There was another cause also which at this time awoke the country to the necessity of that moral teaching which only the Church can afford. Socialism in its rankest form had begun a campaign of assassination and terror which struck all hearts with consternation. The noise of anarchistic bombs was heard from one end to the other of France. In 1892, it was those of Ravachol and his accomplices; on December 3, 1893, Vaillant exploded a bomb in the Chamber of Deputies; Emile Henri cast another in the café of the Hotel Terminus on February 12, 1894; there was another in the Rue Saint-Jaques on February 20, 1894, and another in the Church of the Madeleine on March 15. These evidences of a social derangement recalled the necessity of religion with its moral power. This was all the more accentuated when on June 24, 1894, in revenge for the death of the anarchist, Henri, an Italian assassinated M. Sadi Carnot, President of the Republic, at Lyons. The result of the reflections aroused by these revolting crimes was the election on June 27, 1894, of that Casimir Périer who had joined M. Spuller in his demand for tolerance toward the Church. It was under the comparative mildness of the rule thus inaugurated that the Catholics of the country could begin to breathe a little the air of freedom. From 1894 to 1900, the beneficent works of the Church made progress; her schools and colleges were filled; the religious orders, dispossessed in 1880, began to rebuild their houses, open their chapels, and to undertake publicly the direction of houses of education. Throughout the whole French Church a development was noticeable, to the great comfort of many who had groaned for fifteen years under the iron yoke of anti-Christian legislation. _SPIRIT OF CONCILIATION._ Through the efforts of Leo XIII., followed by those of the French cardinals and bishops, a new spirit, a spirit of conciliation, had indeed grown up in France, to which even the representatives of a Government hitherto hostile had lent their prestige. Nevertheless, it is difficult to define the reasons why these common aspirations of peace, instead of developing into a true religious pacification, ended in a war on religion the most terrible in its significance that France has ever known. Nevertheless it can be stated without temerity that the realization of true and definite peace was hindered through the efforts of men and circumstances. The men of France stood in its way. In this matter we can distinguish three classes of men, the sectaries, the liberals and the Catholics. It was only natural that the sectaries, whose highest ambition was the destruction of Christianity, should repulse from evil principle every convincing argument in favor of peace. It mattered little to them that Catholics declared their adhesion to the Republican form of government; they sneered at the distinction made by Leo XIII. between the form of government and legislation.