HISTORIC MASONIC DEVELOPMENTS IN RUSSIA

Alexander V. Kondyakov, 33 Grand Minister of State, Supreme Council of Russia c/o George Dergachev, 33 Box 18, Moscow 109377 Translated by Illustrious Robert G. Watkins, Jr., 33 Semiofficial contacts during Grand Commander Kleinknecht's recent visit to Russia promise continued improvement of Masonry's status in Russia. Freemasonry in Russia has a long history dating back to the early seventeenth century. However, Russian governmental institutions, under the autocratic Romanoff monarchy, never allowed the Craft to develop freely and independently. In 1917, Masonic activity in Russia was terminated altogether when the Communists came to power. Forced into exile, Russian Masonry clung to a tenuous existence in France throughout the period of Soviet Communism. The reinstitution of the Grand Lodge of Russia and the Scottish Rite Supreme Council, 33, in the mid1990s marked the renewal of Masonic activities in a nominally democratic Russia. Since that time, a total of 15 Lodges have been established, and Russian Masons now number a little over 200 members. Masonry has grown only moderately since 1995 largely due to continuing anti-Masonic prejudice and general misunderstanding about the Fraternity among both the general public and governmental institutions. A significant step toward reversing this situation was taken recently when Sovereign Grand Commander C. Fred Kleinknecht, 33, accompanied by his wife, Gene, visited St. Petersburg, the former capital of Russia, on June 20 21, 2001. While this was ostensibly a tourist visit, the Supreme Council of Russia quietly organized a separate program of semiofficial meetings between Grand Commander Kleinknecht and several cultural and governmental leaders. These meetings hold great potential for the future development of Russian Masonry. Among the Russian Brethren participating in these visits were: Ill. Alexey Koshmarov, 33, Sovereign Grand Commander, Supreme Council of Russia; Ill. George Dergachev 33, Lieutenant Grand Commander; and myself, Ill. Alexander V. Kondyakov, 33, Grand Minister of State.

The first of these meetings took place on June 20 when Grand Commander Kleinknecht and the Russian Brethren noted above met with Mr. G. Piatrovskiy, Director of the Hermitage, one of the most prestigious museums in the world. Although Mr. Piatrovskiy is not a Mason, he ascribed great significance to the activities of Masonic institutions in Russia and gave a high assessment to the role and influence of Masonry in the world, past as well as present. Mr. Piatrovskiy presented the Russian and American Brethren with a unique opportunity to view a closed collection of historic Masonic items that have never been exhibited to the public and which are housed in a separate building from the Hermitage. The collection contains a number of unique historic items, including Masonic regalia, medals, jewelry, medallions, and ritual pieces dating from the early 18th century. The items were assembled by the famous Russian industrialist Burylin, a Mason. The exhibit contains personal items of individual Brothers and objects of Lodge activity from the Supreme Councils of France, Germany, England, Scotland, and Russia as well as other countries. This group of American and Russian Masons was the first to see the collection, except for museum staff and experts charged with its care, since it became the property of the Hermitage. Also, on June 21, Grand Commander Kleinknecht, along with the Russian Brethren, met with Mr. Vladimir Yakovlev, Governor of St. Petersburg. The small, but distinguished, delegation was officially received in the Governor's office. Mr. Yakovlev is a well-known and influential figure in Russia and is a political ally of the Russian President, Vladimir Putin. In the course of the meeting, which lasted more than an hour, Ill. Kleinknecht, at the request of Governor Yakovlev, described the history and philosophy of Freemasonry, the various activities of Masons, and pointed out the potentially significant contributions Masonry can make to the advancement of Russian society. Governor Yakovlev indicated that he has, for some time, been interested in Masonry and that he considers the Fraternity to be one of the more important phenomena in the development of world history. This interest notwithstanding, in the course of the conversation, Mr. Kleinknecht communicated a great deal of new and valuable information about Freemasonry to the Governor, including practical instances of Masonic support for official government institutions and democratically elected leaders. It is interesting to note that Governor Yakovlev's office is located in the same building where Vladimir I. Lenin established his offices after the Communists came to power in 1917. The Communist government prohibited Masonic activity in the country for almost a century afterward. It seemed to all present that history, more particularly the history of the development of Freemasonry in Russia, has come full circle and that there is now a bright future for Freemasonry in Russia. Governor Yakovlev stated his sincere opinion that Freemasonry should develop actively in Russia because it could aid in the solution of many problems and challenges that Russia is now encountering. The Governor of St. Petersburg indicated his readiness to render appropriate assistance to the processes of establishing Masonry in his city, as well as in Russia overall. Governor Yakovlev, from his official position, wanted to call the attention of Masonic organizations, in various countries and especially in the United States, to a historic cultural event of international significance. That is the 300th anniversary of the founding of St. Petersburg, which will be observed in

2003. Governor Yakovlev said that he would like to count on the assistance of Brethren in Masonic organizations in Russia, as well as in other countries, in the organization and development of various social and cultural events dedicated to the anniversary. Immediately after the conversation with Sovereign Grand Commander Kleinknecht and the Russian Brethren, Governor Yakovlev went to a meeting with Russian President Vladimir Putin, who was in St. Petersburg at that time. Governor Yakovlev proposed mentioning his meeting and conversation with Mr. Kleinknecht and the Russian Brethren to President Putin. The visit of Sovereign Grand Commander Kleinknecht to St. Petersburg and the meetings with noted political and cultural leaders was, by itself, an important event for Russian Masonry and the activities of the Russian Supreme Council. Undoubtedly, subsequent events extending from this visit will also be of great assistance to the Russian Supreme Council in organizing and conducting further plans for the advancement of Freemasonry in Russia, the strengthening of the Craft's structure, and the promoting of a positive public understanding of Masonic activities in Russia.

A Russian Freemason in the Reign of Catherine the Great: Prince M.M. Shcherbatov (1733-1790)
by Bro. Anthony Lentin

Introduction RECENT RESEARCH ON the historian and writer Prince Mikhail Mikhailovich Shcherbatov has enlarged our understanding of one of the most prolific and thoughtful commentators on the Russia of Catherine the Great. An erudite and enlightened polymath, Shcherbatov was best known in his day as a historian and antiquarian, author of a History of Russia, and an expert on genealogy, heraldry and numismatics. Hidden from most contemporaries, however, were some 60 miscellaneous writings on a wide variety of topics relating to the Russia of his day, ranging from law, education, science and philosophy to politics and personality in the reign of Catherine. Often controversial and highly critical of government, they

remained mostly unpublished until the late nineteenth and twentieth centuries, when a fuller picture of his importance began to emerge.1 Shcherbatov belonged to one of the oldest Russian princely families which traced their descent from Riurik;2 and his concern as an aristocrat to preserve the political and social pre-eminence of the old nobility (including his unwavering defence of serfdom) remained a lifelong characteristic. He first came to public attention as deputy for the nobility of the province of Iaroslavl' at Catherine s Legislative Commission in 1767-68. In 1768 he was appointed imperial historiographer, in which capacity he edited important historical documents and produced his monumental History of Russia from the Earliest Times, published in seven volumes (subdivided into 15 books) between 1770 and 1791. Shcherbatov attended Catherine s court as Gentleman-of-the-Bedchamber (kamer-iunker) and later Chamberlain (kamer-ger) from 1768 to 1777. As Master-of-the Heralds (gerol'dmeister) from 1771 to 1777, he was in charge of the service-records of the nobility. In 1778 he was made a Privy Councillor, received the Order of St Anne, and was President of the State Revenue College (Kammer-Kollegiia) until its closure in 1786. In 1779 he was made a Senator and was commissioned by Catherine to investigate allegations of provincial maladministration in 1784. Shcherbatov, who aspired to occupy the highest offices of state but was long denied promotion, regarded his official career as a bitter disappointment, and came to consider his secret essays as his most valuable legacy, though aware that they could not be published in his lifetime. His political essays, mostly written in the last 5 years of his life, reveal him as an aristocratic constitutionalist with republican sympathies, a life-long critic of 'despotism' and a self-styled 'good citizen' and a 'true son of his country'.3 The Lodge of Equality Little attention has been paid to Shcherbatov as a freemason. He was initiated into Freemasonry as a young guards officer in the Semionovskii Regiment, his name being among a list of 33 identified as freemasons, submitted in 1756 to the Empress Elisabeth. A recent western innovation, Freemasonry was held in some suspicion by the authorities as a movement uniquely independent of government control and thought to smack of religious heterodoxy. It became a focus, however, for many of the country s social, cultural and intellectual elite: at its height, in the 1770s and 1780s, there were some hundred masonic lodges; and several of Shcherbatov s fellow-initiates became well known writers, historians, artists and musicians. Shcherbatov was also a member of the Royal Arch Lodge, 'Capitulum Petropolitanum', at St Petersburg in the 1760s, and joined the Craft Lodge 'Equality' in Moscow in the 1770s. This lodge followed the English system, under the jurisdiction of Ivan Yelagin (1725-94), who became Provincial Grand Master of the Russian Empire under a warrant from the Premier Grand Lodge of England in 1772. Shcherbatov, who made Moscow his principal residence in the 1770s, was an active member of 'Equality'. The lodge met in various private houses, including Shcherbatov s own house in Krasnoe Selo, outside Moscow. We obtain some rare information about 'Equality', including references to

Shcherbatov, from the diary for the year 1775-6 of a fellow member of the lodge, the 21-year-old, A. Il'in, published in 1908.4 The diary mentions summonses, ceremonies in each of the three degrees, and a 'masonic catechism', probably equating to the book of ritual. The average attendance at meetings was between 12 and 15, and the festive board usually ended around midnight. Attenders included members of the nobility, such as Princes Gagarin and Dolgorukov, and the Deputy Provincial Grand Master, Count Roman Vorontsov. Visitors at a meeting which was held at Shcherbatov s house on 23 August 1775 were an officer of the Izmailovskii Guards Regiment, a clerk (protokolist) from the Senate, Chebotarev, a lecturer at Moscow University, and a French visitor, one 'Brother Lesage'. More than one ceremony might take place at a meeting. On 7 July 1775, Il'in records a Raising, after which the lodge was opened according to the Scottish ritual and an Initiation took place. On 18 July he and his brother were each presented with a pair of white kid gloves (perhaps on attaining the Second Degree), to the applause of the Brethren. Il'in gave from 20 to 25 copecks (about one shilling in pre-decimal currency) to the alms collection. He was raised on 5 August and on 7 September, only a month later, he officiated as Senior Warden during a Passing. On 10 October he records that there was a collection in lodge for the saying of prayers in church in memory of a departed brother. There was a lecture on human life and verses commemorating the deceased, written by one of the brethren and set to music, were sung by all present. Masonic songs were a characteristic of Russian Lodges.5 Religion, Philosophy and Freemasonry Masonic lodges were initially tolerated by Catherine the Great, though her attitude was one of patronising scepticism. Her tolerance, however, grew increasingly thin. On 9 August 1775, Il'in records a rumour that the parish priest of Krasnoe Selo threatened to report to the Archbishop of Moscow an 'accursed masonic meeting' held at Shcherbatov s house. While sincerely subscribing to the beliefs of the Russian Orthodox Church, Shcherbatov, as a highly educated man of broad and cosmopolitan outlook, considered himself a 'citizen of the world' and argued from a deist as well as a Christian standpoint. In the year 1788-89 he wrote several philosophical essays on life and death: Reflections on human life, Reflections on the hour of death, On the advantages of want, Reflections of a grieving father on the death of a beloved son,6 and, on the model of Plato s Phaedo, a Dialogue on the immortality of the soul. The purpose of Reflections on the hour of death was to consider 'how to die well and without fear'. He also wrote verse of a philosophical-moralistic character. Particularly noteworthy in the context of Freemasonry is Shcherbatov s prose translation, from an Italian version, of Edward Young s The Last Day (1713), subsequently part of his celebrated Night Thoughts. Young s poem, including The Law Day, had masonic connotations across 18th-century Europe and Shcherbatov s rendering, first published anonymously in 1777, appeared in a second edition ten years later under the imprint of the Moscow Typographical Company. This press, under the direction of the writer and freemason, Nikolai Novikov (1744-1818), played an important role in the history of Russian Freemasonry. Its activities, particularly the publication of numerous titles of interest to freemasons, reawakened the Empress s suspicions. In 1792, Novikov was arrested and imprisoned. Together with other works of masonic interest, over 1,000 copies of Shcherbatov s second edition of The Last Day were seized and destroyed. Catherine s apprehensions with regard to Freemasonry were

fuelled by her hostility, particularly at the time of the French Revolution, to anything resembling a secret society, and by the international affiliations of Russian Freemasonry, notably with lodges in Prussia and Sweden (Shcherbatov was an admirer of the aristocratic constitutionalist opponents of Gustav III). Masonic Images and Ideas in Shcherbatov s Land of Ophir A work of Shcherbatov with clear masonic references is his unfinished utopian tale, Journey to the Land of Ophir by Mr S., a Swedish Gentleman, written between 1783 and 1784. This enigmatic narrative, his longest literary production, consisting of over 300 printed pages in double columns, was published only in 1896. It has recently been the object of research by scholars in half a dozen countries, many of whom have seen in it a reflection of ideas which Shcherbatov would have liked to see introduced in Russia. There is no doubt that in a fictional guise, the work is intended to relate to Russia: the placenames are clearly anagrammatic (Peregab=Petersburg, Kvamo=Moscow, etc). The name Ophir itself, however, has biblical and masonic connotations, relating to King Solomon and Hiram King of Tyre.7 In Shcherbatov s narrative, indeed, an elder of the country confirms that Ophir was the land to which King Solomon sent his ships to collect gold. Religion and public worship in Ophir are closely modelled on masonic ceremony and tenets. The citizens assemble in a 'temple', built of 'rough stone' (an allusion to the 'rough ashlar'), with two rows of columns along the middle of the interior, each column surmounted by a spherical ball ('cupola'). In the centre of the temple, on a raised pedestal stands an emblematic sun, 'or rather a circle with a silver centre and golden rays'. In the centre of the circle is depicted in blue enamel a symbolic letter, signifying unity', and around the circle are inscribed the following words: 'eternal, omnipotent, allseeing, just, all-establishing, all-merciful, omnipresent'. The priest wears 'a sort of breastplate' (nagrudnik: the word also signifies 'apron') on which is embossed the same image of the sun. The religion of the Ophirians is a non-denominational deism, based on well-known 18th-century notions of 'natural religion' and belief in a supreme Being', derived from the 'argument from design'. 'Out of the temple funds', contributions to which are voluntary, one half is set aside for an almshouse for cripples and the incurably ill. The prayers, which are short, are contained in a small booklet'. There is a 'moral catechism', containing 24 of 'man s duties to the Supreme Being and to himself. These include the duty to avoid injustice, to do by others as we would be done by (since 'every man is a citizen of the world'), to be merciful to our fellow-men, to avoid falsehood, to guard our tongue and to keep the secrets confided in us. The 29 of 'man s duties to society' include loyalty to his 'native land', obedience to the laws, modesty, secrecy, justice and trustworthiness. These seem to reflect the statute, or masonic regulation' of contemporary Russian Freemasonry and there are obvious affinities with the charge to the initiate. A 'catechism of laws' contains 22 further injunctions, all aimed at social improvement and moral perfection. Interestingly, the priests in Ophir also serve as members of the police, the citizens deemed 'the most worthy and virtuous' being elected to serve in this dual capacity. While as priests they superintended the public worship, their duty in the police was 'the maintenance of morals' and their task was to oversee and enforce obedience to the rules of morality. The narrator expresses his

admiration for the high 'degree of consciousness of civic and moral principles and their exact implementation' in Ophir. While it is unlikely that Shcherbatov viewed his utopia as a practical blueprint for reform, the masonic echoes of the Land of Ophir certainly suggest the attractions for him of Freemasonry as a select movement of serious-minded men with an ethical mission. Shcherbatov s Memoir On the corruption of morals in Russia Shcherbatov was indeed a rigid moralist. His best known work, his memoir On the corruption of morals in Russia, written between 1786 and 1787 (and first published in London in l858), is an account of what he felt to be the result of a combination of materialism and moral decline in the Russian nobility across the eighteenth century, culminating in the reign of Catherine the Great, 'a history', as he calls it, 'both of reigns and of vices'. His strictures extend to several fellow-masons, including the Provincial Grand Master, Count Ivan Yelagin, and the Deputy Provincial Grand Master, Count Roman Vorontsov, whose misdeeds as provincial governor Shcherbatov was commissioned to investigate in 1784. Shcherbatov is particularly critical of the character and rule of Catherine herself, whose 'moral outlook', he notes, 'is based on the modern philosophers, that is to say, it is not fixed on the firm rock of God s Law'. The concluding section of the work suggests masonic undertones. Shcherbatov looks forward to moral improvement under 'a better reign', and a monarch who is sincerely attached to God s Law, a strict observer of justice, beginning with himself; moderate in the pomp of the royal throne, rewarding virtue and abhorring vice, showing an example of assiduity and a willingness to take the advice of wise men; firm in his undertakings, but without obstinacy; gentle and constant in friendship, showing an example in himself by his domestic harmony with his wife, and banishing licentiousness; generous without prodigality at his subjects' expense, and seeking to reward virtue, good qualities and merit, without any bias .... possessing sufficient magnanimity and patriotism. These qualities correspond to virtues particularly prized among Russian freemasons.8 Shcherbatov was thus among those who placed their hopes for the future in the heir to the throne, Catherine s son, the Grand Duke Paul (the future Emperor Paul, reigned 1796-18O1), whose character and way of life were felt to contrast favourably with those of Catherine, and who was apparently welldisposed to Freemasonry. Catherine s growing antagonism to Freemasonry as a focus of loyalties and a source of moral authority outside state control also stemmed from her suspicion that it served as a focus for political malcontents, who looked to Paul as a figurehead. In 1794, at her order, all Russian lodges were closed.

Shcherbatov - Humanitarian and Philanthropist Shcherbatov was a committed member of Craft Freemasonry under the English system. Unlike Novikov, he did not join the Rosicrucian or other 'Higher Order' systems in Moscow, whose mystical interests were alien to his rational outlook. His Freemasonry was an ethical adjunct and a spur to his efforts to improve society. The idea of a voluntary association of enlightened men, inspired by moral ideals and dedicated to the improvement of society, had a particular resonance in Russian society. Russian Freemasonry not only complemented the ethos of a nobility whose primary function was service to state and society, but also contributed to the formation of a self-conscious, independent, critical intelligentsia, independent of the political elite. Shcherbatov s critical essays not only served to compensate for what he felt to be an unfulfilled public career, but also served a significant moral goal. Without overt disloyalty to the Empress, towards whom nonetheless he felt bitterly disillusioned, he believed in a higher duty to his country. Freemasonry may have helped him to resolve, or at least to balance, these conflicting loyalties. Highly critical of Catherine s expansionist foreign policy, for example, he wrote that only defensive wars were permissible, and he lamented the human costs. Likewise, he deplored the famine of 1787, relief of which was the concern of many Russian freemasons. In two essays on the famine, he shows compassion and sympathy and proposes practical relief measures. With his stern moral views and his aristocratic pride of birth, Shcherbatov was often considered haughty. Despite his rigid social views, however, he insisted on human worth and dignity, and, in keeping with the tenets of Freemasonry in general and his own lodge, 'Equality', in particular on the natural equality of the individual, whatever his birth. Among the moral injunctions laid down in his journey to the Land of Ophir, was:

know that, inasmuch as you are a man, the least of men is your equal ... The greatest king is your equal by virtue of your common human nature; for you were born equal, your natural needs are equal, you are equally sick and equally you die ... Consider all those below you as your brothers in humanity. Shcherbatov was much respected for his personal integrity. The Chevalier de Corberon, French charg d'affaires at St Petersburg, a well-known freemason and a regular visitor at the Shcherbatov household, describing him as an impassioned critic of developments in Russia, adds: 'Mais il est de bonne foi, et c'est un des russes les plus honntes.' Shcherbatov s obituary refers to his 'moral character and his particular fair-mindedness and impartiality' and cites his frequent mediation among friends and acquaintances. Extant letters to his son and daughter-in-law reveal him as an affectionate and solicitous parent.

Notes

1. On Shcherbatov, see A. Lentin, introduction to his edition of Prince M.M. Shcherbatov s On the Corruption of Morals in Russia, CUP, 1969, pp. 1-102; and 'A la recherche du prince mconnu: M.M. Shcherbatov (1733-1790) and his critical reception across two centuries', Canadian-American Slavic Studies, vol. 28, No. 4 (Winter 1994), pp. 361-98.^ 2. His father-in-law, Prince Ivan Shcherbatov (1696-176 1) was Russian Minister to the court of St James 1739-1742 and 1743-1746.^ 3. V.I Savva, 'Iz dvenika masona 1775-1776' [From the diary of a mason 1775-1776], in, Chteniia v aimperatorskom obshchestve Istorii i Drevnostei rossiiskikh pri moskovskom universitete, 1908, Book 4, section 4, pp. 1-15.^ 4. In-Ho Lee Ryu: 'Freemasonry under Catherine the Great: a Reinterpretation', unpublished doctoral dissertation, Harvard University, Cambridge, Mass., 1967, pp. 138-41.^ 5. Shcherbatov s Consolatory Reflections of a grieving father on the death of a beloved son was published in 1790 by the Moscow University Press, directed by Ivan Novikov 1779-89. Shcherbatov s philosophical essays bear a resemblance to the genre published from 1784 in the Magazin Svobodnokamenshchicheskii [Freemason s Magazine]. S.V. Arzhanukhin, Filosofskie Vzgliady Russkogo Masonstva [The Philosophical Views of Russian Masonry]. Ekaterinburg, 1995, pp. 63-90.^ 6. Ophir is mentioned as a source of precious gold in I Kings, 9. 28; Isaiah, 13. 12, and Psalms, 45, 9. I Kings, 9 relates the assistance rendered to King Solomon by Hiram, king of Tyre.^ 7. For a recent but hostile analysis of Voyage to the Land of Ophir, see Emmanuel Waegemans: 'A Russian 1984 in 1784: Shcherbatov s vision of the future', in Literature, Lives and Legality in Catherine s Russia, (ed.) A.G. Cross and G.S. Smith, Astra Press, Cotgrave, Nottingham, 1994, pp. 45-59.^ 8. G.V. Vernadskii, Russkoe Masonstvo v tsarstvovanie Ekateriny II [Russian Freemasonry in the reign of Catherine III, Petrograd, 1917, p. 109. See generally Isabel de Madariaga: 'Freemasonry in eighteenthcentury Russian society' in Politics and Culture in Eighteenth-Century Russia. Collected Essays by Isabel de Madariaga, Longman, 1998, pp. 150-67.^

Reprinted, with permission from Ars Quatuor Coronatorum, vol. cxi. ed. Members of the Lodge. pp. 15661. Portrait: early 19th century copy of a contemporary portrait possibly by Alexandre Roslin c. 1776. Grand Lodge of Russia

Facsimile of a letter received from Bro. Peter Waters showing the current state of the Grand Lodge of Russia.

The Grand Lodge of Russia

Founded: 1995. Descent: France (GLNF) Address: The Grand Secretary, P.O. Box 18, 109377 Moscow. Telephone or Fax (709 5) 206 8176. Email glor@orc.ru Lodges: 12. Membership: 200. Ritual: Scottish Rite Craft degrees. Publications: Constitution. History: On 24 January 1731, when the Grand Lodge of England appointed a Captain John Phillips as Provincial Grand Master of Russia and Germany, masonry in Russia was mainly the preserve of foreign residents, chiefly British and German. In c. 1741 I Grand Lodge appointed as Phillips' successor a Scots Jacobite, James Keith (1696-1758), who fought in the Russian and Prussian service. Masonry took root in Russia in the reign of the Empress Elisabeth (1741-62), particularly among the nobility, and flourished for most of the reign of Catherine the Great (1762-96). The first regular lodge under the English system, Perfect Unity Lodge No. 414, was constituted at St. Petersburg in 1771. In 1772 Grand Lodge appointed the first native Provincial Grand Master, Ivan Yelagin (1725-94), secretary and theatrical adviser to Catherine. The 14 or so lodges under Yelagin s control united in 1776 to form a National Grand Lodge, which, under the aegis of the combined English and Swedish systems, practised a heterodox mixture of craft masonry, higher degrees masonry, Knights Templar and mystical and esoteric rites introduced from Germany and Sweden. By the early 1780s, according to one account, there were c. 100 lodges in Russia, with an average membership of 25. Members included many of the foremost men of the day, including the writer and publisher Nikolai Novikov. Masonry, however, was held in increasing disfavour by Catherine, suspicious of its private meetings and even of its philanthropic activities. Government pressure began in 1782, Novikov was imprisoned in 1792, and by 1794 all lodges were forced to close. The Craft was tolerated under Catherine s son, Czar Paul (1796-1801), and still more so under his son, Czar Alexander I (1801-1825), who in 1810 formally permitted the establishment of masonic lodges. The Grand Lodge Astrea, founded at St. Petersburg in 1815, presided over 23 lodges by 1819, again largely under German and Swedish influence. In the period of reaction following the Napoleonic wars, however, with the spread of revolutionary secret societies, Alexander in 1822 issued a decree prohibiting masonry. It was certainly a fact that most of the army officers who participated

in the abortive Decembrist revolution on Alexander s death in 1825, were former masons. Alexander s brother and successor, Nicholas 1 (1825-55) suppressed masonry under a further decree in 1826. Thereafter, the Russian Craft existed in limbo. Masonry revived after the 1905 Revolution, and flourished until 1917, but was once more suppressed after the Bolshevik Revolution, formally in 1922. Russian migrs in France founded Lodge Astrea No. 100 in 1922, working in the Russian Language, under the Grande Loge Nationale Franaise (GLNF). Members of the GLNF provided a catalyst for the return of regular Freemasonry to Russia after the collapse of the Soviet Union in 1991. Notes for Visitors As will be appreciated in view of Russian Masonic history, Russian masons tend to be discreet in relation to their membership. It is preferable to address envelopes to the Grand Secretary without any Masonic reference. An intending visitor could endeavour to telephone the Grand Lodge office in Moscow when in the country, or attend it personally, in order to make arrangements to visit a lodge. However, be aware that the Grand Lodge office is not permanently staffed. The best recommendation is to contact the Grand Lodge office by either email or fax, well in advance, asking for a contact telephone number for use on arrival. Note that no mention of Masonic interests should be put on Visa Applications. Visitors are most welcome, and can expect to be met at a convenient public place, then taken to a meeting. Presently, Russian lodges do not possess their own Masonic halls, but use rented accommodation, such as schools. Dress for Russian lodges is a dark lounge suit, though a collar and tie is acceptable. Regalia is based on that of the GLNF, which in itself is similar to English regalia. Visitors will need to bring their own personal regalia with them. The ritual used by Russian lodges is the Scottish Rite Craft degrees, as used by Lodge Astrea No. 100 GLNF, and translated into Russian. A festive board is held after every lodge meeting, analogous to the GLNF/English pattern, which includes a light supper or buffet, often replete with wine, beer, mineral water and, of course, vodka. A short formal toast list, and speeches often accompanies a supper. An overseas visitor is likely to be called upon to reply briefly to a toast in honour, While most Russian lodges use the Russian language, quite a few members are bilingual, and English is understood.

List of Lodges While the names and numbers of Russian Lodges are noted below, meeting details are not simply because meeting dates and places are not fixed, and can often be changed at short notice. No Russian lodge has yet obtained permanent premises. An intending visitor will be informed appropriately upon inquiry by fax or email to the Grand Lodge office in Moscow. Russian Lodges recess in June, July and August, except Jupiter No. 7 near Moscow, which meets all the year round. Otherwise they met monthly. All lodges use the Russian language, except Lodge Aurora No. 6 and Brotherly Love No. 10 which work in English, while Northern Radiance No. 9 works in Russian and Armenian, and Alexander Pushkin No. 11 works in Russian and French. A research lodge, Quatuor Coronati No. 8, has recently been formed in Moscow. Lodge Brotherly Love No. 10, was erected in April 1999, with a travelling warrant. Uniquely, it was actually consecrated, by arrangement with the Grand Lodge of Turkey, in Marmaris, Turkey. The initial lodge officers are Russian, Turkish, with one Lebanese brother. The lodge will travel and meet in East Asian Republics where no Freemasonry presently exists, and assist in creating indigenous lodges. It held its second meeting in Moscow in June 1999, a day prior to the Annual Communication of the Grand Lodge of Russia. The lodge can be contacted via the Grand Lodge office in Moscow. Russia now has twelve lodges under charter, but given the size of the country, this number is likely to expand greatly in the years ahead. Currently chartered Russian Lodges are as follows: Meeting in Moscow: Lodge Harmony No. 1, Lodge Lotus No. 2, Lodge Aurora No. 5, Lodge Quatuor Coronati No. 8, Lodge Northern Radiance No. 9, and Alexander Pushkin No. 11. Lodge Astrea No. 3 Lodge Polar Star No. 6 Lodge Gamaioun No. 4 Lodge Jupiter No. 7

Meeting in St. Petersburg: Meeting in Archangelsk: Meeting in Voronezh: Meeting in Zvenigorod: (Near Moscow):

Meeting in Vladivostok: Meeting variously:

Lodge Pacific Rim No. 12 Lodge Brotherly Love No. 10

Reprinted from Ars Quatuor Coronatorum. vol. 112 for the year 1999. ed. Peter Hamilton Currie. ISBN: 0 9077655. pp. 258-60.