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developed a new system of philosophy. In the second he lived, having 
separated from his wife, ‘ en communion objective et puis subjective’ (to 
employ his own expressions) with a young woman, Madame Clotilde de 
Yaulx ; he created a new religion, the religion of humanity ; he constituted 
himself the chief priest of this doctrine, which he expected shortly to govern 
the religious, political, and social destinies of the world.” * 
He also made the will which was called in question by his wife, on the 
ground of alleged insanity, in the which he outrages his wife,t and makes 
singular disposition of his effects. 
His taking up with the wife of a banished convict (after he had separated 
from his own) is thus described : — ■“ It was at this time that he met a young 
woman, who had come to Paris to publish some literary essays. She 
(Madame de Yaulx) was married, but her husband was separated from her 
by a sentence % of an afflictive and dishonouring character. M. Comte, who 
was then 47 years old, conceived for this woman the strangest passion. They 
became together godfather and godmother of a child, and M. Comte thought 
that their union had been consecrated by this ceremony. Madame Clotilde 
de Yaulx became seriously ill and died. But to these relations, of which 
M. Comte always attested the purity, he added a subjective union which 
never ceased. It is Clotilde de Yaulx who, from that time, inspires all his 
thoughts, dictates all his works, directs all his acts. She is his eternal com- 
panion, his guardian angel, his goddess. She is even to become the goddess 
of humanity. Her worship will be united to the worship of humanity itself. 
‘Her image ’ he says, i is destined to furnish to regenerate souls, the best 
emblem of the Eternal Being / § 
Such is the character of the inspiration before which that of prophets and 
apostles is to fade away. Such the character of the teacher of the new 
philosophy, who has had some success amongst his own countrymen, but “ in 
England the success of M. Comte has been greater. He has, perhaps, fewer 
disciples, but his ideas have penetrated more into English philosophy , and the 
translation of his works has taken its place in ordinary teaching .” 
The “eternal companion” of the philosopher treated the poor despised 
wife with the jealousy of a “ goddess ” of the old mythology. She could not 
suffer the rivalry ( concours ) of the legitimate wife. This last was then 
banished and forsworn. She becomes in all his works, “ l’indigne epouse, 
although, to her careful nursing he had, at an earlier period, owed his life and 
reason. It is well to look these things in the face before we intrust to our 
philosophers the place they contend for as teachers of the rising generation. 
* At present it would be impossible to present to an f ea 4 er 
speculations suggested in the above. See tome iv. pp. 33, 320, Systeme de 
Politique Positive. 
*f* u Outragee dans la maniere la plus grave. 
+ “ Une condamnation afflictive et infamante. 
& “ Le meilleur embleme du Grand Etre,” 
