Freemasonry In France.

3 islike . The Pope knows nothing about it , as he insists ¦ on . considering ' 89 as not having taken place , and the cloak , ofthe Vatican is throe-quarters of a century SIOAV . The question arises , if Freemasonry attained its object in 1789 , for what does it continue to exist ? Why has ifc not laid down it arms after the victory ? For what purpose does it enlist , in France alone , from 10 , 000 to

12 , 000 adherents every year , with no other object than - " breaking an open door " ( enfoncer mie parte ouverte ) ? There are objections urged by the indifferent and inconsiderate , who are rather numerous nowadays . Many ¦ anen of sense consider Masonic unions merely as meetings of idlers ( bourgeois desoeiwres ) and jolly companions ifions vivants ) , who , under the guise of conspirators ,

assemble for the purpose of drinking and feasting . Others , having heard that a commercial traveller dealing in wine had himself initiated in the lodge of Molinchart , imagine that all brothers are tradespeople in search of customers , plying the lodges Avith a view to dispose of their stock in trade . Others , again , have learned that Masonic meetings never adjourn without a collection being made for the poor , assume that Masonry is nothing but a benevolent association , something like the Sfc .

Vin-, cent-de-Paul Society , with toleration to boot . From this point of view M . de Persigny , himself a Mason , did once judge Freemasonry ; and , in a similar sense , the Emperor replied in Africa to the address of the " Venerable " or chairman of a lodge . Ho doubt benevolence is one of the objects of Masonry , . but ifc is neither its sole nor even its chief aim . By

virtue of the first clause of the constitution , ¦ "Freemasonry has for its object the search after truth , the study of universal morals , of sciences and -arts , and the practice of benevolence . " You may take this definition for what it is Avorth ; in , onr opinion it is at the same time too ambitious and too . ioarrow , but Ave only state the fact that thereby are

denoted aspirations far above the commonplace and . generally useless practice of giving ; alms . And as regards , last not least , the prejudices of prudent houseivives , who apprehend Masonic banquets might injuriously affect their husbands' health and purse , I will dispose of them with one word . Every lodge in -our country enjoys a convivial repast tAvice every year , and these meals , at least those we have attended , Avere from six to seven francs ( about five shillings ) a head , ¦ including wine . Surely , Freemasonry is not a

gastro-. nornical institution . But what is it , then ? It is a vast association of honest , intelligent , and tolerant citizens , Avho meet from time to time in order to speak of what unites , without touching . upon that Avhich separates them . The Masonic lodge , particularly useful in small provincial toAvns , is a kind of conservatoire in Avhich men of divers opinions and

religious persuasions meet Avith a view to inhale in common . the spirit of 1789 . JSTo doubt much time is expended there . The ancient antes , devoid of much of their meaning and utility nowadays , occupy a space thafc had , in our opinion , better be . devoted to useful discussions . But , apart from Avhat . some may consider obsolete forms and idle symbolism

, there remains afc the bottom a sound foundation ancl . salutary instruction . In the meetings held in a lodge , . citizens unequal in civil society and social status , become equal there , all of a sudden ; the contact betAveen . -those Jews , those Protestants , and those Catholics Avho . call each other brother ; the introduction of a Eussian yor Englishman Avho feels and styles himself our

fellow--citizen the moment he has crossed the threshold of the lodge . ; the moral height of the discussions that move . above . all political and religious actuality ; the moderation all speakers feel compelled to use ; the almost . paternal authority of the chairman , and the cordiality of fche communications , fully compensate for and conncer-. balance the peculiar characters of the rite .... When certain internal reforms Avhich are of no public

interest will have been accomplished , there will remain the lodge , the humble Masonic " workshop , " to which the honest people of the town will resort with a view to fraternise , exchange their ideas in a friendly spirit , and instruct each other . This is the essence of Freemasonry , which ought to be respected , honoured and diffused , if possible , all over

the extent of the globe . Could anything purer and more beautiful be imagined , notwithstanding the anathemas of the Holy Father ? In an age of business , like ours , when men mixed up with the turmoil of material interests , have no recreation beyond gambling , public houses , and demi-monde , Masonry forms a moral oasis in which passions are appeased , the mind is strengthened , the

heart elevated and expanded . The most enlightened men of every town meet on certain days , and each of them , casting aside the pride of birth or station , the prejudices of theology and politics , and the vanities of this life , endeavour to give a solid formation to moral science and studies ; the means best calculated to make man better and happier . Each has a theory or idea of Ms own ; they interchange , they enlighten each other , they discuss the subjects in a friendly manner , an attentive and Avell-disposed audience profits by the lessons ,

urges its doubts , claims explanations , and forms its ideas on good and evil . Freemasonry , thus understood , is surely not a superfluous institution , and its oflice is anything but a sinecure . Consider that it has for its object the consolidation of the very foundation of morals that will impose themselves Avith authority on the -whole of the human

species . Being given a Protestant like Lincoln , a HebreAV like Mr . Eothschild , a Mussulman like Abd-el-Eader , a Catholic like you , and an atheist or nothingarian like Proudhon , a law is to be drawn up that should satisfy every one , and hurt the opinions , the faith , and interests of no one . This means the foundation of universal harmony , neither more nor less . This is the aim

of Freemasonry , and though it be rather high , rather distant , it is Avorthy enough of ambition to induce honest men to gird their loins and set out on the journey . The , question , Avhether a bankrupt may become or continue a Freemason , has been repeatedly mooted of late . Bro . B . Senecal treats this

question in the folloAving manner : — By virtue of a decision of the Grand Orient assembled in council , on the 18 th of October , 1858 , every bankrupt has been declared disabled to become or continue a Mason until after his final

rehabilitation . It results from this , that every bankrupt is excluded from the precincts of the temple of Masonry , so long as his rehabilitation has not been formall y pronounced . This decision Avas considered too strict from the

very beginning *; it has g iven rise to lengthy discussions , which , though suspended for a time , have been resumed of late in several lodges , and entered upon with much vivacity . The folloAving is our opinion on this question ,

which is of such paramount interest to the institution of Masonry : — "Bankruptcy , " says the code of commerce , "is fche condition of a tradesman AVIIO has stopped his payments . " NOAV , this stoppage of payments