But on what could they be based? Evidently on reason. By means of reason men create complicated machines: why not therefore a religion and a morality, things which are apparently so simple? Not one of them suspected the fact that no religious or moral belief ever had rational logic as its basis. Auguste Comte saw no more clearly. We know that he founded a so-called positivist religion, which still has a few followers. Scientists were to form a clergy directed by a new Pope, who was to replace the Catholic Pope. All these conceptions--political, religious, or moral--had, I repeat, no other results for a long time than to turn the multitude away from democratic principles. If these principles did finally become widespread, it was not on account of the theorists, but because new conditions of life had arisen. Thanks to the discoveries of science, industry developed and led to the erection of immense factories. Economic necessities increasingly dominated the wills of Governments and the people and finally created a favourable soil for the extension of Socialism, and above all of Syndicalism, the modern forms of democratic ideas. 2. The Unequal Influence of the Three Fundamental Principles of the Revolution. The heritage of the Revolution is summed up in its entirety in the one phrase--Liberty, equality, and Fraternity. The principle of equality, as we have seen, has exerted a powerful influence, but the two others did not share its lot. Although the sense of these terms seems clear enough, they were comprehended in very different fashions according to men and times. We know that the various interpretation of the same words by persons of different mentality has been one of the most frequent causes of the conflicts of history. To the member of the Convention liberty signified merely the exercise of its unlimited despotism. To a young modern ``intellectual'' the same word means a general release from everything irksome: tradition, law, superiority, &c. To the modern Jacobin liberty consists especially in the right to persecute his adversaries. Although political orators still occasionally mention liberty in their speeches, they have generally ceased to evoke fraternity. It is the conflict of the different classes and not their alliance that they teach to-day. Never did a more profound hatred divide the various strata of society and the political parties which lead them.