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'''Du Bois-Reymond, Emil'''. German physiologist, b. at Berlin, Nov. 7, 1818; d. at Berlin, Dec. 26, 1896. His father was from Neuchâtel, his mother was of Huguenot descent, and he spoke of himself as “being of pure Celtic blood.” Studied geology at Bonn, then anatomy and physiology at Berlin under Johannes Müller. His graduation thesis on “Electric Fishes” was the beginning of long series of investigations on animal electricity, the results of which were published in his Untersuchungen über tierische Elektrizität (2 vols., 1848, etc.). This classical work develops the view that a living tissue, such as muscle, might be regarded as composed of electric molecules or molecules with certain electric properties, etc. In 1858, at the death of J. Müller, succeeded him in the chair of physiology at Berlin; taught for three years at Royal Institute, {{Page aside|436}}London, under Faraday. In 1867, became perpetual secretary to the Academy of Sciences of Berlin. Considered to have been the creator of experimental physiology. Other works: Gesammelte Abhandlungen zur allgemeinen Muskel-und Nervenphysik, 1875-77, 2 vols. —Über die Grenzen der Naturerkenntnis, 1872; 8th ed., 1898.—Vorlesungen über die Physik des organischen Stoffwechsels, 1900.
'''Du Bois-Reymond, Emil'''. German physiologist, b. at Berlin, Nov. 7, 1818; d. at Berlin, Dec. 26, 1896. His father was from Neuchâtel, his mother was of Huguenot descent, and he spoke of himself as “being of pure Celtic blood.” Studied geology at Bonn, then anatomy and physiology at Berlin under Johannes Müller. His graduation thesis on “Electric Fishes” was the beginning of long series of investigations on animal electricity, the results of which were published in his Untersuchungen über tierische Elektrizität (2 vols., 1848, etc.). This classical work develops the view that a living tissue, such as muscle, might be regarded as composed of electric molecules or molecules with certain electric properties, etc. In 1858, at the death of J. Müller, succeeded him in the chair of physiology at Berlin; taught for three years at Royal Institute, {{Page aside|436}}London, under Faraday. In 1867, became perpetual secretary to the Academy of Sciences of Berlin. Considered to have been the creator of experimental physiology. Other works: Gesammelte Abhandlungen zur allgemeinen Muskel-und Nervenphysik, 1875-77, 2 vols. —Über die Grenzen der Naturerkenntnis, 1872; 8th ed., 1898.—Vorlesungen über die Physik des organischen Stoffwechsels, 1900.
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'''Duchesne, Mons. Louis Marie Olivier (1843-1922)'''. *Liber pontificates or Gesta Pontificum Romanorum, Paris, 1886-1892. 2 vols.
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'''Dupuis, Charles-François'''. French scholar, philosopher and politician, b. at Trye-Château (Oix), Oct. 26, 1742; d. at Is-sur-Tille (Côte-d’Or), Sept. 29, 1809. Educ. at the Harcourt Collège, owing to the influence of the Duke de La Rochefoucauld ; graduated in theology and taught rhetoric at the Collège de Lisieux. Left religious pursuits, 1770, became lawyer and married, 1775. When in Paris, studied astronomy under Lalande, and conceived his special system of philosophy and history, acc. to which all the religions were viewed as coming from same source, and all branches of human knowledge were derived from astronomy. Frederick the Great offered him the chair of literature at Berlin. Joined the Académie des Inscriptions, 1788, and became Prof, of Latin eloquence at Collège de France. Appointed Commissary of public instruction, 1790. Favored Bonaparte and was on the legislative corps under the Consulate.
Chief works: Origine de tous les cultes, ou Religion Universelle. Paris: H. Agasse [1795]. 7 vols. 8vo. New corr. and rev. ed., with essay on Zodiac of Denderah and biogr. notes on the author. Paris: É. Babeuf, 1822; also Paris: Louis Rosier, 1835, in 10 vols.—Engl, transi, publ. at New Orleans, 1872. 3 prt.—Mémoire sur Vorigine des constellations, etc., Paris, 1781.—Mémoire explicatif du Zodiaque chronologique et mythologique, Paris, 1806.
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'''Epistle of Clement to James'''. See pp. 221-22 of the present Volume.
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'''Euripides (480-406 b.c.)'''. *Ion. Consult The Ion of Euripides. Tr. into English verse by A. W. Verrail. Cambridge: Univ. Press 1890.
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'''Eusebius Pamphili (260?-340? a.d.)'''. *Historia ecclesiastica. Engl, tr. by Rev. C. F. Crusé. London: George Bell & Sons, 1908.— *Constantine’s Oration to the Assembly of the Saints. Migne, Patr. C. Compl., Ser. Graeco-Lat., XX.
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'''Farrar, Frederic William'''. Distinguished English divine, b. Aug. 7, 1831, in the Fort of Bombay, where his father was a missionary; d. at Canterbury, March 22, 1903. Early education {{Page aside|437}}in King William’s College, Castletown, Isle of Man. Entered King’s College, London, 1847, and Trinity College, Cambridge, 1851. Greatly influenced in his views by the writings of Coleridge. Appointed chaplain-in-ordinary to the Queen, 1872, becoming Canon of Westminster, 1876, Archdeacon of Westminster, 1883, Chaplain of the House of Commons, 1890, and Dean of Canterbury, 1895. Visited the U.S.A, in 1885. An eminent writer on education, of liberal turn of mind, he exerted commanding influence on a wide circle of readers. Farrar was prominently connected with various philanthropic enterprises, and his literary work was extensive and varied, including fiction, philological and theological studies, commentaries, biography and history. Best-known works are: The World of School, 1862.—The Life of Christ, 1874; 11th ed., London and New York: Cassell, etc., 1874; the 1875 ed., publ. by by R. Wendell in Albany, N. Y., contains an appendix of over 500 transl. of non-English matter.—The Life and Work of St. Paul. London and New York: Cassell, etc., 1879-80; 2nd ed., New York: E. P. Dutton, 1902.—*The Early Days of Christianity. Boston: de Wolfe, Fiske & Co., 1882.—Eternal Hope, 1877, in which he called in question the dogma of everlasting punishment, causing widespread controversy.
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'''Figaniere, Visconde de''', *“Esoteric Studies,” The Theosophist, Vol. VIII, No. 96, September, 1887, pp. 755-60.
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'''Fiske, John'''. American historical, philosophical and scientific writer, b. in Hartford, Conn., March 30, 1842; d. at Gloucester, Mass., July 4, 1901. Graduated at Harvard, 1863; continued to study languages and philosophy; spent two years in Harvard Law School and opened an office in Boston. Resided most of his life at Cambridge, Mass., devoting time to writing. Lectured at Harvard, 1869 and 1871. His lectures on evolution, revised and expanded, were published as Outlines of Cosmic Philosophy (1874). Assistant librarian at Harvard, 1872-79. Contributed by means of his many lectures to spread the knowledge of Darwin and Spencer in America, and demonstrated that religion and evolution were not incompatible. Fiske’s reputation was primarily due to his historical writings which form a nearly complete colonial history. Among his works may be mentioned: Darwinism, 1879; Excursions of an Evolutionist, 1883; A Century of Science, 1899; The American Revolution, 1891.
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'''Fowler, H. W'''. See Lucian of Samosata.
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'''Furst, Julius'''. German scholar; b. at Zerkowo, Posen (Prussian Poland), May 12, 1805; d. at Leipzig, Feb. 9, 1873. Of Jewish parentage. At early age had remarkable knowledge of Hebrew literature, Old Test. Scriptures and Oriental languages. After studies at Berlin, took course of Jewish theology at Posen, 1825. {{Page aside|438}}Abandoned Jewish orthodoxy, 1829, and went to Breslau, thence to Halle, 1831, where he completed studies in Oriental languages and theology. Entered journalism at Leipzig, 1833. Lectured at University there, and was promoted, 1864, to chair of Oriental languages and literature, post he filled with great distinction until death. Edited Der Orient 1840-51. Works: Lehrgebäude der aramäischen Idiome, 1835.—Bibliotheca Judaica (comp.), Leipzig: W. Engelmann, 1849-63.—Geschichte des Karäerthums. Leipzig: O. Leiner, 1862-65.—Hebräisches und Chaldäisches Handwörterbuch über das Alte Testament. Leipzig: B. Tauchnitz, 1851-61. 2 vols.; tr. into Engi, by S. Davidson. London: Williams and Norgate, 1867.—Geschichte der biblischen Litteratur und des jüdisch-hellenistischen Schriftthums. Leipzig: B. Tauchnitz, 1867-70. 2 vols.
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'''Gayet, Albert'''. *Le Temple de Luxor. As part of Mémoires publiés par les membres de la missicn archéologique française au Caire, etc., Vol. 15. Paris: Ernest Leroux, 1894. 124 pp. Plates.
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'''Gesenius, Heinrich Friedrich Wilhelm (1786-1842)'''. *A Hebrew and English Lexicon of the Old Testament, including the Biblical Chaldee. Tr. from the Latin by Edward Robinson. Boston: Crocker and Brewster; New York: Leavitt, Lord & Co., 1836; 5th ed., ibid., 1854; 23rd ed., 1883; more recent ed., Boston: Houghton, Mifflin & Co., 1906.
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'''Gibbon, Edward (1737-1794)'''. *The History of the Decline and Fall of the Roman Empire. Orig. ed., 1776; many modern editions.
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'''Ginsburg, Christian David (1831-1914)'''. *The Kabbalah: Its Doctrines, Development, and Literature. An Essay. London: Longman, Green, etc.; Liverpool: D. Marples, 1866. 8vo. [issued as Appendix to Proceedings of the Literary and Philosophical Society of Liverpool, No. XIX.]
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'''Gougenot Des Mousseaux, Le Chevalier Henry-Roger (1805-78)'''. *Moeurs et pratiques des démons. Paris, 1854; 2nd rev. ed., Paris: H. Pion, 1865.
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'''Grandidier, Alfred'''. French explorer, geographer and naturalist, b. at Paris, Dec. 20, 1836; d. there, Sept. 13, 1921. Received classical educ. in his family; studied at Collège de France, 1854-57. At 21, went to South America on scientific mission with brother; engaged in explorations, 1858-59. Embarked alone for India, 1863. Spent the years 1865-70 in a series of epoch-making explorations and research in Madagascar. Elected to the Academy of Sciences, 1885. Chief works: Histoire Physique, naturelle et politique de Madagascar, which was started in 1872, and contains 39 volumes, publ. at Paris by the Imprimerie Nationale.
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'''Haeckel, Ernst Heinrich Philipp August (1834-1919)'''. *Anthropogenic, oder Entwickelungsgeschichte des Menschen. 2nd ed., Leipzig, 1874. 8vo.; 4th enl. ed., Leipzig, 1891. 2 vols.—*The Pedigree of Man; and Other Essays. Transl. from the German by E. B. Aveling, 1883. International Library of Science and Free- thought, Vol. 6.
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'''Haggard, Henry Rider (1856-1925)'''. *King Solomon’s Mines. London: Cassell & Co., 1885. 8vo.—*She: a History of Adventure. London: Longmans & Co., 1887. 8vo. 317 pp.
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'''Hai Gaon (Hai ben Sherira)'''. One of the most famous Geonim, son of Sherira, b. 939; d. March 28, 1038. Appointed vice-president of the Academy of Pumbeditha, while his father was still president. As a result of complaint presented to the Caliph of Baghdad, nature of which is not clear, Hai and father were arrested, their property confiscated. They were proved innocent and released. The father then transferred the Gaonate to his son, the latter administering it for 40 years, until his death, when the Babylonian Gaonate was abbrogated. Hai was considerably influenced by intellectual Judaism revived by Saadia, and therefore interested in Jewish and Arabian literature and philosophy; as Gaon, he pursued conservative course; was an outstanding author on Talmudic Law, and was concerned with Biblical research. His chief claim to recognition rests on his numerous responsa, in which he gives decisions affecting social and religious life of the Diaspora. He wrote in Arabic, and is held in high esteem in the Jewish world, as a lexicographer and grammarian; he also composed legal treatises, commentaries and liturgical prayers. His attitude to the Kabalah was conservative.
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'''Hartmann, Dr. Franz'''. German physician, author, traveller and Theosophist. He was born at Donauworth, a small town on the Danube in Bavaria, November 22, 1838. His father, Dr. Karl Hartmann, was a well-known physician in that town; his mother, Elize von Stack, was of Irish descent, her ancestors having been descendants of Caolbha, the 123rd and last King of the Irish race and 47th King of Ulster. His mother’s family emigrated to France after the execution of Charles I, and afterwards to Bavaria during the French Revolution. When Franz was about one year old, his parents moved to Kempten, in Southern Bavaria, where his father had been appointed Government physician. It is there that Franz was educated, first under the guidance of his grandfather who had served the French army under Napoleon, and later in the local public school.
Since his very early youth, Franz felt as if he had two distinct personalities in him: one was a mystic, a dreamer and an idealist, while the other was obstinate and self-willed, inclined to all sorts {{Page aside|440}}of mischief. He loved solitude, shunned the company of schoolmates, and revelled in the midst of nature; where intercourse with the spirits of nature was to him a very real thing. He writes: “There I could dream my mystical dreams undisturbed and give my imagination full rein. I was born with a propensity for mystery .... the invisible world attracted my desire for knowledge more than the visible. . .” The first book he bought was The Fiery Dragon, with all kinds of magical formulae; not knowing what to do with it, he threw it into the fire. Then he read The Dark Side of Nature, by Elizabeth Crowe, and other similar works.
Educated in the doctrines of the Roman Catholic Church, he felt his mind greatly influenced at first by its ceremonies, but none of the priests could give him any satisfactory explanation about the mystery and power back of them. At one time he wished to retire into a cloister and become a monk of the Capuchinian Order, but soon gave up this idea. Dissatisfied with mere theory, he wanted to know, but had not yet become aware, as he expressed it later, “that the mysteries of religion must first be realized within the knowledge of the heart before they can be understood with the brain.” Apart from mystical and religious subjects, he was especially interested in languages and natural sciences, particularly chemistry.
At a time when his religious doubts had become very strong, Franz made friends with a man somewhat older than himself, and who later became a well-known composer of music. This young man was a materialist; he believed in having a good time in life, and influenced Franz to look upon all religion as a humbug. Franz read the works of leading materialists, composed poetry and wrote a theatrical play during this period, but found no lasting satisfaction in materialism. Something was still wanting, and, unable to find it, Franz took refuge in agnosticism.
In this state of mind, he turned again to natural sciences, and especially to chemistry, and, after graduating, entered as apprentice in a pharmacy at Kempten. But he discovered that he was often selling remedies which were more harmful to people than helpful, and soon became greatly dissatisfied. After changing his occupation a number of times, he enlisted when 21 as a volunteer in the 1st Artillery Regiment of Bavaria in Munich, and took part in the war between Austria and Italy in 1859.
After peace was declared, Franz became a student of medicine at the University of Munich, and soon excelled the others in duelling, occasional drinking and other amusements, not for love of these things, but out of ambition and pride. As a result of incautious mountaineering, he fractured his leg, but it healed fairly soon. In 1862 he successfully passed his examination as
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[[File:Hpb_cw_08_440_1.jpg|center|x400px]]
<center>DR. FRANZ HARTMANN</center>
<center>1838-1912</center>
<center>Reproduced from his own account entitled “The Autobiography of Dr. Franz Hartmaan,” in The Occult Review, London, January, 1908, p. 9.</center>
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{{Style P-No indent|State Pharmacist, and continued his medical studies. He completed them in 1865, becoming doctor medicinae and magister pharmaciae. Following this, he went on a trip to Paris. Desirous of seeing the ocean, he made a side trip to Le Havre by an excursion train. On the intervening Sunday, he made the casual acquaintance of a gentleman who asked him whether he would like to make a trip to America; he told him that the ship Mercury, with some 360 emigrants, was about to leave for New York, and that they needed a physician on board. After a hurried examination before the medical committee, Franz boarded the ship and sailed for New York, where he arrived, after a forty days’ voyage, August 28, 1865.}}
Having no definite plans, Franz went to see the Niagara Falls and thence to St. Louis. As an epidemic of cholera was raging there at the time, he found an opportunity to make himself useful medically. He remained in St. Louis, became an American citizen in 1867, and soon acquired a remunerative practice, mainly in eye ailments.
Finding his life too monotonous, however, and feeling his wanderlust re-asserting itself again, Franz turned his practice over to another physician and went to New Orleans. He found himself constantly driven by a deep-seated yearning to know truth, to understand the reason for existence, and to grasp the meaning of life. His mind was often in the throes of a great inner struggle and he had contemplated suicide more than once.
He took passage on a schooner for Mexico, and arrived at Vera Cruz February 17, 1871. He visited Mexico City, Pueblo, Cordova and Orizaba, became acquainted with Indians and was welcome in their midst. It has been stated that, while in Mexico, Franz met a man of seemingly very great knowledge, possibly an initiate, but did not recognize him as such; this man told him many things about his future life and work.
Finding it more profitable to return to the United States, he embarked again at Vera Cruz and returned to New Orleans. Here he was robbed by a fellow-passenger of all his baggage, and was left high and dry, with but a few dollars to his name, and with all his documents and papers gone. The very next day, talking to an apothecary in a drug store where he had gone to buy a remedy against mosquito-bites, he was offered a position as a physician, and in less than a month built a most remunerative practice.
During his travels, Franz had deliberately associated himself with people of various religious backgrounds, and had even boarded a whole year in the house of a Jewish Rabbi. He had come to realize the utter emptiness of Christian beliefs, especially among the Protestants, and had made friends with various native people, especially Indians, where he found kindness and hospitality.
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Though adverse to Spiritualism, his curiosity nevertheless prompted him to visit a certain “materializing séance” held by a medium, where he witnessed very startling phenomena. He became interested and attended lectures by Professor J. M. Peebles, whose philosophy appeared to him to be rational, even though it overthrew all the materialistic theories. One of his patients, a highly accomplished married lady of English and Indian descent, by the name of Katie Wentworth, developed soon into a very remarkable medium, and Franz Hartmann went quite deeply into the study of Spiritualistic literature and experiments with various mediums. Mrs. Wentworth exhausted herself by injudiciously serving as medium in all sorts of groups, became paralyzed and died.
Longing to see the “wild West” Hartmann went to Texas in 1873, and for five years experienced many adventures, while administering to all sorts of people in out-of-the-way places. He bought a piece of land, and after a while married the sister of the wife of a near-by landowner, becoming seven months later a widower. In 1879 he went to Colorado and settled for the time being at Georgetown, feeling very much at home in the Rocky Mountains. He engaged in some gold and silver mining, and also served as coroner for Clear Creek County. While in Colorado, he had many interesting experiences in Spiritualism and was cured of some trouble caused by vaccination in early childhood. He witnessed some astounding phenomena which proved of much value to him, as they put an end to his materialistic scepticism. “It became clear to me,” he writes, “that we are surrounded by a world which, though invisible to our eyes, is, in its way, just as real as the visible world, and that this invisible world is inhabited by countless beings, some higher and some lower in evolution than we are.” Though a believer in the reality of genuine phenomena, Hartmann was most sceptical about their alleged origin, and was very anxious to learn the truth about their causes.
It is at about this time in his life, namely in the early eighties of last century, that Hartmann came across a copy of A. P. Sinnett’s The Occult World. Being still greatly attached to certain aspects of the Spiritualistic view of life, he became much irritated at its contents, and wrote a letter to Col. Henry S. Olcott, “giving him and the ‘Brothers’ a piece of his mind.” <ref>Report of Observations, etc., pp. 7-8.</ref>Correspondence ensued, and a copy of The Theosophist came into his hands. It contained an article describing the sevenfold constitution of man and the seven principles of the Universe. This came to him as a revelation, and furnished the key to those mysteries the explanation of which he had sought so long in vain. As he read and pondered, {{Page aside|443}}there arose within him the consciousness that his mortal personality was not his permanent, real self, but a changeful thing created by himself, and that he was a superior being in his innermost nature.
While further disappointments arose in respect to Spiritualistic communications, Col. Olcott sent him a third letter and the pamphlet entitled Hints on Esoteric Theosophy, No. 1, in which he found many of his doubts cleared up. He then replied to Col. Olcott in a more conciliatory manner, and the outcome of this correspondence was that he received an invitation to come to Adyar and to collaborate in the work of the Movement. To this letter of Col. Olcott’s, H. P. B. had added some few words of her own. Hartmann in the meantime had joined the Theosophical Society in 1882, had read the famous “Fragments of Occult Truth” appearing serially in the pages of The Theosophist, and acquainted himself with the contents of Isis Unveiled. He felt as if “ the sun had suddenly risen over a well-known landscape...”<ref>“An Enemy Turned Brother,” The Theosophist, Vol. IV, Suppl. to March, 1883, p. 6.</ref>
Hartmann left Colorado in September, 1883, on his way to California for the purpose of sailing to India. He stopped at Salt Lake City to study the life of the Mormons, and then proceeded to San Francisco. He writes: “It has always been my experience that if a person desires to make a step forward on the way to progress in spirituality some great and unforeseen internal and external obstacles will arise to hinder him.” This very thing happened to him in San Francisco, where he fell desperately in love with a young Spanish-American lady. A serious inner struggle ensued, but at last the desire for occult knowledge gained the upper hand over this emotional mayd. Tearing himself away from the object of his passion, Hartmann left California on October 11, 1883, on board the 55 Coptic, bound for Hong Kong. On December 4th, after a brief visit to Japan and China, he arrived at Madras, and went directly to Adyar where he was welcomed by H. P. B. as having come “to my [his] future home.” An entirely new and far richer period of his life was about to open before him.
To describe the activities of Franz Hartmann while at Adyar would be tantamount to writing the history of the Theosophical Society at the time. As this would be out of place in this sketch, suffice it to say that he stayed at Adyar until March 31, 1885, when he sailed for Europe together with H. P. B., Miss Mary Flynn and Bowaji. A year earlier, he accompanied H. P. B. to Wadhwan and Bombay, and saw her off on her trip to Europe, when she sailed from Bombay, Feb. 20, 1884; he himself, however, returned then to Adyar, and played a conspicuous role at {{Page aside|444}}Headquarters during the absence of the Founders in Europe. He was in residence there, of course, during the expulsion of the Coulombs, and at the time of the visit of Richard Hodgson, December, 1884—January, 1885, and published a most valuable, first-hand account concerning the Coulombs affair and the situation prevailing at the time.<ref>Report of Observations made during a Nine Months' Stay at the Headquarters of The Theosophical Society at Adyar (Madras'), India, by F. Hartmann, M.D., F.T.S. (An American Buddhist}. Madras: Printed at The Scottish Press, by Graves, Cookson and Co., 1884, 60 pp.</ref>
As he had been vested with a certain degree of authority at Headquarters, and had some very definite ideas about things, he naturally incurred the jealousy of some and received the praise of others, as is usually the case; but whatever may have been the real causes of the various extremely tangled circumstances of that period, and whatever criticism arose in connection with his doings, it would be a grave mistake to ascribe to Dr. Hartmann unworthy motives or evil designs, and to look upon his many actions with positive suspicion and mistrust. As many others, he must have made some grievous mistakes of judgment, and shown unwisdom on more than one occasion, but the unusual circumstances which made up the field of his operations were of a nature which would sorely try any human mind and heart. In spite of many radical changes in his attitude, he can be said to have remained true to H. R B.
As far as is known, Dr. Hartmann received at least ten letters and communications from the “Brothers,” the contents of some of which have not been preserved.
The first of these letters was received by him from Master M. on December 25, 1883, only three weeks after his arrival at Adyar, in reply to a brief letter he had placed in the “Shrine.” The only portion of that letter that has been preserved is as follows:
“Blessings! Were we to employ in our service a man of no intelligence, we would have to point out to him, as you say in the West, chapter and verse, i.e., give him special assignments and definite orders; but a mind like yours, with a background of much experience, can find the way by itself, when given a hint in regard to the direction which leads to the goal. Make for yourself a clear picture of what a man is, in what relation this particular life stands to the sum-total of his former existences, and that his future is entirely within his own power, and you will not be in doubt any longer as to what you should do. ... I placed in H. S. Olcott’s head the idea to suggest to you to come {{Page aside|445}}here. Remain in Asia. Take part in the work of the Theosophical Society. Make known without reservations the principles of the philosophy which speaks the loudest in your own heart. Help others, so that you may be helped yourself. . . . Live according to the highest Ideal of Manhood. Think and work. In this lie the conditions of satisfaction for both yourself and others. . . .
{{Style P-Signature|M.”}}
The omitted passages, according to Hartmann, had reference to private affairs unknown to anyone in India.<ref>Partial German text in Lotusblüthen, LXV, pp. 142-43, of which the above is the English rendering. It does not seem to have been published anywhere else. See Report of Observ., pp. 13-14, and Journal of the T.S., March, 1884, p. 52, where Hartmann gives the text of his own brief letter to the Master: “Revered Master! The undersigned offers you his services. He desires that you would kindly examine his mental capacity and if desirable give him further instruction. Respectfully yours, etc.”</ref>
The second letter was found by Hartmann in the drawer of his desk, February 5, 1884, bearing the Master’s seal. We have the following excerpt from the original English text of this letter:
“Friend! You seem to me the only fully rational being among the Pelengs now left at Headquarters. Therefore with an eye to a variety of unexpected emergencies in future which I foresee, I must ask you to show practically your devotion to the cause of truth by accepting the rudder of the theosophical cause. If I know anything, I know you to be entirely free from those prejudices and predilections that are generally in the way of a calm and dispassionate pursuit of the chief aim of the Society, full equality among men as brothers and an entire unconcern with the childish fairy tales they call their religion, whether exoteric or esoteric. If you kindly consent to take care of theosophical interests during the absence of Henry [Olcott] and Upasika [H. P. B.], I will cause him to write you an official letter, investing you with more official power than any other ‘assistant,’ so as to give you a firmer hold of the rod of authority than you would otherwise have with an informal title shared by so many others. . . . Your pucca authority I ask you to make the best of it in the interests of Truth, Justice and Charity.........”<ref>“Autobiography of Dr. Franz Hartmann,” The Occult Review, Jan., 1908, p. 24. In Report, etc., p. 30, four or five lines from this letter are quoted. Instead of “theosophical cause,” “theosophical canoe” is mentioned, and the last sentence appears as: “Make the best of your authority in the interests, etc.”</ref>
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A further excerpt from the same letter, which seems to have been a fairly long one, has been preserved in German.<ref>Lotusbluthen, LXV, pp. 146-48.</ref> Its English rendering is as follows:
“...Let me give you an advice. Never offer yourself as a chela, but wait until chelaship descends by itself upon you. Above all, try to find yourself, and the path of knowledge will open itself before you, and this so much the easier as you have made a contact with the Light-ray of the Blessed one, whose name you have now taken as your spiritual lode-star. . . Receive in advance my blessings and my thanks.
{{Style P-Signature|M.”}}
Reference is here made to the fact of Dr. Hartmann becoming a Buddhist, December 26, 1883. There was in the same envelope a photograph, cabinet-size, of the Master’s face, with a dedication to Hartmann on the back of it.<ref>Cf. Report, etc., pp. 29-30; Journal of the T.S., March, 1884, p. 53; letter of Dr. Hartmann to W. Q,. Judge, The Path, Vol. X, p. 191.</ref>
The third letter was received by him in the railway carriage on his way from Wadhwan to Bombay, February 15, 1884, while accompanying H. P. B. Its text is unknown.<ref>Lotusbliithen, LXVII, p. 290.</ref>
The fourth was a letter from Master K.H., and was received. March 22, 1884, through the astral form of a high chela. It was delivered to Damodar but addressed to Hartmann, and dealt with the critical situation prevailing at the time at Headquarters. Its text is as follows:
“ So long as one has not developed a perfect sense of justice he should prefer to err rather on the side of mercy, than commit the slightest act of injustice. Madame Coulomb is a medium, and as such irresponsible for many things she may say or do. At the same time she is kind and charitable. One must know how to act towards her, to make her a very good friend. She has her own weaknesses, but their bad effects can be minimized by exercising on her mind a moral influence by a friendly and kindly feeling. Her mediumistic nature is a help in this direction, if proper advantage be taken of the same.
“It is my wish therefore, that she shall continue in charge of the household business, the Board of Control of course exercising a proper supervisory control and seeing in consultation with her, that no unnecessary expenditure is incurred. A good deal of {{Page aside|447}}reform is necessary, and can be made rather with the help than the antagonism of Madame Coulomb. Damodar would have told you this but his mind was purposely obscured, without his knowledge, to test your intuitions. Show this to Mad. C. so that she may co-operate with you.
{{Style P-Signature|K.H.”<ref>Published in Letters from the Masters of the Wisdom, Second Series, No. 73, from a photographic reproduction of the original, whose whereabouts are no longer known. Cf. Report, etc., p. 33; Journal of the T.S., July, 1884, pp. 99-100.</ref>}}
The fifth letter, also from K.H., was precipitated April 1st, 1884, before Hartmann’s own eyes on a blank sheet of paper lying on the table at the time.<ref>Journal, etc., July, 1884, p. 100.</ref>
The sixth consisted of but a few words from Master M. written on a letter Hartmann had received from Europe sometime in April, 1884.<ref>Report, etc., p. 35; Vania, Mme. H. P. Blavatsky, etc., p. 206.</ref>
The contents of these two letters are unknown.
The seventh letter, received from Master M. April 26, 1884, was dropped in Damodar’s room at Ootacamund, and forwarded by him to the Doctor. The following excerpt from this letter has been preserved:
“For sometime already the woman[Coulomb] had opened communication—a regular diplomatic pourparler with the enemies of the cause, certain padris.—She hopes for more than 2.000 Rupees from them, if she helps them ruining or at least injuring the Society by injuring the reputation of the founders. Hence hints as to ‘trap doors’ and tricks.
Moreover when needed trap doors will be found, as they have been forthcoming for sometime. They are sole masters of the top story. They have full entrance to and control of the premises.
“‘Monsieur’ is clever and cunning at every handicraft, good mechanic and carpenter and good at walls likewise. Take note of this ye Theosophists. They hate you with all the hatred of failure against success; the Society, Henry, H. P. B., theosophists, and aye the very name Theosophy. The–are ready to lay out a good sum for the ruin of the Society they hate. . . .
“. . . . Moreover the J[esuits] in India are in direct understanding with those of London and Paris.
{{Page aside|448}}
“...Keep all said above in strictest confidence, if you would be strongest. Let her not suspect you know it, but if you would have my advice be prudent. Yet act without delay.
{{Style P-Signature|M.”<ref>Report, etc., pp. 35-36; Cf. Journal, etc., July, 1884, p. 100; Vania, op. cit., p. 206; Lotusbluthen, LXV, pp. 212-13; and “Autobiography,” etc., p. 27, where text has slight variations.</ref>}}
The eighth was a letter from Master M. and concerned W. Q. Judge’s trip to India. Its date is given by Hartmann as July 30, 1884, which is most likely wrong, as Judge left Europe end of June and arrived in Bombay July 15, 1884. An excerpt from it preserved in German translation reads as follows in its most likely English rendering:
“...There are letters which show that she[Mme. Coulomb] tried to persuade Upasika that the reason why you wish to banish her and Monsieur C. is that you are in command over the situation, and wish to deliver the Society in the hands of the Spiritualists. ... Be friendly towards W. Q. Judge. He is true, faithful and trustworthy. . .
{{Style P-Signature|M.”<ref>Lotusbliithen, LXVI, p. 217.</ref>}}
The ninth letter is of August 2, 1884, and is from Master K.H.; its original is in the Adyar Archives; its text throws some light on certain peculiarities of Damodar, and tends to explain why Dr. Hartmann had some misunderstandings with him. The letter says:
“Damodar has undoubtedly many faults and weaknesses as others have. But he is unselfishly devoted to us and to the Cause, and has rendered himself extremely useful to Upasika. His presence and assistance are indispensably necessary at the Headquarters. His inner self has no desire to domineer, though the outward acts now and then get that colouring from his excessive zeal which he indiscriminately brings to bear upon everything, whether small or great. It must however be remembered that inadequate as our ‘instruments’ may be, to our full purpose, they are yet the best available since they are but the evolutions of the times. It would be most desirable to have better ‘mediums’ for us to act thro; and it rests with the wellwishers of the Theosophical Cause how far they will work unselfishly to assist in her higher work and thus hasten the approach of the eventful day. Blessings to all the faithful workers at the Headquarters.
{{Style P-Signature|K.H.”<ref>Letters from the Masters of the Wisdom, First Series. No. 28. Cf. W. T. Brown, My Life. Facsimile in C. Jinarajadasa’s Did Madame Blavatsky Forge the Mahatma Letters?, p. 15.</ref>}}
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The tenth and, as far as ascertainable, the last letter, is from. Master M. A facsimile of a portion of the original has been preserved, as a microfilm of it had been made when the original was in the hands of Hugo Vollrath, of Leipzig, Germany. This
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{{Style P-No indent|facsimile is reproduced herewith, as far as is known, for the first time. Transcribed, it reads as follows:}}
“The fool is making capital against Society out of your letter (about discovery). He quotes from, reads it to all, reviles the {{Page aside|450}}entire Theosophical household on its strength. You ought to stop him. Again. In such a great work as this Movement no one should expect to find his associates all congenial, intuitive, prudent or courageous. One of the first proofs of self-mastery is when one shows that he can be kind and forbearing and genial with companions of the most dissimilar characters and temperaments. One of the strongest signs of retrogression when one shows that he expects others to like what he likes and act as he acts.<ref>The last two sentences were quoted by Hartmann in The Theosophical Forum, New Series, Vol. III, April, 1898, p. 11.</ref> You know whom of you the cap fits. Be a help to us and act accordingly. You are too many here. With more or less bits of too much self-personality.
“You have earned much good karma during past year, friend and brother, though, of course mistakes and small sins of commission and omission have now and then been made. It is not best for you that I should specify exactly what you should do, or where you should go. Do not quit this place at any rate before K.s pamphlet has been revised and corrected thoroughly. It must be very strong. There are still black clouds over Headquarters and rumblings of dangerous thunder. The woman has the malice of a dugpa in her and the “one Eyed” is good help in her infernal concoctions. The young man from London cool and prepared for anything as he is, was stunned by her the other day—her lie [facsimile ends abruptly here].<ref>The woman mentioned in this letter is Emma Coulomb, and the one-eyed individual is her husband, Alexis Coulomb. The young man from London is of course Richard Hodgson. It is not certain what is meant by “K.’s pamphlet.”</ref>
An additional portion of this letter, which Hartmann dates as of January 12, 1885, has been preserved in German translation. The most likely English rendering would be as follows:
I do not have to explain to you first....as you have studied the laws of Karma, although not without some help having been given to you in this. For this reason, you do not receive more often instructions from me. We are leaders but not childnurses. The weak ones, not the strong ones, are in constant need of definite ‘Orders,’ and at times our chelas satisfy their wishes. This is willing slavery, but no healthy growth. Step forward and try to see clearly yourself what is most needed for the Society. Seek out what your duty may be, and carry it out. If you do the right thing, I will be at your side; but I will not give any advice, and will not involve myself in anything, {{Page aside|451}}unless it be unavoidably required, and you were in great doubt. . . .
“...An infinite field of activity lies before you; the whole world is open to you. . . . Great obstacles are to be overcome; the greater is the power required to overcome them, the greater is tbe growth that comes from it. A constant restraint of passions a sleepless watch over, and patient forbearance of, human weaknesses, will help towards victory.
{{Style P-Signature|M.”<ref>Lotiisbluthen, LXVI, pp. 219-20.</ref>}}
After H. P. B. and party had reached Europe in the Spring of 1885, Dr. Hartmann remained with her at Naples and at Torre del Greco. When H. P. B. moved to Wurzburg, he first went to Munich, to see his sister, Countess von Spreti, then to Kempten, in Bavaria, to visit his relatives and to have a look at the place where he had spent his youth. Subsequently he visited H. P. B., both at Wurzburg and in London. He had a symbolic dream during the night following her passing, in which he saw an eagle returning to its home in the sky.
Dr. Hartmann longed to go back to America, where the solitude of the Texas prairies and the peaks of the Rockies had a great attraction for him. He was almost ready to leave, when, as a result of strange circumstances, he made the acquaintance of an occult student who was the leader of a small body of real Rosicrucians, though they did not call themselves so. He writes:
“. . . When he first entered my room I at once recognized his face as one which I had seen in a vision on the night of January 1st, 1884, while lying awake on my couch at Adyar. It seemed to me at that time that a large serpent, the symbol of wisdom, was coiled up at the side of my bed, with its head erect, looking sternly at me, and that head was the head of the man I met, and I knew that a ray of wisdom would come to me by his aid.”
Hartmann remained at Kempten and identified himself with this group of mystical students, most of whom were poor people, without scholastic education of any kind, but had experienced, within themselves some genuine spiritual conditions, and were able, according to Dr. Hartmann’s testimony, to teach others how to find the Path. Much of what Hartmann wrote in his later books was based on instructions he received from these people.
In the Spring of 1888, Dr. Hartmann travelled to the U.S.A., and lectured there for a while, visiting New York, Philadelphia {{Page aside|452}}and other cities in March and April of that year. He then returned to his native country.
Around 1893, having received offers from a German publisher in Leipzig, Hartmann started editing a German Theosophical monthly journal called Lotusblüthen which continued for eight years (1893-1900, sixteen volumes), and was later revived as Neue Lotusblüthen (1908-1912, five volumes). The issues of these periodicals contain many interesting articles from able writers, besides Hartmann’s own essays, some of which later appeared in book-form.
Around the turn of the century, Dr. Hartmann was living at Hallein, near Salzburg, in Austria, in the vicinity of the famed Untersberg Mountain, which has the reputation of being inhabited by Gnomes. He was then Director of a sanatorium for tuberculosis. At the time of the so-called “split” in the Theosophical Society, he identified himself with the American Organization headed by W. Q,. Judge, known then under the name of the Theosophical Society in America. After Judge’s death in 1896, he supported for a while the activities of Katherine Tingley, and was elected, Aug. 30, 1896, President of a Theosophical Group founded by her in Germany while on a round-the- world trip.
In April, 1897, Dr. Hartmann came over to America once again, and represented the German Theosophists at the Convention of the Theosophical Society in America, which was held in New York. He then set out on a rather extensive lecture tour through the Central States, in company with Cyrus F. Willard, a prominent Mason and active in the T.S.
Dr. Hartmann’s association with Katherine Tingley did not last, however, owing to various differences which arose on the subject of the conduct of the Society. He soon disbanded the newly-formed group, and founded in Munich on September 3, 1897, a body known as the Internationale Theosophische Verbrüderung, on lines which he considered to be closer to those indicated by H. P. B. in the early days. It was under the jurisdiction of a three-member Council, the Doctor himself remaining until his passing the Corresponding Secretary of the group. A year after the founding, the seat of this group was transferred to Leipzig.
In 1899, Dr. Hartmann found a valuable friend and ally in Hugo Vollrath, who had formed a Theosophical Group of his own at approximately the same time. They undertook together several lecture tours in Germany and Austria, intended for the spreading of the Theosophical ideas, and collaborated with each other along various other lines. In 1906, Hugo Vollrath founded in Leipzig the Theosophische Verlagshaus, which began systematically to publish the various works of Dr. Hartmann, as well as his Neue Lotusblüthen.
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The Intern. Theosophische Verbrüderung, founded by Dr. Hartmann became in time rather widely spread throughout Germany, publishing after January, 1909, a journal called Theosophische Kultur. Similarly to other Theosophical groups in Germany, this organization suffered greatly during the upheavals of recent years, but is still active in West Germany at the present time.
Dr. Hartmann’s literary output was prodigious. Practically all of his varied writings were produced after his association with the Theosophical Movement and show an outstanding command of English. He also wrote in his own native German. Any attempt to draw up a complete list of his literary productions runs into considerable difficulties, mainly on account of the fact that some of his German works, bearing an identical title to those in the English language, are not in every case merely a German translation of the English text, but often a new version of the latter written in German; it should also be borne in mind that a number of titles are merely a pamphlet or book-form edition of certain articles or essays contributed by Dr. Hartmann to various English and German periodicals. So it is somewhat doubtful whether an absolutely correct and complete listing of his works can now be made, especially when it is remembered that a systematic attempt was made in Germany during the Second World War to destroy his writings, together with other mystical and theosophical works.
As far as can be ascertained, his first work on Occultism was Magic, White and Black<ref>London: George Redway, 1886. 8vo. xii, 228 pp.; 3rd rev. and enl. ed., Boston: Occult Publ. Co., 1888; 4th Amer, ed., York: J. W. Lovell Co., 1890, with latest emendations by the author. This work has been reviewed in The Theos., IX, Suppl. to Sept., 1888, and in The Path, IV, March, 1890. A German version (not a translation) of this work is mentioned in Lucifer XIV, p. 83.</ref> enlarged from what originally was but a small pamphlet written “for the purpose of demonstrating to a few inexperienced inquirers that the study of the occult side of nature was not identical with the vile practices of sorcery.” The object of this work was “ to assist the student of occultism in studying the elements of which his own soul is composed, and to learn to know his own physical organism.” The author intended in it “to give an impulse to the study of a science which may be called the ‘anatomy and physiology of the Soul,’ which investigates the source from which man’s desires and emotions spring.” It has been said that the material contained in this work is the result of {{Page aside|454}}discussions with H. P. Blavatsky while Dr. Hartmann was at Adyar.<ref>This may well be so, as a great deal of this material was published serially in The Theosophist, under the title of “Practical Instructions for Students of Occultism,” and running from Vol. V, May, 1884, to Vol. VI, April, 1885. inclusive. The series was signed “ American Buddhist.”</ref>
The second work of Dr. Hartmann was The Life of Paracelsus and the Substance of his Teachings.<ref>London: George Redway, 1887. xiii, 220 pp.; 2nd rev. ed., New York: Theos. Publ. Co., 1896. Also issued by J. W. Lovell Co., New York, 1891, as part of their Occult Series, and by Macoy Co., New York, in 1932. Reviewed at length by Maurice Fredal in The Theos., VIII, Feb. and March, 1887.</ref> Being a physician himself, the author showed a profound understanding of the occult philosophy of Paracelsus, and produced for the first time an account of his teachings in readable and easily accessible form. The work contains many passages quoted from the writings of the great mediaeval mystic, and these are replete with occult information and hints which must prove of great value to the intuitive student.
This was followed by An Adventure among the Rosicrucians,<ref>Boston: Occult Publ. Co., 1887. Reviewed in The Theos., IX, April, 1888.</ref> reviewed by H. P. B. herself in the pages of Lucifer (see pp. 130-36 of the present Volume).
After this came one of the most remarkable works produced by the indefatigable doctor, namely, The Secret Symbols of the Rosicrucians of the 16th and 17th Century,<ref>Boston: Occult Publ. Co., 1888. This large-sized (12" X 16½") work is sometimes called Cosmology or Universal Science, as these are actually the initial words of its full title. It has 54 pages of text, 16 pages of an Introduction, and 25 hand-colored plates. Its original price was only $6.00 and Rs. 15 in India. It was reviewed in The Theos., IX, May, 1888, and in Lucifer, Vol. III, Sept., 1888.</ref> an English translation of a very scarce German Rosicrucian work which exists partly in print and partly in unique manuscript, treating in a collection of symbols of the spiritual structure of the Universe. It is a work mentioned in the writings of the mediaeval philosophers, but which has been seen only by a very few persons living at present, all accessible copies of it having been destroyed by the Jesuits. It consists of a great number of colored plates and designs, describing the interaction of the forces existing on various planes, and is in fact a {{Page aside|455}}summary of Rosicrucian wisdom. The work contains an excellent Introduction by the Translator on the views of the Rosicrucians in general, and on the requirements which are necessary for the study of spiritual mysteries. The hand-colored plates, magnificently executed, are accompanied by two main treatises: Aureum Seculum Redivivum (The Ancient Golden Age), by Henricus Madathanus Theosophus, and A Treatise on the Philosopher’s Stone, by “a still living Philosopher, but who does not desire to be known.” A good vocabulary of technical terms is included. It is a work which awakens the student’s intuition, and does not clutter his mind with superfluous explanations. As the original edition of this work was a very small one, it has now become an antiquarian item, obtainable only on very rare occasions, and offered for as much as $150 or more per copy.
The next work to be published was The Life of Jehoshua, the Prophet of Nazareth,<ref>Boston: Occult Publ. Co., 1889. 208 pp. Reviewed in Lucifer, Vol. III, Oct., 1888, and The Path, Vol. II, Oct., 1887; Dr. Hartmann himself made some pertinent remarks on the purpose of this work in Lucifer, Vol. III, Jan., 1889, pp. 439-40.</ref> intended to describe to a certain extent the psychical and spiritual processes which take place in everyone who travels the road of initiation. It presents the outer events of Jehoshua’s life as merely the framework for conveying certain spiritual truths to the intuition of the would-be disciple.
Soon after appeared The Principles of Astrological Geomancy,<ref>The Art of Divining by Punctuation, acc. to Cornelius Agrippa and Others. With 70 pages of diagrams. London: Theos. Pub. Co., 1889; new ed., London: Wm. Rider & Co., 1913. 220 pp.</ref> and In the Pronaos of the Temple of Wisdom.<ref>Containing the history of the true and false Rosicrucians, etc. London: Theos. Publ. Soc., 1890(?); also Boston: Occult Publishing Co.</ref> These were followed by The Life and Doctrines of Jacob Bohme,<ref>London: Kegan Paul, Trench, Triibner & Co., 1891. 334 pp. Reviewed in The Path, V, Feb., 1891; Lucifer, VIII, May, 1891; and by Anna Ballard in The Theos., XII, June, 1891.</ref> which consists mainly of copious verbatim excerpts from the writings of the remarkable seer, with notes and commentaries by the author.
In his Occult Science in Medicine<ref>London: Theos. Publ. Soc.; New York: The Path; and Adyar: The Theos. Soc., 1893. 100 pp. Reviewed by Dr. Henry T. Edge in Lucifer, XIV, March, 1894, and in The Theos., XV, April 1894.</ref> the author calls the attention of those who follow the profession of medicine to the higher aspects of that science and to the forgotten occult treasures of the past, basing much of his research on Paracelsus. It is a most valuable {{Page aside|456}}little book, especially for those who are called upon to try and heal others.
Among the Gnomes<ref>London: T. Fisher Unwin; Theos. Publ. Soc., 1895. 272 pp., Ulus. Reviewed by Annie Besant in Lucifer, XVII, Jan., 1896.</ref> is a satire on those who deny everything “supernatural.” Buried Alive<ref>Boston: Occult Publ. Co., 1895. Reviewed in The Path, IX, Feb., 1895, and Lucifer, XVI, Aug., 1895. Republ. as Premature Burial by Swan Sonnenschein, London, 1896.</ref> treats of premature burial and how to avoid it.
Among works written in German, regarding which information is incomplete and often misleading, mention should be made of the following:
Theophrastus Paracelsus als Mystiker, a work which was to appear at the expense of the city of Salzburg, and under the patronage of the Austrian Government.<ref>Referred to in The Path, IX, May, 1894, and Lucifer, XIV, July, 1894, p. 431.</ref>
{{Style P-Poem|poem=Mysterien, Symbole und Magisch Wirkende Kräfte.<ref>Referred to in The Theos., XIV, July, 1903, p. 630.</ref>
Unter den Adepten und Rosenkreuzern.
Die Erkenntnislehre der Bhagavad-Gita.
Populare Vortrage über Geheimwissenschaft.
Was ist Theosophie?}}
{{Style P-No indent|and a considerable number of other titles, which are both reprints of his essays originally written for his own Journals, and separate works on a variety of mystical subjects.}}
Dr. Hartmann also translated into German H. P. B.’s The Voice of the Silence,<ref>Leipzig: Wilhelm Friedrich, 1892. Cf. The Path, VII, Aug., 1892, p. 163.</ref> and produced a metrical German translation of the Bhagavad-Gita,<ref>Braunschweig: C. A. Schwetschke und Sohn, 1893. Reviewed by Dr. H. T. Edge in Lucifer, XII, May, 1893.</ref> based primarily on Sir Edwin Arnold’s poetic rendering as The Song Celestial. Its beauty and strength are most remarkable.
In addition to his various works published in book-form, Dr. Hartmann wrote a large number of articles and essays for various Theosophical publications. Some of them are on occult subjects, some others are autobiographical. One of the longest serials was his “Talking Image of Urur,” which ran for many months in Lucifer (Vols. HI, IV and V), but apparently remained unfinished, as its book-form reprint shows, which has an additional chapter in it.<ref>New York: J. W. Lovell & Co., 1890. 307 pp.</ref>
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Dr. Hartmann also translated several Oriental Scriptures into German, such as the Atma-Bodha and the Tattva-Bodha of Samkaracharya, and several others.
After the passing of H. P. B., the publication rights for The Secret Doctrine were apparently held by Annie Besant, and as a German translation of this epoch-making work was greatly to be desired, Dr. Hartmann secured from Annie Besant permission to undertake this laborious task. He received from her the needed authorization in September, 1895, and secured the able collaboration of Robert Froebe, a scholarly Theosophist holding the degree of Doctor of Philosophy. Dr. Froebe is chiefly responsible for the translation work, while Dr. Hartmann reserved to himself the task of reading the proofs. The basis for the translation was the revised edition of 1893. It was published at Leipzig by the Publishing House of Wilhelm Friedrich, under the title of Die Geheimlehre, and Dr. Hartmann’s Prefatory Note is dated from Torbole (Sudtirol), September 1, 1899. Dr. Froebe translated also “Volume III” of The Secret Doctrine, as published in 1897, and this volume was issued by the Lotus Ver lag at Leipzig. At a later date, the Theosophisches Verlagshaus at Leipzig, founded by Dr. Hugo Vollrath, published a German translation of Isis Unveiled, in uniform format and general appearance with the former work.
All in all, the literary output of Dr. Hartmann was prolific, and it has been recently reported that the interest in his writings is on the increase in both Germany and Austria, as part of the present-day re-awakening of spiritual thought.
Dr. Franz Hartmann, a veteran warrior in the modern Theosophical Movement, and one of its most outstanding personalities, passed away at Kempten, Southern Bavaria, on August 7, 1912. He will be remembered for his life-long devotion to the Cause of true spirituality, and as a fearless worker in the field of human freedom.<ref>Chief Sources: Report of Observations, etc., Madras, 1884.— “My Experiences,” The Theos., V, Suppl. to March, 1884, pp. 52-53. —“Denkwürdige Erinnerungen,” Lotusblüthen, Vols. LXIV-LXX, LXXXVIII-XCIII.—“Autobiography of Dr. Franz Hartmann,” The Occult Review, London, Jan., 1908.—“Erinnerungen an H. P. Blavatsky,” Neue Lotusblüthen (Engl, transl. by Gustav Bortfeldt in The Path, London, ed. by D. N. Dunlop, Vol. III, Sept., Nov., Dec., 1912. All the above by Dr. Hartmann himself. Other references: The Path, New York, Vol. III, p. 65; Vol. XI, pp. 221-24; Theosophy, Vol. XII, pp. 88, 192 (June and Aug., 1897); The Theos. Forum, New Series, Vol. III, Feb., 1898, pp. 23-25, and April, 1898, pp. 11-13; Phoenix, Darmstadt-Frankfurt, April, 1890.—Georg Priem, Dr. Hartmann. Sein Leben und Wirken. Leipzig: Theos. KulturVerlag, 1912.—Walter Einbeck, ¿fim Gedächtnis an Dr. F. Hartmann, ibid., 1925.—The Occult Review, Vol. XVI, 1912, pp. 121-27 (obituary).</ref>
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'''Headley, Rev. T. G.''' “The Soldier’s Daughter,” Lucifer, London, Vol. I, February, 1888.
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'''Heliodorus'''. Bishop of Altinum, near Aquileia, at about 400 a.d. Originally a soldier. One of a band of friends who were drawn together at Aquileia, ca. 372, for the study of Scriptures and the practice of asceticism, among them being Chromatius (q.v.), Jerome, Evagrius, Rufinus, Bonosus. They went to Syria through Constantinople, and through Asia Minor to Antioch. Heliodorus went then to Jerusalem, staying with Florentinus who employed his wealth in the entertainment of pilgrims; considered for a time going to the desert with Jerome, but obligations kept him from doing so; soon afterwards became bishop; encouraged Jerome in his scriptural work.
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'''Helmholtz, Hermann Ludwig Ferdinand von (1821-1892)'''. *“Die Neuere Entwickelung von Faraday’s Ideen über Elektricität,” Vortrag zu Faraday’s Gedächtnissfeier gehalten vor der Chemischen Gesellschaft zu London, 1881. Included in Vorträge und Reden von Hermann von Helmholtz. 5th ed. Braunschweig: Fr. Vieweg und Sohn, 1903.
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'''Hemmer, Hippolyte and Paul Lejay'''. *Textes et documents pour l'étude historique du Christianisme. Paris: Picard, 1911-14. 2 vols.
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'''Herodotus (484P-425 b.c.)'''. *History. Loeb Classical Library.
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'''Hesiod'''. *Theogony. Loeb Classical Library.
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'''Hesychius'''. An Alexandrian grammarian, most likely a pagan, who flourished in the fifth century of our era. Respecting his personal history nothing seems to be known. He has left a Greek Dictionary, partially based on a similar work of Diogenianus. It is now one of the most important sources of our knowledge, not only of the Greek language as such, but of Greek literature as well. It is a real storehouse of information concerning antiquarian knowledge, derived from earlier grammarians and commentators, whose works have been lost. Many of the explanations give important facts about the religion and social life of the ancients. One of the best editions of this work is the one by Μ. Schmidt (1858-68). A critical ed. with commentary has been published by J. Alberti (Lugd. Bat., 1746-66, 2 vols. fol.).
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'''Higgins, Godfrey'''. English scholar, b. May 1, 1773; d. Aug. 9, 1833. Only son of Godfrey Higgins, a gentleman of small independent fortune belonging to an old, respected Yorkshire family, and Christiana Matterson. Educated at Trinity Hall, Cambridge, as a pensioner; went to the Temple, but did not take any degree and was not called to the bar. At 27, when father died, inherited house and estate at Skellow Grange, near Doncaster. Married, 1800. Lived there till threatened invasion of Napoleon. Entered the 3rd West-York militia as major; caught bad fever, and never {{Page aside|459}}fully recovered. Resigned commission, 1813, and went home. Became justice of the peace and was very active in improving conditions in lunatic asylums; advocated the disestablishment of the Irish Church. Soon turned to the investigation of evidence of religion; then to the origin of all religions; then to the origin of nations and languages. Decided to devote six hours daily for ten years, but found himself working ten hours for twenty years. First ten years relatively fruitless; latter part of twenty years was crowded with material he had searched for. When 40 years of age, applied himself again to further study of the classics, and Greek and Latin languages, unlearning much nonsense taught him in youth, and pursuing research into the antiquities of nations; learned Hebrew also. Made two journeys to Rome and one to Naples; planned to go to the Orient, but failing health prevented. Higgins was a Mason and a Fellow of the Royal Asiatic Soc.; along religious line, he regarded Jesus as a Nazarite who belonged to the Essenes, and was probably a Samaritan by birth.
Higgins’ monumental works embodying his tireless research are classics of scholarship and have been repeatedly referred to by H. P. B. in her writings. They are: Horae Sabbaticae, 1826. 8vo; 2nd ed., 1833; 3rd ed., with autobiography, 1851.—*The Celtic Druids, 1829. 4to with valuable prints; was intended as Introduction to his magnum opus.—*Anacalypsis, an Attempt to draw aside the Veil of the Saitic Isis; or an Inquiry into the Origin of Languages, Nations, and Religions. London: Longman, Rees, Orme, Brown, Green, and Longman, 1836. 2 vols., 4to. The first vol. was printed in June, 1833, just prior to Higgins’ death; the editorial work on the 2nd vol. was finished by Geo. Smallfield, at Higgins’ son’s request. A 2nd ed. appeared at Glasgow in 1878. 8vo. This remarkable work bears a great similarity to H. P. B.’s Isis Unveiled.
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'''Homer (ca. 9th centuiy b.c.)'''. *Iliad and *Odyssey. Loeb Classical Library.
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'''Hugo, Comte Victor Marie (1802-85)''', *Choses Vues. OEuvre posthume. Paris: Charpentier; no date.
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'''Hyginus, Caius Julius''', *Poeticôn Astronomicon. Vide pp. 16-17 of the present volume for full data.
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'''Iverach, Rev. James'''. Scottish clergyman, b. at Caithness, 1839; d. Aug. 6, 1922. Ordained at West Calder, 1869. Educated in the Univ, and New College, Edinburgh. Prof, of Apologetics at United Free Church College, Aberdeen, 1887-1907; prof, of New Test, language and liter, there, from 1907. Moderator of the Church, 1912-13. Works: Is God Knowable?, 1884; Evolution and Christianity ; Life and Times of St. Paul; *The Philosophy of Mr. Herbert Spencer Examined, 1884, in Present Day Tracts (No. 29), Religious Tracts Society, London.
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'''Jellinek, Adolf (1821-93)'''. Jewish preacher and scholar, born in Moravia. After filling clerical posts in Leipzig, became prediger in Vienna, 1856. Associated with promoters of the new learning within Judaism; wrote on the history of the Kabbala. His most important work lay in three directions: (1) Midrashic: published in the six parts of his Beth ha-Midrash (1853-78) a large number of smaller Midrashi, ancient and mediaeval, homilies and folklore records which have been of much service in recent revival of interest in Jewish Apocalyptic literature; this was transi, into German as Aus Israels Lehr halle. (2) Psychological: devoted attention to study of ethnic psychology; keen analytical and original investigations are contained in his Der jüdische Stamm (1869), and Der jüdische Stamm in nicht-jüdischen Sprüchwörtern (Vienna, 1881-82). (3) Homiletic: he stands out as the greatest Synagogue orator of the 19th century; published some two hundred sermons; was powerful apologist, accomplished homilist, profound and ingenious. Other works: *Moses ben Schemtob de Leon und sein Verhältniss zum Sohar. Eine historischkritische Untersuchun über die Entstehung des Sohar. Leipzig, 1851. 8vo.—Philosophie und Kabbala. Leipzig, 1854. 8vo.
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'''Jerome, Saint (or Hieronymous), Sophronius Eusebius (340?-420)''', *Comm. in Isaiam. Migne, Patr. Lat., XXIV, 161.—Consult pp. 233-38 in the present volume, for bibliographical data concerning other works quoted in the text.
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'''Joly, Nicolas (1812-1885)'''. Prof, of the Science Faculty, Toulouse, France. L’Homme avant les métaux. Paris: Coulommiers, 1879. 8vo. No. XXX of the “Bibliothèque scientifique internationale.” —*Man Before Metals. Transl., New York: D. Appleton & Co., 1883.
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'''Jones, Dr. John'''. Unitarian critic, b. about 1766 near Llandovery, Carmarthenshire; d. 1827(?). Educ. at college of the Church of Christ, Brecon, 1780-83; 1786, admitted as divinity student at Coll, of Hackney, London, where he was the favorite pupil of Gilbert Wakefield. Asst, tutor at Presbyt. Coll, of Swansea. 1792, where he had a serious difference with principal tutor. Minister of Presbyterian Congregation at Plymouth, Devonshire, 1795-98; established school at Halifax, Yorkshire; minister of Northgate End Chapel, Halifax, 1802-04; in 1804, settled in London as tutor in classics. Elected member of Royal Soc. of Liter., 1825, and held an LL.D., from Aberdeen. Showed much kindness to struggling scholars, and was an able lexicographer, though with some theological bias. Left numerous writings on theological and lexicographical subjects, among them: *A Reply to. ...“A New Trial of the Witnesses,” etc., and. . . “Not Paul but Jesus,” etc., 1824. 8vo. This was issued under the pseudonym of Ben David.
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'''Joshua ben Perahiah'''. President (nasi) of the Sanhedrin in the latter half of the 2nd century b.c. He and his colleague Nittai {{Page aside|461}}of Arbela were the second of the five pairs of scholars who received and transmitted the tradition (Aho th, i, 6; Hag., 16a). The name of fugoth, or “pairs,” was given to five generations of Jewish religious leaders just before the Tannaitic period. They carried on the line of tradition from the Soferim to the Tannaim. According to the Mishnah (Hag., 2: 2), each pair was composed of a Nasi (patriarch or chief) and an Ab Beth Din (vice-president). According to some scholars, the leaders, like the Roman consuls, were chosen to represent patrician and plebeian groups respectively, thus preserving a balance of authority among the teachers. The five pairs were: a) Jose ben Joezer of Zeridah and Jose ben Johanan of Jerusalem; b) Joshua ben Perahiah and Nittai of Arbela; c) Judah ben Tabbai and Simeon ben Shetah; d) Shemaiah and Abtalion; e) Hillel and Shammai.
At the time of the persecution of the Pharisees by John Hyrcanus, Joshua ben Perahiah was deposed, a disgrace to which his words in Men., 109b apparently allude. To escape Hyrcanus, he fled to Alexandria, but was recalled to Jerusalem by Simeon ben Shetah when persecution ceased and the Pharisees triumphed over the Sadducees, about 88 b.c. (Sanh., 106b, Sotah, 47a, Talmud, ed. Amsterdam & Berlin, 1865). The same passage refers to a pupil of Joshua’s who, according to many, may have been Jesus (cf. Kraus, Das Leben Jesu, p. 182, Berlin, 1902). However, a similar story is related in the Jerusalem Talmud (Ter. Hag., 2: 2, 77d) where no mention is made of “Jeshu.” The story about “Jeshu” is deleted in the editions of the Babylonian Talmud which had to pass the censor’s eye, as they felt sure that Jesus was meant. It is possible also that the Babyl. Talmud confuses two occurrences, and that Joshua ben Perahiah actually fled to Egypt to escape the religious persecutions of the Syrians.
Only a single halakah of Joshua has been preserved (Tosef., Maksh., iii, 4), besides the following ethical maxim which shows his gentle judgment of men: “Get thee a Teacher: win thee a friend; and in judging incline toward the side of innocence (Ab., i, 6).
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