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“His personal influence over us, and the intoxicating flattery implied in being seriously reasoned with on themes so lofty by a man whom we so greatly admired, would have gone far, no doubt, to commend to us any form of opinions he might have taught; but there were not lacking other reasons to account for his success in converting us. As for Comte’s dogmatic denial of superhuman existence, and his fanciful schemes of new society, we were too young and crude to realize how unphilosophic was the former, how impossible and undesirable was the latter. While accepting them as facts of a new creed, they meant little to us, nor did Regnier much insist upon them. What most he did insist on was the ethical side of Positivism,–the idea of the essential unity of the individual with the immortal race of man, and his obvious duty to forget self in its service. What could be better adapted to affect generous and impassioned boys than an appeal like this? The magnificent audacity of it, the assumption of man’s essential nobleness, the contemptuous refusal to make any terms with selfishness, captivated our imaginations. I know now, indeed, that this enthusiasm of humanity, this passion of self-abnegation, which I thought a new religion, was the heart of the old religions. In its new-fangled disguise the truth and virtue of the doctrine were still operative, and the emotional crisis through which I passed I found was as essentially religious as it was in form unorthodox.

“At the end of sophomore year there were a half-dozen very positive young Positivists in our class. The pride of intellect which we felt in our new enlightenment was intoxicating. To be able to look down from a serene height, with compassion frequently tempered by contempt, upon the rest of the world still groping in the mists of childish superstition, was prodigiously to the taste of youths of eighteen and twenty. How, to be sure, we did turn up our noses at the homely teachings in the college chapel on Sundays! Well do I remember attending my father’s church when at home on vacation, and endeavoring to assume the mental attitude of a curious traveler in a Buddhist temple. Together with the intellectual vanity which it fostered, our new faith was commended to us by its flavor of the secret, the hazardous, and the forbidden. We were delightfully conscious of being concerned in a species of conspiracy, which if it came to light would convulse the college and the community, have us expelled, and cause no end of scandal to the public.

“But the more I took my new faith in earnest and tried to make of it the religion it claimed to be, I was troubled by a lack that seemed to be inherent. Humanity, the object of our devotion, was but an abstraction, a rhetorical expression for a mass of individuals. To these individuals I might indeed render affection, service, compassion, tenderness, self-sacrifice; but their number and pettiness forbade me the glow of adoration with which service was touched in religions which offered a personified object of adoration. When, finally, I confided these troubles to Regnier, I expected to be rebuked; but on the contrary, and to my great discomfiture, he embraced me effusively after the Gallic manner. He said that he had been waiting for the time when in the course of my development I should become conscious of the need I had confessed before explaining to me the provision made for it by Positivism.

“To start with, he put in, as a sort of special plea for Positivism, that it was not singular among religions in recognizing as the object of devotion an abstraction, the mode of the existence of which was a mystery. As a solace to their votaries and an aid to their faith, nearly all religions recognized sacred emblems; not indeed to be confounded in clear minds with the original object of devotion, but worthy of reverence in its place, as its special representative and reminder. In precisely this sense the sacred emblem of humanity was woman.