ISSUE 1 - AUG 2017
B R E T H R E A N C I E N T
N Z
O F E A L
A Quarterly, Digital Publication For Masons
A E I M Q U
B F J N R V Y
C G K O S W Z
D H L P T X
AN INT RO DU CTI ON
Welcome to the first issue of Brethren Of Ancient Zeal! This magazine is a collection of perspectives and knowledge from Brethren across the Craft. I’ve always felt that there is a enormous collection of masonic knowledge that resides within each Brother. Whether that be through experience, or study. However, as freemasonry stands today, that knowledge doesn’t have many chances to reach out and touch others. This magazine was created for that purpose, to allow for all the voices throught the masonic specturm to be heard, to be questioned, to be said. This is only a small step towards that goal, and I hope that over time, we may hear from a larger number of brethren, so that the fraternity of the Craft may learn and grow together. Flynn Francisco PM Swastik Lodge 771 IC
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KNOCK KNOCK KNOCK “Seek and ye shall find, sake of clarity and alert. knock and it shall be opened unto you”. A knock announces to those inside of an admitee How many times have we who seeks to be admitted heard of this statement, yet to perform his duties inside how often do we meditate and part take on what the on the possible meanings house has to offer, where behind it? as to those knocking, reminds them they are The true origins of the entering a different space three knocks are lost in and it prepares them for the mist of time, however the business inside. A there existed an ordinance single sound two alerts! in 1462 (Steinmetzen ordinance) which decrees Now visualize the bell of a that a master must give church or a temple, or azan three knocks to call the of a mosque, rap of the labours to work. The custom gavel, gong of a monastery, of black rod knocking pipe of a druid, they all thrice for admittance into serve the same purpose. the house of commons Preparing us. Alerting us. in British and European Cautioning us. It serves as courts is speculated to an a reminder to leave behind ordinance in 1642 that’s all our previous business states three knocks for the outside the door and focus 3
by Chandan Lohia, St John’s Lodge 434 EC (MOTHER LODGE)
on the current task at hand. So does a knock at the door of the lodge. When the candidate first comes, he knocks and seeks admittance from those inside. He has taken the first step to be prepared, alert, to learn the mysteries that masonry has to offer
and tells him m that is he has begun a journey of learning and self discovery, where in he needs to travel of his own free will and accord, the deeper and
higher he seeks, the more Hindu: Tamasik Prakriti) he will discover. the mind or intellect (Hebrew: Nephesh, Hindu: what is it that we seek Rajasvik Prakriti) and soul to find, and why knock? or spirit (Hebrew: Rauch, Why not bang or a shout? Hindu: Satvik Prakriti), the In masonry we seek gross, the transient and admittance to “discover the subtle energies in terms mysteries”.They cannot be of quantum physics. Or forced or pried open, but passions, desires and only gently coaxed through internal ego (not the same constant meditation and as pride and arrogance, but with the aid of those who more akin to his identity). The EA has been alerted to understand his own self as a combination of these three. He has been told by the way of the knocks to try and discover the true nature of each of these selfs within. Ancients often say “Awareness brings change”, and to change (smoothening of the rough ashlar) he needs to be aware of each of these three. Thus the third lesson of the knocks to an EA is to be aware of his three selfs individually and collectively is imparted.
are in possession of the same. Hence we seek admittance by the gentle tool of a knock, and the first lesson “seek to discover and that too gently through deliberations and speculations” has been imparted. This knock also teaches him that he has to knock the roughness of his Ashlar gently through constant deliberations and practice to make it smooth. We are told masonry is a progressive science The next time he enters as and taught by the way of an EA he hears three knocks, symbols. so if a person why did one become three? has been admitted once, The ancient anthropology and alerted once, why does of man often defines him he hear the three knocks as an amalgamate of five times in succession? tripartite entities. The body The OG/Tyler, the IG, the or matter (Hebrew: Basar, JW, the SW and the WM? 4
Some scholars speak of 5 representing FPOF, where as some believe of 5 as being the mid point in the 3-5-7 trinity, thus denoting balance.To the esoteric scholars (and alchemists) it represents the five elements (earth-waterfire-air and spirit) there by reminding the esoterician that each element divided in three aspects, and finally combined to become one. The practical aspects of the knocks? Alerts that the lodge is tyled, informs the Tyler the degree the lodge is operating in (so that masons may be prepared and admitted in due form), and helps keeps intruders (who will not know the correct sequence of knocks) away. I hereby knock on the doors of my reader for his wisdom! Knock-knockknock!!! For the fellow craft here is additional information EA progresses further to realise that as FC the knocks have changed. The number hasn’t, but pattern has. What is he being alerted to now? In this degree he is enticed to learn the Euclidean
sciences, be proficient in the seven liberal arts and to be skilful in all his undertakings. The pattern of 1-2 here teaches him to focus on understanding the mind and spirit as one, for intellectual purposes and focus on developing the skills he needs to be a proficient worker. He is also alerted to discover his own patterns of thought and action. He is alerted to be aware of his habits and undertakings. To learn he needs to realise the patterns he is a slave of, change the undesirable and strengthen the desirable patterns, thereby helping him query and go up even up to the throne of TGAOTU himself. Only with this awareness can he bring the desired change. For the master masons he has additional information.
soul. He needs to rely on his inner strength, beauty and wisdom to resurrect himself anew, and that can come only from his own soul. Hence in this degree he is imparted instructions to consider the earthly mind and body as a single entity and examine his soul for what it is. He is thereby reminded that he can yolk both the mind and the body through his soul.It is in this degree he learns the full secrets of the craft and thus has to be prepared even spiritually to
understand and consume the mysteries. By this degree he has learnt to control his desires and passions and is ready to see his true self stripped of external throes, in all its divine splendour. Thus the next and important lesson, that is to see himself as a divine soul journeying with the tools of mind and body has been imparted.
Having learnt the mysteries as an FC the candidate is now ready for step. Here as an MM he realises that the knocks have again changed. 2-1 this time. In this sublime degree, he learns to see darkness illuminated and thus needs to understand the true nature of the soul. But does it end here? What Resurrection is possible do these knocks offer to only by the action of the those initiated, passed 5
and raised successfully? A hypothesis states of existence of three states of consciousness, the sub consciousness that controls our instincts and regular actions and helps us experience the beauty that life has to offer, the consciousness that controls our reasoned actions and gives us strength and courage to live life as we desire and super consciousness that is the pathway to divine wisdom that helps us govern our lives fully. Would my reader like to meditate on the meanings each degree has to offer with respect to these three?
St. Patrick, SHAMROCKS, AND SHILLELAGHS by Aniruddha Pradhan, St. Patrick’s Lodge 319 IC The Grand Lodge of Ireland can trace its official history from the press report in the Dublin Weekly Journal No 13 of Saturday the 26th June 1725, making it the second oldest Grand Lodge in the World. This was followed in 1730 with the introduction of Lodge Warrants, the document which gave the Lodges authority to meet, conduct their business and give degrees. In Ireland, the tradition was that Lodges were known primarily by their number, rather than any particular name. However in 1737, we find the new Lodge No 77, based in Newry, Co Down, taking the name St Patricks in memory of Ireland’s first missionary Saint. Over the years, no fewer than a dozen Lodges have adopted the name of Ireland’s Patron Saint. Lodge no. 319 I.C., is based in Mumbai, and celebrated their Centenary in 2011.
This particular Lodge was not the first to be so named. Interestingly enough, the very first Lodge of St. Patrick in India was formed in Quilon (now Kollam, Kerala), two Centuries ago. It had very interesting beginnings. More on that later. First, the association of St. Patrick with Freemasonry. Patrick was always a bit of an enigma, a British subject, from either Scotland or Wales, who was brought up as an Anglo-Roman subject, was captured by Irish raiders and spent a number of years in and around the hill of Slemish, as a slave, tending sheep. He is credited with introducing Christianity to Ireland; and also driving snakes out of Ireland. References to the driving out the snakes could be symbolic; it could mean the snakes of the preChristian “Pagan” religions. Ireland hasn’t had snakes since the last Ice Age. 6
Also, among the Druids of the time, the snakes were considered sacred, and a symbol of fertility and rebirth. Another version says serpents represented the Druids. This was the man chosen by the Brethren of Newry to be their idealised Freemason – A man, whose life they had hoped to emulate. This was how the association of St. Patrick with Freemasonry started in 1737. Seventeen years later, the Irish Craft reached India with the Army accompanying the East India Company, in Fort St. George, now Chennai. In the late 18th and early 19th centuries, Freemasons were either part of the Military, or from among the Government. The rank and file among soldiers considered a fair amount of Irishmen, many of whom were forcefully arrested or conscripted, and sent off overseas; where the English rulers
would find them less by the Grand Lodge in troublesome, away from London. Due to the large home. distances and the nature of travel involved, the local Their Officers were Warrants would take some usually Englishmen, who time in being confirmed; got Initiated in the Lodge consequently, there were attached to their particular several Lodges whose Regiment or Battalion. Consecration dates were They often found it more much before the dates on convenient and less Warrants. cumbersome to join the Irish Craft, and later join the This is only one example Constitution of their native of the story in a name, land. In this manner, some associated with Irish of the members of Lodge Freemasonry. We also Social Friendship no. 863 have several Lodges I.C. In 1819, a group of named after the Shamrock, Brethren petitioned for or derivatives such as and got themselves a Western Shamrock, Royal Provisional Warrant from Shamrock, The Shamrock the Provincial Grand Lodge or indeed Shamrock in of the Coromandel Coast. Penang. The Warranted Lodge was Lodge St. Patrick no. A shamrock is a young XI (Provisional Warrant). sprig of clover, used as a The Lodge lapsed in 1821, symbol of Ireland. Saint before the Warrant was Patrick, Ireland’s patron confirmed. saint, is said to have used it as a metaphor for the There were present two Christian Holy Trinity. The E.C. Provincial Grand name shamrock comes Lodges, namely the from Irish seamróg, which Provincial Grand Lodge is the diminutive of the Irish of Bengal (E.C.) in Fort word for clover (seamair) William, Calcutta and the and means simply “little Provincial Grand Lodge clover” or “young clover”. of the Coromandel Coast (E.C.) in Fort St. George, Shamrocks have been Madras. These were in symbolic of many things correspondence with the over the years. According parent Grand Lodge in to legend, the shamrock London, and would issue was a sacred plant to Provisional Warrants or the Druids of Ireland local Warrants, which were because its leaves formed subsequently confirmed a triad, and three was a 7
mystical number in the Celtic religion, as in many others. St. Patrick used the shamrock in the 5th century to illustrate the doctrine of the Holy Trinity as he introduced Christianity to Ireland. The shamrock became symbolic in other ways as time went on. As the Irish considered the English as an occupying force, their presence in Ireland was neither welcomed, nor aprreciated by most. In the 19th century it became a symbol of rebellion, and anyone wearing it risked death by hanging. It was this period that spawned the phrase “the wearin’ o’ the green”. Today, the shamrock is the most recognized symbol of the Irish. There used to be a Lodge Shamrock no. 408 I.C. in Mumbai, which returned their Warrant in about 192829. The Warrant was lost in transit, and never reached the Grand Lodge in Dublin. The Masonic associations came, by way of being symbols of Irishness or Irish patriotism, in addition to memories of earlier association with St. Patrick. A shillelagh (shi-lay-lee or shi-lay-luh; Irish: sail éille, “thonged willow”)
or blackthorn stick is a wooden walking stick and club or cudgel, typically made from a stout knotty stick with a large knob at the top, that is associated with Ireland and Irish folklore.
forests, providing the wood for shillelaghs. These forests have since been cut down and exterminated by the timber industry, over the years. During the English occupation, the rulers forbade the populace from possessing any weapons, guns or swords. The shillelagh was passed off as a Walking Stick, and, along with the shamrock, became a symbol of rebellion.
Shillelaghs are traditionally made from blackthorn (sloe) wood or oak. The wood would be smeared with butter or lard, and placed up a chimney to cure, giving the shillelagh its typical black shiny Another interesting bit appearance. of information is that the “handing of the shillelagh” Shillelaghs may be was a custom of a rite of hollowed at the heavy passage. Having your own “hitting” end and filled with shillelagh became a kind molten lead to increase the of rite of passage. Young weight beyond the typical boys would be taught the two pounds; this sort of art of stick fighting. Then, shillelagh is known as a when they came of age, ‘loaded stick’. They are they could get a stick of commonly the length of their own. The sticks were a walking stick (distance used often, and young from the floor to one’s wrist men would keep up their with elbow slightly bent). skills by sparring a lot. So, Most also have a heavy it became popular to carry knob for a handle which the shillelagh everywhere. can be used for striking The youth would also learn as well as parrying and from a Maighistir Prionnsa, disarming an opponent. or kind of fencing expert. Many shillelaghs also have a strap attached, similar The youth were handed to commercially made their own shillelagh, walking sticks, to place usually around the time around the holder’s wrist. they reached drinking age, and were presumably The name came from the and conveniently used to village of Shillelagh in settle brawls on drinking County Wicklow, where occasions. How they there were blackthorn originally reached Masonic 8
Lodges is neither recorded nor remembered. The “Handing of the Shillelagh” is a tradition followed by some Lodges during their Annual Installation Meetings, when the Incoming Worshipful Master is handed over the Shillelagh by his predecessor, or Installing Officer, after being delivered the Maul and other implements of office. It is seen on the banquet table, rather than in Open Lodge, and is used by the newly Installed Worshipful Master to give knocks, while toasts are taken. In lighter vein, this could relate to the early days, when Lodges met in Inns or Taverns, where liquid refreshment was freely available throughout the course of the meeting. The Worshipful Master would have had sufficient occasion to use the shillelagh to control Brethren, who got a little too excited during the course of the meeting, or to restore order after heated discussions during the meeting. So, Brethren, this is a brief introduction to just some of the curiosities peculiar to the Irish Craft. There are several more, which we would examine, from time to time.
What is Freemasonry?
A YOUNG MASON I N A N A N C I E N T C R A F T by Rudreshwar Malkani, Lodge Noshir Mehta 246 GLI
This is among the most frequently asked questions in the Craft. What are we? The answer tends to change with the situation. To a prospective new member, it is a fraternity seeking to make good men better; to the Entered Apprentice, it is a peculiar system of morality, veiled in allegory and illustrated by symbols; to the inexperienced Master Mason, it is a society which supports charitable work, education of its members, and self-improvement. To its critics, it’s an old boys club; to the cynical, it’s an old man’s club. Before we can decide which is the answer to this question, we are often asked it ourselves, and in turn, give the same answers we have received. Who are we then? Our Rituals, Books of Constitutions, Bye Laws, and Traditions are central to our identity, but it is the culture of our members which fleshes it out. To use an example more in line with our fraternity, our Ritual and Traditions are the foundations of our structure, and our Rules and Regulations are the
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building blocks. Yet just as it was the masterly workmanship of Hiram Abiff that truly made the Temple of Solomon unique, so it is our culture that beautifies and adorns our Craft. That culture comes from our members, and like all cultures, it cannot exist in a vacuum. Masons make Masonry as much as Masonry makes them. As such, it changes with time and circumstance. The Mason of 2010 is not the same as the Mason of 1977, and neither is Masonry today the same as it was even a few years ago. We need to accept the inevitable truth that as an organisation, we must adapt or we will perish. Fortunately, getting young blood is not the problem. The demographics of our country present us with a huge opportunity to let in young, bright, and talented men whose enthusiasm is outweighed only by their ambition. But are we doing enough to keep them? Every Mason will have at least heard of the common pattern of young men coming into the Craft, being passed, raised, and then disappearing after a few months. Some
continue to at least remain on the books of the Lodge, regularly paying their fees but otherwise withdrawing from Freemasonry. This is further evidence of an unescapable fact, that to the young man of today, time is more valuable than money. It then also implies that those young men who take an interest in Masonry and regularly attend the Lodge see something in it worth a great deal. But does the Lodge truly encourage them? The most common complaint among the Past Masters is that the youngsters don’t know the ritual. But why should they? Though the ritual itself is profound, trying to master it without understanding its significance, is no more than memorising words on paper, something that a person juggling a demanding job, and perhaps even a new family, just doesn’t have the time for. How many of us can say that we have taken a new brother aside to explain why the Officers sit where they do, what the Deacon’s wands symbolise, why the Tyler is called the Tyler, why do we move clockwise, and all those other details which a young mind, eager to learn, picks up on. 10
The first three meetings of any new member are among the most powerful and moving experiences they will ever experience (if done right), but to come immediately after that and have to listen to points about accounts, and protocol, and Lodge politics, is a jarring letdown to reality. We have the most interesting history of any group in the world. There are literally thousands of topics that would make for a good lecture or educational discussion, and that is exactly what most young Masons want. They want to feel part of something greater than themselves, something profound and mystical. They want to experience the awe they felt when they received the blessing of material light for the first time in the Lodge, and there is nothing wrong with that. That the administration of the Lodge is a vital part of its functioning is not under debate. This is something that younger members are well aware of. But just initiating simple changes such as emailing or posting the minutes of the previous meeting along with the summons, and taking them as read in the Lodge, would
free up valuable time that accomplished in their could be used for Masonic professional fields, and can Education. handle the administrative aspects of the Lodge There is no possible quite well. However, they excuse for not dedicating lack a knowledge of the attention to this area intricacies of Masonic other than paucity of time philosophy, symbolism, if a degree working is and history, aspects which being performed. There are vital to our all-round are plenty of articles and development as Masons. papers printed in the Magazines of the Region This is where the role of or the Grand Lodge, and the Past Masters is crucial; simply reading them out to recognise that the future in the Lodge and initiating of Masonry is as important a discussion on them is as its present. We look to a great first step towards our seniors for guidance engaging the Brethren. and friendship, not lectures or complaints. No young This is not to say that brother will resent having the older Brethren are his mistakes pointed out being unfriendly or by a concerned brother, uncooperative, in fact, the as long as the purpose is overwhelming majority of to help him improve, not brethren I have met, young simply to highlight his and old, have been nothing flaws. We’re here to learn, but supportive of me, and not to be told off. are some of the warmest and most genuine people I On the other hand, we as have ever met. The problem young masons, have a duty is that they sometimes to support the institution unknowingly drive away we have newly entered brethren, either by letting into. There is nothing to their enthusiasm burn out, stop us from being the or by not doing enough to ones to conduct a Masonic keep them engaged. Education activity, or any other activity for that Lodges also often fall matter. Brotherhood and into one of two traps fraternal bonding are as when dealing with young important as ritual and Brothers; either giving them esoterica, and the simple too much responsibility, act of organising a Sunday or not enough. Many lunch can get the Lodge younger members are excited and eager again. 11
It is up to the teachers to teach, but is the responsibility of the learner to learn. We cannot complain that we are not given information if we make no efforts to seek it out. Reversing my earlier observation, how many of us, young masons, can say that we have taken a senior brother aside to ask him why the columns are raised and lowered, or how we changed from operative to speculative? Moving on, though it is important for us to keep our traditions alive, as an institution, we need to move away from dismissing promising ideas just because “that’s not the way we used to do it”. For all our claims about our famous members in the 18th and 19th centuries, we must recognise that many of them were among the most radical thinkers of their time. They came to Freemasonry because they saw us as a haven of free thought, and a place to change the future, and they would be the first to be in favour of bold new ideas. Young Masons are the future of Freemasonry. That is beyond debate. What that future will be, will depend on how they are nurtured.
MASONRY, SPIRITUALITY AND THE QUEST FOR LIGHT by Flynn Francisco, Swastik Lodge 771 IC I recently finished reading two posts on the “WaitButWhy” blog by Time Urban: How Religion Got In the Way & it’s follow-up Religion for the Non-religious, and I would highly recommend you read those two pieces first before continuing reading this article. They’re quite a long read, so make sure you have a quiet corner and few minutes to focus, absorb and reflect. … If you read the posts then there isn’t much more to say. You can clearly see the application to Masonry and the Masonic journey. If you didn’t read (or don’t want to read) the posts, or are still confused on the connection, read on. ... It’s not easy to jump into discussions of spirituality. Everyone’s definition is different, based on the experiences in their life. In the first post How Religion Got In the Way, Mr. Urban relates spirituality and science as two sides of the same coin. As he puts it:
“So what exactly is spirituality, as we’re using the word today, and what do we need from it? Ever since the human species began opening its eyes into consciousness, it has been an aggressively curious child, hungry to figure it all out. What was this world it was living in, and what did it all mean? The first part of that question — What was this world? — became the job of science. The second part — What does it all mean? — is the job of spirituality.” In Masonry we use symbols and signs to convey meanings and legends, but take a step back and in context, it’s all part of the spirituality of Masonry, the journey of every Mason to find light. In the beginning of every brother’s journey, they go through the three craft degrees, which are quite similar to the steps of Consciousness described by Mr. Urban in Religion for the Non-Religious. For those of you that didn’t read the posts, the Steps 12
of Consciousness are as follow: STEP 1: Our Lives in Fog — The default level of consciousness. Those on this step are small-minded, short-sighted, and stupid. STEP 2: Thinning the Fog to Reveal Context — Those on this step have thinned the fog, and are able to see behind and around the things that happen in life and bring context to everyday situations. STEP 3: Shocking Reality — Very few people are always on Step 3, as this state on consciousness occurs rarely when we understand a fundamental moment of truth and our brains aren’t really able to understand it. For example, when stargazing and realizing how small we actually are in the universe, and everything is made up of the same stuff. STEP 4: The Great Unknown — The last step on the Steps of Consciousness. Those on this step, realize
the significance of the complete truth, that no matter how much we know, there is an exponential amount of things that we don’t know. In the space of understanding the gravity of this, there are only two reactions, be humble or be absurd. For the atheist Tim Urban had proclaimed himself to be (he now considers himself to be a Truthist), these statements come very close to goals of nirvana, enlightenment, and ‘holiness’. It comes even closer to the journey of a rough ashlar, climbing through the degrees on the path to light. Unfortunately, these days a majority of candidates are given degrees before they’ve had to time to understand each of the steps, and by the time they become Master Masons, their journey to light has been completely glossed over in favour of rushed degrees, large banquets. Masonry has a lot to offer spiritually. Taking time to learn the signs, symbols, and tools, are important steps in understanding the context of masonry and applying them in order to grow and become better individuals. This is after all the end goal of every mason, to be better than
he was yesterday. This can only be accomplished through study and learning, Mr. Urban says this about reaching Step 2: “There are plenty of activities or undertakings that can help thin out your fog. To name three: 1) Learning more about the world through education, travel, and life experience — as your perspective broadens, you can see a clearer and more accurate version of the truth. 2) Active reflection. This is what a journal can help with, or therapy, which is basically examining your own brain with the help of a fog expert. Sometimes a hypothetical question can be used as “fog goggles,” allowing you to see something clearly through the fog — questions like, “What would I do if money were no object?” or “How would I advise someone else on this?” or “Will I regret not having done this when I’m 80?” These questions are a way to ask your Higher Being’s opinion on something without the animals realizing what’s going on, so they’ll stay calm and the Higher Being can actually talk — like when parents spell out a word in front of their four-year13
old when they don’t want him to know what they’re saying. 3) Meditation, exercise, yoga, etc. — activities that help quiet the brain’s unconscious chatter, i.e. allowing the fog to settle.” Taking these activities and applying them, in conjunction with Masonic concepts, is a excellent start on the path to light. Although I am a Master Mason, there are very few things that I feel the master of, there is still so much in masonry left to discover, and even though my time as a mason may be quite short as compared to our many brothers around the world, I find it quite difficult to believe that there will ever be time where any one can say, “There is nothing new to be discovered in Masonry.” In light of Mr. Urban’s posts, one could make the argument, that a mason’s quest for light is the quest for the Spirituality of Consciousness, the quest for what it means to be a mason, what it means to be human. A quest that takes time to complete, and can only be achieved through education, understanding, and the greatest teacher of them all, life itself.
IRISH LODGES L O N G
by Aniruddha Pradhan, St. Patrick’s Lodge 319 IC
G O N E
This essay covers the Lodges, Warranted as Civilian Lodges, that were Consecrated in India, and now have ceased to operate, or are no longer Irish Lodges. Broadly speaking, Irish Freemasonry in India may be considered to have gone through five stages of existence in India, up to the present time: 1. Traveling or Ambulatory Lodges attached to Military Regiments (1754-1905). 2. Early Stationary Civilian Lodges, directly filing Returns to the Grand Lodge in Dublin (1835-1919). 3. The Grand Inspectorate of India (1919-1957). 4. Early Provincial Grand Lodges – the Provincial Grand Lodge of Western India (I.C.) and the Provincial Grand Lodge of Eastern India (I.C.) (1957-1983). 5. The Present – Provincial Grand Lodge of Ireland in India (1983 to the present day). Each of these deserves a separate study in it’s own right, and is, therefore, not covered in detail here, save for a single introductory line, and there is a period of transition between 1905-1922, that requires closer study. The period 1754-1905 saw the arrival of Irish Freemasonry, first in Fort St. George, Madras; and then elsewhere in the country in a wide swathe between Burma and the North-West Frontier. Irish Lodges moved with the Regiment wherever they were posted, and left the country with the Regiment. The first such Lodge was the Gibraltar Lodge no. 128 I.C. in 1754, known as “Primus in Indis”; the last was Lodge Emerald Isle no. XIX (19 I.C.), which eventually became a stationary Lodge in Lahore in 1922, and passed out of the Indian scene when it became the only Irish Lodge in Pakistan after Independence and Partition in 1947. Lodge Gibraltar no. 128 I.C. became defunct several times in the 19th Century before finally returning their Warrant. Lodge Emerald Isle no. XIX was removed to Dublin in 1983, after Freemasonry was proscribed in Pakistan in 1973 (the Lodge 14
met clandestinely between 1973-1983). The last surviving Pakistani member of that Lodge was called to the Grand Lodge above in 2014, thereby ending hopes, for the time being, to return the Lodge to Lahore, and continues to meet in Dublin. The first Stationary Irish Lodge was to be warranted as a non-Military Lodge under the Irish Constitution in India was The Light of the North No. 357 I.C; Consecrated in 1835 in Kernaul, Punjab (present day Karnal in Haryana). It lasted barely for three years. Some brethren, mostly hailing from Lodge Humility with Fortitude no. 229 E.C., a Military Lodge of the English Constitution from Fort William, Calcutta, established Lodge Light of the North at Kernaul. On St. John’s Day they marched in procession to the Church Bungalow where they were addressed by the Rev. W. Parish. Early in 1838, The Himalayan Brotherhood Lodge no. 459 E.C. commenced working at Simla under a dispensation from the Lodge Light of the North at Kernaul. The Lodge Light of the North succumbed to the ravages of Malaria, and ultimately became defunct. Apparently, the Lodge Light of the North had a dual Warrant; being Warranted 648 E.C. on 23rd June 1837. The same is corroborated in Lane’s Masonic Records. After this, for the next several years, until 1905, there were only Irish Military Lodges in India, one of the most notable being a Lodge Sphinx no. 263 I.C., attached to the 20th Foot Lancastershire Regiment, and consecrated in Ahmednagar, where it remained from the 1860s to the 1890s. This Lodge was notable, by way of being the progenitor of several Lodges, including a Lodge Yokohama Lodge No. 1902 E.C., founded in 1866 in Yokohama, Japan, Lodge Sphinx no. 107 I.C. in Colombo, which Lodge even adopted the name of their progenitors; and Lodge Royal Connaught no. 2377 E.C. in Ahmednagar, still an active E.C. Lodge in Ahmednagar at the present time. The only reminder of the contribution of Irish Brethren to the Lodge Royal Connaught no. 2377 E.C. is the item “Collections for St. John’s Box” on the agenda of the Lodge Summons, unique to an English Lodge; and the original manuscript By-laws. After the departure of Lodge Sphinx from Ahmednagar, Masonic Lodge 263 I.C. made its reappearance in India in 1909, when the Lodge Sunut no. 263 I.C. was consecrated in Calcutta. An earlier Irish Lodge existed in Calcutta at the time, so Lodge Sunut no. 263 I.C. was not the oldest Irish Lodge in India. It was Warranted on 11th October 1909. This Lodge joined the Grand Lodge of India, when it was founded in 1961 as Founder Lodge no. 80; subsequently relocated to Varanasi. It is currently inactive. Lodge Duke of Abercorn no. 382 I.C., named after the Grand Masters of the Grand Lodge of Ireland, was consecrated in Calcutta. It was Warranted on 3rd March 1905 and Consecrated 3rd June 1905. This Lodge joined the Grand Lodge of India, when it was founded in 1961 as Founder Lodge no. 67; it is currently inactive. Shortly afterwards, three Lodges were Consecrated in Bombay: Lodge St. Patrick no. 319 I.C., Warranted 3rd April 1911, and Consecrated on 8th May 1911, followed by Lodge Shamrock no. 408 I.C. and then the Tara Lodge of Installed Masters no. 419 15
I.C., which was Warranted on 5th June 1915 and Consecrated on 29th June 1915. The Minutes of the Grand Lodge Board of General Purposes of the Grand Lodge of Ireland record that on 29th June 1913, a Memorial from Bros. Gunn, Sullivan, Stephens and thirty-two others praying for a warrant to establish a Lodge in Bombay, India to be called the “Shamrock”; recommended by Lodge St. Patrick No. 319 I.C., Bombay. The same was confirmed as per Grand Lodge Minutes of 2nd October 1913. Accordingly, Lodge Shamrock no. 408 I.C. was Warranted on 6th October 1913. The Lodge continued its existence till 1929, and a total of 114 Brethren were registered on the Rolls of the Lodge between 1913-1929. As of October 1929, Lodge Shamrock was in touch with Grand Lodge in Dublin to have a Royal Arch Chapter attached to the Lodge. However, the same did not come to fruition; and the Lodge returned the Warrant to Grand Lodge around this time. Grand Lodge records mention correspondence that the Warrant was returned in 1928. While being returned, the Warrant was lost in transit, and was never received by Grand Lodge; and the Grand Secretary reported to the Board of General Purposes of the Grand Lodge of Ireland that he “had not received any Returns or Payments for the past four years from Lodge No. 408 Bombay and that the Lodge reported that the Warrant had been returned to Dublin two years ago. After considerable correspondence, no trace could be found of the document and it was assumed that it had been lost in transit; the remaining members of the Lodge stated that there was no chance of resuming work. The Board note that the Warrant is lost and recommend that the Lodge be erased from the list and from the Calendar.” The same was confirmed as per Grand Lodge Minutes of 4th June 1931, and thus the Lodge Shamrock no. 408 I.C. was removed from the Rolls of the Grand Lodge of Ireland. During its existence, members of Lodge Shamrock, along with members of Lodge St. Patrick were Founder Members of the Tara Lodge of Installed Masters no. 419 I.C.; it continues to work in Mumbai at the present time. Names of the Brethren of Lodge Shamrock, who were Founder Members of the Tara Lodge of Installed Masters, are W. Bro. J. F. Pennock, W. Bro. C. J. W. Cunningham and W. Bro. J. A. Gunn. Apart from Lodge Duke of Abercorn no. 382 I.C and Lodge Sunut no. 263 I.C., a number of Lodges were then Consecrated: Lodge Donoughmore no. 458 I.C. in Simla, Lodge Minden no. 464 I.C., Lodge Hely-Hutchinson no. 465 I.C, Lodge Jagat Bannerjee no. 490 I.C. and Lodge Harp of Erin no. 567 I.C. in Calcutta were all Consecrated between 1919 and 1925. The Bombay Lodge no. 648 I.C. was the last of this generation of Lodges, Consecrated in Bombay in 1933. Lodge Emerald Isle no. XIX had adopted Lahore as its permanent home in 1922. In the meanwhile, with this growth in the number of Irish Lodges in four cities (Calcutta, 16
Bombay, New Delhi and Lahore) between 1905 and 1925, the Gtrand Inspectorate of India was formed in 1919. R. W. Bro. Arthur John Finan, PM, Lodge St. Patrick no. 319 I.C. was appointed the first Grand Inspector, an office he graced till the 1940s. He was later succeeded by R. W. Bro. Lt. Gen. Sir Harold Williams (who subsequently became Maj. Gen. of the Indian Army). In the 1950s, there was further growth in the number of Irish Lodges. Three new Lodges were added: Lodge Irish Friendship no. 768 I.C., New Delhi, the “Swastik” Lodge no. 771 I.C. and the Matheran Lodge no. 792 I.C., Matheran were added to the fraternity. R. W. Bro. Lt. Gen. Sir Harold Williams became the first Worshipful Master of Lodge Irish Friendship no. 768 I.C. in 1954. R. W. Bro. S. R. Nair (who subsequently became R. W. the Provincial Deputy Grand Master of the Provincial Grand Lodge of Western India) became the first Worshipful Master of the “Swastik” Lodge no. 771 I.C. in 1955 and V. W. Bro. W. E. Rispin (who later became the V. W. Provincial Senior Grand Warden of the Provincial Grand Lodge of Western India) became the first Worshipful Master of the Matheran Lodge no. 792 I.C. in 1956. Shortly afterward, the Provincial Grand Lodges of Western India and Eastern India (I.C.) were Constituted on 1st May 1957 and 11th May 1957 respectively. These two Provincial Grand Lodges added to their jurisdiction Lodge Nowroze Wadia no. 804 I.C. and Lodge Artificers no. 807 I.C. (both in Bombay) in 1958 and Lodge Saxena no. 815 I.C. (named after V. W. Bro. Rameshwar Dayal Saxena, the late Provincial Grand Secretary of the Provincial Grand Lodge of Eastern India) in Calcutta in 1960. The Grand Lodge of India was formed in 1961, and the following Irish Lodges joined the Grand Lodge of India when it was constituted in 1961: • • • • • •
Lodge Duke of Abercorn no. 382 I.C., Kolkata as Lodge 67 GLI Lodge Sunut no. 263 I.C., Kolkata as Lodge 80 GLI Lodge Jagat Banerjee no. 490 I.C, Kolkata as lodge 98 GLI Lodge Irish Friendship no. 768 I.C., New Delhi as Lodge 128 GLI Lodge Matheran no. 792 I.C., Matheran as Lodge 135 GLI The Artificers Lodge no. 807, Mumbai as Lodge 138 GLI
Of these Lodges, Lodge Jagat Banerjee no. 98 GLI and Lodge Irish Friendship no. 128 GLI are active Lodges. Lodge Matheran no. 135 GLI became inactive after joining the Grand Lodge of India, and was subsequently revived and moved twice, first to Mumbai, and then to Nagpur, where it is now working. Lodge Duke of Abercorn no. 67 GLI and the Sunut Lodge no. 80 GLI became defunct in Calcutta; Lodge Artificers no. 138 GLI became defunct in Mumbai. Lodge Sunut no. 80 GLI was subsequently revived in Varanasi, but became defunct again in Varanasi.
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It is notable that the oldest and most established Irish Lodges in Calcutta joined the GLI, while the newest Irish Lodges in Bombay and New Delhi joined the GLI. As a result, the old, established Lodges continued to thrive five decades later, while the newer Lodges faced declining numbers. The Irish Lodges in Calcutta also faced declining numbers over the years, but are now thriving again after being moved to other cities. All the Irish Lodges in India were brought under the aegis of a consolidated Provincial Grand Lodge of Ireland in India in 1983. Interesting footnote on Irish Lodges that did not come be Warranted / Consecrated: The records of the Board of General Purposes of the Provincial Grand Lodge of Western India (I.C.) state that memorials were received and Petitions were prepared for the following Lodges that did not make it to the Warrant stage: On 25th February 1958, Brethren from Mumbai presented a Petition to form Lodge Engineers and Architects on the rolls of the Grand Lodge of Ireland. This Lodge did not take shape, but may have ultimately culminated as Lodge Artificers no. 807 I.C., Warranted 6th March 1959. On 14th February 1959, 34 Brethren presented a Petition to form a Lodge Kirkee in Kirkee, present day Khadki, a Cantonment bordering Pune City. The Lodge was to meet at the Freemasons Bungalow at Kirkee, owned by Lodge Level no. 702 S.C., Kirkee. The Board of General Purposes of the Provincial Grand Lodge of Western India (I.C.) requested the Grand Lodge of Ireland to not grant the Warrant for the time being because of absence of clearance from the District Grand Lodge of Bombay (E.C.), vide Minutes of the Board of General Purposes of 4th August 1959. Brethren of Belgaum presented a Petition to form a Lodge Sawantwadi on the rolls of the Grand Lodge of Ireland. It was to be named after H. H. Raja Bahadur Shivram Sawant Bhosale of Sawantwadi, a member of the “Swastik� Lodge no. 771 I.C. The same was communicated by the then Provincial Grand Secretary, V. W. Bro. Framji Dinshaw Nasikwala to the Grand Inspector of Northern India and Pakistan, R. W. Bro. Lt. Gen. Sir Harold Williams, CB, KBE on 12th May 1959. Warrant was not granted since none of the Petitioning Brethren were Past Masters or Past Wardens of the Irish Constitution, and belonged to the Sister Constitutions (English and Scottish), and the M. W. Grand Master of the Grand Lodge of Ireland did not grant dispensation to them. Incidentally, Irish Freemasonry had a passing association with Belgaum in the 19th Century. The Lodge Minden no. 63 I.C. (Warranted in 1746 - will be covered more in detail on another occasion) briefly sojourned in Belgaum in 1831-36, en route to Vingorla (Vengurla, in the Southern tip of Maharashtra adjoining Goa), when the Regiment it was attached to, was moving to England. The Lodge suffered greatly during 18
this movement, as a large contingent of its members became victims of cholera. The Lodge recovered from the cholera epidemic, but never returned to India, and became defunct in subsequent years. Many a Lodge fell prey to disease in the 19th Century, particularly to malaria and cholera, some Lodges recovered (Lodge of Social and Military Virtues no. 227 I.C., in the Coromandel in 1817 and Lodge Minden no. 63 I.C. in Belgaum – Vingorla in 183637, both victims of cholera epidemics); some did not (Lodge Light of the North no. 357 I.C. in Karnal in 1837). Lodge Minden no. 63 I.C. had already lost their Warrant and Jewels once in Poona in 1812, presumably during the Anglo-Maratha wars, and was then revived in 1821 in Cannanore in the Coromandel (now Kannur, Kerala). It finally became defunct in the 1860s when the Warrant and Jewels were again lost in war, and was never revived thereafter.
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Thank you for taking time to read through the first issue of Brethren Of Ancient Zeal! Creating a magazine is no easy task, but the best way to get started is to just...start. And so we did. I would just like to say thank you to the Contributors: Chandan Lohia Anirudha Pradhan Rudreshwar Malkani It’s not easy to find time these days to write for our passions, but I am wholeheartedly glad that you did. And also thank you, the reader, for supporting and sharing this magazine in your Masonic Circles. A little light goes a long way. If any reader would like to get in contact with any of the contributors or myself, or would like to write an article for the next issue, you can Whatsapp or Message me on +91 90 2952 2508 or email me at flynnfrancisco@live.com Fraternally Grateful, Flynn Francisco PM Swastik Lodge 771 IC
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