creative by nature to give an unqualified adhesion to such a system as Comte's. Indeed, her devotion to the idea of mankind, conceived as a collective whole, is not so much characteristic of Positivists as of the greatest modern minds, minds such as Lessing, Bentham, Shelley, Mill, Mazzini, and Victor Hugo. Inasmuch as Comte co-ordinated these ideas into a consistent doctrine, George Eliot found herself greatly attracted to his system; and Mr. Beesly, after an acquaintance of eighteen years, considered himself justified in stating that her powerful intellect had accepted the teaching of Auguste Comte, and that she looked forward to the reorganisation of belief on the lines which he had laid down. Still her adherence, like that of G. H. Lewes, was only partial, and applied mainly to his philosophy, and not to his scheme of social policy. She went farther than the latter, however, in her concurrence. For Mr. Lewes, speaking of the Politique Positive in his 'History of Philosophy,' admits that his antagonistic attitude had been considerably modified on learning from the remark of one very dear to him, "to regard it as an Utopia, presenting hypotheses rather than doctrines—suggestions for future inquiries rather than dogmas for adepts."
On the whole, although George Eliot did not agree with Comte's later theories concerning the reconstruction of society, she regarded them with sympathy "as the efforts of an individual to anticipate the work of future generations." This sympathy with the general Positivist movement she showed by subscribing regularly to Positivist objects, especially to the fund of the Central Organisation presided over by M. Laffitte, but she invariably refused all membership with the
