It is among Catholics especially that such ideas have been awakened; inspired by sincere pity for the misery of the working classes who have been so long without protection, they have often been filled with the desire to create an organization for the propagation of social peace between masters and workers. During the reign of Louis-Philippe, Buchez, Villeneuve Bargemont, La Farelle, and Buret tried to bring the guild idea to life again. In 1848 it publicly reappeared for a short time, when the provisional government received hundreds of deputations classed according to their trades, and Louis Blanc nominated, according to craft guilds, delegates for the Commission of the Luxembourg, and when _compagnonnage_ paraded its beribboned canes and splendid works of art in the processions of the republican festivals; but it was already modified; masters and workmen formed separate groups. More recently, in 1891, it has been advocated in eloquent but vague terms by Pope Leo XIII., and Catholic circles, founded by M. de Mun, have tried to put it into practice. But it has always encountered obstacles which have arrested its progress. First there have been disagreements between those who favour the idea. Should the guild be optional or compulsory, open or closed? What share should masters and workmen take in it? Should it aim only at mutual assistance, or should it be competent to act in disputes between members? On the one hand there were those who were afraid of reviving the tyrannical monopoly of the old wardenships and on the other those who were afraid of forming, without meaning to do so, the framework for a socialistic organization of labour. All this was enough to paralyse those who might have been willing to join. But there was an even greater difficulty; though some of the great employers, those of the Val des Bois for example, supported the cause, the working classes, not unreasonably, stood aloof, uneasy and defiant. They dreaded any sort of patronage in which the heads would bombard them with pious exhortations and hold up to them the dismal virtue of resignation; they remembered M. Claudio Jannet's confession that he looked to Christianity "to solve the social question by inspiring masters with the spirit of justice and charity, and by making the less-favoured classes _accept their lot_." They could not forget that the Holy Father had written that the guilds should have "religion for their guide," and they thought they had a foretaste of the fate in store for them, in the statutes of association of the printer-bookseller-bookbinders of Paris in the new model (1879): "_Art._ III. To belong a man must be a Catholic. _Art._ IV. Must bind himself not to work, or employ another on Sunday. _Art._ V. To print no irreligious book." In short, they were afraid of putting themselves under the yoke of the confessional and of losing their liberty of thought, and they looked on an institution from which were