WHOSE portrait we present to our readers this quarter, was born at Wigan, in the county of Lancaster, on the 18th of February, 1806. He was brought up to the medical profession; and at the present time has a most respectable practice in his native town. He was initiated in the Duke of Norfolk Lodge, (the parent, and for a many years the only Lodge in the Wigan District) in September, 1830; from which date Odd Fellowship assumed a different feature in his neighbourhood. Previously to his joining the Order, the principle of management resembled more a common sick society, than that of an Odd Fellow's Lodge; but he infused a fresh spirit amongst those with whom he had become united, and his zeal and perseverance have led to results which every well-wisher to the Order rejoiced to witness, and which strikes with astonishment the old members, who for years struggled hard against the opposition which ignorance raised to thwart them. Perhaps no District had to contend against more than the Wigan District had for years, and there are few places where Odd Fellowship more slowly progressed; but owing, perhaps, in a more special degree, to the subject of our present memoir, than to any other man, the Wigan District now ranks amongst the most flourishing in the Order. He successively filled the principal offices of his Lodge, to the entire satisfaction of the members; and in 1834, he was appointed C. S. for the District. Previous to his accepting this office, it had been found impossible to bring the accounts of the District with the Board, to any satisfactory state; a debt was owing, and the whole presented an almost unintelligible mass of confusion. To his honor, he satisfactorily waded through his difficulties, and brought the District out of debt. In 1835 he was elected Prov. G. M., and in 1837-8-9 he has served the office of C. S. He attended the Kendal A. M. C. in 1835, and in 1836 he was elected to go to Derby, but owing to his professional engagements he could not attend. In 1837-8-9, he was elected to attend London, Rochdale, and Birmingham; and to save the District, he attended London and Rochdale at his own expense: at which Committees his professional services were rendered gratuitously to all Deputies requiring his assistance. In 1838 he was also elected to the office of one of the Auditors of the Order, which he now fills. To sum up, he is a heart y fellow, a boon companion, and the life and soul of Odd Fellowship.

VOL. 6-No. —A.

ROBERT NAYLOR, P. Prov. G. M.

AN ADDRESS DELIVERED AT THE CLARENCE LODge, lewes,
BY P. PROV. G. M. GEO. COOKE.

Ir has always appeared to me that the Order of Odd Fellows was calculated to afford the means of greater moral, intellectual and social instruction and intercourse than have hitherto been manifested. Strip it of all extraneous matter and form, it possesses within itself the germs of those noble resources, that may, if properly cultivated, eventually produce great changes in the thoughts, minds, manners and actions of its several members; and, perhaps, lay the foundation of some lasting good to the Order generally, and permanent benefit to the members individually.

We should never be too ready to censure in others, that which we do not approve, or which is not in accordance with our individual opinion; but rather seek by argument, by the aid of reason and good sense, to convince them that they are in error, that they might pursue a different course with greater benefit and advantage, and not endeavour to force or coerce others to think like ourselves. This leads me to remark more minutely, that our Lodge-nights are often spent in very unimportant, if not in uninteresting matters; whilst the cultivation of the mind, the improvement of the understanding, the expanding the ideas, and the promotion of a profitable system of mutual instruction, are overlooked in the transitory enjoyment (if such it can with any propriety be fairly and reasonably termed) of devoting our time to the lighter acts of sociality and harmony,—thus entirely neglecting the more substantial and valuable objects of our meetings.

With these views, and feeling strongly their force and justice, I am induced to offer a few observations for the improvement and instruction, I hope, of the brethren.

As it is the bounden duty of every person to contribute, according to his means, towards the bodily wants of his poorer and more humble neighbours; so it is, likewise, an imperative obligation on each, to add, according to his capacity and power, towards the mental wants of his less fortunate fellows. I need not enlarge on the sacred authority that requires the former, and the moral duty that enjoins the latter.

I should be exceedingly sorry to let fall an expression that might be ungenerous, I shall seduously endeavour to avoid uttering one syllable that might be considered unjust; but I must, with the greatest candour, though with great friendship, say, that the business of our meetings is passed over in too hurried a manner; and our attention seems directed solely to the hasty dispatch of the matters immediately before us, without that due regard to the many objects that fairly and legitimately fall within the scope of our duty to our brother and neighbour, which ought to characterize our whole proceedings.

This duty is so very comprehensive, that I know not where we can possibly draw its limits; and there must be something very peculiar in the mind of that person who shall say, "thus far shalt thou go, and no farther." Our duties are, in fact, unlimited; there are no bounds that can or ought to be set to good actions,-and he will rank among our noblest benefactors, who shall promote the greatest extension of our usefulness, both morally and socially.

With respect to the improvement of the minds of the brethren, that seems at all times almost forgotten; until at length we become aroused by some passing event, to a state of our own inertness and remissness.

My object is to make each of you an inquirer, a thinker (if I may be allowed the expression,) and if I can succeed in leading you to inquire and think for yourselves, then I shall produce one of the greatest moral and social benefits that can be conferred on you. I shall occupy your attention for a short time, whilst I endeavour to address a few words to you on the uses of the Order.

These are manifold: They teach us "to unite ourselves together in the bonds of friendship and brotherly love," to "frequently meet together," to "become mutually interested in the welfare of every individual of our fraternity.' We are taught that Faith, Hope and Charity are the great pillars of our Order, and we are to apply these usefully, for the benefit of our brethren. Now the use of uniting together must be obvious to all; what is exceedingly hard to be done singly, is easily accomplished by us collectively; the plain homely saying is, that "one cannot help many, but many can help one." In that trite proverb the very essence of our usefulness might be summed up, so far as regards our pecuniary benefits and advantages. Our objects

are, however, something more than merely casually meeting together to pay certain weekly sums, from which certain benefits, in sickness, old age, &c., might be derived. The objects of our meeting together should be to impart to each other a feeling of kindness, respect, and esteem,-to endeavour to soothe the aching heart,-to soften the anguish of adversity,-to alleviate the sufferings of humanity,-to smooth the rugged paths we have to encounter in our journey through life,-to share in the misfortunes of our brethren,-to succour them in all things that lie within our power and ability, to participate in the prosperity and happiness of those about us, and to share the kind bounty of Providence with those whose fortunes and attainments place them above some of their fellow-members.

It is when engaged in these delightful duties that we show we have really and truly "become mutually interested in the welfare of every individual of our fraternity;" and when we are become so interested, we shall require no other stimulus to induce us to step forward in the equally delightful duty of affording instruction for the improvement of the moral and social condition of our brethren.

There are many ways in which these things may be done. If you are not enabled extemporaneously to address the brethren, you can put your ideas into writing, sufficient to enable you to express your meaning; another mode is by bringing an extract or selection from some work that may afford sound, interesting, and useful information on nature, the arts, sciences, &c., these you can read, or if you feel the least diffidence, you can easily procure the assistance of some who will do so for you: but I would strongly recommend that each should read for himself, for the sake of his own improvement. In short, where there is a will, there is a way; and if we have the inclination, we shall not want the means of imparting, each according to his talents and acquirments, something that shall be really useful and beneficial to us all.

Remember, that he who undertakes to instruct others, at the same time greatly improves himself; and I hope you will need no other inducement, cheerfully to come forward in the good cause of improving yourself and others.

There are many other uses that might be enumerated, but my object being now more of an introductory nature, I shall not farther detain you than by assuring you that I shall, from time to time, introduce some subject to your notice, calculated to improve your minds, and the time spent by us when meeting together in the sacred bonds of Friendship, Love and Truth.

"Unity is strength," and "knowledge is power," and we never ought to lose sight of these truisms. By uniting ourselves, and frequently meeting together, we not only become "mutually interested in the welfare of every individual of our fraternity," but we become strong; and by imparting mutual instruction, and progressing in knowledge, we become powerful. We ought to afford every encouragement to the spread of knowledge, and to cheer on those who labour for our good.

Is there any one among you who thinks he knows enough already, or that it is useless to impart instruction to others? No; I cannot for a moment entertain the belief that there is such a person with so vitiated a mind, who would shew so much ingratitude to Providence for the advantages he enjoys: if there is, I must say that the darkest clouds of ignorance must pervade his mind, and sense and reason have yielded to prejudice. Which of you "would light a candle, and put it under a bushel ?" and which of you, having the means and talent to afford even the least instruction or information, would not use such means, but bury his talent?

Modesty is commendable in all; but reserve, or more properly inertness, is not commendable, and many a gem is hid from our view, because it has not received that polish which a little labour soon produces.

"Full many a gem of purest ray serene,

The dark unfathom'd caves of ocean bear;
Full many a flower is born to blush unseen,
And waste its sweetness in the desert air!"

I hope no gem in our Lodge will be lost to us,-that no flower will "blush unseen, or waste its sweetness" among us. I call on you all to lend your help, no matter how feeble; it is with you now to say whether we shall " go forward,' or retrograde. Let us "onwards" in the great march of improvement,-let us be among the foremost in intelligence, in moral and social worth and excellence. In fine let us be up and doing, nor leave that for the future, which demands present attention. Lewes, December 6th, 1839.

TO FRIENDSHIP.

THOU heaven-born child, whose hallowed footsteps first
In Eden's narrow limits traced their way,

Thy matchless virtue then but little thought
What cloud of danger hastened soon to burst,

And violate thy snowy purity ;

Thy bonds were broken then, when Cain's fell arm
In anger struck the blow that God's just wrath
Adjudged with awful curse. Short-lived,-did then
Love's stream, which more can boast than the fair tide
Of Thracian Hebrus, finish its career!

'Tis thee, I ask, sweet Friendship! answer me,—
Full well I know that all earth's precious stones
Thee cannot purchase,-nor can the whole world,
With all its sons of sapience, supply

Wherewith to find thee,-whither thou hast gone
I know not. Does Italia's beauteous land,
Or Afric's burning soil thy presence boast?
It cannot be,-no rest for thee is there!
Surely thy bark has floated back from whence
It came on love's bright stream. If I invoke
Fierce Boreas to blow thee to these shores,
My prayer, alas! he hears not. Zephyrs, mild
As thee thyself, thy canvass (if so styled
It may be) cannot catch. But why thus talk?
Such reason scarce becomes me, since I know
That God's own breath which first engendered thee,
Alone can waft thee here. Come, spirit! come,

That breath inhale,-and so diffuse, in turn,

Thy precious gifts to all the mortal race

Here resident on earth. O, man! confess

With shame, as most befits thee, that as yet

Thou knowest not Love,-Friendship is strange to thee!

Manchester, April 29th, 1839.

SONG.

THE mountain breeze,-the mountain breeze!
It hath stirred the tops of the stately trees,
It hath bow'd their heads full low;
It hath rippled the river, and rippled the rill,-
It hath turned the sails of the distant mill,-
It playeth around my brow:

It bringeth life both full and free,-
It filleth my heart with abounding glee,—
Ŏ! I would not be sleeping now!

The mountain breeze,-the mountain breeze!
It rejoiceth among the greenwood trees,

It kisseth the opening flower;

It scattereth the dew from each drooping head,-
It spreadeth the sweets of the wild thyme bed,
It drieth the passing shower!

The mountain breeze,-stern Nature's child!
The mountain breeze, so brave and wild,-
Hail! hail to its fresh'ning power!

E. S.

Φίλορ

ON MODESTY.

It is with pleasure that I take up my pen to write upon a subject which is much belied, and will endeavour to prove that what is called false delicacy, has nothing to do with modesty. Surely they must be but in jest who make use of such expressions as -"could you wish to see any female whom you respected divested of modesty!" The difference between false delicacy and modesty is very apparent; but it is not my intention to enter into a discussion of that difference, I shall only attempt the removal of any erroneous notions my readers may have formed respecting modesty, and endeavour to prove how highly it should be valued and prized, particularly in the fair sex.

To the question-"Could you wish to see any female whom you respected divested of modesty?" I answer, that it would be highly painful to my feelings to see any female divested of it, much less one whom I respected. Could I wish to see the fairest of Nature's works deprived of its greatest ornament,-could I wish to see a fruitful and smiling country, where peace and contentment had taken up their abode, laid waste by the spoiler's hand,-or the bosom that late was the seat of happiness, heave big with throbbing anguish, and the cheek that was flushed with health and pleasure, pale with want and woe? If I was the wretch to wish these, then could I wish to see a female divested of her modesty; for well am I convinced, when modesty has forsaken, or is driven from its seat in the human breast, every sense of religious or moral rectitude is lost.

What I consider as true modesty, is not that awkward embarrassment so often beheld among the lower class of society, especially when in the presence of their superiors, which not unoften makes the object have the appearance of bordering on stupidity. True modesty is that sentiment of the mind which inspires us with a due sense of propriety,-a wish to avoid every thing that might have the appearance of courting, or being anxious for undue popularity; but yet it does not divest us of that confidence necessary to support us under any situation or circumstances which we may have to encounter. It is a virtue which includes an humble opinion of one's own abilities; an utter abhorrence of the least appearance of vice, and a fear of doing any thing which either has or may incur censure.

Virtue and modesty are so connected, that the one cannot exist without the other; divested of these, what charms can even the greatest beauties, then, have to fascinate or hold the heart in bondage? None. The eye turns away disgusted from the sight, and we shrink within ourselves, as from some venomous reptile. But let us turn from this picture, to one more pleasing,-let us look toward that female of true worth, whose every action is guided by virtue and reason, and who, in conscious rectitude of conduct, feels happy in herself; and though fully aware of her power to please, yet her innate modesty is ever on the alert, adding fresh lustre to every charm, and blending a superior grace in every act. It is to such of the female sex we are drawn by a secret impulse of nature; and led to admire, esteem, and love. It is then we find every faculty of the mind and heart bound, as it were, in a pleasing captivity, which gives more pleasure than the most entire freedom. O, my fair friend! if your sex would consider one half the charms that modesty has to the eye of man, and how little those are thought of who want it, methinks they would endeavour to preserve it pure and uncontaminated. It is so congenial to the female character, and in a particular degree to that of my fair country-women, that we seldom see them wholly separated; and to this we may attribute that admiration and esteem so justly and freely paid to them, not only by Englishmen, but by foreigners of every country. May they ever cherish, with the most watchful care, this heavenly guest; for where she is found, there may we, with certainty, look for a mind and heart, amiable in themselves, and capable of receiving and entertaining the impression of the most exalted virtues. It is with such women only, that we can, with confidence, hope to enjoy the blessings that a connubial life is so capable of affording, or that of domestic happiness.

Modesty is equally to be commended and admired in man,-for modesty, true courage, and the whole of the noble virtues are ever inseparable; and, I would ask, what man can be admirable not possessing these requisites? It is my firm belief, that there is an innate modesty and reverence of virtue, implanted by the hand of the Almighty in the bosoms of all the human race. It may be seen even in the most depraved and vicious, who will shrink confounded and abashed before the superior excellence of virtue.

Loyal Camden Lodge, Limehouse.

J. SCOTT, P. G.