American Association of Teachers of Slavic and East European Languages

Répertoire biographique des francs-maçons russes: XVIIIe et XIXe siècles by Tatiana BakounineReview by: Robert W. Simmons, Jr.The Slavic and East European Journal, Vol. 12, No. 3 (Autumn, 1968), p. 386Published by: American Association of Teachers of Slavic and East European LanguagesStable URL: http://www.jstor.org/stable/304047 .

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386 The Slavic and East European Journal 386 The Slavic and East European Journal

In 1922 the anarchist leaders were allowed to emigrate. Avrich has used a wide range of materials, including a quantity in Yiddish. It would have been welcome if the author had inquired into the role of anarchism in the populist movement and the SR party; but he restricts himself to people who called themselves "anarchists," which is defensible. His book calls attention successfully to a neglected and significant strand of Russian revolutionary history.

Michael Glenny has translated the 1923 edition of Lunacarskij's little book, originally published in 1919 as part of a projected four-volume work on the October Revolution. It contains a series of brief anecdotal essays about fellow Russian Social Democrats: Lenin, Trotsky, Zinov'ev, Plexanov, Sverdlov, Volodarskij, Urickij, Martov, F. I. Kalinin, and Pavel Bessalko. The last two, today forgotten, were mem- bers of Proletkult, a group determined to revolutionize literature which Lunacarskij patronized. Known as the mildest and most intellectual of the Bolsheviks, Luna- carskij also had courage, as shown by the fact that he pointedly omitted Stalin from this volume. He died before the Great Purges, otherwise he might well have been among its victims. The translation reads well, and is introduced by one of the last of the late Isaac Deutscher's luminous essays.

Religion and the Search for New Ideals in the USSR contains the papers of a conference held in Munich in April 1966. Father Gustav Wetter reminds us that Communism remains "a philosophy of life," not merely a "collection of economic and social theories," in Communist-ruled countries. The most interesting material in the book comes in factual accounts of the advance of religion in the Soviet Union: Dmitry Konstantinov on Orthodoxy and the younger generation; Nadezhda Teodorovich on stirrings among the Orthodox clergy; Peter Reddaway on religious searchings outside the Church; Zinaida Shakhovskaya on Christian themes in Soviet literature; William C. Fletcher on new developments among the Baptists; Georg von Stackelberg on the Islamic revival in Central Asia; Nikita Struve on the lack of success of "pseudo- religious rites" invented by the Party. One gloomy essay, by Hans Lamm, reports the bleak prospects for Judaism. An extremely important series of problems for present-day Soviet culture is opened up, and far from exhausted.

Donald W. Treadgold, University of Washington

Tatiana Bakounine. Repertoire biographique des francs-maSons russes: XVIIIe et XIXe siecles. (Collection historique de l'Inst. d'itudes slaves, 19.) Paris, 1967. lv, 655 pp.

The Repertoire, originally issued in Brussels in 1940, is a uniquely valuable source for data on all of the Russians (and foreigners) who ever had any connection with a Russian Masonic lodge. It contains a fine scholarly Introduction (with notes), a list of persons, a list of Russian lodges, and a list of foreign lodges mentioned in Russian sources. Since almost all Russian writers of the later eighteenth and early nineteenth centuries were active Masons, the book constitutes not a reference work on a minor aspect of Russian culture, but a handy cyclopedia of literature. Its special virtue is that it brings together a vast quantity of forgotten data which had to be gleaned from out-of-the-way, generally ignored books and periodicals.

A companion volume has also been published: Paul Bourychkine, Bibliographie sur la franc-maconnerie en Russie, completed and edited by Tatiana Bakounine (Paris, 1967). Both books should become standard references for studies in Russian literature of the period 1750-1850.

Robert W. Simmons, Jr., University of Wisconsin, Madison

In 1922 the anarchist leaders were allowed to emigrate. Avrich has used a wide range of materials, including a quantity in Yiddish. It would have been welcome if the author had inquired into the role of anarchism in the populist movement and the SR party; but he restricts himself to people who called themselves "anarchists," which is defensible. His book calls attention successfully to a neglected and significant strand of Russian revolutionary history.

Michael Glenny has translated the 1923 edition of Lunacarskij's little book, originally published in 1919 as part of a projected four-volume work on the October Revolution. It contains a series of brief anecdotal essays about fellow Russian Social Democrats: Lenin, Trotsky, Zinov'ev, Plexanov, Sverdlov, Volodarskij, Urickij, Martov, F. I. Kalinin, and Pavel Bessalko. The last two, today forgotten, were mem- bers of Proletkult, a group determined to revolutionize literature which Lunacarskij patronized. Known as the mildest and most intellectual of the Bolsheviks, Luna- carskij also had courage, as shown by the fact that he pointedly omitted Stalin from this volume. He died before the Great Purges, otherwise he might well have been among its victims. The translation reads well, and is introduced by one of the last of the late Isaac Deutscher's luminous essays.

Religion and the Search for New Ideals in the USSR contains the papers of a conference held in Munich in April 1966. Father Gustav Wetter reminds us that Communism remains "a philosophy of life," not merely a "collection of economic and social theories," in Communist-ruled countries. The most interesting material in the book comes in factual accounts of the advance of religion in the Soviet Union: Dmitry Konstantinov on Orthodoxy and the younger generation; Nadezhda Teodorovich on stirrings among the Orthodox clergy; Peter Reddaway on religious searchings outside the Church; Zinaida Shakhovskaya on Christian themes in Soviet literature; William C. Fletcher on new developments among the Baptists; Georg von Stackelberg on the Islamic revival in Central Asia; Nikita Struve on the lack of success of "pseudo- religious rites" invented by the Party. One gloomy essay, by Hans Lamm, reports the bleak prospects for Judaism. An extremely important series of problems for present-day Soviet culture is opened up, and far from exhausted.

Donald W. Treadgold, University of Washington

Tatiana Bakounine. Repertoire biographique des francs-maSons russes: XVIIIe et XIXe siecles. (Collection historique de l'Inst. d'itudes slaves, 19.) Paris, 1967. lv, 655 pp.

The Repertoire, originally issued in Brussels in 1940, is a uniquely valuable source for data on all of the Russians (and foreigners) who ever had any connection with a Russian Masonic lodge. It contains a fine scholarly Introduction (with notes), a list of persons, a list of Russian lodges, and a list of foreign lodges mentioned in Russian sources. Since almost all Russian writers of the later eighteenth and early nineteenth centuries were active Masons, the book constitutes not a reference work on a minor aspect of Russian culture, but a handy cyclopedia of literature. Its special virtue is that it brings together a vast quantity of forgotten data which had to be gleaned from out-of-the-way, generally ignored books and periodicals.

A companion volume has also been published: Paul Bourychkine, Bibliographie sur la franc-maconnerie en Russie, completed and edited by Tatiana Bakounine (Paris, 1967). Both books should become standard references for studies in Russian literature of the period 1750-1850.

Robert W. Simmons, Jr., University of Wisconsin, Madison

This content downloaded from 62.122.77.48 on Sun, 15 Jun 2014 18:00:36 PMAll use subject to JSTOR Terms and Conditions