Masonic Archæological Institute.

asteries about six or seven hundred years ago . If they can in some way manage that , their pedigree will be old and grand enough , even although there be not a single drop of Solomonic blood in it . But be that as it may , the antiquity of Freemasonry ,

though interesting , is only a circumstance , of no more real value than the colour of the paper on which a man may write his will ; its great beauty and recommendation are its noble deeds ; being founded on brotherly love , relief , and truth , it

desires to see all men peaceable and happy , and tries in its own way to further that object , and its grand aim is to assist in bringing on that happy time when all nations of the earth shall be as one , when it may be truly said there is " peace on earth and good-Avill to men . "—I am , yours respectfully . M . Q . F

Fraternity.

FRATERNITY .

( From the National Reformer ) The duties of fraternity are suggested by the social necessities of others , and regulated by their social merits . We should specially cultivate sympathy with our fellows , because we see that the

accidents and vicissitudes of life are continually occasioning a poAverful need of it ; but Ave cannot be expected to sympathise so cordially with persons who themselves display little sympathy toAvards others , as with those AVIIO conscientiously

endeavour to perform their duties , as affectionate members of society . The practice of fraternity should extend much further than rendering assistance in cases of pecuniary need , and we should be permeated by a spirit of sympathy toAvards every one , in such of

his feelings as are inseparable from our race , remember that each individual has that hatred of harshness and love of kindness , and that ambition to have his feelings and affections respected , Avhich is so strong and so sensitive within ourselves . We

all knoAv how much pleasure we feel at beinggratified in our wishes , and IIOAV indignant we feel toAvards those who either wilfully annoy us , or neglect to grant us any little pleasure or privilege , which they can easily and harmlessly bestow ;

consequently Ave ought not to limit our fraternity either to extorted acts of charity , or to that interchange of bowing and hat-lifting formalities , which people who pay equal rents and incur equal milliners' or tailors' bills lavish upon each other , an upon no one else , but should feel a positive

pleasure in procuring the gratification , and ministering to the enjoyment of all around us . A courtesy which is put on like a garment , because it is fashionable , is merely a mannerism aud therefore incomplete ; but one Avhich is practised on the

ground of its being a reasonable obligation , is shown to all men and graces every action . Civility is one of the most powerful promoters of contentment , and , as it implies a superiority over the crude propensities of selfishness , constitutes a

fundamental element of intrinsic social rank . Violence may be in itself a grosser agression than simple rudeness , but it must he remembered that the law protects us from and renders us defiant of the former , while we are often totally

defenceless against the latter . Incivility is a cause of suffering that we may be subjected to from day to day , from year to year ; while physical violence is an evil of but exceptional occurrence . The feelings with Avhich fraternity bids us

sympathise , are those which are common to every member of our race , and we should respect them even in people whose habits are repulsive to us and who are generally uncongenial to our tastes . Onr tastes and habits , however , are peculiar to individuals , and not like feelings which are

universal to mankind ; therefore although under an obligation to sympathise with the latter , we are only bound to tolerate the former , and need not fraternise in habitudes Avith any man , unless his tastes happen to be congenial to our own

The learned are not called upon to associate with the ignorant , nor the thoughtful to join in the pastimes of the frivolous . Irrespective of natural inequalities of intellect , there is often a difference of tastes and choice between individuals , which

would render personal intimacy irksome ; therefore , although the obligation to sympathise Avith . inherent feelings is binding , the rig ht to form tastes and choose companionships is free . In the choice of pleasures and pursuits , as Avell

as companions , people are under no direct reponsibility on each other , and , Avithin reason , may consult their personal predilections , but with regard to conferring pleasure , or inflicting unmerited pain upon their fellow-creatures—whether

by look or action , word or deed—no arbitrary election is justifiable ; the pleasure , when practicable , must be granted , and the pain conscientiously withheld . Nor , although people are free as to the act of according their companionship , can they be said to be equally free to withdraw