poetry, and our maritime pre-eminence amongst the nations of the earth still testifies to the wise and vigorous rule of the Protectorate and the days of good Queen Anne; those days of brilliant victories on foreign shores, when art and science flourished at home, have passed into a proverb; but should we not far more rejoice in the days of good Queen Victoria, when the blessings enjoyed by our forefathers have descended sevenfold upon us and our children

Who were the special gainers in those good old times of unknown date, the sovereign of unlimited power, and too often of contested throne and insecure authority ?-the nobles, most generally hated and feared as much by the sovereign as by their subordinates; the middle classes, so long scarcely acknowledged or existing as an order by themselves, or the lower ranks, whose condition was but a little way removed from that of the beasts which perish? We do not know for whom the good old times were so propitious, neither can we tell where to place them; can they then be altogether a myth, or were they ante-diluvian?-in an age when the printing-press was unknown, the steam-engine an undreamt-of marvel, when the electric spark was an unthought-of messenger, ere the bond of brotherhood, knitting together in one all the families of the earth, had been recognised? But our speculations on the point might be carried on ad infinitum, so we must even conclude with the query which headed our meditations: when were the good old times? subjoining a request that any one answering that momentous question will, at the same time, show cause for the immense superiority of the "light of other days," and for the veneration with which they are regarded.

Y.S. N

ODD-FELLOWSHIP: ITS PRINCIPLES & PRACTICE.

ALL the members of our great association, though they are proud to call themselves Odd-fellows, have no precise notion as to the principles we profess and the practices we adopt. Many are content to visit their lodges now and then, hear a speech made or a song sung, partake of the benefits when they require them, and so rest in what we cannot but consider as blameable ignorance of the vital principles on which our Order is based. This should not be; and in order that no reader of the Magazine, at least, should excuse himself from partaking of the work of practical Odd-fellowship, and thoroughly understanding its objects, we propose to deal with the question in a manner comprehensible to all.

And first, as to the origin of the name by which we are known. In that useful periodical called Notes and Queries (vol. 9, p. 327) a writer, who signs himself C. F. A. W., asks-" What is the origin of Odd-fellowship? What gave rise to the title of Odd-fellow? Are there any books published on the subject, and where are they to be had? Is there any published record of the origin and progress of the Manchester Unity?"

To which the following. is the answer:-"Our correspondent should consult the Odd-fellows' Magazine, N.S., published quarterly by order of the Grand Master and Board of Directors of the Manchester Unity of the Independent Order of Odd fellows. Perhaps some of our readers may wish to know what is an Odd-fellow. Take the following description of one, as given in vol. 4, page 287-He is like a fox for cunning, a dove for tameness, a lamb for innocence, a lion for boldness, a bee for industry, and a sheep for usefulness.' This is an Odd-fellow, according to Oddfellowship.

In vol. 9 also, page 578, appears this further answer:-"C. F. A. W. will find some of the Odd-fellows' secrets discovered in a small volume entitled, 'A Ritual and Illustrations of Free Masonry, &c.,' by a traveller in the United States (third thousand), published by James Gilbert, 49, Paternoster Row, 1844. The Odd-fellows date from Adam, who was the odd and solitary representative of the human race before the creation of Eve.-Kennedy M'Nab."

Again, in vol. 10, page 75, "In answer to C. F. A. W., I once saw in a bookseller's catalogue (whose, I forget) a work entitled, 'An Historical Sketch of Odd-fellowship.' If I should meet with it again, I will acquaint him of it through the medium of your paper."

In vol. 2, N.S., page 249, we find, "an Odd-fellow" who seems to have a sly hit at Masonry. He says, "Having met with the following paragraph in an interesting volume recently published called Flemish Interiors, I should be glad if any of your readers could say whether the practice to which it refers is confined to the masons at Antwerp."

"A curious and I believe peculiar custom still exists at Antwerp among the guild of masons. Henri Conscience, the great Belgian writer, who was perambulating the town with me, informed me, as we passed their hall, that when a new master mason was to be elected it was necessary that, previous to being initiated into his somewhat important position, he should prove himself worthy of the dignity about to be confered on him by pulling down and rebuilding with his own hands the façade of one portion of the building, which has consequently been re-erected innumerable times, though

the remainder of the edifice is sufficiently venerable. If the candidate shrunk from this trial, there was no alternative but to yield his claim."

It would be well to have the means of properly answering the questions contained in the first extract, and communications with reference to them are invited from old members of the Order. In a lecture given not long since, touching upon the history of the Manchester Unity, the speaker remarked that no doubt much valuable information lies concealed in the minds of some of the old and experienced members of the Society, who, with some few exceptions, have been anything but diligent in collecting and diffusing their knowledge. He also stated that even the origin of the term "Friendly Societies" was not proved, and hazarded a conjecture upon that of Odd-fellowship. In the first Act of Parliament, passed in 1793, the expression "Friendly Societies" is used as one well understood; and the same Act provides that any number of persons may form themselves into and establish one or more society or societies of Good-fellowship, for raising by subscriptions and voluntary contributions a stock or fund for the mutual relief and maintenance of all and every the members thereof in old age, sickness, and infirmity, or for the relief of widows and children of deceased members. The words Good-fellowship are peculiar in having a great resemblance to others now in frequent use, "Odd-fellowship," and it might reasonably be supposed they had at that time been heard, but were not approved by reason of their quaintness. In 1796 and 1799 two acts were passed against unlawful assemblies and oaths. The last was in reference to "Societies of late years instituted calling themselves Societies of United Englishmen, United Scotchmen, United Britons, United Irishmen, and the London Corresponding Society," the members having "taken unlawful oaths and engagements of fidelity and secrecy, and used secret signs and appointed committees, secretaries, and other officers in a secret manner." These were by the act suppressed, an exception being made in favour of the Freemasons, who were exempted from the operation of the act, because, as it says, their lodge meetings "have been in great measure devoted to charitable purposes." The conjecture alluded to is this:-that the rebellious spirit in Ireland and elsewhere had advocates, who, meeting at public houses and getting tired of continually discussing an hopeless cause, turned their attention to more useful subjects, and formed Friendly Societies, with the best intentions, but a quiet understanding among the promoters that the combination should be used for political purposes if opportunity offered. This ascribes an ignoble parentage to the orders of the present day, but is countenanced by some circumstances. In the northern counties of England, making all allowance for density of population, the great majority of Friendly Society members are even now to be found. It is a popular saying, that Lancashire can claim to be the birth place of all the largest associations. To recollect what happened in the early years of the present century, requires a man of advanced age; but the memory of many odd-fellows serves them to assure us that the Unity was then first formed, and that at the same time rival institutions, calling themselves Foresters, Old Friends, Ancient Druids, and other attractive names, also arose from the "free and easies," or as to some of them were remodelled to gain public support. The speaker asked if it was unreasonable to suppose that some intelligent men, and possibly belonging to the Freemasons, founded the orders from the then members of inchoate Friendly Societies, the ancient trade guilds, the free and easies, and the political clubs combined? and that the name "Odd-fellows" was adopted as fitly expressive of the mixed class, as being also less ambitious than "Good-fellows;" and in deference to the wishes and opinions of Lancashire linguists, who considered it in every sense the best. “Odd” they certainly could

not mean should be interpreted "strange” or “ridiculous," as it too frequently is now; but to designate "uncommon" fellows, or else companions joined in partnership in a state of “inequality," for none could tell who amongst them would first require the intended benefits.

Our readers will recollect the commonly received account of the Manchester Unity is this:-In the year 1812 twenty-seven men formed the Unity from one of the extinct guilds-the Sheffield Unity; they were working men, belonging to, and residing at, Manchester, and they determined to revive the spirit of the ancient institution; they chose the name of "Odd-fellows," meaning thereby that they did not consist, like most of the old guilds, of men of any particular trade, but were "odd," or unconnected. In the list of lodges the names of the officers, from 1814 to the present time, are set forth. The Editor of this Magazine gave a brief and somewhat similar account of the origin of Odd-fellowship, in the pages of the "London Journal," some short time since, with a slight sketch of the principles and practice of our Order. Thus much for our name. We now proceed to present our readers with

A PLAIN GUIDE TO ODD-FELLOWSHIP.

1.-Initiation, Study of Laws, and Practice.

To begin at the beginning :-You wish to become an Odd-fellow. You ask me to see you "made," and let you know all about it. First answer me some questions. When were you born? When was your wife born? Write down those dates on this form, and give me, if you please, something as "earnest money." To-morrow evening my lodge meets, and I shall hand in this paper and cash, when your name and address will be read allowed from the "proposition book," so that any one knowing you may be prepared to object to your admission, if necessary, or, if they do not know you, may make enquiries about you if they choose. You must now go to the doctor, who will examine you, to ascertain if you are in a sound state of health, and he will get you to sign a declaration that you are so, as well as your wife. The certificate he gives you must be taken care of, as it will be wanted when I meet you at the lodge house next meeting night. When we meet, you must pay the rest of the initiation fee, and I, taking the doctor's certificate, shall leave you for a little time, to prepare the members for your reception. I shall tell them I propose you as a member-have known you for many years-believe you to be respectable, and a fit person to become an Odd-fellow. Nothing being said against you, the lodge will no doubt resolve that you shall be admitted. I shall then bring you in, when you will go through the ceremony of initiation. I need not describe it to you, as you will, I hope, take an interest in it at the time, and will afterwards see other members initiated. And I must not divulge more, because it is a secret I am bound to keep. This much, however, I may say, that you will go through it without any attempt being made to shock or terrify you, by means of skeletons, axes, or red-hot pokers; but being introduced to the members, and having taken upon yourself the usual promises, you will listen to a reasonable-but impressive homily, upon your duties to your Creator, your neighbour, and yourself, and at its close may shake hands with me as a brother. You will then be shortly instructed how to gain admission into any lodge, and for that purpose will receive a pass-word, which is changed quarterly. You will take home with you five books, which the secretary gives you; and I have no doubt you will, like others, innocently ask me, in the next week, what they are all about. Let us look at them. The general laws

governing every district and lodge in the Unity; the district laws, which apply only to the lodges in the district, of which yours is one; the laws of the Widows' and Orphans' Fund attached to your district; and the rules adopted by your own lodge, and to be observed by its members. The fifth is your contribution book, or card, in which you obtain receipts for all money paid by you. I must anticipate that you will ask, "Why there should be so many books of laws"-why one book should not contain them all? and I at once answer, it might be so; but it is a question if you would consider it any more convenient; and it is most likely that when you have studied them all, and know more of the working of the society, you will come to the conclusion that it is quite right to have separate books. At the same time let me warn you against being so indolent or careless as not to watch your thoughts. Many notions which may flash across your mind, called "first impressions," may occur to you only for the first time, and you may be the instrument for working some important change in matters which seem to you objectionable; adopt this rule then, note down on paper all these first impressions, and frequently refer to them. It may happen, as you progress in reading the laws, that you will strike out many of your notes as worthless-you will satisfy yourself that an impression was too hastily accepted by you as a truth or fact which was neither one nor the other, but you will have profited by it-you will have a fixed idea of that subject-and whilst you will not fall into the same error upon it, you will be able to instruct or correct another member. Working upon this plan, you will gain such useful knowledge of the laws as will greatly assist you in future, and you will rightly consider yourself a better man from their study and practice; not only so, but I am bound to tell you that it is your duty to learn the laws; after the day of your initiation, you cannot in your own or any other lodge plead ignorance of them; you will see the reason for this, when you remember that even a prisoner, charged with a crime against the laws of his country, is necer permitted to plead such ignorance, but must suffer "the censure, as well as the inconvenience, of not knowing the laws by which he is governed;" so it is in Odd-fellowship. Let us suppose now the time has come when you tell me you have read the laws; and you accompany me to the lodge to learn their practice. We are in at half-past eight, when the lodge is opened by the chairman with a sterotyped but business-like speech-the minutes of the last lodge meeting are read and confirmed-several members who have been visiting others that are sick make reports thereon-further allowance is voted to the sick men-new visitors are appointed until the next lodge meeting. The secretary reads to the lodge certificates proving the deaths of two persons -one a member about your age, and the funeral money is ordered to be paid to his widowed mother-the other, the wife of one of our members, and the money is directed to be paid to him. The chairman now tells us a candidate is waiting to be initiated, and we, who have been indulging in a quiet whiff, must cease smoking. You hear now the proposition made and resolution come to, which I before told you of in your case, and witness the ceremony of initiation. A stranger, who looks dirty and careworn, comes in and advances to the chairman, to whom he gives a paper, which is immediately read to the lodge; it is a recommendation from the district officers, that the brother, who is a traveller, and has had the Unity relief, should receive a gift. He states what he is, and whether he is going, and is requested to retire. The lodge considers his statement, and it is resolved that he receive five shillings to procure a night's lodging and food, and assist him on his way to-morrow. You observe how, during intervals of business, the chairman has elicited songs and toasts-he now looks this way, and calls upon you to sing. When you have done, he proposes a toast,