Home

About Freemasonry

About Lodge Keys

Charities

“20 YEARS OF MASONIC NEWSLETTER
COMMEMORATIVE ISSUE(1983-2003)—PART-1
BY GOSHAMAHAL BARADARI MASONIC BUILDING COMMITTEE
Selected Editorials
W.Bro. P. Vijaya Kumar
November 1996
In the last issue there was a letter to the Editor regarding the publication of articles about the various localities in and around Hyderabad. In hat letter it was pointed out that the history of localities does not interest Freemasons and instead, we must publish more articles on Masonry. In this connection, it is my view that Freemasons must have and maintain relations with their surroundings and as Freemasons are part of the society, it is in their own interest that they must be aware of the history of the places where they live. An interesting note on this aspect was published in “The Philatethes”. This article clearly brings out the desired integration between Freemasons and the rest of the society and it is recommended to your most serious consideration.
In the late 1800s a miller discovered that the square and the compasses was not protected by a trademark, and he decided to use it as a logo for this own brand of flour. The Masons of that state brought Suit to stop him. Since there was no clear precedence to guide him, the judge in the case ordered a survey be made of a sample of the population to determine if the square and compasses were so well known to be associated with Masonry that the Craft had a claim on the symbol in equity.
As a result of that survey, it was determined that more than 80% of the non-Masons in that state knew the symbol and knew that it stood for Masonry. The miller was not allowed to use the symbol.
It was a wonderful testimony of the public’s recognitions image of Masonry. And yet, today, less than 10% of the non-Masonic public can identify the symbol.
It didn’t happen because society change, or our culture suddenly went awry. It happened because we changed ho we practice Masonry. Little by little, we withdraw into our tiled recesses – like a snail into its shell. We stopped being social with the outside world. We abrogated our charitable works to others. We stopped practicing Masonry outside our lodges.
Perhaps we thought it no longer mattered. Many of the traditional ways in which we had been visible, in which we had earned the respect of the community, wer no longer a available.
We decided it was enough that we only confer degrees. That was tragic decision for Masonry; to become almost “invisible” on the outside.
Today, many communities don’t know anything about us at all except perhaps that we appear cultish and secretive, and are inwardly focused to the point that they have little reason to respect us as an organiszation.
Of course, it doesn’t have to be that way. We can change.
May be it is time we brothers make our ldges known and understood. If the public is to knowabout us and respect us, we must give them a reason to give us that respcct. To do that, we must fewquently invite them to our lodgs and tell our story, and Most importantlyu, greet them on their own turf – out in the community where we all live, and make a difference in the world.
If we do, we will rcepture the respect we once had – in the same way we got it in the first place – by EARNING IT!
“By their works ye shall know them,” is as true today as it was two thousand years ago.
It is time that we begin that work.
November 1998
Economic independence. It is a dream for may and a dream for many and an accomplished feat for others. Lenin says “Bread is not everythingh, but Man is yet to invent a substitute for bread.” Likewise money is the means for living Economics rule everythinghin a Man’s life – his health, his so callede cultutre, his level of thinking, his awareness of the world outside himself, his access to the opportunities for better living, in short everything. To achieve economic independence man requires enormous amout of planning – regular savings, if he is a salaried employee, and careful planning of savings of hunds if he is a self employed businessman. It is easy to formulate such plans, but in view of the ups and downs of life it may be difficult, if not impossible, fro some people, to implement the above advice. Since we are freemasons and sinor Freemasonry is promaily a society where the members strive for excellence in their profession, where good men are shaped to be better man, and where the excellences of character are pointed out for our practice, we have to get the inspiration and advice from our brethren for us to be in right path to acheve Econcomic Independence. At this poinjt let us also realise that Economic Independence is not everything, but Economic Independence is absolutely necessary for living at least a dignified lie, if not a happy ife at your advanced age. Every man wishes for a very long life, but his is always afraid of his old age, which is a part of long life.
At the age at which he is no longer the earnish member of his family he depends on the other members of his family, for his minimum need if he is not economically independent. But that is not all. He is lonely and he is not able to communicate with the youngersters. This is biggest curse, because of which he is afraid of the old age. It is at this stage, Freemasonry meetings are like oasis for him. There he meet his friends, shares a pleasurable evening with them and in general a very happy day. It is our duty to see that the regular meeting of Lodge are conducted that way.
Apart from the above, there is a crying need for a place, where our Senior Members, who are after all the people who sustained the Lodges in their time, to live, in case of necessity, in the company of other equally senior brethren. Most of them may be able to pay for their boarding most them perhaps might be able to contribute – for the construction of “MASONIC HOME.” Thus is born the concept of “MASONIC HOME”. All the brethren of the Fraternity must contemplate this concept and come out with their suggestion, of how to translate this concept into reality, which it is in England, U.S.A. and in other countries.
August 2002
Freemasonry, at present in our country, consists of five branches. They are Craft, Chapter, Mark, RAM and Conclave. A peron is said to be a Master Mason if he had completed the three degrees of the Craft. The other four are higher degrees and only a Master Mason is entitled to joint these. But only a few join them, even though they are repeatedly told about them by senior masons. They have not joined mainly because of a lack of understanding of their importance or relevance. But to explain these, it is important to have a complete understanding of the Craft itself.
Freemasonry, it is said, is a peculiar system of morality, veiled in allegory and illustrated by symbols. This is an excellent expression explaining the entire system of freemasonry in one sentence. The exact meaning of the word allegory is “narrative describing one subject under the guise of another”.
The three rituals – Initiation, Passing and Raising – precisely accomplish this. Here we must note that these three rituals present the entire philosophy of freemasonry. They analyse human behaviour, how to look after your own family members, how to judge your brethren, how to admonish them in casw of their erratic behaviour, how ot obey the dictates of your society, how to improve their morals and how to be a disciplined person. They teach you that you have to raise your own stature by merit alone, that your behaviour should be such that you must be an ornament in the society, that it is extremely important to perform your allotted tasks while you still have energy to di, and it invites your to contemplate the closing hour of your existence and ow to reconcile to the inevitable ending called Death.
The above is only a cursory view of the philosophy and teachings of masonry. To illustrate the above, symbolism is extensively used in the ceremonies. For this, the construction of the temple at Jerusalem and the tools used are described to bring out the essence of freemasonry. The First Temple at Jerusalem is real, King Solomon of Israel, and the context and some o the personalities are also real. But the actual decription is a legend, created to completely describe the philosophy of freemasonry. Continuing in the same manner, higher degrees are evolved, each to emphasise the important aspects of human being.
Mark Masonry is created to illustrate the fallibility of human judgement and the conforting assurance derived from a belief in the existence of a heavenly judge, to whose impartial and, we trust, merciful tribunal our work will have hereafter to be submite3d. in the honest endeavour to our ability by the best of our guidance, interpreting them to the best of our ability by the imperfect light vouchsafed us, we may be misjudged and misunderstood by our earring fellow mortals, we may confidently place our reliance there and look for our reward from Him who is as merciful as He is unerring.
Such is the principal object of this beautiful branche of freemasonry called Mark Masonry. It will be a rewarding experience to him who joins.
In the future issues, the importance of other higher degrees will be discussed.
October 2002
On October 6 2002, a Seminar for Non-Masons was onducted at Goshamahal Baradari Masonic Building. It proved to be a success in that about 90 non-masons were present. The Seminar was inaugurated by R.W.Bro. B. Biswakumar, R.W. the Regional Grand Master of the RGL of SI, V.W.Bro. Hon’ble A.R. Lakshmanan, Chief Justice of the AP High Court, was the Guest of Honour.
The Seminar was mainly to enlighten the public about the salient features of the organization, and to clear the misconceptions in their minds which was the result of holding our meetings and activities behind closed doors.
The topics chosen for the Seminar were (a) Origin and development of the organization of freemasonry (b) Rites and rituals (c) Charity and (d) Secrecy. They explained the above subjects with the help of visual aids. In general, the organizers, headed by a senior mason, W.Bro. A.V. Rangarao, did a commendable job. But I had a feeling that the details given appealed more to masons than non-masons. However, the non-masons paid commendable attention to the lectures. They were then invited to ask questions.
Non-masons mainly came to the seminar, first to know what this organization is, and they sought clarifications about charity, the concept of God, and secrecy.
Secrecy in masonry is considered by many masons as the most difficult question to answer. Any organization which has secrets os generally considered to be an evil one. But in the case of masonry, it is not the case. Freemasonry developed from the closed door meetings of operative masons. The operative masons held their meetings behind clsed doors in order to protect their skills in designing the buildings, so that outsiders without proper understanding and practice, do not bring discredit to the profession of masonry, when they are engaged by ignorant clients, by imperfect buildings. In course of time, after masonry lost its patronization, speculative masonry developed. In those days, it was not possible for persons of enquiring minds to discuss with like minded persons and understand the natural phenomena, due to ignorance and superstitious nature of a majority of the population. Hence, they formed the Masonic Lodge, with their practice of holding their meetings behind closed doors, ideal places for their purpose.
Thus speculative masonry developed with all the practices of functioning of the Lodges adopted from those of operative masons. They then developed symbolism with the help of the tools used by operative masons.
As it is evident from above, that the institution of operative masonry was basically of brotherhood, speculative masons also adopted same concept of brotherhood, either by necessity or because of their association with the brotherhood of operative masonry. It follows that brotherhood requires means of recognition between brothers from different areas. Consequently, some signs, code words, etc., were adopted by operative masons to prevent anyone who was not a member of their profession, to participate in their technical or organizational discussions. In the same way, speculative masons continued the system of having signs and word, either the same or some variant of them, for identification of Accepted or Speculative Masons. These are the secrets which are guarded by freemasons worldwide.
Since this ancient institution, like most other ancient institutions, is mainly carried on by traditions, hence it is the tradition which is responsible for perpetuating the secrecy in the functioning of Masonic Lodges.
History
Freemasons’ Hall – Goshamahal Baradari
W.Bro. Y.M. Lele
Source: “Footprints” – A commemorative volume issued on the occasion of 125 years of Lodge Morland
On February 8, 1933, Hyderabad proclaimed its historic position as the keystone of the Arch which unless the North and South of India in one fraternal whole; for on this day in the presence of Masons from Chennai, Mumbai as well as from the erstwhile Hyderabad State, HEH the Nizam reopened the beautiful old palace, the Goshamahal Baradari, which has been adapted by the Masons of Hyderabad for the use of their craft.
The ceremony of the re-opening of this ancient palace evoked great enthusiasm in Hyderabad, for the people realised that the Masons had restored to the City, a building which is not only the sole complete relic of the glories of old Golconda, but is one of the most beautiful buildings I the south of India; and in restoring it had beautiful it with loving care.
The Brethern assembled at 4 p.m. – The Hon’ble Sir Archibald Campbell, District Grand Master of Madras, and Sir Temulji Nariman, Grand Master of All Scottish Masonry in India were seated on either side of the main entrance. The Officers of the G.L.A.S.F.I. and District Grand Lodges were seated on the steps of Baradari. The other Brethren were seated in the treble rows on either side of a red carpet which was laid from the Main Door to the door of the Courtyard (Photo 1).
The ladies of the families of Masons and a few distinguished non-Masonic guests were in the galleries of the Banqueting Hall, with was the Durbar Hall of the Moghal Emperor during the long-drawn out siege of Golconda. Among those present were Lady Keyes, Princes Azam Jah and Muazzam Jah, sons of His Exalted Highness, and their wives the Princesses Durru Shahvar and Nilofar, the two Misses Keyes, Sahibzadas Slabat Jah and Basalat Jah, brothers of His Exalted Highness.
On His Exalted Highness’ arrival he was met by Right Worshipful Brother, Nawab Salar Jung, P.G.W., the Senior Mason of Hyderabad and Right Worshipful Brother the Hon’ble Brigadier General Sir Terence Keys, H.G.M.D., of A.S.F.I., the President of the Building Committee (Photo 2). A fanfare was sounded by the trumpeters of the Hyderabad Lancers. The Trustees and Members of the Buiolding Committee were presented to H.E.H., who then proceded to the Main Door, where Right Worshipful Brothers Sir Archibald Campbell and Sir Temulji Nariman were presented. His Exalted Highness then struck the door three times with an ivory and gold mallet, and the door was flung open. The Trumpeteers sounded another fanfare (Photo 3).
Inside the door were standing the Fuling Masters of the three Lodges which meet in the Goshamahal Baradari, Worshipful Brothers Syed Habib-ud-Din Ahmad of Lodge Deccan, E.C., Right Worshipful Brother Mehr Ali Faze (who is also th Architect of the Building) of Lodge Morland, S.C., and Right Worshipful Brother Maharaj Sir Kishen Pershad of Lodge Hyderabad, S.C., and also Brother Chandulal C.Dangoria, Assistant Architect of the Building. These were presented to His Exalted Highness, who was then conducted to the Dais. The Brethern then filed into the Main Hall. When all had taken their places the Band played the British National Anthem and the Hyderabad National Anthem.
A prayer was offered by Bro. C.E. Wheeler, P.D.G. Chaplain. Right Worshipful Brother Sir Terence Keyes then delivered an address to His Exalted Highness:
“Your Exalted Highness, On your accession to the high position you hold, you very generously presented to the Freemasons of your Dominations Ten Thousand Rupees as a nucleus of a Fund to build for themselves a Masonic Temple. Fortunately for us the Temple was not built, for just two years age Your Exalted Highness graciously pleased to grant us the use of the Goshamahal Baradari fo the practice of the Craft.
When we Masons of Hyderabad petitioned your Exalted Highness for the grant of this historic building, we laid stress on the fact that Freemasonry is a Charitable Brotherhood which has as its main principles Brotherly Love, Relief and Truth, and, as one of its consequent qualities, Stability. Every Mason is bound to be loyal to his Sovereign and to his native land, and to refrain from any intrigues against the Government of any country in which he may, for the time, find himself. Freemasonry thus binds men of different races and creeds in a loyal and charitable Brotherhood.
This Goshamahal Baradari has great historic connections. It was built some two hundred and fifty years age, and was occupied for a time by Shah Alam, son of the great Emperor Aurangazeb, when he was sent to compelte the Conquest of the Deccan. Later,I fell to baser uses; the beautiful frontage was masked by unsightly erection and the arches in the interior were blocked up so that it could serve the purpose of a military store. Trees grew in the crevicws of the walls and roof; and the building fell into great decay.
We Masons, taking advantage of Your Exalted Highness’ generosity, have restored and beautified this old Palace till it is not only an inspiring centre for the practice of our Craft, but a fitting symbol of Hyderabad as the keystone of the arch that spans and unites in one brotherhood the Great Indian Peninsula.
At all our assemblies in the palace, after toasting His Imperial Majesty the King Emperor, we Masons drink to the health of His Exalted Highness the Nizam and the Land We Live in.
May God bless the one and prosper the other.”
His Exalted Highness the Nizam made the following reply:
“Sir Terence Keyes, Masons of my Dominions and Masonic visitors:
It has given me great pleasure to come here today and view this olf Palace which you have restored and beautified with such feeling and taste.
All the world knows that Freemasons are a Charitable Brotherhood, but it comes as a surprise to me at least to find that you have so much architectural talent, sense of Beauty and appreciation of History among you. (Applause). This Goshamahal Baradari is 250 years old; it will remain, I hope, for as many years more as a standing symbol of the priciples of your Order and of your appreciations of the part Hyderabad has played in the History of India.(Applause)
I now declare this Goshamahal Baradari open, and deliver it into your charge to maintain for purposes of Freemasonry in my Dominions.
In conclusion, I take this opportunity to announce that in commemoration of the opening ceremony of this historic building. I intend to present a painting of mine to the Lodge in the near future”.
After the ceremony was over, His Exalted Highness and the whole company adjourned to the terrace where an “At Home” was given by R.W.Bro. Nawab Salar Jung Bahadur, in honour of the occasion. It was 5.30 p.m. when His Exalted Highness left the Baradari.
The beautiful Banqueting Hall of the building and the spacious courtyard formed the setting for the banquet which followed, at which covers were laid for about 200.
Most Wor.Bro.Sir Temulji Nariman presided over the Banquet. The Banquet ended with the Tyler’s Toast proposed by Wor.Bro.Biwan Bahadur P.M. Sivangnana Mudaliar. Then the Brethren adjourned to the Temple for the Dedication Ceremony.
Lodge Morland S.C. which held a special position as the first Lodge to rent the original Lodge room and its custodians*, was accorded the privilege of opening the proceedings befor the Dedication Ceremony commenced.
The Brethren having assembled in the Lodge Room, the Most Worshipful Grand Master, A.S.F.I., accompanied by the Grand Lodge Officers entered the Temple in procession, and the Most Worshipful Grand Master occupied the Chair, the other principal chairs being occupied by Grand Lodge officers as follows
R.W.Bro. The Hon’ble Brigadier-General Sir Terence Keyes as I.P.M.
R.W.Bro. S. Kalyanaram Iyer, as Senior Warden
R.W.Bro. Vaman R. Naik, as Junior Warden
R.W.Bro. Nawab Wahiduddin Khan Bahadur, as Senior Deacon
R.W.Bro. Nawab Zoolcadar Jung Bahadur, as Junior Deacon
R.W.Bro. Syed Khurshid Ali, as D. of C.
R.W.Bro. S.V.C.Reddy, as Inner Guard.
Lodge Morland* was opened by the Most Worshipful the Grand Master, and he was saluted. The Right Worshipful the District Grand Master, Madras, the Officers of the United Grand Lodge of England and the District Grand Lodge Officers were received, and the Rt.Wor. The District Grand Master was saluted.
The Rt.Wor. Masters the Past Masters, Officebearers and Brethren of Lodge Morland, Lodge Ekram and Lodge Hyderabad were presented to the Most Wor. The Grand Master.
The Lodge was opened in the Second and the Third Degrees and the M.W. Grand Master addressed the Lodge on the purpose of the Meeting, and requested the R.W.Bro. Sir Archibald Compbell, District Grand Master of Madras, to dedicate the Temple. The Lodge was then adjourned.
During* the Dedication Ceremony, the Dedicating Officer, Rt.Wor. Bro. The Hon’ble Sir Archibald Campbell, asked for an amount of Building and the for the Architect’s plans of the completed structure. The Director of Ceremonies presented the President of the Hyderabad Masonic Building Committee and the Architect.
The Account of the Building
“The Goshamahal Baradari was built about 250 years ago by Sultan Abdul Hassan, the last King of the Kutb Shahi Dynasty. It was one of twenty palaces, which embellished this quarter when Golconda was the most brilliant city in the world. It is the only one of the twenty now standing in 1933.”**
The Emperor Aurangazeb installed his son, Shah Alam, in the Baradari when he sent him to complete the conquest of Southern India. For over two years, it was the Headquarters of the Moghuls in the Deccan.
When the Baradari ceased to be a roya residence, it was apparently used as a place of recreation and entertainment, for on the walls of this room we have found writings dating from 150 to 180 years ago telling of how distinguished persons and their friends enjoyed their visits and the entertainment they had received in this Building.
Later, the Baradari was handed over to the Military. The façade was closed in with mud walls, the beautiful internal arches and some staircases were walledup; most of the ground floor was used to house military stores, while the upper storey was turned into a Mess. After a time that Mess rented the upper storey to Lodge Morland and other Lodges used it as sub-tenants. The whole building had fallen into great decay, and it was a squalid place for our Masonic meetings. Trees and bushes grew on the roof and in the crevices of the walls, the plaster was falling off, and the progress of deterioration was becoming rapid.
Shortly after his accession, in 1912, His Exalted Highness the Nizam presented the Masons of his Dominions with Rs.10,000 towards the building of a Temple; but unfortunate misunderstanding ensued, and no progress was made with the plan for building permanent habitation. They continued to occupy the Mess rooms on lease.
In February 1931, the Freemasons of Hyderabad petitioned His Exalted Highness the Nizam for the grant of the Goshamahal Baradari for the practice of their Craft, and His Exalted Highness was graciously pleased to grant their request.
To the nucleus of the Nizam’s gift of R.10,000 the Masons of the three Lodgs working in the Baradari added some R.60,000 more, and have carried the work of restoration and adaptation to completion.
The original plans were drawn up by Architect Brethren Nawab Nain Yar Jung and Syed Ali Raza. The unsightly additions to the outside of the Building and mud-brick portions inside have been cleared away; the roof and walls have been repaird, the whole buildinghas been floored and an internal stairway has been constructed (Photo 4).
But what has most beautified the Baradarihas been the filling in of the three great arches of the façade with tracery and doors. This tracery and the doors have been copied from the incomparable work of the tomb of Salim Chisti at Fatehpur Sikri (Photo 5)
They add great beauty to the splendid simplicity of the design, and compete the Masonic symbolism of this historic palace. All the work of restoration and adaptation has been carried out with untiring zeal and devotion by Right Worshipful Brother Mehr Ali Fazi, the Ruling Master of Lodge Morland, ably seconded by Brother Chandulal, the Assistant Architect. Right Worshipful Brother Mehr Ali Fazi has placed the Masons and the general public of Hyderabad under an eternal debt of gratitude for the loving care and great sense of beauty and fitness with which he has completed his voluntary task. He will now present to you, Right Worshipful Sir, the plans of the Building.”
Accordingly, Right Wor.Bro. Mehr Ali Fazl and Bro. Chandulal preented to the Dedicating Officer the plans of the completed structure (Photo 6).
Translations of the two chronograms are given now
New Inscription
May God bless this lofty edifice, the centre of eminence and high position!
It has a happy origin and still happier end (restoration); light shines forth from its doors and    roof
Its merits need not be enumerated for it is the meeting-place of Freemasons.
The aims of Freemasonry are most noble; being based on sincerity and being free from cant.
It (Freemasory) inculcates union, and teaches friendship and co-operation.
The building was founded by Tana Shah, but it has fallen into ruin through vicissitudes of time.
In this auspicious and happy reign the request of Freemasons for the restoration of the    building was granted by the Exalted King.
The king of Heaven-like dignity; the adorner of the world, the just, the benevolent, the    redeemer.
The Ruler of the Deccan, King Osman; the Mot glorious (sovereign) of his time, unique in the    world.
In sagacity he is perfect like luqman; in glory he is second Alexander.
In founding beautiful building (he is) like Sahban.
His body has the robe of benevolence on it his flag has the emblem of victory on it.
People are flourishing and progressing through his grace; particles (of sand) are resplendent    like the sun and the moon through his glory.
O God may he remain victorious and triumphant, and may he ever enjoy a merry and happy    like!
In short, by the grace of the king and through the good taste of the great Sahib.
That is, Sir Terence Keyes, the Exalted General; who is most high-minded, and most far-    sighted.
He has a good heart, a good nature and a handsome face; in knowledge and wisdom he is like    Aristotle.
In the Deccan (as if) a new palace has been built; combining strength with beauty and    magnificence.
The King has opened the building; and thus raised the status of the Lodge in the Dominions.
O Akhtar, when I tried to find out the gem of the chronogram from the treasure of my heart;    an angel, who is the Divine-inspirer suggested to me; “This palace is heaven on earth”.
   Accoring to Abjad system the numerical value of this hemistich gives the number, 1351 which    is the Hijri date of the opening of the Baradari Goshamal, after its restoration.
Old Inscription
His exalted Majesty, the Defender of the World, whose munificence prevails on ocean and    land.
He has enhanced the glory of the crown and throne, May he rule over the seven climes!
The destroyer of tyranny and the reviver of Faith. He is the lord of the Kingdom of both the    worlds.
The learned, the scholar, the generous, the benevolent. The just, the brave, the    compassionate, the merciful.
An observer of the religious law, such as a king ought to be, An abstainer to the extent    becoming the position of a sovereign.
This king is kind to all. He is the manifestation of Divine, Grace, the Shadow of God.
The friend of the helpless, May the chosen Prophet help him in both the worlds.
Men on earth and angels in heaven pray for the king.
O God, protect him, And keep him safe while the world lasts!
The generous, kind one has bulilt tank, Which has put to shame the sea and oceasn.
The water of this tank is clearer than a mirror. And in taste it is like sugar and milk.
It is a reservoir and a tank alike, such a work has not been noticed during the lunar cycle.
Whoever drinks the water of this tank, He becomes the King of the world of delight.
As Khizir is the cup-bearer of the Water will flow for ever in its bed.
If in this kingdom Khizir is the cup-bearer then this is the realm of the chosen Ali, the friend of    God.
I prayed to God for the safety of the tank, the Unknown Voice said “it will last for ever”.
For the chronogram of this auspicious work. I sought the guidance of Wisdom.
It (Wisdom) observed that the tank being the source of relief to all, “Its water is the fountain of    life to all”.
*The numerical value of his hemistich according to the Abjad system gives the Hijri date 1096 H.   (1684 A.D.)
He (The king) built a heavenly palace in the world. Such a mansion had not been seen before    in any country or city.
May the days, months and years of his life be full of bliss.
Wisdom said, “Notice the chronogram of this lofty edifice, Written thus on the face of Truth.
“Such a kingly abode has not been noticed by any one.”*
   May it be auspicious to the king for a long time!
*According to the Abjad system the first hemistich of line 22 gives the number 1004 H. And if we add to it 90 the numerical value of the letter Suad (the head of the word “Sidq,”) the date of the building – 1094 H. (1682 A.D.) is secured.
A romantic legend is wrapped round this building. The heir appranent fell in love with a girl. There was a severe draught in the state and subsequently famine. Children were being sold. The Queen opened an orphanage for such girls. One girl “Nanni Sawli” was most intelligent and most beautiful and also a favourite of the Queen. The prince had seen the girl while she was taking a bath and fell in love with her. The love affair between the heir apparnt and the girl flourished and the young couple planned to elope to the neighbouring kingdom of Bijapur on the birthday of the King. The same night the girl committed suicide with a note that: “You are going to be king and I am not fit to be your queen. However, in my memory please construct a place where ladie can take bath avoiding the eyes of men. The prince had seen the girl while she was taking bath, and fell in love with her. When Prince occupied the throne, true to his love, he constructed this Goshamahal Baradari. This is a legend.
St. John’s Lodge No. 434 E.C.
W.Bro.Y.M. Lele
Source: History of Masonry in Deccan and Centenary Celebrations of St. John’s Lodge No.434 EC.
The history of Freemaonry in India can e traced to the year 1718. Even though the dispensation was granted by Grand Lodgeof England authorising a new Lodge in Bengal in 1718 a Lodge was founded there in 1730 – “Bengal in East No. 72.”
Two Lodges were founded in the 18th Century but both disappointed. In 1801, warrant was granted to the 78th Regiment of Foot and in 1818 a Lodge was founded called Lodge Benevolence in Bombay.
The earliest Lodge in Madras was established in 1752. In 1753 a Second Lodge was formed called Fort of St. George.
Freemasonry having been established in the East, West and South, the movement spread over India and in due course gave rise to the formation of Lodge No.44, are to be found in Lodge St.Andrews Union, a Lodge which was granted a local warrant in 1802 and which wasfinally erased in 1813.
On page 169 of W.Bro. Gould’s work on “MILITARY LODGES”, this worthy brother gives us the result of his researches which are as follows:
“In 1799, St.Andrew’s Union was established by the 19th Foot (then the Green Howards) at Madras and numbered 10 on the Coast. The Regiment, shortly afterwards, was transferred to Ceylon, and the trouble of the Lodge began with the Master and nine of the Brethren being massacred by the King of Candia in 1804.”
On pages 170, 171 of the “History of Military Lodges”, we read, “In 1808 a petition was snt in by some Master Masons in His Majesty’s Regiment of Royals at Wallahjabad. The application was granted.”
“The petitioners, were not all private soldiers but included a large number of Non-Commissioned Officers, and in the following year the officers of the Battalion sought permission to form a second Lodge in the same Corps, to be styled “The Officer’s Lodge.” Examples are numerous especially in India of Lodges being formed in Regiment the membership of which was restricted to Commissioned Officer.”
“We find that in September, 1813, an application was forwarded by “St. Andres Union” No.10 of the 19th Foot, and supported by two Lodges of the Royals, was received from three brethren, Privates in H.M.73rd Regiment of foot (then Highlanders) praying for a warrant of Lodge of the Regiment, under the dist denomination of St.John’s Lodge.
“The Petition was not granted at once, merely because of the provincial Grand Master thought Ceylon was beyond his jurisdiction. A reply was therefore sent to No.10 of the 19th Foot that the matter was being held over for the preent. Shortly afterwards, the Regiment moved to Secunderabad, the military station being then known as Hyderabad, these two places being at the time uder review synonymous.
It appears from a study of old records, that a meeting to discuss the formation of a lodge of Masons was held in Secunderabad in 1821 by members of H.M. 73rd Regiment of Foot and Officers in the British East India Company’s Army. The 73rd Regiment was stationed on or near the site of the present Lodge Temple, and the British East India Company’s Forces were responsible for the internal security of the Cantonment. Lord Wellesley must have visited this cantonment during the Maratha Wars, and as the Headquarter Mess was situated in the Marredpally Lines, he no doubt, as a keen Mason himself, being a Member of the Irish Constitution, became interested in the Lodges, then few, in India. It is essential to remember that Secunderabad at this time was mainly a military Cantonment protecting the trade of the East India Company, and has served as an advanced base for Welligton’s operations.
In 1822, John Foster Kingsley, William McDonald Robertson, Benjamin Williams, Henry Evance Downe, John Wright, William Atkinson, Hugh Hoyce Wray, John Morton, AWilliam Murray Milne, John Sinclair, Samuel Fox, James Nesbitt, George Lynch Blackhouse, George Lamb an dJames Shirrow, at that time residing in the Cantonment of Secunderabad, petitioned the Acting Grand Master fo the Coast of Coromandel in East Indies, for a warrant under the English Constitution, in order to meet in Secunderabad for the despatch of Masonic affairs. This was granted, and these brethren of the 30th, 73rd Regiments of Foot were duly constituted into a Regular Lodge of Free and Accepted Masons of England, under the title St.John’s Lodge No.13. This warrant was the authority under which St.John’s Lodge held its labours at that time, the Number of the Lodge being changed to the present one ‘434’ under the Warrant of Confirmation of the May 19, 1863. Right Worshipful Brother George Lys. Esq. was appointed Acting Provincial Grand Master in 1820, and held office until Herbert Crompton was appointed Provincial Grand Master in 1826.
John Foster Kingsley was appointed the First Master of St. John’s Lodge No. 13 and rgular meetings started on August 30, 1822. A Lodge of Emergency was called at Secunderabad for the purpose of installing the officers of the Lodge. The Lodge meetings were held in Public Rooms (they formerly stood at the junction of Park Lane and Oxford Street) but many meetings were also held in the private residences of brethren.
A pecucliar custom at this time was for the Lodge to open in the 1st degree, close in that degree, and open in the 2nd, close in the degree and open in the 3rd, and so on, the Lodge being closed when the business in a particular degree was completed. The question of refreshments is first mentioned on December 4, 1822, and it was decided to have a “cold collation” on each regular meeting.
Brother Kingsley, during a period of four months, performed 29 initiations. 27 passings, 11 raisings, conferred the 4th degree upon 21 brethren so that by the end of its first four months of existence, the Lodge numbered 52 resident members. We feel this is an all time record in India. Brother Atkinson continue in the Office of Secretary, and records the lists of the members at the meetings with Military precision; He called the Muster Roll at each meetings and recorded “Leave”, “Abent”. “Sick”, “Duty”, and so today we are able to say the reasons which prevented members from attending meetings, a matter in which our old brethren were very particular.
On March 3, 1823, the Lodge opened in the 3rd degree without opening or closing in the 1st or 2nd degrees. Here we are made acquainted with another old custom. The fellow crafts were raised upon this occasion. On April 7, 1823, four Past Masters were exalted to the Royal Arch Degree, this being the first occasion that this degree was worked in Secunderabad. St.John’s Chapter was started on December 22, 1853. From 1823 to 1853 chapter was part of the craft. The Bankers of the Lodge at this time was the firm of Messers Palmer & Co., a large banking firm in Hyderabad.
The following interesting correspondence passing between the Lodge and the Provincial Grand Secretary is worth noting.
“To the Worshipful the grand Secretary on the Coast of Coromandal:
Respected Brother,
I beg leave to inform you that I have been repeatedly and urgently solicited by the Persian Prince Futtih Oulah Khan, to initiate him into the mistreries of our ancient and honourable feternity, but it appearing that some year ago the prince, by the malevolence of his enemies, became a eunuch, doubts have arise in the minds of several of the brethren in which I participate, whether His Highness is eligible to become a member of our Order.
“It is by no means my wish to place too rigid a construction on the laws of our society, but when any matter arise, which is not sufficiently obvious in all its bearing, I think it must better to refer it to the decision of competent authority than to run a risk of following into error by acting under circumstances of ambiguity.
“I have therefore to request you will be good enough to obtain the Most Worshipful the Provincial Grand Master’s opinion on the above case and transmit it to me as soon as you conveniently can as the prince is about to return to Persia.
I remain,
Lodge Room, Respected Brother,
Secunderabad Yours most faithfully.
9th July, 1823 W.M. Robertson”.

The records do not contain any reply to the above letter, nor any mention of the Prince being initiated. The suggestion of W.Bro. Gribble that the “malevolence of his enemies” barred his admittance into the order, seems to be the solution.
On August 10, 1853, the subject for a sight for the Lodge building came up for consideration. Colonial Botes suggested a piece of ground where a suitable lodge could be built, but nothing further was done in this matter, as the suggestion of negatived. But some correspondence on this matter had taken place with Provincial Grand Lodge, for on the August 15, 1823, a letter was received from P.G. Secretary, to the effect that the P.G. Master sanctioned the Brethren forming a procession to lay the Foundation stone of the new Lodge and wishing them very success.
The Principal topic in 1824 seems to have been the new Lodge. Rs.5,000 were available and the land obtain. The laying of the Foundation stone was to be a solemn and impressive ceremony and all that is recorded in the minutes is that which has already been started. The Public rooms were not available on the evening of St.John’s day, so public breakfast was held. This was June 24, 1824.
By October, 1824, the Lodge was furnished and St.John’s Lodge was working in its own premises, for we read “that this Lodge room be open to Lodge No.30 of H.M. 30th Regiment of application to the Worshipful Master”. Thus from seven months from the laying of the Foundation Stone, the Lodge had found permanent home in which it works to this day.
Writing about St. John’s Lodge W.Bro.J.D.B. Gribbles say that there seems to be considerable cause for doubt whether the building in which Lodge St.John’s work now is original building erected soon after the Foundation of the Lodge. When certain repairs were made in the Nineties and a new roof built to the Lodge room, it was found that the walls were merely mud, and it is extremely improbable that this room could have cost the money which the proceedings show to have been spent. The room now used as a dinging room is clearly a subsequent addition. When the new roof were built it was found necessary to throw out buttreness in order to support it, and Bro. Carrs who carries out the work said that the room had all the appreance of havingbeen converted form an old bungalow. If ther was a change of building it must have occurred during the period for which one of the recorded books are missing.
In connection with this subject, it is perhaps worth mentioning that there was a tradion that it had been originally used as a Church and that when the present St.John’s Church was built-about half a mile distant-the old building was made over to the contractor who presented it to the Freemasons as a Lodge. According to the plans of the building the Lodge rooms as it existed in 1890 was much more like a small Church. There was a nave in the middle with pillars on each side, forming side aisles, and in the east there was a small recess like a chancel. If it had been built for the purpose of a Lodge it seems difficult to understand what led the builders to adopt this very inconvenient form. When the Lodge was repaired during the Mastership of W.Bro. A.H. Stevens the pillars were pulled down and it no forms a very convenient hall, and is quite large enough for all purpose. It may be here noted that six of the chairs used by the Past Masters, had an historic interest. They originally formed part of the furniture of the Brighton Pavilion. The greater part of this furniture was sent out in the first quarter of the 19th Century for use in the Residency building at Chadderghat, and six of the chairs appear to gave have been presented to the Lodge, though there is no mention of the gift on the records. The whole of the furniture thus sent was very richly gift, although the style and form cannot be said to be in good taste, nor were the chairs particularly comfortable. Until many years ago the rest of the furniture was in the Residency, when however a clearance was made; the greater part wassold by auction, and the purchaser informed W.Bro.Gribble, that he expected to make a handsome profit off the gold from the chairs and selling it as bullion. The chairs of the Regency period, originally belonging to George IV, and on which many Masters were installed were in the possession of R.W.Bro. Nawab Salar Jung Bahadur, P.G.W., and now in the museum they were considered as not being suitable for Masonic work, and so were sold.
It is difficult to account for the connection with the two Saints, St. John the Baptist and St. John the Evangelist, with Freemasonry. From the New Testament we obtain most of what we know of these Saints. Beyond the legend of their connection with Masonry, and a few isolated statements, nothing has definitely been established. In the year 1612, the Lodge of Aitchison’s Haven met on St. John the Evangelist’s Day, the 27th June, the Grand Lodge met annually for some year afterwards on that day to proclaim the Grand Master. The Scottish Constitution recognised the 24th June before as well as after the formation of their Grand Lodge in 1736, and many Lodges under the English Constitution kept, and still do keep one or the other of these two days as anniversaries. Originally, St.John’s Lodge No. 13, installed its Masters twice yearly on these St. John’s days (This was changed to yearly in the year 1858).
In many parts the three degrees of Craft Masonry were, and still are called ‘St. John’s Masonry’, and Masons who did not belong to any Regular Lodge, were in the early days of organised speculative masonry, known as ‘St. John’s Masons.’ The Origin of the Legend and the facts upon which it is founded are subjects worthy of further research and study.
June 2002
Ritual Working in Urdu
W.Bro. Y.M. Lele
Lodge Hyderabad No. 50 will soon be completing 110 years of existence. We are reproducing below an article which was published in “Acacia” 92nd Convention
Hyderabad is a city of distinction, its most distinguishing landmark being the 400 years old monument “Charminar” (Four Minarets). Prior to this the gem and jewellery market of the then Golkonda kingdom was famous the world over, glorious references which can be found in the travelogues of adventurist travellers both from the orient and the occident.
Hyderabad boasts of another such distinction in the field of Freemasonry. Lodge Hyderabad No.50 GLI – a centenarian lodge – conducts its entire rituals in Urdu language. It is the only Lodge in India to claim such a distinction; for no other lodge is conducting working in any of the other Indian languages. And those who have had the privilege of attending this lodge have been gratly impressed by its working in Urdu and especially the phrases in “King’s Urdu” lending an extra touch of nobility.
Here’s the interesting story, based on well documented facts, about the lodge and its rituals working in Urdu. Historically, there are references to ritual working in Urdu even before Lodge Hyderabad No. 50 came into existence (consecrated in 1892).
The first such reference I have come across is from that turbulent period of late 18th century. It was during this period that the several kingdoms were deeply involved in perpetual battle with neighbouring kingdom, either for retaining their territorial supremacy or expanding the boundaries of their states. Added to this was another dimension. The foreign traders like the Portuguese, the British and the French, had by then gained some foothold here and the French, had by then gained some foothold here and there in India. Although the Portuguese fell out of contest and got themselves confined mainly to Goa, Daman and Diu, the traditional rivalry between the British and the French continued and thus was involved in either siding with the native rulers against the other, or inciting them against one another in order to gain local supremacy.
Thus the French had got themselves well entrenched in Pondicherry. They had not only made inroads into the kingdom of Mysore but also established rapport with the Nizam of Hyderabad. The British were also fishing in these troubled waters and acquired a hold in Trichinopoly. It was in Trichinololy, in 1774, that the eldest son of the Nawab of Arcot, Umadut-ul-Umjara was initiated into Freemasonry. This new initiate, in his reply to the letter of congratulations from the Grand Lodge of England stated, he “considered a title of English Mason as one of the most honourable that he possessed. “This document is preserved in the archives of the United Grand Lodge of England, There is nothing on record to know in what language the ritual working was done.
The second Indian Muhammaden ever made a Mason was in England – the ambassador of the King of Oudh. He was initiated in Lodge Friendship No. 6 on April 14, 1836, the W. Master being a clergyman. The services of an interpreter, Bro. Miya Ibrahim were utilised and the M.W. the Grand Master the Duke of Sussex, sent a copy of Quran, on which the candidate was obligated.
From down south in Pondicherry, the next reference comes up north in Kanpur. The history of Lodge No.48 at Cawnpore (Kanpur) states:
“While in 1863 on one hand, Lodge Harmony was denied the privilege of inititing Prince sayeed-ud-Dowlah as he was an Asian, on the other hand the Provincial Grand Lodge of Bengal permitted the initiation of Nawab Mumtaz-ud-Kowla in Lodge Morning Star No.552 at Lucknow on 9th October 1860. On this occasion, the Provincial Grand Lodge made an exception by permitting Lodge Morning Star to conduct the initiation and other ceremonies of Nawab Mumtaz-ud-Dowlah in Hindostani language and this was the first occasion when an Indian was admitted into Freemasonry, with ceremonies conducted in his own language, and for this the Provincial Grand Lodge of Bengla thanked Lodge Morning Star” 2
From Pondicherry in the South and Kanpur in the North ritual working in Urdu makes is appearance in Hyderabad – known as gateway to the South. The minutes of the St. John’s Lodge, Secunderabad, dated September 25, 1878, states: ‘Bro. Meer Yousoof Ali was passed to the second degree; the ceremony being performed by Bro Colin Johnstone in Urdu”. 4
I also found in the minutes of Lodge Mayo No. 19 dated April 3, 1889, two years before the Lodge Hyderabad No. 50 was consecrated, an interesting nothing.
“Nothing of importance occurs during next few months beyond the usual routine of degrees. It is to be noted that on several occasion Wor.Bro.Raghunath Prasad is called upon to confer the degrees on Mohammedan candidates/brethren in Urdu. It was in consequence of this that some years later a new Lodge was started in Hyderabad, the object of which was to work entirely in Urdu. The results of this experiment will be found in the notes of Scotch Masonry in Hyderabad. 5
Although these references mention about the ritual working having taken place in Urdu language, I have so far not come across any actual translation, wording or phrases in Urdu used in the working fromthat period, nor have I come across some cursory points notes, etc., in the regard. This is an area which has to be investigated further.
I have made this little progress this far with the limited resources available to me. And hence, I would now like to focus the attention of readers on the ritual working in Lodge Hyderabad No. 50. But before I do that it will be interesting to take peep into the establishment of this lodge.
Lodge Hyderabad was duly constituted under a provisional warrant granted by the Most Worshipful Grand Master of All Scottish Freemasonry and regularly opened on June 17, 1892 and the Warrant was subsequently received from the Grand Lodge of Scotland, dated August 4, 1892.
The first Worshipful Master of the Lodge was W.Bro. Mansab Ali and his officers included Bro. Rai kishenchand, Bro. Syed Iqbal Ali, Bro. Naab Mahammad Jung, Bro. Srinivas Rao, Bro. Bhagatram, Bro. Abdul Gafoor, Bro. Teeratram, Bro. Lutfulla and Bro. Aga Syed Abdulla. As Urdu was the official language of the Government, many members were not fully conversant with English. Therefore, it was decided that the proceedings of the Lodge should also be in Urdu. Hence, with the object in view Bro. Bakshi Raghunath Prasad, the then Chief Justice, Bro. Mansab Ali and Bro. Hukamchand undertook the translation of the Scottish ritual and thereafter in 1907, Bro. Syed Mohammad Hussain Bilgrami further embellished the translation and got printed the rituals in Urdu which continued to be used in the Lodge til 1963.
The ritual book in Urdu was published for the first time on May 10, 1907 by W.Bro. Syed Mohd. Hussain Bilgrami, which contains history of Freemasonry written in a scholarly manner. I do not know why the later who editinons have deleted his very vital article. Mysteriously, the first edition does not mention who had translated this ritual in Urdu. However, Wor.Bro. Bilgrami paid a glorious tribute to Wor.Bakshi Raghunath Pershad who died on April 1, 1907.
In the preface to the third edition of the ritual working in Urdu published in the year 1992 it has been stated that Raja Gurudas, Major Ghulam Ahmed Waheed, Col. Madan Gopal Saincher, Syed Ali Mohammed, Ahmed Mohinuddin and Syed Kazim improved the text while Bakshi Raghunath Pershad, Mansab Ali, Hukum Chand and Syed Mohd. Hussain Bilgrami were the architects of the first translation.
The second edition published on November 28, 1971 gives the names of Bakshi Raghunath Pershad, Hukum Chand and Syed Mohd. Hussain Bilgrami as the original translators. But the first edition does not mention any names as the persons who translated the Ritual working. However, glowing tributes were paid to Bakshi Raghunath Pershad by giving his brief biography.
Lodge Hyderabad celebrated its Platinum Jubilee in the year 1967. In the report it is stated: “It is generally felt that it was Lodge Hyderabad which had given a lead to the erstwhile Government of Hyderabad to start the Osmania University with its medium as Urdu. Maharaja Sir Kishen Pershad, Sir Akbar Hydri and other high dignitaries who were among the members of this lodge were highly impressed with the successful working of the lodge in Urdu language and the idea prompted them to conceive a University with Urdu as the medium.”
Many persons take the credit for the founding of Osmania University. However, if one delves into history, one finds that Mr. Wilfred Scaween Blunt who was an Arabic Scholar, should be given the credit. He had an interest in Islamic religion and society. He was a protagonist of good British-Muslim relations. He felt that Britishers were responsible for their downfall. He desired that a system of Islamic education by Mullahs and Maulanas be changed, but Muslims must receive their education in Islamic traditions and according to Islam. He desired that there must be a University or a big college for the Muslims in India. He prepared a scheme and submitted it ot the Nizam – Mehboob Ali Pasha. He wanted it to be named as Muslim University or Deccan University, Gulbarga and Aurangabad to be the other two centres of this University. Sir Salar Jaung-I had replied to him on behalf of Nizam wa prepared to give all the help. But the proposal fell through. In 1892 a public meeting at Bagh-e-Amma also endorsed Mr. Blunts’s idea of University. 7
Nawab Sarwar Jung, Sarwal-ul-Mulk, Sarwar-ud-Dowla, was the tutor to Salar Jung who became Sir Salar Jung II. When the Nizam appointed Captain John Clerk as tutor to the heir-apparent, and when it was felt that Capt. Clerk needed an Indian assistant young Agha Saheb was chosen.
In that capacity Agha Sahab (Agha Mirza Baig Khan) continued until the Highness was installed on the Gaddi. On this momentous occasion his Royal Master rewarded him with the title of “Sarver Jung Bahadur”. Even after retirement Nawab Sarwar Jung maintained close touch with the ruler and helped to maintain confidential records of the State to which only a privileged few could gain access, and which formed part of the state archives.
Nawab Sarwar Jung’s autobiography has been translated by his son, Nawab Jivanyar Jung Bahadur and published by Arthur H. Stockwell Limited, 29 Ludgate Hill, London E.C. 4. This account gives an insight in to the extraordinary powers exercised by British Resident over the affairs of the State, not to speak of the intrigues an cliques.
We find in this book reference to the visit of Sir John Gorst and Mr. Kwilfred Scaween Blunt, author of India under Ripon. Sir John Gorst formally retained by the late Sir Salar Jung as the Nizam’s Cousel for the restoration of Berar. His actual visit to Hyderabad, we are informed, was to secure the Diwanship for an aspirant to that place, he was paid Rs.75,000 for his services, as the book tells us, and failed in his ministers were badly attacked. Nawab Sarwal-ul-Mulk Bahadur’s remarks about Mr. W.S. Blunt make an interesting reading.
“This Mr. Blunt was a man of foolish ideas. In fact a monomaniac who claimed to possess a great love for mussalmans in general and Arabs in particular ….. Although this man was an Englishman he disliked British stateman and their methods and in defence of Muslims he would not hesitate to criticise British officials high or low.”8
Coming book to Lodge Hyderabad, the first ritual book published in 1907 used the terms Worshipful Master, IPM, Senior Warden, Junior Deacon, but the by-laws approved by the Lodge on May 19, 1928 substituted the terms – Rt. Wor. Master to Raees-e-Mohotaram, IPM to Raees-e-Sabiq. We can safely presume that improvements were being made on an on-going basis. From the list of office bearers it is observed that from the year 1911-12 one Quran and Gita Bearer were appointed. They were known as Quran Bardar and Gita Bardar. They were Mohd. Inayat Hussain Khan and Raja Ram.
The By Laws of 1928 also gives a list of brethren initiated from June 17, 1892 to December 31, 1928. They number 132. Another list of members who joined the lodge in the same period number 158. Perhaps this was the best period of Lodge Hyderabad.
Some well known persons during that period were Nawab Kamal Yar Khan, Maharaja Asif Nawazwant, Venkat Narasimha Reddy, Pestonji Jeewanji, Shaikh Mohd. Mohiuddin, Wawab Sayed Jung Bahadur, Nawab Umed Jung Bahadur, Raja Bahadur Venkat Ram Reddy, Nawab Nulquadar Jung Bahadur, Nawab Liqat Jung Bahadur, Inayat Jung, Mehdi Yar Jung, Sir Syed Ali Imam, Dharmvir Waman Naik, Syed Ali Bilgrami, Nawab Waheed Uddin Khan, Raja Khanderao Jaiwant, Nawab Lutfutdowla, Meher Ali Fazi, etc.,
On June 27, 1901, a proposal was brought forward before Lodge Morland No. 25 that there should be an amalgamation of the two lodges, Morlan dand Hyderabad. W.Bro. J.D.B. Gribbles writes: “The latter lodge had been founded in 1893 with the idea of conferring degrees in Urdu and with this object in view the rituals had been very carefully translated by R.W.Bro. Moinuddin”. But as a matter of fact, the members of Lodge Hyderabad were down almost entirely from the Indian members of Morland, and the burden of maintaining two lodges become a heavy one, unless, as unfortunately occurred in several instances, the dues were allowed to fall into arrears. With the experience which the writer has now gained, he would certainly not against advocate the formation of a lodge to coisist exclusively of Indian brethren. The ritual and discipline is apt to get lax, and the attendance is very uncertain. A certain amount of European element appears to be necessary in order to keep the lodge upto a high standard of efficiency. The writer does not wish to be understood as casting any reflection upon Hindu, Mohammedan, or Parsee brethren, among whom there are many bright Masonic examples, as well be seen from this record, but I think the best of these will admit the truth of this remark. I may mention here that the proposal to amalgamate fell through and through again raised three year afterwards, he has not as yet been carriedout. Lodge Hyderabad still exists but in a somewhat anaemic condition and shows few signs of vitality” 10
With whatever material available at my limited resources, I have been able to throw some light on the subject. My sincere wish is that the members of Lodge Hyderabad No. 50 should take up the project of writing in detail of the history by going through the minutes and offer materials. I wish the Lodge well.
References
1 Centenary of St. John’s Lodge No. 434 E.C.
2 This information was passed on to us by W.Bro.Haji Syed Ali Mohammed.
3 Masonic Jurisprudence, p-143.
4 History of Masonry in Deccan by J.D.E. Gibble.
5 Masonic Newsletter April 1986 issue.
6 Hyderabad-cha-Mukti Sangram Aani-Warathwada by Anant Bhalerao.
7 Pictorial Hyderabad, Vol. II by Krishnaswamy Mudiraj.
8 Syed Ahmed Moinuddin was initiated in Lodge Morland on 27.08.1890, passed on 25.10.1890    and raised on 28.11.1890. He became Worshipful Master in Lodge Morland in the year 1898    and in Lodge Hyderabad in 1896.
9 History of Freemasonry in Hyderabad (Deccan) by J.D.B. Gribbles.
September 1985
The Masonic Fraternity of New Delhi
Source: Souvenir printed on the occasion of Grand Festival on January 8 and 9, 1983.
The idea of having a Freemasons Hall in New Delhi was mooted in 1922 and registered Association, named “The Masonic Fraternity of New Delhi was founded in 1925. It was registered under the Indian companies act. The principal object of the Fraternity was to provide and maintain a Masonic Hall and other suitable accessory buildings required for the use of Masonic Bodies and to construct from time to time any houses, building etc., necessary of and to permit the same to be used b its member with all the advantages, conveniences and accommodation usual for a Freemasons Hall.
Col. Sir Richard Needham.C.I.E. D.S.O, took up the matter with the Chief Commissioner, Delhi and the Land & Development Officer, Delhi. Out of the member of sites offered, a site in Bloc 124 facing Queen’s way (now Janpath) was chosen. The lease was signed by Sir Basil Blackett. Member of the Viceroy’ Council, and it was registered on the March 4, 1927 at the office of the Su Registrar, the Memorandum of Association was subscribed by seven prominent gentlemen. Sir Basil P. Blackett, Finance Member of Government of India; Co;. Sir R/A. Needham. IMS, Lt Col J.K.S. Fleming, IMS, Mr James Wilkie, Mr I. Cooper, Mr A. E. Higgins, and Capt. C.M. Ganapathy IMS.
It was originally provided that the committee of Management should consisit of five Trustees to hold office normally for life plus three members to be elected annually.
The five original Trustees were Sir Basil P. Blackett, col Sir Richard Nordahm. Lt col J.K.S. Fleming, R.E. Ram Kishore and Mr S. Webb Johnson.
The first three members of the committee were Mr J. Wilkie, Mr R.C.F Riden and MR H.F. Wilson.
After securing land, the Trustees issue appeals on September 1, 1927 fpr raising requisite funds for the completion of the Temple. There were 110 founders and the amount collected or promise for the Building Fund was about Rs.33,000. The Hon’ble S.R. Das, Law member of the Government of India, was elected as President of the Fraternity, but within few months he expired. In 1929, His Highness the Maharaja Dhiraj Bhupainder Singh of Patiala was elected President. He was succeeded bu the Maharaja of Bikener, Sir Ganga Singh, and later by Sir Manekji Dadabhoy, who continued in office till 1947.
The plans of the building were prepared by Mr F.E. Bolmfield and approved by the committee on March 5, 1935. On April 1935. H.E the Earlof Willingdon, the then Viceroy and Governor General of Indian, laid the foundation Stone of the Masonic Temple in New Delhi.
The Viceroy in reply to the address given to him said, “I am glad to be present for the reason that the first principle of Freemasonry is loyalty to the Sovereign, that there is no racial discrimination amongst us and that we all can meet together whatever our race of colour, for that common purpose of striving to secure better understanding and band of unity among all people, friendship and mutual trust. On July 27, 1935, R.B. Ram Kishore, as Vice President of the Fraternity and the senior most Pat Master of then in Delhi, planted the first tree ceremonially in the presences of a large number of Freemasons in the compound of the Fraternity. The building of the Temple was completed in February 1936 and it was formally opened by H.H. the Maharaja of Patiala in February 1936. An Event so important as that aroused widespread interest. Many newspapers in India and elsewhere went so far to say that Masonic history was made that day in New Delhi.
During the period 1936-47 there was an all round increase in Masonic activities. The Temple which house only one Lodge became the abode of 3 more Craft Lodges, and a number of Chapters, Councils and Conclaves. For the first time, Grand Lodge of All Scottish Freemasonry in India held a Special communication in New Delhi. During the Second World War, the Fraternity allowed the free use of a room by the Woman’s Auxiliary Corps and Voluntary Aid Research Maximum possible assistance was given to the U.S. Army authorities, the Allied Forces, entertainment committee and the ENSA. At the end of the War, the temporary building constructed in the compound were handed over to the Fraternity and used by it until 1965, when they were sold by public auction to be demolished in 1966.
In 1950, late H.H. of Rampur was elected as the President. In that year Republic Day was celebrated with great éclat and the Masonic Temple was selected by the authorities for special illuminations. The Articles of Association were amended to abolish the provision of Trustees. It was provided that all reigning Masters of Lodges in New Delhi would be ex-officio member of the Managing committee, beside 5 to be elected annually. Further amendment was subsequently made to provide that a representative from the Grand Lodge and the Regional Grand Lodge of Nothern India would be ex-officio members, and the Regional Grand Master of Northern India is President.
With the expansion of Freemasonry in Delhi, the number of Masonic bodies meeting in the Temple gradually increased over the years form 9 in 1946 to 52 in 1981-82. in 1966 the robing room was furnished as second temple with the help of the furniture brought from Rampur and donated by the Grand Lodge, Lodge East and West redid the flooring of the dining renovations completely.

Railways bring a new awakening in Hyderabad
W. Bro Y.M. Lele
Last year, the Indian Railways celebrated 150 years of its existence by conducting commemorative runs all over the country. With the advent of Railways, India was coming out of the bullock-cart age. This gave a fillip to the movement of goods, persons, agricultural products and the Railway also brought India together.

While remembering the saga of the Indian Railways, it is necessary to recollect one important event that took place in Hyderabad that has been long forgotten. The event was the first public protest organized in connection with saga of Railways in Hyderabad State. This attempt is to highlight that event. My interest was aroused because out of the three main persons involved with the event, two were Masons.

Some high officials in Hyderabad state were interested in having a railway line. Negotiations were going on for the same, which dragged on, with no tangible results,. Pressure was mounting from Lord Dalhousie, the Viceroy. A scheme was formulated by the Nizam’s Government initially selected Gulbarga as the junction, but ultimately Wadi was selected. The proposal was send to the Nizam’s Government in the year 1855. It took even years for the Government to take a decision, and it finally gave its approval in 1862. The main constraint was finance. The British government desired that a company be floated in England. A company know as Nizam State Railway (NSR) was floated in 1873. The Nizam’s government has deposited 5 Lakh pounds as their contribution, but there were no takers. Subsequently, the BNizam’s government guaranteed 6% interest and morgated the complete railway line. The share capital was fully subscribed. The company was named Nizam Guaranteed State Railway (NGSR)

The national provincial bank of England agreed to release 4-1/2 million pounds. The management and laying of railway line was the responsibility of NGSR. All the officials were British and the management was from London. The shareholders were assured of dividends and the Nizam’s government place 2 million pounds with the management to pay the guaranteed dividends. With the extra funds available, the work on Secunderabad – Warangal line was started. The expectations were very high that the line would bring extra revenue and the venture would be profitable in time to come.

The whole affair of the heavy drain on the state exchequer was being discussed in the educate circles of Hyderabad.

Dr. Aghomath Chattopadhyaya, Pandit Keshav Rao and Mulla Abdul Quttum formed as organization called “Akhwanus Sufa” (Enlightened brotherhood) who were prominent among the protesters. They aslo wanted that the role of Sardar Diler-Ul-Mulk Abdul Huq be probed thoroughly. They were of the viwes that so much money was being spent on projects with doubtable benefits.

Dr. Aghomath was taking a great risk .the very idea of a protest against government was unthinkable in Hyderabad those days. Moreover, Dr. Aghomath was the Government official. He was the first Indian who was a doctorate in Science. Whom Sir Salar Jung-I invited to Hyderabad to advise the government on higher education in the state. He was brought up in liberal atmosphere of Bengal. He was the recipient of many awards including the Gilchrist Scholarship and Baxter Prize for pursuing Physical Science in B.Sc., Hope Prize for pursuing Chemistry in M.S, and subsequently did his D.Sc, After his Doctorate, he went to Germany and returned to Hyderabad to take up the post. He was known as the ‘Father of Education’ at a time when literacy was at low ebb and higher education was unknown.

He was not a person who would be satisfied in a government job. He was progressive in thought, nationalist in outlook and a firm believer in reforms. He was joined by Pandit Keshav Rao Vakil, prominent lawyer and an active social worker. He was proficient in Urdu. He was editor for many years. He was also active in social, educational and religious fields alike. He was on the architects of the Hyderabad Educational conference, which advocated education in mother tongue and that one language cannot be trust upon unwilling people.

They were joined Maulana Abdul Quyyum who was a staunch nationalist. The growing protests made the government uncomfortable and Dr. Aghmath was asked to leave the Hyderabad state on May 20, 1883, and was dropped at Sholapur. This deportation was highlighted in all the National newspapers of that time. This was the first attempt in Hyderabad state to rise of public interest. During Dr. Aghomath’s absence Abdul Quyyum took care of his family.

Mr Freewin was appointed to enquire Sardar Diler-Ul-Mulk Abdul Huq’s dubious role in the whole affair and Mehdi Ali Mohsin – Ul – Mulk was appointed to assist him. The charges against Abdul Huq were found true and all the properties in Hyderabad and Bombay he were attached, and he was dismissed. Perhaps he was the first Harshad Mehta.

DR. Aghomath returned to Hyderabad and kept himself in touch with other social activities. Pandit Keshav Rao became a Judge. Subsequently, both became Masons. Dr Aghomath was a member of Lodge Mayo (initiated in December 1887) and Pandit Keshav Rao was initiated in Lodge Hyderabad in August 1919. Incidentally, Dr Aghomath Chattopadhyaya was the father of Smt Sarojini Naidu.

References:
1 Pictoral Hyderabad Vol. II by Krishnaswamy Mudiraj, chapter: Railways.
2 Jeevan Setu by Madhavarao Pagdi, p.36
3 Railways Ghadvilela Janajagran by Dhananjaya Kulkarni- Maharashtra Times – June 10, 2002.
   Lodge Morland No. 25 – A Brief History
   W.Bro. P. Vijaya Kumar and W.Bro. Y.M. Lele
   Scource: Footprints: A Commemorative Volume brought out on the occasion of 125 years of    the Lodge
It is indeed rare to find any association of voluntary character to survive after one century. But in freemasonry, nearly sixty out of three hundred and twenty six oldges in India have already competed a century of service. This is due to the inherent strength of freemasonry as it existed, from the written records found, for narly 400 years and upwards. Lodge Morland is one such lodge. It competes it 125th year this year and it is one of the few lodges which exists till now with very active participation of many brethren, numbering nearly one hundred for most of the time.
In the twin cities of Hyderabad and Secunderabad, it was the first lodge under the Scottish Constitution. Till then, there lodges existed, namely St. John’s Lodge, Mayo Lodge and Lodge Deccan. The first wto were essentially started by members of the Armed Forces, though Mayo Lodge had may civilians on its rolls. Lodge Morland also had many Service brethren, but there were equal number of civilians as its members, though most of them happened to be Englishmen. As English were then the ruling lass, it was but natural that many civilians were eager to join the lodge to be nearer to the ruling administration. Still, if we glance through the initiation records, the first to be intitiated a fter six months after consecration of the Lodge, wasNarasimulu Chetty, Superintendent of Customs. The next was Md. Shahbuddin, a civilian who was initiated after another nine months. In 1877, these was only one initiation – that a A.W. Forbes. In 1878, there werer no initiations and in 1879, only two – a hospital assistant and a dental surgeon.
The those days, the members of the Lodge were very particular as to the quality of its members and they were not excessively concerned with numbers. A Screening Report, called “Enquiry Report” (Appendix-I) was submitted to the Standing Committee and only after it was approved, the candidates were taken in.
Lodge Morland was constituted under a Dispensation granted by the Grand Master of All Scottish Freemasory in India, M.W.Bro. Henry Morland on March 21, 1875 in response to a petition made by W.B. Johnson, Charles Kirkman, Joseph Hulme Taylor, M.H. Wilkinson, C.B.Dunlop. H. deq Sewell, J. Houihan and others, which dispensation was confirmed under a charter from Grand Lodge of Scotland on May 3, 1875 and the Lodge regularly opened on December 15, 1875.
Though W.B. Johnson was to be the first Worshipful Master according to the Charter, from the Lodge records, it is found that M.H. Wikinson was the founder Master. The reasons for this change are not known. Many other details are unfortunately not known as the Minutes Books and records for the first nearly two decades are not to be found. M.H. Wilkinson was the Secretary to the Nizam Government in the Department of Public Works and was a very prominent person in Hyderabad social circles.He was a great friend of Sir Henry Morland, the Grand Master of All Scottish Freemasonry in India (ASFI) and accordingly, the Lodge was named after him (a brief bioldate of Sir Henry Morland appars elsewhere in this book). The Lodge used to meet at St. John’s Hall, secunderabad, but after a very shor time, differences cropped up between St. John’s Lodge and Lodge Morland. For some time, it was meeting at various places and after reconciliation with St. John’s Hall and finally in 1892, it was granted land near Fateh Maidan and a building was constructed. It costsed nearly Rs. 30,000, out of which Rs. 7,600 was contributed by the Lodge, the balance amount was a loan from a private financier at an interest of 6% p.a.
The building was dedicated to Masonry in 1893 and a banquet was hled in the palace of Sir Asman Jah, the Prime Minister of Nizam’s Government. The membership by now was nearly 100.
And then dissensions arose. In the words of J.D.B. Gribble, a past master of the Lodge (1891-93) and author of “History of Freemasonry in Hyderabad (Deccan)”, passions were excited, Masonic principles forgotten and the result was that the election of Worshipful Master was cancelled and in 1896, the W.M. still inn charge was suspended”. Finally, Gribbles was ordered by Grand Lodge to take over till alternate arrangements were made.
There was no possibility of paying the debt incurred for the building construction. At this time, J.D.B. Gribbles, Bakshi Raghunath Prasad, a Judge of Nizam’s High Court, Shek Mohammed Moinuddin, A.G. Fellows and Pestonji Jivanji took it upto themselves to work out a strategy to save the Lodge from extinction and after one more year after A.G. Fellows became Worshipful Master, the building was sold to Col. Afsar-ul-Mulk, the Commandant of H.H.’s Regular Troops and Imperial House as a Mess House for the officers and permission was given to the Lodge to occupy the former Mess House situated at Goshamahal. The new premises, an old royal palace known as Goshamahal Baradari, became the meeting place and after subsequent developments, became the property gifted by the Nizam from the purposes of freemasonry in his dominions. Al the Lodges meeting at Hyderabad started meeting at this place. Lodge Morland, thus, because of thetremendous influence exerted by its members, was instrumental in acquiring a permanent building for freemasonry in Hyderabad. (A complete history of Goshamahal Baradari is given in a separate paper in this book).
Very little is known about J.D.B.Gribble, such as his occupation, service details, etc., other than that he was a Retd. Madras Civil Servant. He joined freemasonry in Lodge Surates at the East of Bucharest No.33, Romania. During his mastership of Lodge Morland in 1891-93 (Appendix-II), he composed hymns (Appendix-III) to be sung in the Lodge, brought major reforms in the administration of the Lodge and subsequently wrote an authoritative history of Freemasonry in Hyderabad (Deccan).
His election and installation as Worshipful Master of Lodge Morland was a little controversial but finally it was settled. It so happened that during Election Meeting on November 28,1891, the Worshipful Master was not present. Only one Past Master was present, who was a member of the Lodge, but a Past Master of Lodge Deccan of English Constitution. Accordingly, due to absence of Depute Master, Substitute Master J.D.B. Gribble was elected by majority of the brethren present.
Subsequently, the Ruling Master wrote to the Grand Lodge that the electionwas illegal since a Past Master of the Lodge was not presiding over the Lodge at the time of election. Moreover, the electionw as hld in the first degree and not in the third degree. To their surprise, Grible and other officers and the Secretary, received a telegram form Grand Lodge on the morning of 21st December informing them the election was illegal and ordered fresh elections and postponement of Installation. Gribble replied by telegram at 1 p.m. on that day the circumstances which led to the election with Substitute Master presiding and since it is not clear from the Book of Constitutions whether Elelction of a Master can be held in a Lodge presided by a Substitute Master, a dispensation may be given to proceed with the Installation as already the invitations were sent and were accepted by more than 50 guests. In the evening the meeting was held and a telegram from theGrand Lodge was received permitting Installation proceedings.
Unfortunately, due to lack of records, the history of the formative years of the Lodge cannot be written. From few scraps of information available, one gets a picture that the Lodge was very vibrant and took a lead in the functioning of other lodges and even in the formation of another Scottish Lodge in Hyderabad – today’s Lodge Hyderabad No. 50 – which is the only Lodge in the world to work its rituals in Urud.
Lodge Morland was for quite sometime, maintaining the properties on its own. It was allowing the other Lodges to use its furniture and was lending its crockery, cuttlery, etc., without any charges for quite some time. But after some time, it was noticed that a lot of breakages were there and it was decided to charge the used Lodges Rs.150 per Lodge for replenishing the crockery. Accordingly, letters were sent to (a) St.John’s Lodge (b) Lodge Mayao (c) Lodge Deccan (d) Lodge Keystone.
No records are available form the point till about 1920s. As a matter of interest, only two events stand out in the period from 1920 to 1930.
Till 1924, there was no post of Chaplain in Lodge Morland. Whether this omission was a per the existing procedures at that time or by oversight is not known. On receipt of a letter form Grand Lodge to the effect, the first Chaplain was invested in Februtary 1924. He was Bro. S. Jamaluddin. In July 1920, Grand Lodge of A.S.F.I. issued a circular to all daughter Scottish Lodges that Conclave of the Order of the Secret Monitor is not recognised by them and any member of Scottish Lodge having any connections with that body woiuld be expelled from Scottish Freemasonry.
Scanning the subsequent record, it is found to contain routine proceedings, with the usual discussins, dissentions, etc., except the major landmark event of getting a Firman formt he Nizam of Hyderabad gifting Goshamaha Baradari Building for Freemansory, represente at the time by Lodge Morland, Lodge Deccan and Lodge Hyderabad. Sir Terence Keyes, Resident, British Govt., had played a key rote in getting this building for freemasonry, he himself being a past Master of Lodge Ekra No. 45 (Appendix-IV). Subsequently, the building was completely renovated, preserving all the fine work which was originally present and altering some parts of the building to sit the functioning of Masonic Lodges by the indefatigable efforts of R.W.Bro. Meher Ali Fazl, ably assisted by Bro. Chandulal Dangoria.
Lodge Morland, from its beginning, set up a tradition in maintaining the quality of Ritual Working, but ofcourse, during some brief periods, it might not have been good, but the members were conscious of it and tried to bring it back to normal good standards as soon as it was possible.
Once when the M.W.Grand Master, M.W. Bro. D.P. Madon visited the Lodge, in the course of the proceedings, the Lodge was resumed from the III Degree to the I Degree. The Grand Master, observing this, strongly suggested that the Lodge should always be regularly closed in the III and II Degrees, and that short method shoud not be used as fas as possible.
Funds of the Lodge have always been sound and the Lodge was always in the forefront of contributing to charitable activities. It may be mentioned that Lodge Morland was giving relief to brethren not only of their Lodge, but all others also as evidenced by granting of Rs.15 (BG) per month in 1935 to Bro. C. Framji Dadabhoy of SHahbad and R. 15 (BG) per month in 1934 for life to W.Bro. Ardasir Ruttonji Pilcher of Lodge St.John (also a past master and Tyler of Lodge Morland) (Appendix-V). in 1977, it was Lodge Morland that proposed setting up of a Medical Clinic in the Goshamahal Baradari premises for the benefit of the poor residing in that locality. The Lodge has been participating in the Ritual Working Competition every year since 1975.
The Lodge was vey particular in preparation of table plan for every major function and maintained its high standards in conducting Installtion banquets. For Installations, they used to import partridges from Bangalore and even now there is a tradition of having cigars after the Installation dinners.
The Lodge had from the beginning, maintained its elite character and had attracted many illustrious members of the society to join the Lodge.

REPORT OF THE ENQUIRY COMMITTEE
REPORT
OF THE
ENQUIRY COMMITTEE
To
The Right Worshipful Master,
Wardens and Brethren,
Lodge Morland No. 569 S. C.
HYDERABAD (DN.)
DEAR BRETHREN,
With reference to the application of Mr Saidur Rehman Kidwai, aged 40 years, Business man, residing at Malakpet, Hyderabad who has been regularly proposed and seconded by R.w.Bro. M.V. Kaka, and R.W.Bro. Rai Harbans Chandra respcectively, for being initiated into the mysteries of Freemasonry in our Lodge, we have the honour to report that we have made our equiries with regard to his character and qualifications, and in our opinion he is a fit and proper person to be admitted into the mysteries of masonry and worthy to be a member of our Lodge.
HYDERABAD,DN.
1st October 1936 Yours faithfully and fraternally,
SIGNATURE …………………………………………………………….…….Rt.Wor. Master
“ ………………………………..... ………………………………I.P. Master
“ …………………………………………………………………….Secretary
“ …………………………………………………………………….Treasurer
“ ………………………………………………………… …………Senior Warden
“ …………………………………………………………………….Junior Warden
……………………………………………………………………………………….Member, Enqy. Committee
………………………………………………………………………………… Ditto
MENU
-HORS DEUVRE-
-Caviar Sur tarline – Anchois -
-POTAGE-
-Cotelettes d’agneau a la provencals-
POISSON
-Pampres a la Sauce piquante-
-Macaroni au gratin de fromage-
-Punch a la Romanie-
-RELEVES-
-Diude rotie – Langue bouilies – Mouton roti –

-ENTREES-
-Cotelettes
MASONIC ANTHEM
By J.R.D. Gribble
The following Masonic Anthem was written when I was in the chair of Lodge Morland, and was afterwards adopted in Lodge Mayo and Lodge Heather. Two or three verses are sung at the opening, and the remainder at the close of the Lodge, when the Master and officers enter and leave. It adds much more to the solemnity of the function, if the Rt. Wor. Master both enters and leaves with his officers in procession, in the same way as Grand Lodge does. The hymn can be sung whilst this is taking place. By sending it as a contribution to the Jubilee Issue it may be made known to other Lodges. It can be sung to the tune of “The Church’s one foundation”.
We pray our ancient order,
May rule throughout the land,
And we may form as Masons,
One strong, united band,
No quarrels here, no discord,
No envy shall prevail,
For to the vows we have taken,
In duty none shall fail

Our craft each creed embraces,
Each colour and each race,
Here every man’s brother,
For each we have a place,
One faith we have in common,
In one we all confide,
Oh! May the Master’s presence,
Here in our Lodge abide.

Of one colossal temple,
We all form living cemented,
Love speaks in gentle tones,
Love speaks in gentle tones,
Here all meet on level,
And cut upon square,
And this our rule of conduct,
In all things just and fair

Oh! May the Eye all seeing,
Be with us every day,
And may we feel its presence,
In all we do and say,
The vows we have spoken,
Shall form our rule of life,
And we will live as brethren,
Without one thought of strife.

Thus can we do our duty,
And thus fulfil our trust,
Thus can we form, thus only,
A perfect Lodge and Just,
Until the last dread summons,
Shall call us hence, above,
To the Grand Lodge in Heaven,
The Lodge of ‘Perfect Love.”
appendix 4
Sir Terence Keyes, Resident of British Govt. in the Hyderabad State, sends a note in his own handwriting to the Worshipful Master of Lodge Morland, accepting an invitation by Lodge Morland to felicitate him on 23rd June, 1934.
appendix 5
Letter dated 10.4.1934 written by Ardasir Ruttonji Pilcher to the Secretary of Lodge Morland, thanking the Lodge for sanctioning an old age pension of Rs.15/- per month for life.
October 2000
Story of Bhagmati: Truth or Fiction ?
W.Bro.Y.M. Lele
Many people believe in the legend that Hyderabad was previously known as Bhagnagar. Bhagmati was a dancing girl. Mohd. Quli Qutub Shah was in love with her. Romantically, it was believed that Mohd. Quli’s father, Ibrahim Quli, built Purana Pul for the convenience of his son to cross the river, when in floods, to see his paramour, Bhagmati. Let us check the veracity of this legend.
There are contemporary or near contemporary sources that must be examined to locate the truth. If one refers “Tarikh-e-Muhammad Qutub Shah”, this chronicle was completed during the reign of Sultan Muhammad Qutub Shah in 1017 (1608). There is not an allusion to Bhagmati or Bhagnagar in this work at all. It contains vivid description of new capital, its planning on gridion system, its beautiful centre piece – the Chaminar, its fourteen thousand shops, vast square, hospitals, mosques and other amenities of civic life, yet it is completely silent about Bhagmati or Bhagnagar. A few years later in 1054 (1644) Mirza Nizamuddin Ahmed Saidi wrote “Hadiqatu’s Salatin” which gives inter alia description of the city, but he also calls the new capital Haidarabad all along. Foty eight years later Ali Taifur Bustami wrote “Hadaiqus Salatin” in 1092 (1681) and has also given short history of the founding of the new Capital, but he does not so much mention Bhagmati or Bhanagar.
It is sometime said that the Bhagmati episode was conspicuously surpressed by the Peshwa Mir Munim, but this is not understandable as it is accepted by all that it was Mir Munim himself who had prepared the plans for the building of the new city and his influence over the court was very great even before the plans were prepared. If he was a averse to the city being named after a mere prostitute, why was it necessary for him to wait for a change of name for two decades?
Then there is direct evidence contained in the “Kulliyat Bunch”, a collection of Sultan himself. One of the peculiarities of Sultan’s poetry is its candidness and utter lack of reserve. Whatever he touches he lays it open threadbare, whether it is natural scenery in which he excels, scenes in the bazaar, description of his palaces, his own drinking bouts, his religious propensities, his amours, the transparency of the dress of his mistresses, their baths, their physiognomy or many other matters which are generally left unsaid. He gives us a list of seventeen of his mistresses by real or pet names, each of whom has odes ranging from one to five composed by the Sultan. And yet there is not one ode in favour of Bhagmati, who is supposed to have been the most favoured of them all. The learned editor of the Kulliyat, however, goes on to say that the original name of the girl called Haidar Mahal in the poems is Bhagmati, and also that she was the mother of Sultan’s only daughter the favour Hayat Bakshi Begum, who was affectionately called Maa Saheb or the Reversed Mother by the Haidarabadis. But there is not aniota of evidence to support these claims. He has even tried to establish Bhagmati’s grave in the mausoleum sacred to Kulthym Begum among the royal tombs near Golkonda, although the only grave of a female in the mortuary chamber is that of Kulthum Begum herself and it has a definite inscription on the tomb to that effect.
There is reference to the new capital three times in the Kulliyat, not even once it is mentioned as Bhagnagar. Inspite of his rather loose character, Muhammad Quli was intensively religious in so far as the outward forms of Shi’sm were concerned and there is hardly a single ode in his collection which does not end in all invocation to the Prophet and the fourth Khalifan. It was only fitting for a monarch who had a Shi’ah divine of the calibre and the influence of Mir Munir as his chief adviser to have named the nre city Hyderabad. This is further strengthened by a number of other facts: we know the first public building in the new city was Badshahi Ashurkhana sacred to the Shi’ah Imams, that the beautiful mosque over the Charminar has five openings after the traditional Si’ah pattern, and that the different parts f the royal palaces were named after the Prophet and the Imams. The numismatic evidence in the Haidarabad Museum which were struck at the Daru’s Sultanat, Haidarabad in 1012 (1603) there is not one coin which was struck as Bhagnagar. Not only does this shatter the theory of the new capital being named after a street woman but also demolishes the theory that the name Bhagnagar was changed Haidarabad in 1017 (1608). Even that protagonist of Bhagmati legend, the Farishta, calls the capital Haidarabad as early as 1005 (1595) when he mentions the flight of the Qutubshahi army to Haidarabad after its defeat at the hands of the Moghals.
It appears that the name of Bhagmati and Bhagnagar are non-existent. The legend was revived with the coming of the Asafjahi dynasty by the author of Hadiqatul Alam in 1214 (1799), but what he does is simply to place before the reader the two versions of the foundation of the new capital. One related to Farishta and the other by Tarikh Mumammad Qutub Shah, without any comment.In 1225 (1810) Mahanama was compliled by Ghulam Hussain Khana at the instance of the court singer Mahalaqa Bai Chanda, and he immediately turned down the theory that the new capital was named after a courtesan. He says “Khwaja Munim Khan Hamdani says in his book “Sawanih-I-Dakan” that Bhagmati was the name of a Hindu prostitute and Sultan Muhammad Quli Shah was enamoured by her – but the whole story is utterly baseless……”
But in the period which followed the rule of Asif Jah-I, the founder the dynasty which bore his name, the erotic part of the story came to have special appeal to the chroniclers. Quite against the old adage that the rolling stone gathers no mass, much mass had gathered round the small sneering sentence of Faizi, and soon the sentence grew into a paragraph, and the paragraph into a section, and the section into a chapter at the hands of courtesans panegyrists. The mythical Bhagmati, converted to the romantic Haidar Mahal, was made the chief mistress of Sultan, the mother of Hayat Bakshi Begum, was supposedly became the primary motive of the construction of the Purana Pul as well as new capital and one of the most prominent grande dames of the period! She was century and became a mere tradition with little historical evidence to support it.
Let us examine where the name of Bhagmati crops up in history. Probably, the first time the name of the woman as well as the city named after her are found is in certain petitions sent by Abdul Fazal’s brother Faizi, the Imperial Resident at Burhanpur and Ahmednagar, to Emperor Akbar. This petitionis includedin the collection of letters entitled in Insha-i-Faizi (Paizi’s Diction), Tabashir’s Subh (early dawn) and Latif-i-Faizi (Faizi’s witticism). The particular petition, where mention of Bhagmati is made must have been written some time between 999-1002 (1591-1594) when he was Imperial Resident in Deccan” Ahmed Quli is steeped in Shiaism. He has built a city Bhagnagar by name, after Bhagmati, the old prostitute (Fahisha-i-Kuhna) who has been his mistress for long time (Mashuqa-i-Qadim).
The thread was taken up by another rpanegyrist of the imperial court Nizamuddin Bakshi, who completed his chronicle the “Tabaqat-f-Akbar Shahi”, about the same time 1002 (1594). He has just a few lines about Quli – “Muhammad Ali Qutubul Mulk, son of the Ibrahim succeeded his father. He became so enamoured of a Hindu prostitute (patare) Bhagmati by name, that he founded a city which he called Bhagnagar after her and ordered that one thousand horsemen should always accompany the whore (fahisha). He has been on the throne of kingdom for nine years now, which is 1002 years after hijra.”
The only comtemporary chronicler, who wrote in the Deccan and who mentioned Bhagmati and Bhagnagar is Fairhta. Writing in the year 1010 he says : “The Sultan was greatly fascinated by a prostitute (fahisha) named Bhagmati. He ordered that whenever she came to the court should not look one bit inferior to any of the great nobles. About this time the climate of Golkonda had became so bad that it had been talling on the health of inhabitants, and it was for this reason that Muhammad Quli Qutub Shah founded the populated city four kroh away which became unequalled throughout the length and breadth of India for its planning as well as for its cleanliness. He called it Bhagnagar at first but later he was sorry for hwat he had done and changed to Haiderabad.”
There are two Mughal historians to which a reference might be made here. The first is Abdul Baqi Nihawandi, who wrote his voluminous panegyric of Abdur Rahim Khan Khan-i-Khanan, the Mathir-i-Rehmania in 1025, and the other is Khari Khan who compile his book Muntakhabul after the conquest of Deccan by Aurangazeb. Both of them say in so many words, that they have relied on Farishta, so far as history of Deccan is concerned, and they cannot be regarded as having the value of an independent authority.
Faizi who never set his foot beyond Ahmednagar, and further had an inherent dislike, even disdain, for the there remaining kingdom is Deccan viz. Bijapur, Ahmednagar and Tilang (Golkonda). He was appointed the Imperial Resident at Burhanpur, the Faruqi rulers of Khandesn, with an avowed object of conquering whole of South. He calls the rulers simply Nizam-ul-Mulk, Adil Khan. Qutbulmulk, without royal titiles and their kingdoms merely jagirs. The solitary sentence Faizi has written about Muhammad Qufi is full of sneers, “steeped inShi’ism,” “the old prostitute”, “mistress of the Sultan” in quick succession. On the contrary the social habits of Sultan as well as his poems show us that he was not a man of sober habits and was prone to self-indulgence both in wine and women. He was however, a man of some tine qualities. He was a good judge of men, a great builder, a manof culture and of scholarly temperament. All these qualities had been overlooked.
Not having the first hand knowledge of Qutubshahi, Farishta has made serious mistakes in recording the events in the reign of Quli. Some of them are (i) He says Quli ascended the throne at the age of 12 in 989, (ii) writing in 1018 he says that the Persian ambassador Aghuzlu Sultan was still in the Deccan waiting for the acceptance of the proposal of the marriage of the son of Shah Abbas of Persia with the Sultan’s daughter Hayat Bakshi Begum,although her marriage with the Sultan’s nephew, who later became Muhammad Quli Shah had already taken place in 1016 in thepresence of the envoy himself (iii) Farishta is os much interested in the Bhagmati romance that he calls the capital Bhagnagar even in 1018 (1609), (iv) Farishta forges his own theory when as early as 1005, (1597) he says that Qutubshahi army which had seen sent to help Nizamshah (Ahmednagar) fled to Haiderabad after their defeat at the hands of Mughals.
One concludes that the story of Bhagmati is a fiction.
My Masonic Experiences
Why I Became a Freemason!
R.W.Bro. A.S.Rajasabhai, OSM
“Why I became a Mason?” is a question posed to me by our V.W. the Grand Secretary – a question which though looks simple, is indeed complex and leads to contemplation – contemplation over a period of 35 years.
It cannot be denied that a vast number of candidates had approached and continue to approach the portals of our Order in absolute ignorance of the nature of our Institution, than out of sheer curiosity, or at the least, for the more acceptable, though equally nebulous reason of bding blessed with Masonic relatives and friends. I was, however, a little more fortunate or blessed in being a Lewis, though this special privilege in my younger days had not helped in removing that fearful apprehension of sordid ordeals attached to Masonry prevalent commonly amongst not only the lay public but even amonst the educated class.
I am reminded of practical instance which had affected my mother Lodge to a considerable extent on this score. Lodge Pandyan had, as early as in 1920, felt the need to remove its Temple to the outskirts of Madurai City due to developing congestion within the inner precincts of the city, where the Temple was situated. All endeavours to sell the Building to any individual having proved a failure. In 1920 an offer was made to Madurai Minicipality to purchase the Building. The Minicipal Chairman in all good faith offered to purchase the property for not less than Rs.25,000, but nothing happened in the succession of Councils for years. This process was oft repeated till 1937, when the offer was again made to the Municipality, as by then the Lodge’s abode in the city was engulfed onall sides by squalid quarters and it became imperative for the Lodge to move out. A letter finally came from the Commissioner of the Municipality, an I.C.S. Officer, sitting out the reason for this inordinate delay on the part of the successive Municipal Councils to have averted the purchase of the Lodge Building. He had explained in that letter that ever since the Initial offer was made to the Municipality in 1920, the successive Municipal Councils had been periodically considering the subject of purchasing the Building for use of a Municipal School, and the each time, the subject had been seelved unanimously by the Councillors, for ht ereason that the building was a haunted place and that most of them believed that the building was an abode of black magic and sorcery. Hence, the Councillors had, for a period of nearly 17 long years, championed the cause of saving the poor innocent school children from occupying such an abode. The Municipal Commissioner had, however, volunteered that if the price be reduced from Rs.25,000 to Rs.15,000, he hoped to convince the Councillors to venture out to make the purchase, as very many of the then Coucillors believed that the building could be sanctified by special poojas. The Lodge, after much deliberation, had no alternative but to accept the offer of the Municipality, for a loss in price amounting to Rs.10,000 and that too after a lapse of 17 years – only because of the unfavourable image that Masonry had projected in the community. I understand that similar atmosphere prevails in many places wherever Masonic Temples are situated. This is indeed a sorry state affairs.
In a census were taken within the Lodges, not only in India, but throughout the world of Freemasory on the subject of the treatment of aspirants for Initiation, it is probable that result would show that despite advancement made in Masonic thinking in the matter, a vast majority still have their candidates not only in a state of complete and utter darkness but also in a condition of anxiety which is quite unwarranted.
It is indeed a fundamental principle in our Order that no “improper solicitation” be made to entreat or petition a person to become a member. But it is common knowledge that many of our friends and relatives, who could be considered as suitable building materials for Masonry lie languished simply because they are not aware of the very existence of our beautiful institution and in certain cases, they do not know the nature of our Order. I feel that a discreet and casual enquiry put to a close friend or relative, who could be considered to be suitable material to ascertainif he has eve given any thought of the Order, should in no way offend the Constitution. I know of very many cases, where worthy men, who could have adorned our Order with distinction, had epressed rather very late in their lives that as is the urle in several associations, they were under the impression that it would be polite to await an invitation rather than seek admission, to avoid the possibility of causing embarrassment. This, added to the reticence of their Masonic friends, had made them keep away form the subject, rather than thrust themselves. The strange and repugnant wall of reticence is unfortunately found even between the fathers who are Masons and their sons. Many stones of lustre and beauty and strength have thus been left unturned.
It is my firm conviction that there need not be any secret with regard to the basic principles of Freemasonry. Are we not to tell the educated men that Masonry is a fraternal Association for just, upright and free men of mature age, sound judgement and strict morals?
While I would strongly champion the fundamental principle that no “improper solicitation” be made to attract men into Masonry, I would like to see that proper steps be taken to dispel the fearful apprehensions and anaemic misunderstanding of Masonry that are prevalent in our society, to endeavour to project a true Image of Masonry in the eyes of the public, to become an integral part of the society and the Nation, without shedding any of its tenets and dignity, and to attract into our exalted Order, proper and precious material which remain unturned and which would prove to be ornaments to our Order.
I consider muyself most fortunate not only in being a Lewis but in having had an opportunity to know during my adulthood that it was worthwhile to become a Mason, to be aware that Masonic brotherhood was worldwide, that Masonry is meant to make a man a better man and that the principles are sound and based on moral principles. It may be that I had gained these thoughts in my conscience and inner self, by fleeting images of the Masonic relationship of my father with the other members of his Lodge. It may be the grna dna ndthe edifying passages of the Masonic Ritual which I had wantonly or unwantonly overheard or eavesdropped when being recited by my father, in preparation for ceremonies, had presumably prepared me in my mental approach to become a Mason. Though my resolve was received by many friends and relatives with sympathy, I am happy I had the courage to approach my father and to express my desire that I would like to be a Mason. “Why I became a Mason?”. Well, it is amazing that I have become a Mason in spite of all the wll of utter secrecy. I am happy I have become a Mason.
Why I Became a Mason!
R.W.Bro. C.A. Ramakrishnan, ICS (Retd.,) OSM, PDyGM, AGM
Source: GLI Newsletter,
November 1971
When I look back on my Masonic career of over 30 years, I am surprised that I became a mason under what may well be regarded as purely accidental and coincidental circumstances.
None in my family had been a mason before me. I had read in the newspapers about the existence of a Freemasons’ Hall in Madras City, where important public functions sometime used to take place. For example, at an Annual Dinner of the Caledonian Society in 1938 or so, held at the Freemasons’ Hall, the then Chief Minister of Madras (Sri C. Rajagopalachari – ‘Rajaji’) had been the Chief Guest, and his speech received very wide publicity. But I could hardly realise then that there was an organisation such as Freemasonry, much less that I could hope to secure admission thereto.
During 1939-40, when I was a junior I.C.S. Officer of about six years’ service, I was working as City First Class Magistrate at Madurai. Towards the end of December 1939, there was a lot of excitement in certain social and official circles in the town at the forthcoming visit of the then Chief Secretary to the Government of Madras, Sir George Boag (He was at the time the District Grand Master of Madras, English Constitutions, a fact which I came to know only much later, of course). It was talked about that apart from his other engagements, the Chief Secretary was going to consecrate the newly constructed Masonic Temple at Madhurai. As a junior I.C.S. Officer, I was naturally curious to know something about the institution in which the Chief Secretary (the Senior most I.C.S. officer in the state and the Head of the Civil Services)was taking so much interest. One of the local Government Assistant Surgeons (Capt. C.S.S. Sarma) was already a good friend of mine, and he told me that he was himself a Mason, that it was a very good institution, and that if I was interested he would take the necessary steps for my joining the local Lodge Pandyan. I naturally accepted the offer immediately, as I had no hesitation in deciding that an institution in which the Chief Secretary was taking so much interest could not but be a good institution. I was also persuaded by the fact that my friend Capt. Dr. C.S.S. Sarma who was always of a cheerful and helpful disposition, was in the institution, and that I would keep company with him in the Lodge.
I was initiated in Lodge Pandyan (then in the English Constitution and now No.49 G.L.I) in March 1940, and passed to the Fellow Craft’s degree in April 1940. However, a few days later, I was transferred form Madurai to distant Narasapatnam in Vizagapatnam District, with the result that I could not take my third degree in Lodge Pandyan. There was no Masonic Lodge at Narasapatnam, and I had to wait till I was later transferred ot Vizianagaram, where in Lodge Nicopolis (now No,81 G.L.I.) I was raised to the sublime degree of Master Mason. By this time, my good old friend Capt. Dr. C.S.S.Sarma had also been transferred as District Medical Officer, Vizagapatnam, and I was soon to realise what a true Mason he was.
In 1945, when I was still at Vizianagaram, my only child and daughter was about 6 years old. One day she developed sore throat, and the local Sub-Assistant Surgeon was treating her. She was not responding to the treatment even after two or three days. As chance would have it, Capt. Dr. Sarma happened to talk to me on the phone from Vizagapatanam on some official matter, and he casually inquired about the health of the family. When I told him about my daughter’s sore throat, he immediately evinced anxiety and instructed the local Sub-Assistant Surgeon to take a swab from the throat and send it urgently to the Headquarter Hospital at Vizagapatam for bacteriological examination. This was done, and a few hours later, Capt. Dr. Sarma rang me up from Vizagapatam to say that the swab test showed that my daughter was suffering from diphtheria and the she must immediately be brought to the Headquarter Hospital for necessary treatment. I received his message at about 10 p.m., and proceeded immediately to Vizagapatam with my sick child, and reached there at about 1 a.m. Inspite of the inconvenience of the hour, Capt. Dr Sarma met me and arranged for all the facilities for the immediate treatment of my daughter. My wife stayed inhis house for a number of days till my daughter fully recovered from the diphtheria illness. It was only subsequently that I learnt that diphtheria in the case of small children is a deadly and often fatal disease, and that the time factor is most important in the diagnosis and treatment of the disease. There is small doubt that but for the timely and competent help of my friend Capt. Dr. Sarma, my daughter would not be alive today, happily married and the mother of two children.
It is quite possible that what Capt. Dr. Sarma did not me is what any true friend would do in similar circumstances, but in this case the friendship was hallowed by the bonds of Freemasonry, and the friend was none other than the brother who had brought me into the Order. I feel sure that the teacings of Freemasonry had whetted and quickened the naturally helpful and friendly instincts of this fine gentleman.
Years later, I was able in some small measure to repay the debt I owed him. He became involved in some official trouble as District Medical Officer in some other district, and when he mentioned the matter to me, I did all that I could to mitigate his difficulties. This true Mason was called to the Grand Lodge. Above about 6 years ago, leaving behind many to regret his passing way.
During the 1950s and early 1960s, Masonry in South India was dominated by three Masonic giants – R.W.Brethern T.V. Muthukrishna Iyer, Dewan Bahadur D. Sreerama Sastri and Rao Bahadur S.T.Srinivasagopalachari. It was my unieque privilege to have known all these three eminent Masonis initimately. The first taught me to take Masonic duties and responsibilities seriously; the second taught me to be always loyal to the Order and never think of leaving it, and the third impressed upon me the need to be very carefl while selecting persons to constitute one’s team in any Masonic effort. I would deem Masonry worthwhile if it brought me nothing more than the esteem and affection of such persons as these three.
Looking back, I have to admit that I happened to join Masonry owing to a combination of adventitious circumstances. But this was so because of those days, information about Masonry was not so easily made available, and perhaps Masons were under the impression that they should be secretive about the institution. The policy adopted by the Grand Lodge of India – namely, to encourage Lodges to invite non-Masons to the social side of Masonry – has marked a healthy and welcome departure from previous convention. The institution is too good, and there is such a vast reservoir of poterntially good candidates outside that every mason should feel it his sacred duty to pass the good word about the Order to all non-Masons in his circle of trusted friends, so that more and more persons in this country may see the Masonic light.

July 1998
How Masonry has Influenced me!
R.W. Bro. Prabhat Kumar
I was initiated into Freemasonry by my father W.Bro. M.C. Cunnan. I was passed to the degree of Fellowcraft and raised to the Sublime Degree of Master Mason. But during all these degree I understood nothing, was dazed and could neither follow ht eritual nor understand what was told by the Brethren who gave me several Charges. I was like a child who sees light but could not focus of record or understand what it is.
In the following year, I was appointed and invested as one of the Stewars of the Lodge. This appointment gave me the opportunity to know the other brethren of the Lodge by name and move with them freely. In a meeting in that year, Bro.Jr. Deacon was absent. Bro. D. of C. asked me to act as Jr. Deacon of the Lodge. I had to tell him that I was not prepared for the post. He gave me the advice that as a Steward my job was not only at the festive board but also in the Lodge, that I should come prepared to serve in as many offices as possible, such that I will not fall in the confidence the Lodge had placed in me. This gave me very great encouragement. From the day I took to Freemasonry more seriously and religiously. For every meeting I used to go to the Lodge well prepared to be IG or Jr. or Sr. Deacon. I felt very happy when senior brethren congratulated me on my readiness. This was the last experience and the first lesson I learnt in Freemasonry, “BE PREPARED”. It taught me to give support to brethren in the Lodge when some officer was absent. From that date to this day, I take every opportunity to be the steward of a Lodge were you really serve the brethren and increase fellowship. In my opinion the Stewards are “Blessed Brethren” who have all the opportunity to serve both in the temple and outside.
When I was appointed as JD and I conducted the candidates, the D of C trained me to move and conduct in straight lines and turn by correct squaring, keeping steps with the candidate. This regularly done, it has become a habit with me to move only in straight lines and walk erect. In this office I learnt the full significance of entering the temple for initiation, in the manner prescribe, poor and penniless and blind. This made me understand how we enter this world. Your mother accepted you with love end affection and brought you up. Similarly Freemasonry receives us and bring us up.
I was appointed Sr. Deecon of the Lodge. I conducted the candidates in Passing and Raising. They have seen the light of freemasonry to a certain extent. In this period I was give the opportunity to explain the working tools of First Degree. Only when I was learning this portion of the ritual I began to understand the true meaning of masonry. In this passage we are advised how to utilise the 24 hours of the day to the best result. Even now whenever and wherever I see a 24” guage I remember the symbolic application of it to our morals. The application of the common gavel (force of conscience) is so aptly explained. I am sure no brother who has understood the lecture of the freemasonry properly can act in a manner other than the correct. The chisel points out the advantages of education. This alludes to the rigid treatment you undergo in academic educatin and worldly experience, the result being, you get transformed from an ordinary rough irregular shaped stone to a perfect ashlar which alone can be useful in a sound and stable building i.e., “Society”.
Only when I was a Deacon I could understand the meaning of the Charge after Initiation. The importance of V.S.L. is explained, I feel that Freemasonry is the most practical and useful training a man can get, to become a fit member of society. It taught me to believe in God, do justice and be truthful. It teaches us that Secrecy, Fidelity and Obedience are essentials of human existence and practical way of life.
When I was explaining the Tracing Board I felt that our Lodge is a world which is unique with all the good qualities necessary for perfect existence. I felf that if we practice in the outside world the morals that are taught in the Temple every mason will be a strong pillar of support to the society in general.
The Second degree working tools explain the of importance anduprightness of our life and actions. Many time when I was alone I used to recite the passages of working tools and tracing board of the II degree and think over it. It made me repent for my irregularities in my past and gave me the moral strength to assure myself not to do it in the future. Above all things Freemasonry has taught me patience for years after my initiation I could not get the real meaning of Freemansory. Only when I was given the opportunity to study the precious addresses to the candidates hat the true meaning of Freemasnory started to trickle into my mind.
In the Third Degree the passages are very high philosophy dealing with morality and teaches us not to fear death for it is inevitable, and to face it with courage, and also informs us that out actins in this world are always recorded by the Almighty God. We may escape punishment in this world for our misdeeds but we are not spared in the Grand Lodge above. In this sense I could say that Freemasonry explains the essence of all religions in a very consice, palatable and easily understandable way provided we have the ear to hear, the eye to se, the heart ot understand, the mind to record and the hand to execute.
When the Lodge is closed we meet on the level. This is not a farce. To a great extent, a majority of Masons follow this. It needs courage to meet others on the level because of one’s personal position in the outer world and wordly possessions. But a tru mason must practice this virtue without hesitation or regret.
In Freemasonry many moral virtues are mentioned for us to practice. Faith, hope, charity, temperance, fortitude, prudence, justice, virtue, honour and mercy. A true mason must have faith in masonry and endeavour to build his morality with a charitable mind. He should practice temperance, fortitude, prudence and justice. All these virtues will bring Honour and God’s mercy will be showered on a Freemason when he proves himself a true Freemasons.
Freemasonry to me is great science and religion which cannot be practised all at a time, nor can it change one into a perfect Freemason overnight. Hence we have many regular steps in the rituals which inform us that perfection could be reached only step by step when continuously pursued.Masonry teaches us that keen observation and regular practice alone helps one to achieve perfection.
In the short period of my Masonic career these are the few points I could learn and remember to express.
June 1993
Why I Became a Freemason!
R.W.Bro. Hon’ble Justice Shamsher Bahadur, Past Asst. Grand Master
Source: GLI Newsletter, November 1971.
When I was initiated into Freemasonry on November 15, 1939, from Lodge Industry, Lahore (now positioned in New Delhi as No.23 GLI), it was the culmination of a desire which I had herished since my student days. I can truly say that a favourable opinion of the Order had been firmly planted in my mind when as a school-going boy, I had occasions to see my father’s genuine interest in, and attachment to Freemasonry. He, W.Bro. R.B.Shibbu Mal, was the Worshipful Master of the Lodge Industry for two successive years, probably in 1917 and 1918, and even when later in life his services as a Judge took him to distant places in the then Province of United Punjab, he made it a point to attend the important meetings of the Mother Lodge and the District Grand Lodge at Lahore. I may add that in those days no Lodge existed outside Lahore which was the provincial Capital. I came to know subsequently that my father’s advice and guidance were sought by all the principal Lodges inLahore and he was respected in the brotherhood as a Mason of repute, well-versed in the Noble Science.
When I grew to the full age of 21 years, no suggestion was made by my father that I should become a Mason. In retrospect, I can now see that he strictly conformed to our traditions and like a true Freemason he thought that the call for joining should come from within. When on completion of my studies in the U.K. I returned home in 1934, I was often invited as a non-Masonic guest on installations that I heard whispers among Freemasons that my father had not only been an excellent Master of the Lodge in his time, but additionally he was a perfect rritualist. I often used to ask myself he reason of my father’s ardent interest in Masonry extending for more than two decades and in my mind’s eye I could discern that his conscientious discharge of duties and consideration for others were inexorably connected with the social and moral philosophy of our Order.
My father’s premature death in 1935 delayed my joining the Lodge, but I want to emphasise that after I had become a Freemason and came to acquire knowledge and real meaning of the Masonic ritual, I was in a better position to have a clear perspective of the many facets of my father’s life. I may be pardoned for dwelling at length on this personal aspect but as I consider my father’s silent influence on me as the greatest single factor which made me joint the Lodge, uninfluenced by any outside persuasion, I have considered it necessary to make reference about it.
I was further struck by the affinity between masons and the manner in which they helped financially and otherwise those brethren who were not well packed in life. Through long watching also saw that the families of indigent Masons or those unfortunate members who had died in harness, were assisted by Lodge Funds. Indeed it used to be an integral part of the installtion festivities in which non-Masons used to be freely invited for a senior Mason of standing to propse the toast of “Masonic Charities”. At that impressionable age, I was greatly influenced by speeches of eminent Masons and I said to myself that surely there must be something in Freemasonry which draws and keeps the Members together and makes them speak so highly of the common bond which unites them.
In those days there were “White,” “Coloured” and “Mixed” Lodges in the Punjab, but inspite of this unhealthy segregation there was sufficient mingling and co-operation amongst Freemasons to demonstrate the solidarity of the Masonic line and conduct. Frequently I saw and met knowledgeable Europeans in Lodge Industry who were most anxious to fraternise with one and all, inspite of the prevailing racial prejudice of those years.
Coming to the lighter side, the institution of installation dinners, to which I was frequently invited as a non-Masonic guest, proved to be a great source of attraction to me. In those spacious time, when food was in plenty and cheap, the fare provided at the festive board was of a large and distinctive variety. There used to be three or four preliminary dishes before the main courses of fish, meat and poultry, were served. Wine and Whisky were galore and unfortunately there were at such functions a few persons, as they are even now, who indulged in excessive drinking, forgetting that there is time and limit for every good thing in life. But this denigrating factor dwarfed into insignificance when I heard the speeches,both serious and humourous, of the seasoned Freemasons, who really gave a good account of themselves inputting forth a favourable image of their institutions. The Installation night attracted a really select gathering of non-Masonic guests. And amongst the Freemasons there were many learned and distinguished men from every station in life. A young mind could not fail to be impressed with the elements of conviviality which has its own place and purpose in life as in Freemasonry. When I recollect my first and early experiences of the installation nights, I strongly feel that the present tendency of restricting the attendance on such banquets to Masons needs re-thinking and consequential reshaping, especially, when many Lodges have already started having Ladies Nights after the Masonic meetings. In the fast changing world of today. Freemasonry, like any other institution, needs dynamic changes consistent, of course, with its basic concepts and priciples.
Any institution, by and large, will be judged by the outside world through its members. A non-Mason, who is a person in darkness, according to Masons, is apt to get first ideas and impressions from his contacts with Freemasons. What induced me to form a favourable impression of Masonry was the excellence of many of the Masons of those times. The affections, warmth and understanding nature of those gentlemen naturally generated a feeling of emulation and I thought it really worthwhile to be associated with a society even though of a professedly secret nature which could invoke such a strong fellow feeling amongst its members. I do not in the least feel at this advanced stage of my Masonic career that Freemasonry has fallen below my expectations or that it has suffered any devaluation of its fundamental values.
June/August 1999
My Experience in Masonry
Late R.W.Bro. Naoshir S. Chenoy
The First time I recollect about Masons is when as a child I saw a group photograph in our house, of men in whiskers with strange dress. The group photo in Masonic clothing represented members of Lodge Ekram No.756 S.C. then working at Gulbarga. The explanation given to me by one of our servants was that the men in the group photograph, in which was also one of my uncles, made skeletons dance in their “Bhoot Khana’ meaning ‘Ghost House’. I was most impressed but sceptical and in time I forgot all about it. The next time heard of Freemasonry was in the year 1913 at a Restaurant in Manchester, when I heard one Indian and an Englishman talking about Masonry, though I could not follow their talk, but the Indian gentleman told the proprietor of the restaurant that he had got a higher degree. After the two had left the restaurant I asked the owner what the gentleman meant by “Highter Degree” and he replied, “He is a Freemason an a member of that order gets high degrees in proportion to his capacity in lowering the level of a whisky bottle.” After finishing my studies I returned home from England in 1920 and came in contact with many members of the Fraternity and of my own free wil and accord and unbiased by the improper solicitations of friends against my own inclination and uninfluenced by mercenary or other unworthy motives, I asked one of my friends to propose my name for the membership of Lodge Mayo No.1406 E.C. When it became known that I wanted to become a Mason in Lodge Mayo, attempts were made by Brethren of other Lodges to induce me to be initiated in their lodges. In due time I became a member of Lodge Mayo, being initiated on the September 15, 1920 and raised on the December 15, 1920, and from that day of my initiation I took a keen interest in Freemasonry and the practice of it. I started visiting other Lodges in the station and learnt much that was good. Whenever I happened to go to any other place outside Secunderabad, I always made it a point of visiting the Lodge or Lodges in the station and I always found a hearty welcome except in one instance, of that later.
In 1922 I had to go Fyzabad on professional duty and a few miles away was Ajodhiya, where there was a Masonic Lodge, but there was no meeting during the time I was at Fyzabad. After finishing my work at Fyzabad, I went to Agra and to the Lodge building the first thing but there was no meeting during my stay there. At Benaras and at Allahabad there were no meetings during my stay. At the latter place I could get no room at any of the hotels and at one of the hotels after I was told that there was no room, I asked the Manager, who was an Anglo-Indian, if he could direct me to the Masonic Lodge. This led him to ask me if I was a Mason and I replied “Try me and prove me”. On this after satisfying himself that I was a member of the Fraternity, he told me that there were no meetings for some time but he found me a room in the hotel. I was lucky to attend a meeting of a lodge at Lucknow after leaving Allahabad, which worked under the Grand Lodge, A.S.F.I. It was an Installation Meeting and there were two factions among the members, the outgoing Master and his officers and supporter and the newly Installed Master, his officers and partisans. The feelings amongst them were so bitter that the outgoing Secretary having invited guests to banquet made no arrangements for the same but the newly installed Master and his party rose to the occasion and in half an hour managed to get a banquet of sorts. In this lodge too I was givena hearty welcome by both the parties. This was the first time I learnt that there were bitter quarrels in Freemasons’ Lodges. In the year i.e. in 1921 H.R.H. the Duke of Connought, M.W.G.M., came out to India to Madras and visited the D.G.I. I very much wanted to attend that meeting but my public andprivate avocations prevented me from doing so.
After my return for Fyzabad and other places to Secunderabad, I continued to take a keen interest in Masonic matters. In those days the working was both Scotch and Enlgish even in Lodges under E.C. and in our Lodge.I remember we had a ceremony of a Lodge of Sorrow according to the Scotch working under the directions of old P.Ms., who held D.G.L. ranks and there werer many other ceremonies so performed. It was when the then R.W.G.M. Sir Archibald Campbell, visited Secunderabad and saw the curious working that he made the Lodge working under the E.C. work according to Emulation.
Professional and other duties often took me to Bombay and I attended many Lodges there. In Bombay, Scottish Masonry is very strong and the working there of Lodges under the E.C. has many characteristics of the S.C. working and years later when I pointed this out to R.W.D.G.M. of Bombay, his reply was that he did not think it necessary to interfere in the inner working of a Lodge. I have always had and have a high regard for Freemasonry and have missed no opportunity of praising it and its tenets. In the year 1934, I met a Bro.in Bmbay and asked him whether he did not agree with me that Freemasonry was a grand institution and to my surprise he said that he had found quite a lot of snobbishness in Masonry and not much of a brotherly feeling. I told him to come with me to any Lodge working that evening and that I would prove him wrong, and so we went to Freemasons’ Hall at Ravelin Street. This was on April 17, 1934 and only one Craft Lodge was working that evening. A very respected Senior eminent Indian Mason Brother introduced me, though he was not attending the meeting, to the Secretary of the Lodge. This Craft Lodge was composed of Europeans only and I went up to the Secretary and said, “I have come from Secunderabad and am a Mason and this is my friend Brother X from Bombay. We are both willing to be tried and proved and could like to attend the Meeting only as we have been invited to dinner elsewhere.” Bro. Secretary then introduced me to his W.M. who turned to me and said, “We have very little working”. I asked him what the working was and he turned his back to us and began to talk to the Secretary a if we were not existing at all. When I approached some other Brother to talk to him, he just looked at me so say,” How dare you try to speak unless you are spoken to”, and turned his back to me. Bro. and I both went outside the room and Bro. X remarked “Look at the brotherly and fraternal reception you have had. This is Freemasonry enough to make any one distrusted.” I replied, “Because you find some snobs and boors in the Fraternity don’t blame the whole system” We were talking outside the room where the member of the Lodge were seated, as my intention was, when asked to join their assembly, to tell the members that since we were insulted by them we did not think it fitting that we should attend the Lodge, when the same eminent Indian Bro. with a European Bro. came to ask me why we were standing outside when I turned to the European Bro and told him that as he and the other Brethren of the Lodge had insulted us we were not attending his Lodge. On this, the Indian Bro. told me, “This is the D.G.M. and not a member of the Lodge.” I said “I am glad I am addressing the Head of the District and I sincerely hope and trust that he will see that such a shabby thing never occurs again”.
The D.G.M. personally apologized for the shortcomings of the W.M. and member of the Lodge concerned, and the next day wrote to me a very nice letter, which I have still got with me, in which he says “I much regret the incident last night and can only say once more that I am deeply sorry that it occurred.” He then invited me to his Lodge where I received a warm welcome. I had told about this incident to R.W.Bro. Sir Archibald Campbell at Ooty in May 1934 and he was really sorry about it. The above is a solitary and unpleasant incident in my whole Masonic career, but this has not shaken my faith in Freemasonry. A little kindness and a little consideration to our visitors go a long way in enhancing the reputation of the Lodge and the Craft in general.
We the members of Lodge Mayo, are like one happy family and this ha brought us many members fro other lodges who had visited us. We are not in the same state as was described by a mill owner of Ahmedabad. H.E. Sir Leslie Wilson, the Governor of Bombay paid a visit to Ahmedabad, when the mill owners invited him to tea. A majority of the owners sat a distance from H.E. and so one of the owners, who did not understand the niceties of the English language an who was seated at the table of H.E.addressed the owners thus. “Why are you sitting at such a distance, come near, we are all in the family way.” Sir Leslie, who was the D.G.M. Bombay appreciated this very much.
I have been approached by members of the Fraternity to recommend them to their Officers for promotion on the strength of their being members of the Craft and I have always advised them no to try for personal gain as masons but to remember the principles on which the order it founded.
It has been my experience that many masons have prevailed upon me to part with sums of money on the promise of returning them the moment they reach their homes or places from which they had come on a visit to Secunderabad and those amounts I have never seen. I have received such treatment after my taking them round Secunderabad and Hyderabad and doing all in my power to help them. Still I do not feel that I have lost anything, on the contrary, I have helped a needy Brother in the hour of his distress remembering the peculiar moment I was admitted in the Fraternity, poor and penniless. The only regret that I have is that such Brethren were not frank enough to say that they would not be able to return the money borrowed.
Two or three Brethren and I from Lodge Mayo went to Madras to attend the opening and dedication ceremony of the new Freemasons’ Hall at Egmore, Madras, by the then Governor. Viscount Goschen, on bn February 27, 1925. We were very much impressed by thededication ceremony which was performed in a perfect manner. During this visit of mine. I made friends with several eminent masons of the district, many of whom have now gone to G.L. above. This was the first time, I came in the contact with our beloved Deputy D.G.M. and since then I have had nothing but admiration for him as a mason for he has translated the teachings of the craft in deeds.
In the year 1928, the Grand Lodge deputation paid a visit to Secunderabad, headed by the late Lord Cornwallis, one of the greatest and truest masons ever. He was so human andkind with an utter absence of thesuperior complex. We learnt much from them. On the February 15, 1828, Lodge Archilbald Campbell No.4998 was consecrated by the G.I, officers and all those who attended, I am sure, were of the opinion that the ceremony could not have been done better. Particularly the way in which the Hon’ble S. Pleydell Bouverie, the then Dep. G.D.o.C., did his work as the D of C which was admired by everyone present. He seemed to teach us how a D of C should do his job.
It may here be mentioned that W.Bro. Kaka was the life and soul of the Lodge Morland and the late W.Bro. S. Kalyanarama Iyer, that of Lodge Deccan. At an installation Banquet of Lodge Deccan No. 1444 E.C., the newly installed Master. W.Bro. Nawab Sir Amin Jung, said that he was like a bridegroom tempted by two brides viz. Lodge Morland NO. 569 S.C. wanting him to be Master as ell as Lodge Deccan. One of the visiting Brethren replying to the toast said the newly installed W.M. has just told us that he was like a bridegroom tempted by two brides, let me remind him that he has escaped a great calamity for he would have had two mother-in-law in Kaka and Kalyan. “The reply evoked – a great deal of laughter to the discomfiture of the late W.Bro. Kaka and Kalyan.
Once Bro.Nawab Mirza Yar Jung Bahadur, the then Chief Justice of Hyderabad High Court at a Lodge banquet made a speech. It was a really a dissertation on Temperance, for the worthy Brother is a staunch supporter of Temperance movement and the president of the Temperance association. In the speech that followed, a Brother said that those who wanted to drink Adam’s ale were welcome to it and but for his own part
Pure water is the best of the drinks
As all the poets sing
But who am I that I should have
The best of anything?
Let princes gather at the pump,
Peers with the pond make free;
But whisky, beer or even wine,
Are good enough for me.
At an installation meeting of one of the Lodges working in Secunderabad, the Deputy D.G.M. visited it as the representative of R.W.D.G.M. and finding the working inside defective, told the Brethren of the Lodge about their short comings in no uncertain terms. After the meeting was over at the Banquet also, he drew their attention to the mistakes committed and hoped that such things ould never occur in any of the Lodges. This had a salutary effect on all Lodges.
In 1928 I happened to go to England and did miss attending Lodges. Unfortunately I was in London at that time when most of the Lodges suspend working for the month, but in London I attended the Emulation Lodge of Instruction. Every mason who wishes to attend the meeting of this Lodge of Instruction, unless vouched for, must be tried and proved. He should produce his G.L. certificate and must have the regalia of his rank. After I was proved and admitted every one pay 1/6 Pound for the meeting. The working in that Lodge was superb, the officers did their work and ceremony most meticulously and were word perfect. Not only were the degrees worked but also the lectures. After a certain time the meeting was called off and after an interval resumed. It was a real delight to attend such meetings and my only regret is that I could not attend another meeting. The preceptors were ready to explain to you correct working according to Emulation; there was no argument and if one started it, he was told that it was Emulation and one had to be satisfied. I also attended some Craft Lodges in various parts of England and was always given a very warm welcome. Brethren were very anxious to know how masonry was flourishing in India and were surprised when I told them that a mason could be a member of a Lodge working under E.C. as well as the S.C. and Indian Constitution. They were surprised when told that we had a Lodge working in Urdu and when I explained t them that it was something wonderful as the ritual was translated ito Urdu, they were satisfied.
I had to go Manchester, my old University town, and I was staying only one night there. On enquiries I learnt that there was a Craft Lodge working and I attended it. The W.M. and Brethren tried me and proved me and having satisfied that I was a member of the Craft welcomed me to their meeting. Before commencing the actual working but after opening the Lodge, I was led to the K.S. and given an oath to say that I was in the enjoyment of full Masonic privileges. There was an initiation as well as passing that evening. The W.M.in the 1st Degree asked a Brother to give me charge, the W.M. having given the address. The charge after initiation was given by a M.M. of the Lodge. In the 2nd Degree too, part of the ceremony was done by a M.M. Afterwards the W.M. told me that part of the ceremony that were performed were by two Brethren who had been raised a month or two ago and that every member was ready to take any office that may be given. We are striving to do the same in our Lodge Mayo. The working of the Lodge was very much different from Emulation and on my remarking about it the W.M. informed me that their working was known as “East Lancashire”. This meeting was held at Knowsley Hotel as they had not got a proper place and a Temple was being built and on its completion they would move there. The Lodge that I visited at Manchester was known as Vigilance Lodge No. 4952 and was consecrated on November 30, 1927. After I had returned home from England I kept up correspondence with the W.M and some members of this Lodge, giving them information regarding Freemasonry in India and particularly in the Madras District. Shortly afterwards, I received a letter form Lodge Vigilance telling me that they had done me the honour of electing me an Honorary Member of the Lodge and that I was the first Honorary Member thereof. I have been receiving summonses fro this Lodge regularly. I often receive letters form the several W.M.s asking me to give greetings on behalf of Lodge Vigilance No. 4952 of Manchester at every Lodge that I visit.
In February, 1931 the Freemasons of Hyderabad, led by W.Bro. General Sir Terence Keyes, the then British Resident tat the Court of Hyderabad, petitioned H.E.H. the Nizam for the grant of Goshamahal Baradari for the practice of their Craft, and HEH was graciously pleased to grant their request. The Goshamahal Baradari was built about 250 and odd years ago by Sultan Abdul Hasan, the last King of the Qutub Shahi dynasty. It was one of the 20 palaces which embellished this quarter when Golconda was the most brilliant city in the world. It is the only one of the 20 now standing. The whole building where Lodge Morland used to hold its meetings having taken a part of it on rent from the Military in whose occupation the building was, had fallen into great decay, and it was but a squalid place for our Masonic meetings. Trees and bushed grew on thereof and in the crevices of the walls, the plaster was falling off and the progress of deterioration was becoming rapid. The Masons of the three Lodges working in the Baradari raised a sum of more than R.50,000 and with the sum of Rs.50,000 given by H.E.H. the Nizam shortly after his accession in 1912, carried the work of restoration and adoption complete. It is, if not the best, one of the best Masonic Temples in the world. On the February 8, 1933, H.E.H. performed the opening ceremony in the presence of eminent Masons of Bombay and Madras as well as form Secunderabad and Hyderabad. The dedication ceremony was performed by M.W.Bro. Sir Temulji Nariman, M.W.G.M., of A.S.F.I, and R.W.Bro. Sir Archibald Campbell, RWDGM. Those who had attended both the ceremonies could never forget them as they were most impressive.
We are told that Freemasonry knows no religion, caste, creed or colour and that a man is a man for at that but, unfortunately, in this country we class Lodges, i.e. purely European or purely Indian and that there is an unwritten law not to allow anyone to become a member except Europeans or Indians in such Lodges. I am also told that there are two or three such Lodges in this District, though I cannot vouch for the accuracy of the statement. If there be such, it is high time that they changed their policy for if a man be it to be made a Freemason in one Lodge surely be should be allowed to be a member of another Lodge and just because of his colour he should not be prevented from joining a Lodge. This is not Freemasonry nor are such Lodges following the principles and tenets of the Craft.
I personally have had very pleasant recollections of my visits I had paid to the various Lodges at different places in India and in England. There is one that comes to my mind of a visit I paid to a Lodge at Calcutta some years ago. My brother Hoshang Chenoy and I walked one evening into the Lodge building and asked one of the brethren, who happened to be an Englishman, whether he could direct us to the Bro. Secretary and he did so. I told him that we were Masons from Secudnerabad and would like to attend the meeting, if he had no objection and as he was hesitating, I added we are not staying for dinner, as we have got to go. This brought a welcome to us and we were tried y a P.M. and allowed to enter the Lodge and n this Lodge also, after the Lodge was opened the D.C. told the W.M. that the visiting Brethren had not been vouched fo by any one in the Lodge, had been tried and proved and whether it was his pleasure to administer the visiting Brethren an oath. We were then taken to the K.S. and an oath administered to us to say that on that day we were in the enjoyment of full Masonic privileges.
Later on a very respected P.M. of the Lodge and a great supporter of it arrived in the Lodge and he asked me who the Chenoys were and on finding out that we were from Secunderabad he told us that he was the guest of one of my great uncles some 40 years ago and was pleased to meet us. He was W.Bro. Mehta and told the Secretary that we would be having dinner as his guests and the W.M. and Secretary protested that we should be the guests of the Lodge and not of W.Bro. Mehta. Sincce I had told the Secretary that we were not staying fo dinner we left after the meeting. It is my conviction that a Mason when he visits a Lodge should be asked to stay for dinner, if there is one andnot be asked to go away. I have known Secretaries of Lodges asking whose guest, the visitor is. If nobody comes forward, ask the brother to leave.
It is said that there have been more enemities created within a Lodge then ouside. A cousin of mine was once asked by a very old mason of he station why he did not join a Lodge and he replied. “Mr.X doyou want me tolose the friendship that I have for you since my late father’s time?” and Mr.X said not a word more.
I think it is Thackeray who has said: “Yet if a man’s character is to be absued, say what you will there is nobody like a relation to do the business” or words to that effect and a mason instead of supporting a M.M.’s character in his absence as well as in his presence is the first to scandalise him, forgetting about that excellent key, a Freemason’s tongue, which should speak well of a Brother absent or present, but when unfortunately that cannot be done with honour and propriety, should adopt that excellent virtue of the Craft, which is silence. But such instances are rare when one considers the numbers of Freemasons. This world is not perfect or is Masonry and one must expect human weaknesses in masonry. I have great faith in masonry as a unifying element and if only members of the Craft would try to overcome little annoying things and snobbishness and try not so much to get more men into masonry as to get more masonry into men, I am sure the Craft will set an example to the world to follow. I am glad I am a member of the Craft and will continue to be one as long as I live. I like its teachings and try to practice out of the Lodge those duties we are taught in it. I have transgressed some time some of the principles but I have tried not to do so again.
The incidents I have narrated carry with them certain lessons for us, which I leave for you Brethren to draw for yourselves. They also point out to us certain pitfalls which a good mason will do well to guard against. I will only conclude by saying that we of this lodge who are elders in Freemasonry owe it as a special duty to so regulate our conduct and our contact with fellow masons and outsiders, as to reflect nothing but credit on the craft to which we have the honour to belong.
Know Your Past Masters
April 1992
Nawab Sir Amin Jung Bahadur
W.Bro. Y.M. Lele
Source: Bostan-e-Asafia by Manikrao Vithal Rao, Pictorial Hyderabad Vol.II by Krishnaswamy Mudiraj
Nawab Sir Ahmed Hussain Amin Jung Bahadur, K.C.I.E., C.S.I., L.L.D., Peshi, Sadr-Ul-Maham to the Nizam (that is, Minister-in-Waiting upon His Exalted Highness) was born on the August 11, 1862 at Madras, where his father Khateeb Haji Mohammed Khasim, was carrying on a big business. He evinced special interesting his precocious son’s education, sent him early to school, and apparently the boy Ahmed devoted such keen attention to his studies that in matriculating form the Church of Scotland Mission Institution, where he was “Coring am Bursar,” he obtained the blue ribbon of University Endowments at Madas, viz., the Governor’s scholarship, meant for the prosecution of further studies in a college. He accordingly joined the Madras Christian College, where he become one of the favourite boys of the Rev. Dr. Miller, the great educationist of Southern India, who presented the undergraduate to Lord Ripon as his “young hopeful”. He won Miller’s Prize and graduated second in theist of the successful candidates of the year 1885. “from that day to this” he once remarked, “it has always been my fate to be the second best!” He then decided on pursuing the legal profession and accordingly joined the law class of the Presidency College, Madras, obtained his B.L. degree in 189 and in the next year, appearing privately, secure the M.A. degree of the Madras University. In those days M.A.’s were very scarce and Muslim M.A.’s still scarcer. Indeed Ahmed Hessain was the first Muslim to obtain the degree of M.A. from that University. His attainments in oriental languages were such that he was appointed one of the examiners to the University soon after his Graduation. He was examiner n Arabic, Persian and Urdu, and subsequently for two years acted as Chairman of the Board of Examiners in these subjects.
After taking his B.I. degree, Moulvi Ahmed Hussain served his law apprenticeship under Mr. Eardely Norton, who was then known as “the Lion of the Bar”. Before enrolment as High Court Vakil “the Moulvi”, as he then was generally known, was offered the post of Deputy Collector the highest in the Revenue Department to which an Indian was then eligible. He accepted it on the condition that he would join duty after taking his M.A. degree. After serving as Deputy Collector and Magistrate in the districts of North Arcot and Anantapur, he resigned the Provincial Service of Madras because he was to drafted into the newly-sanctioned Statutory Service according to a promise made to him by Lord Connemara.
Mr. Eardley Norton recalls in his “Reminiscences” Ahmed Hussain’s adhesion to duty and refusal to be brow-beaten. There was a breeze between the master and the pupil when the latter sat as magistrate and the former appeared as counsel for defence in a criminal case. The magistrate expounded a point of law and asked: “What do you say to it, Mr. Norton?” “Only this,” he replied, “that your honour did not learn that nonsense in my chambers.” Nevertheless did the Magistrate insist and obtain a proper answer to his question.
Mr. Hussain joined the Bar at Madras and with the patronage his friends in the mercantile community he was able to establish a fairly lucrative practice for a junior. Mr. Norton, who was in Hyderabad in 1893, telegraphed requesting Mr. Hussain to go there for a few days to appear with him in a big civil suit – Nawab Sultan Nawaz Jung vs. Sait Mothilal in the Nizam’s High Court. But within three days of his arrival in Hyderabad he was appointed Assistant Peshi Secretary to the Nizam. The Peshi secretary, Nawab Server Jung, was so struck with the young lawyer’s character and attainments that he obtained His Highness’ sanction and insisted that Moulvi Ahmed Hussain should become his Assistant on a salary of Rs.500 rising to Rs.1,200 in six months and to R.1,500 a year later. But when Nawab Servar Jung retire din 1896 he reluctantly stepped into his shoes to hold most difficult and responsible appointment in the State. Sir David Barr, the Resident at the Court of the Nizam, said that he would not be in Moulvi Ahmed Hussain’s position even Rs.100 a day! That was because the Moulvi had to serve and satisfy not one but three masters – the Nizam, the Resident and the Prime Minister – whose views and wishes were not and could not always be identical. It speaks volumes for his tact and judgement that he has managed to keep himself in the good graces of everybody, high or low, rich or poor.
There were two men whom His late Highness used to call his “right hand” and “left hand” – one the late lamented Major – General Nawab Sir Afsar-ul-Mulk Bahadur and the other Moulvi Ahmed Hussain, now Nawab Sir Amin Jung Bahadur, the trio were so devoted to one another that when the Nizam was suddenly taken ill he would not take any medicine unless it was administered by his “right” or “left” hand. It was an open secret in Hyderabad that the Moulvi sahib was all in all during the last fifteen years of the late Nizam’s reign. His Highness never signed any firman or any letter, English or Urdu (even a letter to any inmate of his harem), which was not in the hand writing of his own trusted secretary.
The day after the death of his beloved Master, Moulvi Ahmed Hussain resigned and wished to go back to Madras to resume his practice. But the new Nizam, the seventh Asaf Jah, induced him to remain in his service on the same terms as in the time of his father.
Mr. Ahmed Hussain visited Calcutta with the late Nizam in 1900, attended the Delhi Durbar of 1902 as Peshi Secretary to His Highness and the coronation Durbar of 1911 as Chief Secretary to the present Nizam. It was at the latter Durbar that he received at the hands of the king-Emperor the Insignia of Companion of the Most Exalted Order of the Star of India (C.C.I.)
It was for that work quietly and efficiently carried for over six years during war time that His Majesty the King-Emperor was pleased to confer upon Mr. Ahmed Hussain the title of Knight Commander of the Most Eminent Order of the Indian Empire (K.C.I.E). His Exalted Highness also raised him to the Hyderabad nobility with the title of Nawab Amin Jung Bahadur.
There is no use in speculating on what Sir Amin Jung might have been, had he accepted a seat on the Executive Council of Madras, which Sir Muhammad Habibullah subsequently filled with so much distinction. Sir Amin’s friends in Madras fondly believed that he might have been Governor of a Province like Lord Sinha!
A good many events of Sir Amin Jung’s life are bound up with half century of the secret history of Hyderabad.
Moulvi Ahmed Hussain enjoyed Jung’s life are bound up with half century of the secret history of Hyderabad.
Moulvi Ahmed Hussain enjoyed the complete confidence and trust of His Exalted Highness the Nizam, Sir Mir Osman Ali Khan Bahadur, in the same measure that he did during the lifetime of his father. We have already mentioned that he was appointed as Peshi Sadr-Ul_Maham to act as de facts Chief Minister. Like his father, the VII Nizam consulted Sir Amin Jung on all important matters of State and his presence in the Peshi office is to the Nizam a source of great conformt, as Sir Amin Jung was an official on whom he could absolutely rely, possessingas he does, rich experience, innate sagacity and calmness of judgement. So invaluable were his services to the Nizam.
Nawab Sir Amin Jung Bahadur was the Worshipful Master of all the three Lodges during his Masonry. He was W.M. of Lodge Hyderabad during 1921-1922. Lodge Deccanin 1926 and Lodge Morland in 1927.
July 1992
Shri Vaman Ramchandra Naik
W.Bro. Y.M. Lele
Source: Pictorial Hyderabad, Vol. II and Nizam Vijaya weekly
Shri Vaman Ramchandra Naik, was an acknowledged leader of the Hindu Community of Hyderabad and held a unique position in the domain of political, social and religious reform.
Vaman Ramchandra Naik, a wealthy and influential Jagirdar of Hyderabad State, was born on April 2, 1878 A.D. in Wanaparthy, the headquarters of the Samsathan of the same name.
His ancestors though settled in Gadwal, its banking business was extended to Wanaparthy and the neighbouring Samasthans.
The village of Achutapur and Kowkuntla were gifted away to him by Surabhi Raja Venkat Jagannath Rao Bahadur of Jatprole Smastan. Raja Ram Bhupalrao Bahadur of Gadwal also made a gift of the villages of Gariapad and Mangammapet for the meritorious services rendered by the family to the Samasthan, as they had evolved order from chaotic state of finances of these samasthans : His great grandfather was the Dewan of Wanaparthy.
Generous to a fault his ancestors’ charity had no bounds. In the grip of the devastating famine that reged between 1877-79, while people were famishing and writhing in agony, his outraged sense of humanity made him reckless in organising extensive relief works for them at the expense of all his ancestral fortune, thus reducing himself to the verge of poverty. But Sir Salar Jung, who greatly admired the magnanimous and selfless sacrifice and service of his ancestors ordered a Mansab of Rs. 300 p.m. to be paid to the family in heredity and this is still being drawn (in the year 1939).
Mr. Ramchandra Naik was assisting his uncle in managing the affairs of the family at Wanaparthy. He earned the affection and regard of all around him. He passed away on the of July 8, 1882, only 27 days after his cuncle, leaving behind him three sons. Sheshadri Naik Umakant Naik and Vaman Naik. Umakant and Sheshadri Naik were called away from this world in the prime of their life, the former at the age of 16 and the latter at the age of 35 years.Sheshadri Naik left behind him three sons. Ramachandra Naik left behind him three sons. Ramachandra Naik who was an eminent barrister, Laxman Naik and Vishwanath Naik. (V.S. Naik also became Master of Lodge Morland No. 25 in the year 1944, Barrister Ramchandra Naik, was member of Lodge Deccan No.20 for quite some time.)
Mr. Vaman Naik, who was the present head of the family, was the sixth in descent from the earliest settlers of the family in the State. Born into opulence he received education in English, Telugu, Urdu and Marathi. He somehow did not develop a taste for State service which yielded power and a fat income, but grew imbued with a burning desire for public service which draws on his resources.
He maintained the banking business of the family though he had established some cotton pressing and ginning factories and other concerns. He was in early life interested in contracts with the Public Works Department of the State and the Railways. As a staunch protagonist of dry policy, for some years he held Abkari contracts over nearly a third of the State with a view to controlling liquor traffic, and minimising it, if not completely abolishing the same. He successfully assisted the then Revenue Secretary and Excise Commissioner, Mr. Dunlop, in earadicating the postill system that obtained in every village or second village in the State and reducing the consumption of liquor. His agitation for making the State dry has sustained and persistent, while he had gradually been cutting down the territorial limits of his contract as his object of closing down the postill system had been achieved in those places. He had practically refused to take up any further contracts.
He had generous impulses and endearing manners with a catholicity of outlook on social problems. As a Sanatanist and President ht e Sanatan Dharma Sabha of Hyderabad, he was no obscurantist, but a reformer believing in adherence to the Shastras which form the basic foundation of the Hindu Society, and which he is convinced are elastic enough to accommodate the changing conditions of life. An unflinching and relentless fighter for rights though he bore neither malice, nor vindictiveness against the opponents, he won them by his persuasiveness and the righteousness of his cause. His work of charity was varied, but his inveterate aversion for ostentation and publicity does not show up. The Vivek Vardhini Boy’s and Girls’ School, his relief work among the poor during the epidemics of Influenza and Plague, the Temperance movement, and the revival of Cottage Industries, in certainparts of the State, are eloquent testimonies to his munificence. His services in connection with the uplift of the Depressed Classes, his active interest in Social and Educational Conferences, his serives on the Municipal Committee of Hyderabad, and as a member of the Chamber of Commerce, and he Shahukars’ Committee, and his participation in all matters of the State have marked him out as an astute and zealous worker for the cause of humanity without the contaminating influence of the communal virus. He not only held a leading position in the public life of the State, but was recognised outside the State for his level-headed ness and progressive political mind. The State rang with the glory of his name, till his death in 1939.
He was a member of Lodge Morland and occupied the Eastern Chair in the year 1920. His son Bro. Sridhar Naik was of Lodge Ekram.
August 1992
Nawab Salar Jung Bahadur
Source : Centenary of History of St.John’s Lodge – 1937.
Nawab Salar Jung Bahadur was born at Poona on June 13, 1889. He was the grandson of Sir Salar Jung I, the rear stateman who was Prime Minister at the time of the First War of Independence and later became Regent during the minority of His Late Highness the Nizam.
His father Sir Salar Jung II, who was also Prime Minister of the state from 1884-1887, died when the Nawab was twenty three days old and during his long minority, his extensive estates were directly under the control of His Late Highness the Nizam, and administered by the late Mr. A.J. Dunlop, C.I.E., who was the Revenue Secretary.
The Nawab, was educated at the Madar-se-Alia and had the good fortune to have as his English tutor the late Mr. H.C.Cooney. (W.Bro. Cooney was W.M. of Lodge Deccanin theyear 1898) Mr. Cooney was well known as an educationist of a high order and is still remembered in Madras by a fast diminishing circle of Dovetonians.
He attended the Delhi Durbar in 1911, and about the middle of 1912, was appointed to the high offices of Prime Minister, which he relinquished towards the end of 1914. The Nawab visited Europe on several occasions, and had travelled extensively, closely studying the conditions existing in the various countries which he has visited.
In the craft he was initiated in the Golconda Lodge No. 3249, on November 12, 1915, and was passed and raised shortly thereafter. He was S.D. in 1917, S.W. in 1918, W.M. in 1919, D of C in 1921 in the said Lodge. He was one of the founders the Masters’ Lodge No. 4487 and was its Junior Warden in 1926 and a Master in 1929. In the D.G. Lodge (Madras) he was D.G. Deacon in 1921-24 (in commemoration of the investiture of R.W.Bro. H.R.H. The Prince of Wales as S.G.W)
He was exalted in Chapter St. John No. 434 (Royal Arch) on July 10, 1919, and advanced in Lodge Keystone No.81, M.M.M.on April 29, 1919, and held the office of S.W. in that Lodge in 1927. He was installed as first pricipalin and in the following year, he was conferred the rank of Past District Grand Senior Warden; three years later, he was honoured by the Grand Lodge of Mark Master Masons of England by being appointed as Past Grand Senior Warden.
In the Royal Ark Mariner he was elevated in Lodge Triangle No.81 R.A.M., in 1919 and became its W.C.N. in 1927 by special Dispensation of the Grand Master.
He was a founder of the Delhi Masonic Association.
He had contributed to Masonic Million Memorial Fund. He was one of those privileged to be present at the especial Grand Lodge held on July 18, 1933, in connection with the Dedication of Masonic Peace Memorial.
He contributed to the new Temple Fund at Madras, and was Vice-President of the Madras Masonic Institution. He contributed a large um towards the entertainment of Brethren at the time of the opening ceremony of the new Freemasons’ Hall. He was Vice President of each of the Three Royal Masonic Institutions in England and was a regular yearly contributor to the same, as also to the Royal Masonic Hospital.
He headed the list that was started by the District Grand Conclave of Southern India for funds for purchase of regalia for all the D.G. Officers, in addition to having previously provided for robes, collarettes, etc., of the two principal officers.
There was not a worthy Masonic which was not well supposed by R.W.Bro. Nawab Salar Jung Bahadur.
He and R.W.Bro. Sir Archibald Campbell, were mainly responsible for the amalgamation of Charles Little Conclave No. 36 with the dormant Conclave Chudderghaut No. 21, with the assistance of other local brethren of the two Conclaves, and ha sbeen the S.R. of the amalgamated Conclave from the date of the amalgamation.
He was a Past District Grand Chancellor of the District Grand Conclave of Southern India from 1931, and was inducted ito the Degree of the Secret Monitor in Conclave Charles Little No. 36 on June 14, 1919. He was also a Founder of Conclave Sivangnana No. 76 constituted on February 21, 1936.
He continued to take active interest in the lodges meeting at Hyderabad too. At Dedication of Goshamahal Baradari to the Masonic cause by H.E.H. The Nizam on February 18, 1933 he was the person to receive the H.E.H. The Nizam. We have been told that he helped many Masons in their afflictions. He was one of the most widely read among the nobles of Hyderabad. His passion for books is amply evidenced by the magnificent collection in his library which we can see even today. His innate nobility of character, calmness, strong and resolute will, absence of pride and ostentation made him dear to everyone who came in contact with him.
July/August 1991
Maharaja Kishen Pershad, G.C.I.E. (Yamin-us-Saltanat)
W.Bro. Y.M. Lele
Maharaja Kishen Pershad was the son of Raja Hari Kishen and grandson on the maternal side of Raja Narainder Bahadur, the Peshkar who was the grandson of Raja Chandulal. He was a student of Madrasa-i-Aliya and was the classmate of Mir Laiq Ali Khan, Salar Jung II and Nawab Munir-ul-Mulk. While still young he showed remarkable talents in Persian an Urdu poetry.
One may without any exaggeration safely assert that what Sir Salal Jung was to the Hyderabad state during the second half of the nineteenth century, Maharaja Kishen Pershad Bahadur has been in the first quarter of the twentieth century. Though history has not yet recorded much of his abilities both as a capable stateman and a successful administrator, yet it can be said without any fear or contradiction that no Hindu statesman in the annals of the history of the Hyderabad state had risen to such eminence both in the eyes of the Ruler and the ruled as Maharaja Sir Kishen Pershad has. Maharaja Sir Kishen Pershad – to give his full name with titles, Raja-i-Rajayan Maharaja Sir Kishen Pershad Bahadur, Yamin-us-Saltana, G.C.I.E – was born on the January 28, 1864 (1281 Hijiri).
Considerable attention was paid towards his education by his grandfather Maharaja Narainder Bahadur. Arabic and Persian were taught to him by special tutors and in these languages the young Maharaja attained high proficiency. He received English education at the Madrasa-i-Aliya. While he was still in his teens he showed a remarkable talent for mystic poetry. Those who know of his official and public life will bear testimony to this.
It was a favourite custom with him to submit the manuscripts of all his poetical compositions to His Highness the late Nizam for approval before placing them in the hands of the printers, as he was accepted to be a pupil of His Highness and was honoured with the title of SHAGIRDI-KHAS-ASAF-JAH (special pupil of His Highness) which according to oriental ideas in considered to have a special honour attached to it, and is seldom bestowed by a sovereign on a subject.
In the year 1892 Maharaja Kishen Pershad Bahadur was appointed Peshkar of Deputy Minister, In the same year His Highness the late Nizam conferred ugupon him the title of “Raja Rajayan-i-Maharaja Bahadur.”
On the November 15, 1902, Maharaja Sir Kishen Pershad Bahadur who had been officiating since the August 25, 1901, was confirmed as Prime Minister by His Highness the late Nizam, and was given the usual Khillats and robes, as well as six jewels of honour which form the insignia of the office. During the fourteen months the Maharaja had been acting as Minister he had won the golden opinions of every one withwhom he came into contact. He had thrown himself heart and soul into his work, and surprised every one by the manner in which he approached all questions with an open and impartial mind.
One the January 1, 1903 the British Government conferred upon him the title of Knight Commander of the Order of the Indian Empire. A few months late, he received the title of YAMIN-US-SALTANAT from His Highness the late Nizam at the Bakrid Darbar in appreciation in his long, honourable and distinguished career. In the year 1905 it fell to the lot of His Excellency Maharaja Sir Kishen Pershad Bahadur ot entertain their Royal Highness the Prince and Princess of Wales at Hyderabad during their long and extensive tours in India.
In the year 1907, Maharaja Sir Kishen Pershad Bahadur was honoured for his services rendered to the State and Government of Idia with the insignia of G.C.I.E.
There is no questioning the fact that Sir Mir Mahabub Ali Khan Bahadur not onloy had the fullest conifidence in him but alos held him in the highest esteem.
During the Maharaja’s ministry it was that the finances of the state were re-organised and placed on a firm and solid basis. On August 29, 1911, Mir Mahaboob Ali Khan died but Maharaja Sir KishenPershad continued ad “Madurul Muham” (Prime Minister) during the reign of Nizam VII also. In July 1912 Maharaja Sir Kishen Pershad resigned as the Prime Minister but he retained the hereditary office of “Peshkar”. Again from November 24, 1925 to 1927, he served as the President of Executive Council during the reign of Nizam VII. Good fortune sent Sir George Casson Walter as Finance Minister and the Maharaja Bahadurh who, as is only natural with men of his type, reorganizing his great abilities, gave him almost complete liberty to overhaul and re-organize the Finance Department.
As a Hindu nobleman, the Maharaja Bahadur commands respect wherever he is known and form whomsoever he is known to, not merely in this state but throughout the country, especially Hinustan. He is known and admired and respected form his learning, his varied gifts, his broad-mindedness in religious matter, his affability, his kindliness of heart and astonishing generosity. His charity is not of the ostentatious type but springs form a heart which feels for humanity. He is generous not because his religion commands him to be generous, but because his soul is attuned to the finer issues of life and responds to their call, without effort and without calculation. He is a wonderful type of a man and it is not often that we can see his like.
The Maharaja was renown as a scholar, philanthropist administrator and statesman.
The Maharaja was an accomplished poet. He wrote poetry both in Urdu and Persian, mostly “Ghazal” full of mystical thoughts under the nom-de-plume of “Shad”. He wrote a few books in Marathi also. He has to his credit nearly 60 works in these languages. He was also an oriental scholar, and an excellent calligraphist. He was very fond of monograms and used different designs of monograms on his letterheads from time to time.
The Maharaja became an institution in Hyderabad for his generosity. His charities were large and universal. During his drives through the city he would scatter silver and copper coins all along the road to the poor. The Maharaja’s creed was love and belief in humanity. One who believes in humanity often he gave money with his own hands and while doing so kept his eyes lowered to spare embarrassment to the receiver.
If the recipient happened to be from a respectable family. Maharaja’s eye were moist with tears.
Love of children was a characteristic trait of the Maharaja. No child could pass by without receiving some token of affection from him. It was his usual practice to take into his arms without hesitation even the ill-clad children of the poor.
Loyalty to the king was part of his creed. He was a man of great culture and retained the confidence of both the Nizam viz., VI and VII.
The Maharaja died on July 3, 1940 and his funeral procession was more than a mile long.
September 2002
The Pilchers: Four Generations of Masons
W.Bro. Y.M. Lele
Adarsheer Rattanjee Saklatwala was a priest in Bombay Parsee Anjuman Agiari, Bombay. He left the post and came to Hyderabad seeking big fortune. One Capt. Pilcher, a retired officer of the British Army had become a contractor. The Govt. of Hyderabad had taken up the work of constructing Railway line from Manmad to Hyderabad (meter guage), under Godavari Valley Railway Project. Capt. Pilcher got the contract as a carting agent.He was on the lookout for an honest, hard-working an upright person to assist him and found one in Adarsheer Rattanji Saklatwala. Subsequently, Capt. Pilcher made Adarsheer a partner in the firm, which was the carting firm. When Capt. Pilcher wanted to reire and go back to the U.K. Adarsheer became the sole proprietor, People started calling him Adarsheer Pilcher. The name stuck and Adarsheer did not mind it and adopted the name. He was great philanthropist. He had always made handsome contribution to charities.
The cart drivers – many of themHindus and Muslims – wanted a place of worship. According to W.Bro. Minoo Pilcher, he constructed a Ganesh Temple and a Mosque side by side near Secunderabad Railway Station, which stand even today.
Adarsheer joined St.John’s Lodge in the year 1875. He was the first Indian to join a typical English Lodge. Working hard, he became an excellent ritualist and the Lodge depended on him. Steadily rising, he became the Master of St.John’s Lodge on December 27, 1888. He was the first and only Indian to dos o for a long time to come.
There is an interesting note in the minutes of St.John’s Lodge. “In fact, for several years, it became almost a custom to hand over the Hiram to Bro. Adarsheer whenever a degree was conferred. It is very satisfactory to have a PM who can be depended upon in casw of an emergency for help, but as a rule, the Master should at all events, do the greater part of work himself,” In the year 1889, W.Bro. Adarsheer’s son Nadirshah was initiated.
Well being of the Lodge was close to W.Br. Adarsheer’s heart. He made a proposal as W.Master that “in view to prevent the possibility of these premises of St.John’s, commonly known as Freemasons’ Hall, being disposed of in any way, either by sale, gift or otherwise, that this Lodge transfer its rights, title and interest to the Dist. Grand Lodge of Madras, and that for that purpose, a regularly drawn up Trust Deed be executed between the W. Master of this Lodge and the officers of the District Grand Lodge, this Lodge reserving of course, its rights to the premises as heretofore and otherwise managing it for Masonic purposes.” Perhaps, he had foreseen things to come.
W.Bro. Adarsheer was congratulated on June 20, 1898, on having attained the 23rd Anniversary of the Membership of the Lodge. Lodge Mayo started meeting at St. John’s Hall from November 1881. Bro. Adarsheer joined Lodge Mayo in Setptember 1882. He recommended to Lodge Mayo to come forward and help St. John’s Lodge in obtaining necessary furniture as both Lodges were meeting under the same roof. St. John’s Lodge does not appear to have taken advantage of this offer.
Bro. Adarsheer was elected as W.Master of Lodge Mayo in the year 1884. Same year St.John’s Lodge recommended amalgamation of both the Lodges. W.Bro. Adarsheer was of the view that there cannot be an amalgamation – one Lodge should surrender its Charter and refuted the proposal.
In January 1885, St. John’s Lodge threatened to refuse permission to hold their meetings. It was because of Bro. Adarsheer the issue was settled amicably. He was elected Master thrice in four years, which shows the high estimation of the brethren. He had bravely saved Lodge Mayo form extinction and it was satisfying that the Lodge flourished and alsomade substantial contribution to charities. Subsequently, he was also the Treasurer of the Lodge.
In 1885, Bro. Vowler after being installed, addressed Bro. Adarsheer, “You, Sir, maintained the Hiram of the Lodge when it was at its lowest ebb, and when many a skilful captain would have been ready to faint for the safety of his ship, and although, Sir, you have not the pleasure of looking back on a year of prosperity, you have the pleasure of handing the affairs over in a fairly working order and its finances sound.”
Bro. Adarsheer’s merit as a Mason is another example of the manner he has served the craft. His courage in resolving to maintain the Lodge, in spite of what seemed to be an approaching collapse cannot be too highly commended. He was almost foremost in proposal for charities. Lodge Mayo presented a watch (value 10,00), and also a jewel for general services to masonry to Bro. Adarsheer.
He had the distinction of being deputed by R.W. the D.G.M. as acting Dist. Grand Master PRO TEMPORE as Constituting Officer of Lodge Waltair No. 2592 EC, when the Lodge was constituted on July 26, 1895.
He occupied the Eastern chair in Lodge Morland in the year 1880. In the meeting held on September 20, 1899, death of Bro. Adarsheer was announced repeating that he was one of the most exemplary masons produced in the District.
When the railway line was completed and with the introduction of lorries, Pilcher’s fortunes declined.
His son Bro. Nadirshah Adarsheer Pilcher was also a dedicated mason.
On April 14, 1911, the permanent committee of St.John’s Lodge discussed Bro. Pilcher’s letter referring to his becoming an Honorary member for life. It was decided that no rule existed in the Book of Constitutions or Bye-laws of the Lodge to enable this to be done. However, in 1914, a pension was granted to Mrs. Pilcher.
Bro. Nadirshsh’s son, Rattanshsh, also joined masonry and served as a dedicated mason. Bro. Rattanshsh Pilcher was initiated in Lodge Morland No. 25 on July 11, 1927. He served in the Artillery in the First World War. He was an excellent gun-repairer and watch repairer and eked a living. He never aspire for any post.He served as a Tyler in most of the Lodges then existing.
His father was responsible for bringing the furniture of Lodge Ekram form Warangal to Secunderabad when Lodge Ekram decided to shift from Warangal to Secunderabad. As fate would have it, his grandson Bro. Minoo R. Pilcher was responsible for taking the furniture from Hyderabad to Warangal of Lodge Abhayarudra when they decided to meet at Warangal. Bro. Nadirshah and Bro. Rattanshah served as Tyler in Lodge Hyderabad from 1905 to 1922.
Bro. Rattanshah’s son, Bro. Minoo, whom we all know, is an affectionate person, who knows his job well and is loved by one and all. He occupied the Eastern chair in Lodge Mayo in the year 1968. Bro. Minoo has served as Tyler in English, Scottish and Indian Lodges. He is immaculate, steadfast, enthusiastic and a very popular person in Masonic circles in the twin cities.
All the Pilchers have never thought it derogatory to serve as Tyler to various Lodges meeting at Hyderabad and Secunderabad. This is the story of the Pilchers, who for four generations have been very dedicated masons.
November 2001, January 2002
Laying the Foundation Stone of
Sir Jamshedji Jeejeebhoy Hospital
W.Bro. A. Finan, Pm.M 338 S.C., P.M., 419 I.C.P.Z., 71 S.C., P.G.S.W., A.S.F.I., P.D.G., ‘H’, D.G. Chapter S.C., India
Extract form the Bombay Times under date January 3-4, 1843.
Reproduced from History of The Grand Lodge of All Scottish Freemasonry in India, 1837-1924.
May 1969
Brethren of Lodge “Maneckjee Cursetjee”
On behalf of my Officers and on behalf you all, I sincerely thank W.Bro. Eshakbhai A. Bandukwala, J.P., P.R.G. Br. V.S.L., Founder and one of the First Stewars of our Lodge and P.M. of Lodge. “Al-Ameen No. 1412 S.C. for having defrayed the entire cost of printing this booklet for circulation to all members of our Lodge.
The laying of the Foundation Stone of “The Sir jamshedji Jeejeebhoy Hospital” with Masonic Honours as far back as on 3rd January 1843, was “the first occasion of Masonic display in our City”, Brethren, I strongly recommend you to raed the address by R.W.Bro. Dr. Burnes, K.H., the thenProvincial Grand Master for Western India, Scottish constitution, to Sir Jamshedji Jeejeebhoy. It is certainly and inspiring and sould stirring address.
I also express my thanks to our Secretary, W.Bro. Fraser B. Musa, P.A.G.D. of C., P.S.R.G.W., for the trouble he has taken to publish this interesting piece of Masonic history and I hope that he will continue to publish some more notable Masonic events of the past which are bound to be read with interest by us all.
With greetings,
Yours fraternally,
K.J. Oomrigar, P.G.I.G., P.S.R.G.W.
Wor. Master.
***
Special Meeting of Provincial Grand Lodge-
“Yesterday the N.E. Corner-stone of the J.J. Hospital was laid with great pomp by the Rt. Wor., Bro. the Prov. Grand Master for Western India, Dr. James Burnes, K.H. assisted by the Hon. G.W. Anderson, Member of Council, P.W. Legey Esq., Chief Magistrate, L.R. Reid and J.P. Willoughby Esq., Secretaries to Government, Lt. Col. Neil Campbell and W.Crawford Esq., Maj. General Valliant, K.H. and the various other dignitaries of the Masonic Craft of Bombay, in the presence of the Hon. the Governor (A George S.rthur, Bart) Sir Thomas MaccMohan, Commander in Chief Bombay Army, all the principal members of our society, and an immense assemblage of every class and denomination. The ladies were provided with seats under canopies tastefully decorated with banners and leaves under the direction of Capt. Good fellow of the Engineers. The insignia and clothing of the Brethren excited much admiration, above forty members of the Prov. Grand Lodge being dressed alike in green aprons and scarves with gold embroidery. The banner, baton, staves & c. were also in admirable taste and three gilt pillars, of the Corinhthian, Ionic and Doric Orders, which were placed beside the Grand Master and his Warden gave a very striking effect to the ceremony, which, on this, the first occasion of Masonic display in our city, passed off with great éclat.
Sir George Arthur paid the worthy Parsee Knight the very handsome and becoming compliment of coming into the Fort fro Parel for the purpose of accompanying him to the ceremony, and they reached the ground shortly after 4 o’clock.
The Prov. Grand Lodge was opened at the residence of Nathaniel Spencer Esq. of the Sudder Adawlat and the Brethren being formed in procession, moved to the site of the foundation Stone in the following order.
On the procession reaching the ground, it halted and faced inwards, forming a board land through with the Prov. G. Master and his Deputy passed to the East of the Foundation Stone. Bros. Reid and Willoughby taking up their position on the West, and Bros. N. Campbell and W. Crawford on the South and Sir Jamshedji and his son Curshedji Jamshedji Esq. on the Noth side of the stone. Music was then played and the Architect of the building presented the plan to the Prov. G. Master. The Registrar and the Treasure also presented the inscribed plate an the coins.
The plate, coins, were then submitted to the Hon. The Governnor and to Sir Jamshedji, and the Pro. G. Master having expressed his gratification at the presence of H.E. the inscription of the plate was thenread aloud by the Prov. G.M.
IN THE REIGN OF
HER MOST GRACIOUS MAJESTY
VICTORIA
And under the Governorship of Edwarard Lord Elli borough, Governor General of India, George Marquis of Tweedale being the Governor of Madras and the Hon. Sir George Arthur, Bart., K.C.B. Governor of Bombay.
The Foundation stone of
The Jamshedji Jeejeebhoy Hospital
was laid with Masonic Honours in the
presence of
Sir Jamshedji Jeejeebhoy
The Founder
And of
His Excellency the Governor
By
James Burnes, K.H.
Prov. Grand Master of Western India
Assisted by the Hon. G.W. Anderson,
Past G.M.
P.W. LeGeyt, Det. P.G.M., Lestock R. Reid, P.G.S.W. Neil Campbell, P.G.J.W. Capt. W. Goodfellow, the Architect, and a numerous convocation of the Craft on Tuesday the third day of January in the year of Christian era 1843 and of Masonry 5843.
This edifice was erected as a testimony of devoted loyalty to the young Queen of the British Isles, and of unmingled respect for the just and paternal British Government in India, also in affectionate and patriotic solitude for the welfare of thepoorer classes of all races amongst his countrymen, the British subject of Bombay by :-
Sir Jamshedji Jeejeebhoy, Knight, the first native of India honoured with the British Knigthood, who thus hoped toperforma pleasing duty towards his country and his people and the solemn remembrance of blessings bestowed, to present this, his offering of religious gratitude to life; assist in the erection and completion of this building; protect the workmen against every accident, and long preserve this structure from decay. Amen, So Mote it be”.
The Pro. G.M. then addressed Sir Jamshedji in the following terms :-
“SIR JAMSHEDJI JEEJEEBHOY – Many and memorable have been the occasions on which the deeds of charitable and philanthropic menhave been consecrated by the ancient rites and ceremonies of our Masonic Craft, but never have those ceremonies been employed to aid a purpose more congenial to the feelings of the upright Mason, or the true hearted lover of His species than the present. The splendid structure which you here purpose to dedicate to the relief of your fellow creatures, as well as the many other transcendent acts of benevolence that
Two Tylers with drawn swords
Brethren not attached ot Lodges Two by two
The Lodge Perseverance of Bombay Two by two. As Wardens, Bros. A. Larkworhty and H. Creed,and H.J.Barr, Master
The Prov.Grand Stewards Ladges Two by two. As Wardeas, W.K. Fogerty and J.Mac. Cloud and J.Harrision, Master with wand.
The Architect of the Building Bro. Goodfellow with plans.
Prov. Grand Guard Bro. Gardiner with sword.
Prov. Grand Pursuivant Bro. J.C. Ibbs with wand.
Prov. Grand Marshalls Bros. Unwin and Wilson with batons.
Prov. G.Dir. Ceremonies Bro. J.Lawless with cornucopia
Prov. Grand Supt. Works Bro. Frith with mallet.
Prov. Grand Jun. Deacon Bro. West with cup of oil.
Prov. Grand Sen. Deacon Bro. Purnell with cup of wine.
Prov. Grand Treasurer Bro. Cargil with bottle containing coins
Prov. G. Registrars, Present and Past Bros. McKimm and Howard with inscribed plate.
Prov. G. Secretaries, Present and Past Bros. Blowers and Spencer with Constitutions
Past Prov. Grand Officers Bros. J. Glen, J. Holmes, f.B. Skinner, T. Valliant, K.H. J. Skinner and J, Griffith.
Prov. Grand Wardens Bros, J.P. Willoughby and W. Crawford
Past Prov. Grand Warden Bro Neil Campbell with plumb.
Past Porv. Grand Warden Bro L.R. Reid with level
VOLUME OF THE SEVRED LAW carried by Bro M. Willoughby.
Prov. Grand Chaplain Bro. Buist, L.L.D.
Deputy Prov. G. Master Bro P.W. Le Geyt with square.
Prov. G. Standard Bearer Bro. G. Rowley and Danvers with the banners of the Prov. G.M.
Offg. Past Prov. G. Master Bro The Hon. G.W. Anderson with silver trowel
The Prov. Grand Master Dr. James Burnes, K.H.
Prov G. Deacons Bro. J. Chalmers and H.R. Merrick in line 7ft. apart
Prov. G.Pursuivant Bro Elliot with a wand
Past Master Prov. Grand Stewards Lodge Bro Farquhrson.
Prov. Grand Stewards Bros. Eckfort and Renny.
Prov. Grand Guard Bro. Collect with sword.

Have characterized your career, are like our Masonic Institution itself, kindred goodly fruits of the most generous emotion that can to succour his brother in distress-and to gice free scope to that ever-hallowed charity.
Which droppeth as the gentle rain from heaven;
And blesseth him that gives, and him that takes.
It is with cordial sympathy, therefore, as well as with sincere pride and gratification, That the Masonic Fraternity of Bombay have responded to your summons, and borne their emblems to this spot to-day. And when the record of these proceeding shall be read within the houses of our Order, dispersed throughout the civilized world, our Brethren also, of every tongue and nation, will rejoice that we have been aiding you in exultation that by far the foremost man for deeds of true wisdom in this portion of the globe has also, in giving effect to munificent designs of love and charity, been the first of his tribe and country to solicit the countenance of our Brotherhood.
It has been usual to explain these ceremonies; and in this the first instance of their being practiced at Bomaby, it is essential that I should at least guard against their being misinterpreted,. There is one portion of them which will awaken a sympathy is the bosom of every reflecting individual, even of this vast assemblage, - composed though it be of men of all varieties of sects, customs, and habits of thought-since no condition of society exists in which man, at the season of doubt and anxiety, but especially at the commencement of a momentous undertaking the plan of which he may conceive, but the execution of which depends on a far dependence to the Omnipotent Creator, and by support. But the impulse which prompts this appeal acquires intensity when the frail and transitory being contemplates the erection of an enduring and stupendous which may rear its stately head of centuries after he is mouldering in the dust – and hence, from the remotest ages, and in almost all countries, the foundation stone of important edifices has been deposited with an impressive solemnity indicative of the founder’s humble trust and fervent prayer that the Great Architect of the Universe may prosper his work, and ever shower down his bounty and blessing upon it., As visible types of these blessings, it has been also usual, in accordance with a practice which needs no elucidation amongst a people long accustomed to shadow forth solemn truths by symbols and allegory,- to pour forth, with a spirit of hope and thankfulness, the abundant fruits of the earth on the first corner stone,- in the corn of nourishment, the wine of refreshment, and the oil of joy,, such then is the simple origin of one portion of these ceremonies which so far will by one of our most distinguished Parsi families in laying the foundation keels of some of those superb vessels which of late years have brought Great Britain and India into closer and dearer connection.
The other part of the ceremony I have more difficulty in explaining, not that it is less clear to misled, but that there are certain landmarks which I must not transgress, and within the strict limits of which, explanation may be embarrassing., but I do not despair to render it also intelligible, and your character and conduct my worthy friend, afford me scope for so doing, you have seen me, then, apply certain implements of operative architecture to this stone, in accordance with the ancient and immemorial usage of our Order at the foundation of all stately and superb edifices. But you are too enlightened a man to suppose that the essence of Freemasonry lies in a mere formality like this, or that those abut me, and myself, have linked ourselves together in and indissoluble tie, only to practice ceremonial of display. No! As the corn, the wine, and the oil were symbols of God’s bounty and providence, calling forth reverence and gratitude to the Creator, so also, even this stone and those implements, are emblems of conveying to the enlightened Mason pure and precious precepts of his duty to his neighbours.
They are, in truth, tokens of a great and practical system of universal goodwill and benevolence, which, establishing a moral worth as the standards, welcomes to its bosom the good of every colour, clime, or creed that acknowledges God-which, binds you, whose name and deeds fill men’s mouth, as those of the Benevolent Parsee of Bombay, and, LONGO INTER VILLO, myself the child of Northern Europe and all who are willing to work with us to mitigate the human woe, into one vase chain of fraternity and love-which enforces the most devout reference to the Supreme Architect, and the strictest conscientious duty to out earthly ruler, but at the same time, peremptorily excludes discussions on point of faith, state politics or other questions likely to excite the angry man against man-and which, in short, is founded on the glorious principle that
“God hath made mankind one mighty brotherhood.
Himself their Master, and the world their Lodge.”

Many of those eminent individuals, whose names are dearest to India, have been professors and promoters of this vast system, in the Right Worshipful Brother by my side you will recognize on from whom even you have obtained encouragement, and who has, with zeal and fervency, devoted his gifts as a man, and his power as governor, to the dissemination of charity and enlightenment amongst your countrymen. The late Marquis of Hastings, certainly inferior to none of the illustrious men that Europe has lent to Asia, was a stately pillar our Craft; and there is a valued and elevated Brother present who could testify how deeply its principles influenced the conduct of that distinguished soldier and statesman. The present ruler of the India showed his respects for it by demanding, so late as 1836, that a legislative enactment should be so expressed as not to reflect upon its Members. We have latterly seen the Government of sister Presidency transferred from on noble Brother to another, and if, we cannot include amongst us the distinguished officer who presides at Bombay, we have the satisfaction of seeing his son amongst our Office bearers.
Though the mercy of Providence, from the earliest period the system I have described has been in operation, assuaging the horrors of strife, and encouraging the spread of civilization; and while your remote forefathers were bowing with adoration to the glorious orb of the day, the visible source of light, heat and productiveness, our ancient Brethren, if they were not identical with them, were also by the symbols of the sun, the moon, and the starry firmament, inculcating the might truths of God’s power, omnipresence, and divinity, and of man’s responsibility, hope and final destiny, thereby evincing their sympathy and connection with those.
“Who morn and eve Hail their Creator’s dwelling-place, Among the lights of Heaven.”
I have said that our life and character afford scope for illustrating our system; and I now turn to my Masonic Brethren, and present you to them as a Brother who has practically attained the summit of the Masonic structure, which is charity. Never forgetting that you commenced, and must end upon the level, - following the plumb line of rectitude, - acting on the square with your fellow-men, - circumscribing your own wants within compass, but extending your benevolence to a circle which, if it depended upon you would evidently embrace all mankind – we need not wonder that your have attained the highest elevation of moral worth, - that the love of your family, the respect of your fellow citizens, the applause of men, and rewards from your Sovereign, have flowed in upon you; and that, above all, you enjoy the serenity of mind arising from the inexpressible delight of having succoured the distressed, “Which nothing earthly gives or can destroy.”
And although it has not fallen to us who after all are but nature’s journeymen to initiate you into our mysteries, we can not doubt after these splendid deeds of love which you have achieved that your are a wise Master Builder, a living stone, square, polished, fashioned, and proved by the hand of the Grand Master himself, that your patent if from the Grand Chancery of high, - and that you need neither sign nor token warrant nor diploma, password not grip, to ensure you a welcome to the heart of every honest mason.
May you, Sir Jemshedji, like the foundation we have laid, long be stable and secure, may your for years be spared as the corner-stone of charity, the prop and support of the w2idow and the fatherless, may your good deeds form a constant source of enjoyment to yourself while your remain amongst men, and when the time does come that overtakes us all, and solemn Tyler Death must raise the curtain of new existence, may it be to usher you in as an accepted and exalted companion, to the Supreme Chapter on high, there to take your place under the All-seeing Eye of Him who seeth, not as men seeth, but who will undoubtedly pay the workman his wages according to his work!”
Sir Jamshedji replied as follows:-
“Rt Wor.Sir. I feel beyond measure gratified that you and your Masonic Brethren have attended on his occasion to do so much honour to the foundation of this hospital, which it is here proposed to erect. I was most desirous to obtain the countenance of your Fraternity, because, to say nothing of the regard and esteem I entertain for yourself and many of my valued friends whom I see supporting you. I have heard of its great antiquity, and its universal benevolence, its toleration, and I know also that its objects are those of pure charity to all mankind.
I have no language to express myself in return for the observations you have made regarding myself, but I trust I shall ever retain their goodwill, and favourable opinion. I have also cordially to thank Sir George Arthur, sir Thomas MacMohan and the many ladies and gentlemen whom I see ere, for their attendance which I must but feel, evinces on their part, a deep interest in this new institution, which is most gratifying to me.”
Three cheers having been given in honour of Sir Jamshedji the procession returned in the same order in which it had arrived. Below Grand Lodge was closed it was unanimously resolved that Dr. Burnes be requested to permit the publication of this speech, that it might be circulated wherever members of the Craft are to be found.
Nothing could have gone off better and with more e’clat; the whole of the arrangements were prefect, and the spectacle very imposing."

April 1998
Laying of the Chief Corner Stone of the Presidency College, Madras
W. Bro. Y.M. Lele
Source: The Masonic Record of Western India, March 1867, NO. 12, Vol III.
A large concourse of people assembled on the afternoon of February 26, 1867 at the site of the new Presidency College to witness the ceremony of laying the Chief Corner Stone. The Masonic Brethren of Madras especially mustered in great force to do honor to the occasion Precisely at half – past four the members of the different lodes headed by the band of the 41st Native Infantry marche in procession from Chepauk in the following order:
Two Tylers with drawn swords.
Band (Playing slow music)
Brethren not members of any Lodge (two and two)
Banner of Mount Lodge No. 926
Tyler with Drawn sword
Entered Aoprentices (two and two)
Fellow Crafts (two and two)
Master Masons (two and two)
Stewards
Inner Guard with Weapon
Director of Ceremonies
Deacons
Secretary
Treasurer
Chaplain
Wardens
Past Masters (two and two)
W. Master
Lodge Unversal Charity No 273, As above.
Lodge Perfect Unanimity NO. 159, As above.
DISTRICT GRAND LODGE.
Architects and Builders with Plans.
Bros. P.F. Chisholm,C.E.H
Bonny Castle, C.E.
E.W. Barnett, C.E.
Ewer with Wine.
Bro W.F. Hooper, Cornucopia with corn.
Bro S.R. Dawes
Ewer with Oil, W. Bro Capt, A.F. Fitzgate, R.E, District Grand Pursuivant,District Grand Organist.
Bro. C. Tate
District Grand Superintendent of Works
W.Bro. Capt. H.B.Rogers, R.E.
Past District Grand Deacon, Bro. T.W. Wray.
District Grand Secretary with Book os Constitutions on Cusion.
W.Bro. Charles Scott.
District Grand Treasurer, with Phial containing Coins.
W.Bro. J.G. Coleman.
Past District Grand Warden.
W.Bro. Surgeon Major J.E. Dickinson.
District Junior Grand Warden with Level
W.Bro. J.T. Greatorex.
District Junior Grand Deacon
W.Bro. T.T. Bilssett, Officiating
District Grand Steward Bro. J.H.S. Branson
THE SACRED LAW Open at Number X.
Borne by
Bro. Capt. Read. R.A. Bro. Dr. Jesudasan
Dist. Grand Chap. Bro. Rev. J. Griffiths, M.A.
District Grand Director of Ceremonies,
W.Bro. H. Garder, officiating
Deputy District Grand Master with Square.
W.Bro. W.M. Sharlieb, officiating
W.Bro.Major J.R. Jagrath, R.A. bearing the Mallet
District Grand Steward
Bro R. Stevens
STANDARD of the DIST. GRAND MASTER
District Grand Steward
District Grand Sword Bearer. W.Bro. J.Mills.
DISTRICT GRAND MASTER
R.W. Bro. Macdonald – Ritchie, officiating
District Senior Grand Deacon
W.Bro. W. Fraser, C.E.
District Grand Tyler with Drawn Sword.
On the arrival of Lord and Lady Napier and His Highness the Maharajah of Travancore, the national anthem was played and immediately afterwards the proceedings commence.
The Brethren having entered the railed space, and taken up their proper positions, the D.G. Master delivered the following Ancient Charge:
“Men, Women and children here assembled today to behold this ceremony known all of you that we be lawful Masons, true to the laws of our country, and established of old with peace and honour in most countries to do good to our Brethren to build great buildings and to fear God who is the Great Architect of all things. We have among us concealed form the eyes of all men secrets which may not be revealed, and which no man has discovered but these secrets are lawful and honourable to be known by Masons. Who only have the keeping of them to the end of time. Unless our Craft were good, and our calling honourable we should not have lasted so many centuries nor should we have so many illustrious Brothers in our Order ready to promote our laws and further our interest. Today we are here assemble din thepresence of you all to build a house which we pray God may prosper if it seems good to Him that it may become a building for good men and good deeds and promote harmony and brotherly love till the world itself shall end.”
Brethren – “So mote it be”.
The upper stone having been raised the Rev. Bro. Griffiths, the D.G. Chaplain offered the “Prayer of Benediction” which was follows:
“O Thou who inhabitest eternity whose name is above every name. Lord God Almighty. Thou hast made all things and for thy pleasure they are and were created give care upto the prayer of thy servants here before Thee andbless the work thy this day put their hads unto and grant that as without. Thee nothings is strong nothing is holy, the foundations may be surely laid and the building thereof crowned with success. Preserve Lord by Thy watchful care all those who shall labour here in their several callings and save them from harm. And O thou who are the Light of the Universe by whom was not anything made that was made, Let the bright beams of Thy light rest on those who shall hereafter teach and those who shall be taught within these walls, that they be a blessingt o the world and a praise among the nations around them. Finally grant O Lord that all we who are gathered here this day may be cemented together in the bonds of charity and goodwill and be built up by Thee a living temple to Thy eternal praise – and may the blessing of God be with us on all belonging to this work and bless our going out and coming in for evermore. Amen.
ON the conclusion of the Prayer, the D.G. Registrar read aloud the Inscription which was handed to him by the Builder and then with D.G. Secretary advanced to the Stone. The former having deposited in a cavity made for the purpose the Phial containing the current coins of the Realm and copies of the Madras Newspapers of February 26, 1867, the D.G. Secretary covered it with the Inscription Plate which he received form the D.G. Registrar.
Slow music was then played during which the Builders threw cement over the lower stone. The Governor attended by the D.G. Master and Brethren on the platform then proceeded to the Stone and spread the cement over it with a Trowel presented by the architect Bro. Chisholm the music continuing to play.
The upper stone was then lowered and the music ceased. The D.G. Master then requested the Governor to give the Stone three knocks with the Maul delivered to him by the architect and the knocks were repeated by the D.G. Master who said at the same time.
“May the Almighty Architect of the Universe look down with benignity on our present undertaking and crown the edifice of which we have now laid the Foundation with every success.”
The band then played after which the Comucopia was handed to the D.G. Master by the Dep. D.G. Master who scattered its contents on the Stone saying, “I scatter this corn as an emblem of plenty, may the blessings of the bounteous Heaven be showered down upon us and may our hearts be filled with gratitude”. Response – There shall be a handful of corn in the earth on the top of the mountains, the fruit thereof shall shake like Lebanon” Ps Ixxii 16. The wine was then delivered to the Dep. D.G. Master who having handed it to the D.G. Master poured it on the Stone saying, “I pour this wine as a symbol of joy and gladness. May our hearts be made glad by the influence of Devine truth and may virtue flourish as the vine.” Response – Wine that make glad the hearth of man and oil to make his face to shine and bread which strengthened man’s heart. Ps civ 15. The oil was next similarly handed to the D.G. Master who poured it on the Stone saying, “I pour this oil as a symbol of peace. May peace and happiness brotherly love and good will flourish amongst us”, Response – “And Jacob set up a pillar in the place wherein he talked with him even a pillar of Stone and he poured a drink offering thereon and he poured oil thereon. “Gen. xxxv. The D.G. Master continued, “May the all bounteous author of Nature grant to this city an abundance of Corn, Wine and Oil with all other necessaries, conveniences and comforts.
The D.G. Master then proceeded, “As we have now laid this chief corner stone of this Presidency College, planned in much wisdom by you being now laid and these implements having been applied to it by me and approved of. I return them to you in full confidence that as a skilful and faithful workman you will use them insuch manner that the building may arise in order, harmony and beauty; and being perfected in strength will answer the purpose for which it is intended to your credit and to the honour of those who have selected you”.
R.W. Bro. A Macdonald Ritchie, the D.G. Master then briefly addressed the Governor as follows:
My Lord, this is not the first time that the noble name of Napier has been connected with the laying of the foundation of a University: for by our annals we find that on November 16, 1789 the foundation Stone of the New Building of the University of Edinburgh was laid by Francis Napier Baron Napier, then Grand Master Mason of Scotland. As the descendant of so distinghished a Freemason, I have no doubt your Lordship will the more favourably accept from me as representing the head of the Freemasons of Madras a few words on their behalf on the present occasion.
Though not a Freemason yourself, I may yet inform your Excellency that Freemasonry founded on the principles of brotherly love, relief and truth and that the second of these priciples i.e. relief of charity may almost be considered one of the keystones of the Order. It is that virtue which is the ruling characteristic of Freemason’s heart and the exercise of which b another – not a Mason – at once makes their hearts kin. I need not here dilate on its many excellences as we are aware that your Lordship possesses this virtue in an eminent degree. For when almost immediately after landing in India we found that you hastened with philanthropic zeal – at considerable personal risk and at cetain heart-rending a suffering to the framine-stricken tracts of the Northern of Districts in this Presidency – and thre held out the hand of help and assistance to the poor and needy and evinced the heart of sympathy and consolation to the distressed and dying and when we found how bravely you accomplished that noble mission then were we convinced that your Lordship had inherited all those estimable qualities which we consider the true characteristics of a just and upright Freemason according to ur ritual. We were therefore accordingly thankful when we heard of your safe return fromthat truly charitable but perilous journey. By that one act your Lordship obtained the esteem regard and confidence of every member of the Masonic community in Madras. We do not my Lord as a body make public displays by way of ostentation but we are ever ready to assist in any good work. For the reason, however, I have just detailed. We have the more readily come forward on the present occasion to assist your Excellency in laying the chief corner stone an let me assure your Lordship that should your humane impulses cause you to perform any other great charity or to undertake any other great and good work the Freemasons of Madras will be ready to aid you to the best of their abilities.
As to myself as an individual I will only add that little did your Lordship or I think some nine and twenty years ago when we were students together a Trinity College, Cambridge – little I say did either of us think that in the year of grace 1867 – we should be associated in laying the chief Corner Stone of a University on the shores of the coast of Coromandal. But such is the course of events and by such associations I feel that I have been honoured by receiving one of those ample rewards which long years of labour in the cause of Freemasonry is sure to bring home to one.”
His Lordship then delivered his address.
September 2002
Our Representatives in Parliament
W.Bro. Y.M. Lele
An article, which perhaps, at first view, appears slightly out of place, is carried below. It is regarding our elected representatives in Lok Sabha. On a closer examination, you would find it a relevant one. Repeatedly in our rituals, we stress on discharging our civil duties and we pledge our allegiance to the rulers of our native land. For that, we must know something ofour rulers. In the democratic set-up, it is our elected representatives in Parliament, who collectively form the rulers of the land. It is to their body we owe our allegiance. It is now obvious why this article is relevant ot freemasonry. It is hoped that the brethren will find it interesting.
_Editor.
Recently, both the Houses of Parliament celebrated their Golden Jubilee. On May 13, 1952 both houses held their meeting separately for the first tiem.
A Mason is a peaceable subject to the civil powers and is never concerned in plots and conspiracies against peace and welfare of the nation, nor to behave himself undutifully to interior magistrates. He is cheerfully to confom to every lawful authority, to uphold on every occasion the interest of the community and zealously promote the prosperity of his own country. We also pledge to submit to supreme legislature and we have faith in our constitution.
The fifty years history of the Indian Republic can be divided into two major parts, one from 1952 to 1977 and the other 1977 to 2002. Each part is of 25 years. During first part, i.e. from 1952 to 1977, one party was in power and there was political stability in the country. During the second part, multi-party coalition came into existence even though Shri Rajiv Gandhi (1984 to 1989) and Shri P.v. Narasimha Rao (1991 to 1996) were in power. The Centre was becoming weak because the regional parties had gained power in various states. Rise of the regional parties is an independent subject for study, but definitely had its influence and the sanctity of the Parliament and its influence was ebbing.
The composition of Lok Sabha is the purpose of this article. There is a growing tendency to ridicule politics and there is a feeling that the educated do not turn to politics, which I feel is a myth. The present Lok Sabha has 27 members who have done their Doctorate or its equivalent, 145 members who are Post Graduates, 256 members who are Graduates and 90 members have attended Colleges, but could not graduate, 15 members have attended Schools, which means out of 543 members of Lok Sabha, 428 members are qualified. But still, the standard of discussionsin the Lok Sabha has gone down considerably. The reasons for this can be an issue for further study. The first Lok Sabha had 58% of its members educated. In the thirteenth (present) Lok Sabha, this percentage has gone upto 80.29%. From the first to the thirteenth Lok Sabha, this increase was steady. Another interesting point to be noted is the profession of the members. The number of members, who are farmers, has increased. It is a welcome sign because still 70% of the Indian population depends on agriculture or work connected with it. But unfortunately, there is no strong farmers’ lobby. We know how many social workers have looted the nation by their ‘social work’. In the last 50 years, there is no increase in this category.
Lok Sabha Agriculturists Lawyers Social Workers Others
First 97 153 - 182
Second 141 147 - 198
Third 129 115 88 138
Fourth 154 98 115 146
Fifth 168 103 96 139
Sixth 189 123 105 108
Seventh 206 116 90 111
Eighth 203 101 85 141
Ninth 230 80 89 122
Tenth 163 83 92 170
Eleventh 207 65 104 155
Twelfth 261 54 96 121
Thirteenth 230 66 108 135
Others include Doctors, Industriealist, Traders, Scientists, etc. The break-up is more informative from 11th Lok Sabha, which includes members form cooperative sector, business management, Chartered Accountants, Educationists, Teachers, Journalists and Writers. Writers/Journalists were minimum of 7 and a maximum of 50 (in the 2nd Lok Sabha). The number of Doctros range from 10 to 25. Propogation of religion as a means of livelihood has been practiced by one member int he9th and 10th Lok Sabhas, while there were 4 in the 12th Lok Sabha, and at present this number isn 2. Educational experts varied in number between 30 to 55. In the last 50 years, there was only one veterinary doctor (in the 12th Lok Sabha). At present, there are 2 Chartered Accountants –Shri Suresh Prabhu and Shri Kirit Somayya; in the previous Lok Sabha there was only one. Representation of Women in the Lok Sabha is only 9% even though they form 50% of the population.
Lok Sabha Total No. Women MPs %
First 489 22 4.04
Second 500 27 5.80
Third 503 34 6.70
Fourth 523 31 5.90
Fifth 521 22 4.20
Sixth 544 19 3.40
Seventh 544 28 5.10
Eight 544 44 8.10
Ninth 529 28 5.30
Tenth 509 36 7.00
Eleventh 543 40 7.36
Twelfth 545 44 8.00
Thirteenth 543 49 9.00
Will this picture change in the near future? Let us hope so because it is envisaged to give 30% reservation to women in the near future.
The age of MPs is also an interesting subject. The minimum age has been fixed at 25, but there is no restriction the maximum age limit. That is why we find members of 25 years ago to 80 years at the same time. However, members between 46 to 55 form the biggest group. In the 3rd and 8th Lok Sabhas, the age varied between 36 to 45. It is found that 25 to 35 age group is reducing in number. In the present Lok Sabha, this age group is 5.36%. The average age of Lok Sabha members is as follows:
Lok Sabha Average Age (Yrs.)
Second 46.5
Third 46.7
Fourth 49.4
Fifth 48.7
Sixth 49.2
Seventh 52.1
Eighth 49.9
Ninth 51.4
Tenth 51.3
Eleventh 51.4
Twelfth 52.8
Thirteenth 48.4
The eldest member was Prof. N.G. Ranga (89 years 1 month) and the youngest was Mr. Subhodh Hasda (25 years 1 month) in the 1st Lok Sabha. Among women MPs, Rajmata Vijayaraje Scindia was the eldest (79 years 7 months) and the youngest Kumari Ved Kumari Mothi (25 years 6 months) in the 2nd Lok Sabha.
Late Inderjit Gupta got elected to Lok Sabha continuously 10 times. In the present Lok Sabha, the Deputy Speaker Mr. P.M. Sayeed was elected 9 times.Mr. Atal Behari Vajpayee, Prime Minister, Mr. Somnath Chatterji and Late Madhavrao Scindia had experience of 8 Lok Sabhas.
After an untiring effort of three years, a committee of 5 members finalized our constitution. It is a pity that no one remembers the names of these members. They were, if I can recollect correctly,
Shri B.R. Ambedkar Chairman
Shri K.M. Munishi Members
Shri Alladi Kuppuswamy Member
Shril Gopalaswamy Iyyengar Member
Shri Santhanam Member
The Committee held its first meeting on December 9, 1946. On November 25, 1949, Dr. Babasahed Ambedkar gave a memorable speech while submitting the Draft Constituion. He also detailed the efforts of the Committee and criticized the Communists and Sociialosts for their stand. The last meeting of the Committee took place on November 26, 1949 and the Constituent Assembly approved the Constitution on January 24, 1950, which the Indian Republic was proclaimed. The Assembly had 396 members, in which 16 members form Hydrabad state did not participate. The Committee had 11 sessions of for the discussions of the draft. The Committee work continued for 2 years 11 months and 17 days. On January 26, 1950, 280 members signed on the draft. Rs. 63,96,720 were spent on the Committee. The 1st Lok Sabha met on May 13, 1952 after general elections and Shri Mavlankar was the first Speaker.
One may refer books like (i) Fifty Years of Indian Republic, (ii) Golden Jubilee of Republic of India; and Lok Prabha issue dated August 16, 2002 for further information.
November 1986
The Constitution of India and Freemasonry
V.W.Bro. G.P. Tandon, PGDoC, PDyRGM (NI)
Source: Golden Jubilee of the Madras Masters Lodge – Commemorative volume of the Madras Masonic Journal January 21, 1973.
The Preamble to the Constitution of India runs as follows:-
“We the people of India having solemnly resolved to constitute India into Sovereign Democratic Republic and to secure to all its citizens: Justice, Social, Economic and political; Liberty of thought, expression, belief, fait and worship; Equality of status of opportunity; and to promote among thermal Fraternity assuring the dignity of the individual and the unity of the Nation: In our Constituent Assembly this twenty-sixth day of November 1949, do hereby adopt, enact and give to ourselves this Constitution”.
By Fraternity, it is the spirit of brotherhood that the Preamble of our Constitution referees to India is composed of people of so many races, religions, languages and cultures. The unity of its people can only be attained if there is a sense of brotherhood among them. Article 1 of the Declaration of Human Rights as adopted by the United Nations lays down “All human beings are born free and equal indignity and rights. They are endowed with reason and conscience and should act towards one another in the spirit of brotherhood. “Freemasonry teaches its adherents to believe in the FATHERHOOD OF GOD AND BROTHERHOOD OF MAN. It is this basic principle on which Freemasonry is founded and despite that fact that we practice different religion, speak different languages, wear clothes in a multiplicity of styles, yet Freemason for one because we as Freemasons think and feel as a single unit being members of this great Fraternity. In this way we help in the unification of the country. The Freemasons are well fitted by their training in the principles and tenets of the Craft to take a determined stand against anything which may lead to disintegration. National integration is more of a moral than a political or social issue. Masonry creates good understanding and moral standards which cannot be achieved by enactments of laws or by promulgation of ordinances. It therefore follow that the teachings of Freemasonry substantially fulfils the underlying motives and object s sought to be achieved by the Constitution of India and the mischief the constitutions intended to redress.
The Constitution of India guarantees that no person of a particular religion shall be treated unfavourably by the State when compared with persons of other religions In other words India is a secular state. A secular state therefore means a state which has no religion of its own as opposed to theocratic states and such a state refrains from discriminating on grounds of religion. Similarly, Freemasonry is a secular institution and fully satisfies in this respect the requirement of the Constitution of India. One of the qualifications for joining the Craft is a belief in God and it does not matter to what religion the candidate belonged. Under the Grand Lodge of India it is significant to note that the scriptures of all religions practiced in India is placed on the alter to show that Masonry is a secular institution. Here again Freemasonry fulfils another requirement of the Constitution.
If the high ethical principles for which Masonry stands is practiced by the Masons not only inside the Lodge but also outside in the discharge of private and public avocations some of the objects they promote can be achieved by the efforts of Freemasons.

There con be no doubt that Freemasonry can have a beneficial end lasting effect upon the body politic of this country a it prorates some of he principles enshrined in the Constitution of India. India is a democracy. In its form of Government supreme power is vested into heptode, collectively and the country is administered by the chosen representatives of the people. One of the directive principles of he Constitution is for the State to secure a social order for the welfare of the people. The Constitution aims at equality. Here again the principles of Masonry and the laws of our institituion can play a notable role. Freemasons believe in complete equality and it is said that WE ARE ALL ON THE LEVEL. The principles of democracy can be more easily understood by the instructed than by the uninstructed and outside world. By training Masons are more prone to grasp the fundamentals of democracy than others. In their individual capacity the Masons can play a noble part in the administration of the country. If therefore, the Craft has to play its part, it is essential that we make certain that our candidates fully understand the teachings of the Craft, Each candidate must be fully aware of his rights and duties. Of late it is notice that is enrolled indiscriminately. The result is that they do not grasp the significance of Masonic principles and not able to proactive them in the exercise of their civic duties. We have to guard against this.

While glancing through one of the Inside books by John Günter, namely Inside U.S.A the following passage struck me as of some importance to Freemasons. “Another powerful element in lowa is Masonry. Of 108 members of the lower house of the legislature about seventy belong to the Masonic Order, though nobody ever runs ‘as’ a Mason, and only seldom is a man asked directly if he is one or not. Most of the top officials of the state are Masons. Two things explain this (1) Masonry is a kind of badge of respectability, not only in lowa but in almost all the Mississippi basin states: (2) A man come up through the local Masonic lodge, and if he shows leadership, is pushed outward to the legislature or to other public office as a matter of course.” This is how Masonry works in some of the states of U.S.A. and Masons are held in high esteem by the people due their conduct and they seem to have imbibed the true spirit of Masonry in those states of U.S.A. There are a number of points of similarity between the Constitution of India and Freemasonry. The members of the Craft can play a leading part in many spheres in securing some of the objects of the Constitution. It seeks to establish and promote. It is however not suggested the politics end controversies of state policy be brought inside the Lodge. There can never be a discussion o political issue in a Lodge. All that is intended to be conveyed is that Freemasons are well equipped to comprehend certain fundamental or essential nature of the Constitution of India and transmit the same to others and thus play an important role in enhancing the dignity and importance of Freemasonry in the eyes of the common man.

“20 YEARS OF MASONIC NEWSLETTER
COMMEMORATIVE ISSUE(1983-2003)—PART-2
BY GOSHAMAHAL BARADARI MASONIC BUILDING COMMITTEE

Masonic Knowledge
March 2002
The Symbol of the Royal Arch
W.Bro. Walter P. Benesch (Virginia)
Recently it occurred to me that little is given to us in the form of an explanation of the symbol of the Royal Arch to the members of the Chapters. We see the circle surrounding an equilateral triangle with what looks like three “Ts” in the centre, all in red. Most of us just take it as a symbol of our degree. But what meaning can be associated with this symbol? D any of us know where it came from? Why is it important enough to use as our symbol? When I do not have answers to such questions, I try to find the answers. The result of this research is the subject for this paper.
Researching the origin of the Royal Arch symbol touched various fields of study. Included in the research was Egyptology, Kabalism, alchemy as well as Freemasonry. Much of the Kabalistic references will be omitted or else we would be here all night. However, what remains is both interesting and insightful into the significance of the Royal Arch and its symbol.
The most distinguishing feature of the symbol is the colour red. Red is the colour of passion. But this red is not the sexual passion, rather it is the divine passion symbolized by the Christ. Red represents power, energy under control and oversight (Case 1947, 205). Red also symbolizes fire. In the Royal Arch symbol, the fire of the symbol stand s for the sacred fire burning on the altar day and night. Fire also represents rejuvenation as explained in one of the Scottish Rite degrees with the Latin phase “ingenatura renovatu integra” – nature is regenerated by fire. Together the colour of the symbol stands for fire and passion. The fire of regeneration and the passion of the soul overshadows all other meanings we attach to the actual symbois which are of the colour.
The inner most part of the Royal Arch is called the triple tau. Although it looks like three “Ts”, the taus are the most complex part of he whole symbol. The taus’ history is long and interesting. Many meanings have been associated with the tau through the ages. However, before we can explain the triple tau, let’s see where the single tau originated.
Early references to the single tau can be found in ancient Egypt. The early Egyptians used a giant tau to measure the flood stage of the Nile. It consisted of a pillar thirty-two feet hgh placed near the banks of the great river. On top of this pillar was a ten foot crossbeam. The crossbeam showed the expected height of the Nile at flood state (Jones, 1969, 235 and Case, 1947, 195). From this use the tau came to represent rejuvenation, healing and revitalization (note the connection with one of the meanings associated with the colour red – rejuvenation).
When it was used in a talisman, the tau was though to ward off evil and cure the sick. Since healing was associated with the tau, it became assigned to the Egyptian god Thoth. In the temples an many of the papyrus writings, Thoth canbe seen carrying a tau in his right hand (Jones, 1969, 235). At the height of the Egyptian empire, the tau became Thoth’s monogram. As the monogram of Thoth, the tau took on the meaning of hidden wisdom and had its own mystical name (Ward, 1926, 762). The mystical name of the tau when spoken, invoked great energies not only of Thoth but of other gods as well.
On an operative side, the tau was used as a T square. With the tau, the ancient Egyptian stone masons designed the temples and squared the corners of the edifices being built to their gods. In this context, the tau may have symbolized many of the same things the Blue Lodge attaches to the square today.
At the time of Egyptian empire, a scared cobra, biting its tail, was added to the top of the tau. When the cobra and tau were placed together, they formed the ancient Ankh (Ward, 1936, 62). The snake biting its tail represented the cosmic universe. When combined with the tau, they represented salvation and reincarnation (Case, 1947, 196). Again, a use of the tau shows us a connection to the colour red. To Christians, both the colour red and salvation are associated with Christ. To others, reincarnation is a form of spiritual rejuvenation and a means to eventual salvation.
The Hebrews adopted the tau as their own symbol during the Egyptian cativity. It became the last letter of their alphabet called “tav”. The tau was also used by the Greeks and the Romans as their letter “tau” and evolved into our modern “I”, the Hebrews took it through several stages.First they changed the tau intoa tau cross. Later they altered the tau cross into a X cross. Finally, they took it one stage further and formed their letter tav form the X cross (Ward, 1926, 762).
Even with the changes, the Hebrews never lost sight of the antiquity of the symbol. The Talmudests reminded their people that the “symbol was much older than the time of Ezekiel, for they say that when Moses anointed Aaron as the high priest, he marked his forehead with this sign (Ward, 1926, 762). “Isaac felt the power of the tau could call back a soul to a dead boyd, thereby reviving it (Ibid, 762). In the temple, the tau indicated the center of the holiness (Case, 1947, 195). Often three cubical stones would be placed on top of one another in the centre of the temple. Each stone had a tau carved in its center. These stones would become the altar of sacrifice: the holy of holies (Churchward, 1915, 43-4) or the “mercy seat”.
The tau can also be found in use by the Hindus, the Druids and other cultures around the world. In all cultures it appears to have sacred meanings attached to it. Most of the time, it was a symbol of Thor’s hammer. The tau ha even been found in Neolithic grave sites in Britain, primitive societies, some anthropologists feed that the tau represented the phallus. When combined with the circle – the feminine principle – it produced the ankh again. When the male and female are united in symbolic ways, the meaning is the continuation of life and immortality of the race (Ibid, 236-7) or rejuvenation once again.
Moving back to the Hebrews but now in Israel, and other cultures in the middle east and eastern Europe, the tau would be awarded to surviving warriors. It was a medal of distinguished and honourable service. The tau talisman can be seen on the kabalistic tarot card called “The Charriot”, where the breastplate of the warrior has a triple tau within a square. The triple tau is used in the Royal Arch. On the breastplate, it represents strength not under the divine influence (Case, 1947, 97). We might take it to mean that our symbol, when devoid of the divine spark of Freemasonry, is strength without the beauty and wisdom, without the divine passion.
The Hebrews also used the tau as a sign of protection. It was considered to be handed down from David to Solomon to the Kabalists. When combined with the Star of David, it became the Shield of David. The shield was a source of power. When worn while chanting secret incantations it would give both protectin and power to the wearer (Jones, 1969, 240). This iincantation may have been an imitation of the mystical name associated with the Egyptian tau used by Thoth.
The Christians knew a good thing when they saw it. In their earlier days, they called the taut he cross of St. Anthony. As St. Anthony’s cross, it was symbol of life (Ibid, 233). When used int hetriple form, it took on various meanings. One was that it stood for a “T” over a “H”. This was an abbreviation for the Latin phrase “Templum Hierosolymae” or Temple of Jerusalem (Ibid, 235).
Another Christian meaning was that the triple tau was the cross of St. Anthony over the letter “H”, which was the initial for the “God our Father”. As the cross over “God”, the tau represented the union of God the Father with Christ the Son. If we look at this meaning, being Christian or not, members of Royal Arch Chapters can see one of the associations the triple tau has to the actual ceremony of the Royal Arch degree.
The Jesuits created anew variation with another abbreviation. This meant “Jesus Hominium Salvator” or Jesus the Savior of Humanity (Ibid, 236). By itself the triple tau became the early Christian symbol for the three crucified victims of a famous hill in Jerusalem. (Ibid, 236-7).
Freemasonry adopted the triple tau early. In 1819 two meanings were attached to it in Freemasonry. One was that the triple tau when turned ninety degrees represented the officers of a Blue Lodge. The Royal Arch adopted on of the early Christian meanings, “Templum made it as now used in the symbol of the Royal Arch. Another variation was used by Thomas Duckerly when he signed his Masonic patent. After his name he placed the mark. He explained that “it is the signature of our order Temple Hierosolymae Eques”. This reference to the “Eques” was applied to the Knights Templar which Duckerly considered part of the ancient Freemasonry and associated with the horse, since the Templars were portrayed as knights riding on horseback in many of the tales and Masonic writings of Duckerly’s time.
Another Masonic meaning attributed to the triple tau was that each tau represented one of the three supports or pillars of heaven which the Blue Lodges show by the three pillars of the three orders of architecture. When the pillar come together, they support the trinity.
In our symbol, the trinity is represented by the triangle. The canopy of heaven is represented by the circle (Churchward, 1915, 239). Thus the three taus support the trinity that dwells in heaven. This interpretation led to the combination of the triple tau and triangle. One way to look at it is the Shield of David minus one o fot he triangles. The idea that the taus support the trinity led to Royal Arch to adopt it as part of its symbol. However, as Freemasons, the trinity referred to here is not necessarily the Christian trinity but the three names of God used in the opening. It can also be the Hebrew trinity of the “unspeakable name”, Adoni and Elohiem. If Hindus are among the craft, it could be interpreted as Brahma, Vishnu and Shiva. The point is that the trinity spoken of here must not be interpreted as the Christian trinity alone. No matter what trinity we associated the triangle as supported by the triple tau, as a Royal Arch Mason’s badge, the wearer acknowledges himself as a servant of God (Fellow, n.d., 312).
Alone, the surrounding triangle is rich in meaning and complements the associations already made to the triple tau. The triangle was found to represent one of the Egyptian trinities (Ibid, 313). The Hebrews first used the triangle with a “yod” ( ) to denote the “thought, the idea of God. It is a Ray of Light…… A lustre too transcendent to be contemplated by mortal eyes (Ibid, 229).” In the Scottish Rite this usage is found on the Lodge of Perfection ring and takes on added meaning (refer to Benesch, “Lodge of Perfection Ring”, n.d., unpublished paper) which is intimately connected to the Masonic apron.
The Christian use of the equilateral triangle was adopted directly from the Hebrew usage. The plain triangle represented the trinity: By adding a point within the triangle, it represented the oen God manifested in the three aspects of the trinity With the yod inside, it indicated that God the Father was supreme. The unspeakable name of God, called the tetragrammaton, would also be placed in the triangle to show the all powerful aspect of God. The triple trine: used in many pieces of Masonic literature, evolved from these variations of the sacred triangle (Jones, 1969, 238).
The alchemists used the triangle pointed up and down to represent the four elements, eg. Fire - air - , water - , earth - (The elements are still found in some Royal Arch Chapters in England and among Le Droit Humanin but not as triangles but in the fomr of the four cherubim). The alchemical interpretations of combined triangles as the ideals of conequality and coeternity of the three person trinity which is represented inFreemasonry by the first three Grand Masters and is still seen in the Royal Arch Chapters. The jewels of a Royal Arch Mason used in England show the interlacing triangles (see Jones, 1969 for illustrations.)
The triangle is also considered the door to the heavenly abode (Churchward, 1915, 46). It represents the great god of many cultures (Ibid, 157, 172-79). As part of the jewels worn by the officers of the Chapters, it reminds us that we are the p hysical representatives of diety, the original Grand Officers of Freemasonry and our own three part self (Churchward, 1915b, 208), Wilmshurst tells us that:
The significance of these triangles that the tripartite aspects of him who wears it (that is the spiritual, psychical and physical parts of him) now stand equalized and equilibrated around their common Life – Principle at the center….. Three aspects of each side of the three sides of our equilateral triangle are ceremonially personified by the nine officers of the Chapter, the three in the E representing the spiritual….. (Wilmshurst, 1980, 148).
The reverse side of the great seal of the United States has our Masonic three dimensional triangle, the pyramid pictured. The top forms the golden section and has theall seeing eye of God. Castles (1925,150) states.
When we project the three points into an immense triangle which is a pyramid of light and symbol of in dwelling diety, the meaning of that triangle is that God is imminent in His creations.
But to complete the symbol as Castels suggests, we surrounded the triangle with a circle.
As mentioned before, the circle has represented diety since Egyptian times, remember of the cobra biting its tail. The symbol of the cobra can be found today in Freemasonry. It is the snake clasp that completes the circle around the waist of the officers’ apron. On the clasp the snake as in the fomr of a closed “S”. Through the clasp, a circle is formed around our waist by the snake. But as part of the Royal Arch symbol, the snake circle disappears and a plain circle surrounds the triangle completing the symbol of the Royal Arch.
The Hindus believed that the Supreme Being Brahma was represented by a perfect sphere (Fellow, n.d., 237-8). Egypt depicted heaven as a point within a circle. This was often cared upon a sacred cube. The “golden circle enclosed the Sacred Triangle and at each corner was the ideographic name of one of the Primary trinity or the three Grand Originals” (Churchward, 1915, 155, 187). Again, note the jewel of the English and Le Droit Humain workings, each side of the triangle has writing. Our own ceremony confirms that the name of diety was written on the triangle’s three sides.
The circle, on a square, surrounding a triangle, was used by the Greeks and Romans. IN the middle ages, the alchemists referred to this symbol as the “mystical Philosopher’s stone.” The alchemists removed the tau and inserted the all seeing eye. The reverse side of the great seal of the United States came from a combination of the Masonic triangle and old alchemical symbols. The esoteric formula that alchemists used to explain the transition from a circle to a triangle was Jones, 1969, 239):
Circle = wisdom squared = strength triangular = triangle.
In the Royal Arch we can see the use of this formula in the progression of the degrees. The Master Mason stands upon the point within the circle and seeks admission. The Blue Lodge is wisdom squared by the actions of the Master Masons. The Mark Degree is the first step in altering the square. It transforms the square into the keystone which is one step towards the triangular strength. This job is completed in the Royal Arch degree when the candidate is shown how to become a part of the living arch and forms the base of the triangle.
Wilmshurst describes this process in more esoteric terms (1980, 139):
The Royal Arch degree symbolizes that the initiate, as a result of his ordeals and discipline has sublimated his lower nature and is integrated in a new quality and high order of life than that previously enjoyed in virtue of his merely temporal nature. In a word, he has become regenerated. He has achieved the miracle of squaring the circle…
Manly P. Hall reminds us that “Freemasonry is not a material thing: it is a science of the soul, it is not a creed or doctrine but a universal expression of Divine Wisdom (1931, 11-12). The symbol of the Royal Arch is a key to that science. The tau symbolizes strength and rejuvenation. The triple atu is part of our “cosmic study…. Withi the attainment of enlightenment as the end (Ibi, 12).” When the taus become the centre of the triangle, they link us with the three aspects of diety. If Christian, those aspects are the Father, the Son and the Holy Ghost. If Jewish Jehovah, Elohimn and Adonai, if Hindu, Brahma, Vishnu and Shiva, and so forth. We are the taus bringing down the fiery energy and power of any of these trinities whenever we form our living arch. If used thus, could our symbol become the healing talisman of the Egyptians? If not, nour symbol should still be considered a source of spiritual power.
The Royal Arch symbol generate energy because it represents the Royal Arch ceremony which is the “last phase of the mystical journey of the exiled soul. Passing the veils of matter and form, breaks through the bondage of corruption into the world of the formless Spirit and realizes the glorious liberty of the children of God (Wilmshurst, 1980, 169).” It shows us that the spirit of our soul has become the circle. We have become the “true mystic” and are a part of “the unifying principle of life”. (Henry Clausen (1981, 33) describes :
The Royal Arch symbol is a source of knowledge and power. The taus represent that point from which no Mason can err and areour link to the Gods. As members of the Royal Arch it is our duty to use our greatsymbol not as a passive guide, but (paraphrasing Clausen, 1981, 33) as a fiery, active, dynamic and productive force. This symbol is the door to enlightenment, our link with diety, the active symbol of how we can become a part of that Temple not made with human hands, eternal in the heaven.
February 1999
Explanation of the Cipher of the
Third Degree Tracing Board
W.Bro. Major A.R. Fallon, PDGT
Delivered at St.John’s Lodge 434 E.C. Secunderabad on Wednesday, October 26, 1955.
Brethren
By command of W.M. I shall now explain the cipher of the 3rd degree Tracing Board.
This explanation is approved by the Grand Lodge of England and, in fact, has been passed on to me by the D.G.S. of Masonic District of Bengal, in which District, I understand, it is the practice to give this explanation whenever a Brother is raised.
Our predecessors, the speculative masons, have a system of marking work on completion and various marks were used. We speculative Masons of the craft do not follow this principle, but in order to withhold certain information from the profane, a code was devised. This code or cipher is very simple one and one which, those of you who have been boy scout, and have worked on various schemes. The only difference being that the order to correspond the Hebrew Language in all our ancient documents were transcribed. The code reads form right to left. We will now refer to the black board on which I have given the code.
Now let us turn to the tracing board itself. We first have which gives the letters HAB or HIRAM ABIFF. Then we have which give the letters TC or TUBAL CAIN, the first of leading artificer.

At the botton we have these two graphics HR repeated and they will spell the letters. MB, which as you all know is an abbreviated for the work of the degree viz., the death of the builder or the builder is smitten. It is obvious why they are duplicated. In the centre these two stand for AL or ANNO LU IS, the year of Masonic light and then the Hebrew figures for 3000. In our traditional history of this degree it is mentioned that HAB was slain three thousand years after the creation of the world, and this A L proceeded the Christian Era by 4000 (Four Millenaries or 4000 years.)
Now let us read the whole in order I have explained then taking into consideration that this tracing board is representation of HAB’s Grave:
“Here lies the Body of Hiram Abiff, the leading Architect or Artificer who was slain in the year 3000.”
July 1997
The Deacons
W.Bro. Y.M. Lele
It will not be exaggeration if it is said that it is the Deacons who make or mar the success – of our ceremonies. There is much truth in this statement. Even thought the work of the Master be imperfect, halting or slovenly, correct work by the Deacons will do much towards removing an unfavourable impression of the proceedings as a whole. Looking at the other side of the coin, however impressive and excellent may be the work of the Master, the whole effect of the ceremony will inevitably be ruined, should be the Deacons perform their respective duties in a slipshod, hesitating manner.
The Deacons are the two assistant officers of the Lodge, besides the Tyler or Outer Guard. The situation of the J.D. is at the right of the S.W. His duty is to carry all messages and communication from the S to the J.W. and see that the same are punctually obeyed. The situation of the S.D. is at or near to the right of the W.M. and his duty is to bear all messages and commands from the W.M. to the S.W. and await the return of the J.D.
The English Church term ‘Deacon’ was in use in the days of James I but the Masonic term comes to us, not through the English but through the Scottish tradition. At one time the church deacon was a lay officer and his duties were more than those of an almoner. The word is found in many continental languages, having been derived from an ancient Greek word meaning servant, and carrying with it a suggestion of ‘running’ and ‘pursuing’; hence the idea of messenger. In the Scottish operative Lodges, as shown, the Deacon came to be in many cases the chief office, his duties being quite different from those of a Deacon in a speculative Lodge today. He was very much the senior, not the junior, officer. Certain books say that Deacons were regular officers from the middle of the eighteenth century. Another early reference to the Deacon (the word is spelt ‘Dacken’) is in the minutes of a Lodge at Youghal, County Cork. In 1733. It is believed that the first English reference relates to a Lodge at Chester in 1743. where a Deacon was ‘Elected’. The ‘Antients’ had Deacons in 1753.
The earliest Deacons were assistants and attendants on the Master and Wardens who sat behind the Master and Senior Warden, as the ritual reminds us, the Senior Deacon to bear the Master’s messages and commands for the S.W. and the J.D. to carry thos messages on to the whether the Deacon in some Lodges ever had a column of his own in his capacity as Warden’s deputy. The jewel of the Deacon clearly suggests that his duty was that of a messenger. Alfred Dodd in his book “Shakespeare, the Author of Freemasonry” after profound labour and research, has produced from the writings of William Shakespeare astonishing evidence of his knowledge of craft secrets, his conclusions are simple; he is of the view that Shakespeare must have been a Mason, and ‘Freemasonry’ must have existed in Shakespeare’s day. From this point he proceeded to build up a case designed to prove that Shakespeare had at least a hand in devising, if he was not the sole author of the craft mysteries.
In the eighteen the century the Deacon’s jewel or emblem was often a figure of Mercury, with winged feet and helmet; his left foot on a globe and has left hand holding a ‘Caduceus’, which was the wand of the ancient heralds, especially that carried by Hemes, the messenger of the Gods, the conductor of the dead to the lower world and the patron of travellers and orators. Mercury is seems took the hand of the deceased in his own left hand and upraising his Caduceus in the light to ward off any threatening evils, conducted the soul through the dangers of the underworld into paradise. Yet, though the Caduceus has been eliminated from the Craft, it still survives in a disguised form among the working tools of a Master Mason. The skirret, as Sir John Cockbum points out is not really a Mason’s tool at all. It is used by gardeners, but it bears by no means a fanciful resemblance to the old caduceus and for that reason undoubtedly was included among the working tools of a Master Mason for whom it therefore has peculiar significance. But this is retained in a Mark Lodge.
Since the founding of the United Grand Lodge, the Deacon’s Jewel in England has been a Dove with an Olive Brach, an emblem believed to symbolize the messenger sent from the Ark by Noah. The Irish masons had this emblem long before it was adopted in England. This is far from being a satisfactory symbol, says Ward. He continues: “It undoubtedly represents the Dove which Noah released from the Ark and which returned bearing a sprig of Olive on its beak, a message which he correctly interpreted as meaning that the wrath of Jehovah was appeased and the floods were subsiding. He adds that ‘though we can recognise the spiritual parallel we must admit that no one today would employ a dove to carry messages.’ The proper bird to represent this aspect of the Deacon’s work is the carrier pigeon for despite what the rituals says, the Deacons today do not as a rule carry messages for either Master or Warden, their real task being to conduct the candidate through he various ceremonies and the dove entirely fails to represent this, their chief duty. In the Scottish Constitution, the jewel of the Grand Deacon is a Maul within a circle and that of the J.D. a trowel within a circle.
“The Director of Ceremonies although of great practical use, is in reality a recent importation inot our ceremonies and does not perform any essential part of the ceremony,” says J.S.M. Wrd. His Jewel is two crossed wands and wands have throughout the ages represented an office of ceremony. In the early days they probably had a magical significance similar to the wand of the Wizard, nor can we ignore their very practical use in clearing the path for the progress of some important person in a procession. Staves of this nature are borne by the chief of many savage races, as far example among the Maoris. No doubt the particular wands represented are those of the Deacons and they were probably utilised in this way to imply that the Director of Ceremonies had control of the Deacons who did the bulk of the floor work.
The wand has had its place in all ceremonial rites throughout the ages and has been carried by kings and others in authority as the sign and token of office or importance, of power and strength.
There are numerous references to the wand in the Bible, where it is represented by the old English words stave and rod. We read in Exodus, for example, of the Lord directing Moses to “make staves of acacia. (a kind of wood) and overlay them with gold, while the revelation of St. John tells us of a man child, who was to rule all the nations with a rod of iron.”
Greeks and Persians had the right to bear the sceptre (one of he many forms of the wand) which in the case of the Greeks descended from father to son. The French called him “Virge” or “Verge” whence is derived the name of the Church officer the verger, who carried, and often still does carry, a staff of office, proceeding a church dignitary. In old days tenants who held their lands by the virge were required, when they came to their Lord to make or renew their tenancy, to approach him holding in their hands a rod as token of their fidelity. We see a remarkable example of the symbolism of the wand in the staff of the office carried by the chief gentlemen usher of the Lord Camberlain’s department. He is also usher to the House of Lords or the Chapter of the Garter, an is styled in short. Gentlemen! Usher of the Black Rod. Among his many ceremonious duties in which the black rod plays a part is that of acting as messenger when the Lord’s Commissioner requests or the King commands the attendance of the Commons in the House of Lords.
It will now be appreciated that the custom of bearing a wand is almost certainly an unbroken link with the ceremonious observances of thousands of years. It has been said that the Freemasons inherited or borrowed it from the London Company of Masons and it is possible also that it came into the Lodges from Church practice. The wand naturally lends itself to use in stately ceremony.
Whether the custom of crossing the wands is ancient practice or not is not known; but it is believed to have been in use in the eighteenth century, to have arisen from nothing more than a wish to compose an effective setting and to obviate the rugged appearance of the two wands in close proximity held at awkward angles, but certainly it has now acquired a symbol of its own, that of a gateway through which a candidate passes to a new light while many Brethren see in the crossed wands a suggestion of a triangle, the geometric form that has always been thought to be imbued with sacred qualities. In early Irish Lodges it has been the custom that the Master held a black rod while the Lodge was at labour and in one Deal Lodge each of the principal officers has a wand at his side an in addition a wand consisting of these separate rods bunched together.
It must be remembered that Brother Deacon is in the focus of the limelight practically from start to finish. He is the Cynosure of all eyes for the simple reason that he is immediate charge of the candidate, and the candidate is the centre of interest and attraction.
Without efficiency on the part of the Deacons it is no exaggeration to say that our solemn and beautiful ceremonies cannot possibly produce that desirable effect which they should always produce in the heart and mind of a candidate in any degree.
First impression in Masonry, as in other spheres of life are often indelible. It is J.D. who receives from the hands of the I.G. the blind, helpless seeker of Masonic Light. Any suggestion of bungling, or undue nervousness, or what would be far worse, of levity displayed by the J.D. at this solemn juncture might well destroy for all time the candidate’s favourable impression of the beneficent fraternity into which he is seeking admission. Gentle firmness combined with complete self-control and proper knowledge on the part of the Deacons may do much towards producing in the candidate’s mind a love for the Craft, which may never fade with passing the years.
A very nervous candidate tends to mar a ceremony. Some candidates anticipate foolery, practical joking, even danger. Brother J.D. may tactfully explain that the ceremony about to take place is of a serious and somemn nature and that there is no cause for fear.
Word perfection of ritual alone is not the Alpha and Omega of Masonry. There are other things far more important. Before initiation, a Freemason may often have slept and dreamt that life was beauty but as he imbibes the principles and tenets of Freemasonry he can then say with truth ‘ I woke and found that wife was duty’. As Samson of old pulled down the pillars of Gaza, the Freemason can hurl down thepillars of evil thoughts and evil deeds and erectin their stead pillars of wisdom, strength, and beauty.”
I am sure you would all agree that it is in the hands of the Deacons and the Master to create in the candidates the incentive to make daffy advancement in Masonic knowledge.
December 2002
Masonic Eqiquette
W.Bro. Bharat V. Epur
A paper presented at the meeting of the Andhra Masters Lodge No.316 held at Chittoor, A.P. on Sunday, May 26, 2002.
The dictionary defines Etiquette as follows: “The forms and practices prescribed by social convention or by authority, or established rule of procedure and ceremony in a court or in any official or other body”. According to another dictionary, Etiquette implies “observance of the formal requirements governing behaviour in polite society”.
All of us follow certain basic rules of etiquette in our daily life, knowingly or unknowingly. When we interact with our family, our friends, our collegues, an others, we all follow certain basic conventions. Politeness, honesty and integrity are the usual hallmarks of good behaviour. When we follow these basic customs, we leave a good impression on others; when we don’t, we leave the worst possible one.
1. What is Masonic Etiquette?
Masonic Etiquette belongs to the subject of good manners, together with certain concepts peculiar Freemasonry. We should all practise etiquette because of its power to help maintain harmony. It is, in particular, a form of courtesy to the individual members and in general, a manifestation of respect to the entire Craft. Very little of Masonic Etiquette or its cumstoms have been defined in our writtenlaws. The rules of polite manners and correct behaviour have been transmitted form the past, andwhere no such rules are expressed, the good taste and sensitive feelings of the individual Brother remin as the only guidance. Let me give you a rather crude example to illustrate Masonic Etiquette: there is nothing in any Masonic Code, which requires us to bathe or wear a clean shirt when we attend a Lodge Meeting. These are matters of good taste or poor taste, as the case may be. In this case, good taste coincides with Masonic Etiquette.
While our relationship with other Masons is clearly explained by the Ritual there are unwritten actions that will improve our relationships with others and knowing them will give us self-confidence. These are termed etiquette. With minimal effort and thoughtfulness we can treat our Brethren with respect and improve friendships. We might remember that Masonic Etiquette is nothing more than plain manners and politeness, emphasized by quickness of sympathy and fineness of observation. Masonic customs have been made a part of each jurisdiction’s Ritual and Regulation but they differ form the unwritten code of etiquette.
Thus, what may be considered as Masonic Etiquette is not limited to any one interpretation. It is the collective wisdom transmitted from generation to generations, with suitable adoptions for modern needs.
We can exhibit good Masonic Etiquette in different ways, in different places and at different times. I shall now touch upon some specific areas where we can all benefit from good Masonic Etiquette. This is by no means an exhaustive list; it is, at best, an illustrative one.
II. General Recommendations for a Mason
Every Mason is expected to adhere to the following accepted norms of behaviour in order that proper Masonic Etiquette is maintained in the various assemblies and at all times.
a. aprons and Collars: A Mason should wear his apron for all Lodge Meetings. A Grand Lodge/Regional Grand Lodge Officer should always wear the apron of his office. This is not only to pay proper respect to the Lodge, Regional Grand Lodge or Grand Lodge, but also as a means to identify the Office he holds or the highest Office held. All Grand Lodge/Regional Grand Lodge Officers as well as the other Masons holding Lodge Offices should also wear their respective collars, which identify the Offices being held at that particular time. It is proper that they enter the Lodge room with apron properly arranged beforehand, and any other regalia, jewels, etc., in due order. Adjusting aprons, regalia, jewels, etc., inside the Lodge is against accepted Masonic Etiquette.
b. Dress (Attire): The matter of attire depends entirely upon circumstances andis a point Grand Lodge leaves to each constituent Lode to decide. However, whatever dress may be chosen, every Brother of the Lodge should wear that particular dress only, and no other. There is a philosophy in dress, as in so many other things, and the dress proper to a Masonic occasions no exceptional Its principle is good taste; its practices to wear such attire as a show of respect to the Brotherhood and to express the dignity of Masonry.
c. Ballot: The Grand Lodge Constitutions make discussion of the ballot a Masonic Offence. Except for the Volumes of Sacred Laws, the ballot is the most sacred thing in the Lodge. Every Mason owes to his Lodge the duty of protecting it against poor material, and every Mason owes to every petitioner a fair ballot, which is the only protection a petitioner has against unfair discrimination and unreasonable prejudice.
d. “Brother” as a title: In Freemasonry, the usage of the title “Brother” is neither a sentimental nor familiar from of address but a title – as much so as Worshipful, Very Worshipful, Right Worshipful and Most Worshipful, an must always be used as such. A man does not attend a Lodge Meeting in his private capacity as an individual. He is there in his capacity as Master Mason, and for this reason, he should be addressed as “Brother” in the same literal sense as any other Officer in Lodge, Regional Grand Lodge or Grand Lodge.
e. Behaviour of Brethren in the anteroom: As soon as a Brother enters a Masonic Hall to attend a Meeting, he comes under the sway of Masonic Etiquette. Punctuality is always preferred. However, if for unavoidable reasons, he is late, he should not indulge in loud taking that may be heard inside the Lodge. His demeanour towards other Brethren, whom he may meet there, should be courteous and respectful – there as well as elsewhere. Masonry does not give any man licence to take personal liberties with another! A Mason should be especially careful if any candidates are present and awaiting their call to the preparation room so as not to give him an impression that vulgar conduct, levity, practical joking, or other forms of disrespect are countenanced by the Craft.
f. Behaviour of Brethren inside a Lodge:
i. Private conversations: No Brother should ever engage in private conversation or discussions on the sidelines inside the Lodge. If a Brother feels that something is so important that he cannot wait to convey it to another Brother, then he should follow the guidelines of his own Grand Lodge/Regional Grand Lodge and obtain the Worshipful Master’s permission to be excused form the Lodge room. Private conversations or discussions should be coffined to outside the Lodge room, except when the Lodge is at ease. As someone once side: “One of the most irritating and disconcerting things during any Masonic Meeting is when two or more Brethren on the sidelines get into a sotto voce discussion. It’s even worse when one of them is hard of hearing. When this happens during degree work, it can throw off even the best of Ritualists. We’ve all seen and heard it happen. It is a distraction from the solemnity of the Ritual. It is discourteous to the degree team; it is robbing the candidate of the benefit of what should be a meaningful experience; and it is insulting to the Brethren who are trying to hear. Unfortunately, the offending offensive Brethren don’t seem to realise that they are disturbing their colleagues. They don’t realize that they can be heard…or, possibly they don’t care”.
ii. Discussions in a Lodge: Many Lodge proposals are decided by the show of hands or ballot because the business of Masonry is so democratically managed. The discussion of such proposals and business in Lodge has a large importance and must be safeguarded lest it be corrupted into argument or degenerate into a conflict of personalities; in other words, discussion also has its etiquette. Etiquette for the Fraternity is set forth with great weight and feeling in the Old Charges found in our Constitutions. Regulations governing discussion in Grand Lodge are prescribed in the Rules of Order, printed with the Constitutions; regulations for discussion in Lodge are imbedded here and there in the Constitutions, are stated in Lodge By-Laws, and elsewhere. They all belong to a prescribed mode of conduct defined as Masonic Etiquette, especially in our discussions. Masons learn that customs affecting etiquette may differ in each Masonic jurisdiction. The manner in which the apron is worn and even ritual language or pronunciation may also differ. However, it would be discourteous to object to such differences.
There are three great prohibitions in all Masonic discussions: All sectarian discussion, all argument or statement pro or con as to the merits of politics, of any given religion or theological creed, of racial questions, of private business, or of any other non-Masonic subject by which men are divided into classes, feuds, schisms, or are opposed on sectarian issues, is at all times forbidden. It is strictly forbidden to discuss a petitioner (other than to read his petition and indicate whether the report of the investigating Committee is favourable or unfavourable), and for a Mason to reveal how he has voted, or in any way to seek to persuade members to vote one way or another. All offensive personal remarks, all expressions, Grand Lodge/Regional Grand Lodge or its Officers, and the Fraternity itself, and all flippant, unseemly, or discourteous remarks addressed ot the Lodge or to its Officers, are condemned alike by the principles of common courtesy and etiquette and by the disciplinary laws of the Craft. Such comments should never be made during discussions in a Masonic gathering.
iii. Rendering of portions: A Mason who accepts the responsibility of occupying a Lodge Office and / or of delivering a Charge must discharge his duty with fervency and zeal. After all, our entire Ritual has been designed to dramatise certain morals to the candidates during their Initiation, Passing and / or Raising. It is only by a proper rendering of the portions can the basic moral be imparted. It is only by a dramatic presentation can one hope to leave a lasting impression on the minds of the candidates. Uninspiring rendition or, even worse, verbatim reading from the Ritual Book with no effort at all in delivering the portion, can only result in the candidate getting turned off Masonry, probably forever! Further, unauthorized departures from recommended texts and unsanctioned innovations in the Ritual are not acceptable.
iv. General deportment within the Lodge: All Brethren, other than the Deacons and the Director of Ceremonies, should always salute the Worshipful Master / Altar when crossing the Lodge. A Deacon or Steward carrying his wand, or the Director of Ceremonies his wand or baton, does not have to salute the Worshipful Master in perambulations, whether in the course of a ceremony or otherwise; neither do they have to turn towards the Worshipful Master nor give a ceremonial bow, in going about their duties.
The Wardens should always leave their chairs by the left and return by the right side. The Inner Guard should not admit anyone until the Junior Warden gives him authority to do so. The Junior Warden, by virtue of his Office, is responsible for all who are admitted ot the Lodge. In the case of official and / or other distinguished visitors, or when in doubt as to the advisability of admitting a visitor, the Junior Warden should refer to the Worshipful Master.
When the Worshipful Master gavels once only, the Senior and Junior Warden always follow, but the Inner Guard and the Tyler follow only when the Knocks of the Degree are given. Exceptions to this rule are, when the Worshipful Master confirms the Minutes or declares the adoption of reports, accounts, resolutions, et. In all cases, the regular and proper intervals should be strictly observed, especially form one Officer to another. The volume and rhythm of the Knocks should be even and uniform, the tempo being set by the Worshipful Master. When a candidate, awaiting admission to higher degree, is outside the anteroom, silent or muffled Knocks audible only within the Lodge are given.
v. Duty of Brother while visiting another Lodge: The expression, ‘When in Rome, do as the Romans do’ us generally appropriate for Masonic visitor. Many Brethren believe that there is a universal Masonic custom called the ‘right of visitation’. Such is not the case in all jurisdiction, although unexpected visitor will usually be welcomed at most Masonic Meetings. However, there are circumstances when visitations not guaranteed or even appropriate and a visiting Mason should be aware of such.
One such circumstance is when a Masonic Trial is in progress. There are other situations when a visitor might not gain admittance: Perhaps a Lodge has no remaining space or had a ‘reservations only’ policy for the evening or the Master might believe that the visitor’s presence would disturb the peace and harmony of the Lodge. In some jurisdictions banquets are held occasionally as part of the Lodge activities and therefore e such meetings are not considered open for visitation because of the advance planning that is required. In some Lodges a response to a toast may be expected of the visitor, for which he should be prepared ahead of time.
In some Lodges a visitor’s dues card may be examined for current status but it is alone may not guarantee his admittance. A visitor must expect to be examined when visiting another Lodge unless someone will vouch for him. In some countries other credentials may be requested. A visitor should appear for examination early enough so that it will not delay any part of the planned activities.
A visitor may utilise the opportunity of the ‘third time of rising’ in a Regular Meeting to convey his thanks and felicitations to the Worshipful Master and the other Brethren.
vi. Duty of a Brother while receiving a visiting Brother: Unless a well-known Brother vouchsafes the visiting Brother, it is the duty of the Tyler to examine the credentials of the visitor, to ascertain his status and position in the Fraternity, before allowing him to enter the Lodge.
When a visitor is introduced to the Master it is appropriate for the Master to rise and welcome him with handshake. This action elevates the status of the visitor and can only improve the image of the Master to extend additional respect, the Master or Past Masters to a seat in the East and may even offer them the opportunity to speak to the Lodge.
Grand Honours, a form of Masonic applause, is the method of showing respect to certain Grand Lodge officers but the form of recognition may vary from one jurisdiction to another.
Its members consider the meeting place of a Lodge a Masonic home. When a visitor appears at Meeting it is only proper for each member to welcome him as he would a visitor in his own home. Visitors should always be welcomed into each conversational group and never left by themselves. To prevent a visitor from being slighted some Masters wisely assign a member to accompany him throughout the evening. If the visitor is from another jurisdiction he will appreciate knowing in advance what is expected of him during the course of the Meeting. For example, if he will be expected to know certain signs and words or if he will be asked to speak. If he requests to see the Lodge charter is should be made available. It goes without saying that the visitor should always be treated with kindness and consideration. After the meeting visitors should again be welcomed by all members and encouraged to share in refreshments or other activities. If the visitor does not have a car he will appreciate some help with transportation.
vii. Duty of Brother to a candidate: The first impressions of Freemasonry are received by the candidate in the preparation room. He is usually nervous and ill at case, often not knowing anyone present there. He will respect the Lodge if he is shown respect at this time, particularly when he is garbed in the ritualistic clothing. The candidate will be impressed with the seriousness of the occasion by the thoughtfulness of others.
III. General Recommendations for a Worshipful Master
Just as every Mason is expected to adhere to certain accepted norms of behaviour, every Worshipful Master is further expected to adhere to the following additional accepted norms of behaviour in order that proper Masonic Etiquette is maintained in the various assemblies and at all times.
a. “Worshipful Brother” as Title: The Master of Masonic Lodge has been endowed with the title of Worshipful Master. It is a term of respect for the Office he holds. (The title of Worshipful Brother is given to anyone who has ever held this Office). However, he does not call himself Worshipful any more than a judge would call himself My Honour. He refers to himself simply as the Master.
Masonic Ritual dictates the Master’s actins but usually only during open Lodge. At other times he is expected to use good judgement and practice good etiquette. He will never be criticized for expressing sympathy or for observing and alleviating the discomfort of others.
b. Respect for the Worshipful Master: Respect of Office of Master is a universally accepted custom in Masonic circles. For anyone ot correct him or criticize him during his ‘labours’ is considered rude. If the Master asks for assistance with the Ritual then one knowledgeable member, usually designated beforehand, will help him. In like manner, it is also discourteous to prompt or correct any of the other Lodge Officers in the discharge of their duties. If they require assistance, the Master or Director of Ceremonies will provide it. Criticism is best offered in private when it will not offend or embarrass anyone.
The Rules of Order in Masonic Meeting amy be determined by the Constitution the Grand Lodge, Regional Grand Lodge or by the Lodge by-laws. If none are specified, then the Grand Master, the Regional Grand Master and / or the Mater will determine the e Rules of Order. A Mason would be ill advised to request that the presiding officer follow Robert’s Rules of Order or any other course of action.

c. Maintenance of Harmony: Harmony and dignity among the Craft must prevail and the Master must enforce it. The careful selection of prayers used at Masonic gatherings, other than those included in the Ritual, is the responsibility of the Master. Sectarian prayers can easily offend those in attendance and it is important that the Master explain this to anyone who may be a careless members or guests of certain religions or denominations and for that reason the menu selection at refreshment should be carefully considered.
d. Addressing the Worshipful Master: The following are some of the important rule of etiquette that one should commit to memory while addressing thr Worshipful Master. The rules of order in Freemasonry do not permit discussion, during a communication, among the Brethren. The Brother who has anything to say to Lodge, whether it be to enter discussion or to make or second a motion, must rise to his feet, give the sign, wait to be recognised by the Master, speak directly to the Master. He must also remain on the sign of Fidelity until seated, if what he has to say is short. However, if what he has to say is long, he may cut the sign, address the Master and then once again give the sign before resuming his seat. Further, as it is customary and only common courtesy to rise when addressing the Master of a Lodge, it is equally important that t a Mason stands when greeting another member or when being introduced to him. There may be exceptions to this rule that age, custom, or ritual may preclude but it is good practice unless otherwise specified.
e. Deportment of the Worshipful Master within the Lodge: The Worshipful Master is not required to return salute, but may acknowledge them by inclination of the head. The Worshipful Master should always leave their chair by the left and return by the right side.
f. Other: The Lodge should arrange to keep all the five Volumes of Sacred Laws, namely, The Srimad Bhagavad-Gita, The Guru Granth Sahib, The Zend Avesta, The Holy Bible and The Koran on the Altar. It is important that each Volume of Sacred Laws should be placed separately and they should not be piled up on the other. The Square and Compasses should be place in position on that Volume of Sacred Laws on which the Worshipful Master owes his allegiance, except on Installation Nights when they must be placed on that Volume on which the Master Elect will be taking his obligation. The candidates for Installation, Passing and Raising will take their obligation on the Volumes of Sacred Laws of their faiths.
The Worshipful Master may, at his discretion, allot the work of any Degree Ceremony. No ban is lid against any Brother giving parts of the ceremony, but Worshipful Masters are urged to carefully consider the appropriateness of the allotment and its effect on the candidate.
IV. Other General Recommendations
Finally, there are other general recommendations for every Mason that contribute toward the maintenance of proper Masonic Etiquette in the various assemblies and at all times.
a. Thoughtfulness and respect: There are few places that require greater self-restraint and consideration for other people than a Masonic gathering. Let us remember that the cardinal principle of etiquette is thoughtfulness an it implies a concern for the effect of our actins on others around us. Certainly Freemasons are concerned with all members of the Craft and, we need to treat each other with Brotherly respect.
b. Interaction with the Grand Master/Regional Grand Master: A number of the niceties of Masonic Etiquette deal with the reception of, and respect due to, the Grand Master/Regional Grand Master. The man chosen to lead the Masons in a Jurisdiction has the distinction of being in a position peculiar to the Masonic fraternity. In no other organisation is there such an authoritarian figure. In the broadest terms, he is the representative of King Solomon, and as such, there devolves upon him the rights, privileges, respect and power usually reserved for royalty.
Upon his election to the office of Grand Master/Regional Grand Master by his Brethren, the man is no longer a private person; he is the Grand Master/Regional Grand Master. The private man with his partialities and prejudices must disappear in order that only the Officer may remain. To be Grand Master/Regional Grand Master is one of the most humbling and exacting of all the duties, which the position places upon the person in the Office. It means that if his closest friend deserves a reprimand, he must reprimand him; it means that if he must give instructions to those far wiser than himself, he must nevertheless instruct them; it means that whatever limitations, whatever sense of failing and shortcoming he may be conscious of, he must sacrifice to the demand of his position. (To a somewhat lesser degree, these same characteristic also apply to a Worshipful Master.)
The responsibility of the Worshipful Master and every Freemason is to maintain toward the Craft and toward the Grand Master/Regional Grand Master a respectful attitude, not for the sake of the main in that high Office, but for the maintenance of its supreme importance. Whether a man is personally liked or disliked, the Office of Grand Master/Regional Grand Master should always be held in high regard. When this man visits a Lodge, it is not the person of Grand Master/Regional Grand Master, which should be honoured, but the honour that is paid to the Grand Master/Regional Grand Master. The honour that is paid to the Grand Master is to the Office, the highest which Freemasonry may bestow upon any of its members, yet one which carries with it the heaviest responsibilities.
A visit from the Grand Master/Regional Grand Master should be one of the highlights of the year for any Lodge. This is the case whether the Lodge invites the Grand Master/Regional Grand Master for a special occasion or the Grand Master/Regional Grand Master arrives for other reasons.
c. General recommendations: Where a group of Masons act as a unit, as in a Lodge Meeting, etiquette takes the form of proper decorum. Loud talk, restless moving about, laughter, smoking, flippancy, irreverence toward the Worshipful Master and other constituted Officers of the Lodge, passing between the Altar and the East, omission of the sign of fidelity, giving no heed to the business at hand, improper entering and leaving, crossing of legs while seated-all are activities best avoided. No man needs to consult a book of etiquette in order to accept the fact that such indecorous behaviour is dangerous to the harmony of the Lodge. It is in such an atmosphere that ill will and hard feelings, no to mention the more serious menace of splits and feuds, are most likely to take root to the great danger of the Craft. A Worshipful Master who permits the intrusion of such indecorum is not faithful to the duties of his Office.
d. Appearance of a Lodge: Appearance of Lodge is also considered a matter of etiquette. If the Lodge room is dirty, the visitors’ aprons not clean, and the overall appearance shoddy, it’s an indication of lack of concern. “Spruce up!” “Paint up!” “Shape up!” can be a motto for any Lodge wishing to show courtesy to its members and visitors.
e. Prayers: Prayers at Lodge functions should be scrupulously in keeping with Masonic teachings. Never should they be an expression of particular sectarian views or dogmatic creeds. It is a matter of courtesy that all prayers, speeches and discussions at Masonic affairs avoid sectarian, controversial or political tones.
f. Punctuality: Punctuality in opening and closing is a courtesy, too. It promotes harmony and is an essential element of good leadership.
V. Conclusion
When thinking of Masonic Etiquette, there is much that can be said and written. We must use common courtesy, good taste, customs decorum, manners, observance and traditions. Although Etiquette (Masonic or otherwise) is something that most of us practice at all times, it is a subject that we, as Masons, should review in our minds and hearts from time to time. In conclusion, one can unequivocally say that observing Masonic Etiquette leads to general harmony and camaraderie amongst all Freemasons, and, as such, is most especially recommended to every Brother.
References
1. Grand Lodge of India – Book of Constitutions.
2. Grand Lodge of India – Ritual Book
3. “Masonic Etiquette” by R.W. Bro. Alfonso Serrano, Aurora Grata-Day Star Lodge No. 447, New     Yourk (From the Internet)
4. “Masonic Etiquette” by M.W.Bro. J. Kirk Nicholson, Jr. PGM, Georgia (From the Internet)
5. “Masonic Etiquette” by M.W. Bro. Nelson, PGM, Arizona (From the Internet).
January and February 1990
The Origin of Masonic Degrees
R.W.Bro.E.Era Brown, DGM,SC
Few things in Masonic history are more perplexing than the question of how the degrees cam into existence; of what they consisted and how many there were in the past. But it is fairly clear that the degrees which we work today have very little in common with what took place in operative lodges.
It was necessary for operative masons to recruit new members to replace those lost through removal, accident, illness or death. They therefore built up an apprenticeship system which was in vogue for many years. An operative apprentice was a boy of about ten to fifteen years of age who in view of his work was required to be physically fit in all respect – a condition which, until quite recently, applied to speculative masons. He had to be of good habits, a free man of lawful age, of legitimate birth, obedient and willing to learn and well recommended by those already in the craft. In due course the candidate attended a Lodge gathering where voting took place. If he was accepted he was told about his duties and he gave a solemn promise to obey his superiors, to work diligently, to observe the laws and keep the secrets. This apprenticeship usually lasted for seven years or so after which, if the apprentice was satisfactory his name was entered in the books and he was given a recognised place in the craft and the title “Entered Apprentice”. During this time the youth lived with his master, gave him implicit obedience in all things and toiled without much reward other than to receive board, lodging and clothing; in fact he received little more than the traditional corn, wine and oil.
At the end of his apprenticeship the youth was examined and if he could prove his efficiency under test and his record was good, he was made a full member of the craft. He was called a “Fellow of the Craft”. There upon he ceased to be a pupil and servant; he passed into the ranks of Fellow crafts and became a free man capable for the first time in his life of earning his living and choosing his own employer. Having selected a Mark by which his work could be identified, he had to re-affirm his vows of honesty, truthfulness fidelity and, temperance and agree to uphold the honour of the order.
In exacting these vows operative masons did, in fact, form themselves into a semi-religious order. These bands of builders, journeying over the countryside, travelled to sites selected for an abbey or cathedral. The company consisted of a master mason directing the work, fellows of craft, and apprentices serving their time. Besides these, there were subordinate labourers not in the Lodge; they were termed layers, sellers, tillers and cowans – that is, dry wall masons or makers of ditches. There was therefore a little community living in rude dwellings around a slowly-rising cathedral and we can visualize the master busy with his plans, the fellows shaping stones for the walls, etc., But always the Lodge was the centre of interest and activity; a place of work as well as a general common room.
It has been learned from the Fabric Rolls of York Minister that the day began with prayer and only masons were in attendance; the Lodge was closed to all others and guarded by a Tyler- one who made tiles for the roof and was appointed to act as guard of the Lodge. Churches took years to build and thus the same band of men lived and worked together for long periods, coming to respect one another and to have a feeling of loyalty to their craft.
This system continued in vogue until the time of the Reformation, when operative Lodges disappeared from England and the control of the building trade passed to the Chartered Companies of Masons set up at London, York and Chester. In their vicinity, by about the middle of the seventh century, a new type of Lodge began to appear.
This new type of lodge admitted operative masons but most of its entrants were men who had no intention of practising operative masonry.
The earliest record of a non-operative mason being present at a meeting of an operative lodge is to be found in the minutes of the Lodge of Edinburgh for June 8, 1600, which were attested by all present. There others were admitted to the same Lodge in1634. In 1670 out of 49 names on the roll of Lodge Aberdeen, 39 were accepted masons not in any way connected with the building trade. The earliest reference to the initiation of a Speculative Mason in England is in 1641 when on 20th May Robert Moray, a “General Quartermaster of the Aimee of Scotland”, was initiated at Newcastle by members of Lodge Edinburgh who were with the Army of Scotland.
Out of the Scottish operative grades this new type of lodge created there degree! Of “Entered Apprentice”, “Fellow Craft” and, some – time “Master Mason. Such was the start of Speculative Masonry and the basis on which our present degrees are built.
In 1717 the Grand Lodge of England was founded – the Grand Lodge of Scotland following i.e., 1736, and prior to that date freemasonry in general was a two-degree system which included the basis of our First and Second Degree or perhaps our Second and Third Degree. By about 1730 many Lodges actual working of a three-degree system. It appears that sooner or later each Lodge had to consider replacing two degrees the Hiramic legend. But nothing hard and fast seems to have been laid down and some Lodges may have found that the first degree which they worked incorporated most of that which we now know as the second degree is obviously a continuation of the first degree and at the time both degrees were given on the same evening. It was only in 1777 that the Grand Lodge of England decided that the First and Second Degrees must be given to the candidate on separate evenings. It might worked by a separate lodge, the master lodge and that only at a later date did that degree become grafted onto a craft Lodge.
But by 1760, three separate craft degrees had been established, with three separate obligations. It was at the time that the three degrees received their speculative much of the present ritual was written and put together. This was the golden age of English prose when such grat authors as De. Johnson, Oliver Goldsmith, Smollett and Sterne were written, masonry in its craft ritual possesses some great and noble writings.
Masonry Universal
June and September 1984
Mozart: His Life and Masonic Music
W.Bro. Y.M. Lele and W.Bro.K.N. Venkatachellum
Mozart was born at Salzburg on January 28, 1756. He was prodigy almost form the cradle. At the age of 6, he appeared as a performer on the Clavier at the different Courts of Germany. Between the ages of 7 and 17, he was constantly travelling over Europe, studying wherever a lengthened stay was made. In 1776 he returned to Salzburg. In 1781 he went to Vienna where he died at the early age of 35 in 1791. The available biographies, Masonic records, public reports and anti-Masonic propaganda material clearly indicate that like all creative people, Mozart had absolutely no concept or talent for handling money. What he had, he gave freely and allowed himself to be cheated by any poor musician who came to him. Bro. Punchberg, a family friend, was regularly advancing money to the family for its upkeep. He even took care of Mozart’s children during his last days and till Mozart’s Wife, Constanze, recovered from the shock of his death.
According to Consstanze’s sister Sophie, a stream of people came to pay their respects to the departed sould. The body was taken to the St.Stephen’s cathedral and placed in open air. The weather was foul. It was, however, not only the fury of nature which daunted mourners. Emperor Josef II, the Protector of the Craft, had died two years earlier and the new Emperor Leopold was no friend of freemasonry; it was by the Church or Rome and was looked at with suspicion and distrust. Under those unfavourable circumstances only 9 persons accompanied the hearse. The weather tuned so bad that six of them continued with the procession only half the way and the other three gave up later.
Bro.Wofgang Mozart was a freemason by heart and immensely cherished the Craft. Just two week before his death when he was weak and its sing in his Lodge. He was affiliated to three Lodges in Vienna.
Mozart’s Masonic Music
The First evidence of Mozart growing interest in freemasonry is the Masonic cantata “Dir scelides weltalls (“To thee, soul of the universe!”). Little is known about this cantata. On January 7, 1785, Mozart was passed to the second degree and on March 26, 1785, he composed Gesellonroise or “Fellowcrafs way” for voice with organ or pianoforte accompaniment. This song contains three verses and serves to greet second degree. On April 20, 1785, Mozart composed “Die Maurerfroude” (“The Masons Re-joining”) for a meeting of the Crowned Hope Lodge to honour Iggaz Von Born.
“Masonic Funeral Music” and “Adagio in B Flat Major” were described by Einstein as the two most beautiful Masonic compositions of Mozart. The Masonic Funeral Music was composed at Vienna in July 1785 on the death of two distinguished Freemasons, Duke George August of Mocklenbur – Strelitz and Prince France Franz Esterhazy. This funeral piece ranks amongst Mozart’s greatest numbers.
Mozart also composed two pieces for the first meeting of the newly consecrated Lodge. “The New Crown Hope” on January 14, 1736 and both those pieces were sung on the same evening. Both these compositions are set to music for a solo voice with chorus and accompaniment or organ or pianoforte.
The Magic Flute
Just before his death, Mozart bestowed a magnificent gift to Freemasonry: His Masonic opera, the Magic Flute.
The story of the opera is based on the mysteries of worship of Osiris and Isis the two deities of the ancient Egyptians. Its action is the consequence of Sarastro, the high priest of the temple, h aving abducted Pamina, the beautiful daughter of the Queen of Nights and placing her under the care of Monostatos, the Moor, within the temple walls, to train her in the path of goodness and purity, and to keep her away from the evil influences of her wicked mother.
The curtain opens with Tamino, an Egyptian Prince seen in mortal combat with a serpent. His cries of terror bring three ladies who rescue him, he having already fainted out of fear. These ladies consider the handsome prince a suitable match for Pamina. They show him a miniature photo of her and he instantaneously falls in love with her. They take him to the Queen of Nights who presents him a magic flute whose assistance he could invoke in every peril. He is also given an attendant Papageno, the bird catcher of the Queen who carries a set of bells whose sound can make any one dance. Thus fully guarded, Tamino is lead by three boys or genii, to the gates of the temple where Sarastro reigns.
Tamino approaches the temple at the cast gate, knocks and a voice appears from within ‘Stand Back’. Surprised but determined, he goes to the west gate an hears the same voice ‘Stand Back’. He then tries the north gate and holds a long colloquy with an unknown priest:
‘Oh stranger, what brings
theee to the sanctuary?”
”To seek the meed of love and truth”.
Sarastro then appears and learns about the love between Tamino and Pamina, two absolute strangers. He declares that lovers shall undergo a course of probation in the sanctuary and he then commands the priest:
“Now lead these honoured strangers both into our temple to be proved.”
Inside the temple, Sarastro is seen on a chariot driven by lions. The priests march in a procession. Sarastro addresses them as follows:
To you, initiated votaries of our great deities Osiris and Isis, in solemn truth I here declare that ye are called together for a weightly cause, Tamino, a royal prince stands at the northern gate of the temple, he wishes to rend. His veil of darknes and penetrate the realm of light. Let us watch over and guide this noble youth.
1st Priest : Is he virtuous?
Sarastro : Most virtuous.
2nd Priest : Can he be silent?
Sarastro : He can.
3rd Priest : Is he beneficient?
Sarastro : He is. If ye hold him worthy, follow my example.
Allow him and his companion to enter the porch of the temple. (To the Priest) An through friend fulfil thy dutiful task, instruct them in the rules of wisdom, to know their duty towards the gods and men.
The lovers go through what are called the ordeals of fire and water taking the help of the magic flute in ordeer that the trial may be performed with safety. After this the triumph of lovers is proclaimed, the king don of darkness extinguished, and, wisdom and joy reign the earth.
The masonc nature of the opera is evident in its characters as well as in the musical designs:
Pamina: represents beauty, truth and love.
Tamino: stands for human being with limitless aspirations. Being prosecuted by serpent of fate he wanderes insearch of truth and is prepared to undergo the severest tests for this cause. There are three main powers to guide and support him, namely, Power of music (Magic flute) STRENGTH. Wisdom of life (Sarastro)
WISDOM. True love. (Pamino)
BEAUTY.
The Queen of Nights : represents discord and hatred.
Sarastro : signified wisdom of life. It is believed that Mozart wished to immortalise Bro. Ignaz Von Born, the high priest of Freemasonry in Austria. He was a famous metallurgist of his time, a noble man with a pure mind, a dedicated Freemason and the guiding spirit behind the raft in the whole of the German Empire during the most prosperous years of Freemasonry there. Mozart composed his cantata ‘Mauerere Freunde’ in his honour during a festival in 1785. Bro. Born was called to the Grand Lodge above in 1771 and it is more than probable that Mozart created ‘Sarastro’ as an enduring and worthy monument to note the appearance of this number 3 in this opera. There are three ladies of the Queen, three boys lead Tamino to the temple gates and advise him ‘be steadfast, be silent, be obedient.’ The three ladies an boys appear three times in the opera. In the musical style of the opera again triplicate marks the first distinguishing character of Freemasonry. The musical elements of Sarastro group are classical and baroque, the queen group is dominated by the Italian style an the music for the comical Papageno is characterised by popular melodies with flavour of folk. The Masonic nature of the music is most evident in the choruses of Priensts and boys, though no Freemason can miss the mystic knocks in the overture at the very beginning. The march like strain with which Tamino is led to the gates of the temple is quite novel. The bright voices of the boys ‘be steadfast, be silent, be obedient’ is accompanied be strings, supported by soft chords of trombones, trumpets and drums, and by a long sustained ‘G’ of flutes and clarinets. A few bars sung by Tamino enhance the effect by contrast but the repeated strain of the boys brings back solemnity with renewed force.
The symbolism of the ‘Magic Flute’ has not been always to the taste of certain people. No other opera has been discussed a s much as this but the main criticism has been about the libretto and the plot of the opera rather than the music. In 1795 a pamphlet appeared with the title ‘The Conspiratorial System of the Jacobins for Friends of Truth’ describing that “The whole opera Magic Flute is but an allegory of the French Revolution in 1789, 1790 and 1791. Yet we don’t want to put the whole blame on our dear Mozart for he just wrote the music and had nothing to do with the plot.’ It specifically identifies the Queen of Nights with the former government; Pamina with liberty; Tamino, the people; Sarastro the wisdom of better law; the Priests, the national assembly; and the basic concept of the opera as the liberation of the French people from the old despotism through the wisdom of a better law.
It would be appropriate to demonstrate the Masonic spirit of the opera in one of the songs translated from the original German:
We know no thought of vengeance
Within these temple walls,
Where love leads back to duty Who’er from duty falls,
By Friendship’s kindly hand held fast
He finds the land of light at last
Here each to every other by mutual love is boud,
Where every wrong finds pardon
No traitor ever is found.
Those whom this bond cannot unite
Are all unworthy of the light.”
July 1986
Rudyard Kipling: Master Craftsman and Mason
W.Bro. H.G. Ford
There have been many men, prominent in the field of literature, who have been members of the Masonic Fraternity, and some that spring to mind are Burns, Scott, Tolstoy, Conan Doyle, Rider Haggard and Clemens (Mark Twain), yet with few exceptions that have never referred to Freemasonry in their writings in any shape or form. The exception of course is Rudyard Kipling and I have often wondered why he chose to do so. Was it because of his upbringing, his religious beliefs or for want of a better term, his humanism, for he was basically dieted to his beliefs in the brotherhood of Man.
His Early Life
He was born in Bombay on the December 30, 1865, the first born child of John and Alice Kipling and his early childhood was spent in that city. As was the custom, he was attended by a Hindu servant from whom he must have undoubtedly absorbed many Indian ways and understandings. He was later sent to England to undergo his education, which was completed at the United Services College at Westward Ho, Northdevon. Later on in life he paints us a picture of those schoolboy days in “Stalky & Co.” and their boyish pranks and misdemeanours are faithfully recorded in that book. On leaving school he returned to India, this time to Lahore, where his father had come Principal of the School of Art and also Curator of the Museum, and inLahore he staff of the local newspaper “Civil and Military Gazette”.
Masonic Acitivities
In this city Kipling entered Freemasonry, being initiated in the Lodge of Hope and Perseverance No. 782, E.C., and as he was under the age of twenty one years, dispensation was sought and obtained from the District Grand Lodge. In his biography “Something of Myself” he says, “It was because the Lodge hoped for a good Secretary – they did not get him but I helped”. Another unusual facet was that the minutes of the meeting at which he was raised are recorded by him, for he also acted as Secretary. It did not take him long to become interested in the Craft, for within seven months of being raised he had given two lectures in his Mother Lodge. He was advanced in the Mark Decree in 1887, in Mark Lodge Fidelity No.98 in Lahore and was elevated in Mt. Ararat Ark Mariners Lodge No. 98 on the same day. There is no record of his joining the Royal Arch probably because he left Lahore in 1887, being transferred to Allahabad in Bengal where he joined Lodge Independence with Philanthropy No. 391 E.C. This was the end of his active Masonic career but later on in life he was constituted an honorary member of Lodge Canongate Kilwinning, No.2, S.C. in 1899 and was elected Poet Laureate of the Lodge for the years 1905-08. In July 1909, he joined the Societies Rosicruciana in Anglia. In London, in 1918 he was made an honorary member of the Motherland Lodge No. 3861, and on the Souvenir menu at the Consecration of that Lodge appeared his “Song of the Native Born” the lat portion of which goes:-
“By the might of our cable-tow (take hands!) From the Orkneys to the Horn,
All round the world (and a little loop to pull it by)
All round the world (and a little strap to buckle it.)
A health to the Native-born.”
1922 saw him become a founder of a Lodge which was attached to the War Graves Commission which he had named at his suggestion. “The Builders of the Silent Cities” and is typical of his beautiful choice of words.
Masonic references
It is easy to draw inferences from things of which we could make illusions – for instance one could theorise on the last movement of Custav Mahler’s Sixth Symphony in which the Hero receives the three great blobs of fate, the last of which foils him like a tree; but Kipling is so open that one cannot but fail to take note. Much has been said about him and many opinions have been expressed, especially about his Imperialism but to me he took a diametrically opposite view – he championed the cause of the underdog an his life for the Brotherhood of Man is obvious in many ways. The ideals of freemasonry and its teachings were very real to him as indeed was his understanding of the V.S.L., for many of his works contain refernces to it. In his poem ‘Boots’ there occur the words ‘No discharge in the War’ and these can be found in Ecclesiastes 8-8 whilst in “The Rhyme of the Three Selleres” are the words ‘Tea, skin for skin, and all that he hath, a man will he give for his life’ and the same can be located in the Book of Job 2-4. In “Gentlemen-Rankers” are the lines ‘And the curseof Reuben holds us till an alien turf enfolds us’ and this is based on Genesis 49.
His poem The Ballad of East and West, many say he was wrong, for today East and West do meet, but if they read it properly they’ll understand its true meaning, for the last verse is.
“Oh, East is East, and West is West, and never the twin shall meet,
Till Earth and Sky stand presently at God’s greet Judgement Seat;
But there is neither East nor West, Border nor Breed, nor Birth,
When two strong men stand face to face, though they come from the ends of the earth.
In the same poem are the lines:
“They have looked each other between the eyes, and there they found no fault.
They have taken the Oath of Brother-in-Blood on leaved bread and salt;
They have taken the Oath of Brother-in-Blood on fire and fresh cut sod;
On the hilt and the haft of the Khyber Knife and the Wondrous Names of God.”
That is a fine example of the Brotherhood of Man for he tells the tale of the Afghan chieftain who steals the Colonels mare which is his pride and joy and of the Colonel’s son who rides in pursuit.
Poems and Verse
Now for some direct references to the Craft whch for brevity only short extracts are given. The ‘Mother Lodge’ is probably the best known and the words” But I wish that I might see that” in May Mother Lodge once more sums up the feels of us all time or another.
‘Banquet Night’ is an introduction to the story “In the interests of the Brethren” and in this poem references are made to Craft, Mark and Royal Ark Masonry as well as the Excellent Master Degree.
“The Soldier may forget his Sword
The Sailorman the Sea
The Mason may forget the Word
And the Priest his Litany –
Poems like The Press, The Merchantmen, A Truthful Story, The Bricklayer, The Sailor, The Thousandth Man, Folow me one, Sons of Martha, Jubal and Tubal Cain, The Last Chatney,The Feetof the Young Men, Songs of the Dead. Personally I think the best of all is ‘My New Cut Ashler’.
There are many reference also to be found in his short stories and Kipling, it will remembered, spent some time as a sub-editor of an Indian newspaper.
November 1993
My Mother Lodge
By Rudyard Kipling (1888)
There was Rudle. Station Master.
An’Beazety of the Rail,
An’Ackman Commissariat
An’Donkin of the Jail,
An’Blake. Conductor – Sergeant,
Our Master twice was ‘e,
With ‘im that kept the Europe-Shop.
Old Framjee Eduljee.
We’d Bola Nath, Accountant,
An’Saul the aden Jew,
An’dean Mohammed. Draughtsaman.
Of the Survey Office too;
There was Babu Chuckerbutty,
An’ Amar Singh the Sikh,
An’Castro from the Fitting-sheds
The Roman Catholick!
We’and’t good regalia,
An’our Lodge was old an’bare.
But we knew the Ancient Landmarks,
An’we kept them to a hair;
An’looking onit back wards,
it often strikes me thus,
There ain’t no such things as infidels.
Except, per’aps it’s us.
For monthly labour,
We’d all sit down and smoke,
(We dursn’t give no banquets.
Lest a Brother’s caste were broke)
An’man on man got talkm’
Religion an’the rest,
An’every man comparing,
Of the God’e knew the best.
So man an’man got talking”
An’ not a Brother stirred,
Till mornin’ waked the parrots
An’that dam” brain-fevered bird;
We’d say ‘twas ‘highly curious.
An’we’d all ride’ome to bed.
With Mo’ ammed. God an’Siva,
Changing’ pickets In our ead.
Full oft on Guv’ment service,
This rovin’foot’ath pressed,
An’bore fraternal greetin’s
To Lodges East an West,
Accordin” as commanded,
From Kohat to Singapore
But I wish I might see them
In my Mother Lodge once more.
I wish that I might see them
My brethren back an’brown,
With the Trichies smelling pleasant.
An’the hog-hom passin’ down.
An’the old Khansamah snorin’
On the bottle-khana floor.
Like a Master in good standin’
With my Mother Lodge once more,
Outside-“Sergeant! Sir! Salute! Salam!”
Inside-“brother”, an it
Doesn’t do no ‘arm.
We met on the Level and
parted on the Square,
An’I was Junior Deacon in my Mother
Lodge out there.

September 1986
Pythagoras
Mason, looking to the purity of the principles inculcated in the school of this Grecin sage, to the peculiar character of the ceremonies with which he clothed his doctrines, and to the great respect which he paid to the science of geometry, have delighted to hail him as an “Ancient Brother” and there is no doubt that his mysteries, improved by his long experience, chastened by his own virtuous character, and enlarged by his extensive researches into the system of other countries, were the most perfect approximation to the original science of Freemasonry which could be accomplished by a heathen philosopher, bereft of the aid of revelation.
Pythagoras was born at Samos, about five hundred and sixty eight years before the Christian era. Having at an early age distinguished himself in the Olympic games, and obtained the prize for wrestling, he began his travel in pursuit of knowledge. Retiring into the East, he visited Chaldea and Egypt, the seats of learning and philosophy, and gaining confidence of the priests, be obtained from them a knowledge of their mysteries an their symbolic writings. He is said ot have been instructed in the sacred things of the Hebrews by the prophet Ezekiel.
Upon his return to Europe, he settled in the town of Crotona, in Magna Crecia, where he established the school which afterwards rendered him so illustrious as a teacher of philosophy.
His instruction, like that of all the ancient philosophers, was of two kinds – exoteric or pubic, and esoteric or private. To the former, all persons indiscriminately were admitted, but none but pupils, selected by himself for their virtue and capacity are permitted to enjoy the been benefits of the later.
To be received as a novice in the school of Pythagoras was no easy task. The most rigid examination was made into the character of the candidate. If he was accepted, he deposited his property in the common fund o the society, and commenced his probatin, which was of an exceedingly severe description. The novitiate lasted five years, during which period the aspirant was enjoined to be abstinent in food, and to preserve an uninterrupted silence. If he succeeded in obeying those instructions, he was permitted to aspire to the degrees, which were three in number, the Acousmatici, the Mathermatici, and the Pythagoreans, in the last of which he was clothed n a white garment, and fully instructed in the secret doctrine.
Pythagoras was perhaps the most virtuous and taught the purest doctrines of all the heathen philosophers. The school which he established was distinguished for the piety as well as the attainments of his disciples. They were animated only by a reverence for the Deity, and a love for their fellow being. Their respect for the Divine Being was such, that they never pronounced His name in their oaths; and their brotherly love wa such that they were accustomed to adopt the noble sentiment, “My friend is my other self.”
Silence and secrecy were the first lesson though by Pythagoras to his disciples. The five years’ novitiate of the candidates was passed in total silence, during which he learned to repress his curiosity, and to employ his thoughts on God. When admitted to the fellowship of the society, an oath of secrecy was propounded to him on the sacred tetractys.
Implicit obedience was another lesson prescribed to the Pythagoreans. “He, the master, has said it,” was considered as the most sufficient of reasons in all questions of propriety.
The Institutions of Pythagoras resembled the Masonic in other respects besides its principles. His assemblies were arranged due east and west. He had adopted a system of signs whereby his disciples, dispersed through various countries made themselves known t eacother at first sight, and became as familiar at the first interview as if they had been acquainted form their birth. And so closely, says Jamblichus, were their interests united, that many of them passed overseas, and risked their fortune to re-establish one of their brethren who had fallen into distress.
Jamblichus relates the following incident, which is an evidence both of their brotherly love and their means of mutual recognition: A Pythagorean, travelling in a distant country, fell sick and died at a public inn. Previous, however, to his death, being unable ot compensate the landlord for the kindness and attention with which he had been treated, he direct a tablet, on which he had traced some enigmatical character, to be exposed on the public road. Sometime after, another disciple of Pythagoras passed that way, perceived the tablet, and being informed by its enigmatical characters that a brother had been there sick and in distress, and that he has been treated with kindness he stopped and reimbursed the inn keeper for his trouble and expense.
The symbols adopted by Pythagaras in his secreted instruction were principally derived form geometry. A notice of a few of them may be interesting.
The right angle was an emblem on morality and justice. The equilateral triangle was a symbol of God, the essence of Light and Truth. The square, like the tetractys, referred to the Divine mind. The cube was the symbol of the mind of man, after it had been purified by piety and acts of devoitoin, and thus prepared for mingling with the celestial gods. The point within a circle, and the dodecahedron, or figure of 12 sides, were symbols of the universe. The triple tringlg was an emblem of health; and the letter Y a representation of the course of human life, in which there are two diverging paths – the one of virtue, leading to happiness and the other of vice, conducting to misery.
Among the doctrines peculiar to the school of Pythagaras was that of the metermpsychosis, or the transmigatin of sous which he devied, during his trave, from the Brahmins o India. He forbade the eting of flesh, and the offering of animals insacrfidice. He taught that th e universe was created out of the passive pricipel of matter by Divine Being, who was its mover and sourc,e and out of whose substance the souls of men w formed. He believed in the universal influence of numbers, which he suposedot be the controloong pricjiple of all thigs. He perceived in the humanmind not onloy propensities to vice and passion, but the better seeds of virtue. These he sought to cultieate and cherish by labour, stuffy and abstinence of life. In short, he appears to have extractdd frm the varies ects of healthen philosophy all that was good, and to have rejected all that was bad, foming therby an electrc system, which approached nearer to light and truth than any that had ever, before his day, emanated formt he unassisted wisdom of men.