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'''Carlyle, Thomas (1795-1881)''' *Jesuitism, in Works, II, 259-485. Boston, 1885.
'''Carlyle, Thomas (1795-1881)''' *Jesuitism, in Works, II, 259-485. Boston, 1885.
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'''Cartwright, W. C.''' *The Jesuits; their Constitution and Teachings. London, 1876.
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'''Chabas, François-Joseph (1817-1882)'''. Vide Vol. VII, p. 364, for biographical data.
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'''Chaucer, Geoffrey ( 1340?-1400).''' *The Flower and the Leaf. See p. 268 of the present volume for pertinent information.
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'''Cherubini, Laertius'''. *Bullarium, sive collectio diversarum Constitutionum multorum Pontificum, 1586; 1404 pp. fol. (from Gregory VII to Sixtus V); 2nd ed., Rome, 1617. 3 vols.; 3rd ed., Rome, 1638. 4 vols, (from Leo I to Urban VIII); 5th ed., Rome, 1669-1672. 6 vols, (to Clement X).
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'''Chiniquy Father.''' *Fifty Years in the Church of Rome; 1st ed., 1885; upward of sixty editions; most recent one, 1953, from Christ Mission Book Dpt., Sea Cliff, Long Island, N. Y.
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'''Clement XIV, Pope (1705-1774)'''. *Dominus ac Redemptor noster. . . Bibliographical information may be found on pp. 312-13 of the present volume.
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'''Clovis (Chlodovech or Hlodowig, ca. 466-511)'''. King of the Salian Franks, son of Childerich I, whom he succeeded in 481 at the age of 15. The Salian Franks had by then advanced to the river Somme, and were centred at Tournai. Of the first few years of his reign, we know next to nothing; in 486, he defeated the Roman general Syagrius at the battle of Soissons, and extended his dominion over Belgica Secunda, of which Reims was the capital. In 493, Clovis married a Burgundian princess, Clotilda, who was a Christian. Although he allowed his children to be baptized, he himself remained a pagan until the war against the Alamanni. After subduing a part of them, Clovis was baptized at Reims by St. Remigius on Christmas Day, 496, together with a considerable number of Franks. This was an event of some importance, as from that time the orthodox Christians in the kingdom of the Burgundians and Visigoths looked to Clovis to deliver them from their Arian kings. Clovis seems to have failed in the case of Burgundy, but was more fortunate in his war against the Visigoths; he defeated their king Alaric II, 507, and added the kingdom of the Visigoths as far as the Pyrenees to the Frankish empire. The last years of {{Page aside|410}}Clovis’ life were spent in Paris, which he made capital of the kingdom, establishing the dynasty of the Merovingian kings. He can be rightfully considered as the true founder of the Frankish kingdom, the first to arise out of the wreck of the Roman Empire. Between the years 486 and 507, he had the Salian law drawn up. Much of his success was due to his alliance with the Church, whose property he took under his protection, convoking a Council at Orleans, in 511. While protecting the church, he maintained his authority over it. He was vigorous and ambitious, and had but few scruples and not much pity, though a nobler side of his character can be detected also.
The chief source for the life or Clovis is the Historia Francorum (Book II) of Gregory of Tours.
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'''Cocquelines, Charles'''. *Bullarum, privilegiarum ac diplomatum Romanorum Pontificum amplissima collectio, Rome, 1745. This is a re-editing of Cherubini’s six volumes on the subject.
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<nowiki>*</nowiki>Constitutiones, etc. Tide Loyola.
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'''Cooke, Josiah Parsons (1827-1894)'''. American chemist, b. at Boston. Mass.; grad, of Harvard, 1848; appointed to the chair of chemistry and mineralogy at Harvard; stimulated the study of chemistry at collegiate institutions, urging laboratory instruction. Largely responsible for the achievements of his pupil, Theodore Wm. Richards, in his remarkable studies of atomic weights. Works: Elements of Chemical Physics, 1860; 4th ed., 1886.—First Principles of Chemical Philosophy, 1868 and 1882.—*The New Chemistry, 1872 and 1884.
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'''Cooper-Oakley, A. J.''' *“Sankhya and Yoga Philosophy,” lecture before the Convention of the Theos. Society, Adyar, India, December, 1887; publ. in The Theosophist, Vol. IX, March, 1888, pp. 342-56.
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'''Coryn, Dr. Herbert A. W.''' English physician and Theosophist, b. in England, 1863; d. in San Diego, Calif., Nov. 7, 1927. Son of a physician, he studied medicine and became a member of the Royal College of Surgeons, London. For a number of years he was associated with his father in medical practice in that city. He was one of the pioneer members of the Theosophical Society, having joined it in the days of H. P. B.’s residence in London. He was one of her direct pupils in his early manhood and rendered invaluable service in those days, as an able speaker and organizer. At a later date, having moved to the U.S.A., he worked in connection with the Theosophical Headquarters at 144 Madison Avenue, New York. Soon after the Headquarters of the Universal Brotherhood and Theosophical Society, under the leadership of Katherine Tingley, were removed from New York to Point Loma, California, {{Page aside|411}}in 1900, Dr. Coryn became one of its permanent residents, practising medicine there for twenty-six years. He was also Editor of The New Way, a magazine founded by Katherine Tingley for free distribution in prisons and hospitals. He was a Cabinet Officer of the Society and a Mason. He was unmarried.
A man of utter fidelity to the principles of the Theosophical Movement, of staunch reliability and trustworthiness, Herbert Coryn remained throughout his life a worthy pupil of H. P. B., and was well qualified to pass on to others by pen and speech the fire of theosophical enthusiasm which was lit in his own soul by H.P.B. herself.
Dr. Coryn’s sister, Frances, married Prof. Fred J. Dick (1856-1927), also one of the direct pupils of H.P.B. in the London days and an active worker in the Dublin Lodge of the T. S. in Ireland, and later at Point Loma, Calif. Dr. Coryn’s two brothers, Sidney and Edgar A. were also active in the Theosophical Movement.
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'''Crétineau-Joly, Jacques (1803-75)'''. *Clement XIV et les jésuites, Paris, 1847. —*Histoire religieuse, politique et littéraire de la Compagnie de Jésus, Paris, 1851. 6 vols.; 3rd ed., Paris: J. Lecoffre & Cie., 1859.
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'''Cruden, Alexander'''. English Scholar, b. at Aberdeen, May 31, 1701; d. in London, Nov. 1, 1770. Educ. at Marischal College in native city. After a term of confinement for insanity, settled in London as a tutor, then as a bookseller, holding title of Bookseller to the Queen. In 1737, he completed his Biblical Concordance, a work which has become a classic, running through a large number of editions. Cruden’s piety and exceptional intellectual powers were marred by periods of insanity; after recovering for the second time, he published an account of his harsh treatment and sufferings, 1738. About 1740, he became proof-reader, checking on several editions of Greek and Latin classics. Adopting the title of “Alexander the Corrector,” he assumed the office of correcting the morals of the nation. On being released from a third confinement for insanity, he published The Adventures of Alexander the Corrector (1755). He is also the author of a Scripture Dictionary and a verbal index to Milton. The latest ed. of his monumental Concordance is of 1936.
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'''Dante, Alighieri (1265-1321)'''. *La Divina Comedia.
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'''Daurignac, J. M. S.''' *History of the Society of Jesus, Cincinnati, 1865. 2 vols.
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'''Delplace'''. *La suppression des jésuites,” in Études, Paris, 5-20 July, 1908.
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'''Dioastillo, Juan de'''. Theologian, b. of Spanish parents at Naples, Dec. 28, 1584; d. at Ingolstadt, March 6, 1653. Entered noviciate of Society of Jesus, 1600; prof, of theology for 25 years at Toledo, Murcia and Vienna. In moral questions, followed principles of the probabilists. Works: * De justitia et jura ceterisque virtutibus cardinalibus libri duo. Antwerp, 1641.—Tractatus de incarnatione. Antwerp, 1642.—De Sacramentis, etc. Antwerp, 1646-52.—Tractatus duo de juramente, perjurio, et adjuratione, etc. Antwerp, 1662.
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'''Dollinger, Johann J. I. von (1799-1890)'''. *“Memoirs on the suppression of the Jesuits,” in Beitrage zur politischen, kirchlichen und Culturgeschichte, Vienna, 1882.
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'''Dramard, Louis''': French Socialist and Theosophist, b. in Paris, Dec. 2, 1848; d. March 15, 1887, of an incurable disease which had undermined his health for over fifteen years. Greatly interested in natural sciences, he had intended to become a physician, but ill health prevented him. He then occupied himself with politics and sociology. During the Franco-German war, when still a student, he remained shut up in Paris where he did duty as a Mobile. After the war he made a journey to Switzerland and Belgium which he narrated himself in his Voyage aux pays des Proscrits. It is there that he identified himself with the cause of Socialism. Shortly afterwards, forced on account of his health to leave France, he first went to Italy and later settled in Algiers. Here he began to work for the amelioration of the conditions of both the French settlers and the Arab people, trying to bring harmony between them. The problem of inequality always occupied the first place in his mind. He planted militant socialism in Algiers by creating there the first “ Cercle d’fitudes Sociales.” The group of men thus brought together by Dramard, who at the same time endeavoured to reorganize the Workmen’s Syndicates, became the nucleus of the Working Men’s Party of Algeria. He was nominated as delegate to the congress of the labour party at St. Etienne in 1882. For the better propagation of the ideas of peace in Algiers, he founded in 1879 the Voix du Pauvre, which brought him so many attacks and calumnies that he had to cease its publication. Unscrupulous adversaries, devoid of good faith, even went so far as to impeach his political honesty, although he had no great difficulty in exculpating himself. His arabophile ideas were the cause of further persecution, and at the advice of some of his friends he at length renounced militant politics and devoted himself henceforth to studies and writing. To this we owe his collaboration in the Revue Socialiste, founded and directed by his teacher and friend Benoit Malon. It is in this Journal (Jan. and Feb., 1885) that was re-published his remarkable study Transformisme et socialisme, which had originally appeared in Paris in 1881.
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Towards the close of his life, he became identified with Theosophy and The Theosophical Society, becoming President of “L'Isis,” the French Branch of the Organization. The Theosophical philosophy brought a great calm to his restless mind; his vigorous hatred of all oppressors lost its bitterness and his sympathy for the oppressed gained in intensity. As has been the case with a great many other seekers, it is through the pages of Bulwer-Lytton’s Zanoni that Dramard first contacted the teachings of the Ancient Wisdom, which he preferred to call the “ Esoteric Synthesis.” Dramard wrote several remarkable essays along Theosophical and Occult lines, among which mention should be made of the following “La Doctrine Ésotérique,” Revue socialiste, Aug. 15 and Sept. 15, 1885; “La Science Occulte,” Revue moderne, May 1 and 15, June 1, July 15 and 20, 1885; “La Synarchie,” Revue socialiste, Dec. 15, 1887. The first of these is a masterly presentation of the fundamental principles of the esoteric science by a man of great intellectual gifts and of dynamic sympathy for suffering mankind.
Ref.: Le Lotus, Paris, June and July, 1888; Lucifer, London, Vol. II, June, 1888; The Theosophist, Vol. IX, June, 1888.
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'''Dupuis, Charles-François (1742-1809)'''. Vide Vol. VIII, p. 436 for biographical data.
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'''Edda'''. The Poetic Edda: Hovamol (The Ballad of the High One), embodying Odin’s Rune-Song. Vide Henry Adams Bellows, The Poetic Edda. Tr. from the Icelandic. New York: The AmericanScandin. Foundation; London: Humphrey Milford, Oxford Univ. Press, 1926.
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'''Edkins, Rev. Joseph (1823-1905)'''. English sinolog and missionary of the London Missionary Society. Was sent to China in 1848, residing at Tientsin, Tchenfu and Peking until 1863. Was connected with the Imperial Chinese Customs from 1880 and resided at Shanghai. Aside from various learned essays written for various Journals, he published several works, such as: Grammar of the Chinese Colloquial Language, Shanghai, 1857.—China’s Place in Philology, London, 1871.—Religion in China, London, 1859; also 1887.— *Chinese Buddhism'. A volume of sketches, historical, descriptive and critical. London, 1880; 2nd rev. ed., London: K. Paul, Trench, Trübner & Co., 1893. xxxiii, 453 pp.—*“Buddhist Doctrine of the Western Heaven,” Lucifer, London, Vol. II, April, 1888, pp. 108-17.
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'''Escobar y Mendoza, Antonio de'''. Spanish theologian, b. at Valladolid, 1589; d. there, July 4, 1669. In his sixteenth year, entered the Society of Jesus. Talented and untiring labour won him distinction for scholarship, and fame as a preacher. “His writings are recognized as classical and challenge criticism as far as their {{Page aside|414}}orthodoxy is concerned. For this reason Pascal’s efforts .... to fasten the charge of laxism on Escobar’s Manual of Cases of Conscience .... are too base and cowardly to merit serious consideration.” (Catholic Encyclopaedia.) Chief works: Examen et praxis confessariorum, Lyons, 1647.—*Liber Theologiae Moralis, viginti quatuor Societatis Jesu Doctoribus reseratus, quem R. P. Antonius Escobar de Mendoza .... in examen Confessariorum digestit. Thirty-seven editions of this work were published in Spain, three ed. at Lyons (1650), one at Venice (1650), one at Brussels (1651), and at least one at Paris (1656). The British Museum ed. is of Lyons, 1659, 8vo. (848. c. 11.), and there is a later ed. of 1663, at Lyons also.—De tripliez statu ecclesiastico, Lyons, 1663.—De justitia et de legibus, Lyons, 1663.—*Universae theologiae moralis receptiores absque lite sententiae. Lyons, 1652-63. 7 vols. (Library of the Univ, of Cambridge.)
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