re pour base,
et le progres pour but." Not content, however, with an equivalent for
the Paters and Aves of Catholicism, he must have one for the sign of the
cross also; and he thus delivers himself:[23] "Cette expansion peut etre
perfectionnee par des signes universels.... Afin de mieux developper
l'aptitude necessaire de la formule positiviste a representer toujours
la condition humaine, il convient ordinairement de l'enoncer en touchant
successivement les principaux organes que la theorie cerebrale assigne a
ses trois elements." This _may_ be a very appropriate mode of expressing
one's devotion to the Grand Etre: but any one who had appreciated its
effect on the profane reader, would have thought it judicious to keep it
back till a considerably more advanced stage in the propagation of the
Positive Religion.

As M. Comte's religion has a _cultus_, so also it has a clergy, who are
the pivot of his entire social and political system. Their nature and
office will be best shown by describing his ideal of political society
in its normal state, with the various classes of which it is composed.

The necessity of a Spiritual Power, distinct and separate from the
temporal government, is the essential principle of M. Comte's political
scheme; as it may well be, since the Spiritual Power is the only
counterpoise he provides or tolerates, to the absolute dominion of the
civil rulers. Nothing can exceed his combined detestation and contempt
for government by assemblies, and for parliamentary or representative
institutions in any form. They are an expedient, in his opinion, only
suited to a state of transition, and even that nowhere but in England.
The attempt to naturalize them in France, or any Continental nation, he
regards as mischievous quackery. Louis Napoleon's usurpation is
absolved, is made laudable to him, because it overthrew a representative
government. Election of superiors by inferiors, except as a
revolutionary expedient, is an abomination in his sight. Public
functionaries of all kinds should name their successors, subject to the
approbation of their own superiors, and giving public notice of the
nomination so long beforehand as to admit of discussion, and the timely
revocation of a wrong choice. But, by the side of the temporal rulers,
he places another authority, with no power to command, but only to
advise and remonstrate. The family being, in his mind as in that of
Frenchmen generally, the foundation and essent