not ask for doles, they ask for Justice. It is largely by reason of all
this that Socialism and Anarchism have made such great strides in France
of recent years. Robespierre, as will be remembered, once tried to
suppress Christianity altogether, and for a time certainly there was a
virtually general cessation of religious observances in France. But no
such Reign of Terror prevails there to-day. Men are perfectly free to
believe if they are inclined to do so; and yet never were there fewer
religious marriages, fewer baptisms or smaller congregations in the
French churches. I refer not merely to Paris and other large cities, but
to the smaller towns, and even the little hamlets of many parts. Old
village priests, men practising what they teach and possessed of the most
loving, benevolent hearts, have told me with tears in their eyes of the
growing infidelity of their parishioners.

I have been studying this matter for some years, and write without
prejudice, merely setting down what I believe to be the truth. Of course
we are all aware that the most stupendous efforts are being made by the
Catholic clergy and zealous believers to bring about a revival of the
faith, and certainly in some circles there has been a measure of success.
But the reconversion of a nation is the most formidable of tasks; and, in
my own opinion, as in M. Zola's, France as a whole is lost to the
Christian religion. On this proposition, combined with a second one,
namely, that even as France as a nation will be the first to discard
Christianity, so she will be the first to promulgate a new faith based on
reason, science and the teachings of life, is founded the whole argument
of M. Zola's Trilogy.

Having thus dealt with the Trilogy's religious aspects, I would now speak
of "Paris," its concluding volume. This is very different from "Lourdes"
and "Rome." Whilst recounting the struggles and fate of Abbe Froment and
his brother Guillaume, and entering largely into the problem of Capital
and Labour, which problem has done so much to turn the masses away from
Christianity, it contains many an interesting and valuable picture of the
Parisian world at the close of the nineteenth century. It is no
guide-book to Paris; but it paints the city's social life, its rich and
poor, its scandals and crimes, its work and its pleasures. Among the
households to which the reader is introduced are those of a banker, an
aged Countess of the old _noblesse_, a cosmopolita