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His other works are: Lettres sur l’origine des sciences, 1777.—Lettres sur l’Atlantide de Platon, London, 1779.—Essai sur les fables, et sur leur histoire, posthumously publ. in Paris, 1799.
His other works are: Lettres sur l’origine des sciences, 1777.—Lettres sur l’Atlantide de Platon, London, 1779.—Essai sur les fables, et sur leur histoire, posthumously publ. in Paris, 1799.
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'''Bain, Alexander (1818-1903)'''. Scottish philosopher and educationist, born in Aberdeen, where he also died. Began life as a weaver. Entered Marischal College, 1836, studying arts; became contributor to the Westminster Review, establishing a life-long friendship with John Stuart Mill. Was appointed, 1845, prof, of mathematics and natural philosophy in the Andersonian Univ, of Glasgow, but soon resigned. In 1860 became prof, of logic in the Univ, of Aberdeen; he contributed to the raising of the standard of education in Scotland and greatly influenced the teaching of English grammar and composition. In 1876, he started his periodical Mind for which he wrote numerous articles. He resigned his professorship in 1880, to devote himself to writing. Among his many works on varied subjects, mention should be made of: Manual of Rhetoric, 1866.—Manual of Mental and Moral Science, 1868.—Logic, 1870.—*Mind and Body. The Theories of their Relation, in “The International Scientific Series,” London, 1872; 3rd ed., 1874.—Education as a Science, 1879. Bain was the first in Great Britain to stress the necessity of applying the methods of the exact sciences to psychological phenomena; he made a profound study of the physical origin of feeling and emotion, and of the laws of association.
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'''Barras, Charles M'''. *The Black Crook. Light Opera.
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'''Basilides (130 or 140 b.c.)'''. Extensive work on the interpretation of the Gospels, in 24 volumes. Mentioned by Cassels, Supernatural Religion, Vol. II, Part II, chap. vi.
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'''Bede (or Beda, or Baeda, 672-735)'''. *Historia ecclesiastica, written in 731. Most recent ed. is the one of Rev. Chas. Plummer, Clarendon Press, Oxford, 1896.
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'''Bernheim/ Hippolyte'''. French physician, b. at Mulhouse (Haut- Rhin), 1837; d. at Paris, 1919. Was first professor at the Univ, of Strassburg, 1868, but settled later at Nancy, where he devoted himself to the study of hypnotism and suggestion. Works: De la suggestion dans l’état hypnotique et à l’état de veille, 1884.—Hypnotisme, suggestion et psychothérapie, 1890. Vide s.v. Liébault, concerning Bernheim’s role ih Liébault’s vindication.
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'''Berthelot, Marcellin Pierre Eugène (1827-1907)'''. *Les origines de l’alchimie. Paris: G. Steinheil, 1885. Nouveau tirage, Paris: Librarie des Sciences et des Arts, 1938.
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'''Bockh, August (1785-1867)'''. *Corpus inscriptionum graecarum. 4 vols., fol., 1828-77. Section on “ Inscriptiones Christianae.”
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'''<nowiki>*</nowiki>Book of Numbers or Chaldean Book of Numbers'''. Not available. Original source of the Zohar and other Kabalistic works. According to H. P. B., there are only two or three copies of it extant, and these are in private hands. No further information is given.
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'''<nowiki>*</nowiki>Book of jehiel'''. Vide p. 224 in the present volume.
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'''Bouché-Leclercq, A. (1842-1923)'''. *Histoire de la divination dans l'antiquité, Paris, 1880. 3 vols.
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'''Browne, Sir Thomas'''. English author and physician, b. in London, 1605; d. in 1682. Educ. at Winchester college, 1616, and Oxford, 1623-26. Studied medicine and practised for some time. Travelled in Ireland, France and Italy, 1630-33, receiving the degree of M.D. at Univ, of Leyden. Returned to London, 1634; settled in practice at Norwich, 1637. His principal works are: Religio Medici (London: pr. for Andrew Crooke, 1642, 1643), translated into many languages and which was placed on the Index Expurgatorius; Pseudo-doxia Epidemica (London, 1646), which is a storehouse of out-of- the-way facts; and Hydriotaphia, Urne-Buriall, outstanding for richness of imagery and pomp of style. Browne was knighted by Charles II, 1671.
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'''Buck, Dr. Jirah Dewey (1838-1916)'''. *Modern World Movements. Indo-American Book Co., Chicago, 1913. 191 pp.
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'''Butleroff, Prof. Alexander Mihaylovich (1828-1886)'''. *Scientific Letters. Apparently a series which appeared in the Novoye Vremya, daily of St. Petersburg, Russia, sometime in 1883.
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'''Byron, George Gordon Byron, 6th Baron (1788-1824)'''. *Lara, A Tale. Published anonymously, August 6, 1814, in dishonour of Napoleon. Quoted words, however, have not been found therein.—Another prose passage which has not been identified.—*Childe Harold's Pilgrimage.
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'''Cabrol, Fernand and Henri Leclercq'''. *Dictionnaire d'archéologie chrétienne et de liturgie. Paris: Librarie Letouzey et Ané, 1903-24. 15 volumes in 30 books.
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'''Campbell-Pread, Rosa C'''. *Affinities: A Romance of Today. London: Bentley & Son, 1885. 2 vols. 8vo.; 2nd ed., London: G. Routledge & Sons, 1886. 8vo.—*The Brother of the Shadow. A Mystery of to-day. London: G. Routledge & Sons, 1886. 8vo.
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'''Carroll, Lewis (pseud, of Charles Lutwidge Dodgson, 1832-98)''', *Alice's Adventures in Wonderland, 192 pp.; orig. ed., London: Macmillan and Co., 1866; Boston: Lee and Shepard, 1870.
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'''Cassels, Walter Richard (1826-1907)'''. *Supernatural Religion: An Inquiry into the Reality of Divine Revelation. London: Longmans, Green & Co., 1874. 2 vols.; published anonymously. Third vol. publ. in 1877. Rev. ed. of complete work publ. in 1879. Vide Vol. VI of present Series, p. 430, for further data.
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'''<nowiki>*</nowiki>Catechism on Everyday Life, A'''. No data available.
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'''Chatterjee, Sreenath,*''' “A Self-Levitated Lama,” The Theosophist, Vol. VIII, No. 96, September, 1887, pp. 726-28.
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'''Chaucer, Geoffrey (1340?-1400)'''. Passage has not been identified.
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'''Chromatics'''. Bishop of Aquileia, end of 4th and beginning of 5th cent. One of the most influential of the Western prelates of his day, friend and correspondent of Ambrose, Jerome, Rufinus, and warm supporter of Chrysostom against Oriental assailants. Native of Aquileia, he became its bishop at death of Valerian, ca. 388. Exercised wholesome influence over some of the best-known men of the age. Jerome’s transi, of the books of the Old Testament was greatly helped by the generosity of both Chromatius and Heliodorus (q.v.). Tried to arbitrate quarrel between Jerome and Rufinus, due to Jerome’s sharp criticism of Rufinus’ transi, of Origen’s de Principiis. Died ca. 407. Wrote some 18 Homilies on the Sermon on the Mount.
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'''Chwolsohn (Khvolsohn), Daniel Avraamovich (1819-1911)'''. Renowned Russian-Jewish Orientalist and Semitolog, son of a poor Jewish family. Raised in his own religion, he became well versed in the Bible, the Talmud and its mediaeval commentaries. Learned by own efforts Russian, German and French. After attending Univ, of Breslau, obtained degree of Ph.D. from Univ, of Leipzig, for his thesis: Die Ssabier und der Ssabismus. Returning to Russia, continued same line of research, resulting in the publication of a larger work under same title (St. Petersburg: Imperial Acad, of Sciences, 1856. 2 vols. 8vo.), which secured him wide recognition among scholars. From 1855 on, held chair of Hebrew, Syrian and Chaldean literature at Univ, of St. Petersburg: taught, 1858-83, Hebrew language and Biblical archaeology at the Greek-Orthodox Theological Academy, and Hebrew at the Roman Catholic Academy, both at St. Petersburg. Translated into Russian about two-thirds of the Old Testament for the St. Petersburg Theol. Acad. Apart from a large number of technical papers in various scientific journals, wrote the following works, which introduced among scholars heretofore unknown MSS., and new sources of information: Über die Überreste der altbabylonischen Literatur in Arabischen Übersetzungen, in the Mémoires des savants étrangers, tome VIH (St. Petersburg: Imp. Acad, of Sc., 1859). This essay appeared in Russian transl. in the Russkiy Vestnik for 1859, and was also publ. by Eggers as a separate pamphlet (195 pp.). It includes the {{Page aside|423}}so-called Book of Nabathean Agriculture, regarding which information will be found on pp. 22 of the present volume.—Corpus inscrip· tionum Hebraicarum, St. Petersburg, 1884; Russ, tr., 1884.—Das letzte Passamahl Christi und der Tag seines Todes, in Mem. of the Acad, of Sc., St. Petersburg, 1892. It is concerned with the relations of the Sadducees and Pharisees to Jesus, and shows that the latter could not have been interested in the execution of Jesus, while the former could have been.
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'''Cicero, Marcus Tullius (106-43 b.c.)''', *De natura deorum. Loeb Classical Library.
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'''Clarke, Edward Daniel'''. English collector and travel writer; b. June 5, 1769; d. March 9, 1822. Son of clergyman, also noted traveller and author, and grandson of antiquary. Educated at Jesus College, Cambridge; B.A., 1790, M.A., 1794. Became private tutor and companion, travelling with his charges. Began, 1792, his famous collection of minerals. Came back to Jesus Coll., 1798, as a fellow. Began in 1799 a three years’ tour of Russia, Scandinavia, Palestine and Greece. Senior tutor at Jesus College, 1805-08. Married at the time. Lectured on mineralogy at Cambridge, 1807; became prof, of mineralogy, 1808, and librarian at Cambridge, 1817; soon resigned on acc. of health. Works: The Tomb of Alexander. Cambridge, 1805.—*Travels in various countries of Europe, Asia and Africa. London, 1810-23. 11 vols. 4th ed., London, 1816-24. (Vide W. Otter, Life and Remains of E. D. Clarke. London: J. F. Dove, 1924; G. Cowie Co., 1925.)
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'''Clement Alexandrinus (Titus Flavius Clemens, 150?-220? a.d.)'''. *Stromateis or Stromata (Miscellanies). Standard ed. of collected works is the one of O. Stahlin (Leipzig, 1905). H. P. B. frequently refers to the ed. of John Potter, Bishop of Oxford, and later Archbishop of Canterbury, Clementis . . . opera quae extant, etc. (Greek and Latin), 1715 and 1757 fol. 2 vols.
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'''<nowiki>*</nowiki>Clementine Homilies'''. See p. 221 in the present Volume.
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'''Clifford, William Kingdon'''. English mathematician and philosopher, b. at Exeter, May 4, 1845; d. at Madeira of pulmonary consumption, March 3, 1879. Educ. at King’s College, London, and Trinity College, Cambridge. Appointed prof, of mathematics at Univ. College, London, 1871, and became F.R.S., 1874. Impressed his contemporaries as a man of great acuteness and originality, of quick thought and speech, of lucid style, full of wit and social warmth. He was especially interested in non-Euclidian geometry and elliptic functions, and ranks as mathematician of the highest order. As philosopher, he coined the expressions “mindstuff” and “tribal self,” explaining his ethical views of conscience and moral law as the development in. each individual of a “self” which prescribes the conduct conducive to the welfare of the tribe. {{Page aside|424}}He waged a war against ecclesiastical systems in the name of humanity, and was regarded as dangerous champion of antispiritual tendencies rising in science. Works: Elements of Dynamics. London: Macmillan & Co., 1887.—Seeing and Thinking, ibid., 1879. —Mathematical Papers, ibid., 1882.— The Common Sense of the Exact Sciences. New York: D. Appleton & Co., 1888.
Clifford’s wife earned for herself a prominent place in English literature as a novelist and a dramatist, her best-known story being Mrs. Keith’s Crime (1885).
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'''Coleridge, Samuel Taylor (1772-1834)'''. *Fears in Solitude, 1798.
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'''Collier, Jeremy'''. English nonjuring divine, b. at Stow-with-Quy, Cambridgeshire, Sept. 23, 1650; d. April 26, 1726. Educated at Ipswich free school, and Caius Coll., Cambridge. Appointed to rectory of Ampton, 1679, and lecturer of Gray’s Inn, 1685. Was imprisoned twice during the revolution for loyalty to James II. In 1696, for his boldness in granting absolution on the scaffold to Sir John Friend and Sir Wm. Parkyns, who had attempted to assassinate William, he was obliged to flee, and for the rest of his life continued under sentence of outlawry. Returning to London after the storm had blown over, he published in 1697 the first volume of his Essays upon Several Moral Subjects, to which a second was added in 1705, and a third in 1709; it ran through at least seven editions. In 1698 he produced his famous Short View of the Immorality and Profaneness of the English Stage, in which he vigorously attacked the alleged moral looseness of the contemporary stage. This resulted in a ten-year controversy. From 1701 to 1721, Collier was engaged in the writing of his Great Historical, Geographical, Genealogical, and Poetical Dictionary, based upon Louis Moreri’s Dictionnaire historique, and in the compiling of the two volumes folio of his Ecclesiastical History of Great Britain, etc. (1708-14). In 1712, George Hickes was the only survivor of the nonjuring bishops, and in the next year Collier was consecrated. He had a share in an attempt made towards union with the Greek Church. His last work was a volume of Practical Discourses, 1725.
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'''Collins, Mabel'''. English novelist and mystical writer. She was the eldest daughter of Mortimer Collins, the well-known writer, and was born in Guernsey, Channel Islands, September 9, 1851. She was not in any way related to Wilkie Collins, the novelist, as has been erroneously supposed. She was the step-aunt of Basil Crump, whose contributions to Theosophical literature are well known.<ref>Mortimer Collins was the step-father of Basil Crump’s own father.</ref>
Her father, Mortimer Collins (1827-76), was a miscellaneous writer born at Plymouth. His father was a solicitor and a student {{Page aside|425}}of mathematics, a tendency which his son inherited. Mortimer married in 1849 Susannah, daughter of John Hubbard, and widow of Rev. J. H. Crump. Soon after marriage, he went to Guernsey, where he had been appointed mathematical master of Queen Elizabeth College. He left there in 1856, to devote himself to literary pursuits for the rest of his life. He settled at Knowl Hill, Berkshire, 1862. His first wife died in 1867, and he married next year Frances Cotton (d. 1886). Mortimer Collins contributed to various newspapers, wrote a number of novels, and enjoyed composing playful verses; he was a lover of Classics, a man of strong religious sentiments, socially unconventional, but conservative in all other respects; he had a strong aversion to freethinkers, and supported the established order in church and state. He died of heart disease.
His best-known works are: Idylls and Rhymes, 1855; Sweet Ann Page, 1868; The Ivory Gate, 1869; The Vivian Romance, 1879, The Secret of Long Life, 1871, which went through five editions; The Marquis and Merchant, 1871, said to be his best novel; Princess Claris, 1872; Transmigration, 1874.<ref>Cf. Frances C. Collins, Mortimer Collins, his Letters and Friendships, with some account of his life, 1877.</ref>
Mabel Collins called herself a “Nine,” because of being a ninth child, born on the ninth day of the ninth month. She was educated at home according to her father’s special ideas of education, and married in 1871 Dr. Kenningale Robert Cook, from whom she became later separated.<ref>Dr. Kenningale R. Cook was born near Rochdale, Lancashire, England, Sept. 26, 1845, and died June 24, 1886. He got his B.A. at Trinity College, Dublin, in 1866 and was made M.A., LL.B., and LL.D, in 1875. He won the reputation of being a “clever poet and a good scholar.” He was the Editor of the Dublin University Magazine in its last year, 1877-78, having bought it in 1877 from J. F. Waller. His published works include: Purpose and Passion, London; 1870; The Guitar Player, and Other Poems, London, 1881; The King of Kent, a drama in four acts and in verse, London, 1882; Love in a Mist, a romantic drama in three acts, London, 1882; and The Fathers of Jesus, London, 1886.</ref> Starting her literary career early in life, she wrote a number of novels: Blacksmith and Scholar. London: Hurst, 1875. 3 vols.—An Innocent Sinner. A psychological Romance. London: Tinsley Bros., 1877. 3 vols. 8vo; also F. V. White, 1883.—Our Bohemia. Tales. Ibid., 1879. 3 vols. 8vo.—In this World. A Novel. London: Chapman & Hall, 1879. 2 vols. 8vo.—Too Red a Dawn. London: Tinsley & Bros., 1881. 3 vols. 8vo.— Cobwebs. Tales. Ibid., 1882. 3 vols. 8vo.—In the Flower of her {{Page aside|426}}Youth. A novel. London: F. V. White & Go., 1883. 3 vols. 8vo.—The Story of Helena Modjeska (Madame Chlapowska). London: W. H. Allen & Co., 1883.—Viola Fanshawe. A novel. London: F. V. White & Co., 1884. 8vo. She also contributed weekly short stories to Truth, The World, etc.
It was in 1884 that Mabel Collins joined the Theosophical Society and became a Fellow of the London Lodge, then under the Presidency of Alfred Percy Sinnett. Previous to her Theosophical connections, she had written a charming mystical story, The Idyll of the White Lotus,<ref>London, 1884. 141 pp.; 2nd ed., London: Theos. Publ. Soc., 1896. 135 pp.; also New York: The Metaphysical Publ. Co., 1900; New York: Theos. Publ. Co., 1907; Adyar: Theos. Publ. House, 1919.</ref> which Mr. I. D. Ewen, a Scottish F.T.S., late of India, showed in manuscript to Col. H. S. Olcott, then in Europe, and introduced him to the author. Mabel Collins told the Colonel that this story had been written either in trance or under dictation by someone whom she described to him.<ref>The manner in which this story was written is partly explained by Mabel Collins in her little booklet called The Story of Sensa, and by N. D. Khandalavala in The Theosophist, Vol. L, June, 1929, pp. 220-21.<br>
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Although Col. Olcott intended to tell the story about the writing of this book in his Old Diary Leaves, he did not do so, but seems to indicate, that Mabel Collins’ manuscript of the Idyll was unfinished when she showed it to him, and that she was encouraged to complete it. Khandalavala says that the Colonel recommended her that, if she had ever thought of making money by publishing this book, she should give up this thought and try to finish the manuscript. Mabel Collins did so and the writing of the Idyll was completed.<br>
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According to Madame Isabel de Steiger (Memorabilia, p. 241), whose testimony is not always reliable, Mabel Collins was for a time “a much-admired private medium, and by no means regarded as an ordinary one.” They both frequented Spiritualistic circles in London, and the most likely time for this was somewhere between 1871 and 1880.<br>
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Basil Crump speaks of her {Occult Review, August, 1928) as “ a strong Spiritualistic medium,” though not “ one of the psychically disorganized unfortunates ...”</ref> The little book is dedicated: “To the True Author, the Inspirer of this work,” and H. P. B. said that the handwriting of the manuscript was not the ordinary handwriting of Mabel Collins. This was prior to meeting H. P. Blavatsky. She met H. P. B. in London but a short time before H. P. B.’s departure for India on November
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[[File:Hpb_cw_08_426_1.jpg|center|x400px]]
<center>MABEL COLLINS</center>
<center>(Mrs. Kenningale R. Cook)</center>
<center>1851-1927</center>
<center>Reproduced from her work, When the Sun Moves Northward (London: Theos. Publ. Society, 1912).</center>
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{{Style P-No indent|1st, 1884; at the time H. P. B. saw her but on a few occasions and had no private interview with her.<ref>Vide on this and many other points in connection with Mabel Collins a very scarce pamphlet issued by H. P. Blavatsky in 1889' under the title of: To All Theosophists. “The Esoteric Section of the Theosophical Society” and Its Enemies. It is dated June 21, 1889, and presents an outline of the troubles which arose in regard to Mabel Collins and Dr. Elliott Cones. It will be found in its correct chronological sequence in the present series.</ref>}}
Subba Row, reviewing at length the Idyll,<ref>The Theosophist, Vol. VII. July and August, 1886. It was also reviewed in The Path, New York, Vol. V, August, 1890, and in The Theosophist, Vol. XIII, Sept., 1892, pp. 757-62, where another mystical interpretation is given from the pages of the German periodical the Sphinx of Jan., 1890.</ref> speaks of it as an allegorical description of the trials and the difficulties of a neophyte, and says that Sensa, the hero of the story, is intended to represent the human soul. In his own words, “it truly depicts the Egyptian faith and the Egyptian priesthood, when their religion had already begun to lose its purity and degenerate into a system of Tantric worship contaminated and defiled by black magic, unscrupulously used for selfish and immoral purposes.”
In her letter to Light (London), published June 8, 1889, H. P. B. says, inter alia,
“. . . when I met her [Mabel Collins] she had just completed the Idyll of the White Lotus, which as she stated to Colonel Olcott, had been dictated to her by some ‘mysterious person.’ Guided by her description, we both recognized an old friend of ours a Greek, and no Mahatma, though an Adept; further developments proving we were right. . .”
The next important step in the literary and occult career of Mabel Collins was the publication of Light on the Path, prized ever since by several generations of mystical students throughout the world. According to an inscription in an autographed copy of this booklet which was in the possession of Basil Crump,<ref>Now in the Archives of the “H. P. B. Library,” North Vancouver, B. C., Canada.</ref> and which is reproduced herewith in facsimile, work was begun on it, under the guidance of the Greek adept known as Hilarion, in October, 1884, the short essay on Karma being written December 27, 1884. It appears that three days before H. P. B. left for India, she was visited by Mabel Collins, who showed her a page or two of her MSS., H. P. B. recognizing in it some very familiar
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{{Style P-No indent|expressions.<ref>Blavatsky, op. cit.</ref> Light on the Path was finished and published in London (by Reeves & Turner, 196, Strand) in the early part of 1885, after H. P. B.’s departure for India. It is described on the title-page as “ A Treatise written for the Personal Use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its Influence"; a Triangle appears in place of the author, and to this is added: “Written down by M. C., A Fellow of The {{Page aside|429}}Theosophical Society.” This first edition consists of only 31 small pages, embodying the two sets of 21 rules each, and is bound in a grayish binding.}}
It appears that H. P. B. did not actually see this booklet until it was given to her by Arthur Gebhard in the summer of 1886, when she had returned to Europe and was living at Wurzburg.
The manner in which Light on the Path was written is told by Mabel Collins herself in the tenth chapter of her booklet called When the Sun Moves Northward,<ref>London: Theos. Publ. Soc., 1912. 183 pp.; also 1923.</ref>  wherein only students with spiritual discrimination will most likely discern between symbolic statements, imaginative superstructure, and actual facts. By the end of 1886, Light on the Path was republished with additional Notes, which, though remarkable in themselves, are not on the same lofty level with the original rules. It was not, however, until the magazine Lucifer was started by H. P. B. in London, in September, 1887, that the “Comments” on Light on the Path began to appear in its pages, in separate installments, all signed by the usual Triangle; they were published in the issues of Sept., Oct., Nov., 1887, and Jan., 1888. Many subsequent editions of this booklet have been published since.
At a later date, Mabel Collins told John W. Lovell that only the 42 rules had been given her in the manner described by her, and that the Notes and Comments were her own, and not dictated by anyone.<ref>Cf. John W. Lovell, “Reminiscences of Early Days of the Theosophical Society,” The Canadian Theosophist, Vol. X, June, 1929, p. 106.</ref>
Even at an early period in the work of the Movement, objections had been raised to one specific sentence in Light on the Path, in Rule 20 of the First Section, wherein it says: “Seek [the way] by plunging into the mysterious and glorious depths of your own being. Seek it by testing all experience, by utilizing the senses in order to understand the growth and meaning of individuality, and the beauty and obscurity of those other divine fragments which are struggling side by side with you, and form the race to which you belong. . . .”
This was held by some to be unethical advice, even though the “Notes” published later amplify this thought and state: “Seek it by testing all experience, and remember that when I say this I do not say, Yield to the seductions of sense in order to know it. Before you have become an occultist you may do this; but not afterwards..........”
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{{Footnotes}}
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