largely on works of fiction. A case in point is Zola's posthumous novel, the English edition of which was issued in this country in February, 1903. The subject of this work was announced as "illustrating the keenly antagonistic influences of the Jesuitical and secular parties in France, as instanced in the recent educational troubles." Though the book is styled "Truth," it is in reality a tissue of falsehoods and enormous charges, not only against the religious orders, but the Catholic Church as-such. The Baltimore Sun, February 19, 1903, says in a very judicious criticism, that the author "asserts and asserts, but, behold! of proof there is little or nothing. This, however, will make no difference to those readers to whom this diatribe appeals [among them the same paper reckons those who hate the Catholic Church, and who welcome any attack that may be made upon it]. In the present instance Zola has, seemingly, cared little about the truth of his statements." The book furnishes a strong proof of what we said on page 268, namely, that the present persecution of the teaching Congregations in France is in reality a brutal attack on Christianity and all religion. Zola says little about Jesuit education, but what is meant by secular education, is set forth in clearest light: All religious beliefs and observances are derided, every sign of religion is to be banished from the school, women are to be emancipated from the influence of the Church, experimental science is to take the place of religion in school and private life. It is the old Voltairian Écrasez l'infâme! This is the antagonist of "Jesuitical" education! (On this subject see the article of M. Brunetiere, in the Revue des Deux Mondes, December 15, 1902: "The Laws of Pro-
