Freemasonry.

they who introduced it to the peoples of Europe under different forms . If the antiquity of its origin be doubted , it is sufficient to compare what took place in the mysteries of Egypt with what has just passed before your view in the course of your initiation . Permit me , then , to

point out to yoii some points indicating a similarity . ( Here the orator compared the ancient and the modern rites of initiation , aud explained the allegorical meaning of the proofs and trials to which the candidates are subjected . ) He afterwards resumed thus : —•

Lastly , the darkness in which you were enveloped has been removed , and light has been afforded to you . I hope that to you this will not prove to be merely a material light , which affects only the eyes of the bod }' , but a light more pure , more holy , which gives vision to the mind , and life to the soul . Here I pause . I am not permitted

to proceed farther . At a later period , when the Lodge shall deem you worthy to receive the other degrees of Ereemasonry , you will receive still higher elucidation . You see that the symbols of which we make use are a means of i-endering perceptible to your eyes the truths with which we wish to impress the understandings of our adepts . Be careful to bear this in mind when you shall be called on to expose yourselves to new probations .

It now only remains for me to inform you of the duties which Ereemasonry imposes upon newly adopted initiates , and the advantages which it secures to them . Our duties are pointed out iu the morality which indicates themfor that it is which brings its rules

, iuto subjection to the will ; or in other words , which traces out a course of duty to man , whether it be towards himself , towards his fellow men , or towards his God . These rules are based on the distinction

between good and evil , between justice and injustice—a distinction which is found in all minds . It is a natural law which says to each , I > o what is good , what is right ; avoid what is evil , what is unjust . The law which thus addresses us imposes on us the obligation to obey it ; that obligation is duty . The science of dutis iu philosophy called universal

y morality . We give to it the title of Masonic morality : but man is a force , sensible , intelligent , and active or free ; the exercise of this force brings him into intimate connection with his own person , composed of a body aud a soul , with his fellow creatures , who have a personal identity similar to his

own ; lastly , with a Supreme Being , that is to say , with God . All these persons have rights which he is bound to respect ; hence arise three kinds of duties , — those of man to himself , towards his fellow-men , towards God . The duties of man to himself have relation , some to his mind , others to his body . The

duties relative to his mind have as their object the three faculties with which it is endowed—sensibility , intelligence , and activity , voluntary or free . Man is expected to direct the exercise of these faculties towards the fulfilment of the moral law . Thus sensibility ht to be preserved in order

oug pure , not to diminish " the intelligence 01 the will ; intelligence ought to be developed , in order to arrive at truth , to discover error , to acquire a knowledge of the Supreme Being , and to render oneself worthy of

Him ; voluntary action , or the will , ought to be cultivated , with the view of doing good , of avoiding evil , to preserve its dominion over intelligence and sensibility , —in fact , to maintain man in his true dignity . Everything which weakens and degrades it is contrary to the law ; everything which strengthens and elevates it is in conformity with it .

The duties relating to the body have as their objects the preservation of its organs . The body is the servant of the mind ; in return for the services which it receives from it , its ought to watch over its preservation , to supply its necessities , nay , even to protect it . Thus to measure its labours bits

y strength , to supply food in proportion to its need , its term of rest to its amount of weariness , —such are the duties of mau iu respect of his bjcly . Hence it is perceived that self-destruction is a crime . The duties of man towards his fellowmen may be comprised in two words . The charity or love which

includes the positive duties , and justice or equity which includes the negative duties . The chief positive duty of man towards his fellowmen is charity or love , whence in their turn spring all the jiositive duties , that is to say , indulgence towards faults , assistance to those who are in trouble or want ,

toleration of the opinions of others , duties which are all comprehended in this precept , " Do to others as you would that they should do unto you . " The negative duties are contained in that other precept , " Do not unto others what you would not that they should do unto you . " God has created man , he- preserves him , he makes himself known to him , he judges him . Erom these

relations spring duties on the part of man , which may be reduced to four principal ones , to believe , to love , to obey , to worship . God has an existence ; all nature proves it ; the reason , the moral sentiments , the order of the universe . Man is constrained , therefore , to believe in God . Man existsand preserves his existenceonlbthe will of

, , y y God ; it is to God that he owes intelligence and liberty , which makes him the king of nature . Man then is constrained to love God . God , the creator of man displays himself to him , as a power not only beneficient but superior . Man , therefore , is constrained to obey God . Everything man possesses is the gift of

God . Ou Mm he depends , to hitu he looks up ; he owes him then the homage of his being ; as a finite aud frail being he is constrained to humble himself before the being who is infinite and perfect , he is thus constrained to worshij ) God . : i Such thenare the precepts which must be your

, guide in life as men , and above all as Masons ; but I perceive that as j r et I have spoken to you only of your duties ; I have , however , also promised to make you acquainted with the privileges and advantages , which your participation in our mysteries secures to you . But what is the benefit of taking up

your time with such a subject ? To have told you what you ought to be , and what you ought to do , was moreover , an indication to you of what you ought to avoid . Was it not also affording you information as to what you have a right to expect from your brother Ereemasons ? If I have enjoined you to be benefieient , have I no ? expressly made you understand , that in misfortune you had a claim upon our assistance ; for it is not possible