Zirkoff B. - Appendix (BCW vol.3)

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Appendix

by Boris de Zirkoff

H. P. Blavatsky Collected Writtings, vol. 3, page(s) 494-539

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494

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.

495

GENERAL BIBLIOGRAPHY

(WITH SELECTED BIOGRAPHICAL NOTES)

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; (h) 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 (*).

Abu’l-Faraj (or Bar-Hebraeus). A mapharian or catholicus of the Jacobite (Monophysite) Church who lived between 1226 and 1286, and wrote in Syriac and Arabic numerous treatises on theology, philosophy, science and history. He was the son of a physician of Jewish descent and was born at Malatiah on the upper Euphrates. He became in 1246 Jacobite bishop of Gubas, and in 1253 bishop of Aleppo. In 1264 he was promoted by the patriarch Ignatius III to be maphrian, the next rank below that of patriarch. His great historical work is the Syriac Chronicle, the first part of which is a history of secular events. Bar-Hebraeus made a compendium of it in Arabic under the title of al-Mukhtasar fi'd-Duwal (*Compendius History of the Dynasties). The second and third parts of his great work deal with the history of the Church.

Agrippa of Netesheim, Heinrich Cornelius (14867-1535). *De occulta philosophic. libri tres, Beringo Fratres, Lugduni, 1533.—Three Books of Occult Philosophy. Transl. by J. F., London, 1650.

*All the Year Round. Journal conducted by Charles Dickens, and published in London by Chapman Hall from 1859 to 1895.

Alphonso X, el Sabio (the “Learned” or “Wise”). King of Castile and Leon (1252-1284). A ruler of splendid intentions, whose ideas were ahead of his times, he met a great deal of opposition to his 496proposed reforms and died defeated and deserted at Seville. His fame rests largely on his scholarship, and he may be justly considered the father of Castillian prose. Under his patronage and his editorship, a number of vast works were undertaken, including the great legal code, Las Siete Partidas, which is a mine of curious information on Spanish life and customs of the time (ed. by Royal Acad, of Hist., Madrid, 1807). He was the founder of Spanish historiography in the vulgar tongue, and was responsible for one of the greatest collections of medieval poetry and music. His chief interest was in astronomy and astrology, and he is responsible for the erection of the so-called *Alphonsine Tables of planetary positions, produced at Toledo in 1252 in collaboration with a large number of astronomers. These were issued at the time as Tabulae astronomicae Alfonsi regis. Edited by J. Santritter. Joh. Hamman de Landoia dictus Hertzog. Venetiis, 1492, 4to; also Ven., 1521, 4to.

*An Universal History, from the Earliest Account of Time. Compiled from original authors. London, 1747-54. Contains 21 volumes. Another ed., 1736-65.

*Avesta (or Zend-Avesta). The Zend-Avesta. Transl. by James Dar- mesteter. Part I. The Vendidad. Part II. The Sirozahs, Yashts, and Nyayis. Part III (Transl. by L. H. Mills). The Yasna, Visparad, etc. Sacred Books of the East, Oxford.

Baryatinsky, Prince Vladimir. *Le Mystere d'Alexandre I. Paris, 1925; 2nd ed., 1929. Russian text publ. in St. Petersburg, 1912 and 1913.

Beal, Rev. Samuel (1825-1889). *A Catena of Buddhist Scriptures from the Chinese. London: Trubner & Co., 1871.

Beke, Charles Tilstone. English explorer of Abyssinia, b. at Stepney, Middlesex, Oct. 10, 1800; d. July 31, 1874. Educated at a private school in Hackney; entered upon a business career, 1820. After some travels and commercial pursuit, he entered Lincoln's Inn where he studied law. From early youth seriously interested in Biblical and archaeological research, his first work of importance, *Origines Biblicae; or, Researches in primeval History, being publ. by Allen & Co., London, in 1834 (xv, 336 pp.). His object was to establish the theory of the fundamental tripartite division of the languages of mankind, a literary effort for which the Univ, of Tübingen conferred on him the degree of doctor of philosophy. In 1840, Beke made his first journey into Abyssinia, to establish 497commercial relations and discover the sources of the Nile. From that time on, his life was devoted both to an intense study and exploration of African and Middle East countries, and to establishing commercial relations with Central Africa. Together with his wife, Beke travelled through Syria and Palestine, 1861-62, where he was particularly interested in establishing the true location of Mount Sinai. His conclusions were publ. posthumously by his widow. In addition to a great many scientific papers and essays, he also wrote *The Idol in Horeb. Evidence that the golden image at Mount Sinai was a Cone, and not a Calf (London: Tinsley Bros., 1871, vi, 155 pp.).

Berzelius, Jons Jakob. Swedish chemist, b. at Vàfversunda Sorgard, near Linkoping, Aug. 20 or 29, 1779; d. Aug. 7, 1848. Graduated as M.D. from Uppsala, 1802, and became assistant professor of botany and pharmacy at Stockholm. Full Professor, 1807. Taught chemistry in Carolinska medico-chirurgical Institute, 1815-32. Sec’y of Stockholm Academy of Science, 1818. Granted title of baron by Charles XIV, 1835. Berzelius’ early years were devoted to physiological chemistry. Later, to study of atomic theory and the composition of chemical compounds, especially in regard to oxygen. He developed his electro-chemical concepts in his Theory of Chemical Proportions and the Chemical Action of Electricity (1814), and was the chief founder of the “radicle” theory. He also extended Lavoisier’s effort to establish a convenient system of chemical nomenclature. Other works: Lehrbuch der Chemie, 1803-18; 5th ed., 1843-48.—Over 250 Memoirs in the Transactions of the Stockholm Academy.

Bibesco, Princess Martha (1887-?). *Katia. Transi, by Priscilla Bibesco. New York: Doubleday, Doran & Co., 1939, xix, 256 pp.

Boehme, Jakob (also Bohme and Behmen) (1575-1624). *Aurora, oder die Morgenrote im Aufgang, 1612.—The Aurora. Transi, by John Sparrow. Ed. by C. J. Barker and D. S. Hehner. London: John M. Watkins, 1914.

Boethius, Anicius Manlius Severinus (480-524). Philosopher and statesman, described as last of the Romans and first of the scholastics, a man of profound learning. Greatly influenced by NeoPlatonism and Stoicism, he also introduced Aristotle to the West, translating into Latin several of his works. Raised by Senator Q. Aur. Memmius Symmachus, he was made Consul by Theodoric, 498510. He was later accused of treason in attempting to restore Rome to liberty and the Senate to integrity. Notwithstanding his innocence, he was imprisoned at Ticinum (Pavia). It is there that he wrote his famous De Consolatione PhUosophiae (996), highly valued in medieval times. He was condemned to death in 524. In addition to the work above mentioned (best ed. being that of R. Peiper, Leipzig, 1871, which also includes his five theological tractates), Boethius wrote Commentaries on Aristotle and Porphyry.

*Book of Numbers or Chaldean Book of Numbers. Occult Treatise unavailable at the present time.

*Book of Sin-King, or The Heart Sutra; also Prajnaparamita Hridaya Sutra. One of the smallest and, with the Diamond Sutra, the most popular of the many Scriptures contained in the vast Prajnaparamita literature. Known in Japan as Shingyo. See D. Suzuki, Manual of Zen Buddhism (with Chinese text), 1935; and Dr. Edward Conze, Buddhist Wisdom Books (with Commentary), 1958.

*Book of the Dead. See Appendix to Volume X of the present Series, pp. 413-14, for comprehensive bibliographical data.

Britten, Mrs. Emma Hardinge (?-1899). *Modern American Spiritualism: a twenty years’ record of the communion between Earth and the World of Spirits, etc.; 3rd ed., New York, 1870. 8vo. See Appendix to Vol. I of the present Series, pp. 466-67, for biographical sketch.

Buck, Dr. Jirah Dewey. American physician and writer, b. at Fredonia, N. Y., November 20, 1838; d. in 1916 or 1917. Educated at Belvidere, III.; graduated at Cleveland Homeopathic College, 1864; married, 1865, Melissa M. Clough. Prof, of physiology at Cleveland Homeop. Coll., 1866-71. Settled in Cincinnati, Ohio, in active practice of medicine. Became, 1880, Dean of Pulte Medical College in Cincinnati; and in 1890 President of the American Institute of Homeopathy. Dr. Buck was a 33° Mason and a lifelong student of occultism. He joined the Theosophical Society in the very early years of its existence. It is stated in The Path (Vol. VII, Jan. 1893, pp. 319-20) that at one time “as H.P.B. was just about to go on the steamer en route to India, she wrote him a friendly letter, using the top of a barrel for table, and telling him of her intended departure, and Dr. Buck then thought he would never see her. Later, in the year of her death, he sailed for London with Mrs. Buck and Annie Besant to make H. P. B.’s personal 499acquaintance. But while they were on the ocean H. P. B.’s body was deserted by its soul, and the travellers saw nothing on arrival but her empty room.”

Dr. Buck was the center around whom the Cincinnati Branch of the T. S. coalesced; he worked indefatigably in the cause of Theosophy and served for a number of years on the Executive Committee of the American Section. He was a valued contributor to the pages of The Path, The Theosophist, and Lucifer magazines. In outer appearance, he was a man over six feet tall, of light complexion and hair. His mind was analytical and used to concentrated work. Among his many books, the following should be mentioned:

The Nature and Aim of Theosophy, 1887.—A Study of Man and the Way to Health, 1888.—Mystic Masonry, 1896.—The Genius of Freemasonry, 1908.—Constructive Psychology, 1909.—The Lost Word Found, 1909.—The Soul and Sex in Education, 1909.—Modern World Movements, 1913.

Bunsen, Christian Karl Josias, Freiherr von (1791-1860). *Egypt's Place in Universal History. Engl, transl. by C. H. Cottrell. London, 1848-67, Five Vols. German orig. entitled: Aegyptens Stelle in der Weltgeschichte. Hamburg: Gotha, 1845-57. 8vo.

Burton, Sir Richard Francis (1821-1890). British consul, explorer and Orientalist, prolific writer, celebrated translator of the so- called “Arabian Nights” (The Thousand Nights and a Night, 16 vols. privately printed, 1885-88). Married to Isabel Arundell who wrote a Life of her husband (1893). It would appear from H. P. B.’s Diaries (entry of Oct. 12, 1878) that Capt. Burton became a Fellow of the T. S. in Great Britain.

Butlerov, Alexander Mihaylovich (1828-1886). *“Empiricism and Dogmatism in the Domain of Mediumship,” in Russkiy Vestnik, April, 1881. See Vol. I of present Series, pp. 448-49, for biographical data.

Cahagnet, Louis-Alphonse (1805-85). French artisan of no formal education; occupied himself by making chairs. Remarkable man endowed with a great gift of developing lucidity in somnambulic subjects, and a close student of animal magnetism. Greatly interested in mystical thought and the latent powers of man, long before the inception of the Theosophical Movement. Never claimed to be anything more than a mere student. Considering his general background, and his poor circumstances, his literary output was 500prodigious. He was the author of the foDowing works: Guide du magnétiseur, ou procédés magnétiques, etc., Paris, 1849, pp. 63.— Magnétisme. Arcanes de la vie future dévoilée, etc., Paris: Germer- Baillière, 1848-54, 3 vols.; 3rd ed., 1896.—Sanctuaire du spiritualisme, etc., Paris, 1850, pp. 382.— Lumière des morts, Paris, 1851, pp. 322.—Du Traitement des maladies, etc., Paris: G. Baillière, 1851, pp. 212.—Magie magnétique, etc., Paris: Germer-Baillière, 1854, pp. 528; 2nd ed., 1858; 3rd ed., 1895.—*Révélations d9outretombe, etc., Paris, 1856, pp. 383.—Études sur U homme, Argenteuil, 1858, pp. 80.—Méditations d’un penseur, etc., Paris, 1860, 2 vols.— Encyclopédie magnétique spiritualiste, etc., Paris, 1854-62, 7 vols.—Thérapeutique du magnétisme, etc., Paris, 1883, pp. 439.—A number of smaller tracts. In all of the works mentioned above, Cahagnet treats at great length on magnetic conditions of the human body, methods of magnetizing it, results obtained with sen· sitives and somnambules, and also on medicinal herbs and their relation to various diseases. It is obvious from these facts that Cahagnet drew most likely upon a source of inner knowledge he was able to tap.

One of the works mentioned by H. P. B., namely, *The Celestial Telegraphy with the sub-title of “The Secrets of the Life to Come revealed through Magnetism,” exists in Engl, transi. (London, George Peirce, 1850).

Further data concerning this very remarkable student may be had by consulting the work entitled: La Vie et les oeuvres philosophiques d’Alphonse Cahagnet, produced by his disciples and friends, the “Étudiants Swedenborgiens libres,” Paris, 1898, pp. 59, 8vo.

Calmeil, Juste-Louis (1798-1895). *De la Folle considérée sous le point de vue philosophique, etc. Paris, 1845. See Vol. I, p. 363, for further data.

Carpenter, Mary (1807-1877). *The Last Days in England of the Rajah Rammohum Roy. Ed. by M. C., 1866; 2nd ed., 1915, 8vo.

Censorinus (3rd century A.D.). See Vol. VII, p. 364, for data.

*Ceremonies et coutumes religieuses de tous les peuples du monde, représentées par des figures dessinées de la main de Bernard Picart, etc. No author, but ed. by J.-Fr. Bernard and others. Many contributors. Amsterdam: J-Fr. Bernard, 1723-43, 11 vols, fol.; new ed., Paris: Prudhomme, 1807-09, 12 vols. fol.

Chaney, W. H. American astrologer, b. near Augusta, Maine, Jan. 13, 1821. He was a Government surveyor, district attorney in 501Iowa and Maine, and a newspaper editor. Being very proficient in mathematics, he specialized in Primary Directions and worked out Ephemerides for a number of years prior to his time. He wrote a Primer of Astrology, now a collector’s item, largely forgotten by present-day students.

Clement Alexandrinus, *Stromateis. See Vol. VIII, p. 423.

*Codex Nazaraeus “Liber Adami” appelatus Syriace transcriptus. Transi, into Latin by M. Norberg. London, 1815, 16, 4to; 3 vols. Text transcribed into Syrian characters, and the Mandaean dialect of the original is mostly transcribed into High Syrian. Very scarce.

Coleridge, Samuel Taylor (1772-1834). *Kubla Khan, 1816.

*Commentary of the Sephiroth. Not definitely identified.

Confucius (550-478 B.C.). *Praise of the Abyss. This refers to the ancient Chinese ideographic Scripture, the Yi Ching. There is a Commentary to it called The Ten Wings (Shih Yi) and reputed to be by Confucius. In Chapter III of this Commentary, § 11, there is a poem on the “Abyss,” which refers to the 29th Sign of the Yi Ching. Consult the German transi, of the latter by Richard Wilhelm or the Engl. tr. by Legge in the Sacred Books of the East, Vol. XVI.

Coquerel, Athanase Josue. French Protestant divine, b. at Amsterdam, June 16, 1820; d. at Fismes (Marne), July 24, 1875. Studied theology at Geneva and Strasburg. Succeeded uncle as editor of Le Lien until 1870. Helped, 1852, to establish the Nouvelle Revue de théologie, the first of its kind in France. Gained high reputation as preacher and advocate of religious freedom, offending thereby the orthodox party. Upon publishing an article on Renan’s Vie de Jésus, 1864, he was forbidden by the Paris Consistory to continue in ministry. Supported by the Union Protestante Libérale, he continued preaching. Chief works: Précis de F église réformée, 1862.—Le Catholicisme et le Protestantisme, etc., 1864.—Libres études, 1867.—La Conscience et la foi, 1867.

Crookes, Sir William (1832-1919). *Researches in the Phenomena of Spiritualism. Repr. from the Quarterly Journal of Science. London: J. Burns, 1874; also Rochester, N. Y.: The Austin Publishing Co., 1904.

Csoma de Koros, Alexander (Sandor) (1784-1842). See Appendix to VoL I, p. 372, for biographical data.

502 Dayananda Sarasvati (1825-1888). *Rig-Vedadi-Bhdshya-Bhumika. Introduction to the Commentary on the Vedas. Transl. by Ghasi Ram. Meerut, 1925; pp. xii, 507.

Denton, William (1823-1883) and Elizabeth M. Foote Denton. *The Soul of Things, or, Psychometric Researches and Discoveries. 3rd rev. ed., Boston: Walker, Wise & Co., 1866, pp. viii, 370.

*Desatir. Attributed to Muhsin-Fani. The Desatir or Sacred Writings of the Ancient Persian Prophets. With English transl. and Comm., Bombay, 1818, 2 vols.; also transl. by Mulla Firuz Ben Kaus. Rpr. of 1888 ed. by Wizards Bookshelf, San Diego, 1975.

Dialectical Society. *Report on Spiritualism, of the Committee of the London Dialectical Society, together with the evidence . . . and a collection from the correspondence. London, 1871, pp. xi, 412.

Dixon, Jacob. *Hygienic Clairvoyance. London, 1859; 2nd ed., 1863.

Draper, John William. American scientist and author, b. at St. Helens, May 5, 1811; d. at Hastings, N. Y., Jan. 4, 1882. Educated at Univ, of London and Univ, of Pennsylvania where he attended the Medical School, 1835-36. Elected to medical professorship in New York Univ, where he also taught chemistry for many years. Greatly interested in photo-chemistry, he improved Daguerre’s process and was among the first to take portraits by light. Draper was responsible in great measure for the prominence of New York city as a center of medical education. Chief works: Treatise on Chemistry (1846).—History of the Intellectual Development of Europe (1863).—*History of the Conflict between Religion and Science (1874), a work greatly valued by H.P.B.

Drummond, Sir William. English scholar and diplomatist, b. about 1770; d. at Rome, March 29, 1828. It is thought that he is the same individual as the William, son of John Drummond of Perth, who matriculated at Christ Church, Oxford, Jan. 24, 1788. After serving in Parliament, he was sent, 1801, as envoy extraordinary to the court of Naples, and as ambassador to the Ottoman Porte. His diplomatic career ended in 1809, and he devoted the later part of his life to scholarly research. His two main works are: Origines, or Remarks on the Origin of several Empires, etc., 18241829, 4 vols.—*Oedipus Judaicus, printed for private circulation, London, 1811, 8vo. This work is an attempt to prove that many parts of the Old Testament are allegories, chiefly derived from astronomy—a trend of ideas well ahead of his day.

503 Dryden, John (1631-1700). *Fables, Ancient and Modern: The Cock and the Fox, 1700.

Du Barry, Marie Jeanne Becu, Comtesse. French adventuress, mistress of Louis XV, b. at Vaucouleurs, Aug. 19, 1746; guillotined, Dec. 7, 1793. She was the illegitimate daughter of a tax collector; lived as a courtesan in Paris under the name of Mdlle. Lange; Jean, comte du Barry, took her into his house to make it more attractive to the dupes whose money he won by gambling. After a nominal marriage with Guillaume du Barry, acquired a great influence on Louis XV who built for her the mansion of Luciennes. At his death, she was banished for a period. In 1792 she went to England to raise money on her jewels, and upon her return was accused by the Revolutionary Tribunal of having conspired against the Republic and condemned to death.

Sources: C. Vatel, Histoire de Madame du Barry, 1882-83; R. Douglas, The Life and Times of Madame du Barry, 1896.

Du Bois-Reymond, Emil (1818-1896). See Vol. VIII, pp. 435-36, for biographical data.

Dupotet de Sennevoy, Baron Jules (1796-1881). See Vol. VII, p. 368, for biographical data.

Eglinton, William. Famous English medium bom on the 10th day of July, 1857, in Islington, North London, England. He was therefore exactly the same age as Damodar. The family on his father’s side was Scottish, and its descent can be traced from the Montgomeries of Ayr. His mother’s maiden name was Wyse, her father having been a prominent merchant from London.

William’s education was quite sketchy, however, as his father evidently had decided to have him pursue a business career. From school he passed into a well-known publishing house of a relative, where he did not stay long, as his psychic gifts were soon to be discovered.

As a boy, he was extremely imaginative, as well as dreamy and sensitive, but, unlike so many other great mediums, he showed no indications of the outstanding power which afterwards became the hallmark of the young man.

His father in early life had renounced Christianity, becoming an Agnostic. His mother, on the other hand, was distinguished by a sweet, gentle piety, and “between the two” he writes, “I was puzzled both ways, and was practically left to solve the problems of life and religious teaching for myself, the result being the 504acceptance of materialistic notions, and the doctrine of total annihilation.”

His mother died in 1873. Writing of this event, he says: “The loss to me was irreparable; for she was my only friend and counsellor. She left a void which has never been filled.”

The year after his mother’s passing, William entered the family “circle” by means of which his father was investigating the phenomena of Spiritualism. Up to that time the circle had obtained no results, but when the boy joined it the table rose steadily from the floor, until the sitters had to stand to keep their hands on it. Questions were answered to the satisfaction of those present. The following evening another sitting was held, during which the young lad passed into a trance for the first time. Communications were received which allegedly came from his dead mother. His mediumship now began to develop very rapidly and he reluctantly decided to become a professional medium. Finally, he had to adopt this course in 1875.

Eglinton soon became one of the most respected mediums of the day and apparently never resorted to trickery to produce phenomenal occurrences, which so many mediums found it expedient to do.

Early in 1881 Eglinton sailed for Calcutta, where he had some friends among whom was a wealthy merchant, J. G. Meugens, who received him as his guest. Eglinton soon became the center of the Spiritualists in that city, and a magazine called Psychic Notes was published for a short time, describing his séances and other psychic manifestations. After a few months, Meugens returned to England. Eglinton then moved to Howrah where Col. and Mrs. Gordon were Theosophists. Eglington was placed in an ideal position to learn about Theosophy and the phenomena associated with H. P. B. However, he did not meet either of the Founders while in India, and it was not until 1884 that all three met in London.

While in India, Eglinton had an opportunity to become a secretary at Simla. He had for some time desired to live apart from Spiritualism as a profession, and soon after his return to England became a partner in the Ross publishing firm. His partner, however, was a man of an erratic temperament and the firm was dissolved in August, 1883.

He turned once again to mediumship for a living, and began a career which spread his fame throughout the world. He gave séances at the home of Mr. Sam Ward, the uncle of the well-known writer of occult novels, F. Marion Crawford, whose book, Mr. Isaacs, dealt with the subject of the existence of the Mahâtmans. It was at 505Mr. Ward’s home that he met A. P. Sinnett for the first time.

Many prominent members of the Society for Psychical Research attended his séances, among whom were E. Dawson Rogers, the Hon. Percy Wyndham, C. C. Massey, who had been one of the seventeen Founders of the Theosophical Society, and the famous homeopath Dr. George Wyld, who figured in the early history of the T.S.

Eglinton died the 10th of March, 1933, at Heatherbank, Chislehurst, Kent. He was then Editor of the magazine The New Age, and a director of a firm of British exporters.

Consult Sven Eek, Dâmodar and the Pioneers of the Theosophical Movement, pp. 185-191, for interesting data concerning one of the early and best authenticated psychic phenomena, the so-called “Vega Phenomenon.” Further information concerning Eglinton may be had by consulting John S. Farmer’s work, Twixt Two Worlds.

Elias Levita. Jewish grammarian, b. 1469 at Neustadt, Bavaria; d. in 1549. Called himself “Ashkenazi,” the German, and bore also the nickname of “Bachur,” the youth or student, which he later gave as a title to his Hebrew grammar. Lived in Padua, Venice and Rome, where he found a patron in the learned general of the Augustinian Order, the future Cardinal Egidio di Viterbo, whom he helped in the study of the Kabbalah. War obliged him to fleetoVenice where he became, 1527, corrector in the printing house of Daniel Bomberg. After some years in Germany, he went back to Venice where he spent the last years of his life. Levita furthered the study of Hebrew in Christian circles, and wrote a large number of scholarly works on the Hebrew grammar. Scientifically important are his works on the Massora; his Concordance to the Massora (1536), and his Massoreth Hamas ore th (1538; Engl, tr., London, 1867).

Escayrac de Lauture, Count Stanislas d’. French traveller and anthropologist, b. March 19, 1826; d. at Fontainebleau, Dec. 20, 1868. Travelled widely in Africa and Syria, recording his experiences in several works, among them: Le Désert et le Soudan, Paris, 1853, and Voyage dans le grand désert et au Soudan, Paris, 1858. Made a journey to China, 1860, on a scientific mission for the French Government, where he experienced great misfortunes and hardships which shortened his life. He relates them in his Mémoires sur la Chine (in Magazin pittoresque, 1865).

Faber, George Stanley (1773-1854). *A Dissertation on the Mysteries of the Cabiri, Oxford, 1803. 2 vols. 8vo.

506 Fadeyev, Rostislav Andreyevich de. Russian General, military writer and reformer of considerable renown, b. at Ekaterinoslav, March 28/April 9, 1824; d. at Odessa, December 29, 1883 old style (January 10, 1884 new style). Highly talented from early childhood, he was especially interested in history and the life of well-known military men. As a boy of ten knew by heart long poems of Russian and foreign poets. After some years of private tutoring, entered in 1838 the College of Artillery at St. Petersburg, where his impulsive temperament ruined his studies and he was sent, 1839, to a battery at Tiraspol· and later at Saratov. In 1842, he took an exam in St. Petersburg to become an officer and returned to Saratov where he soon resigned his commission. For a number of years he devoted his time to the study of various sciences, acquiring a vast background of knowledge. In the period of 1850-59, having become active again in his military career, Fadeyev took part in the current conquest of the Caucasus and the war with the Turks, and distinguished himself on several occasions. The Viceroy of the Caucasus, Prince A. I. Baryatinsky, appointed him as one of his aids, and he was made a Colonel in 1860. The next year he published his first work, Sixty Years of the Caucasian JVar, which proved to be a classic source of information on the Caucasus in general and its many ethnic groups. In 1864, Fadeyev was made a Major-General. His next literary effort was Letters from the Caucasus published in 1865. The same year he went on a trip abroad, and upon his return was invited by the Secretary of War, D. A. Milyutin, to become attached to the Ministry of War, an invitation which Fadeyev declined. He began writing his third work, The Armed Forces of Russia, which was at first printed in the Russkiy Vestnik, and published separately in 1868. This work was of such an outstanding character that it was translated into several foreign languages. A number of well-known military leaders in Russia supported his views and suggested reforms, while others became his enemies. This situation forced Fadeyev to retire into private life and put an end to his military career.

In 1869, Fadeyev published in the newspaper Birzheviya Vedomosti an essay of far-reaching importance entitled “Ideas on the Eastern Problem.” This essay placed the writer in the forefront of Pan-Slavism, and his series of articles entitled “What are We to Be?” published in 1872 in the Russkiy Mir, established his reputation as the protagonist of widespread social reforms in Russia.

In 1870, Fadeyev was invited by the Egyptian Government to come and reorganize the Egyptian army. He accepted and went there in January, 1875. It would appear that he had secretly hoped to 507arouse the Khedive to a war against Turkey, to coincide with a general rebellion of the Slavs. He was offered the Command of the Egyptian Armed Forces, but refused the position if he had to wear an Egyptian uniform. His entire stay in Egypt was a very friendly one. During the ensuing Russo-Turkish War of 1877-78, Fadeyev stayed in Montenegro, taking part in military actions.

In the Summer of both 1878 and 1879, Fadeyev had two separate interviews with Emperor Alexander II at Yalta, and outlined to him various needed reforms; with the Emperor’s approval, the text of these was published at Leipzig in 1881 under the title of Letters on the Current, State of Russia. The views which he expressed in these Letters were shared by many, among them by the Russian Prime-Minister, Count Μ. T. Loris-Melikov, who insisted that Fadeyev be attached to the General Staff and the Ministry of the Interior. However, in 1882, Fadeyev was notified that he would be retired into the Reserve by June, 1884. He was undoubtedly the victim of various underhand machinations, professional jealousies and secret enmities. This turn of affairs aggravated in Fadeyev a condition of long-time illness and he died soon after, and was buried with considerable pomp in the Odessa Cemetery.

(Chief Source: article of his sister, Madame Nadyezhda Andreyevna de Fadeyev, H.P.B.’s favorite aunt, entitled “Reminiscences about R. de Fadeyev,” published as an Introductory to Volume I of Fadeyev’s Collected Works, St. Petersburg, 1889.)

Falb, Rudolf. German scientist and writer, b. at Obdach (Steiermark), April 13, 1838; d. at Berlin, Sept. 29, 1903. Founded the popular astronomical Journal Sirius. Travelled, 1877-80, in North and South America, developing his theory of the influence of Sun and Moon on the atmosphere and the interior of the earth, explained in his Wetterbriefe (1882) and Das Wetter und der Mond (2nd ed., 1892). Although his scientific theories were not supported by other scientists, they contain intuitive ideas which are close to the occult viewpoint and deserve further study by open- minded scientists. A keen observer of volcanic and earthquake activity, he wrote the following works discussed by H.P.B.: *Von den Umwälzungen im Weltall (Vienna: Ebendas, 1881, xxiv, 288 pp., ill.); *Grundzüge zu einer Theorie der Erbeben und Vul- canausbrüche, etc. (Graz, 1869-71); *Gedanken und Studien über das Vulcanismus, etc. (Graz, 1875).

(Consult: Ule, Falb’s Theorien im Lichte der Wissenschaft, 1897, and Heller, Rudolf Falb, 1903.)

508 Faridunji, Naurozjl. Educator and reformer, b. at Broach, India, in 1817; educated at the Native Education Society’s school at Bombay, where he later became a teacher. Assistant Prof, of the Elphinstone Institution and leader of the “Young Bombay” party. Was chiefly instrumental in establishing the first girl’s school, native library, literary society, debating club, political association, body for improving the condition of native women, institution for religious and social reforms, law association, and the first educational periodicals. Appointed, 1836, native Secretary and Translator to Sir Alexander Burnes at Kabul, but returned to Bombay before the Afghan war broke out. Appointed, 1845, Interpreter of the High Court of Bombay. Retired, 1864, devoting the rest of his life to improving the condition of the people. He labored to obtain the passing of the Parsee Matrimonial and Succession Act. Visited England on three occasions, lectured before the East India Association, and gained the high opinion of many prominent people. He died September 22, 1885. H.P.B. refers to his *Tareekh-i-Zurtoshte, a title which has not been identified.

Fechner, Gustav Theodor. German experimental psychologist and philosopher, b. at Goss-Sarchen, Lower Lusatia, April 19, 1801; d. at Leipzig, Nov. 18, 1887. Educated at Dresden and Leipzig. Appointed, 1834, professor of physics, but, due to eye affection, turned to the study of the relations between body and mind. His epochmaking work, Elemente der Psychophy sik (1860), is an attempt to discover an exact methematical relation between bodily and conscious facts as different facets of the one reality, as proposed by Spinoza. Fechner conceived the world as highly animistic, including the stars; to him God was the Soul of the Universe, and natural laws the unfoldment of God’s perfection. He was the founder of modem psychological research.

It is of very great interest to occult students to realize that Master K.H. apparently knew Fechner and had conversations with him, most likely during the period when this Adept-Brother attended one or more Universities in Germany, to familiarize himself with the Occidental viewpoint. In one of his letters to A. P. Sinnett (Letter IX in the Mahatma Letters)he tells Sinnett what he then said to Fechner: “You are right; .... ‘every diamond, every crystal, every plant and star has its own individual soul, besides man and animal . . . .’ and, ‘there is a hierarchy of souls from the lowest forms of matter up to the World Soul,’ but, you are mistaken when adding to the above the assurance that ‘the spirits of the departed hold direct psychic communication with Souls that are still connected with a human body’—for, they do not.”

509 Figuier, Guillaume-Louis. French writer and scientist, b. at Monpellier, 1819; d. at Paris, 1894. Became an M.D., 1841; Prof, at Montpellier’s College of Pharmacy, 1846, and later at Paris. Opposed the ideas of Claude Bernard, but failed to prove his point. Wrote a large number of popular books on science, among them: l'Alchimie et les alchimistes (1854); Les Grandes Inventions anciennes et modernes (1861); Histoire du merveilleux dans les temps modernes (Paris, 1860), which H.P.B. approvingly quotes from in Isis Unveiled; La Terre et les mers (1863); *Le Lendemain de la mort, ou la vie future selon la science, Paris, 1871, pp. xi, 449; this work went through eleven impressions and was translated into English as The Day After Death, etc. (London, 1872).

Flammarion, Nicolas Camille. French astronomer, b. at Montigny- le-Roi (Haute Marne), Feb. 25, 1842; d. in Paris, June 4, 1925. Studied theology at Langre and Paris, but was soon attracted to astronomy. At sixteen, wrote a manuscript entitled Cosmologie universelle, which became the foundation of his later work, Le Monde avant la création de l'homme. Was computer at Paris Observatory, 1858-62, and at the Bureau des Longitudes, 1862-65. Involved in the measurement of double stars, 1867. In 1882, was presented an estate at Juvisy, where he installed and equipped a private observatory. Mapped the Moon and Mars and studied their changes of color. His many imaginative books greatly encouraged and popularized the study of astronomy among laymen. He encouraged amateur observers at Juvisy, and in 1887 founded the Société Astronomique de France. Towards the end of life, wrote on psychical research. Chief works: Histoire du del, 1867. — l'Atmosphère, 1872.—La Pluralité des mondes habités.—Études sur l'astronomie, 1867-80, 9 Vols.—Dieu dans la nature, 1875. Also edited a number of reviews and an almanac.

Flint, Robert (1838-1910). *Anti-Theistic Theories. Being the Baird Lectures for 1877. London, 1879; 2nd ed., 1880; 3rd ed., 1885.

*Gerbovnik. Book of Heraldic Coat of Arms and of Nobility, published in 1789-99 by the Department of Heraldry of the Senate of the Russian Empire.

Gladstone, W. E. (1809-1898). *Rome and the Newest Fashions in Religion. Three Tracts: The Vatican Decrees; Vaticanism; Speeches of the Pope. Collected ed. with Preface, London, 1875.

Gougenot des Mousseaux, Le Chevalier Henry-Roger (1805-1878). *Moeurs et pratiques des démons, Paris, 1854; 2nd ed., 1865.—510*Les Houts Phenomenes de la magie, etc. Paris: H. Pion, 1864. See Vol. V, pp. 374-75, for biographical and bibliogr. data.

*Granth or Adi-Granth qt Granth-Sahib. The Holy Book or Scripture of the Sikhs, prepared by Guru Angad who embodied therein what he had learnt from Guru Nanak, adding devotional reflections of his own. See Sri Guru-Granth Sahib, English annotated translation by Gopal Singh. Delhi: Gur Das Kapur, 1960. Also an English transl. by Max Arthur Macauliffe: The Sikh Religion. London, 1909.

Gribble, Francis (1862-?). *Emperor and Mystic. New York: E. P. Dutton, 1931.

Hahn, Yevgeniy Fyodorovich von (pronounced Gan in Russia). Russian Senator and Civil Administrator, b. October 15, 1807 (old style); d. December 6, 1874 (old style). Graduated with honors from the Lyceum of Tsarskoye Syelo, 1826, starting his career in the Ministry of International Affairs. Served for a number of years in various Departments of the Government, such as those of Government Properties, the Office of Foreign Settlers, and the Chancellery of the Emperor. Appointed Senator, 1860, and served in the Department of Heraldry and other sub-divisions of the Governing Senate. In 1868, became presiding Senator in the 2nd Dpt. of the Senate. Married to Yevgeny a Florovna Dolivo-Dobrovolsky; their only daughter was Yevgenya Yevgenyevna von Hahn, Lady in Waiting at the Imperial Court, who remained unmarried.

Senator von Hahn was a first cousin of H.P.B.’s father, Peter Alexeyevich von Hahn.

Hammond, William Alexander H. (1828-1900). *On Sleep and its Derangements, Philadelphia, 1869. See Vol. I, pp. 465-66, for biogr. data.

Hare, Robert (1781-1858). *Experimental Investigation of the Spirit Manifestations, etc. New York: Partridge & Brittan, 1855; 460 pp. & 2 portraits. See Vol. I, pp. 467-68, of the present Series for biogr.

Haug, Martin (1827-1876). *Aitareya Brahmanam of the Rigveda . . . Ed., transl. and explained by M.H., Bombay, 1863, 2 vols. Reprint of transl. in Sacred Books of the Hindus, extra vol. 4. See Vol. I, p. 468, for biogr. data.

Heber, Reginald. English bishop and hymn writer, b. at Malpas, Cheshire, April 21, 1783; d. at Trichinopoly, April 3, 1826. Studied 511at Brasenose College, Oxford, where he won prizes for several poems. Admitted to holy orders, 1807. Became prebendary of St. Asaph, 1812, preacher at Lincoln’s Inn, 1822, and bishop at Calcutta, Jan., 1823. Apart from many well-known hymns, Bishop Heber wrote a fascinating Narrative of a Journey through the Upper Provinces of India, from Calcutta to Bombay, 1824-1825, London, 1828.

Hellenbach, Lazar, Freiherr von. Austrian politician and philosopher, b. in the Castle of Paczolay, Sept. 3, 1827; d. there Oct. 24, 1887. His political activity was during the period of 1860-67, in the Croatian Parliament. As a philosopher, he was influenced by Schopenhauer, but developed gradually an occult viewpoint, and conceived reality as the sum of individual wills or entities endowed with wills. His works are: Eine Philosophie des gesunden Menschenverstandes (1876); Der Individualismus im Lichte der Biologie und Philosophie der Gegenwart (1878); Die Vorurteile der Menschheit (1879-80, 3 vols.).

H.P.B. had considerable respect for his views and one of her most serious students and supporters, Dr. William Hübbe-Schleiden (vide Vol. VII, pp. 375-77 of present Series, for comprehensive biogr. sketch of him, with portrait), wrote a book about von Heilenbach, entitled Hellenbach, der Vorkämpfer für Wahrheit und Menschlichkeit (1891).

Higgins, Godfrey (1773-1833). *The Celtic Druids. London: R. Hunter, 1827. Rpr. Ly Philosophical Research Soc., L.A. 1977.

Horace, Q.H.F. (65-8 b.c.). *Satires. Loeb Class. Libr.

Huc, Abbé Évariste Régis (1813-1860). *Souvenirs d’un voyage dans la Tartarie, le Tibet et la Chine pendant les années 1844, 1845, et 1846. Paris, 1850, 2 vols. 8vo.—Engl, transi, as Travels, etc. by W. Hazlitt. London, 1851-52, 2 vols.; abbreviated by Μ. Jones, 1867.

Hunt, Chandos Leigh. *Private Practical Instructions in the Science and Art of Organic Magnetism. No information.

Hyde, Thomas. English Orientalist, b. at Billingsley, June 29, 1636; d. at Oxford, Feb. 18, 1703. Studied Oriental languages at Cambridge; assisted Walton in his edition of the Polyglot Bible. After various scholarly tasks, was appointed, 1691, Laudian professor of Arabic, and in 1697, regius professor of Hebrew and a canon of Christ Church. Discharged duties of Eastern interpreter to the Court. In his chief work, *Historia religionis veterum Persarum (Oxford, 1700, 4to; 2nd ed., 1760), he made the first attempt to correct from Oriental sources the errors of the Greek and Roman historians who had attempted to describe the religion of the ancient 512Persians. He also published a Catalog of the Bodleian Library in 1674.

*Idrah Rabbah or The Greater Holy Assembly. See Vol. VII, pp. 269-72, for pertinent information on the Zohar and its contents.

*Jatakas. Birth stories. A work of the Buddhist Theravada Canon containing a collection of 550 stories of the former lives of Gautama Buddha. Translated under the editorship of Prof. E. B. Cowell. Cambridge: University Press, 1895-1913. Seven Vols.—Also transl. by T. W. Rhys Davids. London: Triibner & Co., 1880.

*Javidan Kherad, or “Eternal Wisdom” a Practical Manual of the Philosophy of Magic. Edited by Manekje Limji Hooshang Haturis, 1882.

Jones, M. *The Natural and the Supernatural. No information.

Josephus, Flavius (37?-95? a.d.). *Antiquities. Loeb Class. Libr.

Jost, Isaac Marcus (1793-1860). *The Israelite Indeed. No information.

Kenealy, Edward Vaughan Hyde (1819-1880). *The Book of Enoch, the Second Messenger of God. London: Triibner & Co., approx. 1865. Two vols.—*The Book of God. Part II: An Introduction to the Apocalypse. London: Triibner & Co. [1867]. See Vol. VIII, p. 462, for biogr. data.

*Kennicott MS. No. 154. There is a Catalog of Hebrew MSS. originally numbered by Benjamin Kennicott and which was published by Giovanni Bamardo de Rossi at Parma, 1784-88, under the title of Variae Lectiones Veteris Testamenti ex Immensa MSS. Editorumque Codicum . . . Haustae. Manuscript No. 154 occurs on page LXVII in Vol. I thereof. It is a MS. of the Prophets (in Hebrew) with the Targum (i.e., Aramaic translation) from the year 1106 from a Codex published by Reuchlin and which is now at Karlsruhe. Older Hebrew MSS. have been found since.

Kepler, Johann (1571-1630). *The Principles of Astrology. This is most likely his De Fundamentis Astrologiae Certioribus. Kepler’s extensive literary remains, purchased by the Empress Catherine II in 1724 from some Frankfurt merchants, and long inaccessibly deposited in the observatory of Pulkovo, near St. Petersburg, were fully brought to light under the able editorship of Dr. Ch. Frisch, in the first complete edition of his works. This important publication, 513entitled Joannis Kepleri opera omnia (Frankfurt, 1858-71, 8 vols. 8vo), contains also a vast amount of his correspondence and a carefully drawn biography. The Fundamentis Astrologiae may be found in Vol. I, pp. 417-38, of the Opera omnia.

*Khiu-ti or Kiu-ti. See Vol. VI, p. 425, for informative data.

Khunrath, Henry (1560-1605). See Vol. V, pp. 376-77, for data.

*Lalitavistara. A Hinayana work of the Mahâsanghika School of Buddhism written in Sanskrit. It is a biography of the Buddha which develops the legendary aspect of his life. Transi, by R. Mitra in Bibliotheca Indica, New Series, Vol. 90.

Lamralle, Marie Thérèse Louise of Savoy-Carignano, Princesse de. The fourth daughter of Louis Victor of Carignano (d. 1774), b. at Turin, September 8, 1749; d. Sept. 3, 1792. Married, 1767, Prince de Lamballe (son of Duke de Panthièvre), who died the next year. Companion and confidante of Marie Antoinette, she was appointed superintendent of the royal household. From 1785 to the revolution she was the Queen’s closest friend. After an appeal for the royal family, 1791, she returned from England to the Tuileries and shared the Queen’s imprisonment on August 10th. Refusing to forswear the monarchy, she was beheaded.

Her letters were published by Ch. Schmidt in La Revolution Française, Vol. XXXIX, 1900.

*Lamrim. A Tibetan term applied to sundry mystical writings, since Zam(-gyi) rim(-pa) signifies “a degree of advance,” especially in reference to the steps on the path towards perfection, and lam means a way, road or path. Connected with Lamrim, as a term, are the words chen-mo or chen-po, both signifying “great”; hence, Lam-rim chen-mo, “the Great Road to Perfection.” H.P.B. stated (Coll. Writings, IX, 158) that the Lamrim “is a work of practical instructions, by Tsong Kha-pa, in two portions, one for ecclesiastical and exoteric purposes the other for esoteric use.”

Tsong Kha-pa also wrote a concise version expressing the heart of the Lamrim teachings. See: Essence of Refined Cold, tr. by G. H. Mullin, with commentaries by the Third & Fourteenth Dali Lamas, 1982; and Ch. VI of The Door of Liberation, tr. by Geshe Wangyal, 1978.

See further bibliographical data in Vol. IX, p. 441.

514 Layard, Sir Austen Henry. British author and diplomatist, the excavator of Nineveh, b. in Paris, March 5, 1817; d. in London, July 5, 1894. Educated in Italy, France, England and Switzerland. Encouraged by Sir Stratford Canning, who had employed him in various unofficial diplomatic missions in Turkey, he went to Assyria and started excavations at Kuyunjik and Nimrud, 1847; a year later he returned to England. His second expedition took place in 1849, and the results of his labors are embodied in his works: *Nineveh and its Remains, etc. (1848-49, 2 vols.), and Discoveries in the Ruins of Nineveh and Babylon (1855). It was he who sent to England the specimens which now form the greater part of the Assyrian antiquities in the British Museum. After a number of years in diplomatic service and in politics, Layard retired, 1878, to Venice, and devoted his time to art and writing.

Lévi Zahed, Éliphas (pseud, of Alphonse-Louis Constant) (1810-1875). *Dogme et Rituel de la Haute Magie, Paris: Germer-Bail- lière, 1856, 2 vols.; 3rd ed., 1894.—*La Science des esprits, Paris, 1865. —*La Clef des grands mystères, Paris, 1861. Consult Vol. I, pp. 491-95, of the present Series for a comprehensive account of Lévi’s life and work.

Lillie, Arthur (1831-?). *Buddha and Early Buddhism. New York: Putnam’s Sons, 1882, ill.

Littré, Maximilien Paul Émile. French lexicographer and philosopher, b. at Paris, Feb. 1, 1801; d. June 2, 1881. Educated at the Lycée Louis-le-Grand. Studied modem languages, classical and Sanskrit literature and philology. Taught the Classics and became director of the National to which he contributed a great many articles. At first a disciple of Comte, he popularized his ideas, but diverged from them at a later period. Took part in the revolution of July, 1848. After the siege of Paris in 1871, entered political life as a member of the Senate at Versailles. In 1844 he began his great Dictionnaire de la langue française (1844-1873), a work of sound scholarship. Other works: Paroles de la philosophie positive, Paris, 1859.—* Auguste Comte et la philosophie positive, 2nd ed., Paris, 1864.—OEuvres completes d’Hippocrate, Paris, 1839-69, in ten volumes, the only complete translation of the Hippocratic Collection extant.

Livingstone, David (1813-1873). *Livingstone's Travels and Researches in South Africa, etc. London: J. Murray, 1857; Philadelphia, Pa., 1858; also 1861.

515 Lubbock, Sir John (1834-1913). See Vol. VII, p. 381, for data.

*Mahdparinirvanasutra. Important Mahayana Scripture written in Sanskrit and translated into Chinese many times, first by Dharmaraksha in 423. Sometimes called the Paradise Sutra, and treating of the Buddha nature and its relation to Nirvana. No complete translation in English. To be distinguished from the Pali Sutta of equivalent name, the Mahaparinibbana Sutta.

Markham, Sir Clements Roberts (1830-1916). *Narratives of the Mission of George Bogle to Tibet and of the Journey of Thomas Manning to Lhasa (edited by Sir Markham), London, 1876, 8vo. See Vol. VI, p. 441, for biogr. data.

Massey, Gerald (1828-1907). *A Book of the Beginnings. London: Williams and Norgate, 1881, 2 vols.

Mead, G.R.S. (1863-1933). *Apollonius of Tyana. London and Benares: Theos. Publ. Soc., 1901; 2nd ed., New York: University Books, Inc., 1966.

Miller, William Allen (1817-1870). English chemist; studied at Birmingham Gen. Hospital and King’s College, London. Worked in Libig’s laboratory, 1840; chemical demonstrator, King’s College; M.D., London, 1842; prof, of chemistry, King’s Coll., 1845; F.R.S., 1845. Experimented in spectrum analysis, and (with Dr. Wm. Huggins) investigated the spectra of heavenly bodies, obtaining the first trustworthy information on stellar chemistry, 1862. Was assayer to the Mint. Published Elements of Chemistry, 1855-57.

*Mishnah Nazir. Part of the Talmud.

Molinos, Miguel de. Spanish divine, b. at Patacina, Dec. 25, 1640; d. in prison in Rome, Dec. 28, 1697. He was the chief apostle of the religious revival known as Quietism. In 1675 Molinos published his Guida spirituale which, some six years later, aroused the suspicion of the Jesuit Signeri; the matter was referred to the Inquisition, but the work was pronounced orthodox. However, the matter was revived by Father La Chaise who secured the support of Louis XIV, and Molinos was arrested in May, 1685. As a result of various inimical and false accusations, he was sentenced to life imprisonment, and Pope Innocent XI condemned Molinos’ work. Molinos was a genuine mystic, struggling to free himself from the clutches of ecclesiastical dogmas; he regarded disinterested love as the hallmark of true sanctity.

516 Monier-Williams, Sir Monier (1819-99). *“The Religion of Zoroaster,” in Nineteenth Century, Vol. IX, January, 1881.

Montfaucon, Bernard de. French scholar and critic, b. at the Château de Soulage in France, Jan. 13, 1655; d. at St.-Germain-des-Pres, Dec. 21, 1741. Entered the army, 1672, but in 1675 became a monk, and lived at various abbeys, going to Italy, 1698. Apart from editing a number of writings of the Church Fathers, such as Athanasius and John Chrysostom, he wrote a work entitled F Antiquité expliquée et représentée en figures (1719) which laid the foundation of archaeology. (2nd rev. & enl. ed., Paris: F. Del au Ine, 1722; 5 vols, in 10. French & Latin. Engl, transi, by David Humphreys. London: J. Touson & J. Watts, 1721-22; 5 vols.) His Palaeographia graeca (1708) illustrated the history of Greek writing.

Motwani, Kewal. *Colonel H. S. Olcott. A Forgotten Page of American History. Madras: Ganesh & Co., 1955. Pamphlet.

*New American Cyclopaedia, 1858-63, 16 vols.; ed. by George Ripley and Chas. A. Dana. New ed., as American Cyclopaedia, 1873-76, 16 vols., prepared by the same authors.

Olcott, Col. Henry Steel (1832-1907). *Diaries. From 1878 to his death, now in the Adyar Archives.—*Buddhist Catechism, 1881.—*Theosophy, Religion and Occult Science, 1885,—*Old Diary Leaves, New York and London, 1895; 2nd ed., Adyar, 1941.

Oliphant, Laurence (1829-1888). *The Land of Gilead, with Excursions in the Lebanon. Edinburgh and London: W. Blackwood & Sons, 1880. xxxvii, 538 pp. See Vol. VII, pp. 386-87, for biogr.

Oliver, George. English topographer and writer on Freemasonry, b. at Papplewick, Nov. 5, 1782; d. at Lincoln, March 3, 1867. After receiving a liberal education at Nottingham, he became, 1803, second master of the grammar school at Caistor, and six years later, head master of King Edward’s grammar school at Great Grimsby. Was ordained deacon, 1813, and priest, 1814. After various intermediary stages, he obtained the rectory of Scopwick, Lincolnshire, which he held till his death. A Lambeth degree of D.D. was conferred upon him, 1835, and he was prominently associated with the Masonic Order in Lincolnshire. Oliver was an indefatigable writer on subjects of history and antiquities; he also produced a large number of Masonic works, among which should be mentioned: *The History of Initiation, etc., London, 1829 and 1841; and The Pythagorean Triangle, or the Science of Numbers, 1875, both of which H. P. B. quotes from. (Rpr. by Wizards Bks., 1977)

517 Ouseley, Sir William. English Orientalist, b. in Monmouthshire in 1767; d. at Boulogne in Sept., 1842. Was educated privately until 1787, when he went to Paris to study. After a short time in military service, he sold out and went to Leyden to resume Oriental, and especially, Persian studies. Published, 1795, his Persian. Miscellanies, on the subject of Persian handwritings. His great scholastic achievements brought him various degrees and a knighthood (1800). He accompanied his brother, Sir Gore Ouseley, on his mission to the Shâh of Persia, 1810, where he remained for three years. The account of this journey is contained in his Travels in Various Countries of the East, etc. (1819, 1821, 1823, 3 vols.). He also published *Oriental Collections (1797-99, 3 vols.), and contributed extensively to the Transactions of the Royal Soc. of Lit.

Paléologue, Maurice-Georges (1859-1944). *Le Roman tragique de l'Empereur Alexandre II Paris: Librarie Plon, 1923; pp. 254, ill.

Paley, William (1743-1805). English ecclesiastic. Educated at Christ’s College, Cambridge; senior wrangler, 1763; College lecturer, 1766. Installed as prebendary at Carlisle, 1780, and appointed, 1782, archdeacon thereof. Wrote a number of works among which are: Horae Paulinae (1790), his most original book which was, however, the least successful; *A View of the Evidences of Christian ity (1794; Philad., 1795; 12th ed., London, 1807; latest ed., 1860), whose brilliant success secured him ample preferment; it is a compendium of a whole library of arguments produced by the orthodox opponents of the deists of the 18th century.

Patanjali. *Yogasûtra or Patanjala.—See Vol. V, pp. 368-69.

Paul, Dr. N.C. (in India as Navînachandra Pala). *A Treatise on the Yoga Philosophy, 2nd ed., Calcutta: “Indian Echo” Press, 1883, ii, 52 pp. 8vo.; 3rd ed. by T. Tatya. Bombay, 1888. Very scarce.

Pausanias. *Hellados Perriêgêsis (Grecian Itinerary). Loeb Class. Library.

Pétis de la Croix, François. Renowned French Orientalist, b. in Paris towards the end of 1653, and who died in his native city, December 4, 1713. A famous scholar, he mastered all the known dialects of the Persian language and learned all the intricacies of the Arabic and Turkish. In this he was the equal to his own father. He travelled widely in the countries where these languages are spoken and served, as his father had done, as official interpreter to the French Court. A scholar endowed with enormous energy and concentration, he became the author of a large number 518of works, many of which were French translations of Persian and other works on history. At the time of his death, many of his works remained in MS form and were deposited in the Library of Paris. His son, Alexandre-Louis-Marie (1698-1751) followed in the footsteps of his father and made a record for himself as another famous Orientalist. Considering the years in which François Pétis de la Croix lived and worked, H. P. B.’s reference must be to him, but no information concerning him in connection with the writings of the Druses has been found, and so her statement has not been identified. There is little doubt, however, of the fact that Pétis de la Croix had contact with the Druses and may have known a great deal about their teachings and beliefs.

Philostratus (170-245 a.d.). *Life of Apollonius of Tyana. Transl. by Rev. E. Berwick, London, 1809.

Plato. *Republic.—*Theages.—*Timaeus. Loeb Class. Library.

Pliny the Elder (Gaius Plinius Secundus) (23-79 a.d.). *Naturalis Historia. Loeb Class. Library.

Plummer, L. Gordon. *The Mathematics of the Cosmic Mind. Privately printed, 1966 & 1970 by Theos. Pub. Hse., Wheaton, IL.

Porphyry (233-304?). *De Vita Pythagorae. Gr. & Lat., Amsterdam, 1707; ed. Kiessling, Leipzig, 1816.

Prideaux, Humphrey. English divine and Oriental scholar, b. at Place, Cornwall, May 3, 1648; d. at Norwich, Nov. 1, 1724. Educated at Westminster School and Christ Church, Oxford. Hebrew lecturer at Christ Church, 1679-86, and Dean of Norwich, 1702-24. His most important work was The Old and New Testament connected in the History of the Jews, 1716, which stimulated research.

Purchas, Samuel (1575?-1626). English compiler of works on travel and discovery, b. at Thaxted, Essex; studied at Cambridge and Oxford; became, 1614, rector of St. Martin’s, Ludgate, London. His information is not always accurate, but some of his works are the only source upon questions on the history of exploration. His largest work in four volumes is Hakluytus Posthumus (1625). He also wrote two other works, both entitled 'Purchas, his Pilgrimage, etc., one in 1616 and the other in 1619.

Ragozhin, Z. *The Last Trial of the Nihilists. Not traced.

Randolph, Paschal Beverly. American Negro, b. in New York City, October 8, 1825. His mother, Flora, was said by him to have been 519the granddaughter of “a bom Queen of Madagascar”; she died in the Bellevue almshouse in New York about 1832. His father is said to have been William Beverly Randolph “of the Randolphs of Virginia.” Paschal was raised for a time by his half-sister Harriet, then fell into the hands of “a ci-devant English actress” and “her husband—on the European plan—who drove her to the sale of her charms to supply the domestic exchequer.” He received less than a year of formal schooling before fifteen; in his seventeenth year “got religion at a revival meeting” and “lost it that same night for a pretty girl . . .” Went to sea for about five years; then entered apprenticeship as a dyer; worked also as a barber, and became a convert to Roman Catholicism. Investigated Spiritualism in its earliest stages and became a trance medium. Went to England in 1853 and again in 1857 where he delivered addresses allegedly inspired by Sir Humphrey Davy and other illustrious men. Became acquainted with Hargrave Jennings who introduced him to such students of Rosicrucianism as Bulwer-Lytton and Kenneth R. H. MacKenzie. In 1858 he announced his “conversion to Christianity” and denounced Spiritualism and mediumship as “slavery worse than Southern bondage.”

In 1861, Paschal visited Paris where he became acquainted with a few reputed Rosicrucians and “after sounding their depths found the water very shallow and very muddy—as had been the case with those I met in London—Bulwer, Jennings, Wilson, Belfedt, Archer, Corvaja and other pretended adepts . . .” He studied for a while with Eliphas Levi and became a mesmeric subject for the great magnetist Baron Dupotet; so remarkable were these experiments in clairvoyance, that he was summoned to the Tuileries by command of Napolen III. The same and the following year, he visited Asia Minor and the Middle East. “I have,” he wrote, “been over Egypt and Syria and Turkey; on the borders of the Caspian and Arabia’s shores, over sterile steppes and weltered through the deserts—and all in search of the loftier knowledge of the soul that could only there be found . . .” In Egypt, according to his own claim, he became a neophyte and entered the “Gate of Light,” beyond which stood the “Door of the Dawn,” and beyond it “The Dome” or what “in the Orient is known among its members as The Mountain.” He declared his spiritual “Chief” to be a Persian.

In America, the Civil War was raging, and Randolph returned there to help recruit Negro volunteers for the Union Army. From 1864 on, he was active for several years in the cause of Negro education in the South, first in the school system established by General Banks in Louisiana, and later in his own project for a 520Lincoln Memorial High Grade and Normal School for colored teachers, for which he came North in 1866 and joined the Philadelphia Convention of Southern Loyalists in their contest against Pres. Andrew Johnson. He elicited commendation both from Johnson and from Gen. Grant for his energetic work. On the political platform, his oratorical skill called forth widespread adulation from the Press, which acknowledged him as one of the great speakers of the era. His efforts, however, came to naught, and he retired from politics.

At this point, Randolph settled in Boston, assuming the title of “Dr.” and entered into the practice of medicine, in which he had done “much reading.” On the side, he put his energies into the propagation of his “Rosicrucian doctrines.” His first published work appears to have been The Grand Secret, a treatise on “the Affectional Nature” published under the pseudonym of “Count de St. Leon.” His next work, Pre-Adamite Man, Demonstrating the Existence of the Human Race upon this Earth 100,000 Years Ago, claimed more attention and went through three printings in the first eight months (2nd ed., New York, 1863; 4th ed., 1869). Other books embodying his ideas are: Dealings with the Dead, etc., Utica, 1861-62, pp. 268; Ravalette, the Rosicrucian s Story, Utica, 1863, and Quakertown, 1939; After Death, or Disembodied Marv, 2nd ed., Boston, 1868; 4th ed., 1873; Love and its Hidden History, etc. (under the pseudonym of Count de St. Leon), 4th ed., Boston, 1869; 5th ed., 1870; Seership, Boston, 1870, and Toledo, 1892 & 1930; Eulis, etc., 2nd ed., Toledo, 1874; 5th ed., Quakertown, 1930.

In his writings, despite all the chaff and fantastic claims, one finds evidence that Randolph was an American pioneer propagandist in reasserting the power of the Will, the validity of Magic and of ancient philosophies over the chaotic burgeoning of mid-Nineteenth Century psychism. He dwells at length on the perfecting of conscious control in the phenomena of “mental telegraphy,” the projection “of an image of oneself’ and detection of the “images” of others. He writes of spiritual beings from other planets, of creatures of the elements, the mysteries of the human aura, and alludes to seven universes, each with seven counterparts, making forty-nine in all. Throughout all of these there is progress, transmigration and reincarnation, not only of the “inhabitants of the countless myriads of worlds in this material or aromal universe, but also the material and aromal worlds themselves ... By aromal worlds I mean the aerial globes that attend each planet . . . Every world and assemblage of worlds is periodically reduced by exhaustion, but at enormously long intervals, into chaos, and is then 521reformed or created anew...” Though calling these ideas “Rosicrucianism,” Randolph said that he borrowed “nothing from anyone,” and that the system was his own.

Aside from his literary endeavors, Randolph sought to spread his beliefs by “initiation work” in “lodges,” styling himself “Supreme Hierarch,” “Grand Templar,” “Hierarch of the Triple Order of Rosicrucia, Pythiana and Eulis, for North America and the Islands of the Seas.” This “Third Temple” he declared to be a successor to the “Second or Oriental Temple” which had fallen into decay, and traced this line of centers back to 5,600 B.C. After a number of similar efforts, all his lodges were dissolved in 1874 “by reason of treason.” At a later date, some of his organizational work was revived for a time by a Dr. W. P. Phelon as the “Hermetic Brotherhood of Luxor,” which H. P. B. warned against.

In 1861, Randolph had experienced some remarkable trance visions which were to determine the future course of his life, and his death. Ever afterwards he claimed to be attended by “visible and invisible shapes,” representatives, on the one hand, of what he called “the Order of Light,” and, on the other, of “the Order of the Shadow”—contesting for his allegiance, “tempting, nearly ruining, and as often saving me from dangers worse than death itself.”

On July 29, 1875, this erratic genius died at Toledo, Ohio, and the coroner’s verdict was suicide.

Rangampalli Jagannathiah. Hindu worker in the early Theosophical Movement in India, born in May, 1852, at Cuttack, near Puri (Jagannathpur) in Orissa. His father was a native officer in the 30th Madras Infantry. The young man was enlisted in the regiment as a pension boy on his father’s death, when only one year old, remaining there six years. Education was furnished by his cousin, and since his tenth year he lived in Cuddapah and Bellary. In 1872, he was matriculated from the Government Provincial College, and afterwards served as teacher in the Provincial and Wardlaw Colleges, and as second headmaster in the High School at Secunderabad, Dekkan, for eight years. In religion he was a staunch Vaish- nava of the Visishtadwaita School, but in 1874 his faith was shaken and he eventually joined the National Secular Society of England, then under Charles Bradlaugh and Annie Besant; he also associated himself with the Freethought Union of Madras.

He first heard of Theosophy in 1882, from a friend who was a Vedantin and a good Sanskrit scholar. His reading of various issues of The Theo sophist led to a correspondence with Damodar K. 522Mávalankar at the Ady ar Headquarters, and later to a visit there. He met H. P. B. who had in her possession some of his contributions to newspapers. It is said that she discussed Theosophy with him “for three days for about three hours a day.” Jagannathiah said: “She satisfied me completely. I admired her genius very much, and her fund of knowledge on science, philosophy, and religion. I observed above all that her replies to my questions were complete answers to the main as well as to all possible side questions. On the 30th of December, 1882, she asked me if I had anything more to ask. I said, None, and she directed me to search the old Aryan religion and Upanishads, ending by suggesting that I join the T. S., with which I complied.” He then began to write for Theosophy.

In the National Reformer of Bradlaugh, the question was raised as to whether a Secularist can be a Theosophist, and, curiously enough, Mrs. Besant wrote strongly against his joining the T. S. Jagannathiah then wrote to Mr. Bradlaugh asking if freethinkers were bound by the dictates of Mrs. Besant, to which Bradlaugh said No. He then resigned from the Union.

In 1885, Jagannathiah was an Inspector for the T. S. In 1887, with the help of his friend, T. A. Swaminatha Aiyar (pictured together with him in our portrait), he founded the Sanmarga Sarnaja on the lines of the T. S., and later declared it a part of the T. S. Through this channel an immense amount of work was done by both in preaching to the villages in the vernacular. He continued in the Government service until July, 1894, when he resigned to devote himself entirely to the work he promised H. P. B. he would do. He continued for years his selfless work at Bellary where, among other things, he conducted a school well thought of by the Government.

As to T. A. Swaminatha Aiyar, he was bom in July, 1868, at Tiruvadi, Tanjore, on the banks of the Cauvery. This is one of the strongest of the orthodox Brahman centers in Southern India, noted for its Vedic learning and Sanskrit knowledge. There was there also a Free Sanskrit College supported at the time by the Maharaja of Tanjore. Some renowned astrologers and poets hail from that district.

Swaminatha belonged to a Vaidiki, a religious as distinguished from a lay, family; his father was a native doctor and an elder brother was known as a singer of the Yajur-Veda. In his eighth year, he was sent to an English school, and later to a Government High School, until 1881. At fourteen, he matriculated from the Native High School of Coimbatore, went to St. Peter’s College 523at Tanjore for four months, and for a time to the State Government Provincial College of Trichinopoly. He taught school in the latter place and became a clerk in the Revenue Department at Bellary. It is there that he became a close friend of Jagannathiah and joined the T. S. After service in the Survey Office, he was transferred to Madras. He returned to Bellary after a while, where he obtained some work in a mercantile house until 1893; he then resigned to devote himself entirely to spiritual work.

Most of the work done by these two friends was accomplished under much stress and strain, without adequate means, and in difficult personal circumstances. At one time, they received a little help from American Theosophists who were interested in the days of William Q. Judge in promoting Theosophical work in the vernaculars of India. And no one can tell how many seeds for future beneficent harvesting were sown by these two indefatigable workers.

Rebold, E. *Histoire générale de la Francmaçonnerie, Paris, 1851; Engl. tr. by J. Fletcher as A General History of Freemasonry in Europe, Cincinnati, 1861.

Reichenbach, Baron Karl von (1788-1869). *Untersuchungen Uber die Dynamide Magnetismus, Electrizitàt, Warme und Licht in ihren Beziehungen zur Lebenskraft, Braunschweig, 1850, 2 vols.; Engl, tr. by Dr. Wm. Gregory of Edinburgh as Researches on Magnetism, etc., London, 1850. See Vol. II, p. 541, for futher data.

Renan, Ernest (1823-1892). *Vie de Jésus. First publ. in 1863; 6th ed., Paris, 1923. Engl. tr. by Chas. E. Wilbour, 1864.

*Rigveda-Samhita. See Vol. V, p. 367, for comprehensive bibliography on the subject.

Sabhapati Svami. *Om The Philosophy and Science of Vedânta and Raja-Yoga. Ed. by Srish Chanda Vasu. 3rd ed., Lahore, 1895.

*Sad-Dar. Meaning “The Hundred Subjects.” Persian Scripture of which there are a poetic and a prose version; the latter has been translated by E. W. West, in Sacred Books of the East, Vol. XII, New York, 1901.

Saint-Germain, Count de. No attempt is made here to give even a fragmentary account of the life of this remarkable individual. The best works which deal with the life and activities of Count de Saint-Germain are the one by Mrs. Isabel Cooper-Oakley (18541914) entitled The Comte de St. Germain. The Secret of Kings (Milano: “Ars Regia,” Casa Editrice del Dott. G. Sulli-Rao, 1912, pp. 284, ill.; 2nd ed., London, Theos. Publ. House, 1927), parts 524of which were originally published in The Theosophical Review of London (Vols. XXI—XXIII, November, 1897—November, 1898), and the French work by Paul Chaco mac entitled Le Comte de Saint-Germain (Paris: Chacornac Frères, 11, Quai Saint-Michel, 1947, pp. 318, front.). Mrs. Cooper-Oakley’s work is very scarce.

Both works are well documented. A special bibliographical section in the first, and copious footnotes in both, contain a wealth of information and references to original documents and sources. Unfortunately, a few errors of judgment have crept into Mrs. Cooper- Oakley’s work wherein she quotes from sources which in later years have become suspect. In Chacornac’s work, on the other hand, too much space is devoted to various imaginative accounts current in Theosophical and pseudo-theosophical groups about de Saint-Germain. This adds nothing of value to an otherwise serious and scholarly work.

We feel that a careful perusal of these two works would be of greater advantage to the student than reading many other less accurate books written by people who had no interest in occult studies.

Among the pitfalls to be cautiously avoided, mention should be made of the following:

1)Count de Saint-Germain, the occultist, has been frequently confused with Claude-Louis de Saint-Germain (1707-1778), a Frenchman famous for his military talents and at one time, namely in 1775, appointed by Louis XVIth a Secretary of War, at the death of the Marechal de Muy. References to the Margrave of Anspach, the localities of Schwabach and Triesdorf, as well as to Count Alexis Orlov (1735-1807), Catherine II of Russia, and the Russian Court Revolution of the time, are all connected with Claude-Louis and have nothing to do with Count de Saint-Germain, the renowned occultist. Mrs. Cooper-Oakley and others were not careful enough on this subject.

2)The Princely Family of Râkôczy is well known for the active part it took in the national life of Transylvania. Overlooking for the present the earlier periods in the history of this family, suffice it to say that Francis (Ferenc) Râkôczy I (1645-1676) married March 1, 1666, Helen (Ilona) Zrinyi, daughter of Péter Zrinyi and the Countess Catherine (Katalin) Frangepân. Péter, having conspired against Austria, was executed at Wiener-Neustadt, together with Count Frangepân. Francis Râkôczy I, with his wife and his 525mother, Sophia (Zsofia) Bathory, took refuge in the fortress of Munkacs. His life was saved by the interposition of the Jesuits on the payment of an enormous ransom. Three children issued from this marriage: George (Gyorgy), bom in 1667 and who lived but a few months; Julianna, bom in 1672 and who died in 1717; and Francis (Ferenc) Rakoczy II, bom March 27, 1676, and who died April 8, 1735. Their father died on July 8, 1676, but a few months after the birth of Francis.

The widowed Helen Zrinyi married June 15, 1682, Count Imrehez Thokoly. The latter, an ally of Turkey against Austria, was arrested and sent to Belgrade; his wife was taken to Vienna and was free within the confines of this city. Emperor Charles VI took charge of the two remaining children of Francis Rakoczy. One year later, Helen Zrinyi rejoined Imrehez Thokoly and never saw again either her fatherland or her children.

At the age of 18, Francis Rakoczy II married, Sept. 25, 1694, Charlotte-Amalia von Hessen-Rheinfels; from this marriage issued: Leopold-George (Lipot-Gyorgy), bom at Kistapolcsany May 28, 1696, and who died in 1700; Joseph (Jozsef), bom Aug. 17, 1700, and who died Nov. 10, 1738; George (Gyorgy), bom Aug. 8, 1701, and who died June 22, 1756; and Charlotta, born Nov. 16, 1706.

Some have claimed that it is the elder son of Francis Rakoczy II, Leopold-George, who became our Count de Saint-Germain, but there are authentic records to the effect that this boy died when he was only four years old. In the light of the above-mentioned historical facts, various statements by Carl, Landgrave of Hessen, and others, appear to be contradictory and unreliable.

In a letter written by Count von Alvensleben to Emperor Frederick II, whose ambassador he was at Dresden, and dated June 25, 1777, the writer says that Count de Saint-Germain told him that he was known as Prince Rakoczy. However, he did not say he was the son of Francis Rakoczy II, and did not name his two brothers. Instances when Count de Saint-Germain used the name of Rakoczy are not definitely authenticated.

In the light of what precedes, it is highly inadvisable and historically unjustifiable to speak of the occultist de Saint-Germain as being “the Master, Prince Rakoczy,” as has been repeatedly done by various students of Theosophy and groups of students within and outside of the organized Theosophical Movement, even to the extent of listing his former incarnations. Any connection with the House of Rakoczy on the part of Count de Saint-Germain cannot be established by any accessible historical data or available documentary evidence, even though this idea may appeal to the 526imagination of certain students and serve as a suitable background for their speculations.

We do not deny the possibility of such a connection, which may or may not have existed, subject to future disclosures. We simply warn the careful student not to accept on mere hearsay, alleged facts which, in reality, cannot be at present either proved or disproved by any tangible evidence.

3)Another point of very great importance is the fact that a number of writers, including Mrs. Cooper-Oakley and Philip Malpas (1875-1958), have accepted as genuine the so-called Souvenirs sur Marie-Antoinette by the Countess d’Adhemar. It is true that the Countess d’Adhemar was on intimate terms with Marie-Antoinette. She was originally Mademoiselle de Pont-Chavigny, later the widow of the Marquis de Valbelle; she married Comte d’Adhemar around 1782. The Count had been known under the name of Mont- falcon and was in military service. He was a descendant of the d’Adhemar family which had been extinct since the 16th century. The Countess was born in 1760 and died in 1822. As the Count de Saint-Germain was in Paris in the years 1758 and 1759, she could not have known him in those days. Curiously enough, the Souvenirs of the Countess d’Adhemar range over the period from 1760 to 1821.

These Souvenirs, however, were written by the Baron £tienne- Leon de La Mothe-Langon (1786-1864), a prolific writer of “historical” memoirs in which truth and fiction are cleverly interwoven to keep the reader spellbound. For anyone to accept his writings as a sober narrative of actual events, or as quoting verbatim what was told him by participants in such events, is highly unwise. A closer analysis of this would lead us too far afield. The Souvenirs of the Countess d’Adhemar should be taken with several “grains of salt,” and not flaunted as some historical document of unquestioned authenticity.

From H.P.B.’s own words, it appears that her aunt, Nadyezhda Andreyevna de Fadeyev, had in her possession some important 527documents concerning the Count de Saint-Germain. It her work about the Count, Isabel Cooper-Oakley definitely states that she has been permitted to obtain some excerpts from the famous Souvenirs, a copy of which was at the time in the library of Madame de Fadeyev. It is probable that H.P.B.’s reference was to that work in the library of her aunt.

While no published work about Count de Saint-Germain, or any that mentions him or recounts certain events connected with him, can receive a blanket endorsement, there are at least some which may be looked upon as relatively reliable, and which are most certainly no forgeries or out and out romances. Among them mention should be made of the following:

Mémoires de mon temps. This work, according to the title-page, was dictated by the Landgrave Prince Carl von Hessen-Kassel, and published in Copenhague in 1861. The Prince was bom at Kassel December 19, 1744, the son of Prince Frederick of Hessen and of Mary, daughter of King George II of England. After spending part of his life at the Court of Christian VII, King of Denmark, whose daughter he married, he lived for many years on intimate terms with Frederick II of Prussia. The work (publ. by J. H. Schultz, 8vo., 1-151 pp.) is extremely rare and may be consulted in the Bibliothèque Nationale at Paris.

Denkwürdigkeiten des Barons Carl-Heinrich von Gleichen, etc. Leipzig: Druck von J. B. Hirschfeld, 1847. 8vo., 234 pp. This work exists in French under the title of: Souvenirs de Charles Henri, Baron de Gleichen. Paris: Téchener, 1868. 12°, xlviii, 227, pp. It includes a Prefatory Note by Paul Grimblot.

Baron von Gleichen was bom at Nemersdorf, near Bayreuth, in 1735, and died at Ratisbonne, April 5, 1807. After being in the service of the Margrave of Bayreuth and of Denmark, he devoted himself to study and writing. His work is also extremely scarce, but may be consulted both in the British Museum and the National Library at Paris.

Mémoires de Mme. Du Hausset, femme de chambre de Mme. de Pompadour. Paris: Baudoin frères, 1824. 8vo., xl, 313 pp. The work includes Notes and historical explanations by Quentin Craufurd, and an Essay on the Marquise de Pompadour by J.-B.-D. Despres. Another edition (Paris: Firmin-Didot frères, 1846, 525 pp.) includes excerpts from the historical and literary Mémoires of Bauchaumont, from 1762 to 1782, and a Prefatory Note and comments by Fs. Barrière. Still another ed. (Paris: E. Flammarion, 1891, xx, 181 pp.) was published with a Preface and Notes by Hippolyte Fournier.

528 The author of these Mémoires was Nicolle, daughter of François Collesson, leather currier, and of Claudine Rollot, daughter of a draper-merchant at Vitry-le-François, and was bom in that town July 14, 1713. She married Jacques-René du Hausset, an equerry, who died in 1743. She became housemaid to Mme. de Pompadour, and died July 24, 1801, after a life of many vicissitudes.

Among the more recent works on the Count, mention should be made of the work by Pierre Lhermier, Le mystérieux comte de Suint-Germain, posthumously published at Paris in 1943 by the Éditions Colbert. This is one of the most carefully written works evidencing an understanding of the subject.

As to the portrait of Count de Saint-Germain, there is only one known to have existed. It was in the collection of Jeanne Camus de Pontcarré, Marquise d’Urfé, who died November 13, 1775. According to Paul Chacornac’s opinion, this portrait was painted by Count Pietro dei Rotari (1707-1762), an artist who was bom at Verona, Italy, and acquired a considerable reputation in his native land. He was a disciple of Antoine Balestra and of Ange Trevisani, and produced several rather large paintings, some of which are in Munich and Dresden (Cf. Siret, Dictionnaire historique des peintres, Paris, Lacroix, 1866). Later in life, Rotari went to Russia at the invitation of Empress Elizabeth, and became her Court Painter. He died in St. Petersburg, after some years of very successful work during which he painted several hundred portraits, some of which were at one time in the Palace at Peterhof. Rotari was on intimate terms with Count de Saint-Germain who travelled to St. Petersburg at his suggestion, where they frequented together many of the renowned aristocratic families of Russia.

It is Chacornac’s opinion that Count de Saint-Germain presented to Madame d’Urfé this portrait painted by Rotari, somewhat prior to his departure for The Hague, at the beginning of 1760. When she died, a portion of her collection was bought by the Duke de la Vallière in 1777, at whose death both his library and his paintings were sold.

It was most likely at this time that a French engraver known as N. Thomas (b. about 1750; d. in Paris about 1812) produced a copper engraving of the oil painting, and this engraving eventually was deposited in the “Cabinet des Estampes” of the Bibliothèque Nationale at Paris.

Sargent, Epes. American author, b. at Gloucester, Mass., Sept. 27, 1813. Educated chiefly at the Boston Latin School, which he entered at the age of nine. Although matriculated at Harvard College, 529he did not remain for graduation. When a boy, accompanied his father upon an extended trip to Russia, where he spent much time studying various collections of paintings. Upon his return, he started a small weekly paper, the Literary Journal, in which he gave an account of his experiences in Russia. From that time on, he devoted himself to literature. His first contributions appeared in the Boston Daily Advertiser. For a while, he associated himself with S. G. Goodrich in the preparation of the Peter Parley Books. In 1836 he wrote for Josephine Clifton a five-act play entitled The Bride of Genoa, followed the next year by the tragedy Velasco, both plays being successfully produced. In 1837, Sargent became connected with the Boston Atlas, as Washington correspondent. In 1839, he took charge for a while of the New York Mirror, but returned to Boston, 1846, where he edited for several years The Evening Transcript. He established himself at Roxbury, and after a few years withdrew from newspaper life and engaged exclusively in literary pursuits. It is during this period that he wrote a number of children’s books, some of which reached a large sale. In 1852, he produced the Standard Speaker, a work of rare completeness which passed through thirteen editions within three years. He also prepared excellent readers for public schools, which had an enormous sale. He also continued to produce some plays, such as The Priestess, with great success. In 1849, Sargent published a collection of poems under the title of Songs of the Sea, some of which were set to music. He was on terms of intimacy with Henry Clay and wrote a life of that distinguished statesman. He was well known as a lecturer throughout New England and counted among his close friends some of the famous men of the day, such as Daniel Webster and others.

Epes Sargent wrote a number of novels, such as: Wealth and Worth (1840); Fleetwood, or the Stain of a Birth (1845), and others; among his poems, there is a lyrical one called Life on the Ocean Wave, beginning with the stirring line, “Oh, ye keen breezes from the Salt Atlantic.” He also published American Adventures by Land and Sea (1847, 2 vols.); Original Dialogues (1861); and edited several memoirs.

Sargent’s interest in spiritual subjects is fully dealt with in Η.P.B.’s article on pages 239-40 of the present volume, wherein she speaks of his work entitled *The Scientific Basis of Spiritualism (2nd ed., Boston: Colby & Rich, 1881; 6th ed., 1891). In an unsigned note, possibly by Η.P.B. or by Col. Olcott, inserted in The Theosophist (Vol. II, March, 1881, p. 139), reporting the death of this remarkable man, which took place at Boston, December 53031, 1880, and in which is acknowledged a donation by Sargent of some of his school books to the Theosophical School for boys at Point de Galle, Ceylon, it is also stated that “there was something so sweet and winsome in his tone, expression of face and sentiments; such candour and evident devotion to what was good and true; and withal such a dignified purpose to act up to his light and his convictions, that for him to make an acquaintance was to secure a friend.” This is followed by a quotation from the Boston Transcript which praises Sargent in a genuine way.

It is also stated in The Theosophist that Sargent “was the author of various books of education which possess such superior merit that Mr. Jayasekara, Manager of our Galle school, declares them better than any English series he has even seen. A Cyclopaedia of Poetry upon which he had been engaged for some years, was completed only about a month before his death.” Mention is also made of two other works by Sargent, namely, Planchette and Proof Palpable of Immortality, on subjects of grave concern in those days.

All in all, Epes Sargent was a man of sterling qualities, and apparently was in contact with the Founders by correspondence.

*Sepher Yetzirah or Book of Formation. Reputed to be the oldest Kabbalistic work, attributed to Rabbi Akiba. It deals with permutations of numbers and letters, and is our first sources for the doctrine of emanations and the Sephiroth. The editio princeps is that of Mantua, 1562, with several subsequent ones. Text and Comm, by Dunash ben Tamim have been publ. by M. Grossberg, London, 1902, and parts of it have been transl. by W. Wynn Westcott (Bath: R. H. Fryar, 1887, 4to; 2nd ed., London: Theos. Publ. Society, 1893). See also Knut Stenring, The Book of Formation, a translation publ. in 1923, 8vo.

Shakespeare, William (1564-1616). *Hamlet.—* Love*s Labour's Lost.

Shimon ben Yohai. See Vol. VII, pp. 269-70, for biogr. data.

Shraddha Ram. *Dharma Rakhsha. No information.

Sinnett, A. P. (1840-1921). *The Occult World, 1881.—*The Mahatma Letters, etc. 3rd rev. ed., Adyar, 1962.

Slade, Dr. Henry (?-1905). See Vol. I, p. 525, for information.

Smith, George. English Assyriologist, b. at Chelsea, London, March 26, 1840; d. at Aleppo, Aug. 19, 1876. Was a banknote engraver by trade. Through the interest of Sir Henry Rawlinson, was appointed assistant in the Assyriology department of the British Museum. The earliest of his successes was the discovery of two 531inscriptions, one fixing the date of the total eclipse of the sun in the month Sivan (May), 763 B.C., and the other the date of the invasion of Babylonia by the Elamites in 2280 B.C. Achieved worldwide renown by his Chaldean Account of Genesis, Rpr. Wizards Bks. 1977. Engaged in widespread excavations at Neneveh and Kuyunjik, during three separate expeditions, 1873-76. One of his best works is *Ancient History from the Monuments. The History of Babylonia, posthumously publ. in London, 1877, and edited and brought up to date by the Rev. A. H. Sayce in a new edition, London, 1895. Smith also wrote a work on Assyria, publ. in 1875.

Stewart, Balfour (1828-1887). *The Sun and the Earth. In Science Lectures for the People. Fourth Series, 1872-73, delivered in Manchester, England.—*The Unseen Universe (in collab. with O. G. Tait), 4th ed., London, 1876.

Sue, Eugène (Joseph Marie) (1804-1857). *Les Mystères de Paris, 1842-43, 10 vols.

Sumangala Unnanse H. Renowned Ceylonese Buddhist priest and scholar. He was born on January 20, 1827, in the village of Hikka- duwa, Ceylon, the fourth son of Don Johannes de Silva Abeyewera-Gunawardana; was a precocious child, and his parents saw at a very early age what the trend of his life was likely to be. When five years old, he was already dedicated to the monastery, and at the age of twelve was admitted to the Order as a samanera or novice; it is recorded that in his studies he already then surpassed those who were far older than he. He placed himself under the tuition of a Sanskrit pundit, a Brahman a from India, and made very rapid progress. When 21, he went to Kandy, the ancient capital of the Island, and received the full ordination of a monk at the hands of the Chief High Priest. He astonished his examiners by the depth of his scholarship, the wide range of his reading, and the ease with which he handled both Sanskrit and Pali. He then returned to his native village where he was appointed as tutor to the monks, spending there twelve years of his life. Transferred later to a higher appointment at Galle, where he spent the next six years as priest in charge of the temple, continuing also as tutor to the monks. Having special aptitude for languages, he learned Elu, the classical language of Ceylon, English and French.

After six years at Galle, he was elected High Priest of the Srîpada—the temple of the Holy Footprint on the mountain of Adam’s Peak. At at later date, he became also High Priest of the District of Galle, and Examiner-in-Chief of the candidates for ordination 532in Ceylon. In 1873, he moved to Kotahena in Colombo, and shortly afterwards to Maligakanda, where he founded the Vidyodaya College for monks, of which he remained Principal during the rest of his life.

Sumangala was a voluminous writer, but his works are mostly unknown in the West. He was a friend of F. Max Muller, Prof. Rhys Davids, Prof. C. R. Lanman of Harvard, Sir Edwin Arnold and Sir Monier-Williams. His first contact with Theosophy took place in 1880, when the Founders first visited Ceylon. From then on a strong friendship existed with them, and he speeded Col. Olcott on his mission to Japan in 1889 (See the Colonel’s Old Diary Leaves for complete account).

When quite old, Sumangala fell down a short staircase, rising one morning in the dark, as he always did, and fractured his hip bone. The shock was too much for the aged body, and he passed away nine days after, April 30, 1911. The ceremony of cremation at Colombo was the greatest they ever had, and all combined to render him their respects. He was succeeded as Principal of the College by his pupil Nanissera.

For all practical purposes, Sumangala was the Head of the Southern Church of Buddhism, as a whole. He was also one of the Honorary Vice-Presidents of the Theosophical Society, and both Founders held him in the greatest esteem.

(See his portrait in Vol. II of present Series, facing page 208.)

Tappan, Cora L.V. (later Tappan-Richmond). See Vol. I, p. 528.

Tartini, Giuseppe (1692-1770). See Vol. II, pp. 545-46, for biogr. data.

Temple, Sir Richard (1826-1902). *India in 1880. London: John Murray, 1880, 8vo. See Vol. II, p. 546, for biogr. data.

Tertullian, Q.S.F. (155-222). *De jejunio. Loeb Class. Libr.

Thibaut, George Frederick William. German scholar, b. at Heidelberg, 1848, the son of Karl Thibaut, Librarian to the University; d. in 1914. Educated at the Gymnasium of his native town, and the Universities of Heidelberg and Berlin. Went to England, 1871, working several years as assistant to F. Max Müller; appointed, 1875, Anglo-Sanskrit Professor in the Benares Sanskrit College; Principal of the College, 1879-88; Professor, Muir Central College, Allahabad, 1888-95. Thibaut’s literary work was chiefly in the domain of Indian philosophy, astronomy and mathematics. Among his many writings, special mention should be made of the following: The Panchasiddhantika, the astronomical work of Varäha Mihira, 533with translation (in collaboration with Sudhakara Dvivedi), 1889.—The Vedanta Sutras, with Sankara’s Commentary, translated (Sacred Books of the East, Vols. 34 and 38; and with Ramanuja’s Comm, ditto, Vol. 48).—“Indian Astronomy, Astrology and Mathematics,” in Buhler’s Encyclopaedia of Indian Research, 1899.—Thibaut also edited, together with R. Griffith, the Benares Sanskrit Series.

H. P. B. refers to Thibaut’s art. “On the Suryaprajnapti,” in the Journal of the Asiatic Society of Bengal, Vol. 49, Pt. 1.

Thornton, Edward (1799-1875). *A Gazetteer of the Territories under the Government of the East India Company, and of the Native States on the Continent of India, London, W. H. Allen & Co., 1854; corrected ed., 1857.

*Transactions. National Insurance Convention, New York, 1871.

*Tripitaka (Pali, Tipitaka), meaning “Three Baskets”—chief Scriptures consisting of Vinaya-Pitaka, or Rules of Discipline governing the Sangha; the Sutta-Pitaka, or Dialogues and Discourses of the Buddha, containing the Five Nikayas; and the Abhidhamma-Pitaka (lit. “Higher Dhamma”). The Therauada Tipitaka is available from the Pali Text Society. The Mahayana Tripitaka is just beginning to be translated, mainly by the Buddhist Text Translation Society.

Tukaram Tatya. An outstanding Hindu Theosophist of the early days, Fellow of the Indian Section of the T.S., one of the most devoted and earnest workers in the Movement. He was born in Bombay in 1836, and belonged to a sub-section of the Sudra caste known as the Bhandari class. His parents came from the West coast of India, near Ratnagiri. His mother died when he was seven, and his father when he was ten. After that they were all reduced to poverty as the family’s property was squandered by a relative. At the age of thirteen he was adopted by his cousin’s wife, who worked to support herself and Tukaram. At a mission school he was taught the vernacular, and later went as far as the Third Reader at an English school. As the missionaries thought he would become a Christian, he was allowed a monthly stipend of two rupees. They treated him kindly and he was on the verge of joining their faith, but here was the turning point of his life.

At an auction room he met by “accident” an English gentleman who had been a teacher in a mission school in Bombay, but had resigned because the things he taught were against his conscience, and had taken a Government position. The missionaries persecuted 534him on this account and ruined his prospects. The disclosures of this man about Christianity as practiced in India shocked Tukaram and changed his plans. The missionaries forthwith began to revile him and withdrew all help, leaving him destitute. His newly-won friend, however, got him a position in a municipal office. Tukaram at the time joined various Hindu societies for reform, but soon left them.

A few years later, while watching the death of his adopted mother, he began speculating as to what it was that left her body. This led to retrospection and to wondering where his destiny would take him. He continued in this state of mind until he “happened” to read an issue of The Theosophist. He found therein ideas which he had been pondering on, and conceived a strong desire to meet the Founders. With an introduction from his friend, Martin Wood of the Times of India, he went to see them, Mr. Wood asking them not to “let Tukaram too deep in the mysteries of the T.S. for fear he might be drawn off from the local politics, in which he had a large share, having already obtained the city municipal franchise.”

Tukaram visited the Founders every Sunday and decided to join the T.S. in order to learn more about them and their work. Becoming a Fellow in Bombay, where the Founders were at the time, he soon was on intimate terms with them and became convinced of their complete innocence in regard to all the vile slanders circulated about them.

When the Founders left Bombay for Madras and the newly acquired Adyar Headquarters, H. P. B. asked Tukaram to try and keep up at least a semblance of a Branch at Bombay, where they had met with many reverses, by hanging a sign on the door of his office, even though no members should assemble for a meeting. Tukaram did so, and with considerable success. Shortly afterward the members hired a room in the Fort and moved the Branch from Crow’s Nest (the Founders’ former residence) to it, and there regular gatherings began to take place. Eventually, this Branch became one of the most active centers in the country.

Tukaram was on the Committee to enquire into the allegations made by the Coulombs and the missionaries at Madras regarding the Mahatmans and the so-called “Shrine,” and became thoroughly convinced that Emma Coulomb, in acting the part she did, was actuated by base motives and had entered into a conspiracy with the Madras missionaries to ruin the T.S. Tukaram was also present in Madras when Richard Hodgson called there to make personal 535investigations, and “found that he did not at all act with impartiality.”

When the T.S. Branch was established in the Fort at Bombay, Tukaram opened, at his own expense, a charitable center known as The Theosophical Homeopathic Charitable Dispensary, in which he dispensed medicines, mesmeric treatments and other help to a very large number of patients suffering from all sorts of ills. This Dispensary made for itself a name as the years went by.

In course of time, Tukaram conceived the idea of setting up a Theosophical Publishing House, long before a similar idea was decided upon in Europe and America. This was the origin of the Bombay Theosophical Publication Fund, the sole object of which was to popularize among the reading public easily procurable works on ancient philosophies and religions as well as Theosophy. Tuka- ram’s output became very large and his venture grew in proportion to his devotion. He published a large number of translations of ancient Scriptures, such as the Vedas, the Upanishads, works of Samkaracharya, and others; also collections of valuable articles from The Theosophist.

His work stands as a living testimony to what can be accomplished by one whose devotion and selfless efforts are one-pointed and impersonal. Such an attitude is invariably sustained and strengthened by Those who watch over this Movement and inspire it from behind the scenes.

(Cf. The Path, New York, Vol. IX, May, 1894).

Twain, Mark (pen-name of Samuel Langhorne Clemens) (1835-1910). *The Innocents Abroad, 1867.

Tyerman, *Freethought Vindicated. Untraced.

Varley, Cromwell Fleetwood (1828-1883). See Vol. I, pp. 529-30, for biographical data.

*Vendidad. See under Avesta.

Verne, Jules (1828-1905). *De la Terre a la Lune, 1865.

*Vetala-panchavimsati, or “Twenty-Five Tales of the Vetala,” translated by Sir R. Burton in 1870 as Vikram and the Vampire. Also as The Baital Pachisi, transl. by W. B. Barker & edited by E. B. Eastwick. London, 1855.

536 Vieuxtemps, Henri (1820-81). Belgian violinist and brilliant composer of concertos for the violin; pupil of Beriot and one of the founders of the Franco-Belgian school of violin playing.

Virgil (70-19 b.c.). *Aeneid. Loeb Class. Libr.

Virubov, Grigoriy Nikolayevich (1843-1913). Russian philosopher and writer, educated first by his own parents who lived mostly abroad, and later in the imperial Lyceum, supplementing his knowledge upon graduation by studying medicine at the Moscow University. Travelled extensively in Europe and the East. Became a close friend of Littre and a protagonist of his School of Positivism. Founded with him in July, 1867, the journal Philosophic positive which continued publication until 1884. Took part in the defense of Paris during the Franco-German war and later served in the Caucasus during the Russo-Turkish war, mainly in connection with the Red Cross. Became naturalized in France, 1889. Most of his later years were occupied with profound studies and the writing of a vast number of serious philosophical essays in both French and Russian. He was also greatly interested in mineralogy and crystallography. As literary executor of A. I. Gerzen, he edited, 1875-79, his Collected Works, In 1886 he obtained ¿he highly desired doctorate from the Sorbonne.

*Vishnu-Purana. Transl. by H. H. Wilson. Ed. by Fitzedward Hall. London: Trubner & Co., 1864, 65, 66, 68, 70. Works of the late H. H, Wilson.

Wagner, Nikolay Petrovich (1829-1907). *Article in the Yevro- peyskiy Vestnik (Messenger of Europe), 1876. See Vol. VI, p. 449, for biographical data.

Waite, Charles B. (1824-1909). *History of the Christian Religion, to the Year Two Hundred, Chicago, 1881; 5th ed., 1900.

Wallace, Alfred Russel (1823-1913). *On Miracles and Modern Spiritualism. Three Essays. London, 1875; 2nd ed., 1881; new ed., 1896.

Wallenstein, Albrecht Wenzel Eusebius von. Duke of Friedland, Sagan and Mecklenburg. German soldier and statesman, b. of noble family at Herrmanic, Bohemia, Sept. 15, 1583; d. Feb. 25, 1634. Sent to Jesuit college at Olmitz, but did not accept the R. C. faith. Attended university at Altdorf, 1599, but was expelled. Travelled and studied at Bologna and Padua, and developed keen interest in astrology. Served in the army of Emperor Rudolph II of Hungary, 537and married wealthy Bohemian widow whose large estates he inherited in 1614. During the Thirty-Years-War, associated himself with the imperial cause and won distinction. Recovering his lost estates, he created from them the territory called Friedland. Made Duke of Friedland, 1625, and proved to be a model ruler, founding schools, developing agriculture, mining and manufacturing. In the next few years was active in the Emperor’s plans to extend holdings to the Baltic, a plan which failed. After brief period of retirement in Prague, was recalled, 1632, to form new army against Gustavas Adolphus and drove the Saxons from Bohemia. His motives and secret plans for a united Germany were misconstrued and he was suspected of playing a double part. In the ensuing confusion, he was killed by Devereux’s partisans.

Warburton, William. English divine and theologian, b. Dec. 24, 1698; d. June 7, 1779. Active as an attorney in the earlier part of his life; ordained deacon, 1723; M.A., University of Cambridge, 1728; Bishop of Gloucester, 1759, to his death. Among his many works, one of the more remarkable ones is *Divine Legation of Moses Demonstrated, etc., London, 1738-41, 2 vols.; 2nd ed., 1742; 10th ed., 1846.

Weber, Wilhelm Eduard. German physicist, b. at Wittenberg, Oct. 24, 1804; d. at Gottingen, June 23, 1891. Professor of Physics at Gottingen and Leipzig. One of the most outstanding scientists of the 19th century, Weber devoted himself to the study of electric currents and the theory of electricity, and his research proved to be of great importance to Maxwell in his epoch-making work on the electromagnetic nature of light.

*Westminster Confession of Faith. Framed by an assembly chiefly of divines, hence called “Assembly of Divines,” which by act of Parliament assembled at Westminster, July 1, 1643, and remained in session until February 22, 1649. Together with Catechisms and Directories framed at the same time, collectively called the Westminster Standards, accepted as authoritative by nearly all the English-speaking Presbyterian churches.

Wilder, Dr. Alexander (1823-1908). *lamblichos: A Treatise on the Mysteries. Originally published in The Platonist (a monthly edited by Thomas M. Johnson and publ. first in St. Louis, Mo., and later in Osceola, Mo., between 1881 and 1888), this new translation of lamblichus’ important work appeared later in book form as Theurgia or the Ancient Mysteries (New York: The Metaphysical Publ. Co., 5381911, pp. 283). A few installments of the translation were publ. in The Theosophist of 1881.

See Vol. I, pp. 531-33, for comprehensive data about Dr. Wilder and his work.

Wyld, Dr. George. Scottish Physician, b. March 17, 1821, at Bennington Banks, near Edinburgh, the seventh son in a family of fifteen. Between the age of 12 and 15 attended Edinburgh Academy, studying Greek and Latin; later, the Cunningham English Scientific and Mathematical Academy. When sixteen, started working in a business firm where he stayed about four years. When twenty, went to London via Liverpool. At first he worked in the Provincial Bank of Ireland, then in a publishing house, and then went travelling on the Continent where he spent about a year. Upon his return, began the study of medicine at University College and Hospital, and three years later continued studies for another year at Edinburgh. Became M.D., 1851. Being greatly intrigued by Homeopathy, he attended the Homeopathic Hospital and became a Homeopathic physician, practising this branch of medicine for some 25 years. In 1853, Dr. Wyld wrote his small but important book entitled Homeopathy, an Attempt to state the Question with fairness, etc. (London: J. Walker, pp. 45; 2nd ed., 1857, pp. 46). This incurred for him the immediate enmity of the medical profession which, however, failed to dismay him. Many years later, in 1876, Dr. Wyld became the Acting President of the British Homeopathic Society, and his work contributed a great deal towards the recognition of Homeopathy and the establishment of better feelings between various branches of medical practice.

Along other lines of endeavor, mention should be made of the fact that Dr. Wyld was for many years a Director of the District Railways and, in 1886, instigated the founding of the Liberal Unionist Party.

For years he had been interested in Phrenology, joining the Phrenological Society in London in 1844; also in Spiritualism and Mesmerism. In connection with the latter, he was the disciple of John Dove of Edinburgh, and a practicing mesmerist of the Mesmeric Society, of which the famous Dr. Elliotson was the ruling spirit. But Dr. Wyld was not a hypnotist and had grave reservations against this practice. In 1854, he met D. D. Home, the famous medium, and somewhat later Dr. Henry Slade whom he defended against virulent attacks in London. This of course incurred for him another cycle of antagonism on the part of medical men and he lost some of his practice.

539 It was in 1879 that Dr. Wyld met H. P. B. and Col. Olcott at a dinner party at the Billings, in London, where the Founders were at the time, on their way to India. He joined the T.S. and became President of the British Branch, but resigned in 1882, as his philosophy did not easily fit into the Theosophical picture. He was fundamentally a devoted Christian and along religious lines his views were somewhat hard and fast, though very high minded and noble in essence.

Dr. Wyld was one of the original Founders of the English Society for Psychical Research, and a member of its First Council.

Among his various works, the following ones should be mentioned: ^Theosophy and the Higher Life (London, 1880, pp. 138), a 2nd ed. of which was published as Theosophy, or Spiritual Dy· namics and the Divine and Miraculous Man (London: Elliott & Co., 1894, pp. vi, 264). This 2nd ed. contains a Prefatory Note in which Dr. Wyld states that he resigned from the T.S. after realizing that H. P. B. did not believe in a personal God.—Diseases of the Heart and Lungs, etc., London, 1860.—Clairvoyance, etc., London, 1883.—Mesmerism, Hypnotism, Christian Science and Mind Healing, London, 1899.—Notes on my Life, London; Kegan, Paul, etc., 1903, pp. viii, 124, in which the author gives pertinent facts about his ancestry, immediate family and various activities of his life.

Dr. George Wyld died in 1906, after a useful life in the service of humanity.

*Zohar or Book of Splendor. See Vol. VII, pp. 269-72, for comprehensive information on the subject.

Zöllner, Johann Karl Friedrich (1834-82). *Transcendental Physics, London, 1880. See Vol. V, p. 385, for complete data concerning this work, and pp. 265-67 for biographical data about the author.

Footnotes

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