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 which would enable this fresh distribution to be made equitably. Since all the precursory men of genius agreed so closely upon those points, must they not be the very foundations of to-morrow's new religion, the necessary faith which this century must bequeath to the coming century, in order that the latter may make of it a human religion of peace, solidarity and love?