In England the Rev. James Anderson presented his first Book of Constitutions of the Grand Lodge in 1793. It also contained, according to Pick and Knight, a quite unreliable history of Freemasonry, the charges of a Free-mason' and '39 General Regulations'. The second edition was published in 1738. As William Hickey's testimony shows that the Calcutta Lodges of the eighteenth century worked under the Grand Lodge of England, it may be presumed that its constitution governed these Lodges. At the beginning of the nineteenth century some Lodges might have shifted their allegiance to the Ancient York Constitution, but after the union of the Grand Lodges in England the Calcutta Lodges followed suit. A report of 1822 shows that one Provincial Grand Lodge ruled over the Calcutta Lodges formerly belonging to different camps.

The Provincial Grand Lodge of Bengal was ruled by the Provincial Grand Master, who took the leading part in the internal and the external affairs of the Lodge. As William Hickey shows, there was sometimes an Acting Provincial Grand Master. When a dispute occurred within a daughter Lodge, the complaint could be made to the Provincial Grand Lodge in which the matter was discussed in a democratic way. 'A complaint was', says Hickey, 'regularly made to the Provincial Grand Lodge, where a difference of opinion prevailed amongst the officers, some of them thinking that the Grand Lodge had no right to take cognizance of the complaint.' The Junior Grand Warden 'insisted upon the question being referred to the Grand Lodge of England for their decision. This after a long debate was voted for', and an opportunity was given to the Brother to apologize, but he refused to do so. writing that he 'would not make any apology either to a set of or an individual blackguard'. 'The Acting Provincial Grand Master immediately issued an order to the Master of the new Lodge to elect a new senior warden instead of William Hickey removed for contumacious and unmasonic conduct. The Master of the new Lodge refused to obey, but not liking to enter into a personal altercation upon the question, resigned his chair, as did his Junior Warden, thus was a serious schism created amongst the fraternity of Calcutta.' But the Grand Lodge of England decided against the Provincial Grand Lodge.

From the report of 1822 we find that the Grand Master 'for the Eastern quarter of the world' appointed a Deputy Provincial Grand Master, Other officers appearing in the records were Provincial Grand Senior and Junior Wardens, Past Grand Warden, Grand Deacons, Grand Chaplain, Secretary, Registrar or Recorder, Treasurer, Sward Bearer, Director of Ceremonies, Marshall, Stewards and Tylers Earlier records do not mention Grand Deacons, senior or junior, but by 1814 they were in existence. Pick and Knight point out that 'the office (of the Deacons) became universal after the Union of 1813. Grand Deacons date from 1814' (ibid., 72). But in 1787 the Calcutta Lodges probably had Deacons as a letter of 31 August, 1787 shows (HOFIB., 59). The office-bearers appending their signatures to the Address presented to the Earl of Moira in 1813 were Master, Past Master, Senior and, Junior Wardens, Chaplain, Secretary, Treasurer and Stewards. Past Wardens were also mentioned. One brother held the offices of Secretary and Treasurer in Lodge Moira.

By 1822 the structures of the Provincial body and its daughter Lodges became stereotyped. The Tyler carried the sword, the Deacons had their wands. The Grand Chaplain, 'in full canonicals and wearing the Insignia of Masonry' was probably a regular clergyman. On solemn public ceremonies in which the Provincial Grand Lodge participated along with many of its daughter Lodges, some Brother carried the Holy Bible, Square and Compasses; other carried the Banner, and, when necessary, Inscription plate and Golden Mallet. The members of the Fraternity moved 'in Masonic order'.

We do not have the details of the foundation of a new Lodge. D'Cruz gives us some accounts in this connection. Hickey spoke of a new Lodge having been established, 'consisting of the principal gentlemen of the Settlement' and he 'was elected a brother of the new Lodge'. We have one exceptional case in 1907, when 'His Highness Habibulla Khan, Amir of Afghanistan received the three Degrees in one day; by special dispensation, in "Concordia" Lodge, No. 3102 Calcutta.' (17 BMM. 95).

The workings within the Lodge were no doubt secret. Mirza Abu Taleb Khan records the English Masonic tradition of secrecy. 'They have several regulations peculiar to themselves, and are able to know each other, at first sight by some sign, which cannot be perceived by any other person. Even the fear of death will not make them betray the secrets, of their order.' According to him; even the Heir Apparent to the British throne, who had become a Mason, refused to disclose to his royal father the secrets of the order. Abu Taleb says, 'Nothing respecting their mysteries ever issued from his lips.' report of 1823 called the Masons `the sons of mystery'.

From a report of 1813 we find that deviations from the rules and rituals were discouraged. The Earl of Moira stated, 'I have reason to be satisfied that Masonic principle, with all the necessary regularity is strictly observed in your several Lodges. A rigid attention to the established forms is no light consideration, it is binding duty upon us, because it is the only pledge we can hold forth to the Community, as a security against the possible perversions of secret meetings. The uniformity of observances in Masonic Lodge satisfies all Government that they are safe, under the facility of recurring to those who superintend the Craft ; because uniformity is a proof, that those individuals possess efficient control over the proceedings of the Fraternity.' He also referred to the Mysterious forms, the observance of which is so carefully upheld in our meetings, and which are indeed so essential to the structure of the Craft.'

Before his departure from India, Lord Hastings observed in 1822, 'The veil thrown over Masonry renders its operation silent and unobserved; yet the influence of a body spread through all classes of society pervading every circle and diffusing (through its separate members' opinions digested and matured from remote periods in the Brotherhood, must be powerful in effect.'

By the time of Mirza Abu Taleb's visit to England, the legend of King Solomon and the Temple of Jerusalem became the keynote of Freemasonry in England and obviously in Calcutta too. Mirza says, 'The only information I could obtain on this subject was that when King Solomon made his preparations for building the Temple of Jerusalem, he collected masons and workmen from all the parts of the world, especially from Europe, and that these people, when assembled together, being desirous of commemorating the circumstance, and proud of their profession invested certain mysteries, which should only be communicated to persons of their own Craft.' As Pick and Knight observe, 'King Solomon is supposed to preside, in the person of the Master (or his equivalent), over Lodges of the Craft and of some Additional Degrees.' (FPRB., 246). The Lodges in Old Calcutta presumably performed the rituals built round this legend.

It is also probable that in Old Calcutta the Lodges ordinarily worked three degrees. The proceedings o£ 22 December 1774 mention 'The Apprentices, Fellow Crafts and Masters.' We read of 'Entered Apprentice' in one report. Another (1822) states, 'The Grand Lodge then advanced in Masonic Order up the center of the room, and on their approach to a Masonic Pedestal which was placed opposite the Grand Master, opened right and left. The BIBLE, GOLDEN SQUARE, and COMPASSES were then deposited on the Pedestal.'

That the Lodges in Calcutta collected fees from their members is proved by the testimony of William Hickey. If the fees fell due, the defaulting person was in one case at least called upon 'in very peremptory language without loss of time to pay the sum of one hundred and fifty sicca rupees.'

According to Cotton, the Calcutta Lodge often met twice a month on prescribed days (op-cit., 919-30).

A member was expected to maintain decorum in the Lodge and, in writing to each other, use 'the fraternal address', as Hickey admits. His unmasonic epistle, beginning with a simple "Sir" was laid before the Lodge, which called for an explanation from him. A letter of 1787 states, 'it is an established custom in Masonry that a Brother being expelled by a private Lodge is thereby excluded the Society.' (HOFIB., 411)

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