reed!"

Bache gently shrugged his shoulders: "Liberty, liberty, of course," said
he; "only it is worth nothing if it is not organised."

Thereupon their everlasting discussion began afresh, with Saint-Simon and
Fourier on one side and Proudhon and Auguste Comte on the other. Bache
gave a long account of the last commemoration which had taken place in
honour of Fourier's memory, how faithful disciples had brought wreaths
and made speeches, forming quite a meeting of apostles, who all
stubbornly clung to their faith, as confident in the future as if they
were the messengers of some new gospel. Afterwards Morin emptied his
pockets, which were always full of Positivist tracts and pamphlets,
manifestos, answers and so forth, in which Comte's doctrines were
extolled as furnishing the only possible basis for the new, awaited
religion. Pierre, who listened, thereupon remembered the disputes in his
little house at Neuilly when he himself, searching for certainty, had
endeavoured to draw up the century's balance-sheet. He had lost his
depth, in the end, amidst the contradictions and incoherency of the
various precursors. Although Fourier had sprung from Saint-Simon, he
denied him in part, and if Saint-Simon's doctrine ended in a kind of
mystical sensuality, the other's conducted to an inacceptable regimenting
of society. Proudhon, for his part, demolished without rebuilding
anything. Comte, who created method and declared science to be the one
and only sovereign, had not even suspected the advent of the social
crisis which now threatened to sweep all away, and had finished
personally as a mere worshipper of love, overpowered by woman.
Nevertheless, these two, Comte and Proudhon, entered the lists and fought
against the others, Fourier and Saint-Simon; the combat between them or
their disciples becoming so bitter and so blind that the truths common to
them all at first seemed obscured and disfigured beyond recognition. Now,
however, that evolution had slowly transformed Pierre, those common
truths seemed to him as irrefutable, as clear as the sunlight itself.
Amidst the chaos of conflicting assertions which was to be found in the
gospels of those social messiahs, there were certain similar phrases and
principles which recurred again and again, the defence of the poor, the
idea of a new and just division of the riches of the world in accordance
with individual labour and merit, and particularly the search for a new
law of labour w