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412
NOTE ON THE TRANSLITERATION OF SANSKRIT
The system of diacritical marks used in the Bibliographies and the Index (with square brackets), as well as in the English translations of original French and Russian texts, does not strictly follow any one specific scholar, to the exclusion of all others. While adhering to a very large extent to Sir Monier-Williams’ Sanskrit-English Dictionary, as for instance in the case of the Anusvâra, the transliteration adopted includes forms introduced by other Sanskrit scholars as well, being therefore of a selective nature.
It should also be noted that the diacritical mark for a long “a” was in the early days a circumflex, and therefore all of H.P.B.’s writings embody this sound in the form of “â.” No change has been made from this earlier notation to its more modern form of the “macron,” or line over the “a.” Such a change would have necessitated too many alterations, and almost certainly would have produced confusion; therefore the older usage has been adhered to throughout.
413
Realizing that it will assist the earnest student to have a list of selected editions of Oriental Works, most of which are not readily obtainable, the following Bibliography has been prepared. No attempt has been made to include all the known editions. Those mentioned below represent, therefore, only some of the most noteworthy publications. In a few instances, no definite information could be secured. Translations are in the English language, unless otherwise stated. Certain serial publications of Oriental writings are indicated by italicized capital letters following the editions. Many of the works referred to may be consulted for a short time by means of Inter-Library Loans. Institutions and Libraries where such works may be obtained, are indicated within square brackets.
The Key to the Abbreviations used is as follows:
Ed.—stands for Editions of the original text in Devanagari characters.
Roman—indicates the text to be in Roman characters.
AOS—Library of the American Oriental Society, New Haven, Conn.
BM—Boston Museum of Fine Arts, Boston, Mass.
C—Columbia University Library, New York, N.Y.
Ch—University of Chicago Library, Chicago, Ill.
Cl—Cleveland Public Library, Cleveland, Ohio.
Cong—Library of Congress, Washington, D.C.
H—Harvard University Library, Cambridge, Mass.
JHU—Johns Hopkins University, Baltimore, Md.
NYP—New York Public Library, New York City, N.Y.
P—Princeton University Library, Princeton, N.J.
Pea—Peabody Institute, Baltimore, Md.
UP—University of Pennsylvania Library, Philadelphia, Pa.
Y—Yale University Library, New Haven, Conn.
Bibl. Ind.—Bibliotheca Indica: a collection of original works (in Sanskrit, Hindi, Persian, and Arabic) publ. by the Asiatic Society of Bengal. Calcutta, Benares, Tungoo, London and Hertford, 1845—. Old and New Series, 4to and 8vo.
HOS—Harvard Oriental Series, edited, with the co-operation of various scholars, by Charles Rockwell Lanman. Cambridge, Mass.: Harvard University Press, 1891—.
SBE—Sacred Books of the East: translated by various Oriental scholars, and edited by F. Max Müller. Oxford: Clarendon Press, 1879-90.
414 *Abodasura, Book of. More correctly Abodah farah, meaning “idolatrous worship,” one of the treatises of the Talmud, belonging to the order Nezikin; it treats of the laws regulating the conduct of the Jews towards idolatry and idolaters.
Aesh Metzareph. Chemico-kabalistic treatise translated in 1714 by “A Lover of Philalethes.” Published as No. 4 of the Collectanea Hermética edited by Dr. W. Wynn Westcott (“Sapere aude”). It is collected from the Kabala Denudata of Knorr von Rosenroth. London: Theosophical Publishing Society, 1894.
Aphorisms (Buddha). No information available.
Book of Concealed Mystery (Siphra-di-Zeni’uta). See Mathers, in General Bibliography.
Book of Formation. See Sepher Yetzirah.
Chhdndogyopanishad. With the commentary of Sankara Áchárya and the gloss of Ananda Giri. Edited by Dr. E. Roer. 628, 7. Calcutta: Asiatic Soc. ofBengal, 1850. Bibi. Ind. work 3, O.S. nos. 14, 15, 17, 20, 23, 25. [Y. AOS. NYP. JHU. Pea. Cong. Cl. Ch. H.]. — The Twelve Principal Upanishads (English transí.) with notes from the commentaries of Sankaráchárya and gloss of Anadagiri. Publ. by Tookaram Tatya . . . Bombay: Bombay Theos. Publ. Fund, 1891. (Reprints from Bibi. Ind. of translation of several Upanishads.) Reprinted, 1906. [C. UP. Cl. Ch.].—The Upanishads. Tr. by F. Max Müller. Part I: inch this part. Upanishad. Oxford, Clarendon Press, 1879. SBE 1. (Part II, 1884. SBE 15.)
Kirdtdrjuniya (Bharavi). With the Commentary (the Ghantapatha) of Mallinátha. Ed. by Narayana Bálakrishna Godabole and KásI- nátha Pánduranga Parab. 315, 16. Bombay: Nirnaya-ságara Press, 1885, 6th ed., 1907. [C. H.]—German transí, by Carl Cappeller. Cambridge, Mass.: Harvard Univ., 1912. Harvard Oriental Series, Vol. 15. [H. Cong. NYP. Y.]
Kiu-ti or Khiu-ti. See Vol. V, p. 425, for information.
Mundakopanishad. The Upanishads. Tr. by F. Max Müller. Part II, Oxford, Clarendon Press, 1884. SBE 15. [Y. C. NYP. JHU, Pea. UP. Cong. CI. Ch. H.]—The twelve principal Upanishads .......Publ. by Tookaram Tatya, with notes from the Commentaries of Sankaráchárya and the gloss of Anandagiri. Bombay: Bombay Theosophical Publ. Fund, 1891.— The Isá, Kéna . . . . Munda .... Upanishads, with the Commentary of Sankara Áchárya and the gloss of Ananda Giri. Edited by Dr. E. Roer. 598. Calcutta: Asiatic Society ofBengal, 1850. Bibi. Ind., work 7, O.S. nos. 24, 26, 28-31. [Y. AOS. NYP. JHU. Pea. Cong. Cl. Ch. H.]. —Text edited by pandits of the Ánandásrama. 2, 47, 13. Poona, 1889. [C. NYP. H.]
415 Sanhedrin. Treatise of the Talmud (q.v.).
Salapathahrdhmana. In The White Yajurveda, ed. by Albrecht Weber. Part 2. Berlin: F. Diimmler’s Verlagsbuchhandlung; London: Williams and Norgate, 1855 [Y. NYP. UP. Cong. H.].—Transl. by Julius Eggeling. Oxford: Clarendon Press, 1882. 85, 94, 97, 1900. 5 vols. SBE, XII, XXVI, XLI, XLIII, XLIV.
Sepher Toldoth Jeshu (History of Jesus). Jewish apocryphal work which first became known to Christians in the 13th century, and whose author is unknown. It is made up of fragmentary Talmudic legends, and is known in two widely differing recensions. A Latin translation of one of them was published by Wagenseil in his Tela ignea Satanae (Altdorfi Noricorum, 1681, 4to.), and of the other by J. J. Huldrich, as Historia Jeschuae Nazareni, a Judaeis Blaspheme Corrupta, Leyden, 1705. Acc. to the first, Jesus was born in the reign of Alexander Jannaeus, 106-79 b.c.; and acc. to the second, in the reign of Herod the Great, 70-4 b.c.
Sepher Yetzirah. This work whose title means the “ Book of Formation,” is reputed to be the oldest known Kabalistic work, attributed by tradition to Abraham himself, as also to Akiba. It deals with the occult meaning of numbers and letters, and is our first source for the doctrine of emanation and the sephirdth. It is written in the Neo-Hebraic of the Mishnah, and is unquestionably of very ancient origin. The editio princeps is that of Mantua, 1562, with several subsequent ones. The text and commentary by Dunash ben Tamim have been published by M. Grossberg, London, 1902.—Sepher Yetzirah, The Book of Formation, and the Thirty-two Paths of Wisdom. Translated from the Hebrew, and collated with Latin Versions. By Dr. W. Wynn Westcott. Bath: Robert H. Fryer, 1887. 43 pp. This work follows the version of J. S. Rittangelius of 1642. The Introduction gives a valuable historic survey of the subject.—A French translation of the Sepher Tetzirah by Papus was published in Le Lotus, October, 1887.
Shabbath. Tract of the Babylonian Gemara. See Talmud.
Siphra-di-Zeni’uta (Book of Concealed Mystery). See Mathers, in General Bibliography.
Sotah. Treatise of the Talmud (q.v.).
Taittiriyabrahmana. With the Commentary of Bhatta-bhaskaramisra. Ed. by A. Mahadeva Sastri, R. Shama Sastry and L. Srinivasa- charya. 4 vols.; 4, 447; xiv, 579; iv, 413; iv, 298. Mysore: Government Branch Press, 1908-21. Biblioth. Sansk. 36, 57, 38, 42. [Cl. P.]—With the Commentary of Sayana Acharya. Ed. by Rajendralala Mitra. 3 vols. Calcutta: Asiatic Society of Bengal, 1859, 1862, 1890. Bibi. Ind., work 31, O.S. [Y. Cong. NYP. H.]
416 Talmud. The great Rabbinical thesaurus reduced to writing during the second, fourth and sixth centuries of our era. Consists of two distinct parts: the Mishnah, and its Commentary, the Gemara. The Mishnah was comp, and ed. by Judah Hanasi, and is the first Jewish code of laws since the Torah; it is a systematic collection of religio-legal decisions developing the laws of the Old Testament. There are two Gemaras: the Babylonian, which is the record of the discussions of the Babylonian scholars on the laws and teachings of the Mishnah; and the Palestinian, which is a similar record in conn, with Palestinian scholars. The Mishnah together with one or other of the Gemaras forms the Babylonian or the Palestinian Talmud respectively. They were always printed separately. The Teachers mentioned in the Mishnah from the death of Hillel to its completion, are the Tannaim. Those mentioned in the Gemara are the Amaraim. Later teachers who added comments to the Talmud (6th and 7th cent.) are known as Saboraim (“reasoners”). The Rabbis who interpreted the Talmud are known as the Geonim, if they were heads of academies, and as Posekim (“deciders”).— The Babylonian Talmud. Tr. into English under ed. of I. Epstein. Sonsino Press, London, 1935-48. 34 vols.
Tandyamahabrahmana or Panchavinsabrahmana. With the Commentary of Sayana Acharya. Ed. by Anandachandra Vedaritavagisa. 2 vols.; Calcutta: Asiatic Society of Bengal, 1870, 1874. Bibi. Ind., work 62, N.S. [NYP. UP. Cong.]— Transl. by Dr. W. Caland. Calcutta: Asiatic Soc. of Bengal, 1931. Bibi. Ind., work 225, No. 1514. [Y. NYP. C.]
Vedantasara (Sadananda). Vedantasara of Sadananda, with introd., text, Engl. tr. and comments by Swami Nikhilananda. vi, 129. Mayavati, Almora, U.P., Advaita Ashrama, 1931. [AOS.].—Veddntasdra. Transl. with copious annotations by Major G. A. Jacob, x, 129. London: Triibner & Co., 1881. Trubner’s Oriental Series. [Y. AOS. NYP. JHU. Pea. Cl. H.].
417
The material contained in the following pages is of necessity a selective one, and is intended to serve three purposes: (a) to give condensed information, not otherwise readily available, about the life and writings of some individuals mentioned by H. P. B. in the text, and who are practically unknown to the present-day student; (b) to give similar data about a few well-known scholars who are discussed at length by H. P. B., and whose writings she constantly quotes; and (c) to give full information regarding all works and periodicals quoted or referred to in the main text and in the Compiler’s Notes, with or without biographical data of their authors. All such works are marked with an asterisk (*).
Aeschylus (525-456 b.c.). *Choephoroe (The Libation-Bearers).— Also an un-identified reference “I C”.
Alexandre, Charles (1797-1872), *Oracula Sibyllina. Paris: Pt. I, 1811; Pt. II, 1853; also, Paris: Firmin Didot, 1869.
Andreae (Andreas or Andrea), Johann Valentin. German theologian and writer, b. at Herrenberg, Württ., Aug. 17, 1586; d. at Adelsberg, June 27, 1654. After completing academic courses at Tübingen, travelled for some years as tutor in noble families. Became, 1614, deacon at Vaihingen, Württ., where he labored zealously for six years as preacher and writer. Superintendent at Calw, 1620-39. When city was sacked, 1634, he lost his library and barely escaped alive; worked tirelessly as physician, minister, grave-digger. Removed, 1639, to Stuttgardt, as court preacher, with seat in the Consistorium; active in the reorganization of Church system and schools after the ruin of the Thirty Years’ war. His life was based on practical Christian ethics, and he mourned the frivolous learning and the pedantry of his times. Adopted wit and satire as his weapons, and planned to combat with these the idols of the day in literature and religion. Prolific writer who is said to have written about one hundred works. The best known are: Menippus, 1618, directed against orthodoxy and worldly folly; Alethea Exul, against abuses in mystical thought; Die Christenburg, 1612, an epic allegory dealing with the struggles and ultimate triumph of the Christian soul; Turbo, 1616, a satire on pedantry; Reipublicae christianopolitanae descriptio, 1619, an account of an ideal Christian State, similar to Campanella’s City of the Sun; Theophilus, 1622 (publ. in 1649), which expresses his ideas on the public regulation of private morals, and contains a dissertation on the education of the young; this work entitles him to serious consideration as predecessor of the renowned Pestalozzi.
418 Andreae was an outstanding linguist, perfecting himself in Latin, Greek, Hebrew, French, Spanish, Italian and English; he was a profound student of mathematics, having studied with Maslin, the teacher of Kepler. In 1614, he published a series of lectures on mathematics. Having been for some years Spiritual Counsel of the Landgrave of Hesse, he became later Prelate of Adelberg, and Almoner of the Duke of Württemberg, and died respected by all men.
Andreae’s Autobiography was publ. in German by D. C. Seybold, 1799, and in the original Latin by F. H. Rheinwald, Berlin, 1849.
Consult the following sources: Hassbach, Andreä und sein Zeitalter, Berlin, 1819; A. Landenberger. J. V. Andreä, Barman, 1886; P. Wurm, J. V. Andreä, Calw, 1887.
No attempt is being made here to deal with the controversial evidence concerning Andreae’s role in the launching of the early Rosicrucian movement.
Anstey, F. (pseud, of Thomas Anstey Guthrie, 1856-1934). * A Fallen Idol. New York: J. W. Lovell Co., 1866; new ed., London: Smith Elder & Co., 1886 and 1892. Reviewed at length by N. C. in The Theosophist, Vol. VII, September, 1886, pp. 791-96.
*Ante-Nicean Fathers, The. Translations of the Writings of the Fathers down to a.d. 325. Rev. Alexander Roberts and James Donaldson, Editors. American reprod. of the Edinburgh ed., rev. with Notes by A. Cleveland Coxe. New York: Chas. Scribner’s Sons, 1908-13. 10 vols.; also Buffalo: The Christian Liter. Publ. Co., 1885-97.
*Apostolic Constitutions. See pp. 221-22 of the present Volume.
Aristophanes (ca. 448-385 b.c.). *Plutus.
Arnobius the Elder or Afer (fl. ca. 290 a.d.). *Adversus Gentes. In Migne, Patr. C. Compl., Ser. Lat., IV, 349. Also Ante-Nicean Fathers, Vol. VI, p. 425.
Arnold, Sir Edwin (1832-1904). *The Light of Asia: or The Great Renunciation (Mahabhinishkramana). London: Trübner & Co., 1879.
Atticus Herodes, Tiberius Claudius. Celebrated Greek rhetorician, b. ca. 104 a.d., at Marathon, in Attica; d. ca. 180. Belonged to a very ancient family which traced its origin to the famous Aeacidae. After completing his studies under the most famous rhetoricians of the time, he opened a school of rhetoric at Athens, and afterwards at Rome, where Marcus Aurelius was among his pupils. Raised to the consulship, 143; for a time entrusted with the administration of the free towns in Asia; performed the functions of high-priest at the festivals celebrated at Athens in honour 419of Marcus Aurelius and L. Verus. Principally known for the vast sums he expended on public purposes, arousing some antagonism from jealous people. He built at Athens a race-course of white Pentelic marble, and the magnificent theatre of Regilla, with a roof made of cedar-wood. He erected a stadium at Delphi, hot baths at Thermopylae, and an aqueduct at Canusium, in Italy. He also restored partially ruined cities in Greece. Most of his speeches, specified by the ancients, are no longer extant.
Augustine, Saint (Aurelius Augustinus, 354-430). *De civitate Dei. Transi, by M. Dods. Edinburgh: Clark 1897. 2 vols.; also London: Dent, 1947.
Bailly Jean Sylvain. French astronomer, statesman and historian, b. in Paris, Sept. 15, 1736; d. there Nov. 12, 1793. Educated at home in the art of painting; later devoted himself to poetry and belles-lettres, until his acquaintance with Father Nicolas Lacaille, when he became an ardent student of astronomy. Calculated an orbit for the comet of 1759 (Halley’s); published, 1766, his Essai sur la théorie des satellites de Jupiter, followed in 1771 by another treatise on the light of the satellites. Admitted to the Academy of Sciences, 1763, to the French Academy, 1783, and to the Académie des Inscriptions, 1784. His remarkable astronomical works are: Histoire de l’astronomie ancienne. Paris: Frères Debure, 1775; 2nd ed., 1781. 4to.—Histoire de l’astronomie moderne. Paris, 1785. 3 vols.—* Traité de l’astronomie indienne et orientale. Paris: Debure l’aîné, 1787, cixxx, 227 pp., 4to. These works contain many intuitive and independent theories.
Bailly espoused the democratic cause in the Revolution. He was elected, 1789, first deputy from Paris to the tiers état, and became president of the National Assembly. He was the mayor of Paris during 26 months packed with dangerous events and trying circumstances (July 15, 1789—Nov. 16, 1791). The dispersal by the National Guard, under his orders, of the riotous assembly in the Champ de Mars, July 17, 1791, lost him his popularity, and he retired to Nantes where he wrote his Mémoires d’un témoin oculaire, etc. (publ. posthumously by Berville and Barrière, 1821-22), an incomplete narrative of the events of the Revolution. In 1793, Bailly left Nantes to join his friend Pierre Simon Laplace at Melun; he was recognized, arrested and brought before the Revolutionary Tribunal at Paris. On Nov.. 12, 1793, he was guillotined.
At one time in his life he was connected with Franklin, and made an adverse report on Mesmer and his work. Though not an orator, he was an impressive speaker, acted with dignity and moderation, but was not appreciated at a time when mob violence was the order of the day.
420 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.
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.
Barras, Charles M. *The Black Crook. Light Opera.
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.
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.
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.
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.
Bockh, August (1785-1867). *Corpus inscriptionum graecarum. 4 vols., fol., 1828-77. Section on “ Inscriptiones Christianae.”
421 *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.
*Book of jehiel. Vide p. 224 in the present volume.
Bouché-Leclercq, A. (1842-1923). *Histoire de la divination dans l'antiquité, Paris, 1880. 3 vols.
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.
Buck, Dr. Jirah Dewey (1838-1916). *Modern World Movements. Indo-American Book Co., Chicago, 1913. 191 pp.
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.
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.
Cabrol, Fernand and Henri Leclercq. *Dictionnaire d'archéologie chrétienne et de liturgie. Paris: Librarie Letouzey et Ané, 1903-24. 15 volumes in 30 books.
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.
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.
422 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.
*Catechism on Everyday Life, A. No data available.
Chatterjee, Sreenath,* “A Self-Levitated Lama,” The Theosophist, Vol. VIII, No. 96, September, 1887, pp. 726-28.
Chaucer, Geoffrey (1340?-1400). Passage has not been identified.
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.
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 423so-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.
Cicero, Marcus Tullius (106-43 b.c.), *De natura deorum. Loeb Classical Library.
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.)
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.
*Clementine Homilies. See p. 221 in the present Volume.
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. 424He 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).
Coleridge, Samuel Taylor (1772-1834). *Fears in Solitude, 1798.
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.
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.[1]
Her father, Mortimer Collins (1827-76), was a miscellaneous writer born at Plymouth. His father was a solicitor and a student 425of 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.[2]
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.[3] 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 426Youth. 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,[4] 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.[5] 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
427
1st, 1884; at the time H. P. B. saw her but on a few occasions and had no private interview with her.[6]
Subba Row, reviewing at length the Idyll,[7] 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,[8] 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
428
expressions.[9] 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 429Theosophical 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,[10] 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.[11]
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..........”
430 Even H. P. B. herself considered the sentence first quoted as dangerous, and spoke of Rule 20 as one “whose Occult venom and close relationship to Tantrika Black Magic has never been suspected by the innocent and sincere admirers of this otherwise priceless little book, the main body of which only was dictated by a true Adept, and the rest added from the inner consciousness of Miss Mabel Collins. ...”[12]
Early in 1887 another priceless booklet from the pen of Mabel Collins, ostensibly from the same source, although, perhaps, not under the same degree of inspiration, made its appearance. It was entitled Through the Gates of Gold: A Fragment of Thought.[13] Its pages contain some profound occult truths and most valuable hints.
When the second edition of this booklet was published, Mabel Collins added to it a brief prefatory Note which said:
“Once, as I sat alone writing, a mysterious Visitor entered my study unannounced, and stood beside me. I forgot to ask who he was or why he entered so unceremoniously, for he began to tell me of the Gates of Gold. He spoke from knowledge, and from the fire of his speech I caught faith. I have written down his words; but alas, I cannot hope that the fire shall burn as brightly in my writing as in his speech.
M.C.”
In a letter to the Editor of The Path, dated from London, July 17, 1887, Mabel Collins says that she intends to add the same Note to subsequent editions of The Idyll of the White Lotus and Light on the Path, to counteract the mistaken impression on the part of some readers that this Note constitutes a separate claim for the “ Gates of Gold ” alone. She says:
“...........That book and the ‘Idyll of the White Lotus’ were written in the same manner. As to ‘Light on the Path’ that is a collection of axioms which I found written on the walls of a certain place to which I obtained admission, and I made notes of them as I saw them. ...”[14]
431 The active association of Mabel Collins with the Theosophical work was but of short duration, and consisted mainly in her being Co-Editor of Lucifer with H. P. B. herself, from the time of its starting, in September, 1887, to approximately late Fall of 1888. Sometime during the year of 1888, differences began to develop between H. P. B. and Mabel Collins, and the latter fell gravely ill. The complete story of these difficulties is not easy to ascertain at this late date. It is reasonable to assume, however, that they were largely due to the unstable temperament of Mabel Collins, her characteristics as a strong “sensitive,” with mediumistic tendency, and also most likely to her own occult tests and trials, as a would-be disciple, as well as to the personal idiosyncrasies of H. P. B. herself, which no honest student will deny.
In July, 1888, H. P. B. had to step in as an anonymous co-author of the story “The Blossom and the Fruit,” which was then running serially in Lucifer over the signature of Mabel Collins. All went smoothly with the story until near the end when H. P. B. observed that the author was beginning to mislead her readers. She saved the situation in the last chapters so skilfully that it is impossible to detect the complete change from the false dénouement Mabel Collins was leading up to. The last two installments of this story are signed “ Mabel Collins and – –.”[15]
In October of the same year H. P. B. assumed sole Editorship of Lucifer, publishing an Editorial Notice to this effect,[16] though Mabel Collins’ name remained on the cover until February, 1889.
After the starting of the Esoteric Section, which had been openly organized in the Fall of 1888, H. P. B. refused at first to accept Mabel Collins as a probationer therein, until the latter implored her to do so. On the evidence of several contemporary co-workers, Mabel Collins was not what might be termed a student of Theosophy, knew in reality very little about the teachings, and had no real understanding of the purposes and aims of H. P. B.’s work. She was placed on probation, and within a very short time failed dismally, on the strength of H. P. B.’s own words to this effect.[17] She was subsequently expelled from the E.S.
It must be said in this connection that towards the beginning of the year 1889, Mabel Collins experienced, it would seem, a complete 432change of heart and went so far as to deny any special inspiration in regard to her mystical works, stating at the same time that any claim to this effect was made at the request of H. P. Blavatsky. She fell under the insidious influence of Professor Elliot Coues, of Washington, D. C., whose personal ambitions in his Theosophical work finally led to his expulsion from the Society. Acting under this influence, Mabel Collins in July, 1889. brought suit in England against H. P. B. for libel. When the case came for trial in July, 1890, a certain letter written by Mabel Collins was shown by H. P. B.’s attorney to the counsel for Mabel Collins, who thereupon asked the Court to dismiss the case, which was done.[18]
To the period of her life outlined above belong several other novels which came from Mabel Collins’ pen in rapid succession, such as: The Prettiest Woman in Warsaw. London: Ward & Downey, 1885. 3 vols. 8vo.; also New York: G. Munro, 1886, and Lovell Co., 1888.—Lord Vanecourt’s Daughter. London: Ward & Downey, 1885; New York: Harper & Bros., 1886.—Ida·. An Adventure in Morocco. London: Ward & Downey, 1890. 8vo; also New York: Lovell Co., 1890.—The Confession of a Woman. New York: Lovell Co., 1890.—A Debt of Honour, ibid., 1891; London: Remington & Co., 1892.—The Story of an Heiress. New York: U.S. Book Co., 1892.—Suggestion. A novel. New York: Gestefeld & Co., 1892. She also produced two unfriendly parodies of things Theosophical entitled Morial the Mahatma, New York: Gestefeld & Co., 1892. 270 pp.; and The Mahatma: A Tale of Modern Theosophy. London: Downey, 1895; published anonymously.
It has been asserted by James Morgan Pryse,[19] that H. P. B., when speaking to him in London on the subject of Mabel Collins, harboured no bitterness towards her, but of course regretted the breakdown and defection of a promising pupil and an accomplished writer. When he saw Miss Collins, sometime after H. P. B.’s passing, he assured her that the latter had cherished no grudge against her, and that Mrs. Besant would welcome her return to the Movement. After first having spoken quite harshly of H. P. B., Miss Collins soon changed her attitude, and accepted Pryse’s assurances; she appeared to Pryse to be as repentant as H. P. B. had been forgiving. Mabel Collins was re-instated in the Society but did not stay in it very long.
In later years, there came from her pen a number of novels and other smaller booklets, several of them of a mystical trend. The latter ones, though falling short of those she had produced under special inspiration, contain nevertheless some beautiful thoughts. 433They should be read, however, with great caution, lest the student accept as truth various imaginative accounts which do not present in a trustworthy manner the occult precepts and teachings of genuine esoteric schools. With the exception of one or two already mentioned, they are:
Juliet’s Lovers. London: Ward & Downey, 1893. 3 vols. 8vo.— Green Leaves. London: Kegan Paul & Co., 1895. 8vo. (Cf. The Theos., Vol. XVI, p. 528).—The Story of the Tear. London: George Redway, 1895. The strange ideas contained in this booklet brought forth a very emphatic protest from the pen of Annie Besant in the pages of Lucifer (Vol. XVII, pp. 435-36), a protest we feel fully justified, as these ideas are not consonant with genuine training for discipleship.—Pleasure and Pain. London: Isis Pub. Co., 1897.—The Star Sapphire. A novel. London: Ward & Downey; New York: Roberts Bros., 1896. 8vo.; also 1902.—A Cry from Afar. To students of Light on the Path. London: Theos. Publ. Soc., 1905. 8vo. 54 pp.; also 1913 and 1954.—Illusions, ibid., 1905. 8vo. 71 pp.—Love’s Chaplet, ibid., 1905. 8vo. 64 pp.—The Awakening, ibid., 1906. 8vo. 102 pp.— The Builders, ibid., 1907. 70 pp.—“The Disciple,” The Theosophist, 1907-08.— One Life, One Law, ibid., 1909. 8vo.—Fragments of Thought and Life, ibid., 1908. 8vo. 121 pp.—The Transparent Jewel. On the Yoga Aphorisms of Patanjali. London: Rider & Co., 1912. 8vo. 142 pp.—The Story of Sensa. An Interpretation of The Idyll of the White Lotus. London: Theos. Publ. Soc., 1913. 8vo.; also New York: Lovell Co., 1913.—The Crucible, ibid., 1914. 8vo. 125 pp.—As the Flower Grows. Some Visions and Interpretations. London: Theos. Publ. Soc., 1915. 8vo. 112 pp.—Our Glorious Future. An Interpretation of Light on the Path. Edinburgh: Theos. Bookshop, 1917. 8vo. 115 pp.—The Locked Room. A true Story of Experiences in Spiritualism. London: Theos. Publ. House, 1920, 8vo. 176 pp. Mabel Collins wrote also in collaboration with Helen Bourchier The Scroll of the Disembodied Man. London: J. M. Watkins, 1904. 8vo. 38 pp.;[20] and with Charlotte Despard a work entitled Outlawed, dealing with the woman suffrage question. London: Henry J. Drame, 1908. 8vo. 314 pp.
She had left with Maud Hoffmann, A. P. Sinnett’s executrix, the MSS. of a mystery play in three acts, adapted from The Idyll of the White Lotus. This play, entitled Sensa, was published in 1950 by the Theosophical University Press, Covina, Calif.
For the last twelve years of her life Mabel Collins lived with Mrs. Catherine Metcalf, and for several years suffered from heart trouble. She passed away March 31, 1927.
434 Our appraisal of the mistakes and most unfortunate actions on the part of Mabel Collins should at all times be tempered by the realization that she was a very unusual type of a “sensitive,” endowed with at least some degree of clairvoyant consciousness, and a strongly marked duality. Such people are apt to go to extremes, and to make serious blunders mainly due to their uncontrolled imagination. They are also frequently open to impressions coming from sources that are misleading and treacherous. Her life-story, however, should teach us that it is not invariably the immaculate persons who are selected to perform some specific work for the good of the human race. The self-righteous students of Theosophy who have upon occasion dwelt very harshly upon her failings, would have judged her more charitably if they had really known the many difficult karmic drawbacks and conflicting influences against which she had to contend.
Corelli, Marie (pseud, of Mary Mackay, 1864-1924). *The Romance of Two Worlds. New York: H.M. Caldwell, 1887. 324 pp., ill.; 30th ed., 1910.
Cory, Isaac Preston (1802-1842). English miscellaneous writer. Fellow of Caius College, Cambridge; B.A., 1824; M.A., 1827. Died at Blundestone, Suffolk, April 1, 1842. Author of the rare work: *Ancient Fragments of the Phoenician, Chaldean, Egyptian, Tyrian, Carthaginian, Indian, Persian, and Other Writers. With an Introductory Dissertation. London: William Pickering, 1828. 8vo.; 2nd enl. ed., ibid., 1832. lix, 361 pp. Greek, Latin and English texts. To this work is added his “Inquiry into the Method, Objects, and Result of Ancient and Modern Philosophy, and into the Trinity of the Gentiles.” The 3rd ed., edited by E. Richmond Hodges (London: Reeves and Turner, 1876), is much less valuable as it lacks the “Chaldean Oracles” and the “Inquiry.” Cory published also a Chronological Inquiry into the Ancient History of Egypt, 1837, and a Practical Treatise on Accounts, etc., 1839.
Courtney, Herbert L. *The New Gospel of Hylo-Idealism or Positive Agnosticism .... repr. from “Our Corner.” London: Freethought Publ. Co., 1888. 8vo. 23 pp.
Crawford, F. Marion (1854-1909). *Mr. Isaacs, a Tale of Modern India. London: Macmillan & Co., 1882. 8vo. 316 pp.—*Zoroaster. London: ibid., 1885. 8vo.
Curtius, Georg. German classical philologist, b. at Lübeck, April 16, 1820; d. at Hermsdorf bei Warmbrunn, Aug. 12, 1885. Held philological appointments at Prague, Kiel and Leipzig, between the years 1849 and 1862. Contributed notably to the science of comparative philology, his philosophical theories exercising a widespread influence at the time. He was a brother of Ernst Curtius (1814-96), well-known archaeologist and historian, and tutor to 435Emperor Frederick III when a boy. The chief works of Georg Curtius are: *Grundzüge der griechischen Etymologie. Leipzig: B. G. Teubner, 1858-62; 5th ed., 1879. Transi, into English by A. S. Wilkins and E. B. England, as *Principles of Greek Etymology. London: J. Murray, 1875 and 1886.—Griechische Schulgrammatik, 1852, passed through 20 editions, and has been tr. in English.— Die Sprachvergleichung in ihrem Verhältniss zur Classischen Philologie, 1845; Engl. tr. by F. H. Trithen, 1851.
Decharme, Paul. French professor and hellenist, b. at Beaume, Dec. 15, 1839; d. at Vaudréxnont, 1905. After prelim, studies joined the Ecole d’Athènes, becoming later Prof, of Greek language and literature at Univ, of Nancy. Head of this Dpt., 1883-86. Taught Greek poetry at Univ, of Paris, 1887. Works: *Mythologie de la Grèce antique. Paris: Garnier frères, 1879. 8vo. xxxv, 644 pp.; 2nd rev. and corr. ed., ibid., 1886. xxxvii, 693 pp.—Les Muses, etc., 1869.—La critique des traditions religieuses chez les grecs, 1904.— Contributed to the Dictionnaire des ant. grecs et romaines of Daremberg and Saglio, and to the Revue de Vhistoire des religions.
*Decretals. See pp. 221-22 in the present Volume.
Demosthenes (384?-322 b.c.). *De corona. Loeb Classical Library.
Dods, Marcus (1786-1838). Translation of St. Augustine in *Select Library of the Nicene and Post-Nicene Fathers. Ed. by Philip Schaff. New York: The Christian Literature Co., Series I, 1886-90. 14 Vols.
Döllinger, Johann Joseph Ignaz von (1799-1890). *Heidenthum und Judenthum. Vorhalle zur Geschichte des Christenthums. Regensburg: G. J. Manz, 1857. 8vo.—*Paganisme et Judaïsme, etc. Trad, par J. de P., Brussels: Goemaere, 1858.
Downey, Edmund (1856-1937). *A House of Tears. New York: J. W. Lovell Co., 1888.
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, 436London, 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.
Footnotes
- ↑ Mortimer Collins was the step-father of Basil Crump’s own father.
- ↑ Cf. Frances C. Collins, Mortimer Collins, his Letters and Friendships, with some account of his life, 1877.
- ↑ 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.
- ↑ 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.
- ↑ 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.
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.
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.
Basil Crump speaks of her {Occult Review, August, 1928) as “ a strong Spiritualistic medium,” though not “ one of the psychically disorganized unfortunates ...”
- ↑ 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.
- ↑ 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.
- ↑ Now in the Archives of the “H. P. B. Library,” North Vancouver, B. C., Canada.
- ↑ Blavatsky, op. cit.
- ↑ London: Theos. Publ. Soc., 1912. 183 pp.; also 1923.
- ↑ Cf. John W. Lovell, “Reminiscences of Early Days of the Theosophical Society,” The Canadian Theosophist, Vol. X, June, 1929, p. 106.
- ↑ Letter of H. P. B. to J. R. Bridge, sometime in 1889. Of. The Theosophical Forum, Point Loma, Calif., Vol. XXII, September, 1944, pp. 419-20.
- ↑ Boston, Mass.: Roberts Brothers, 1887. 111 pp.; 2nd ed., London: Ward and Downey, 1887. 152 pp.; also J. M. Watkins, 1901.
- ↑ The Path, Vol. II, Sept., 1887, p. 188.
- ↑ For further data concerning this story, vide pp. 91-93 in the present Volume.
- ↑ Vol. II, p. 136.
- ↑ Preliminary Memorandum to E.S. Instructions No. 111.
- ↑ The Path, Vol. V, August, 1890, p. 154.
- ↑ The Canadian Theosophist, Vol. IX, September, 1928.
- ↑ Cf. The Theos., Vol. XXV, pp. 567-68, for an analysis.