufficiency everywhere. It made cotton-lords and merchant-princes with one hand, and with the other created a proletariat unlike aught the world had seen, poor in the midst of the wealth it created, miserable in the midst of luxury, ignorant in the midst of knowledge, savage in the midst of civilisation. When the repeal of the Corn Laws was striven for and accomplished, once more hope rose high. Cheap food was to put an end to starvation. Alas! in the streets of the wealthiest city in Christendom, men and women perish for lack of a loaf of bread.

Nor is this persistence of misery and of squalor the only sign which troubles the brain and the heart of the student of the social problem. He notes the recurring crises in industry, the inflations and depressions of trade. At one time all is prosperous; demand is brisk, and supply can scarce keep pace with it; wages rise, full time is worked, production is enormously increased. Then a change creeps over all; supply has overtaken, has surpassed demand; the market is glutted; the warehouses are filled with unsaleable goods; short time begins; wages fall; mills are closed; furnaces are damped out; many workers are discharged. Then the unemployed in the large towns increase in number; the poor-rate rises; distress spreads upwards. After a while the depression passes; trade improves; and the whole weary circle is trodden once more. Nor is this all; although there has been "over-production" there is want of the necessaries of life; there are unsaleable clothing goods in the warehouses, and half-naked people shivering outside; too many blankets, and children crying themselves to sleep for cold. This monstrous absurdity, of commodities a drug in the market, and human beings perishing for want of those very commodities, stares us ever in the ​face. Cannot human brain discover some means to put an end to this state of things, a state which would be ludicrous were it not for the horrible suffering involved in it? Some say, this must always be so; that the poor shall be for ever with us; that commercial crises are inevitable; that these evils are not susceptible of complete cure. If this indeed be true, then I know not that any better advice can be given to humanity than that given to Job by his wife, to "curse God and die". But I think not so meanly of human intelligence; I believe not that our present industrial system, little more than a century old, must needs be eternal; I believe that the present system, devised by man and founded in greed of gain, may by man be changed; and that man's growing power over external nature may be used to bring comfort and wealth to each, and not, as now, to enrich the few at the cost of the enslavement of the many.

Various attempts to bring about a better social state have been made by earnest and noble-hearted men during the last hundred years. I leave aside such systems as those of the Moravians, because they cannot be regarded as in any sense schemes for the reconstruction of society. They, like the monastic communities, were merely attempts to create oases, fenced in from the world's evils, where men might prepare for a future life. The efforts I allude to are those classed as "Socialistic"; they were really crude forms of Communism. With these the name of Robert Owen will be for ever associated.

Owen's first experiment was made at New Lanark, in connexion with the cotton-mills established there by Mr. Dale, his father-in-law. He became the manager of these in 1797, and set himself to work to improve the condition of the operatives and their families. The success which attended his efforts, the changes wrought by education and by fair dealings, encouraged him to plan out a wider scheme of social amelioration. In 1817 he was asked to report on the causes of poverty to the Committee on the Poor Laws, and in this report he dwelt on the serious increase of pauperism which had followed the introduction of machinery, and urged that employment ought to be found for those who were in need of it. He "recommended that every union or county should provide a farm for the employment of their poor; when circumstances admitted ​of it, there should be a manufactory in connexion with it" ("Robert Owen," by A. J. Booth, p. 70). On the farm, buildings were to be built for housing the laborers, consisting of "a square, divided into two parallelograms by the erection of public buildings in the centre"; these would consist of "a kitchen, mess-room, school-rooms, library and lecture-hall. The poor would enjoy every advantage that economy could suggest: the same roof would cover many dwellings: the same stove might warm every room: the food would be cooked at the same time, and on the same fire: the meals would be eaten from the same table, in the society of friends and fellow-workers. Sympathies now restricted to the family would be thus extended to a community: the union would be still further cemented by an equal participation in the profits, an equal share in the toil..... Competition is the cause of many vices; association will be their corrective" (Ibid, pp. 70-72). Soon after this report, Mr. Owen published a letter, urging the reconstitution of "the whole of society on a similar basis"; the lowest class was to consist of paupers, to be drafted into the proposed establishments; the second of the "working-class"; the third of laborers, artisans, and tradesmen, with property of from £100 to £2,000; the fourth of persons unable or unwilling to work, owning from £1,000 to £20,000; these were to employ the second class. The workman was to be supported by this class in comfort for seven years in exchange for his labor, and then was to be presented by it with £100, so that he might enter class three; if he remained as a worker for five years more he was to have £200.

A community of workers, as recommended by Owen, was started in 1825, under the management of Abraham Combe, at Orbiston, nine miles east of Glasgow, and it began well; but Combe died in 1827, and with his death the whole thing went to pieces. A few months before the settlement at Orbiston, Robert Owen sailed for America, and he purchased a property named Harmony, consisting of 30,000 acres in Indiana, from the Rappites, a religious communistic body. He advertised for inhabitants, and gathered together a mixed crowd; "there were some enthusiasts who had come, at great personal sacrifice, to face a rude life and to mix among rude men, who had no object but to work out the great problem of a New Society; ​there were others who fancied they could secure abundance with little labor, prepared to shirk their share in the toil, but not to forego their share in the reward" (Ibid, p. 106). In the following year, 1826, "New Harmony" inaugurated a system of complete Communism, much against Owen's judgment; a number of small independent communities were soon formed, eight of these having already broken off from New Harmony early in 1827, the difficulties attendant on widely extended common life being found insuperable. In 1828, Robert Owen was forced to confess that his efforts had failed, and that "families trained in the individual system" could not suddenly be plunged into pure Communism with success. It boots not to dwell here on his further efforts in England. Robert Owen's experiments failed, but out of his teaching arose the co-operative movement, and the impulse to seek some rational system of society has, since his time, never quite died out in England.

In America a large number of communities have been established, mostly religious in character. From the careful account given of them by Charles Nordhoff, the following brief details are taken (all numbers relate to 1874). The Amana community consists of 1,450 members; they have a property of 25,000 acres, and live in seven small towns; they are Germans, very pious and very prosperous; their head is a woman, who is directly inspired by God. The Harmony Society, Economy, near Pittsburg, consists of followers of Rapp, who founded the society in 1805. They are all Germans and number 110, in addition to about 100 hired laborers and some sixty children. They live in comfort, and have clearly done well unto themunto themselves​