Consider what the condition of the present generation would be if the Spanish republican party had, after the banishment of Ruiz Zorrilla [1885], devoted itself to the establishment of Rationalist schools in connection with each committee, each group of Freethinkers, or each Masonic lodge; if, instead of the presidents, secretaries, and members of the committees thinking only of the office they were to hold in the future republic, they had entered upon a vigorous campaign for the instruction of the people. In the thirty years that have elapsed considerable progress would have been made in founding day-schools for children and night-schools for adults. Would the general public, educated in this way, be content to send members to Parliament who would accept an Associations Law presented by the monarchists? Would the people confine itself to holding meetings to demand a reduction of the price of bread, instead of resenting the privations imposed on the worker by the superfluous luxuries of the wealthy? Would they waste their time in futile indignation meetings, instead of organising their forces for the removal of all unjust privileges? My position as professor of Spanish at the Philotechnic Association and in the Grand Orient of France brought me into touch with people of every class, both in regard to character and social position; and, when I considered them from the point of view of their possible influence on the race, I found that they were all bent upon making the best they could of life in a purely individualist sense. Some studied Spanish with a view to advancing in their profession, others in order to master Spanish literature and promote their careers, and others for the purpose of obtaining further pleasure by travelling in countries where Spanish was spoken. No one felt the absurdity of the contradictions between belief and knowledge; hardly one cared to give a just and rational form to human society, in order that all the members of each generation might have a proportionate share in the advantages created by earlier generations. Progress was conceived as a kind of fatalism, independent of the knowledge and the goodwill of men, subject to vacillations and accidents in which the conscience and energy of man had no part. The individual, reared in a family circle, with its inveterate atavism and its traditional illusions maintained by ignorant mothers, and in the school with something worse than error—the sacramental untruth imposed by men who spoke in the name of a divine revelation—was deformed and degenerate at his entrance into society; and, if there is any logical relation between cause and effect, nothing could be expected of him but irrational and pernicious results.