alone exert an appreciable gravitative influence on the earth. Even the
perturbations he thinks it idle to study, beyond a mere general
conception of them, and thinks that astronomy may well limit its domain
to the motions and mutual action of the earth, sun, and moon. He looks
for a similar expurgation of all the other sciences. In one passage he
expressly says that the greater part of the researches which are really
accessible to us are idle and useless. He would pare down the dimensions
of all the sciences as narrowly as possible. He is continually repeating
that no science, as an abstract study, should be carried further than is
necessary to lay the foundation for the science next above it, and so
ultimately for moral science, the principal purpose of them all. Any
further extension of the mathematical and physical sciences should be
merely "episodic;" limited to what may from time to time be demanded by
the requirements of industry and the arts; and should be left to the
industrial classes, except when they find it necessary to apply to the
sacerdotal order for some additional development of scientific theory.
This, he evidently thinks, would be a rare contingency, most physical
truths sufficiently concrete and real for practice being empirical.
Accordingly in estimating the number of clergy necessary for France,
Europe, and our entire planet (for his forethought extends thus far),
he proportions it solely to their moral and religious attributions
(overlooking, by the way, even their medical); and leaves nobody with
any time to cultivate the sciences, except abortive candidates for the
priestly office, who having been refused admittance into it for
insufficiency in moral excellence or in strength of character, may be
thought worth retaining as "pensioners" of the sacerdotal order, on
account of their theoretic abilities.

It is no exaggeration to say, that M. Comte gradually acquired a real
hatred for scientific and all purely intellectual pursuits, and was bent