to the moment of falling asleep, that its effect may be felt in
disciplining even the dreams.

The public _cultus_ consists of a series of celebrations or festivals,
eighty-four in the year, so arranged that at least one occurs in every
week. They are devoted to the successive glorification of Humanity
itself; of the various ties, political and domestic, among mankind; of
the successive stages in the past evolution of our species; and of the
several classes into which M. Comte's polity divides mankind. M. Comte's
religion has, moreover, nine Sacraments; consisting in the solemn
consecration, by the priests of Humanity, with appropriate exhortations,
of all the great transitions in life; the entry into life itself, and
into each of its successive stages: education, marriage, the choice of a
profession, and so forth. Among these is death, which receives the name
of transformation, and is considered as a passage from objective
existence to subjective--to living in the memory of our
fellow-creatures. Having no eternity of objective existence to offer,
M. Comte's religion gives it all he can, by holding out the hope of
subjective immortality--of existing in the remembrance and in the
posthumous adoration of mankind at large, if we have done anything to
deserve remembrance from them; at all events, of those whom we loved
during life; and when they too are gone, of being included in the
collective adoration paid to the Grand Etre. People are to be taught to
look forward to this as a sufficient recompense for the devotion of a
whole life to the service of Humanity. Seven years after death, comes
the last Sacrament: a public judgment, by the priesthood, on the memory
of the defunct. This is not designed for purposes of reprobation, but of
honour, and any one may, by declaration during life, exempt himself from
it. If judged, and found worthy, he is solemnly incorporated with the
Grand Etre, and his remains are transferred from the civil to the