The high ideals of Freemasonry were recognised any by the members of the Fraternity. Addressing the masons in the New Church in 1787 the Rev. Mr. Johnson, himself a Freemason, concluded 'with many doctrinal maxims, for the qualifications and conduct of a true Mason, who, he strongly argued, must necessarily be a good man, and a worthy member of the society of mankind in general.' (italics ours).

The Freemasons of Calcutta sang an 'Ode on Masonry' at a ball given by them on 14 January 1789. It included the following lines on the merits of Masonry: -

'Crown the Bowl, and fill the Glass,
To every Virtue, every Grace.
To the Brotherhood resound,
Health! and let it thrice go around.
We restore the time of old,
The blooming glorious age of Gold;
* * *
While the angels sing above,
As we below of Peace and Love.'

Despite this sense of Brotherhood, petty jealousy and squabbles would occasionally mar the harmony of the Lodge. D'Cruz cites instances of disharmony within the Provincial Grand Lodge and other Lodges in Bengal. William Hickey, a Calcutta attorney, who belonged to the Lodge No. 2 of the city, recorded such an instance in his Memoirs (1782-1790). But it redounds to the credit of the Grand Lodge of England that it sought to set matters right.

Again, Mirza Abu Taleb Khan, sometime resident of Calcutta, visited the western countries during 17991803. He formed a very high opinion of Freemasonry in England. This Indian nobleman observed, 'Many of their customs are very praiseworthy. They do not interfere with any man's religion, nor attempt to alter his faith. They are liberal to the poor; and always relieve each other when in distress. Variance and strife are banished from among them; and they consider each other as Brothers.' Despite occasional lapses, the Freemasons in Calcutta presumably pursued these noble ideals. The Masonic Lottery, which was sponsored in 1792 in the New Court House, probably had charity for its object. A toast given in 1813 at a gathering of Masons of Calcutta eulogised charity in the following words, 'The Free Masons of India, and may only desire of superiority known among them exist in the emulation of striving who best can work, and be most willing to assist a worthy Brother in distress'. In 1823 a Masonic Anthem sung by the Freemasons of Calcutta contained a verse: -

`The widow's tear - the orphan's cry,
All wants - our ready hands supply,
As fad as power is giv'n;
The naked clothe - the prisoner free,

These are thy works, sweet charity;
Revealed to us from Heaven.'

This shows the types of charitable works undertaken by the Masons. Their benevolence was not confined to the Brethren only.

D`Cruz gives us several instances of contributions by the Masonic bodies of Bengal to charity. One such instance deserves special mention.

Proceedings of 5th January 1778: 'The R. W. Provincial Grand Master representing the distressed situation of our sister Durham, (widow of the late P.G.S.) and recommending a contribution in her favour, the Provincial Grand Lodge with pleasure acquiesce in the proposal, as well on account of the distress of our sister as the high esteem in which we held our Bro. Durham for his merits, abilities and extensive knowledge of the Craft.' (op-cit., 26)

In 1786 Lodge No. 2 appointed a Committee called the 'Hall Committee', "for the purpose of erecting a building for the general use and convenience of the Society, and also for establishing some permanent fund of charity, for the benefit of distressed Brothers." The Provincial Grand Lodge assured 'the utmost assistance and support of this Lodge in promoting so very desirable a purpose.' (ibid., 38)

On 18 September 1788 the Provincial Grand' Lodge decided that the Almoner 'be requested to get a box with a hole in the lid, which he shall bring to the Lodge every Meeting, to be called St. John's Box, in which every member shall put whatever piece of money, he shall think proper, which money so put in shall be employed in charitable rise.' (ibid., 82)

Again, in 1811, 'at the instance of the Rev. Brother (Dr. Ward), a liberal subscription was
laude "for the distressed Portuguese" '. (ibid., 94)

The Lodges in Calcutta were loyal to the British Sovereign in Great Britain, as the first toast at the Masonic Festival held in 1813 typically illustrates. "Our beloved and venerable Sovereign the Oldest, Greatest, and most Virtuous Monarch of the age, His Majesty George the third. . ." went the toast followed by the tune of `God save the King'. This was in keeping with the loyal and patriotic policy of the English masonry, which was noticed by Mirza Abu Taleb in England. 'It is reported', wrote he, 'that the Ring having, some suspicions of them ordered the Heir Apparent to become a Freemason and to inform him if there was anything in their tenets prejudicial to the good government, or dangerous to the State. The Prince, in obedience to the Royal orders, was initiated into all the mysteries of the sect, and declared to his father that their principles were favorable to his government, and that they were among the most loyal of his subjects.' This tribute is recorded about a time when France was already shaken by the Revolution, in which some Freemasons were reported to have taken active part.

In an address delivered to the Most Worshipful and Right Honorable the Earl of Moira (the Marquuess of Hastings from 1817), Governor-General and Commander-in-Chief, the Masons of Madras averred, '... to "Fear God and Honour the King" was an Injunction regarded as tile Foundation stone of the Masonic Fabric ... ' This was reprinted in the Calcutta Gazette; of 181 from the Madras Government Gazette. In 1822 his parting injunction as the Grand Master was also 'continue to fear God, to honour the King, and to keep pure the Craft.'

In his reply the Past Acting Grand Master, Earl o1 Moira, emphasised the golden objectives of Free masonry. '...no principles loose in their nature or dangerous from facility of misapplication, can he entertained in the Mystery of that Fraternity. But one object of' the Institution has never been doubted. It has been unquestionable that the basis of Free Masonry is the recommending by precept and example the cultivation of those charities of life which are apt to slide out of view through the forms of Society and the difference of nations.'

In reply to the address presented by the Freemasons of Calcutta, the Earl of Moira said, 'The diffusion of a spirit of Benevolence and Charity is the true object of our labours; and in the pursuit of that object, we do that. which we humbly trust may be approved by All-Beneficent Creator.'

His speech revealed his deep devotion to God. It set a high moral tone for Freemasons to follow. 'The suppression of those selfish passions, which constitutes Virtue, and that postponement of our own advantages to the enjoyment of others, which is termed Benevolence, can spring in man but from one source. The sacrifice of one's own gratification would be absurdity, did not one feel that, in the unalterable relations towards each other which the Almighty has established amongst His creatures, the furtherence of the happiness of others, is so consonant to the goodness of His works, is (however humbly,) so much an imitation of His divine bounty, that we may confidently pronounce it the most acceptable worship we can offer to His Throne.'

The Past Acting Grand Master even went so far as to claim, 'The principle of Masonry thee is religion (italics ours); yes! Your hearts acknowledge that it is truly so ... I will tell you, the true work of Masons is the adoration of the Most High! 'Pick and Knight, however, state 'Freemasonry is not a religion, but a system of morality. Its members are Lee to profess what religious faiths they choose, provided they believe in T.G.A.O.T.U. It was not always so. The old charges show that the operative and early speculative Masons were necessarily Trinitarians.' (FPRB., 222).

In 1813 in a Lodge procession in Calcutta a brother carried a 'golden triune' a word which, according to the Chamber's Twentieth Century Dictionary, means 'a trinity in unity'. Did this object symbolise the old concept mentioned by Pick and Knight? In fact in 1824 the Samachar Darpan, a Bengali periodical run by the Christian Missionaries of Serampore, described the Freemasons as the sect of persons professing the Christian faith, having e religious heed (dharmadhyaksha). At least in this age some Christians attributed religious character to Freemasonry.

On the occasion of his approaching departure in 1822, the Freemasons of Calcutta in another address presented to the Marquess of Hastings recognised 'the first end noblest duties of our Order. Universal Charity end Benevolence'.

In his reply he stressed the Masonic belief ii the brotherhood of men. He said, 'They (the members of 'the higher ranks') were taught that, throughout the necessary gradations in e Community, and amid the unavoidable distinction arising horn talents or property, men was still the brother of than. This primary position once adopted, ell corollaries from it were readily embraced. The doctrine imbibed in the Lodge became the rule of action for the men of might in his public sphere, end his example disseminated the principles of humanity end justice to the utmost extent of the circle.'

To illustrate his point of view, lie claimed that the humanising influence of Masonry over the nations of Europe kept them away from 'the Despotism, the Ferocity, the Degradation of Manhood in the Asiatic regions where no casual ray of Masonry has ever pierced the gloom.'

In spite of the noble sentiments expressed by the Marquess of Hastings, his inept comparison was somewhat tinged with his imperial bias. Elsewhere we have set out a description of the low state of morality among many Englishmen in Old Calcutta.

The principle of the brotherhood of man, so dear to a Freemason, did not, it is true, diminish the racial distinction in the Eastern World. In the list of the members of the Calcutta Lodges appended to the address to the Earl of Moira in 1813, not a single Indian name appears. Yet Freemasons of Calcutta often participated in solemn public ceremonies, involving in some gases the Hindus and the Muslims, as we shall note later. We may, therefore, agree with the Rev. Long's comment in 1852 that 'their (Freemasons, institution tended to mitigate the exclusiveness of European caste in former times'. Carey (1885) also observed that by 1811 `the Masonic fraternity were becoming a large and influential body in Calcutta and other parts of India'.

Charity, Divinity and Fraternity were, and still are, the principal objects of Freemasonry. It is, therefore, no wonder that the editorial of 1 January 1789 considered Freemasonry to be an 'ancient and honourable fraternity.' As Pick and Knight observe, 'Brotherly love, Relief and Truth. The three dominating principles of Freemasonry - a fact that reflects nothing but credit on the Order. Brotherly love is described as 'the foundation and copestone, the cement and glory of this ancient fraternity.' (FPRB., 45-6)

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