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Secret Culture, Public Culture and a Secular Moral Order University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1998 Secret culture, public culture and a secular moral order : masonry and antimasonry in Massachusetts (1826-1832), the Third French Republic (1884-1911), and the Russian Empire (1906-1910). Julianne, O'Brien University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation O'Brien, Julianne,, "Secret culture, public culture and a secular moral order : masonry and antimasonry in Massachusetts (1826-1832), the Third French Republic (1884-1911), and the Russian Empire (1906-1910)." (1998). Doctoral Dissertations 1896 - February 2014. 1261. https://scholarworks.umass.edu/dissertations_1/1261 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. University of Massachusetts Amherst Library Digitized by the Internet Archive in 2014 https://archive.org/details/secretculturepub02obri This is an authorized facsimile, made from the microfilm master copy of the original dissertation or master thesis published by UMI. The bibliographic information for this thesis is contained in UMI's Dissertation Abstracts database, the only central source for accessing almost every doctoral dissertation accepted in North America since 1861. Dissertation UMI Services From:Pro£vuest 300 North Zeeb Road P.O Box 1346 Ann Arbor, Michigan 48106-1346 USA 800 521 0600 734 761 4700 web www il proquest com INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bdl & Howell Information Company 300 North 2ed> Road, Ann Arbor MI 48106-134.5 USA 1 I 1-4700 800/52 -0600 SECRET CULTURE, PUBLIC CULTURE AND A SECULAR MORAL ORDER MASONRY AND ANTIMASONRY IN MASSACHUSETTS (1826-1832), THE THIRD FRENCH REPUBLIC (1884-191 1), AND THE RUSSIAN EMPIRE ( 1 906- 1910) A Dissertation Presented by JULIANNE O'BRIEN Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY September 1998 History : UMI Number 9909199 Copyright 1998 by O'Brien, Julianne All rights reserved. UMI Microform 9909199 Copyright 1998, by UMI Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. UMI 300 North Zeeb Road Ann Arbor, MI 48103 ©Copyright by Julianne O'Brien 1998 AJ1 Rights Reserved SECRET CULTURE. PUBLIC CULTURE AND A SECULAR MORAL ORDER: MASONRY AND ANTIMASONRY IN MASSACHUSETTS ( 1826-1832), THE THIRD FRENCH REPUBLIC (1884-191 1), AND THE RUSSIAN EMPIRE ( 1 906- 1910) A Dissertation Presented by JUL I ANNE O'BRIEN Approved as to style and content by: Leonard Richards, Member — — Jay/fe'e/covitz, Meroi? sr Mary Wilson, Department Chair History Department ACKNOWLEDGMENTS Many people have provided invaluable assistance in my research and writing, and in the project of history; to all of them I express my gratitude: Audrey Altstadt, Daniel Gordon, Leonard Richards, Jay Berkovitz, Bruce Laurie, Kathy Peiss, Roland Sarti, William Johnston, and Milton Cantor. A special thanks goes to Maureen Cook, Amy Hanavan, Mary Lisbeth Hanavan, and Jean Kelly for their unceasing support and encouragement, to Daniel, Lisbeth, Susanna, Marie and Isabel for their inspiration and cheerful cooperation, and particularly, to Kevin. iv .ABSTRACT SECRET CULTURE, PUBLIC CULTURE AND A SECULAR MORAL ORDER. MASONRY AND ANTIMASONRY IN MASSACHUSETTS (1826-1832) THE THIRD FRENCH REPUBLIC ( 1 884- 1911), AND THE RUSSIAN EMPIRE (1906-1910) SEPTEMBER 1998 JULIANNE O'BRIEN, B.A., BOSTON COLLEGE Ph.D., UNIVERSITY OF MASSACHUSETTS AMHERST Directed by : Professor Audrey Altstadt Modern Freemasonry emerged in the early eighteenth-century as part of European Enlightenment culture and gradually spread to the American continent Masonry immediately aroused suspicion and continues to evoke controversy today. This study documents the development and maturation of lodge principles during the eighteenth century and then moves to specific periods of conflict between masons and antimasons in the nineteenth and early twentieth centuries. It is a comparative history of Freemasonry and antimasonry in the Russian Empire just after the Revolution of 1905, in France during the early decades of the Third French Republic, and in Massachusetts, 1826-1832. During each of these periods, in each area, antimasons coalesced to close lodge doors. Antimasons achieved temporary successes in two of the three cases. This study explains why antimasonry emerged as a political phenomena common to early constitutional states in the context of expanding male, suffrage rights, and an emerging market economy. It frames a dialogue between masons and antimasons concerning politics, religion, science, economics and morality, through an analysis of masonic and and masonic presses and published works. Debate between masons and antimasons centered around new definitions of the public sphere, the separation of Church and state, the role of the press, and proper public morality in an elective order vi TABLE OF CONTENTS Page ACKNOWLEDGMENTS iv ABSTRACT v Chapter INTRODUCTION 1 - I "SECRET CULTURE" AND PUBLIC CULTURE" ENLIGHTENMENT MASONS AND THEIR CRAFT 23 2. "PROFOUND THINKERS" VERSUS "WORKING MEN OF MIND" - MASSACHUSETTS MASONS AND ANTIMASONS, 1826-34 67 3. "SOPHISTS OF DISBELIEF AND IMPIETY AND "THE CORRUPTION OF THE POPULAR CLASSES" - FRENCH ANTIMASONS OF THE THIRD FRENCH REPUBLIC 129 4 "BROTHERS IN FAITH" VERSUS "ENLIGHTENED PATRIOTS" - RUSSIAN NATIONALISTS VERSUS MASONRY, 1906-1910 196 5. CONCLUSION 276 BIBLIOGRAPHY 300 vii INTRODUCTION A 1 997 advertisement in the Philadelphia Inquirer featured a large photograph with five men representing various occupations. One man sported a construction hard hat, another wore engineer's garb. The group included a policeman, a physician and firefighter. The bold-faced type below the photo read, "Freemasons From All Walks of Life Stand Tall in Their Beliefs." The purpose of the advertisement was recruitment for the Grand Lodge of New Jersey. The photograph provided an image of masons as local community leaders, public servants and even heroes. These masons, as reflected by their occupations and demeanors, were demonstrably caring individuals, (the firefighter had just rescued a kitten). The advertisement offered a brief summary of Freemasonry' s ideals, which were described as "pretty old-fashioned things." They included the brotherhood of men, service to the less fortunate, aid to young people and belief in God. The advertisement defined masonic charity in terms of youth scholarships, contributions to blood banks, funding for medical research, the establishment of elderly homes and hospitals for "crippled" children. The advertisement though conveyed a further message. It represented an effort by the lodge to dispel troubling myths often associated with Freemasonry. The defensive nature of the advertisement was visible through the repetition of the word "surprised" four times throughout the short promotion. Following the elaboration of masonic goals was the statement, "Surprised? Some people are!" The advertisement noted that lodge purposes, membership rosters, constitutions and regulations were fully open to the public. The New Jersey Grand Lodge reassured prospective members that "America's 2 greatest men," including fourteen presidents, five Chief Justices of the Supreme Court, and other well-known men such as Henry Ford, John Wayne and General Douglas MacArthur, had belonged to the lodge. The final line of the advertisement read, 'if all this surprises you. that's good Sometimes we're surprised at the wrong ideas people have about us too!" Recent articles on Freemasonry in the New York Times during the past year help explain the defensive nature of the New Jersey Lodge recruitment message. The New York Times noted a lodge public image problem among certain groups in Poland and Britain (About five million masons are affiliated with
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