Rev. Jno. N. Maffit.-We learn that this distinguished Brother has been invited by the Library Association of the Grand Lodge of Maryland, with the approbation of that body, to deliver a Lecture in the City of Baltimore on the principles and character of Odd-Fellowship, in aid of their Library. We hope it may not be incompatible with his engagements to gratify their request. Contributors to the Covenant.-Our friends are respectfully informed that papers which are intended for insertion in the " Covenant," must be in our hands at farthest by the tenth of the month preceding the publi cation. We know how vexatious it is to a writer instead of the language which he has thought proper to employ, to give force and expression to his own ideas to find other terms, or words used by an editor or printer as the case may be. We claim no such privilege and shall not presume to exercise it. We have thought it however due to all contributors to this Magazine to advertize them at the outset, that in no case except where the chirography is so illegible as to forbid the hope of making sense without our aid, will we intermeddle with the language of a manuscript. Independent Order of Odd-Fellows.-The friends of benevolence will be gratified to learn that this Society is rapidly increasing in numerical strength, both in the United States and in Europe. From a very small beginning, the "Independent Order of Odd-Fellows" has now attained in this Metropolis a vast growth, and is quite a thriving and flourishing body. The "Grand Lodge" has for some time past held its regular meetings at the City Hall, in the largest chamber of that extensive public building.At the last meeting of the Order, held on Monday, the 9th instant, the following officers were elected: SAMUEL STETTINIUS, G. M.; H. LATHAM, of Alexandria, D. G. M.; JOHN SESSFORD, Jr., G. W.; A. G. HEROLD, of the Navy Yard, G. Secretary; WILLIAM G. DEALE, G. Treasurer; and WM. W. MOORE, G. Representative in the Grand Lodge of the United States. [Nat. Int. The dedication of the new Odd-Fellows' Hall at Richmond, took place on Tuesday with the accustomed ceremonies. The new Hall at Alexandria, for the accommodation of the same Order, is nearly completed.-Balt. Amer. Our Correspondents. We are gratified that they have been profuse of their favours. The following shall appear, "We Three," by Bro. P. G. H. Gates. "Odd-Fellowship," by R. L. J. The able and interesting address of Brother Rev. A. B. Chapin of Connecticut, upon the history of the principle upon which Odd Fellowship is based," was received too late for this number, will be put to press immediately for our next. Deputy Grond Sire Kneass will accept our thanks for the beautiful "Gem" from Bro. W. D. Baker. "Mysteries Explained," received and will appear in our next. Also, "The secrets of Odd-Fellowship," by Bro. L. Wyman. Charleston Celebration of the 1st January, 1842.-Will some of our friends furnish us at an early moment with an account of the ceremonies of the day, and a copy of the oration to be delivered on the occasion. Grand Sire Kennedy.-The address of P. G. G. W. Clinton, and the action of the Lodges thereon, which you were kind enough to mail for us at New York, together with valuable official papers in relation to the Order in Indiana, have never reached us. Diligent inquiry has been made at Baltimore Post Office, but without success. BRETHREN AND FRIENDS: In addressing you on this occasion; the anniversary of the organization of this Lodge, it might be expected that I should entertain you with an eulogy, upon the principles and practices of Odd-Fellowship. That would be, both a pleasant and an ample theme; but I have chosen rather to present you with a brief and condensed view of the history of the principle upon which this society is based. This I have done, that those who wish to trace the history of our association, or of any similar society, may be able to mark the agreement and disagreement of kindred institutions; and thus to distinguish between societies, which, though based on similar principles, differ in the mode of their application. Among the nations of antiquity Egypt stood first and foremost. That kingdom was planted in the lifetime of Peleg, and was at the meridian of its power and glory, within a hundred years after the death of Abraham. At that early period, it had reached an eminence in many of the arts and sciences, which no nation or people has ever surpassed. Among this people, at that time, were found institutions, based on similar principles, and having similar objects in view, with the one whose organization we now celebrate. How far the correspondence would hold, it is impossible for us to say. We only know, that there were secrets which were revealed only to the initiated, that the mode of initiation was solemn and impressive, and well calculated to make a deep and abiding impression on the recipi ents. Advantages, too, were connected with the knowledge of these secrets; but what the benefits were, it is not now possible for us to deter mine. *Delivered before the Quinipiac Lodge, No. 1, I. O. O. F., of New Haven, Conn., September 1840, being the first Anniversary of the same, by Rev. A. B. Chapin, M. A.; Mem. Conn. Acad. Science and Arts; Mem. Yale Nat. His. Soc.; Mem. Conn. Hist. Soc., Hon. Mem. Rhode Island Hist. Soc. &c. &c, Besides the Egyptian mysteries, we find scattered throughout all Europe, and over a large portion of Asia, secret associations,-founded on similar principles,-characterized by similar ceremonies, and having similar objects in view. Concerning these, our means of knowledge are scanty and imperfect; but enough is known to show the identity and sameness of their origin and object. These are all, sometimes spoken of, as the mysteries of the Cabiri; a name which is of itself a mystery, and which no learning and research has yet been able to explain. We shall consider as briefly as possible, what is known of the mysteries of the ancients, in order to show the identity of their origin, and the sameness of their principles. The Eleusinian mysteries, so called from the city of Eleusis, where they were celebrated, belonged to the mysteries of the Cabiri, and were carried from Egypt to Greece, probably by King Erectheus, who first initiated the Athenians into that ancient association, and who instructed them in the manner of celebrating the same, several hundred years before the Christian era. We have a much more full and satisfactory account of the mysteries of Eleusis, than of those of Egypt, from which they were copied; and more full, indeed, than of any other of the ancient mysteries. Consequently we shall go more into detail here, than upon any other part of the antiquity of our subject. But it must be constantly borne in mind, that as the mode of initiation, and the signs by which the initiated made themselves known unto each other, were not allowed to be revealed, we can only make out these things, by a careful comparison of the several incidental allusions, made by those who had been initiated, to the circumstances attending their initiation. Bearing this in mind, we shall proceed to give the best account we have been able to gather from the ancients, concerning the matter. The Eleusinian mysteries were divided into the lesser, and the greater; the lesser being a state of preparation for the greater. Every native Greek, unless he had been convicted of some crime, might become a partaker in these mysteries, after undergoing the proper purifications. This was done by abstinence of the body,-by sacrifices, and prayers, and by certain ceremonial washings. When the candidate had been thus prepared, he might be initiated into the greater, and more sublime of the mysteries. At the opening of these a herald proclaimed; "Hence, far hence, be the impious, the profane, and those whose souls are polluted with guilt;" after which, death was the punishment inflicted upon him, who, not having been initiated, should have the presumption to remain in the assembly. The mode of initiation SEEMS to have been nearly as follows:-The candidates being crowned with myrtle,-the emblems and token of their purification in the lesser mysteries, were introduced by night into a place called the mystical temple; which upon their approach, was instantly involved in darkness. At their entrance, they were reminded of the great benefits conferred upon men by a participation in those rites,—and of the purity of heart necessary for a proper reception of them. They were then washed in water, in token, that as the body was thus cleansed from all impurities; so they should come with minds pure and undefiled. After this certain of the mysteries were read to them out of a book,-when the Priest proposed to each candidate certain questions, to which they were required to make answers; and secrecy was enjoined under the highest penalties and sanctions. Then followed a scenic exhibition of various terrific spectacles, calculated to awaken the strongest emotions in the beholder. Funeral forms passed by, personifying death, and the ills that flesh is heir to. Then followed other scenes, representing the gloom and horrors of Tartarus, the dreary abode of the guilty,-accompanied by awful groans, amid which might be heard the exhortation; "Learn by our example to reverence the gods, to be just and grateful." Accompanying these, were sudden flashes of fire, and the low rumbling, as of distant thunder;-rendered more terrific by the hideous phantoms and spectres that met their eyes on every side. To these succeeded still other scenes, representing the delightful abodes in the Elysian fields, illuminated by a serene and glorious light; from whence harmonious voices uttered the most enchanting sounds. Indeed, it was a general characteristic of all the Cabirian mysteries, that they began in sorrow, and ended in joy. Persons who had thus been introduced into these mysteries, were called the initiated; and the mode of initiation was called regeneration, or a new birth. What were the things made known to the candidate which he was not at liberty to reveal, it is impossible to tell. There is however, much reason to believe, that the eternity and unity of the Godhead, his power in the creation, and the falsehood of polytheism were among the things thus taught. It is certain that a state of future rewards and punishments, was most clearly set forth, and that many other things, in direct opposition to the prevailing vices of the age were inculcated and taught; and at one time, at least, the operations of nature, and the origin of the arts were among the topics of consideration. The initiated into these mysteries, were believed to live in a state of greater happiness and security than other men, and to be under the more immediate care of the gods;-to enjoy more distinguished places in the Elysian fields;-to enjoy a purer light, and to live more emphatically in the bosom of the Deity. Hence the Greeks came from all parts to be initiated into these mysteries, and to receive this pledge of happiness. PYTHAGORAS, to whom belongs the honour of commencing a new era in the philosophy of the ancient world, availed himself of this feature of the ancient religion, to instruct his disciples more thoroughly in the truths of religion and philosophy. Or perhaps Pythagoreanism, is only a more full account of some parts of Eleusinianism. What was the precise mode of initiation into the mysteries of Pythagoreanism, we cannot tell. We only know, that it was preceded by a state of preparation;-that it was accompanied by the strictest obligations of secrecy;-that the members had particular words and signs by which to recognize each other, which they were neither permitted to write or reveal, and that all the secrets of the Order were handed down by memory. The instructions of Pythagoras, were twofold; exoteric or public, and esæteric or private. These last were never communicated to any but the initiated; to those who having gone through with the previous training required of a disciple, had arrived at the degree of companion, brother, friend. And even to these, the secret instructions of his philosophy were imparted only under the form of symbols and images, after the Egyptian mode of sacred instruction. And this Pythagoras probably borrowed from the Egyptian Priests, with whom he spent several years, before establishing his system of philosophy. The business of the Pythagorean schools, seems to have been principally the study of the arts and sciences; but there is sufficient evidence that they commenced and closed every day with religious duties. Something of the nature of those duties may be inferred from the following lines, which are a free translation of the "Golden Verses" of Pythagoras. "Let not soft slumber close thine eyes, Thy train of actions through the day; Or into what new follies run? Another system of mysteries, different in name, and probably in many of its ceremonies, is also deserving of notice in this place. I refer to the ancient Druids of Gaul and Britain, and the mysteries called Druidism. Much learning and speculation has been expended upon the origin and meaning of the word Druid, but without much success. To me, however, it seems clearly to be the ancient Celtic drui, in the plural druidhe, denoting, a druid, an augur, and a charmer. It is in fact, a word denoting the same thing as the Magi, among the Eastern nations, that is, wise man.— This derivation agrees with the etymology,-with the signification, and with the ancient usage of the word Druidism, which agreed in many respects with the peculiarities of Eleusinianism, but in more respects with Pythagoreanism. It agreed with both in its secrets,-its impressive mode of initiation, after a preparatory course, and in many other things. It corresponded also with the mysteries of Eleusis, in professing to confer religious privileges; but its most prominent characteristic was in accordance with Pythagoreanism, being to all intents and purposes, a school of science and the arts. And like that too, it taught a contemplative system of religious philosophy;-dealt in signs and symbols, and conveyed its learning by oral instruction. The Druidical seats of learning were located in the deep recess of some forest of oaks, where twelve years were required of one who would prepare himself for any of the professions; for among them, as well as among us at the present day, religion, law, medicine, poetry, history, &c. &c., were considered as distinct professions. These however, formed the exoteric, or public branches of Druidical teaching, and give us no idea of the nature of their mysteries. But in all of these ancient rites, there were certain things in which they agreed. It was a leading characteristic of all; that they began in sorrow and gloom, and ended in light and joy;-that they were calculated to remind men of their weakness, their ignorance, their helplessness, and their sinfulness of character, of the shortness and the uncertainty of life, of the ills which flesh is heir to, of the punishment of guilt, and the reward of virtue and the rising of the just to life eternal and immortal. In all too, the mode of initiation was calculated to make a deep and lasting impression upon the mind of the candidate. For this purpose, striking exhibitions of the consequences of sin, and the pleasures of virtue, were presented in sudden contrast; and every thing was designed to impress the beholder with a lively sense of what was thus represented. To these we may add some other things, in which all the mysteries, did in effect agree; though only |