“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 ho