While attacking religious orthodoxy in this manner, Guyau is careful to point out that if religious fanaticism ls bad, anti-religious fanaticism is equally mischievous, wicked and foolish.[32] While the eighteenth century could only scoff at religion, the nineteenth realised the absurdity of such raillery. We have come to see that even although a belief may be irrational and even erroneous, it may still survive, and it may console multitudes whose minds would be lost on the stormy sea of life without such an anchor. While dogmatic or positive religions do exist they will do so, Guyau reminds us, for quite definite and adequate reasons, chiefly because there are people who believe them, to whom they mean something and often a great deal. These reasons certainly do diminish daily, and the number of adherents, too, but we must refrain from all that savours of anti- religious fanaticism.[33] He himself speaks with great respect of a Christian missionary. Are we not, he asks, both brothers and humble collaborators in the work and advance of humanity? He sees no real inconsistency between his own dislike of orthodoxy and dogma and the missionary’s work of raising the ignorant to a better life by those very dogmas. It is a case of relative advance and mental progress. [32] He cites a curious case of anti-religious fanaticism at Marseilles in 1885, when all texts and scripture pictures were removed fromthe schools. [33] Guyau’s book abounds in illustrations. He mentions here Huss’s approval of the sincerity of one man who brought straw from his own house to burn him. Huss admired this act of a man in whom he saw a brother in sincerity.