Zirkoff B. - Appendix (BCW vol.4)

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Appendix

by Boris de Zirkoff

H. P. Blavatsky Collected Writtings, vol. 4, page(s) 618-670

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618

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.

619

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 (*).

Abercrombie, John, Scottish physician, b. at Aberdeen, Oct. 10, 1780; d. Nov. 14, 1844. Went in 1800 to Edinburgh where he studied medicine, taking his degree in 1803. After further studies at St. George’s Hospital in London, he returned to Edinburgh and began practicing. He was connected with the public dispensary, and specialized in acquiring knowledge of the moral and physical condition of the poor. He combined metaphysical interests with his scientific research, and is best remembered as the author of *In- quiries Concerning the Intellectual Powers and the Investigation of Truth (Edinburgh, 1830). Towards the end of his life he decided to quit the established church. His literary output on scientific subjects was very considerable.

Agrippa von Nettesheim, Henry Cornelius (1486-1535). *De occulta philosophia. A work written in 1510, partly under the influence of his friend, John Trithemius, but which was not published until 1531, when Vol. I appeared at Antwerp. The first edition of all the three volumes is that of the Fratres Beringo, Lugduni (Lyon), 1533. A fourth and spurious volume has been circulated later. The passages used by H.P.B. are, however, from Henry Morley’s work entitled *The Life of Henry Cornelius Agrippa von Nettesheim, Doctor and Knight, Commonly known as a Magician. London: Chapman and Hall, 1856, 2 vols.

620 Ammianus Marcellinus (330-395 a.d.). *History. Loeb Class. Library.

Ampère, André Marie. French physicist, b. at Polémieux, near Lyons, Jan. 22, 1775; d. at Marseilles, June 10, 1836. His father perished on the scaffold during the revolution, producing a powerful impression on the young man who remained depressed for a long time. In 1809, he became prof, of mathematics at the École Polytechnique in Paris, and, owing to his scientific researches, was admitted to the Institute in 1814. He established the relation between electricity and magnetism, developed a mathematical theory which explained the electro-magnetic phenomena already observed, and predicted many more. Apart from many important scientific papers, he is the author of a remarkable Essai sur la philosophie des sciences (1838-43). Ampère was a kindly and simple character who suffered many personal blows in life, but rose valiantly above them.

*Arabian Nights Entertainments. Translated by E. William Lane, with Notes and Illustrations designed to make the work an Encyclopaedia of Eastern Manners, 1838-40, 3 vols.

Arne, Thomas Augustine. English composer, b. in London, 1710; d. March 5, 1778. Author of a number of operas, he was connected with both Drury Lane and Covent Garden Theatres, and produced a large number of plays. In 1740 he wrote the music for Thomson and Mallet’s Masque of Alfred which contained the now famous *Rule, Britannia!

d’Ars, Curé. See Vianney, J. B.

Ashburner, John (1793-1878). Although H.P.B. does not actually refer to any specific work by this author, she most likely had in mind one of these two: Facts in Clairvoyance... with Observations on Mesmerism, etc., London, 1848; and Notes and Studies in the Philosophy of Animal Magnetism and Spiritualism, etc., London, 1867.

*Asiatick Researches; or, Transactions of the Society instituted in Bengal, for inquiring into the History and Antiquities, the Arts, Sciences, and Literature, of Asia. Calcutta, 1788-1839, 20 vols. 4to; London, 1801-12, 11 vols. 8vo; new ed., Calcutta, 1875, etc.— Index to first 18 vols., Calcutta, 1835.

621 *Atharva-Veda. Fourth Veda, said to have been composed by Atharvan, alleged to have been the first to institute the worship of fire and offer Soma. Consists chiefly of formulae and spells intended to counteract diseases and calamities. Atharva-Veda Sanhita, ed. by R. Roth and W. D. Whitney, Berlin, 1855-56.—With the Comm, of Sayanacharya. Ed. by Shankar Pandurant Pandit, Bombay, 1895-98, 4 vols.—Translated into English verse by Ralph T. H. Griffith, Benares, 1895-96, 2 vols.—Transl. by W. D. Whitney; rev. & ed. by C. R. Lanman, Cambridge, Mass., 1905. Transl. into English prose by M. Bloomfield, Oxford, 1897, in SBE, Vol. XLII.

Atkinson, Henry George (1812-90). *Letters on the Laws of Man’s Nature and Development, by H.G.A. & Harriett Martineau. Boston: J. P. Mendum, and London: J. Chapman, 1851.

*Avesta (or Zend-Avesta). The Zend-Avesta. Transl. by James Darmesteter. Sacred Books of the East, Oxford, Vols. IV and XXIII —Avesta: the religious books of the Parsees. From Prof. Spiegel’s German transl. of the original Manuscripts. By Arthur Henry Bleeck. Hertford, 1864. 8vo. Three Vols.

Bacon, Francis, Baron Verulam, Viscount St. Albans (1561-1626). *The Promus of Formularies and Elegancies. Ed. from the Harleian Ms. 7017 in the British Museum by F. B. Bickley, etc., London, 1898.

Bailey, Dr. J. *The True Philosophy of Life; a practical treatise on the laws of health; or, how to maintain the vital action, etc. London: Job Caudwell [1866], pp. 64.

Bain, Alexander (1818-1903). *The Correlations of Nervous and Mental Forces. Unidentified. See Vol. VIII, p. 420, for biographical data.

Balfour Stewart. *The Conservation of Energy, New York, 1874.

Barlow, Peter. English mathematician, physicist and optician, b. at Norwich in October, 1776. He died March 1, 1862. Attained by his own exertions considerable scientific knowledge and became professor in the Royal Military Academy. After several years of work on the Theory of Numbers and allied mathematical subjects, he undertook the first experimental investigations of the phenomena of induced magnetism, the results of which were embodied in his Essay on Magnetic Attractions (1820). He was equally successful in the field of Optics and greatly interested in steam locomotion. He was one of the leading minds in the science of the day, and was elected Fellow of the Royal Society in 1823.

622 Barrett, Sir William Fletcher, British scientist and writer, b. February 19, 1844; d. May 26, 1925. Son of Rev. W. G. Barrett. Educ. at Old Trafford Grammar School, Manchester, and by private tutoring. Assistant to Prof. Tyndall, 1863; Science Master, Intem’l College, 1867; Lecturer on Physics, Royal School of Naval Architecture, 1869; Prof, of Physics, Royal Coll, of Science, Dublin, 1873-1910. Married, 1916, Dr. Florence Willie, distinguished surgeon and gynecologist.

Interested for some time in telepathy and kindred subjects, Barrett stimulated similar interest in men like Henry Sidgwick, F. W. H. Myers, Edmund Gurney and Balfour Stewart, and is rightly considered as the chief Founder of the Society for Psychical Research which was formally constituted February 20th, 1882, with Prof. Sidgwick as President and Barrett as Vice-President. In February 1884, the Journal of that Society was started on Barrett’s proposal, and he was its Editor for the first year. In the same year, Barrett, drawn to America by the meeting of the British Association at Montreal, was able to interest important men of science in the United States in psychical research and to give the required impetus for the formation of a similar Society there, which was established in January 1885, with Prof. Newcomb as its first President.

Barrett had a remarkable ability to stir others to interest in subjects which were vital to his own mind. He was very able in exposition, both as a lecturer and as a writer. He was eager to stimulate inquiry, especially in new and unusual subjects.

Apart from his activities in psychic research, Barrett was a notable worker in the world of physics. It was in Tyndall’s laboratory at the Royal Institute that he made his well-known observations on sensitive flames; he investigated the magnetic properties of the silicon-iron alloy, known as Stallory, which has been of very great value in electrical engineering; he engaged in the study of entoptic vision and related subjects, and was elected Fellow of the Royal Society in 1899.

Barrett contributed a large number of papers to the Society’s Proceedings, on subjects ranging from Hypnotism to Dowsing, and from Poltergeists to Telepathy. His scientific papers appeared mainly in the Transactions and Proceedings of the Royal Dublin Society, the Philosophical Magazine and elsewhere. He was also the author of a number of books and monographs, such as: On the Threshold of a New World of Thought (1908); On Creative Thought (1910); On Psychical Research (Home Univ. Library, 1911) which latter, though somewhat out of date now, is a model of clear exposition of 623a recondite subject. The story of his interest and experiences in psychical research are outlined in his paper “Some Reminiscenses of Fifty Years of Psychical Research,” in the Society’s Proceedings (Vol. XXXIV, Part XCII, December, 1924).

In connection with the views of Sir William Barrett in later years, mention should be made of what has been reported by Dr. James H. Cousins, a well-known Theosophist of the Adyar Theosophical Society. An excerpt from one of his letters is published in The Theosophist, Vol. XLVII, October, 1925, pp. 4-5, containing the following information:

“The passing of Sir William Barrett, F.R.S., at over eighty years of age, a short time before my arrival in London (June), recalled to me a couple of incidents in my happy friendship with him when we were both resident in Dublin. My interest in matters occult naturally drew me to the initiator of the Society for Psychical Research, and somewhere about 1903 he invited me to meet him in his country house among the Wicklow hills, which was built on the plot of ground that had been used for successful experiments in dowsing for water. A number of generous springs of delicious water had been found by the turning of a twig and he built the house on the ground thus amply provided.

“When Mrs. Besant visited Dublin in 1909, I (happening to be the organizer of her visit) asked Professor Barrett by letter to occupy a seat on the platform at a lecture in a large hall. He replied to the effect that he would not be associated with that lady or her works. I was surprised, therefore, when I saw him come into the hall; and still more surprised when, at the end of the lecture, just as Mrs. Besant was about to leave the platform, he jumped up and expressed thanks for the most illuminating and inspiring address that he, who had heard the best speakers in the world, had ever listened to. Next day I received a letter from him expressing his regret at not being able, owing to a professional engagement, to see Mrs. Besant off at the steamer from Kingstown to Holyhead.

“Shortly before my departure for India (1915), I found myself beside Sir William in a Dublin tramcar. Talking over my future relationships with the Theosophical Society at Adyar, he volunteered the opinion that a wrong had been done to Madame Blavatsky in the Report on the Coulomb affair in the Proceedings of the Society for Psychical Research. Dr. Hodgson, the maker of the Report, had, Sir William said, come to believe in quite as624extraordinary things as he had condemned in the case of Madame Blavatsky, and he (Sir William Barrett) hoped that the Report, which was a blot on the Proceedings of the S.P.R., would some day be withdrawn.”

It has also been stated by Dr. Annie Besant (see her work The Real and the Unreal, 1923, p. 9) that when she met Richard Hodgson he gave her the impression that he had lived to see the truth of the phenomena he had earlier denied, and told her that “he would have given a very different report had he known in 1885 what he learned afterwards.”

To date, the London Society for Psychical Research has given no intimation of its intention to withdraw the biased and damaging Report of Richard Hodgson concerning H.P.B. and her phenomena, but it has at least given expression of recent date to a restatement of its declared policy of bearing no responsibility for either the facts or the reasonings in papers published in its Proceedings.

In connection with a scurrilous article on H. P. Blavatsky and Theosophy recently published in Time Magazine, the following letter was addressed to the Editors by John S. Cutten, Hon. Secretary, The Society for Psychical Research:

The Editor ‘Time’,

Editorial Office,

Time & Life Building,

Rockefeller Center,

New York, N.Y. 10020.

U.S.A.

1, Adam & Eve Mews,

Kensington, London, W.

25th July, 1968

Dear Sir,

We would like to make a correction to the article on Religion published in the issue of ‘Time’ dated July 19th, 1968.

In this feature, under Theosophy, it is stated in connection with Madame Blavatsky “Controversial wherever she went, she was accused in 1885 by the Society for Psychical Research in London of fraud, forgery and even of spying for the czar.”

We would point out that, as stated in all copies of the Proceedings of this Society, “Responsibility for both the facts and the reasonings in papers published in the Proceedings rests entirely with their authors.”

625 Comments on Madame Blavatsky were contained in a report by Richard Hodgson in Part IX of Proceedings dated December 1885 and any accusations therein contained are the responsibility of the author and not this organization.

Your faithfully,

[Signed] John S. Cutten Hon. Secretary.

While this letter does not say anything else but what has been stated on the titlepage of every issue of their Proceedings for some years, it has at least the added value of being an official declaration on the Society’s letterhead. Whether one should read between its lines a growing desire to become permanently dissociated from the unfortunate Report of Richard Hodgson will have to be left to the considered judgment of the reader. Were Sir William Barrett still alive, more definite and specific action on the part of the S.P.R. might have been expected.

Pertinent information about, and a complete re-examination of, the charges brought against H.P.B. by Richard Hodgson are contained in the most valuable publication on the subject, namely, Adlai E. Waterman’s work entitled: Obituary. The “Hodgson Report” on Madame Blavatsky—1885-1960 (Adyar: The Theosophical Publishing House, 1963; xx+92, plates) which should be in the hands of every serious student.

Beaumarchais, Pierre Augustin Caron de (1732-99). *Le Barbier de Séville, 1775.—*Le Mariage de Figaro, 1778.

Bennett, De Robigne Mortimer. American Freethinker, writer, editor and lecturer, bom at Springfield, N.Y., December 23, 1818, two months prematurely. He received about four years of schooling in Cooperstown, N.Y., then worked in a printing office and at woolcarding, although he would have preferred studying medicine. At fifteen he joined the New London Shaker community, and some ten years later rose to be head of its medical department. At 27 he became the community’s physician. Having fallen in love with the Shakeress Mary Wicks, he left the community, as the Shakers were celibates. After a term as drug clerk in St. Louis, he established himself in business and made considerable money. In 1850, he took the road as salesman and collector; he manufactured 626proprietary medicines in Cincinnati, Ohio, and became quite wealthy, but later lost heavily. In 1868 he worked in Kansas City and lost more money. He then went to Long Island and made bricks. He turned apothecary once more, this time in Paris, Ill., and became a partner in a seed firm. It is in Paris, Ill., that Bennett started in 1873 his journal called The Truth Seeker, a name suggested by his wife. Next year he brought it over to New York and established the Editorial Offices in the Moffatt Bldg., at 335 Broadway.

In 1875, Bennett declared himself in sympathy with various Spiritualistic ideas then coming to the foreground, and espoused that cause for a while, although fundamentally he was a Freethinker and on close friendly terms with many famous members of the Freethought Movement.

Bennett was a man of average height, small-boned, inclined to be somewhat overweight, and walked with a slight limp as one of his feet was deformed. He had rather long hair and whiskers, and an open, friendly face. He was a prolific writer and an indefatigable worker who would get up at 5 a.m. and work late into the evening.

It is natural that a man like Bennett, a forceful protagonist of various unpopular causes and a man whose pen was often dipped in gall in defense of those unjustly attacked, would make for himself many enemies. The ridiculous frameup which he became the victim of was partly due to his publishing in 1875 his “Open Letter to Jesus Christ” and another author’s article on “How Marsupials Propagate their Kind?” He also sold, among other books available at his Editorial Offices, E. H. Heywood’s Cupid’s Yokes; or The Binding Forces of Conjugal Life, a pamphlet which, according to the authorities of the day should have never been sent through the mails. Today none of this literature would receive the slightest attention or even be of any interest. But Bennett lived in another era than ours. He was forthwith arrested in November 1877. This fact aroused a tremendous wave of support and the Journal he was editing naturally reaped benefit from this situation. A petition bearing some two hundred thousand signatures was sent to President Hayes to demand the dismissal of the case. Hayes did not act, and Bennett was eventually sentenced, June 5, 1879, to 13 months in Albany’s Penitentiary and the payment of $300 in fine. He was allowed to write while in jail, and continued to contribute heavily to his Journal. He was set free in May 1880, and on May 8th a huge audience greeted him at a Chickering Hall reception. In August of the same year he sailed for England in company of A. L. Rawson, a well-known artist and writer who was a close friend of 627H. P. Blavatsky and Col. Olcott and was Secretary of the National Liberal League.

The very next year Bennett undertook his round-the-world trip, starting July 30, 1881, and returning to San Francisco May 30, 1882. It is the description of this trip that fills his best known work in four volumes which H. P. B. reviewed herself.

Towards the end of the year, Bennett became quite ill and passed away on December 6, 1882, after a life of enormous activity and ceaseless effort in the cause of Truth. He was buried at the Greenwood Cemetery, on Sylvan Ave., Brooklyn, N. Y., where, on the corner of that avenue and of Oscar path, there is a monument in his memory erected by “A Thousand Friends.”

Bennett’s wife, Mrs. Mary Wicks Bennett, a woman of strong intellect and firm convictions, died at Glen Ridge, N. Y., July 31, 1898.

The circumstances under which the Founders of the T.S., then in Bombay, met Mr. Bennett are best described by Col. H. S. Olcott in his Old Diary Leaves (Second Series, pp. 328-32) where, in recounting the events of 1882, he says:

“An early incident of the year was the arrival at Bombay, on a round-the-world tour, of the late Mr. D. M. Bennett, Editor of the Truthseeker. He came on the 10th of January, and was met on board his steamer, the P. and 0. Cathay by K. M. Shroff (the Parsi gentleman who lectured in the States), Damodar and myself. Mr. Bennett was a medium-sized stout man, with a big head, a high forehead, brown hair, and blue eyes. He was a very interesting and sincere person, a Freethinker who had suffered a year’s imprisonment for his bitter—often coarse—attacks upon Christian dogmatism. A sham case was manufactured against him by an unscrupulous detective of a Christian Society at New York, who ordered of him, under an assumed name, a copy of a popular work on sexual physiology, which Mr. Bennett supplied in his capacity of bookseller, without having even read it. A prosecution was then begun against him for circulating indecent books through the post, and an evidently prejudiced judge and jury condemned him to prison. The animus and trickery were identical with those of the bigots who prosecuted Mrs. Besant and Mr. Bradlaugh in the matter of the Knowlton pamphlet. He was made to serve out his whole term of one year, despite the fact that a petition, signed by 100,000 persons, was sent to President Hayes on his behalf. When he was discharged, a monster audience welcomed him enthusiastically at the most fashionable public hall in 628New York, and a fund was subscribed to pay his expenses on a world-round tour of observation of the practical working of Christianity in all lands. The record of his observations was embodied in an interesting work, entitled A Truth-Seeker Around the World. His shrewd and sarcastic notes on Palestine are especially striking.

In conversation, I learnt from him that both he and his wife had been members of the Shaker Society; he, for a number of years. His religious yet eclectic mind had revolted against the narrowness and intolerance of the Shakers and of Christian sectarians in general; he and the gentle Shakeress in question decided to marry and make a home of their own; they left the Community; he devoted himself to the study of Christian evidences; became a confirmed skeptic, and, after some years in mercantile business, devoted the rest of his life to a vigorous Freethought propaganda. There was a candor and friendliness about the man which made us sympathize at once. The Occult World of Mr. Sinnett had just appeared, and Mr. Bennett read it with avidity: in fact, he made very extensive quotations from it in his journal and in his new book. A full discussion about our views with H. P. B. and myself led him to apply for membership, and this put me into the dilemma which 1 have frequently described, orally and in writing, but which should not be omitted from my present historical sketch, as the case teaches a lesson too much needed by us all.

A blatant theological Boanerges, named Cook—Joseph Cook, the Reverend Joseph Cook, to be exact—a burly man who seemed to believe in the Trinity, with himself as the Third Person—happened at Bombay on a lecturing tour, simultaneously with Mr. Bennett’s arrival, and was boomed by the Anglo-Indian public. Their journals did their best for him, and used the story of Mr. Bennett’s martyrdom as a trump card, denouncing him as a corrupter of public morals and a jail-bird whom decent people should avoid. The Christlike Joseph opened the ball at his first lecture at the Town Hall, and committed the blind folly of equally denouncing us, Theosophists, as adventurers, in the hearing of a large audience of Hindus and Parsis, who loved and knew us after two whole years of intercourse. The clue thus given to the hostile press caused them to attack and revile Mr. Bennett to such an extent that I hesitated to take him into membership, for fear that it might plunge us into another public wrangle, and thus interfere with our aim of peacefully settling down to our proper business of theosophical study and propaganda. It was an instinct 629of worldly prudence, certainly not chivalric altruism, and I was punished for it, for, on expressing my views to H. P. B., she was overshadowed by a Master who told me my duty and reproached me for my faulty judgment. I was bidden to remember how far from perfect I had been when they accepted my offer of service at New York, how imperfect I was still, and not venture to sit as a judge over my fellowman, to recall that, in the present instance, I knew that the applicant had been made the scapegoat of the whole anti-Christian party, and richly deserved all the sympathy and encouragement we could give him. I was sarcastically told to look through the whole list of our members and point out a single one without faults. That w7as enough; I returned to Mr. Bennett, gave him the Application blank to sign, and H. P. B. and 1 became his sponsors. I then turned upon our reverend slanderer and defied him to meet me in public on a given date, and make good his false charges against us. Swami Dyananda Sarasvati—then in Bombay—also challenged him on behalf of the Vedic Religion, and Mr. Bennett on his own account. The Swami and I received shifty replies, but Mr. Bennett’s note went unanswered. Mr. Cook’s excuse was that he had to go to Poona. Captain A. Banon, F.T.S., 39th N.I., who was with us at the time, sent him a challenge to meet us at Poona, with notice that if he again evaded us, he—the Captain—should post him as a liar and a coward. We held the meeting at Framji Cowasji Hall, Bombay, on the evening designated in our challenges; Mr. Bennett, Captain Banon, and I made addresses; I had Damodar read some certificates of our good character and of my public services in America, and the packed multitude, which crammed every inch of room and the approaches to the Hall, thundered their approval of our conduct. The next evening H. P. B., Banon and I went on to Poona, only to find Mr. Cook had fled to the other side of India without filling his engagement with the Poona public!”

The prosecution of D. M. Bennett in America is also mentioned by Annie Besant in her work: Annie Besant·. An Autobiography (London: T. Fisher Unwin, 1893, pp. 232 et seq.) wherein, after explaining the events connected with the Knowlton Pamphlet, she says:

“A somewhat similar prosecution in America, in which the bookseller, Mr. D. M. Bennett, sold a book with which he did not agree, and was imprisoned, led to our giving him a warm 630welcome when, after his release, he visited England. We entertained him at the Hall of Science at a crowded gathering, and I was deputed as spokesman to present him with a testimonial.”

Mrs. Besant then quotes in full her eloquent remarks as well as those of Charles Bradlaugh, President of the National Secular Society.

When the news about D. M. Bennett’s death reached Bombay, there appeared in the Supplement to The Theosophist (February, 1883, p. 4) the following unsigned tribute, which to judge by its style and contents, was most likely the joint production of H. P. B. and Col. Olcott. Together with what H. P. B. had already said about this man in reviewing his writings, this tribute gives us a rather complete picture of his character and of the high esteem in which the Founders held him. We quote it in full:

“We had but just begun to read for our review of the third volume of Mr. Bennett’s A Truth-Seeker Around the World, when the Overland Mail brought us the news of his death—on the 6th of December, at the age of 64, after an illness of less than a week. This event, which will be so gladly hailed by all enemies of Freethought, will be the cause of sincere sorrow to every friend of religious agitation, the world over. For whether in full agreement with him or not, all will admit that he was a bold, brave thinker, the champion of free discussion, a hard working, kindly disposed, intellectually active, honest, religious agitator. One episode in his life, his imprisonment, which has been made the subject of reproach to him by the Christian majority, will be treasured in the memories of Freethinkers as his best claim to their respect. For as time wipes out the smirched record of the case, the men who respected him and the scheme by which he was haled to prison, will be despised, and as the fact that he was made a scapegoat by a cabal of powerful bigots for the whole infidel movement in America will come out clearly, many who are now prejudiced by the slanders of persons like Mr. Joseph Cook, will do justice to his memory. Mr. Bennett was a rough-and-tumble theological wrestler. He struck from the shoulder straight at the mark, without caring to pay compliments or pick the best phrases. There is therefore a flavor of coarseness in his controversial writings, and a tone of scorn or bitterness throughout. This seems a little strange at first sight, since his youth was passed among the Shakers, the quietest, most honest, prosaic, and inoffensive community imaginable. But no doubt it was his very 631combativeness of nature which drove him out from their bosom to fight the world and win his footing: he had that in him which revolted at the disciplinary restraints of the Shaker family, and he found his greatest happiness when in the thickest of the battle. During his public career as a leader of the Freethought party he was a prolific writer, and sent out tract after tract, pamphlet after pamphlet, book after book. It was a shower of sledge-hammer blows upon the crest of Christian theology. He was engaged in numerous controversies with clergymen and others of their party, a study of which gives the enquirer about all that can be said for or against the Christian religion. The history of his memorable voyage around the world in search of the truth about the creeds and practices of all nations, is fresh in the public mind. And the work is a marvel of cheapness and full of interesting facts. His unexpected and undesired appearances as a lecturer in Bombay and Ceylon were forced upon him by unforeseen exigencies at those points. His lecture at Galle and Colombo, contrasting Buddhism with Christianity, was so admired by our Singhalese brothers that they rendered it into their vernacular, and hundreds of copies are already circulated throughout the Island. It was the good fortune of the founders of our Society to aid him to some extent in both India and Ceylon to make acquaintances and procure information pertinent to his researches. He stopped with us at Bombay and in Ceylon was the guest of our Fellows. Particulars of all these are given in Vol. Ill of the work above noted, and it is also there stated that he joined our Society. Now that he is dead (but not gone, since he lives in his works) we shall always look back to our intercourse with pleasure, and the good wishes we had for him shall pass to the faithful wife of whose devotion and self-sacrificing industry it made him so evidently happy to speak. He impressed us as being a thoroughly honest man, of decided opinions, which he was conscientiously trying to propagate, and as one who in the prosecution of that work was ready to undergo every necessary privation and run every risk. His untiring industry was shown in his utilizing every moment in either the accumulation of material or writing out his notes. The fact that while actually on tour around the world, flitting from land to land, he contrived to write four volumes 8vo of about 900 pages each, shows what a great literary worker he was. We doubt if a like feat was ever previously accomplished. And though thousands of sympathizers will mourn him in the West, we can assure them that if he had lived but a few years longer, until the Asiatic people had time to become acquainted 632with him, there would have been tens of thousands among the Hindus and Singhalese to bewail him as a true friend snatched away when they needed him most.”

There was a good deal more to D. M. Bennett than appeared on the surface. This is evidenced by the little known fact that Jual Khool, at the time a favorite chela of Master K. H., transmitting in January, 1882, a message from the Master to A. P. Sinnett, wrote as follows:

“I am also to tell you that in a certain Mr. Bennett of America who will shortly arrive at Bombay, you may recognize one, who, in spite of his national provincialism, that you so detest, and his too infidelistic bias, is one of our agents (unknown to himself) to carry out the scheme for the enfranchisement of Western thoughts from superstitious creeds. If you can see your way towards giving him a correct idea of the actual present and potential future state of Asiatic but more particularly of Indian thought, it will be gratifying to my Master.” (The Mahatma Letters to A. P. Sinnett, Letter No. 37.)

In February, 1882, Master M. writing to A. P. Sinnett gently rebuked him for his unsympathetic attitude saying:

“You saw only that Bennett had unwashed hands, uncleaned nails and used coarse language and had—to you—a generally unsavoury aspect. But if that sort of thing is your criterion of moral excellence or potential power, how many adepts or wonder-producing lamas would pass your muster? This is part of your blindness. Were he to die this minute—and I’ll use a Christian phraseology to make you comprehend me the better—few hotter tears would drop from the eye of the recording Angel of Death over other such ill-used men, than the tear Bennett would receive for his share. Few men have suffered—and unjustly suffered—as he has; and as few have a more kind, unselfish and truthful a heart. That’s all; and the unwashed Bennett is morally as far superior to the gentlemanly Hume as you are superior to your Bearer.” (Op.cit., Letter No. 43.)

For bibliographical purposes we append the following incomplete list of D. M. Bennett’s writings:

633 The World’s Sages, Infidels and Thinkers, being biographical sketches, etc. [with a portrait], pp. 1048. New York, 1876, 8vo. [British Museum: 10602. dd. 1.; and Library of Congress]. Second rev. & enl. ed. publ. same year.

The Champions of the Church·, their crimes and persecutions [Comp. & ed. by D. N. B.], pp. 1119. New York, 1878, 8vo.; 2nd ed., 1880. [Brit. Mus.: 4016. b. 12.; and Library of Congress].

The Bennett-Teed Discussion. Held in the columns of the Truthseeker, between its Editor, D. M. Bennett, and Mr. Cyrus Romulus R. Teed . . . Proposition—Jesus Christ is not only divine, but is the Lord God, Creator of Heaven and Earth. Teed affirming; Bennett denying. New York, 1878, 8vo., pp. 151. [Brit. Mus.: 4227. b. 12.]

The Gods and Religions of Ancient and Modern Times, etc. 2 vol. New York, 1880-81, 8vo. [Brit. Mus.: 4506, i. 1.] This work was written in jail.

A Truth-Seeker Around the World. A series of letters written while making a tour of the globe. New York, 1882, Four Vols.: I—From New York to Damascus; II—From Damascus to Bombay; III—From Bombay to Hong Kong; IV—From Hong Kong to New York. [Library of Congress.]

In connection with Bennett’s trial, the following item is of interest.

Trial of D. M. Bennett in the U. S. Circuit Court, Judge Chas. L. Benedict, presiding, New York, March 18, 19, 20, 21, 1879, upon the charge of depositing prohibited matter in the mail. Reported by S. B. Hinsdale, official stenographer of the Court. “Truth Seeker,” New York, 1879, 8vo., pp. viii, 298. [British Museum: 6615. aaa. 1.]

Consult also: Fifty Years of Freethought, by George E. Mac Donald. New York: The Truth Seeker Co., 1929, 2 vols.

Bharavi, Kirâtârjunîya. No Engl, transl. as far as known.

Bigandet, Paul-Ambroise. Titular Bishop of Ramatha. French missionary, b. at Malans (Doubs), August 13, 1813; d. at Rangoon, March 19, 1894. After some years of outstanding scholastic studies in the seminaries of Ornans and Besançon, he was ordained in 1837 at the seminary of foreign missions in Paris, and sent to Siam. He devoted himself especially to the education of the youth and energetically organized the construction of schools in Malacca and Penang. The Apostolic Vicar of Malaysia chose him as his 634Coadjutor, 1846, a position which Bigandet refused to accept until ten years later. Then, as one of the most outstanding religious leaders whose domain included Burma as well, he acquired great renown for his spirit of tolerance and understanding, his thorough knowledge of the people and their language, and for other administrative qualities which enabled him to be on excellent terms both with the natives and the British. After a journey to Rome, he returned to his post as Apostolic Vicar of Burma. His interest in the education of the people made the British Government offer him the presidency of the Council for Public Education, but Bigandet accepted only the Vice-Presidency which he held until his death. He won the universal approbation and respect of the people for his many years of truly Christian living.

Mgr. Bigandet’s chief work is entitled The Life or Legend of Gaudama, the Buddha of the Burmese, Rangoon, 1858; 2nd enl. ed., Rangoon, 1866 ; 3rd. ed., London, 1880; 4th ed., London, 1914.

Col. Olcott, when at Rangoon in 1885, paid his respects to this remarkable man whom he speaks of as the “beloved and respected Bishop Bigandet, author of The Legend of Gaudama, one of the most authoritative books on Southern Buddhism. His sweet manner and noble character had earned for him the confidence and homage of all educated Burmese as well as of all Christians. We had a most agreeable talk together about Buddhism and its literature . . . He was a tall, spare man of graceful carriage, with white, small hands and small feet . . .” (Old Diary Leaves, HI, 209-10).

Blech, Charles. *Contribution à l’Histoire de la Société Théosophique en France. Paris: Éditions Adyar, 1933, 215 pp.

Bochart, Samuel. French scholar, b. at Rouen, May 30, 1599; d. in 1667. For many years pastor of a Protestant church at Caen. Invited, 1652, to Stockholm by Christina of Sweden, to study the Arabian MSS. in her possession. He was highly versed in most Oriental languages and published in 1646 his *Geographia sacra, composed of two works: Phaleg and *Chanaan, which treat on the dispersion of nations and the alleged Phoenician origin of most languages. A later ed. is of 1692.

Bogle, George. Scottish diplomat, b. Nov. 26, 1746; d. at Calcutta, April 3, 1781. Educated at Haddington, Glasgow and the Univ, of Edinburgh. After a few years in his eldest brother’s countinghouse, obtained, 1769, an appointment in the service of the East India Company. Having won by his abilities and character the 535special approval of Warren Hastings, then Governor of Bengal, was selected in 1772 to act as envoy to the Tashi-Lama of Tibet, with a view of opening up commercial and friendly intercourse between that country and India. Bogle and his companions were the first Englishmen to cross the Tsanpu in its upper range. The mission was entirely successful, and Bogle formed a strong personal friendship with the Tashi-Lama, with whom he continued to correspond in later years. After his return to India, 1775, and a period of unemployment, was appointed, 1779, collector of Rangpur, where he established a fair which was frequented for years by Bhutan merchants. His death prevented him from carrying out a second mission to Tibet which had been planned for him by Hastings. The MS. of Bogie’s Journal concerning his trip to Lhassa, after many vicissitudes, was finally acquired by the British Museum {Add. MS. 19283). Sir Clements Roberts Markham, using Bogie’s journals and data supplied by his family in Scotland, compiled a work entitled Narratives of the Mission of George Bogle to Tibet and of the Journey of Thomas Manning to Lhasa, London, 1876.

*Book of Changes (Yi King). Translated by James Legge (1815-97) in his Chinese Classics, 1861-86; new ed., 1893; also by Richard Wilhelm, with English rendering by Cary Baynes and a Foreword by Jung. New York: Pantheon Books, 1950.

*Book of the Arhats. No information available.

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

Boscovich, Roger Joseph. Italian mathematician and natural philosopher, b. at Ragusa, Dalmatia, May 18, 1711 (?); d. in 1787. When fifteen, entered the Society of Jesus, and studied at the Collegium Romanum, where he was appointed, 1740, professor of mathematics. Published a great many dissertations on problems of physics and astronomy, and a famous work, Theoria philosophiae naturalis, etc., Vienna, 1771, containing his atomic theory. In 1764 was called to the chair of mathematics at Univ, of Pavia. On the suppression of his Order in Italy, 1773, accepted an invitation from the King of France to Paris, where he was naturalized and became director of optics for the navy; returned, 1783, to Italy. He was one of the earliest of foreign savants to adopt Newton’s gravitational theory.

636 Bouillaud, Jean-Baptiste B., French physician, b. at Angoulême, Sept. 16, 1796; d. October 29, 1881. Became M.D. in 1823, and was appointed, 1831, to the Chair of Medicine at La Charité. Engaged in considerable research along physiological and psychological lines, and wrote a large number of scientific papers, some of which have been translated into other European languages. Became, 1868, Fellow of the Academy of Sciences at Paris.

*Brahmajâlasûtra. Chinese text and French transi, in Le code du Mahâyâna en Chine ... by J. J. M. de Groot. Amsterdam: Johannes Müller, 1893.

Braid, James. Physician and writer on hypnotism, b. at Rylaw House, Fifeshire, about 1795, the son of a landed proprietor in that country. After studies at the Univ, of Edinburgh, and a period of apprenticeship, he became surgeon to the miners employed in Lanarkshire, subsequently moving to Manchester, where he acquired considerable reputation as a physician. It was in 1841 that the subject of animal magnetism drew his special attention, and he engaged in its investigation with a truly scientific thoroughness. Certain phenomena of abnormal sleep and peculiar conditions of mind and body, induced by fixed gaze on any inanimate object, were called by him “neuro-hypnotism.” His research aroused violent opposition from various quarters, including the mesmerists of the time. Among the many works from his pen, one of the most important is *Neurypnology, or the Rationale of Nervous Sleep, considered in relation to Animal Magnetism (1843; new ed., with introd, by A. E. Waite, 1899). He also wrote Observations on Trance; or Human Hibernation, London, 1850. Braid died suddenly in Manchester on March 25, 1860.

Broca, Paul. French surgeon and anthropologist, b. at Sainte-Foy la Grande, Gironde, June 28, 1824; d. July 9, 1880. Completed medical studies in Paris and rapidly rose in his profession. Member of the Academy of Medicine, 1867, and prof, of surgical pathology to the Faculty. Discovered the seat of articulate speech in the left side of the frontal region of the brain, known now by his name. Establishing the Anthropological Society of Paris, 1859, he formulated the modern science of craniology. Founded the Revue <TAnthropologie in 1872, and later turned to the exclusive study of the brain in which his greatest triumphs were achieved.

Brodie, Sir Benjamin Collins. English physiologist and surgeon, b. in 1783 at Winterslow, Wiltshire; d. at Broome Park, Surrey, Oct. 63721, 1862. Assistant surgeon at St. George’s hospital for over thirty years. Greatly contributed to our knowledge of the diseases of the joints, on which he wrote an important work. He also published anonymously a volume of * Psychological Inquiries (London, 1854), to a second volume of which (1862) his name was appended. He was the first President of the General Medical Council, and was created a baronet in 1834.

Buchanan, Joseph Rodes (1814-1899). See Vol. VI, pp. 429-30, for biographical data.

Bulwer-Lytton (Edward George Earle Lytton, 1st Baron, 1803-73). *Zanoni, 1842.—*A Strange Story, 1862.

*Bundahish. In Pahlavi Bûndahishar. A Pahlavi text on creation, cosmogony, etc.; one of the Scriptures of the Parsis. Transi, by E. W. West in SEE, Vol. V.

Burq, V. B. (1823-84). French physician and scientist, mainly famous as the discoverer of metallotherapy, concerned with the influence of metals upon various conditions of health, and the treatment of diseases by means of them. Charcot and Schiff later confirmed his investigations. His chief work is Métallothérapie, nouveau traitement par les applications métalliques, Paris, 1853.

Butler, Alban. English Roman Catholic priest and hagiologist, b. in Northampton, Oct. 24, 1710; d. at St. Omer, May 15, 1773. Educ. at the English college, Douai, where, after ordination, 1735, he held chairs of philosophy and divinity. After some years in England, he became president of the English seminary at St. Omer. His great work is The Lives of the Saints, the result of thirty years’ study, the best edition of which is the one of Dublin, 1779-80, which incl. valuable notes.

Cahagnet, Louis-Alphonse (1805-1885). See Vol. HI, pp. 499-500, for biographical data.

Cailletet, Louis Paul. French ironmaster, b. at Châtillon-sur-Seine, Sept. 21, 1832; d. there Jan. 5, 1913. Worked in his father’s ironworks, and later was in charge of them. Animated by a love of scientific research, he succeeded, 1877, in liquefying oxygen, and later hydrogen and nitrogen as well. His experiments were carried out independently of those of Pictet along similar lines. Also interested in aeronautics. Author of a number of papers in the Comptes Rendus. Elected member of the Paris Academy.

638 Carducci, Giosuè. Italian poet, b. at Val-di-Castello, Tuscany, July 27, 1836; d. in 1907. Educated at the Univ, of Pisa; began life as a public teacher at Arezzo, but ran into opposition for his political ideas. Settled for a while at Florence, and became, 1860, prof, of Italian literature at Bologna where he lectured for some 40 years. He and a group of his young friends advocated a return from romantic tastes to classical models. Carducci was an admirer of ancient mythologies and mystical traditions. “Other gods die,” he wrote, “but the divinities of Greece know no setting.” He was an ardent Mason. Among his many powerful poems, he also wrote in his younger days an hymn to Satan *“A Satana” which appeared in 1865.

Cassels, W. R. (1826-1907). *Supernatural Religion: An Inquiry into the Reality of Divine Revelation (anonymously published). London, 1874, 2 vols.; 6th ed., 1875; 3rd vol. publ. 1877; rev. ed. of complete work, 1879. See Vol. VI, 430-31, for biogr. data.

Charcot, Jean Martin. French physician, b. in Paris Nov. 29, 1825; d. Aug. 16, 1893. M.D. at Paris, 1853; appointed physician of the Central Hospital Bureau, 1856; prof, of pathological anatomy in the medical faculty of Paris, 1860, and in 1862 began his famous connection with the Salpêtrière where he created the greatest neurological clinic of modern times. Apart from a large number of medical studies, he contributed greatly to the understanding of hypnotism and hysteria. Best known works: Leçons sur les maladies du système nerveux, 1872-93, 5 vols.; and Leçons du mardi à la Salpêtrière, 1889-90, 2 vols.

Chatterjee, Mohini Mohun (1858-1936). Mohini, as he was usually referred to, was a personal pupil of Master K.H. and one of the most brilliant Hindu members of the early Theosophical Society. He was a descendant of the Râjâ Rammohun Roy, a great Hindu reformer, and was also related to Debendra Nâth Tagore; he was a native of Calcutta and a Brahmana.

Being by profession an attorney-at-law, he proved an able defender, during the 1884-85 crisis in Europe, of H.P.B. and her phenomena, testifying at several hearings before the Society for Psychical Research. He lectured extensively in Europe and America where his clarity of exposition and intellectual grasp of Theosophical and Vedic teachings greatly contributed to the success of the Society.

In January, 1884, Master K.H. wrote to A. P. Sinnett: “He [Olcott] will be accompanied by Mohini, whom I have chosen 639as my chela and with whom I sometimes communicate directly.” (The Mahatma Letters, Letter No. 84.)

Unfortunately, the adulation which was bestowed upon him in London and Paris went to his head and he failed to exercise proper judgment in his relations to some of the members. This caused a great deal of trouble and additional worry for H.P.B. Mohini did not take her stricture philosophically and this eventually caused a break between the two.

Mohini had also been very critical of Col. Olcott and the manner in which the business of the T.S. was conducted. In collaboration with Arthur Gebhard, he wrote a memorandum entitled “A Few Words on the Theosophical Organization.” On the back of this Manuscript, now in the Adyar Archives, Col. Olcott wrote: “Manifesto of Mohini and Arthur Gebhard about my despotism. H.P.B.’s cutting reply. 1886.” H.P.B.’s powerful reply to this “Manifesto” was later called “The Original Programme of the Theosophical Society,” though at first it did not bear any title. The text of both Mohini’s declaration and of H.P.B.’s reply, together with all pertinent historical information, may be found in Vol. VII of the present Series, pp. 135 et seq.

Later on, Mohini wrote a small volume in collaboration with Laura C. Holloway-Langford, an American Chela who was a sensitive and possessed a considerable degree of clairvoyance. This work, entitled Man·. Fragments of Forgotten History (London: Reeves and Turner, 1885, xxvi, 165 pp.; 2nd ed., 1887; 3rd ed., 1893), did not receive the plaudits of either Master K.H. or H.P.B., and the latter prepared a number of corrections and emendations which she wanted to have inserted in a second edition of the work (See The Letters of H. P. Blavatsky to A. P. Sinnett, Letter No. CXX). However, none of these corrections found their way into subsequent editions, all of which are now extremely scarce.

Mrs. Holloway and Mohini also selected certain articles from the early Theo sophist and published them as Five Years of Theosophy (same Publisher, 1885; 575 pp. incl. Glossary and Index; 2nd ed., 1894). All the articles from H.P.B.’s pen, included in this work, are now in the Collected Writings.

Mohini also wrote an excellent rendering of the Bhagavad-Gita, with a Preface and marginal notes giving parallel passages in the New Testament.

In 1887, Mohini resigned from the T.S. and returned to Calcutta, where he resumed his practice of law. At the time of his death in 1936, he was almost blind from cataract.

640 Chevillard, A. Prof, at the School of Fine Arts in Paris. *Études expérimentales sur le jluide nerveux et solution définitive du problème spirite. Paris: Corbeil, 1869, 8vo.

Chromatius (4th and 5th cent.). See Vol. VIII, p. 422, for data.

Clemens Alexandrinus (Titus Flavius Clemens, 150?-220? a.d.). *Strômateis or Stromata (Miscellanies). Standard ed. of collected works is the one of O. Stâhlin, Leipzig. 1905. H. P. B. frequently refers to the ed. of John Potter, Bishop of Oxford, and later Archbishop of Canterbury, Clementis . . . opera quae extant, etc. (Greek and Latin), 1715 and 1757, fol. 2 vols.

Coleridge, Samuel Taylor (1772-1834). *The Watchman. A periodical which he started publishing in 1796, and which lasted only two months.

Cooke, Josiah Parsons (1827-94). *The New Chemistry, 1872; 2nd ed., London, 1874. See Vol. IX, p. 240, for biogr. sketch.

Cossa, Pietro (1830-80). Italian dramatist, b. at Rome. Fought for Roman republic in 1849 and later emigrated to South America. He soon returned to Italy, however, and lived precariously as a literary man until 1870, when he gained unexpected success for his acted tragedy Nerone. He produced several other tragedies on classical subjects.

Crawford, Francis Marion. American author, b. at Bagni di Lucca, Italy, Aug. 2, 1854; d. at Sorrento, April 9, 1909. Son of the American sculptor, Thomas Crawford. Educated at St. Paul’s school, Concord, N. H., Trinity College, Cambridge, Heidelberg and Rome. Went to India, 1879, where he studied Sanskrit and edited the Allâhâbâd Indian Herald. Returning to America, continued his studies at Harvard and in 1882 produced his first novel, Mr. Isaacs, a brilliant sketch of Anglo-Indian life mingled with Oriental mystery, and which had an immediate success. After further travels, he made in 1883 his permanent home in Italy, where he wrote a large number of novels and historical works with imaginative vividness and accuracy.

Csoma de Koros, Alexander (Sandor) (1784-1842). See Vol. V, p. 372, for biographical data.

641 Daji Raja Chandra Singhjee, Thakur Sahib of Wadhwan (?-1885). His Highness was a Prince of the Jhala tribe of Rajputs; he had been educated at the Rajkumar College of Rajkote, where he availed himself of a liberal and varied education. He believed that the ultimate object of good government is the well-being of the people, and he spared neither pains nor money to carry out this most noble precept. He is said to have possessed all the salient traits which mark the character of a wise and just administrator. During his brief reign, he was instrumental in introducing gas into his capital, the city of Wadhwan, in encouraging the building of new suburbs, in providing an abundant supply of good water for the city, in establishing careful administration of the State revenues, and in pursuing the highest form of justice. His liberality to public institutions, and especially to the Talukdari Girasia School, knew no bounds.

Daji Raja was a close friend of both H.P.B. and Col. Olcott, and was the President of the Daji Raja Theosophical Society at Wadhwan. He was a man of exquisite taste and possessed a thorough knowledge of architecture; when in Europe on a trip, he purchased furniture for a palace he was then building. He married the daughter of Raja Gajapati Row, late Member of Council. He attended the anniversary meetings of the T.S. at Bombay, and visited the then newly founded Headquarters at Adyar. He died of tuberculosis. (Cf. The Theoso- phist, Vol. VI, Supplement to June, 1885, p.. 224.)

Darmesteter, James (1849-94). See Avesta.

Davy, Sir Humphry. English chemist, b. at Penzance, Cornwall, Dec. 17, 1778; d. at Geneva, May 29, 1829. A gifted student from early youth, he turned to chemistry in 1797, and became associated with the Medical Pneumatic Institution of Bristol investigating the medicinal properties of gases. Engaged, 1801, as lecturer in chemistry at the recently established Royal Institution in London, where his chief interest soon became electro-chemistry. He discovered potassium, sodium, chlorine and boron, and delivered a number of important lectures on his research. On his return from Italy, where he went with his wife and the young Michael Faraday as “assistant,” he became in 1820 President of the Royal Society. He contributed a great deal to the development of Agricultural Chemistry, and devised a miner’s safety lamp. Apart from his scientific pursuits, he was a poet of considerable accomplishment. His Elements of Chemical Philosophy was published in 1812.

642 Dax, Marc, French physician, b. at Sommieres in 1771, where he practiced and died June 3, 1837.

Dee, John. English mathematician and astrologer, b. in London, July 13, 1527; d. at Mortlake, September, 1608. He was educated in St. John’s College, Cambridge, receiving his B.A., 1545, and his M.A., 154-8. He studied for two years at Louvain and Rheims, 154850, then went to Paris where he lectured on mathematics. Returning to England, 1551, he received a pension from Edward VI, which he later exchanged for a living at Upton-upon-Severn. Since his Cambridge days he had been suspected of practicing magic, and shortly after the accession of Mary I, he was imprisoned on a charge of using enchantment against her life, but was released, 1555. Dee enjoyed the favor of Elizabeth I, and was consulted by her as to a propitious day for her coronation. He gave the Queen lessons in the mystical interpretation of his writings, and was sent abroad in 1578 to consult with German physicians and astrologers on the nature of her illness. An advocate of the Gregorian calendar, Dee made in 1583 preparatory calculations for its possible adoption in England. Dee did much for the development of mathematical studies in England, as may be seen from “John Dee his Mathematical Praeface” to Billingsley’s version of The Elements of Geometric of the most Ancient Philosopher Euclide of Megara (1570), in which the fifteen books are translated for the first time in English, and of which we are lucky enough to possess a copy. Other works by Dee are: Propaedeumata aphoristica (1558), Monas hieroglyphica (Antwerp, 1564), and a large number of mathematical essays fully listed in his Compendious Rehearsal (1592).

It was in 1581 that began his unfortunate collaboration with a man called Edward Kelly, who professed to have discovered the philosopher’s stone and to be able to communicate with “spirits.” These communications were received by “skrying” in a certain crystal, and there is little doubt that Kelly himself was a very unusual psychic; but the source of the ideas and suggestions which he obtained from various “spirits” was anything but elevating and at times quite depraved. Dee was fascinated by Kelly’s powers and fell victim to his psychic delusions, imagining himself to have been selected above all others to receive wonderful communications from “spirits.”

Dee and Kelly spent the years 1583-89 in Poland and Bohemia, under the patronage of Albert Laski, palatine of Siradez, engaged in crystal gazing and magic. Dee returned to England in 1589, and was helped over his financial difficulties by the Queen and his friends. In 1595 he became warden of Manchester College, serving until 1604, when he went back to Mortlake and died there in great poverty.

643 The life of John Dee is very instructive to students of the Ancient Wisdom, as it depicts the fall of a man of great ability, restless energy, and laborious application, through over-credulity in the psychic visions of a “sensitive” which had exercised on Dee a hypnotic effect, a dangerous type of glamor. Thomas Smith, a “Doctor of Sacred Theology and Presbyter of the Anglican Church,” published in Latin a life of Dee in his Vitae illustrium virorum (1707). This has been translated as The Life of John Dee (London: Theosophical Publishing Society, 1908) by the Reverend Wm. Alex. Ayton, an old and respected friend of H.P.B., and deserves careful perusal.

Denton, William (1823-83) and Elizabeth M. Foote Denton. *The Soul of Things, or, Psychometric Researches and Discoveries, 3rd rev. ed., Boston: Walker, Wise & Co., 1866. The first ed. of this work was entitled Nature’s Secrets, or Psychometry, and was published in 1863.

*Desâtîr. Persian text and Eng. tr. by Mulla Bin Kaus, published by Courier Press, Bombay 1818; republ. by the Educational Society’s Press, 1888, and Wizard’s Bookshelf, 1975.

Desideri, Ippolito. Italian Jesuit missionary, b. at Pistoia, 1684; d. at Rome, 1733. Went to India, 1712, staying in Surat for a number of years, learning Oriental languages. Then went to Delhi, Lahore and Kashmir. Continued his journey to Bhutan, 1715, in company with Père Freyre; they were at first received well, but later accused of spying and had to leave. Desideri made his way to Lhasa, 1716: being very zealous, he made enemies among the Capuchin missionaries who forced his withdrawal, 1727. He went to Rome to justify himself, but Pope Benedict XIII refused to permit him to return to Tibet. Desideri translated the Kanjur into Latin. His Letters may be found in Lettres édifiantes and in the Bibliotheca Pistoriensis.

Dickinson or Dickenson, Edmund. English physician and alchemist, b. in Berkshire, Sept. 26, 1624; d. April 3, 1707. Educated at Eton and Merton College, Oxford; became an M.D., 1656. At about this time, he met Theodore Mundanus, a French alchemist, who prompted him to devote himself to the study of chemistry. He practiced medicine for some years in Oxford, settling in London in 1684. As a result of successful treatments he was recommended to King Charles II who appointed him as his physician; the King also built for him a laboratory under the royal bedchamber, 644with communication by means of a private staircase. It is said that many curious experiments were made there for the edification of the King and the Duke of Buckingham. Dickinson held his office until the abdication of James II, 1688. The remaining years of his life he spent in study and writing. He was buried in the church of St. Martin-in-the-Fields. Among his works should be mentioned: *Epistola ad T. Mundanum de Quintessentia Philosophorum, Oxford, 1686 and 1705.—Physica vetus et vera, London, 1702, 4to, a work on which he spent the last years of his life and which expounds an entire system of philosophy. (Cf. Blomber’s Dickinson s Life and Writings, 1737; 2nd ed., 1739.)

Diodorus Siculus. See Vol. V, p. 373, for data.

Donnelly, Ignatius. American politician, reformer, orator and writer of Irish descent, b. in Philadelphia, Pa., Nov. 3, 1831; d. at Nininger, Minn., Jan. 1, 1901. Graduated, 1849, from the Central High School of his native city. He then read law in the office of Benjamin H. Brewster and was admitted to the bar in 1852. After marrying, he emigrated in 1856 to Nininger, Minn., to seek wealth through land speculations, but the panic of 1857 left him burdened with debts, and he turned to farming and the practice of law. Soon after, he entered politics as a Republican and found himself in Congress where he spent three terms, 1863-69. Famous for his oratory, he fought for a number of years for various progressive reforms, espoused the cause of abolitionism and universal education, and later edited the Anti-Monopolist. His ideas were often considered “visionary” and “radical,” and he had to contend with fierce opposition, but some of these ideas later became accomplished facts.

His literary career dates from about 1878. Donnelly was a great lover of books, had collected an excellent library, read very widely, and was inclined, in literature as well as in politics, to espouse unpopular causes. Unlike many contemporary members of Congress, he had devoted the large amount of time on his hands to assiduous study in the Library of Congress, with the result that, after a short time in retirement, he produced his first work entitled Atlantis: The Antediluvian World (New York and London: Harper & Bros., 1882, x, 490 pp., ill.), a book which passed through upward of twenty editions in America, and several in England. This critical study of the whole Atlantis problem, written by a man of such an encyclopaedic mind, has had a great effect upon scientific thought both in Europe and America. Donnelly 645may well be considered the father of modem Atlantology, and his work set the compass for serious research, marshalling a great mass of well-observed and ably reasoned material concerning the mutual interrelation existing between languages, cultures, customs and so forth. The popularity of this work never died out, as is shown by the appearance of a revised edition edited by the scholarly Egerton Sykes (New York: Harper & Bros., 1949, xx, 355 pp., ill.). It appears that Gladstone, four times Prime Minister of Britain, not only wrote Donnelly and congratulated him, but in 1882 asked the Cabinet to approve funds for the sending of a ship to trace out the outline of Atlantis in the Atlantic. However, Gladstone failed to secure the necessary support from the Treasury. Today, when more than five thousand works have been published dealing with Atlantis and other submerged continents, it can be definitely stated that a majority of scientists consider the work of Donnelly as epoch-making and look upon him as a pioneer in this field of research.

Donnelly’s second book was Ragnarok: The Age of Fire and Gravel (1883) which passed through eleven editions; his third one: The Great Cryptogram (1888) attempted to prove that Francis Bacon had written the plays attributed to Shakespeare. The royalties from his first two books and the lecture engagements which Donnelly was called upon to fill, brought him a secure income. He made a trip to Europe and became a frequent contributor to the North American Review. He also wrote a novel called Caesar s Column; a Story of the Twentieth Century (1891) which had similarities with Edward Bellamy’s Looking Backward and sold 60,000 copies in one year.

Donnelly was a man of forceful character and his disregard for conventions extended from the realm of politics and literature to his personal habits and beliefs. Bom into the Catholic Church, he failed to embrace that faith and eventually became interested in Spiritualism. Left a widower in his sixties, he took to himself a bride of twenty-one. He was a man of unfailing wit and humor, a favorite as an orator, well-known for his hospitality, beloved by his neighbors, sought after as a friend. Settled in Minnesota, he became known as the “Sage of Nininger.”

The Donnelly Papers, incl. numerous MSS., letter-books and scrapbooks, are in the possession of the Minnesota Historical Society, and are there available for use.

Draper, John William (1811-82). *History of the Conflict between Religion and Science. New York: D. Appleton & Co., 1874. xxii, 373 pp.; 3rd ed., 1875; 5th ed., 1875, etc.

646 Duguid, David. A Glasgow painting medium who achieved considerable success in his line. He was a cabinet-maker, who in 1866 found himself possessed of mediumistic faculties. At first an ordinary rapping medium, he soon developed the power of painting and drawing in the dark. These drawings, generally copies of Dutch masters, purporting to be by the original artists, are said to have been of some merit. His two principal “controls” were supposed to be Ruysdael and Steen. In 1869 control of the medium’s organism was taken by Hafed, prince of Persia at the beginning of the Christian era, and Archmagus. Hafed related his many adventures through Duguid, including his death in the arena at Rome. These accounts were published as *Hafed, Prince of Persia (Ed. by H. Nisbet. London, 1876, 8vo.).

Dumas, Jean Baptiste André. French chemist, b. at Alais (Gard), July 15, 1800; d. at Cannes, April 11, 1884. At first, apprenticed to an apothecary in his native town; moved later to Geneva, where he attended the lectures of Pictet, de la Rive and A. P. de Candolle. Before he was 21, he was engaged with Dr. J. L. Prévost in original work on physiological chemistry and embryology. In 1823 he was induced by the great Humboldt to go to Paris, where he remained for the rest of his life. He became a senator and the president of the municipal council of Paris; also master of the French mint, but his official career ended with the fall of the Second Empire. As a chemist, Dumas ranks as one of the greatest figures of the 19th century. He was a prolific writer, conducted two scientific journals, and was elected to the French Academy in 1875.

Dyer, W. T. Thiselton, *“The Sacred Tree of Kum-Bum,” in Nature, Vol. XXVII, Jan. 4, 1883, pp. 223-24.

Eberty, Gustav. *The Stars and the Earth, etc. See p. 284 footnote, in the present Volume for bibliographical data.

Elliotson, John. English physician, b. at Southwark, London, Oct. 29, 1791; d. in London, July 29, 1868. Studied medicine at Edinburgh, Cambridge and London. Prof, at London University and, 1834, physician to University Hospital. His interest in mesmerism eventually brought him into collision with the medical committee of the hospital, and he resigned in 1838. Founded, 1849, a hospital of mesmerism. Contributed many papers to the Transactions of the Medico- Chirurgical Society and was founder of the Phrenological Society.

Ennemoser, J. *The History of Magic, London, 1854.

647 Epiphanius, Saint (ca. 315-402). *Panarion (or Treatise on Heresies). Text in Petavius, Paris, 1622, and Migne, Patr. Graec., XLI-XLII.

Esdaile, James. English physician and student of mesmerism, b. February 6, 1808, a son of Rev. Dr. Esdaile; d. January 10, 1859. Graduated as M.D. at Edinburgh, 1830; reached Calcutta in the East India medical service, 1831; in charge of the Hughli Hospital, 1838; was devoted to the study of mesmerism and performed with remarkable success surgical operations with its aid as anaesthetic. His experiments were scientifically investigated, and he was made Superintendent of a small hospital for mesmerism in 1846, and Presiding Surgeon. Disliking India, retired in 1851. Author of: Mesmerism in India, and its Practical Application in Surgery and Medicine, London, 1846; * Natural and Mesmeric Clairvoyance, London & New York, H. Bailliere, 1852.

*Farhang-i-Jahangiri. Persian Encyclopaedia, the first word (also ferheng and frahang in Pahl.) meaning “instruction,” “education”; begun in 1597 on order of Akbar by Jamal al-Din Husain Inja, and ‘Alid of Shiraz, and finished in 1608 in the reign of Jahangir. It is a dictionary of pure Persian words, preceded by an outline of Persian grammar. It is available in Manuscript form (ff. 576), at the School of Oriental and African Studies, University of London.

“Fragments of Occult Truth.” This series of essays on some of the teachings of the occult philosophy are referred to by H.P.B. on a number of occasions in the present Volume, as may be found by consulting the Index.

Their authorship has been often in doubt, quite needlessly so, when all available evidence is taken into consideration. The first Three Fragments were published with no author’s name in The Theosophist, Vol. HI, October, 1881, March and September, 1882, in reply to certain letters from an Australian Theosophist, W. H. Terry, embodying a number of questions. These first “Fragments” were from the pen of Allan Octavian Hume, as may be shown by consulting The Mahatma Leiters to A. P. Sinnett (pp. 63, 84, 90, 123, 174 and 250) and The Letters of H. P. Blavatsky to A. P. Sinnett (pp. 8, 9 and 41).

Later installments of the “Fragments,” signed “Lay Chela,” are from the pen of A. P. Sinnett who took over where Hume had left off. They appeared in later issues of The Theosophist.

Some students have felt that H.P.B. had a hand in the production of the early “Fragments,” and that possibly others, like Subba Row, for instance, may have contributed to them. There is no 648solid evidence in support of this, especially when H.P.B.’s own statements are taken into account, particularly the one where she tells Sinnett that she cannot reply to “a new article from Terry” as “my style would so clash with his [Hume’s] in the Fragments.”

Frothingham, Octavius Brooks. American clergyman and author, b. in Boston, Nov. 26, 1822; d. Nov. 27, 1895. Graduated from Harvard, 1843, later its Divinity School, 1846. Pastorates at Unitarian churches in Salem, New York and Jersey City. Returned to Boston and spent remainder of life writing. Being very broadminded, he became the first president of the National Free Religious Association, 1867, an anti-slavery leader and an ardent early disciple of Darwin and Spencer. Chief works: Life of Theodore Parker, 1874.—The Spirit of New Faith, 1877. — Transcendentalism in New England, 1876.

Gall, Franz Joseph. German anatomist and physiologist, b. at Tiefen· brunn, Baden, March 9, 1758; d. in Paris, Aug. 22, 1828. Studied at Baden, Strasburg and Vienna, where he started praticing as a physician, 1785. He related the talents and dispositions of people to the external appearance of the skull, and became the founder of modern phrenology. His lectures on phrenology, begun in Vienna, 1796, met with increasing success until in 1802 they were interdicted by the Government as dangerous to religion. Gall transferred his seat to London, 1823, but did not meet with much success.

Gautama Rishi. *Dharma-Sastr a. See The Dharma Sutras. Text and translation of the twenty Samhitâs. Ed. and publ. by Manmatha Nath. Dutt. Calcutta, Society for the Resuscitation of Indian Literature, 1906-08.

*Gemara. See Talmud.

Gougenot des Mousseaux, Le Chevalier Henry-Roger (1805-78). *Moeurs et Pratiques des Démons, Paris, 1854; 2nd rev. ed. Paris, 1865.—*La Magie au XIXme Siècle, ses agents, ses vérités, ses mensonges, Paris; H. Plon, E. Dentu, 1860. *Les Hauts Phénomènes de la Magie, précédés du spiritisme antique. Paris: H. Plon, 1864. Sec Vol V, pp. 374-75, for biogr. data.

Gregory, William (1803-1858). See Vol. II, pp. 530-31, for biographical data.

649 Grüber, Johann. German Jesuit missionary in China and noted explorer, b. at Linz, Oct. 28, 1623; d. in Florence in 1665. Joined the Society of Jesus, 1641; went to China, 1656, where he was active at the court of Peking as professor of mathematics. In 1661, his superiors sent him to Rome on business concerning the Order. As it was impossible to journey by sea on account of the blockade of Macao by the Dutch, Grüber and his companion, the Belgian Father Albert d’Orville, conceived the daring idea of going overland to India by way of China and Tibet. This led to a memorable journey which won them fame as some of the most successful explorers of the 17th century. Travelling through the Kukunor territory and Kalmuk Tartary, they reached Lhasa; thence they crossed, and amid countless hardships, the mountain passes of the Himalayas, arriving in Nepal, and then passed over the Ganges plateau to Patna and Agra, where d’Orville died as a result of these hardships. This journey lasted 214 days. Grüber,, accompanied by the Sanskrit scholar, Father Henry Roth, followed the overland route through Asia and reached Europe. The journey produced a sensation and proved the possibility of a direct overland route between China and India. Grüber set out to return to China, attempted to push his way through Russia, was obliged to return, and undertook the land route to Asia. However, he was taken sick and died on the way.

An account of this first journey through Tibet in modern times was published by Father Athanasius Kircher to whom Grüber had left his journals and charts, under the title of China illustraia, Amsterdam, 1667, a French ed. of which appeared in 1670.

Gurney, Edmund. English philosophical writer and student of music, b. March 23, 1847, at Hersham, Surrey; d. at Brighton, June 23, 1888. His early interests were music, poetry, and the Classics; he attained a Fellowship at Trinity College, Cambridge, 1872; by 1879, he had written a serious work titled The Power of Sound. His intense sympathy with human suffering made him engage in the study of medicine; his high ethical standards made him rebel against vivisection and he wrote in opposition to its practice, a position which was endorsed at the time by Darwin himself. After a period in which his interests had turned to the study of law, his restless mind turned to the consideration of subjects connected with the unseen world. He became in 1882 one of the organizers of the Society for Psychical Research, and one of its most active workers. Together with F.W.H. Myers and F. Podmore, he produced a large work in two volumes entitled Phantasms of the Living (London, 1886). He collected many 650 of his philosophical writings in a two volume work entitled Tertium Quid (1887). Many of his articles appeared in the publications of the Society which he helped to found.

*Hàdhôkht Nask. See Khordah Avesta.

Hahnemann, Samuel Friedrich Christian. German physician and founder of the Homeopathic School of medicine. He was born at Meissen, April 10, 1755, the son of a porcelain painter, and died at Paris, July 2, 1843. Graduated, 1775, from the well-known Fürstenschule in his native town. After further studies in Leipzig and Vienna, became an M.D. in 1779. In the period of 1779-1816, he lived in various cities of Germany, practicing medicine, translating foreign medical works, and writing himself. His principal work, Organon der Heilkunst was published at Dresden in 1810; this was followed by Reine Arzneimittellehre (Six Parts, Dresden, 1811-20). His practice in Leipzig, 1816-22, was crowned with great success and a number of physicians came to him to learn the principles of his method. Naturally enough, he encountered opposition and persecution from other members of the profession, as well as the local druggists, and his own rather dogmatic attitude led to a conflict between him and some of his followers. In 1835, Hahnemann married a second time; his wife being French, he settled in Paris and acquired a large following in that City. He was buried in the famous Père La (liaise Cemetery. In 1851 a monument in his honor was erected at Leipzig.

Hahnemann challenged the entrenched dogmatism of the established medical profession, and considered illnesses to be caused by conditions in the psychological part of man’s constitution. He looked upon the healing process as something spiritual and the action of his minute dosages of remedies could not be fully explained by means of purely material concepts. After his death, the practice of homeopathy spread far and wide and with remarkable results; however, even today the medical profession exhibits at times opposition against its practitioners.

Consult Richard Haehl, Samuel Hahnemann, sein Leben, und Schaffen, Leipzig, 1922, 2 vols, and T. L. Bradford, The Life and Letters of Samuel Hahnemann (with portrait), Philadelphia, 1895. Also Μ. Gumpert, Hahnemann: The Adventurous Career of a Medical Rebel, New York, 1945.

Haller, Albrecht von. Swiss anatomist and physiologist, b. at Berne, Oct. 16, 1708; d. Dec. 17, 1777. Very precocious as a child, studied medicine at Tübingen under Camerarius, and at Leyden under Boerhaave and Albinus, graduating in 1727. Went to Basle, 6511728, where he started a collection of plants which became the basis of his great work on Swiss flora. Began practicing medicine at Berne, 1730; the fame of his research work led George II to offer him in 1736 the chair of medicine, anatomy, surgery and botany in the newly-founded university of Göttingen, a chair he held for 17 years. He also conducted the monthly Göttingische gelehrte Anzeiger to which he is said to have contributed several thousand articles on almost every branch of knowledge. He resigned in 1753 and went back to Berne where he engaged in various municipal and State duties, and the preparation of his Bibliotheca medica and his famed Elementa physiologiae corporis humani (1757-60). He was also the author of some philosophical fiction expounding his views on government, and of numerous poems. A prolific writer on medical lines, his contribution to the science of medicine was very great.

Hardinge-Britten, Mrs. Emma (?-1899). See Vol. I, pp. 466-67, for biographical data.

Hare, Robert (1781-1858). See Vol. I, pp. 467-68, for biographical sketch.

Haug, Martin. German Orientalist, b. at Ostdorf, Württemberg, Jan. 30, 1827; d. at Munich, June 3, 1876. Studied Oriental languages, especially Sanskrit, at Tübingen and Göttingen, and settled in 1854 as Privatdozent at Bonn. Moved, 1856, to Heidelberg, where he assisted Bunsen in his literary work. Went to India in 1859, where he became superintendent of Sanskrit studies and Prof, of Sanskrit at Poona. He returned to Stuttgart in 1866, and was called to Munich in 1868 as Prof, of Sanskrit and comparative philology. His chief work is: Essays on the Sacred Languages, Writings, and Religion of the Parsees, Bombay, 1862; 2nd ed., 1878; 3rd ed., 1878. He translated the Aitareya-Brahmana of the Rigveda, Bombay, 1863, 2 vols.

Heidenhain, Rudolf Peter Heinrich. Prussian physician, b. at Marienwerder, Jan. 29, 1834; d. at Breslau, Oct. 13, 1897. Educated at Berlin, Halle, Königsberg. Considered as one of the best scholars of physiology in the 19th century, in the domain of which he is credited with epoch-making research on glands, nerves and hypnotic phenomena. Wrote a number of works and essays in support of his theories.

Heliodorus (5th cent.). See Vol. VIII, p. 458, for data.

652 Hesychius (5th cent.). See Vol. VIII, p. 458, for data.

Hillel (ca. 70 b.c. - ca. 10 a.d.). Jewish rabbi of Babylonian origin and descended from David. When about 40, went to study in the schools of Shemaiah and Abtalion at Jerusalem, where he became one of the leaders among the Pharisaic scribes. Tradition assigns him the highest dignity of the Sanhedrin, under the title of nasi (“prince”) about 30 b.c. He is said to have laid down seven rules for the interpretation of the Scriptures, which became the foundation of rabbinical hermeneutics. He is remembered as a great teacher who enjoined and practised the virtues of charity, humility, patience and true piety.

Hippocrates (5th cent. b.c.). *De Diaete (Regimen). Loeb Classical Library.

Houghton, Miss Georgiana (1814-?). "Chronicles of the Photographs of Spiritual Beings and Phenomena Invisible to the Material Eye. Interblended with personal narrative, etc. London: E. W. Allen, 1882, etc., 8vo.

Hue, Evariste Regis, Abbe (1813-60). "Souvenirs d’un voyage dans la Tartarie, le Thibet et la Chine pendant les années 1844, 1845, et 1846. Paris, 1850, 2 vols. 8vo. English transí, by W. Hazlitt as Travels in Tartary, etc., London, 1852, 2 vols.

Hunt, Chandos Leigh (afterwards Wallace). *Compendium of Mesmeric Information. Unidentified.

*Index Librorum Prohibitorum. The title of the official list of those books which on doctrinal or moral grounds the Roman Catholic Church authoritatively forbids the members of its communion to read or to possess. Those which are interdicted until amended, and of which a list, the Index Expurgatorias, was at one time unofficially drawn up, are now marked with an asterisk or dagger. The Index is now prepared by the Holy Office, the former Congregation of the Index having been abolished in 1917.

Irenaeus, Saint (130?-202?). *Adversas Haereses. Text in Migne, PCC, Ser. Gr.-Lat., VII; Engl. tr. in Ante-Nicean Fathers.

653 Jacobus de Voragine (ca. 1230-ca. 1298). *Golden Legend or Lom- bardica historia, one of the most popular religious works of the Middle Ages, a collection of the legendary lives of the greater Saints. Ed. by Dr. Th. Graesse, Dresden, 1846. See Vol. II, p. 532, for further data about the author and his works.

Jäger, Gustav. German physician, b. at Burg a. Kocher, June 23, 1832; d. at Stuttgart, May 13, 1917. Studied zoology in Vienna, practiced medicine in Hohenheim and Stuttgart. In 1884 he left the service of the State to devote himself to writing and the presentation of his rather advanced ideas on the psychological constitution of man. He was greatly interested in Foods, Agriculture and Meteorology. One of his chief works is Die Neuralanalyse, Leipzig, 1881.

*latakas. Stories of Buddha’s former births. Edited by V. Fausböll (in Roman transliteration). London: Triibner & Co., 1877-97, 7 vols.— Transl. under the editorship of Prof. E. B. Cowell. Cambridge Univ. Press, 1895-1913, 7 vols.

Jennings, Hargrave (1817?-1890). *The Rosicrucians, their Rites and Mysteries. London, 1870; 2nd ed., rev., corr. & enl., London, 1879; 3rd ed., newly rev., 1887. Jerome, Saint (or Hieronymus), Sophronius Eusebius (340?-420). *Commentarius in Evangelium secundum Matthaeum. Text in J. P. Migne, Patrologiae Cursus Completus, Ser. Latina, Vol. XXVI, Paris, 1884. — *De viris illustribus liber. Migne, PCC. XXIII, Paris, 1883.

*Dialogi contra Pelagianos. Migne, PCC. XXIII. Engl. tr. in Nicene and Post-Nicene Fathers, New York, 1898-1909. *Opera. Ed. Johannes Martianay. Paris: Ludovicus Roulland, 1693-1706, 5 vols. — *Vulgate. Preface to the Four Gospels. Cf. Nicene and Post-Nicene Fathers, Second Series, Vol. 6.

Joshi, Anandibai. Hindu woman-physician, b. in March, 1865, as daughter of Ganpatrao Amritaswar Joshi of Kalyan. Given name of “Jamuna”; learned Sanskrit and married in 1874 Gopal Vinayek Joshi who served in the Postal Dpt. Devoted herself to the study of medicine and went in 1883 to England and the U.S.A.; in the latter country she was the guest of Mrs. Carpenter in New Jersey. Instructed at the Women’s Medical College, Philadelphia, Pa. 654gained scholarship and took her degree as M.D. there in 1886. Appointed Resident Physician to the female ward of the Albert Edward Hospital in Kolapur, India. Her health failed her and she died of tuberculosis at Poona, Feb. 27, 1887; her body was cremated and the ashes sent to America, to be buried there.

Dr. A. Joshi joined the Theosophical Society in India and was on friendly terms with the Founders.

Keane, Augustus Henry (1833-1912). *“Eastern Asia,” Review of Kreitner’s work (which see), in Nature, Vol. XXVII, Dec. 21, 1883, pp. 170-72.

Kenealy, Edward Vaughan Hyde (1819-1880). See Vol. VIII, p. 462, for biographical data.

*Khordah. Avesta. Known as the “Small Avesta.” It is the Second Portion of the Zend-Avesta, consisting mainly of prayers. It includes also various fragments, the most important of which is the Hddhokht Nask.

Khunrath, Henry (ca. 1560-1601?). See Vol. V, pp. 376-77, for biographical data.

Kingsford, Dr. Anna Bonus (1846-88) and Edward Maitland (182497). *The Perfect Way, or the Finding of Christ. London, 1882, 8vo.; rev. & enl. ed., 1887.

Kipling, Rudyard (1865-1936). *Kim, 1901. Kiu-ti or Khiu-ti, Book of. See Vol. VI, p. 425, for information.

*Koran. In Arabic Qur’an, meaning recitation. The sacred Scripture of Islam. Transl. by E. H. Palmer, Oxford, 1928; and Richard Bell, Edinburgh, 1937-39.

Kreitner, Gustav von (1847-93). *lm fernen Osten. Reisen des Grafen Bela Szechenyi in Indien, Japan, China, Tibet und Burma in den Jahren 1877-1880. Vienna: A Holder, 1881, 2 vols.

Kugler, Franz Theodor. *Handbuch der Geschichte der Malerei, von Constantin dem Grossem bis auf die neuere Zeit. Berlin, 1857; 2 vols. 8vo. — Engl. tr. by Mrs. H. Hutton as A Handbook of the History of Painting, etc., London, 1842.

Lalitavistara. Ed. by R. Mitra (partially transl.). Calcutta: Asiatic Society of Bengal, 1877. Bibi. Ind. 15.—Transl. by R. Mitra, Bibi. Ind., New Series, Vol. 90.

655 Langley, Samuel Pierpont. American physicist and astronomer, b. at Roxbury, Mass., Aug. 22, 1834; d. Feb. 27, 1906. Educated in the Boston Latin School and in Europe. After a few years of professorship at Harvard and U.S. Naval Academy, became director of the Allegheny Observatory and prof, of physics and astronomy at the Western Univ, of Pennsylvania. Elected, 1887, secretary of the Smithsonian Institution. His name is especially associated with aeronautics and the exploration of the infrared portions of the solar spectrum, for which he invented the bolometer. On May 6, 1896, he successfully launched his steam-driven “aerodrome,” which flew half a mile above the Potomac River. Further experiments on his part met with ridicule from the press and the failure of the Government to support his research. He nevertheless paved the way for all future experiments, and years later a test of his man-carrying machine made at the Curtiss shops demonstrated its inherent stability. Langley’s published works include nearly 200 titles.

The quotation in the present volume is from his art. on “The Sun’s Radiant Energy,” in the Scientific American, Vol. 41, July 26, 1879, p. 53.

Le Conte, Joseph (1823-1901). *Correlation of Vital with Chemical and Physical Forces. In Balfour Stewart’s The Conservation of Energy, New York, 1874; 2nd ed. London: H. S. King & Co., 1874.—*Evolution and its Relation to Religious Thought, 1888.

Legge, James. British Chinese scholar, b. at Huntly, Aberdeenshire, in 1815; d. at Oxford, Nov. 29, 1897. Educated at King’s College, Aberdeen, and at Highbury Theological College, London. Started for China, 1839, as a missionary, but instead remained for three years teaching in the Anglo-Chinese College in Malacca until it was removed to Hong Kong. There he lived for thirty years, and worked on his monumental edition of the Chinese Classics. In 1876 a chair of Chinese languages and literature was constituted at Oxford for his occupation. Consult his works in the Sacred Books of the East, Vols. HI, XVI, XXVII, XXVIII, XXXIX and XL. Vol. XVI contains his tr. of the *I Ching or Book of Changes.

Lévi Zahed, Êliphas (1810-75), pseud, of the Abbé Alphonse Louis Constant. "Dogme et Rituel de la Haute Magie. Paris: G. Baillière, 1856, 2 vols. Engl. tr. by Arthur E. Waite as Transcendental Magic, Its Doctrine and Ritual. Chicago, 1910. See Vol. I, pp. 491 et seq., for biographical sketch.

Lillie, Arthur (1831-?). "Buddha and Early Buddhism. New York: G. P. Putnam’s Sons, 1882, xiv, 256 pp., ill.

656 *Linga-Purdna. Attributed to Maharshi Vedavyasa. Edited by Pandit Jibananda Vidyasagara. Calcutta: New Valmiki Press, 1885.

Littre, Maximilien Paul Emile (1801-1881). See Vol. Ill, p. 514, for biographical data.

Macnish, Robert. Scottish author and physician, b. at Glasgow, Feb. 15, 1802, into a medical family; d. of influenza, Jan. 16, 1837. Obtained degree of magister chirurgiae at the Univ, of Glasgow, at the early age of eighteen. After studies in Paris, he returned to his native city and graduated as M.D. in 1825. His wide popularity, however, was the result of his fiction stories, among them one entitled “The Metempsychosis” published in Blackwood’s. His most important work was *The Philosophy of Sleep (Glasgow, 1830; 3rd ed., 1836). Macnish suffered from ill health most of his short life; in later years he was greatly interested in the borderland between medicine and psychology, and the work of James Braid along lines of hypnotism. His Introduction to Phrenology (1835) sold some ten thousand copies.

*Magnitudes of Ether Waves. Unidentified.

*Mahabharata (Vyasa). Edited for the Asiatic Soc. of Bengal, Calcutta, 1834-39, 5 vols. 4to. — Critically ed. by V. S. Sukthankar. Poona: Bhandarkar Oriental Research Institute, 1927.—Translated by M. N. Dutt. Calcutta: Elysium Press, 1895-1905, 18 vols.

*Mahandrayana-upanishad, of the Atharva-Veda, with the Dipika of Narayana. Edited by Col. G. A. Jacob. Bombay: Government Central Book Depot, 1888. Bombay Sanskrit Series 35.

*Manavadharmasdstra (or Laws of Manu). Text critically ed. by J. Jolly. London: Triibner & Co., 1887. Triibner’s Oriental Series.— Trans, by G. Buhler. Oxford: Clarendon Press, 1886. SBE XXV.

Manning, Thomas. English traveller, b. at Broome, Norfolk, Nov. 8, 1772; d. at Bath, May 2, 1840. Educated at his father’s rectory and Caius College, Cambridge, where he remained to study mathematics and engage in tutoring. Interested in the Chinese language, he went to Paris, 1800, to study it. Returning to England, he perfected himself in medicine and went to Canton as a doctor, reaching there in 1807. In 1810, after a brief stay at Calcutta, and without any aid from the Government, he proceeded, with a single Chinese servant, to Rangpur on a journey to Lhasa. From Parijong he travelled as a medical man with a company of troops, and in 657December, 1811, became the first, and for many years the sole, Englishman to enter the holy city. He remained there for some months, but under peremptory orders from Peking was sent back to India, leaving Lhasa April 19, 1812, and arriving at Calcutta in the ensuing Summer. A long narrative of this journey which he wrote to Dr. Marshman was lost, but his notes in a notebook were printed by C. R. Markham in 1876 (Vide under Bogle in the present Appendix). After some diplomatic activities in Canton and Peking, he started homeward in February, 1817, but the ship was wrecked and the passengers were taken to St. Helena where Manning visited with Napoleon, reminding him of the passport which he had personally granted him in 1803 to return from France to England. The rest of his life was spent in retirement among his Chinese books. He was master of the classical Chinese literature and was considered the first Chinese scholar in Europe. A brilliant conversationalist, rather eccentric in dress and manner, Manning wrote several books on mathematics and was familiar with some fifteen languages. His MSS. and printed books were given to the Royal Asiatic Society. (Cf. Diet, of National Biography.)

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

Massey, Charles Carleton (1838-1905). See Vol. I, pp. 497-99, for biographical data.

Massey, Gerald (1828-1907). See Vol. VIII, pp. 565-67, for comprehensive biography.

Mayo, William Starbuck, American physician and author, b. at Ogdensburg, N. Y., April 15, 1811; d. in New York, Nov. 22, 1895. Interested from his early years in the study of medicine, he attended the College of Physicians and Surgeons in New York and graduated in 1832. Ill health forced him to travel and his tour of Spain and the Barbary States left upon him an indelible impression. Though he resumed his medical practice, it was his fiction writing that brought him prominence. The success of his first novel or tale, *Kaloolah, or Journeyings to the Djebel Kumri (New York: G. B. Putnam; London: D. Bogue, 1849), was astonishing, even to the author. This work purports to be an autobiography of Jonathan Romer edited by Mayo; it went through nine editions, the latest one in 1900. It is 658a rollicking tale of Yankee prowess and self-reliance on the high seas and in Africa. Only slightly less popular was his novel The Berber (1850, 1873, 1883). Mayo was a man of independent observation, penetration of character, and broad interests.

Medhurst, Walter Henry. English Congregationalist missionary to China, b. in London, 1796, and who died there Jan. 24, 1857. Educated at St. Paul’s School, he became a missionary for the London Miss. Society at Shanghai from 1842 to 1856. Prepared a version of the Bible in High Wen-li. With John Stronach he also translated the N.T. into the Mandarin dialect of Nanking. Author of *A Dissertation on the Theology of the Chinese, etc. Shan-hae, 1847, 8vo.

Meredith, Evan Powell. *Correspondence, touching the Divine Origin of the Christian Religion. Between the Reverend John Fairfax Francklin, M.A., Vicar of Waplode, Spalding, and Evan Powell Meredith, Author of The Prophet of Nazareth. London, 1866, 8vo., 57 pp.

Metastasio, Pietro T. (1698-1782). *La Clemenza de Tito, in three acts, in verse, between 1730-40.

Milton, John (1608-74). *Paradise Lost, 1668. «Mishnah. See Talmud.

Mitra, Piari Chand (1814-1883). See Vol. II, p. 536, for biogr. data.

Mohini. See Chatterji.

Monier-Williams, Sir Monier (1818-99). *Indian Wisdom, etc. London: W. H. Allen & Co., 1875; 2nd ed., 1875; 3rd ed., 1876; 4th ed., 1893.

More, Henry. English philosopher and theologian of the Cambridge Platonist School, b. at Grantham in 1614. Both his parents were strong Calvinists, but he himself “could never swallow that hard doctrine.” At fourteen, he was sent to Eton School for Greek and Latin studies, and in 1631 was admitted to Christ’s College, Cambridge. In 1635, he graduated B.A., and received his M.A., 1639. At about the same time he received holy orders, and from then on lived almost entirely within the walls of the College, except when he went to stay with his “heroine pupil,” Anne, Viscountess Conway, 659at her country seat of Ragley in Warwickshire, where More wrote several of his works. He drew around him a number of young men of a refined type, and won a high reputation both for saintliness and for intellectual power, refusing all preferments to the advantage of his studies and writing. More shrank from bitter theological disputes, but had the courage of his opinions which were very definite and often contrary to the existing current of thought.

More belonged to that little band of Platonists which formed at Cambridge in the middle of the 17th century; he represents the mystical and theosophic side of this movement; mystical elevation was the chief feature of his character, “a certain radiancy of thought which carried him beyond the common life .... and his humility and charity were not less conspicuous than his piety.” The “occult sciences,” of which such men as van Helmont and Greatrakes were in More’s time the apostles, had a singular fascination for him. He was a voluminous writer both in prose and in verse, his most notable work being the Divine Dialogues (1668), which summarizes his general view of philosophy and religion.

Henry More died on September 1, 1687, and was buried in the chapel of the College he loved so well, The most vivid and interesting picture of himself and his life is in his own “Preface” to the 1679 edition of his Opera Omnia. Rev. R. Ward wrote his Life in 1710.

Accounts concerning Henry More which are to be found in various encyclopaedias, while attempting to give a fair idea of the character of this remarkable man, probably fall short of the actual truth. The profound respect which H.P.B. felt for him, and the manner in which she spoke of him, half-reveal a certain occult significance in the life and thought of this figure. Surprising as it may be, the name of Henry More is associated with the writing of Isis Unveiled, nearly two hundred years after his demise. The facts are related by Col. Henry S. Olcott in his Old Diary Leaves, Vol. I, pp. 237-39, 242-43:

“..............I was made to believe that we worked in collaboration with at least one disincarnate entity—the pure soul of one of the wisest philosophers of modem times, one who was an ornament to our race, a glory to his country. He was a great Platonist, and I was told that, so absorbed was he in his lifestudy, he had become earth-bound, i.e., he could not snap the ties which held him to the Earth, but sat in an astral library of his own mental creation, plunged in his philosophical reflections, 660oblivious to the lapse of time, and anxious to promote the turning of men’s minds towards the solid philosophical basis of true religion. His desire did not draw him to taking a new birth among us, but made him seek out those who, like our Masters and their agents, wished to work for the spread of truth and the overthrow of superstition. I was told that he was so pure and so unselfish that all the Masters held him in profound respect, and, being forbidden to meddle with his Karma, they could only leave him to work his way out of his (Kamalokic) illusions, and pass on to the goal of formless being and absolute spirituality according to the natural order of Evolution. His mind has been so intensely employed in purely intellectual speculation that his spirituality had been temporarily stifled. Meanwhile there he was, willing and eager to work with H. P. B. on this epoch-making book, towards the philosophical portion of which he contributed much. He did not materialize and sit with us, nor obsess H. P. B., medium-fashion; he would simply talk with her psychically, by the hour together, dictating copy, telling her what references to hunt up, answering my questions about details, instructing me as to principles, and, in fact, playing the part of a third person in our literary symposium. He gave me his portrait once—a rough sketch in colored crayons on flimsy paper and sometimes would drop me a brief note about some personal matter, but from first to last his relation to us both was that of a mild, kind, extremely learned teacher and elder friend. He never dropped a word to indicate that he thought himself aught but a living man, and, in fact, I was told that he did not realize that he had died out of the body. Of the lapse of time, he seemed to have so little perception that, I remember, H. P. B. and I laughed, one morning at 2:30 A.M., when, after an unusually hard night’s work, while we were taking a parting smoke, he quietly asked H. P. B. “Are you ready to begin?”; under the impression that we were at the beginning instead of the end of the evening! And I also recollect how she said: “For Heaven’s sake don’t laugh deep in your thought, else the ‘old gentleman’ will surely hear you and feel hurt!” That gave me an idea: to laugh superficially is ordinary laughter, but to laugh deeply is to shift your merriment to the plane of psychic perception! So emotions may, like beauty, be sometimes but skin-deep. Sins, also: think of that!

“Except in the case of this old Platonist, I never had, with or without H. P. B.’s help, consciously to do with another disincarnate entity during the progress of our work .... [And yet, there] arises the question whether the Platonist was really 661a spirit disincarnate, or an Adept who had lived in that philosopher’s body and seemed to, but really did not, die out of it on September 1, 1687. It is certainly a difficult problem to solve. Considering that the ordinary concomitants of spirit-possession and spirit-intercourse were wanting, and that H.P.B. served the Platonist in the most matter-of-fact way as amanuensis, their relation differing in nothing from that of any Private Secretary with his employer, save that the latter was invisible to me but visible to her, it does look more as if we were dealing with a living man than with a disincarnate person. He seemed not quite a ‘Brother’—as we used to call the Adepts then—yet more that than anything else; and as far as the literary work itself was concerned, it went on exactly as the other part of it when the dictator, or writer, as the case might be, was professedly a Master . . . .”

Morley, Henry (1822-94). *The Life of Cornelius Agrippa von Nettesheim, doctor and knight, commonly known as a magician. London: Chapman & Hall, 1856. 2 vols.

Moses, William Stainton (1839-92). Known under the pseudonym of “M. A., Oxon.” *Psychography: a Treatise on one of the objective forms of psychic or spiritual phenomena, Lond., 1878 & 1882. — ^Spirit Identity, London, 1879. See Vol. I, pp. 500-01, for biographical sketch.

Mousseaux. See Gougenot des Mousseaux.

Muhsin Fani. *Dabistan, or School of Manners. Tr. from the original Persian, with Notes and Ill., by David Shea and Anthony Troyer. Edited, with a prelim, discourse by the latter. Paris, 1843, 3 vols.

Muller, Max [Friedrich Maximilian] (1823-1900). *Chips from a German Workshop. London: Longmans, Green & Co., 1867-75, 4 vols.

*Mundakopanishad. In The Twelve Principal Upanishads (Engl, tr.) publ. by Tookaram Tatya. Bombay Theosophical Publ. Fund, 1891. See Vol. VIII, p. 414, for further data.

Myers, Frederick William Henry (1843-1901). See Vol. V, pp. 263-64, for comprehensive biographical sketch.

662 Newton, Alonzo Eliot. *The Modern Bethesda or the Gift of Healing Restored, 1879.

Olshausen, Hermann (1796-1839). *Nachweis der Echtheit der sämtlichen Schriften des Neuen Testaments, Hamburg, 1832. Engl. tr. by David Fosdick, as Proof of the Genuineness of the Writings of the New Testament, Andover (U.S.), 1838. See Vol. VIII, pp. 470-71, for biogr. sketch.

Owen, Robert Dale (1801-1877). See Vol. I, pp. 518-20, for biographical sketch.

Oxley, William. *The Philosophy of Spirit, illustrated by a New Version of the Bhagavad-Gita, London, 1881, 8vo.

Paley, William (1743-1805). *A View of the Evidences of Christianity, 1794; also Philadelphia, 1795; latest ed., 1860. See Vol. Ill, p. 517, for biogr. data.

Penna di Billi, Francesco Arazio della (1680-1747). See Vol. VI, p. 443, for biogr. data.

Pictet, Raoul-Pierre. Swiss physicist, b. at Geneva, April 4, 1846; d. at Paris, July 27, 1929. Prof, of Physics in Geneva University, 1879-85. Investigated the condition of matter at very low temperatures and liquefied hydrogen, oxygen and nitrogen in 1877, almost at the same time with Cailletet. Founded in Berlin a factory for refrigeration machines and produced the thermos bottle. Wrote a number of scientific papers.

Pirani, Frederick Joy. Born at Birmingham, 1850; d. at Melbourne, Australia, 1881, where he was Prof, of Physics and Logic at the Univ, of Melbourne, Viet.

Plato (427? B.C.-347 B.c.). *Critias. Loeb Class. Library.

*Popol-Vuh. Sacred Scripture of the Quiche Indians of Guatemala. Brasseur de Bourbourg, Popol-Vuh, etc. Quiche text and French translation, 1861.—Adrian Recinos, Popol-Vuh: las antiguas historias del Quiche. Spanish tr., Mexico City, 1947. English version of it by Delia Goetz & Sylvanus G. Morley, Norman, Univ, of Oklahoma Press. 1957.

Prodicus of Ceos (born about 465 or 450 b.c., and still alive in 399 B.C.). Greek humanist of the first period of the Sophistical 663movement. Came to Athens as ambassador from Ceos, and became known as speaker and teacher. He advocated high ethics and the remedy of work. Of his treatises, On Nature, and On the Nature of Man, we know only the titles. He exercised a far reaching influence and is mentioned with esteem by Plato.

Râmaswamier, S. This early worker in the Theosophical Movement was a Brâhmana of high caste whose real name or sarman was Râmabathra. At the time he joined the Theosophical Society, in September, 1881, he was District Registrar of Assurances at Tin- nevelly, Southern India. He soon became a Probationary Chela of the Masters and received about a dozen brief letters and notes from them, mainly from Master M. He died in 1893, devoted as ever to the Cause.

In December, 1894, K. R. Sitaraman, who was his son, published these letters in a pamphlet entitled Isis Further Unveiled and containing an attack on the integrity of H.P.B. and the genuineness of the letters received by his father, whom he considered to have fallen victim to a “hoax.” It is not known what has become of the original letters, which may have been destroyed. The same pamphlet contained a sketch of Master M. which is reproduced in the present Volume, just as it appeared in Sitaraman’s pamphlet.

*Râmâyana (Vâlmîki). Transl. by Ralph T. H. Griffith. London: Trubner & Co., 1870-74, 5 vols.

Ramsey, Sir William. British chemist, b. at Glasgow, Oct. 2, 1852; d. at High Wycombe, Bucks, July 23, 1916. Taught in Glasgow Univ.; appointed to the chair of chemistry at Univ. College, Bristol, 1880; became its principal the following year. From 1887 to 1913, Professor at University College, London. Isolated helium and, together with Lord Rayleigh, discovered argon, and later neon, krypton and xenon. Contributed greatly to the theory of the transmutation of elements. An inspiring teacher and a brilliant researcher, he received in 1904 the Nobel prize in chemistry.

Randolph, Paschal Beverly (1825-1875). See Vol. HI, pp. 518-21, for comprehensive biographical sketch.

Régnault, Henry Victor. French chemist, b. at Aix-la-Chapelle, July 21, 1810; d. Jan. 19, 1878. His early life was a struggle with poverty, and he worked in a drapery establishment in Paris until 1829. He then entered the École Polytechnique and continued studies in the Écoles des Mines. After studying under Liebig, he was appointed as 664professor of chemistry at Lyons, and in 1841 as prof, of physics at the Collège de France. He engaged in important chemical and physical research and designed standard apparatus for various measurements. In 1854 he was appointed director of the famous porcelain Manufactory of Sèvres. The results of his research on the expansion of gases which he conducted there were destroyed in the Franco-Prussian war, in which he also lost his son, and he never recovered from this double blow. Most of his work is collected in Vols. 21 and 26 of the Mémoires de l’Académie des Sciences.

Reichenbach, Baron Karl von (1788-1869). * Researches in Magnetism. Tr. by Dr. Wm. Gregory, London, 1850. See Vol. II, p. 541, for biographical data.

*Rigveda. Transi, by F. Max Müller and Hermann Oldenberg. Oxford: Clarendon Press, 1891, 1897. SBE, XXXII, XLVI. See Vol. V, p. 367, for further bibliogr. data.

*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.

SÂMKHYA-KÂRIKÂ of Isvarakrsna. Chowkhamba Sanskrit Series, Varanasi, 1932.

Sargent, Epes (1813-80). *The Scientific Basis of Spiritualism, 2nd ed., Boston: Colby & Rich, 1881; 6th ed., 1891. See Vol. Ill, pp. 529-30, for biographical sketch.

Scheele, Karl Wilhelm. Swedish chemist, b. at Stralsund, Dec. 19, 1742; d. May 19, 1786. Studied the elements of chemistry during his apprenticeship to an apothecary in Gothenburg. Settled, 1770, at Upsala, where he became a close friend of Bergman. After being elected to the Stockholm Academy of Sciences in 1775, he moved to Kôping, where he became proprietor of a pharmacy. Although he died young, he found time for an enormous amount of original research, and his record as a discoverer of new substances is probably unequalled, especially when considering his poverty and lack of ordinary laboratory conveniences. There is little doubt that he isolated oxygen some two years before Priestley. He held to the idea of phlogiston and most likely identified it with hydrogen which he had obtained by the action of certain acids on iron or zinc. His only book, entitled Air and Fire was publ. in 1777 (Engl. tr. ed. by J. R. Forster, 1780) ; his numerous scientific papers have been publ. in several collections.

Schopenhauer, Arthur (1788-1860). *Über das Sehen und die Farben, 1816.

665 Shakespeare, William (1564-1616). *Hamlet.

Shamji Krishnavarma (1857-?). See Vol. I, p. 437, for biographical data.

Sidgwick, Henry. English philosopher and writer, b. at Skipton, Yorks, May 31, 1838; d. at Terling, Essex, October 28, 1900. Educated at Blackheath and Rugby; admitted to Trinity College, Cambridge at the age of 17, where he taught for some years. Knightbridge professor of Moral Philosophy, 1883-1900. Unable to consider himself a member of the Church of England, owing to his advanced views along religious and mystical lines, he resigned his Trinity Fellowship which was held upon that condition. Other resignations followed, and this attracted the attention of Parliament, and exercised considerable influence in procuring the abolition of University Tests. Sidgwick was one of the leaders in securing the admission of women to the University. He was one of the organizers of the Society for Psychical Research in 1882, and President thereof during the first three years, 1882-85, and in the later period of 1888-93. He was the Founder of Newnham College, 1876, of which his wife, Eleanor Mildred Balfour was Principal from 1892. Sidgwick devoted some eighteen years to research and writing connected with the beginnings of psychic investigations. He was a man of great patience, high moral fibre, and cautious scientific sense, and exercised much influence over other researchers, such as F. W. H. Myers and others. It must be said, however, that he, together with others of his fellow-workers, failed to pay due attention to the occult teachings brought forth by H. P. Blavatsky and thus hampered their own research.

Sidgwick wrote The Methods of Ethics and Principles of Political Economy. For an appreciation of his character, see “In Memory of Henry Sidgwick,” by F. W. H. Myers, in the S.P.R. Proceedings, Vol. XV.

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

Smith, George (1840-1876). *Ancient History from the Monuments. History of Babylonia. Ed. by Rev. A. H. Sayce. London, 1877.

Society for Psychical Research. Proceedings. First issue, October, 1882. See also F. W. Barrett for important data.

Stahl, Georg Ernst. German chemist and physician, b. at Anspach, Oct. 21, 1660; d. at Berlin, May 14, 1734. Having graduated in medicine at Jena, 1683, he became court physician to the Duke of 666Weimar, 1687. Held the chair of medicine at Halle, 1694-1716, and was later appointed physician to the King of Prussia in Berlin. He is chiefly known as propounder of the doctrine of phlogiston.

Stewart, Balfour (1828-1887). *The Conservation of Energy. Being an Elementary Treatise on Energy and its Laws. New York, 1874; 2nd ed. London, 1874.

Syechenov, Ivan Mihailovich (1829-1905). Outstanding Russian physiologist. Had a brief military career, but resigned, 1850, and became M.D., 1856, at Moscow University. Studied in Berlin and Heidelberg under men like Du Bois-Reymond and Ludwig. Prof, of physiology in Moscow Medical Academy and later at St. Petersburg and Moscow Universities. Author of a very large number of important scientific papers and works which established his reputation, among them: 'The Reflex Actions of the Brain, 1863 and 1866.

*Taittiriopanishad. In The Twelve Principal Upanishads (Engl, tr.) publ. by Tookaram Tatya. Bombay: Bombay Theos. Publ. Fund, 1891. See Vol. VIII, p. 415, for further data.

*Talmud. Consult Vol. VIII, p. 416, for comprehensive summary of data concerning the Talmud. Both Sot ah and Sanhedrin are treatises therein.

Temple, Sir Richard (1826-1902). See Vol. II, p. 546, for biographical data.

*Tevijja-Sutta. Contained in the Digha-Nikaya of the Sutta-Pitaka. Issued by the Pali text Society.

Theophilus, Rev. Arthur. *The Theosophical Society, its Objects and Creed, etc., 1882.

Tiedemann, Fredericus. German anthropologist and anatomist of renown, b. at Kassell, Aug. 23, 1781; d. at Munich, Jan. 22, 1861. Prof, at the University of Heidelberg. Author of many scientific works and papers.

Trithemius, or Johannes Tritheim. German occultist and mystic, the son of a vine-grower named Heidenberg, and whose Latinized name is derived from Trittheim, a village in the electorate of Trier (Treves), where he was born Feb. 1, 1462. His mother who married a second time had no love for him, and the young lad was ill-fed, ill-clothed, and overworked. After toiling all day in the 667vineyards, he devoted the night hours to the acquisition of knowledge, reading whatever books he could beg or borrow. Extorting his small share of the patrimony bequeathed by his father, he wandered away to Trier, entered the famous University there and assumed the name of Trithemius. His progress in studies was phenomenal. At the age of twenty, he had acquired the reputation of a scholar, a fact which meant at the time much more than it does today. In the winter of 1482 he left Trier on a solitary journey to Trittheim, desirous of seeing once more his mother, in spite of the ill treatment he had received from her. Caught in a blizzard near Kreuznach, he found the roads impassable. He found asylum in the Benedictine monastery of Spannheim, and liked it so much that he voluntarily took the monastic vows and remained there. Two years later, he was elected Abbot. He inspired the monks with his own love of learning, and worked for twenty-one years to improve and raise the standard of the monastery. Eventually, the monks revolted against his discipline and elected another Abbot. After some wanderings, Trithemius was elected Abbot of the Schottenkloster St. Jakob at Wurzburg, where he died December 13, 1516.

Trithemius was a prolific writer, but his works, written in Latin, have not been translated. They deal on such subjects as Geomancy, Sorcery, Alchemy, the Guardian Angels, etc. The best known are: Arinales de origine Francorum (incomplete); Catalogus illustriunt Viroum Germaniae (1491); De scriptoribus ecclesiasticis (1494); Steganographia (Frankfurt, 1606; Darmstadt, 1621, 1635).

He is said to have gratified the Emperor Maximilian with a vision of his deceased wife, Mary of Burgundy, and tradition asserts that he had the ability of producing gold. He was the friend and instructor of Cornelius Agrippa.

Turner, Samuel. English traveller, a kinsman of Warren Hastings, b. about 1749 in Glouchestershire; d. in London Jan. 2, 1802. Given an East India cadetship, 1780, he rose to a regimental captain by 1799. News having reached Calcutta, in February 1782, of the reincarnation of the Tashi Lama in the person of a child, Warren Hastings proposed to dispatch a mission to Tibet, to strengthen the friendly relation established by George Bogle (q.v.) who had recently died. Turner was appointed chief of the mission, Jan. 9, 1783. Following the route through Bhutan taken by Bogle, he reached the monastery of Tashi-Lhiinpo near Shigatse on September 22, 1783, and had an audience with the infant Lama on Dec. 4 at Ter-pa-ling. His mission was successful and its results are embodied in his work: An account of an Embassy to the 668Court of the Teshoo Lama of Tibet (London, 1800, 4to). This account was for many years the only published account of a journey to Tibet written by an Englishman, as those of Bogle and Manning (q.v.) did not appear until much later. Turner remained in India for some years engaged in military service, and returned to his native country about 1798.

Van Oven, Barnard. Most likely work implied is his On the Decline of Life in Health and Disease; being an attempt to investigate the causes of longevity, and the best means of attaining a healthful old age. London: J. Churchill, 1853, 8vo., pp. 300.

Vaughan, Thomas (pseud. Eugenius Philalethes) (1622-66). *Magi Adamica: or the Antiquities of Magic, London, 1650. See Vol. V, p. 383, for biogr. data.

Vay, Baroness Adelina von (also Adelma and Adelheid), German mystic, healer and writer, born at Tarnopol’ in Galicia, October 21, 1840. She belonged to the distinguished family of the Counts Wurmbrandt-Stuppach, her father being a military man who died in her infancy. Her mother remarried and the family moved to Prussia where Adelina and her sister Rosa received a very thorough education. When twenty, she married Baron Eugen von Vay and they settled in Styria, travelling extensively from time to time in various European countries.

From girlhood, Adelina von Vay was a psychically sensitive person, and, under the influence of a magnetizer, engaged in automatic writing. She gradually developed mediumistic faculties and, together with her husband, was drawn into Spiritualism. Many of her experiences are outlined in her work: Studien über die Geisterwelt (Leipzig: Oswald Mutze, 1874; x, 408 pp., 8vo, which is listed as the 2nd edition). This work, which includes a portrait of the author, contains some of the messages she is supposed to have received from various personages who had died. She also wrote Geist, Kraft, Stoff (Vienna: R. Lechner, 1870; transl. into English as Spirit, Power, and Matter, Cleveland, Ohio, 1948, inch portrait), and contributed a number of articles to such journals as the famous Psychische Studien of Leipzig, Licht, Mehr Licht of Gotha, and Hungarian Spiritualistic magazines.

Adelina von Vay engaged in a far flung correspondence with various scholars and thinkers of the day, and became known as a magnetic healer, an art which she praticed very successfully. It is not known how and when H.P.B. became acquainted with 669Madame von Vay, whom she always calls Adelma von Vay, but it is obvious that she considered her a close friend and spoke of her with much esteem and admiration. In a brief review of a booklet entitled My Visit to Styria, by Caroline Corner (London: G. Burns, 1882), published in The Theosophist (Vol. IV, March, 1883, p. 146), and which deals with the author’s visit to the home of the von Vays, certain sentences may have been written by H.P.B. herself, even though we have no definite proof of it. It is stated therein that:

"...the details of home-life in the residence of her host and hostess present us with ampler proof, if such were needed, that joy and peace sit by the hearth where life is consecrated to works of beneficence, and the chief pleasure is in filling each day with good deeds and kind words. The Baroness Adelma von Vay is known throughout Europe and America as a psychometer and crystal reader of great endowment, a mesmeric healer of the sick poor, and a clever writer (in the German language) upon psychological subjects. Her family, as well as the Baron’s, is one of very artistocratic relationships, but she has everywhere the reputation of being the incarnation of benevolent and unassuming kindness. Her portrait in our album had quite prepared us to accept as literal Miss Corner’s description of her face and character—‘a beautiful and charming woman— with a countenance beaming with benevolence, cheerfulness, and intelligence .... a veritable humanitarian, comforting the afflicted and distressed. The peasant population maintain an implacable faith in her power to alleviate pain. From far and near, they bring their sick for her tender ministration . . . The Baroness’ bright face is ever a welcome sight in all the homesteads of the poorest and lowliest in the district, and many lips breathe blessings upon her for her goodness and charity.’ Thanks, Miss Corner, for enabling us to hold up before her Asiatic brothers in Theosophy so sweet a portrait of this tender sister of humanity.”

*Vendîdâd. See Avesta.

Vianney, Saint Jean-Baptiste-Marie. Known as the Curé d’Ars. French priest, b. at Dardilly (Rhone) in 1786; d. at Ars in 1859. Inspite of very poor education, became priest, 1815. Became vicar to the rector of Ecully, and at the death of the latter in 1818 was appointed rector of Ars. His ardent faith and religious zeal produced a great impact upon his parish, and his healings made it a place of pilgrimage. 670Vianney was beatified by Pope Pius X in 1905, and canonized by Pope Pius XI in 1925.

Vossius (Voss), Gerhard Johann. German classical scholar and theologian, b. near Heidelberg in 1577; d. at Amsterdam, March 19, 1649. Educated at Univ, of Leyden, where he became a life-long friend of Hugo Grotius, studying the Classics, Hebrew, church history and theology. He was director of the theological college at Leyden, 1614-19. His work on the history of the Pelagian controversies published in 1618 resulted in his being suspected of heresy; he resigned his position, but was appointed later to the chair of Greek. After a brief residence in England where he was made LL.D, at Oxford, he became professor of history in the newly-founded Athenaeum at Amsterdam. His Collected Works were publ. at Amsterdam in 6 vols., 1695-1701. Ref. in the present Volume is to his 'De theologia gentili, at physiologia Christiana; sive de origine ac progressu idolatriae, etc., Amsterdam, 1642 and 1668, 2 vols. Vossius was among the first men to treat theological dogmas and the heathen religions from the historical point of view.

Waddell. L. A. *The Buddhism of Tibet, or Lamaism, 1895.

Wake, C. Staniland, The Origin and Significance of the Great Pyramid, Reprinted 1975 by Wizard’s Bookshelf, San Diego, California.

Wallace, Joseph. *A History of Mystic Philosophy. Unidentified.

Winfred, C. T. *“A Lecture on the Peculiarities of Hindu Literature.”

Wittgenstein, Prince Emil-Karl-Ludwig von Sayn (1824-78). See Vol. I. pp. 533-34, for biogr. data.

Zöllner, Johann Karl Friedrich (1834-1882). See Vol. V. pp. 26567, for biographical and bibliographical data.