large city. We will not say that there is, in proportion, more meanness, or avarice, or misanthropy; but that the objects that call men together in a city, the circumstances by which they are surrounded, are more calculated to engender a feeling of self-interest and prudential action, than is the case elsewhere. For, what builds up and populates a city? Trade, business, barter and sale. And what is the object of trade, of barter and sale? Self-interest, certainly-gain, competency. This is chiefly thought of by those who toil and traffic in the city. This sends out the laborer with his tools so early in the morning. This keeps up the ceaseless hum of many wheels. This is the cause of the clangor that resounds from forge and loom, from shop and wharf. And, then, the means of living are to be bought with money-the rent and food and clothing are high-a more expensive living seems called for, a greater pride of equipage and dress is fostered. Now these things affect the relations between man and man in a city. The fact already stated, that there is less intimacy between men, increases this selfish spirit. Where the afflicted are known to us, our sympathies are roused, and our prudential and calculating sentiments are not so strong. Once more; we would observe that there is more opportunity for fraud and imposition in a large city than elsewhere. Not being acquainted with most who dwell with us in the bosom of the city, absorbed in our own pursuits, and losing sight of thousands in the vast community, we may often be deluded by the garb and outward appearance of wo. The supplicant comes we cannot tell whence-he goes we know not whither. He may take our pittance to some cellar of debauch, some den of vice, some accumulative hoard of robbery, laughing at our credibility-and amid that great multitude what shall we know of it? Thus, instead of relieving affliction, in such a case, we are, innocently, pandering to vice and crime. And, moreover, the vices and crimes that induce to these frauds, are more prevalent in large cities than elsewhere. Reduced to beggary at the gaming-table-driven to despair by some almost detected defalcation-or urged by a guilty avarice-men don the weeds of beggary, and shamelessly go out to deceive the benevolent and generous, with a face of well dissembled wo, and forced, unnatural tears. A large city swarms with vagrants like these, and this fact affects the relations between man and man, for it begets suspicion, indignation, and an honest distrust, that otherwise would not exist, and that often refuses even real affliction for fear of imposture. Thus while we have the fact that tender and universal relations between man and man do exist, we have this other fact, that these relations are peculiarly affected in large cities. While many fraudulently live upon goodnatured charity, and indulge in the gross enjoyments of vice purchased by their bounty, we must also remember that a still larger class live, toil and suffer almost alone their tears never oozing through those high brick walls that force life in, their groans never reaching those densely-packed hearts that hurry forever by. We must remember, at least, that this would be the result, if no specific measures were taken to kindle a social spirit and to minister needed relief. But still there can be no change of principle. The relations between man and man are the same in the vast, full city, as in the less-peopled place. That man, so mean in his garb, pale and almost crushed beneath his burden, is verily thy neighbor, thy brother and that shivering, haggard form, crouching in corners and searching the very kennels for food, enshrines an immortal soul. If this were not so, if change of place involved a change of nature-then duty might be changed too. If we could shut out from reason and conscience the truth that the sufferer is a man-that every wound humanity feels quivers upon fine-strung nerves, and sears a beating heart-that man, born for social delights, yearns for those delights wherever he may be-that men will hunger and thirst in London or New York as much as in Sahara, or on the desert peaks of Himmaleh, that cold waits not alone on the shrinking moss and the mountain herb, but enters the crannies of the poor man's hut in the midst of the crowd-that sickness needs relief for its fevered lips and its burning brain, stretched out in view of the dusk sunlight lingering on the dial of St. Paul's, as much as in the leafy recess of the forest-if, I say, we could hide these facts that shew us nature does not change, but that the relations that grow out of it are everywhere and eternally binding-then, the different circumstances of a city, altering the relations of men, would, of course, alter their mutual obligations. But it is not so, and hence arises another truth-that to extraordinary circumstances must be adapted extraordinary means. If the cultivation of the social spirit, and the relief of the needy, is in a city specially difficult, we are still bound to discharge those duties, and must, therefore use special agents. Thus, then, by a consideration of Man, Society, and Large Cities, we have arrived at the legitimate reason for the existence of Benevolent Societies, Relief Institutions-for the existence of ODD-FELLOWSHIP. Having shewn thus the grounds upon which it rests, I shall not proceed further at this time, to dwell upon Odd-Fellowship in this aspect. Suffice it to say, love is the true object of its symbols and insignia, its signs and tokens, its passwords and lodge rooms. This must not be forgotten-neither must its members most of whom live in cities, forget that in proportion to the social spirit cultivated, the relief administered, the good performed for the suffering and the needy, in that proportion will they act out the great social idea, and the spirit of ODD-FELLOWSHIP. This we understand to be the chief idea of that system whose main pillars are FRIENDSHIP, LOVE AND TRUTH. These are not unmeaning names. They are realities. We would have them go abroad in the person of every true Odd-Fellow, not limited merely to kind deeds in behalf of the brethren of our Order, but cherished and manifested for all men, for the suffering and the needy. Shall the clasped hands and the naked heart, shall the triple links of the chain and the united arrows, be mere empty symbols? Or shall they speak of a social spirit, that is the essence of which they are the form? Let our hands be ever ready to clasp the hand of our suffering, sorrowing brother, let our hearts be ever naked in sincerity and truth, let our affections go out to others a triple chain more vital than iron or gold, and let us show by our united sympathies that we have turned the pointed arrows of warfare and hate to a peaceful symbol of changeless love. FILIAL CONFIDENCE. The following lines were suggested by an incident related to the writer by a sailor, who witnessed it. A vessel had nearly reached the offing, when a violent storm arose, and drove her out to sea, during which time she was in imminent peril. A little boy on board-the captain's son-appeared wholly unconcerned, and when asked the cause of his indifference, replied, "why should I be afraid—my father's at the helm!" It was a cold and cheerless night, The rude winds swept in fitful blasts And strain'd a good ship's creaking masts, And louder still the tempest raves, And manhood's cheek-unus'd to pale Is blanch'd with fear, and stout hearts quail But list! a voice breaks on our ears, Above the billows' roar, Proclaiming " Banish hence your fears— Behold! our native shore! Her beacon-fires still brightly glow The surge shall not o'erwhelm Take courage, doubting ones, and know! My father's at the helm!" And still the good ship ploughs her way Now lost beneath the drenching spray— Safe in her port the vessel rides, Oh! may the lesson thou hast taught, And holy faith inspire each thought, And hope, and love divine. And should the waves of grief arise, Or death itself o'erwhelm, New York, Nov. 19. W. B. M. POSITION AND PROSPECTS OF THE I. O. of O. F. IN presenting the present periodical as a candidate for public favor, we feel called upon to give our readers a brief view of the present standing, and future prospects, of the institution to whose interests our labors are to be devoted. This course is due alike to the public and to ourselves. It is due to the public, because we are all members of the same great national family, and our interests are identified in all the concernments of our widely extended country. Every society that is formed may be presumed to have a bearing, either for good or ill, upon the prosperity and happiness of the whole country. And hence every member of the original compact has a right to know something of every new association that may be formed. He may with perfect justice claim, that he should know so much of its principles and objects as will be sufficient to satisfy his own mind, in regard to the course of conduct he ought to pursue, in reference to the society or institution in question. It is due to ourselves, that this exposition should be given, because we are liable to misrepresentation. The best institutions that ever saw the light have been misrepresented and abused, and have severely suffered on that account. Even religion itself has not escaped from the evil influence of misrepresentation. Its advocates have toiled, and suffered, and bled, frequently on account of a blind or wilful ignorance of the true nature and character of religion, on the part of its opposers. Hence it is proper, and even necessary, that any institution which claims the countenance of the community, should clearly state its principles and objects, or in the common parlance of the day, "define its position." This duty we intend, very briefly, to perform in the present article. We shall raise our own flag, and sail under our true colors. We claim then, for the "Independent Order of Odd-Fellows," a some-what conspicuous rank among the benevolent institutions of the age. In presenting the grounds on which that claim is rested, we shall endeavor to avoid alike fulsome adulation on the one hand, and sickly sentimentality on the other. We intend to present a simple statement of facts, without "fear or favor," and leave our readers and the public to judge, rather from the facts themselves, than from our own deductions. We begin then with THE ORGANIZATION OF THE ORDER.. The "Independent Order of Odd-Fellows" is composed primarily, of subordinate associations called Lodges, who elect their own officers, make their own by-laws, meet at stated periods, and transact the business appertaining to their establishment. Next are the Grand Lodges of the States, Districts or Territories, where the primary associations are located. These are composed of Represent atives of the several subordinate Lodges. They are charged with the general supervision of the Order, in the sphere of their jurisdiction. To them, regular quarterly reports are made, of all the doings of the subordinate Lodges; and with them is deposited the authority to establish new Lodges, make such laws as may promote the general good, decide controversies, and redress grievances that may arise in their several jurisdictions. Last of all, is the "Grand Lodge of the United States," composed of Representatives from the several State Grand Lodges. This is the acknowledged head of the Order in the United States, and the ultimate tribunal to which all difficulties must be referred. It is the supreme legislative body, and the source of all authority in matters of Odd-Fellowship, and to it the several State Grand Lodges make annual reports of their doings. There is another branch of the institution called the "Patriarchal" department. It consists-First: of Encampments, composed of members who are possessed of the higher degrees, and organized much as the subordinate Lodges. Second: of Grand Encampments, bearing much the same relation to the primary Encampments as the State Grand Lodges to their subordinates; but all under the jurisdiction of, and represented in the Grand Lodge of the United States. THE OBJECTS OF THIS ORGANIZATION. To assist the traveller and the stranger who is far from his home. To relieve the sick and distressed by pecuniary aid, and kind offices, such as they always need. To perform the last offices that can be performed for man on earth, and to bury, in a respectable manner, the dead. To relieve and succor the widow and the fatherless; and to guard, protect, support and educate the orphan. To cultivate kind feelings of charity and brotherly love between man and his fellow-man; to inculcate principles of pure morality, and exercise a restraining and salutary influence upon the moral conduct of its members. These are the objects of the institution, and we assure our readers, that those who attribute to it any other objects, are either ignorant of the true state of facts, or they designedly misrepresent. THE MEANS OF SECURING THESE OBJECTS. Every member at his initiation pays into the funds of the Lodge a certain fee, varying in different places, from five, to fifteen dollars. He also pays a weekly sum, varying from six and a quarter to twelve and a half cents in different Lodges, and also a monthly contribution to the orphan's fund. There are several degrees also, for which regular fees are paid. The funds thus accruing, after deducting the actual and necessary expenses of the establishment, are sacredly devoted to the objects above specified, nor can they be used for any other purposes. When a member is sick he is paid from this fund a regular weekly allowance; and if he needs watches, members are sent to administer to his wants in that respect. In case of death he is buried at the expense of the Lodge. His widow is paid a certain specified amount, fixed by the laws of each Lodge, and varying from fifty to two hundred dollars, in different Lodges. His children, if he leaves any, are provided for according to their necessities, watched over and educated at the expense of the Lodge. All the above benefits are regularly provided for, by uniform laws operating alike in all cases in the same Lodge; and are bestowed, not as mere matters of charity, but as a |