TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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29 with marrying a Roman Catholic. 55 The rules were very clear on this issue- "Any member dishonouring the Institution by marrying a Roman Catholic shall be expelled; and every member shall use his best endeavours to prevent and discountenance the marriage of Protestants with Roman Catholics, such intermarriages generally occasioning domestic unhappiness, and tending to the injury of Protestantism. "56 Anyone joining the Orange lodge would be more than aware about the ruling on intermarriage. Members such as Thomas Robertson risked inevitable expulsion and loss of friends for his action. He was expelled from the Orange Institution according to the rule already mentioned. 57 The two safeguards against intermarriage were the risk of expulsion and the onus on other members to counsel against intermarriage. It must be remembered that the Catholic Church also viewed mixed marriages as undesirable. Despite these rules against intermarriage these marriages still occurred, which indicates that loyalty to any organization which is quasi-religious such as the Orange lodge or a church such as the Catholic Church, could be overturned by a relationship between two people regardless of interreligious rivalry.58 The Loyal Orange Institution viewed good conduct and the respectability of its members as important because this was crucial to their public image. Drunkenness was unacceptable behaviour as temperance was a significant issue in nineteenth century New Zealand. A glance at the church newspapers reveals a preoccupation with this issue. Even the Orange lodges joined in by some becoming temperance lodges. The New Zealand Methodist noted that there "is an Orange Lodge in Christchurch that has the pleasing distinction of being a Temperance Lodge. An advertisement elsewhere shows that these abstaining Orangemen are bent on celebrating the 12th of July in a rational and intelligent 55'Loyal Orange Lodge No. 19 Oamaru Minute Book', 3 January 1882. 560p. cit., Laws and Ordinances, 1885, p. 6. 57'Loyal Orange Lodge No. 19 Oamaru Minute Book', 1 August 1882. 581t must be remembered that New Zealand was a small society, and that young people were caught between the desire to marry someone of the same faith, and the reality of a limited number of marriage partners to choose from .
30 manner. .,59 The lodge referred to was Walker's Purple Heroes, No. 24; Temperance Lodge. After taking up the temperance cause the Orangemen were seen by such churches as the Methodists as being more respectable. The Orangemen in Ireland had acquired reputations of drunken celebrations and violent conduct. The orderly celebrations evident in New Zealand must have encouraged members of the different Protestant churches in New Zealand to join the L.O.I. Just as there were rules regulating the public life of members there were also the elaborate rituals that began with a member's initiation into the Orange Institution. The rules and regulations do not mention any details of an initiation ceremony. Since the Orange Institution was a secret society they could not commit to paper what happened as that would nullify the mystery surrounding their initiation ceremony. Thus the only examples of these ceremonies are from disaffected members who felt compelled to 'expose' the Orange Institution. E. Lewis was as Australian ex-Orangeman who claimed to have been an Assistant Chaplain and Arch Purple man of the Campbell Lodge No. 130, of the Orange Institution in Victoria, and he details the initiation of a candidate into the Royal Arch Purple Degree. The initiation involved the candidate being stripped of all clothing except for his pants and being blind folded. Before entering the lodge room there was some questioning and once inside, the ritual test began. This ritual test was based on biblical incidents such as travelling through the wilderness and crossing the Jordan river. Once the ritual test was completed the candidate then became initiated into the R.A.P. Order. 60 The initiation ceremony described by Lewis gives some details of each ritual test but essentially the rest of his narrative is a diatribe against the Orange Institution. It is but the simple truth to say that these ceremonies are, as is befitting the methods of such ardent supporters of the open Bible, a wretched and disgustingly stupid travesty of incidents narrated in Scripture history, and whilst such ceremonies are strikingly characteristic of the Order, they must, when described, fill any decent Protestant, who has the slightest love or veneration for the Holy Scripture, with indignation and loathing for such blasphemous tomfoolery.61 5~ew Zealand Methodist, 7 July 1888. 6~. Lewis, Orangeism Exposed, Melbourne, Advocate Office, 1899? pp. 12-15. 61Ibid., p. 12.
Page 1 and 2: TRANSPLANTED IRISH INSTITUTIONS: OR
Page 3 and 4: CONTENTS Page Tables Abbreviations
Page 5 and 6: ii ABBREVIATIONS A.1.H.R. Appendice
Page 7 and 8: iv ABSTRACT This thesis is a social
Page 9 and 10: 2 Ulster was greatly influenced by
Page 11 and 12: Cullen had so assiduously nurtured,
Page 13 and 14: 6 family. To further his argument h
Page 15 and 16: 8 migrants. 24 As there was no long
Page 17 and 18: disruption, and political frustrati
Page 19 and 20: 12 The Irish Protestants as a group
Page 21 and 22: 14 In Chapters 2 and 3 the L.O.I. a
Page 23 and 24: Chapter 2. 16 "WE WILL MAINTAIN": O
Page 25 and 26: 18 organizations. The corporate sen
Page 27 and 28: 20 Even though the Peep O'Day Boys
Page 29 and 30: 22 lodges were responsible to one I
Page 31 and 32: 24 environment and his homeland. Fe
Page 33 and 34: 26 Further changes to the clarity o
Page 35: 28 The Black lodges were founded in
Page 39 and 40: 32 The Orange cause is booming stro
Page 41 and 42: 34 achieved in the United States of
Page 43 and 44: 36 A sense of the numerical presenc
Page 45 and 46: 38 supporters. 85 This episode illu
Page 47 and 48: 40 The Orangemen did indeed assert
Page 49 and 50: 42 required. IOI There was also a D
Page 51 and 52: 44 The L.O.I. and the H.A.C.B.S. we
Page 53 and 54: "Robin Hood and his merrie men."9 T
Page 55 and 56: 48 the avowed aims of the Defenders
Page 57 and 58: 50 have any secret passwords or sig
Page 59 and 60: 52 deputies elected by District Boa
Page 61 and 62: Friend, having exprcssed your willi
Page 63 and 64: 56 New Zealand Tablet in 1873 the H
Page 65 and 66: 58 reinforced the importance of the
Page 67 and 68: 60 The Catholic Church interfered i
Page 69 and 70: 62 march alone, (they marched with
Page 71 and 72: 64 importance.3 The ritual parade e
Page 73 and 74: 66 North Island which developed the
Page 75 and 76: 68 Orange-Nassau. Orange was a prin
Page 77 and 78: 70 In Auckland on St Patrick's Day,
Page 79 and 80: 72 such as these were part of the a
Page 81 and 82: 74 march through main streets, besi
Page 83 and 84: 76 effective. 31 The Orange Institu
Page 85 and 86: increased sectarian tension between
Page 87 and 88:
80 flow. The Irish were only 3.5% o
Page 89 and 90:
again, nativism was prevalent and a
Page 91 and 92:
84 and priestly life. The L.O.I. in
Page 93 and 94:
86 A common theme in these two issu
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88 situation and the married men on
Page 97 and 98:
90 enduring attachment to their pri
Page 99 and 100:
total abstinence pledge. Also among
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the Presbyterian Church."60 This wa
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96 Master of the Orange Lodge. 69 T
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like 'helpless victims adorned for
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100 that he had never been there. C
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who managed to gather sizeable audi
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104 1900, 200 pamphlets expOSIng th
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106 of the running sores of bigotry
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Protestantism. 108 Shepherd's main
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110 many Protestants who had Cathol
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112 was given full attention by the
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New Zealand also had its own instit
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116 The L.O.1. did not have much su
Page 125 and 126:
118 Anti-Catholicism was transporte
Page 127 and 128:
120 the pursuit of solidarity withi
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C Rituals and Laws of the L.O.I. an
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! 124 CHINIQUY, Charles, Forty Year
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126 CRONIN, Sean, Irish Nationalism
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128 KEALEY, Gregory S., Toronto Wor
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130 B Articles. ANON., 'Hibernian C
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133 MOORES, Harold S., 'The Rise of
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