contain. Nevertheless he must have been a man of some force of character, for a considerable number of disciples soon gathered about him. In spite of repeated outbursts of popular hatred and violence—during one of which persecutions, Smith was brutally murdered—the Mormon body steadily increased, and became a flourishing community. But the Mormon practices being objectionable to the majority, they were, more than once, without any pretense of law, but by force of riot, arson, and murder, driven away from the land they had occupied. Harried by these persecutions, the Mormon body eventually committed itself to the tender mercies of a desert as barren as that of Sinai; and, after terrible sufferings and privations, reached the oasis of Utah. Here it grew and flourished, sending out missionaries to, and receiving converts from, all parts of Europe, sometimes to the number of 10,000 in a year; until in 1880, the rich and flourishing community numbered 110,000 souls in Utah alone, while there were probably 30,000 or 40,000 scattered abroad elsewhere. In the whole history of religions there is no more remarkable example of the power of faith; and, in this case, the founder of that faith was indubitably a most despicable creature. It is interesting to observe that the course taken by the great Republic and its citizens runs exactly parallel with that taken by the Roman Empire and its citizens toward the early Christians, except that the Romans had a certain legal excuse for their acts of violence, inasmuch as the Christian "sodalitia" were not licensed, and consequently were, ipso facto, illegal assemblages. Until, in the latter part of the nineteenth century, the United States Legislature decreed the illegality of polygamy, the Mormons were wholly within the law.
Nothing can present a greater contrast to all this than the history of the Positivists. This sect arose much about the same time as that of the Mormons, in the upper and most instructed stratum of the quick-witted, skeptical population of Paris. The founder, Auguste Comte, was a teacher of mathematics, but of no eminence in that department of knowledge, and with nothing but an amateur's acquaintance with physical, chemical, and biological science. His works are repulsive on account of the dull diffuseness of their style, and a certain air, as of a superior person, which characterizes them; but, nevertheless, they contain good things here and there. It would take too much space to reproduce in detail a system which proposes to regulate all human life by the promulgation of a gentile Leviticus. Suffice it to say that M. Comte may be described as a syncretic, who, like the gnostics of early Church history, attempted to combine the substance of imperfectly comprehended contemporary science with the form of Roman Christianity. It may be that this is the reason why his disciples were
