VIIL] 



gonistic to [the very essence of 1 ] science as Catholi- 

 cism"? 



M. Comte, it will have been observed, desires to retain 

 the whole of Catholic organization ; and the logical 

 practical result of this part of his doctrine would be 

 the establishment of something corresponding with that 

 eminently Catholic, but admittedly anti-scientific, insti- 

 tution the Holy Office. 



I hope I have said enough to show that I wrote the few 

 lines I devoted to M. Comte and his philosophy, neither 

 unguardedly nor ignorantly, still less maliciously. I 

 shall be sorry if what I have now added, in my own 

 justification, should lead any to suppose that I think 

 M. Comte's works worthless; or that I do not heartily 

 respect, and sympathise with, those who have been im- 

 pelled by him to think deeply upon social problems, 

 and to strive nobly for social regeneration. It is the 

 virtue of that impulse, I believe, which will save 

 the name and fame of Auguste Comte from oblivion. 

 As for his philosophy, I part with it by quoting 

 his own words, reported to me by a quondam Comtist, 

 now an eminent member of the Institute of France, 

 M. Charles Eobin: 



" La Philosophic est une tentative incessante de Pesprit humain pour 

 arriver au repos : mais elle se trouve incessamnent aussi derange"e par 

 les progres continus de la science. De la vient pour le philosophe 

 1'obligation de refaire chaque soir la synthese de ses conceptions; et 

 un jour viendra ou I'homme raisonnable ne fera plus d'autre priere 

 du soir." 



1 Mr. Congreve leaves out these important words, which show that I refer 

 to the spirit, and not to the details of science, 



