ught to what, from M. Zola's point of view, is their logical
conclusion. From the first pages of "Lourdes," many readers will have
divined that Abbe Froment was bound to finish as he does, for, frankly,
no other finish was possible from a writer of M. Zola's opinions.

Taking the Trilogy as a whole, one will find that it is essentially
symbolical. Abbe Froment is Man, and his struggles are the struggles
between Religion, as personified by the Roman Catholic Church, on the one
hand, and Reason and Life on the other. In the Abbe's case the victory
ultimately rests with the latter; and we may take it as being M. Zola's
opinion that the same will eventually be the case with the great bulk of
mankind. English writers are often accused of treating subjects from an
insular point of view, and certainly there may be good ground for such a
charge. But they are not the only writers guilty of the practice. The
purview of French authors is often quite as limited: they regard French
opinion as the only good opinion, and judge the rest of the world by
their own standard. In the present case, if we leave the world and
mankind generally on one side, and apply M. Zola's facts and theories to
France alone, it will be found, I think, that he has made out a
remarkably good case for himself. For it is certain that Catholicism, I
may say Christianity, is fast crumbling in France. There may be revivals
in certain limited circles, efforts of the greatest energy to prop up the
tottering edifice by a "rallying" of believers to the democratic cause,
and by a kindling of the most bitter anti-Semitic warfare; but all these
revivals and efforts, although they are extremely well-advertised and
create no little stir, produce very little impression on the bulk of the
population. So far as France is concerned, the policy of Leo XIII. seems
to have come too late. The French masses regard Catholicism or
Christianity, whichever one pleases, as a religion of death,--a religion
which, taking its stand on the text "There shall always be poor among
you," condemns them to toil and moil in poverty and distress their whole
life long, with no other consolation than the promise of happiness in
heaven. And, on the other hand, they see the ministers of the Deity,
"whose kingdom is not of this world," supporting the wealthy and
powerful, and striving to secure wealth and power for themselves. Charity
exists, of course, but the masses declare that it is no remedy; they do