chants, in which I shall endeavor to sum up the philosophy of all my
work. The first of these volumes is 'Fruitfulness'; the second will be
called 'Work'; the third, 'Truth'; the last, 'Justice.' In 'Fruitfulness'
the hero's name is Matthew. In the next work it will be Luke; in 'Truth,'
Mark; and in 'justice,' John. The children of my brain will, like the
four Evangelists preaching the gospel, diffuse the religion of future
society, which will be founded on Fruitfulness, Work, Truth, and
Justice."

This, then, is M. Zola's reply to the cry repeatedly raised by his hero,
Abbe Pierre Froment, in the pages of "Lourdes," "Paris," and "Rome": "A
new religion, a new religion!" Critics of those works were careful to
point out that no real answer was ever returned to the Abbe's despairing
call; and it must be confessed that one must yet wait for the greater
part of that answer, since "Fruitfulness," though complete as a
narrative, forms but a portion of the whole. It is only after the
publication of the succeeding volumes that one will be able to judge how
far M. Zola's doctrines and theories in their ensemble may appeal to the
requirements of the world.

While "Fruitfulness," as I have said, constitutes a first instalment of
M. Zola's conception of a social religion, it embodies a good deal else.
The idea of writing some such work first occurred to him many years ago.
In 1896 he contributed an article to the Paris _Figaro_, in which he
said: "For some ten years now I have been haunted by the idea of a novel,
of which I shall, doubtless, never write the first page. . . . That novel
would have been called 'Wastage'. . . and I should have pleaded in it in
favor of all the rights of life, with all the passion which I may have in
my heart."* M. Zola's article then proceeds to discuss the various social
problems, theories, and speculations which are set forth here and there