Little Bibliography in 8 Categories a Little Annotated
www.preciousheart.net/freemasonry
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1. TOP Shelf
Freemasonry References & Couple of Others |
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3. Main Freemasonry Bibliography |
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3.b. Ph.D. Dissertations on Freemasonry — 58 Authors |
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3.c.
Pro Articles on Freemasonry — 137 Articles, w 50 Bk Rws |
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3.d.
Foreign Books on Freemasonry — 226 Authors of 265 Books |
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7. Great
Hoax—Léo Taxil’s Luciferian Doctrine a. General Info, Web Sties, and One Excellent
Refutation b. Publications Still Duped by Taxil’s Hoax c. Publications Exposing Taxil’s Hoax |
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3.b. Ph.D. Dissertations on Freemasonry — 58 Authors
Azelvandre, John Paul. Forging the Bonds of Sympathy: Spirituality, Individualism and Empiricism in the Ecological Thought of Liberty Hyde Bailey and Its Implications for Environmental Education. Ph.D. diss., New York Univ., 2001. DAI, 62, no. 07A (2001): 2370. Through an examination of the life and work of Liberty Hyde Bailey, this study examines the possibility of an alternate ontological and epistemological foundation for environmental ethics and education that can adequately address the twin concerns of the status of the individual and of the social or biological whole of which the individual is a part. The thesis presented in this study is that a holistic approach that is conceived in terms of monistic idealism will not serve as well as a pluralistic approach that recognizes distinct individuals causally interconnected to form an ecological whole. The term “spirituality” is proposed as indicative of the mode of connection between individuals and wholes conceived in a pluralistic rather than monistic sense. Beginning with a critique of modern environmental philosophy as primarily oriented toward a holistic or monistic ontology, the study proceeds to an intellectual biography of Liberty Hyde Bailey (1858–1954), an important early thinker in environmental ethics and environmental education. The analysis of Bailey’s life and work reveals his indebtedness both to Darwinian science, to certain strands of eighteenth century thought passed on through the agency of Freemasonry and to the liberal Protestant Christianity of the late 19th century. His mature philosophy was strongly individualistic, empirical and spiritual, where the “spiritual” is the mode of connection between self and other. Positive connections are drawn between Bailey’s contemporaries John Dewey and Alfred North Whitehead, bolstering claims that the distinctly American philosophy exhibited by all three thinkers has important ramifications for environmental philosophy today. Recommendations for environmental ethics and environmental education for the twenty-first century conclude the study.
Bell, David Lawrence. Edgar Cayce’s Bookshelf: The Source Question in the “Sleeping Prophets” Spiritual Teachings. Ph.D. diss., California Institute of Intregral Studies, 1998. DAI, 59, no. 06A, (1998): 2070. One of the New Age movement’ s most revered authorities, Edgar Cayce (1877-1945) is remembered primarily for his trance-channeled teachings on such subjects as astrology, reincarnation, Atlantis, the untold life of Jesus, and psychic experience. This work attempts to trace Cayce’s most distinctive spiritual teachings to other turn-of-the-century books and movements to which he could have been exposed. Probable sources include the Disciples of Christ, Freemasonry, Spiritualism, Theosophy, New Thought, and alternative medicine. Between 1890 and 1930 all but the first of these fed into a thriving alternative religious subculture roughly analogous to the New Age movement of our own era, and Cayce was one of a number of similar syncretic figures from this period. This approach is somewhat controversial within Caycean circles, since Cayce himself explicitly denied authorship of the psychic readings which he dictated. Accordingly, Cayce writers have portrayed their subject as a simple, uneducated man who read the Bible, but not occult or medical literature. Parallels between the Cayce readings and such literature are typically treated as independent confirmations of Cayce’s ideas, rather than indications of any historical relationship. In this light it is surely relevant that nearly all the published Cayce literature has been in some sense sponsored by the main Cayce organization, the Association for Research and Enlightenment (ARE). A chapter is therefore devoted to examining the history and nature of the ARE in order to determine why so little attention has been given to the “source question.” Various facets of the ARE lead that organization to resemble a church or religion, a research society, a small-group support organization similar to Alcoholics Anonymous, an alternative health-care provider, or a business consortium. Each of these models suggests a different set of priorities with respect to the critical study of Cayce, most of which are unfavorable to the source question.
Bullock, Steven Conrad. The Ancient and Honorable Society: Freemasonry in America, 1730-1830. Ph.D. diss., Brown Univ., 1986. DAI, 47, no. 05A, (1986): 1856. See Bullock’s Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order, 1730-1840. (Published for the Omohundro Institute of Early ... History and Culture, Williamsburg, Virginia; University of North Carolina Press, 1998, 442p.). This study traces the history of the first and most important American fraternal society. I attempt to integrate the concerns of Intellectual History with those of social history--bringing together, for example, the course of the American Enlightenment and the rise of artisans in the Revolution--against a broad background of economic change. My work involves the study of social composition and the analysis of ritual and social display, as well as examinations of concepts of honor, social hierarchy, the nature of public and private activities, and cultural networks. Freemasonry’s importance lies, I argue, not simply in its considerable intrinsic interest, but in its ability to shed new light on the transformation of American society and culture during the years between 1730 and 1830. Beginning as a society of Anglicizing urban elites who used Masonry to assert Enlightenment values of gentility, fraternity, and honor, Freemasonry during the Revolutionary years spread outward into the provinces and downward into new social groups. By 1790, a transformed organization embodied the new values of Republicanism: religion without superstition; virtue, science, and reason; and hierarchy without unnatural aristocracy. Masonry spoke directly to the needs of those in the forefront of social and economic change—men such as DeWitt Clinton and Charles G. Finney—offering status and affective bonds in the midst of an increasingly mobile and competitive world. Embodying as it did the central concerns of Republicanism, Freemasonry also expressed its deepest contradictions. The enormous geographic and economic expansion of the post-Revolutionary era relentlessly exposed these tensions, stimulating definitions of religion, politics, and society which made Freemasonry seem dangerous and sinister. In the mid-1820’s, new Evangelical and Democratic ideologies combined to stigmatize the fraternity as anti-religious and, ironically, anti-republican. My study ends with the collapse of Freemasonry in both the North and the South.
Burke, Janet Mackay. Sociability, Friendship and the Enlightenment Among Women Freemasons in Eighteenth-Century France. Ph.D. diss., Arizona State Univ., 1986. DAI, 47, no. 11A, (1986): 4168. Women’s Freemasonry was part of a dramatic rise in the number of eighteenth-century organizations involving upper-class French women. Formed in the 1740’s despite a rigid Masonic proscription against female members, these so-called lodges of adoption were actually mixed-gender secret societies, each affiliated with a regular lodge of the Masonic brotherhood. The lodges of adoption were recognized as legitimate Masonic organizations in 1774 by the Grand Orient, governing body of French Freemasonry. Within the structure of the lodges of adoption women Freemasons experienced strong bonds of friendship, especially with their Masonic sisters. Theirs was friendship in the Enlightenment sense of Fraternity, a friendship based on communal dedication to virtue. This new female sociability was formed during intense initiation rituals leading from one degree, or level of knowledge, to another. Powerful symbols, carefully presented words of knowledge, secret signs and passwords and strong oaths combined to lead a candidate from one level of consciousness to another as she ascended the ladder of degrees. Probably as a result of the increasing strength of the sisterhood bonds, women began to amass power within their lodges. Particularly during the two decades preceding the Revolution, women led rituals, held the more active lodge offices and made major decisions for their organization. A budding feminism began to enter lodge rituals, a uniquely eighteenth-century feminism based on the Enlightenment concepts of Liberty and Equality. It was through their friendship, a dedication to charitable works and this incipient feminism that women Freemasons were able to partake of the intellectual currents of the Enlightenment that was so much a part of the world around them.
Campos, Michelle Ursula. A “Shared Homeland” and Its Boundaries: Empire, Citizenship and the Origins of Sectarianism in Late Ottoman Palestine, 1908-1913. Ph.D. diss., Stanford Univ., 2003. DAI, 64, no. 09A (2003): 3444. This dissertation explores the impact of the July 1908 Young Turk revolution on the social and political landscape of late Ottoman Palestine. Using the historical Judeo-Spanish, Hebrew, and Arabic press as well as extensive archival and memoir material, it examines the ways in which urban, literate segments of the Palestinian population responded to and reshaped the revolution, seizing a redefined role in the Ottoman body politic. The revolution came to have very specific local meanings in Palestine, all of which took shape and were expressed in the emergent Ottoman Palestinian public sphere. The dissertation develops the notion of “civic Ottomanism,” which was both a new practice of citizenship and political participation as well as an expression of the attempt to overturn ethnic and religious boundaries to forge a universal Ottoman people-nation. This civic Ottomanism was built up by the middle-class and their various institutions, including the Chambers of Commerce, Freemasonry lodges, and the multi-lingual press. It was expressed beyond the level of discourse in the material sphere as well, namely in the boycott of Austria-Hungary, the 1908 parliamentary elections, and various civic projects and joint commercial ventures. And yet, “Ottomanism” was porous rather than rigid, fluid rather than fully formed. As a result, it was characterized by dialectical tensions between secularism and Islamism, universalism and sectarianism, democracy and authoritarianism. Above all, the central tension in this study is that between universalism and particularism, which in the charged climate of the revolutionary period took on the form of inter-communal rivalry and political sectarianism. Through an examination of the multi-lingual press as well as a case study of the relationship between Ottomanism and Zionism among the Sephardi Jewish community, this dissertation depicts the aspiration of a certain segment of the population to a civic Ottomanism as well as the process through which competing ideologies and structural limitations played their own role in the changing public arena. Ultimately, this work challenges the notion of inherent or inevitable nationalism in Palestine, and instead casts a fresh lens on the process by which imperial, communal, and ethnic commitments were articulated, undermined, and reconstructed in late Ottoman Palestine.
Carter, James D. Freemasonry in Texas: Background, History, and Influence to 1846. Ph.D. diss., Univ. of Texas, Austin, 1954. ADD, W1954, (1954): 0236.
Cauti, Camille. The Revolt of the Soul: Catholic Conversion among 1890s London Aesthetes (England, Oscar Wilde, Ernest Dowson, John Gray, Michael Field, William Butler Yeats). Ph.D. diss., Columbia Univ., 2003. DAI, 63, no. 12A (2003): 4320. This dissertation explores the often critically neglected Roman Catholic conversion epidemic that swept through London’s 1890s avant-garde—followers of the Aesthetic Movement who synthesized French Symbolism and Decadence with native English Pre-Raphaelitism and Celtic Twilight mythos. I examine the circumstances and writings (primarily poetry) of selected converts—Oscar Wilde, Ernest Dowson, John Gray, and the two writers (Katherine Bradley and Edith Cooper) who shared the pseudonym Michael Field. To complement and contextualize this phenomenon, I also discuss the related contemporary quest for esoteric mysticism as embodied in William Butler Yeats, himself not a convert to Catholicism but an indefatigable spiritual quester and commentator on the religion in an apocalyptic short-story trilogy from The Secret Rose. As its title (taken from Yeats) suggests, this dissertation posits Catholic conversion in 1890s London as a subversive act; in exploring the seemingly paradoxical notion of subversive orthodoxy, however, the negative capability that permits the productive irreconciliation of Catholicism’s own seeming paradoxes becomes of paramount importance. Although all part of the same creative milieu, each figure converted for different reasons, yet the writers’ often heterodox subject matter and personal behavior—expressed variously via feminism, homosexuality, pedophilic eroticism, incest, or substance abuse—would seem to clash with such an authoritative, orthodox institution. After an introduction that provides background on the status of Roman and Anglo-Catholicism in late Victorian society and popular imagination (which simultaneously equated Catholic conversion with an essential feminization and demonization), I include a prelude on Wilde’s deathbed conversion and lifelong flirtation with Catholicism, and his ironic reinventions of Gospel narratives. My first chapter focuses on Dowson’s “spiritually redeeming” attraction to female children, the second on the once-archetypal homoerotic dandy Gray’s journey to the priesthood and his Decadent Pre-Raphaelitism. Bradley and Cooper’s incestuous lesbian relationship influenced their Catholic mind-set, which valorized suffering and produced poems voicing and celebrating New Testament women’s perspectives. The final chapter, on Yeats, aligns Freemasonry as a parallel yet socially sanctioned ritualistic operation, and contemporary interest in occult mysticism as a response to Catholicism’s exoteric mysticism.
Davis, Matthew Reid. Nineteenth-Century Rhetorics of American Brotherhood. Ph.D. diss., Univ. Washington, 2000. DAI, 61, no. 11A (2000): 4384. Nineteenth-Century Rhetorics of American Brotherhood analyzes relationships centered in brotherhood—a heretofore-unexamined component of American literature and culture. Exploring brotherhood’s significance in both historical materials (the membership rolls and publications of secret fraternal organizations) and in literary works (by figures such as Frederick Douglass, Martin Delany, Louisa May Alcott, Thomas Dixon, Edward Bellamy, William Dean Howells, and others), my dissertation argues that relationships centered in brotherhood are crucial to American nationhood in the decades surrounding the Civil War. My introduction theorizes brotherhood as a continuum which extends from consanguineous (blood) models to purely voluntary ones (Freemasonry, the Ku Klux Klan, etc.); significantly, brotherhood’s complicated rhetorics allow for much confusion and conflation, such that voluntary fraternal associations are often given the imperative of blood and that blood brotherhoods—especially those that cross racial boundaries—are easily disavowed. My project begins with an examination of the abolitionist movement during its period of greatest agitation, surveys the changes in the social and political landscape wrought by the Civil War and Reconstruction, and concludes on the eve of a new century, at a time when the political landscape is marked by the apparent healing of the once-fractured Union and when the social landscape is dominated by the highest levels of participation by the nation’s men in secret fraternal organizations. The Civil War’s creation of a fractured national family results in particular rhetorics of brotherhood being used with increasing frequency in order both to heal this deeply divided family and, importantly, in order to demarcate further its boundaries in response to social transformations such as the emancipation of slaves, the enfranchisement of African Americans, and increasing industrialization—all of which radically enlarged or transformed the American family. Using theories first developed by Eve Sedgwick, Kaja Silverman, Robyn Wiegman, and others within gender studies, psychoanalysis, and literary studies, I argue that brotherhood exceeds these fields and requires new tools that recognize the spectrum of brotherly relations and analyze brotherhood’s rhetorics of inclusion versus its practices of exclusion.
Doney, Keith. Freemasonry in France During the Nazi Occupations and Its Rehabilitation after the End of the Second World War. Ph.D. diss., Aston Univ., UK, 1993. DAI, 57, no. 04C, (1993): 1110. This thesis examines the involvement of the French Freemasonry movement in the Resistance during the Occupation of France by the Germans 1939-1945, its relationship with the Vichy government and the effect the “Nouvelle Revolution” had on the lives of individual Masons. To set the scene and to put the role of Freemasonry into perspective in the life of France and the French political system, the origins of French Freemasonry are examined and explained. The main French Masonic obediences are discussed and the differences between them emphasised. The particular attributes of a Freemason are described and the ideals and ethos of the Order is discussed. From its earliest days, Freemasonry has often been persecuted by the Roman Catholic Church or by extreme Right-wing movements. The history of this persecution is reviewed and the reasons for its persistence is noted, with especial emphasis on the treatment of Freemasons under the fascist regimes of Italy and Germany. The fate of Freemasonry in countries under German control is also briefly examined. With the occupation of France by the Germans, the differences and similarities of the treatment of French and German Freemasons are discussed. The processes and legislation of this ban are closely examined and the part played by the Vichy government in the persecution of French Freemasonry is discussed. The effects of this persecution and the consequences for individuals are examined and the Freemason’s role in the emerging Resistance movement is reviewed. The contribution of many lodges to the Resistance movement is examined and the sacrifice of many Freemasons for their ideals is emphasised. The inevitable bitterness of the Liberation and the Epuration period is portrayed and the Masonic process of re-integration described and commented upon. The desire for unity between the different obediences, so cherished by Freemasons of all allegiances in the Resistance, was not to be. The conclusion reached, supported by the evidence of the thesis, is that French Freemasons were, in the main, persecuted not because they were Freemasons but because they were members of the Resistance. French Freemasons have much of which to be proud in their resistance, to an oppressor, as their rolls of honour prove.
Dreyer, Theunis Frederik Jocobus. Freemasonry as a Group In, Next To and Against the Church (Afrikaans Text). D.D. diss., Univ. of Pretoria, South Africa, 1983. DAI, 45, no. 08A, (1983): 2561. The church must pay attention to any movement which has the appearance of a religion, and ascertain whether it is in, next to or against the church. The matter becomes more pressing if some church members belong to it. Inherently to Freemasonry is its view of God. There are more striking resemblances to the sun cults than to Christianity. The universalistic tendencies since the Enlightenment is an important feature in Freemasonry and is occasionally found in the church. The Bible takes a unique and special place in the church. On the other hand in Freemasonry the Bible—or the holy book of any religion—is known as the Volume of the Sacred Law. It is only used for ritual purposes. Legends and rituals are indispensable in Freemasonry. They have a completely different meaning and content than the Biblical message, although they try to associate with the Bible. A clear indication that Freemasonry has its own unique religion comes out of the development of their own set of symbols. The lodge is supposed to refer to Solomon’s temple, yet it reminds one much more of the heathen sun temples. Freemasonry exerts a strong spiritual influence on its members. From joining, self-knowledge is of prime importance. With the accent on self-knowledge they try to bring about a change in the person. Writers sometimes compare initiation with rebirth to a new life. The person comes out of the dark into the light of a new life. The Christian only knows light, rebirth, new life, salvation through Jesus Christ. There are several factors which enhance the feeling of belonging to a group. Freemasonry enjoys greater freedom than the church in implementing these. The church, however, cannot give up principles to satisfy people. Yet the church has to take care not to alienate its members. Freemasonry boasts its tolerance and uses it as a technique to commend itself. The church is often compared to the so-called tolerance of the Eastern religions. No religion can be completely tolerant. Office-bearers and church members have to stick to the confession of the church based on the Bible.
Dumenil, Lynn. Brotherhood and Respectability: Freemasonry and American Culture, 1880-1930. Ph.D. diss., Univ. California, Berkeley, 1981. DAI, 42, no. 12A, (1981): 5220. In the late 19th and early 20th centuries, organizational activity engulfed America. Charles and Mary Beard called the proliferation of women’s clubs, professional societies, civic groups, reform associations, and other organizations a “general mania.” A striking and ubiquitous form of organization was the secret fraternal society. Largely neglected by historians, these orders were immensely popular. Over 460 originated between 1880 and 1900 and in 1901, one observer estimated that more than five million Americans were in 600 orders. The most popular and prestigious secret society was the Ancient and Accepted Order of Freemasons. A white, male, primarily native, Protestant society, Masonry had long existed in America, but saw its greatest growth after the Civil War. In 1879, it claimed 500,000 members and had dozens of imitators. By 1925, it was over three million strong. This dissertation examines Masonry between 1880 and 1930, the period of its rise and decline as a prestigious organization in American society. In examining the ideology, structure, activities, and composition of Masonry, the dissertation addresses the specific problem of the sources of Masonic popularity, as well as the general issue of the function of voluntary associations in modern America. In addition, by analyzing the evolution of Masonry in its social context over a fifty year period, this study illuminates changing cultural and social patterns of late 19th and early 20th-century America.
Duregger, Nikolaus. Die Zauberfloete in Kritik und Literatur; trans. title: The ‘Magic Flute’ in Criticism and Literature (Schikaneder Emanuel, Austria). Ph.D. diss., Universitaet Innsbruck, Austria, 1990. DAI, 54, no. 02C, (1990): 0368. This work deals with the history of the reception of the Magic Flute and concentrates on the controversial libretto. Specific questions regarding the music are not considered, but the character of the Gesamtkunstwerk is always taken into consideration. In the history of criticism of the opera, the greatest mistake has always been in the comparison of the libretto with great works of literature. The history of the controversial reception of the work begins with its fantastic success in the German-speaking world, which in turn led to discussions about the text, condemning it as inconsistent and meaningless. Even today there is no agreement on its quality. Part two describes the exciting history of its interpretation. Freemasonry is considered in part three, which gives us the context for the interpretation of the Magic Flute offered in part four. There the consistency of the libretto will be proved. The Bruchtheorie and the question of authorship are also discussed. Part five deals with arrangements. The contents of part six are the various satires and parodies on the opera. There we see the opera as a means for criticism of politics and art. Part seven deals with Schikaneder’s sequel of the Magic Flute (Das Labyrinth oder der Kampf mit den Elementen). Part eight deals with the opera’s influence on Goethe, which is not limited to his own attempt at a sequel. Part nine looks at the relationship between the Magic Flute and Wagner’s Parsifal. The tenth and final part discusses the relationship between the opera and Die Frau ohne Schatten (Strauss/Hofmannsthal).
Ekhtiar, Rochelle Suzette. Fictions of Enlightenment: The Oriental Tale in Eighteenth-Century England (Prose). Ph.D. diss., Brandeis Univ., 1985. DAI, 46, no. 03A, (1985): 0705. Eighteenth-century Oriental fiction by English writers had a significant intellectual dimension that has generally been neglected. Most previous critics have viewed it as a precursor to Romanticism or a medium for moral didacticism, paying little attention to the genre as a vehicle for discourse about the issues of its own age. This study examines Oriental fiction in England in the context of the European Enlightenment, focusing on politics and moral and social education. Investigation of its connections with Enlightenment activity throughout Europe reveals numerous ideological concerns that it shared with other eighteenth-century prose forms. The European image of the Orient (limited here to the Middle East) was a complex construct of the European mind. Chapters One and Two analyze the sources of this image in religious controversy, Freemasonry, academic Orientalism, travel literature, classical treatment of the Orient, and authentic Oriental literature. Chapter Three examines the domestic Oriental narrative in relation to the broader literary scene, emphasizing its development as a response to specific Enlightenment needs. Addison’s use of tales to promote a new secular ideology had distinct political implications and set the tone for all the English fiction that followed. Lyttelton added an overt political dimension to his fiction by using it to point up Whig/Tory dissension and court intrigue. The long tales of the 1760’s by Hawkesworth, Johnson, Goldsmith, Langhorne, and Mrs. Sheridan reflect British political and commercial dominance and extol British constitutional monarchy. The decline of the genre in the 1780’s was caused by a combination of literary excesses and erosion of Enlightenment optimism. Beckford’s Vathek, a single brilliant exception to mediocrity, mirrors a Europe in turmoil. Chapter Four analyzes Oriental fiction as an expression of characteristic Enlightenment notions about kingship and government by tracing themes of philosopher-kings through representative English tales. The moral and political themes of most English Oriental tales confirm an existing order created by the Enlightenment principles of progress, knowledge, and reason, whereas French Oriental tales undermine institutionalized authority. In its affirmation of the status quo the English fiction diverges sharply from its French counterpart in direction and intention.
Fels, Anthony D. The Square and Compass: San Francisco’s Freemasons and American Religion, 1970-1900. Ph.D. diss., Stanford Univ., 1987. DAI, 48, no. 07A, (1987): 1871. The role played by fraternal organizations in the history of the United States has remained elusive, despite the great size and number of these institutions. This study argues that the Masonic brotherhood, the oldest and most important fraternal body, is best understood as a religious denomination within the Judeo-Christian tradition. The fraternity’s principal activities--providing members with sacred myths and rituals about the origins of their tradition, offering them ways of thinking and acting about ultimate questions concerning God and man, instructing them in moral behavior, and dispensing charity to those of its followers in need--were little different from those of Presbyterianism or Catholicism. More particularly, I show that late nineteenth-century Freemasonry blended two major Protestant traditions: the moderate, Christian Enlightenment and conservative, romantic ritualism. Together these elements posed a highly popular, Judeo-Protestant alternative to the nineteenth century’s evangelical mainstream, including the latter’s new, liberal, theological offshoot. The dissertation not only explores the private, religious practices that set Masons apart from evangelical and liberal Protestants, but it also describes how the brotherhood’s non-evangelical assumptions shaped the character of fraternity members’ moral outlook, charitable work, style of sociability, and relationship with Catholics. Drawing on ethnographic, quantitative, and literary/historical techniques of analysis, my research demonstrates that a significant religious expression in late nineteenth-century America occurred outside the churches and synagogues. It suggests that non-evangelical religion presented a stronger alternative to the tradition of the revival than is commonly believed, probably enjoying a position of dominance among males. Questions about the relationship between fraternal membership and other aspects of American history—for example, did fraternal groups mitigate class conflict? how did fraternal groups influence the nation’s political life?--can now be pursued in a manner parallel to the way scholars have examined, for example, the mutual influences of Methodism and class consciousness, or evangelicalism and the coming of the Civil War.
Fozdar, Vahid Jalil. Constructing the “Brother”: Freemasonry, Empire, and Nationalism in India, 1840-1925. Ph.D. diss., Univ. California, Berkeley, 2001. DAI, 63, no. 02A (2001): 716. This dissertation explores the role of Freemasonry in the development of modern India, by bolstering the British Empire in India, and by informing the Indian nationalist movement. Freemasonry was an ideal imperial “cult”: it did not require that one apostatize one’s religion, yet it was a quasi-religion with its own rituals and doctrines to which followers of diverse faiths, it was thought, could subscribe. This Masonic “religion” was a vehicle for both Enlightenment and Romantic thought. Also, Masonic antiquarian scholars sought to identify elements of Masonry in every religion, in order to establish an ancient basis of brotherhood. Various British colonial officials sought to employ this in fostering imperial unity and in engendering loyalty to the British royal family, which itself had close ties to Freemasonry. Freemasonry, however, could also serve the needs of Indian nationalists. The Indian national movement began as a demand by western-educated Indians to be given more responsibility in running the affairs of India. Many prominent early nationalists were Freemasons. Freemasonry contributed to Indian nationalism in four main ways. First, by serving with, and being increasingly accepted by, British Freemasons in the administrative work of the lodge, Indians found it difficult not to think that they should be accorded similar responsibilities by their European “brothers” (many of them government officials) in the management of the British Raj. Second, Indian Freemasons were often leaders in socio-religious reform movements in their respective communities, whether Hindu, Muslim, or Parsi, and the reformed religions they sought to construct looked much like Freemasonry—void of “superstition,” in conformity with science, and without “irrational” barriers, such as caste. Third, by bringing Indians of various communities together as “brothers,” Freemasonry allowed Indian Masons to imagine a pluralistic, secular Indian nation in which all could be equal citizens, much as they were in the lodge. Finally, the structure of Freemasonry, based as it is on constitutionalism and written laws, enabled many Indians to participate, within the lodge, in an environment characteristic of a liberal democracy even before they could do so in the larger society.
Franklin, N. V. P. Prolegomena to the Study of Rudolf Steiner’s Christian Teachings with Respect to the Masonic Tradition. Ph.D. diss., Univ. of Wales College of Cardiff, UK, 1989. DAI, 53, no. 02A, (1989): 0425. Available from UMI in association with The British Library. In the course of three integrated prolegomena our research undertakes to document and demonstrate the emergence of Rudolf Steiner’s Christian teachings from the tradition of high-grade Freemasonry in Europe. Prolegomena I addresses the current identity of the Anthroposophical Society as the community which bears Steiner’s Christian teachings, viewed from the standpoint of its internal structures and also from the perspective of the historical development of high-grade Freemasonry, 1723-1906. (Parts 1-5). Prolegomena II clarifies the three esoteric societies which constituted the actual Sitz im Leben of Steiner’s publications and lectures, 1902-14, the period which saw Steiner establish the permanent foundations of his Christian teachings. Part 6 uncovers the Masonic origins of nineteenth-century Theosophical Societies, and summarizes the latters’ evolution in Germany from 1884 to 1902. Part 7 closely examines the development of Steiner’s leadership of the Esoteric School in Germany, 1904-1914. Part 8 discusses Steiner’s activities within the irregular Masonic order, Mystica AEterna, from 1906 to 1914, in so far as documentary evidence is available for this deeply clandestine society. Prolegomena III establishes the fact that Steiner’s Christian teachings may be directly related to Masonic traditions of initiation, of which the archetype is the mystical death and raising of the 3$spcirc$ Master Mason. Part 9 emphasizes that the work of Rudolf Steiner will be perceived by the Anthroposophical community as a Christian mission. Part 10 explicates in detail the meditative discipline given by Steiner which leads to initiation and the mystical apprehension of an immanent Christ. Part 11 demonstrates that the foundations of Steiner’s Christian teachings, 1905-14, relating to the life, death and resurrection of Jesus Christ in history, exemplify in outline a range of concepts generally, and sometimes specifically proper to Freemasonry. A final review discusses the implications of these findings.
Froman, Howard William. Francesco Crispi and the Creation of Modern Italy. Ph.D. diss., Univ. Southern Mississippi, 1991. DAI, 52, no. 09A, (1991): 3397. The Italian Risorgimento, a movement of literary and cultural resurgence to restore the political unity of the Italian peninsula, produced several great statesman. Francesco Crispi was one of them. He played a substantial role in the unification of Italy and in the formation of the new nation in the decades that followed it. He changed his loyalty to long-held principles for what he perceived to be the best interests of his country. Thus he abandoned republicanism and then forsook republicanism for monarchism. In spite of his devotion to Freemasonry, and of a profound distrust of the Vatican, he tried to improve Church-State relations to protect the unity of Italy. Finally, he turned his back on Irredentism when it became apparent that this movement stood in the way of closer relations with Germany and Austria. He believed that membership in the Triple Alliance was essential to enhance his country’s prestige and to safeguard it from French threats against its unity and prestige. During his two ministries Crispi worked tirelessly to raise Italy to the ranks of the great powers. He certainly succeeded in making Italy a more prominent actor on the European stage. However, he saw those gains, along with his own political career, wasted because of an ill-conceived and disastrous colonial policy in Africa.
Galvin, Terrance Gerard. The Architecture of Joseph Michael Gandy (1771--1843) and Sir John Soane (1753--1837): An Exploration into the Masonic and Occult Imagination of the Late Enlightenment (England). Ph.D. diss., Univ. Pennsylvania, 2003. DAI, 64, no. 04A (2003): 1108. In examining select works of English architects Joseph Michael Gandy and Sir John Soane, this dissertation is intended to bring to light several important parallels between architectural theory and freemasonry during the late Enlightenment. Both architects developed architectural theories regarding the universal origins of architecture in an attempt to establish order as well as transcend the emerging historicism of the early nineteenth century. There are strong parallels between Soane’s use of architectural narrative and his discussion of architectural “model” in relation to Gandy’s understanding of “trans-historical” architecture. The primary textual sources discussed in this thesis include Soane’s Lectures on Architecture, delivered at the Royal Academy from 1809 to 1836, and Gandy’s unpublished treatise entitled the Art, Philosophy, and Science of Architecture, circa 1826. Soane’s Museum at Lincoln’s Inn Fields provides a three dimensional encyclopedia that is an embodiment of architectural vision and memory. I propose Soane’s Museum as parallel to Gandy’s architectural watercolor drawings, particularly his final series executed for “Comparative Architecture” from 1836 to 1838. While these works remain distinct, they are complementary examples of visual representation which rely upon architectural narrative through emblem and symbol. Another correspondence between Soane and Gandy involves Soane’s role as a Masonic architect and Gandy’s role as an occult visionary. As the result of a planned reconciliation between two groups in freemasonry—the “Antients” and the Moderns—Soane became the Grand Superintendent of Works for the United Grand Lodge of England in 1813. This led to Soane and Gandy’s shared visions for London’s Freemasons’ Hall, designed and built between 1813–30 (and subsequently demolished in 1863). I argue that this is the architectural project through which Soane and Gandy’s common interest in universal symbolism was made manifest, as evidenced by the design and presentation drawings held at the Soane Museum and the Victoria and Albert Museum. In each of these collaborative works of architecture, Soane and Gandy displayed “Masonic and occult imagination.”
Goings, Carol P. The Philosophical Implications of Freemasonry in Thomas Mann’s “Der Zauberberg” (Bildungsroman). Ph.D. diss., New York Univ., 1996. DAI, 57, no. 09A, (1996): 3954. This research project investigates the philosophical implications of Freemasonry in Thomas Mann’s Zauberberg in view of the novel as a “Bildungsroman” placed in an era of social and scientific change, the turn-of-the-century. The novel can be considered “modern” for its attempt to reconcile the “classical theory” of science and philosophy with a new age of scientific “breakthroughs”, bridging the gap between the objective and the subjective. “Reality” could no longer be considered “container-like” or “measureable” to one standard, but had to incorporate “flux,” allowing the text to move beyond traditional bounds and “beyond realism.” Freemasonry”s influence on Mann’s text is integral to the following interpretation, as it presents a Masonic view which is both challenged and broadened by transition. Hans Castorp’s personal growth can, consequently, be regarded as a reflection of the growth and change society may take when faced with “crisis.”. Freemasonry acts as a stabilizing humanistic philosophy in a world of uncertainty and on the verge of WWI as it presents the “Platonic” predictable world view through the pedagoge Settennbrini. Chapter one discusses Mann”s representation of space and time, showing how measured and objective time and space can overlap with the subjective. Chapter two addresses the metaphor of “Stone,” as it is important to the Freemasons as “artisans in stone” as well as a “leitmotiv” for Mann. Images of stone are present in the text both on a physical as well as a meta-physical level as it embodies strength, fortitude, eternity, while not impervious to erosion and decay. The third chapter entitled “Music” develops connections between Mann and Masonic concepts of music—as well as addressing the negative, inharmonious, discordent and destructive elements of music. Finally the last chapter “Matter/Spirit” characterizes the attitude of Freemasonry in regard to separation of spirit and matter. Integrally bound up with this discussion is Hans’ facing of death and disease. There is a Masonic message of “hope” as an underlying philosophy of Mann”s novel, according to this reading, as Hans’ growth and enhanced humanism may better prepare men for a modern age.
Harland-Jacobs, Jessica Leigh. "The Essential Link": Freemasonry and British Imperialism, 1751-1918. Ph.D. diss., Duke Univ., 2000. Emerging in Britain during the seventeenth century, the Masonic brotherhood—which claimed to admit any free man, regardless of his religion, social status, political orientation, and race (provided he believed in the existence of a supreme being)—taught its members lessons of self-improvement, spirituality, and benevolence. During the eighteenth and nineteenth century, the fraternity suited itself remarkably well to the British Empire. It spread primarily through the activities of lodges in British Army regiments, which resulted in the development of a vast service network that was fundamentally global and masculine in nature. Looking at the British North Atlantic world between 1751 and 1918, this dissertation explores the reciprocal relationship between Freemasonry and imperialism. It asks how Freemasonry contributed to the building and consolidation of the British Empire and what the fraternity reflected about the broader imperial context. Having conducted research in Masonic and public archives on both sides of the Atlantic, I draw on a wide range of manuscript and published sources, including correspondence; private papers of prominent Freemasons; British government documents; proceedings of the English, Irish, Scottish, and Canadian grand lodges; and Masonic speeches, sermons, periodicals, pamphlets, and monographs. I deploy the methodology of world networks history to argue that cultural institutions played a critical role in British imperialism and that the imperial and metropolitan spheres were highly interconnected arenas. As it underwent the simultaneous processes of bureaucratization in the metropole and global expansion, Freemasonry experienced a transformation. Despite its consistent cosmopolitan claims, it changed from a relatively open institution that included men of various religions, social classes, political affiliations, and races to one that became increasingly Protestant, middle-class, loyalist, and white over time. From the mid-nineteenth century on, Freemasonry marched hand in hand with the British imperial state. Its network connected the metropolitan and colonial spheres, fostering what I describe as an imperialist identity among its members and becoming implicated in the increasingly racialized imperialism of the late nineteenth century. Like cosmopolitanism, imperialist identity is an example of an under-studied supra-national identity. Appreciating its role in imperialism is crucial for understanding the timing and location of national identity formation and the hegemonic function of cultural institutions in the imperial arena.
Hixson, Charles Robert III. Anti-Masonry in Western New York: A Social and Political Analysis. Univ. California, Los Angeles, 1983. DAI, 44, no. 05A, (1983): 1549. The subject of anti-Masonry, both as an antebellum reform movement and as a political party, has attracted historical attention, but yielded little serious investigation. Few scholars have attempted to trace the social bases of the crusade that developed into the nation’s first significant third party. This study examines the specific historical and geographic context in which the movement began in western New York, the characteristics of anti-Masonic Party supporters, their ideological formulation of American republicanism, and the course of the political party based on such interests and ideas. In order to illuminate these themes I have concentrated much of my attention on Chautaugua and Wayne counties in western New York. Rather than an egalitarian rural movement aimed against a Masonic or village aristocracy, anti-Masonry often proved strong in the more urban areas where the commercial transformation facilitated by the opening of the Erie Canal proved most intense. Instead of a party composed predominantly of backwoods farmers, nascent manufacturers and artisans concerned both with economic advancement and the preservation of order and morality represented a significant percentage of anti-Masonic activists, more so than in their Regency opposition. More often church members, anti-Masons also represented a majority in county temperance, Sabbath school and Bible societies. The anti-Masonic attack on Freemasonry reflected a coherent philosophy that emphasized the virtues of law, order, religion and morality. Anti-Masons accused lodges of practicing sacrilege, acting as a separate government, and favoring their own members in political contests and economic transactions during a period of widening suffrage and economic opportunity. As such Masonry presented a threat to Christianity and republican government that justified united action to abolish it. Founded to destroy Masonry the anti-Masonic Party widened its platform to champion Henry Clay’s American System. Although this practice, as well as brazen attempts by the party’s leadership to secure Masonic votes, alienated many enthusiastic crusaders, it also reflected the interests of men involved in production and the management of a labor force. The majority of New York’s anti-Masons became Whigs, while their concern with conspiracy led some to champion nativism and condemn the slave power.
Huber, Eva. Sozialstruktur der Wiener Freimaurer, 1780-1790; trans. title: Social Structure of the Viennese Freemasons, 1780-1790. Ph.D. diss., Universitaet Wien, Austria, 1991. UNIVERSITAET WIEN (AUSTRIA); 0671. The first part describes the different freemasonry systems. In 1742 the first lodge, which was named “Zu den drei Kanonen” was working in Vienna. The history from the different lodges between 1780 and 1790 follows. They were named: “Zur gekronten Hoffnung,” “Zum heiligen Joseph,” “Zu den drei Adlern und zum Palmbaum,” “Zu den drei Adlern,” “Zum Palmbaum,” “Zu den sieben Himmeln und zur Bestandigkeit,” “Zur wahren Eintracht,” “Zu den drei Feuern,” and “Zur Wohltatigkeit.” In the next chapter is described the foundation of the “Osterreichischen Landesloge” which is followed by the analysis of the “Freimaurerpatent” from Dec. 11th, 1785. The historical part ends with the description of the lodges between 1786 and 1790, named “Zur Wahrheit,” “Zur neugekronten Hoffnung,” “Zum heiligen Joseph,” and “Zur Liebe und Wahrheit,” and the dissolution of the lodges in the year 1793. First, the social structure of the lodges is analysed, followed by annual accounts of the social structure of the freemasons. Finally, the social structure of the freemasons is analysed by different points of view. Those points of view are: membership, native place, rank, religion, education and study, properties and the profession of the freemasons. The second part contains members of all Viennese Lodges between 1780 and 1790, including all the dates of membership and biographical dates.
Huss, Wayne Andrew. Pennsylvania Freemasonry: An Intellectual and Social Analysis, 1727-1826. Ph.D. diss., Temple Univ., 1985. DAI, 46, no. 03A, (1985): 0776. This dissertation examines Freemasonry in Pennsylvania from its origins until the outbreak of the anti-Masonic movement. This was an era of extensive growth for the Society and one which has been overlooked by previous non-Masonic students. Although providing a brief narrative of important Masonic events, this work is more concerned with the ideology and rhetoric of the Freemasons as exhibited in various public and private statements and with the membership of several sample lodges in order to ascertain what kinds of persons actually became Freemasons. It is the first modern and first objective study to be based upon the archival collections of the Grand Lodge of Pennsylvania in conjunction with non-Masonic sources. Although Pennsylvania Freemasonry in the colonial and early national periods was essentially a middle-class institution, it did accept men from all occupations, all social classes and all wealth levels. It allowed considerable variation of personal religious belief among its members and offered opportunity for leadership to a fair percentage of them. The ideology of the Fraternity was a product of the Enlightenment. It advocated brotherhood, equality, religious toleration, and civic responsibility and it maintained a strong adherence to the validity of the scientific, rational view of the world. The core of the ethics of Freemasonry was composed of the middle-class virtues of sobriety, thrift and industry. But the Masonic Fraternity changed over time, both in the composition of its membership and in its ideology. Instead of becoming more elitist and more latitudinarian as the anti-Masons themselves and some students of anti-Masonry have argued, Pennsylvania Freemasonry was actually becoming more egalitarian and more traditionally Protestant in outlook by the 1820’s. These are significant findings which should alter the way historians view the Society and should encourage other investigations into the Fraternity in order to obtain a fuller picture of its overall structure, beliefs and practices in the United States.
Johnson,
Robert Edward. An Historical Analysis of the Sources of Religious Abertura’
in Brazil, 1822-1891. Ph.D. diss., Southwestern Baptist Theological
Seminary, 1984. DAI, 45, no. 11A, (1984): 3376. This dissertation proposes to
identify, examine, and synthesize the significant sources of Brazil’s religious
abertura of 1891. Achieving this purpose will help correct mistaken concepts
regarding how and why that abertura occurred. Chapter one reveals that a
republican concept of government provided the political context in which
religious abertura was conceived. Special attention is given in chapter two to
the theological tensions which threatened the Catholic religious establishment
and to how the Church responded to those tensions. Chapter three offers an
analysis of two Enlightenment philosophies which opposed Brazil’s traditional
religious contract. The most significant institution through which such
philosophies found expression is presented in chapter four. This is followed by
a study of the “Religious Question.” The final chapter presents a Protestant
analysis of religious abertura in Brazil. This research utilized hundreds of
sources. Among the most essential were: Jorge P. Howard, A Questao da
Liberdade Religiosa na America Latina; Jose Carrato, Igreja, Iluminismo
e Escolas Mineiras Coloniais; Eduardo Hoornaert, ed., Historia Geral da
Igreja na America Latina; Joao Costa, Contribuicao a Historia das Ideias
no Brasil; Mary Thornton, The Church and Freemasonry in Brazil;
Margaret Jacob, The Radical Enlightenment; Antonio Villaca, Historia
da Questao Religiosa no Brasil; Erasmo Braga, The Republic of Brazil: A
Survey of the Religious Situation; and Boanerges Ribeiro, Protestantismo
no Brasil Monarquico. Several contributions are hereby made to the field of
Brazilian ecclesiastical history. First, it is demonstrated that religious
abertura was primarily a result of Enlightenment political and philosophical
influences. These influences were basically secular in nature. Protestantism is
shown to be not so much a source of abertura as a safeguard against its
retraction. The monarchy--traditionally cited as the major stimulus for abertura--is
exposed as a preserver of the religious status quo. When the Catholic Church
rejected that status quo in 1872, the foundation supporting traditional
church-state relations was destroyed. Hence, political entities were left with
little reason for preserving the nation’s troublesome established religion.
Karpiel, Frank Joseph. Mystic Ties of Brotherhood: Freemasonry, Royalty and Ritual in Hawai’i, 1843-1910. Ph.D. diss., Univ. Hawaii, 1998. DAI, 59, no. 12A, (1998): 4503. Masonry arrived in the Hawaiian Kingdom in 1843 with the formation of the French-sponsored Lodge Le Progres de l’Oceanie in Honolulu, which was joined in 1852 by Hawaiian Lodge under the auspices of California’s Grand Lodge. This work examines the fraternity’s growth and development along with its impact on the cultural and political life of the kingdom for the next six decades. The first lodges in the city played an important civic role, providing fellowship and charitable assistance to its members along with absorbing rituals. These rituals included secret initiations along with public processions and dedication ceremonies, each of which reinforced the “mystic ties of brotherhood” and signaled the status of the individual and the fraternity collectively. Each chapter of this work describes a different facet of Freemasonry’s history in Honolulu including its integrative social role in the ethnically divided city, its wide range of benevolent activities, and the involvement of Hawaiian royalty in the order. Three Hawaiian monarchs joined the Masons and participated in lodge meetings and festivities from the 1850s until the 1890s. Two of these kings, Kamehameha IV and Kalakaua, took leadership roles within their Masonic lodges as well as in the Scottish and York Rites, which helped to enhance their political power amid increasing American influence in the Islands. While doing so, they introduced other Hawaiians as candidates into the fraternity and appointed many Masonic brethren to high office. Hawaiian monarchs also appropriated Freemasonry’s organizational structure for several new organizations that they founded, the most significant of which was the Hale Naua, or Temple of Science. King David Kalakaua hoped to revitalize the ancient cultural traditions of Hawai’i with the aid of Masonic forms and in the process of doing so engendered surprising reactions from all quarters of the kingdom’s population. The syncretic process was a two-way street, however, and several fraternal groups associated with Masonry appropriated Hawaiian cultural motifs and inserted them in their rituals. This study thus illuminates the cross-cultural contests over history, culture and power that occurred in 19th century Hawai’i within the context of fraternalism.
Lawrence, Snezana, Geometry of Architecture and Freemasonry in 19th century England. Ph.D. diss., Open Univ., UK, 2002. DAI, 64, no. 01C (2002): 50. The thesis describes the process of the establishment of geometrical concepts as perceived through architectural education, theory and practice, and examines their ontological significance in the context of Freemasonry. The development of these geometrical concepts is studied using a two-fold approach: first, within the context of the relationship between Freemasonry and architecture, and second, within the context of the ritualistic, and secret, practices of Freemasonry. The establishment of the architectural profession and the associated search for a method of graphical communication, and the history of the founding of the first architectural schools in London are described, and the influence of Freemasonry on these developments is traced. The introduction of the technique of descriptive geometry, both in France and in England, is discussed and it is explained how in England the technique came to be replaced by other methods of graphical communication. The development of Freemasonry, its influence on the emerging architectural profession, and the eventual decline of the relationship between architecture and Freemasonry are examined. Two important periods are identified: 1717–1740 when the mythology of Freemasonry, and the link between architecture, Freemasonry and geometry were established; and 1790–1840 when Freemasonry played a vital part in the founding of the architectural profession and in developing its language of communication. The range of roles played by geometry in Freemasonry, including ritual geometry and the use of geometry for the operation of a lodge, is described. The thesis shows how interest in geometry which, from the early 18 th century, had been shared between architects, architectural educationalists, and Freemasons, had, by the late 19th century, become divided and separated into “architectural” and “masonic” geometry. It also reveals that while any direct influence from the concept of Sacred Geometry as a Masonic ideal appears to have become entirely dissipated by the end of the 19th century, an indirect influence has been maintained through a certain stratum of contemporary architectural theory in England.
Lipson, Dorothy Ann. Freemasonry in Connecticut, 1789-1835. Ph.D. diss., Univ. Connecticut, 1974. DAI, 35, no. 04A, (1974): 2180.
Markham, Don C. Freemasonry and the Churches. D.Min. diss., Colgate Rochester Divinity School, Bexley Crozer Theological Seminary, 1982. ADD, X1982, (1982):
Monod, Paul Kleber. For the King to Enjoy His Own Again: Jacobite Political Culture in England, 1688-1788. Ph. diss., Yale Univ., 1985. Jacobitism in England is better defined as a political culture--a collection of expressions and forms of behaviour--than as an ideology or a movement. Its adherents differed a great deal in to the Stuart cause, and their sentiments took a variety of forms. Jacobite propaganda expressed a concern with the moral decline of the English nation, supposedly caused by the violation of legitimate sovereignty. Only the restoration of a Stuart King, it was argued, could bring back justice to the polity. Jacobite poetry and pictorial propaganda—cartoons, medals, glassware, etc.—glorified the exiled Stuarts as divine representatives and “egetation gods” who would restore the ailing land, often using the imagery of popular culture. Popular Jacobitism was based upon the High Church sentiments unleashed by Sacheverell. The exclusion of the Tories by George I resulted in widespread rioting in favour of the Stuart claimant. Jacobite demonstrations survived until the 1770s as expressions of the desire for a High Church policy under a legitimate King. Popular concern with legitimacy was also voiced in numerous seditious words cases, although these must be handled carefully. The Stuart cause was supported by networks of agents, often ex-army officers and Irishmen, who cultivated their sentiments in their life-styles, and sometimes had connections with crime. Gentry Jacobitism concentrated on sociability, in sporting events, clubs and Freemasonry. For many gentry families, who raised and educated their children as Jacobites, support for the Stuarts was a way of life. This was particularly true in religious communities that identified closely with the Stuarts, like Roman Catholics and Nonjurors. The preferment system, however, hampered Jacobitism among the Anglican clergy. Rebellion was a terrifying option for Jacobites, and those who rebelled were generally representatives of social groups with peculiarly aggressive convictions, such as northern Roman Catholics and, in 1745, Manchester Tories. The importance of Jacobitism in England raises questions about the success of the settlement of 1688-9. It points to the continuing appeal of mystical ideas of kingship, and provides an example of a widespread political culture combining both radical and conservative views.
Moore, William D. Structures of Masculinity: Masonic Temples, Material Culture, and Ritual Gender Archetypes in New York State, 1870-1930. Ph.D. diss., Boston Univ., 1999. DAI, 60, no. 04A (1999): 1195. As a contribution towards a fuller understanding of American constructions of masculinity, this interdisciplinary study analyzes Masonic buildings and material culture in New York State between 1870 and 1930 using methodologies drawn from history, anthropology, art history, and architectural history. By examining edifices, published floor plans and designs, ceremonial objects and furniture, ritual texts, and discussions within the fraternal periodical press, this dissertation posits that Masonic spaces functioned as forums in which members of the fraternity created and promoted complex masculine identities. Understood by the initiated to be simulacrums of Solomon’s Temple in ancient Jerusalem, Masonic temples became ubiquitous across New York State during the years between 1870 and 1930. These structures contained distinct facilities designed and utilized by four dominant Masonic groups to inculcate their massive middle-class membership with understandings of archetypal models of male behavior. In these fraternal edifices, lodge rooms were utilized to teach the values of the heroic artisan; armories and drill halls in Knights Templar quarters cultivated the ideals of the righteous warrior; spaces identified as cathedrals served as forums in which members of the Scottish Rite of Freemasonry were transformed into learned holy men; and auditoriums decorated in orientalist motifs hosted Shriners who taught initiates to behave as jesters or fools. Having been schooled in these distinct identities within the sacred confines of Masonic buildings, in the profane world this male membership integrated these four archetypes into a comprehensive performance of American masculinity.
Niinisto, Lauri Juhani. Paavo Susitaival 1896-1993: Aktivismi Elamanasenteena; Translated Title: Paavo Susitaival, 1896--1993: A Life Dedicated to Activism. Ph.D. diss., Helsingin Yliopisto, Finland, 1998. DAI, 61, no. 01C (1998): 73. The object of the research was to write a comprehensive biography of Lt. Col. Paavo Susitaival, who made an impact on the history of Finland especially as a soldier. Susitaival (until 1927 Sivén) was born in Helsinki on 9 February 1896. His father, V.O. Sivén M.D., was a proponent of Finnish independence (activist). After the outbreak of World War I, the activists organized the so-called Jaeger movement to enlist men for military training in Germany. Due to his upbringing, Susitaival had high patriotic ideals and worked as an activist in Finland. He organized the activities of the Civil Guards in Northern Karelia, and during the War of Independence in 1918 he commanded a company. After the war Susitaival remained in the army until 1921 when he was forced to resign after being involved in the preparations for an uprising against Soviet Russia in Eastern Karelia. In the early 1920s he organized a secret military academy course in Germany for a number of Finnish officers. He served in the Civil Guards until the Rebellion of Mäntsälä in 1932. In the 1930s Susitaival worked for the radical party the People’s Patriotic Movement (IKL) and was elected into the Parliament in 1939. Through the IKL he wanted to build a strong and unified Finland that was free of class conflicts and party interests. He became known as a pointed speaker and writer who criticized the government, warned of Soviet invasion and opposed freemasonry. During the Winter War 1939–1940 Susitaival commanded the Group Susi which took part in defeating the 163rd Division of the Red Army in Suomussalmi. This was the apex of Susitaival’s career.
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). Ph.D. diss., Univ. Massachusetts, 1998. DAI, 59, no. 10A, (1998): 3925. 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 anti-Masons in the nineteenth and early twentieth centuries. It is a comparative history of Freemasonry and anti-Masonry 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, anti-Masons coalesced to close lodge doors. Anti-Masons achieved temporary successes in two of the three cases. This study explains why anti-Masonry 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 anti-Masons concerning politics, religion, science, economics and morality, through an analysis of Masonic and Masonic presses and published works. Debate between masons and anti-Masons centered around new de