primitive communism which was the normal condition of all human groups before the dawn of civilisation. Limitations of the hours of labour, the nationalisation of mines, railways, factories, and the soil, the equal distribution of all products, the elimination of all the upper classes for the benefit of the popular classes, &c., such are these claims.
Little adapted to reasoning, crowds, on the contrary, are quick to act. As the result of their present organisation their strength has become immense. The dogmas whose birth we are witnessing will soon have the force of the old dogmas; that is to say, the tyrannical and sovereign force of being above discussion. The divine right of the masses is about to replace the divine right of kings.
The writers who enjoy the favour of our middle classes, those who best represent their rather narrow ideas, their somewhat prescribed views, their rather superficial scepticism, and their at times somewhat excessive egoism, display profound alarm at this new power which they see growing; and to combat the disorder in men's minds they are addressing despairing appeals to those moral forces of the Church for which they formerly professed so much disdain.
They talk to us of the bankruptcy of science, go back in penitence to Rome, and remind us of the teachings of revealed truth. These new converts forget that it is too late. Had they been really touched by grace, a like operation could not have the same influence on minds less concerned with the preoccupations which beset these recent adherents to religion.
The masses repudiate to-day the gods which their admonishers repudiated yesterday and helped to destroy. There is no power, Divine or human, that can oblige a stream to flow back to its source.
There has been no bankruptcy of science, and science has had no share in the present intellectual anarchy, nor in the making of the new power which is springing up in the midst of this anarchy. Science promised us