Zirkoff B. - Appendix (BCW vol.8)

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Appendix

by Boris de Zirkoff

H. P. Blavatsky Collected Writtings, vol. 8, page(s) 412-480

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412

NOTE ON THE TRANSLITERATION OF SANSKRIT

The system of diacritical marks used in the Bibliographies and the Index (with square brackets), as well as in the English translations of original French and Russian texts, does not strictly follow any one specific scholar, to the exclusion of all others. While adhering to a very large extent to Sir Monier-Williams’ Sanskrit-English Dictionary, as for instance in the case of the Anusvâra, the transliteration adopted includes forms introduced by other Sanskrit scholars as well, being therefore of a selective nature.

It should also be noted that the diacritical mark for a long “a” was in the early days a circumflex, and therefore all of H.P.B.’s writings embody this sound in the form of “â.” No change has been made from this earlier notation to its more modern form of the “macron,” or line over the “a.” Such a change would have necessitated too many alterations, and almost certainly would have produced confusion; therefore the older usage has been adhered to throughout.

413

BIBLIOGRAPHY OF ORIENTAL WORKS Quoted or Referred to in the Present Volume

Realizing that it will assist the earnest student to have a list of selected editions of Oriental Works, most of which are not readily obtainable, the following Bibliography has been prepared. No attempt has been made to include all the known editions. Those mentioned below represent, therefore, only some of the most noteworthy publications. In a few instances, no definite information could be secured. Translations are in the English language, unless otherwise stated. Certain serial publications of Oriental writings are indicated by italicized capital letters following the editions. Many of the works referred to may be consulted for a short time by means of Inter-Library Loans. Institutions and Libraries where such works may be obtained, are indicated within square brackets.

The Key to the Abbreviations used is as follows:

Ed.—stands for Editions of the original text in Devanagari characters.

Roman—indicates the text to be in Roman characters.

AOS—Library of the American Oriental Society, New Haven, Conn.

BM—Boston Museum of Fine Arts, Boston, Mass.

C—Columbia University Library, New York, N.Y.

Ch—University of Chicago Library, Chicago, Ill.

Cl—Cleveland Public Library, Cleveland, Ohio.

Cong—Library of Congress, Washington, D.C.

H—Harvard University Library, Cambridge, Mass.

JHU—Johns Hopkins University, Baltimore, Md.

NYP—New York Public Library, New York City, N.Y.

P—Princeton University Library, Princeton, N.J.

Pea—Peabody Institute, Baltimore, Md.

UP—University of Pennsylvania Library, Philadelphia, Pa.

Y—Yale University Library, New Haven, Conn.

Bibl. Ind.—Bibliotheca Indica: a collection of original works (in Sanskrit, Hindi, Persian, and Arabic) publ. by the Asiatic Society of Bengal. Calcutta, Benares, Tungoo, London and Hertford, 1845—. Old and New Series, 4to and 8vo.

HOS—Harvard Oriental Series, edited, with the co-operation of various scholars, by Charles Rockwell Lanman. Cambridge, Mass.: Harvard University Press, 1891—.

SBE—Sacred Books of the East: translated by various Oriental scholars, and edited by F. Max Müller. Oxford: Clarendon Press, 1879-90.

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414 *Abodasura, Book of. More correctly Abodah farah, meaning “idolatrous worship,” one of the treatises of the Talmud, belonging to the order Nezikin; it treats of the laws regulating the conduct of the Jews towards idolatry and idolaters.

Aesh Metzareph. Chemico-kabalistic treatise translated in 1714 by “A Lover of Philalethes.” Published as No. 4 of the Collectanea Hermética edited by Dr. W. Wynn Westcott (“Sapere aude”). It is collected from the Kabala Denudata of Knorr von Rosenroth. London: Theosophical Publishing Society, 1894.

Aphorisms (Buddha). No information available.

Book of Concealed Mystery (Siphra-di-Zeni’uta). See Mathers, in General Bibliography.

Book of Formation. See Sepher Yetzirah.

Chhdndogyopanishad. With the commentary of Sankara Áchárya and the gloss of Ananda Giri. Edited by Dr. E. Roer. 628, 7. Calcutta: Asiatic Soc. ofBengal, 1850. Bibi. Ind. work 3, O.S. nos. 14, 15, 17, 20, 23, 25. [Y. AOS. NYP. JHU. Pea. Cong. Cl. Ch. H.]. — The Twelve Principal Upanishads (English transí.) with notes from the commentaries of Sankaráchárya and gloss of Anadagiri. Publ. by Tookaram Tatya . . . Bombay: Bombay Theos. Publ. Fund, 1891. (Reprints from Bibi. Ind. of translation of several Upanishads.) Reprinted, 1906. [C. UP. Cl. Ch.].—The Upanishads. Tr. by F. Max Müller. Part I: inch this part. Upanishad. Oxford, Clarendon Press, 1879. SBE 1. (Part II, 1884. SBE 15.)

Kirdtdrjuniya (Bharavi). With the Commentary (the Ghantapatha) of Mallinátha. Ed. by Narayana Bálakrishna Godabole and KásI- nátha Pánduranga Parab. 315, 16. Bombay: Nirnaya-ságara Press, 1885, 6th ed., 1907. [C. H.]—German transí, by Carl Cappeller. Cambridge, Mass.: Harvard Univ., 1912. Harvard Oriental Series, Vol. 15. [H. Cong. NYP. Y.]

Kiu-ti or Khiu-ti. See Vol. V, p. 425, for information.

Mundakopanishad. The Upanishads. Tr. by F. Max Müller. Part II, Oxford, Clarendon Press, 1884. SBE 15. [Y. C. NYP. JHU, Pea. UP. Cong. CI. Ch. H.]—The twelve principal Upanishads .......Publ. by Tookaram Tatya, with notes from the Commentaries of Sankaráchárya and the gloss of Anandagiri. Bombay: Bombay Theosophical Publ. Fund, 1891.— The Isá, Kéna . . . . Munda .... Upanishads, with the Commentary of Sankara Áchárya and the gloss of Ananda Giri. Edited by Dr. E. Roer. 598. Calcutta: Asiatic Society ofBengal, 1850. Bibi. Ind., work 7, O.S. nos. 24, 26, 28-31. [Y. AOS. NYP. JHU. Pea. Cong. Cl. Ch. H.]. —Text edited by pandits of the Ánandásrama. 2, 47, 13. Poona, 1889. [C. NYP. H.]

415 Sanhedrin. Treatise of the Talmud (q.v.).

Salapathahrdhmana. In The White Yajurveda, ed. by Albrecht Weber. Part 2. Berlin: F. Diimmler’s Verlagsbuchhandlung; London: Williams and Norgate, 1855 [Y. NYP. UP. Cong. H.].—Transl. by Julius Eggeling. Oxford: Clarendon Press, 1882. 85, 94, 97, 1900. 5 vols. SBE, XII, XXVI, XLI, XLIII, XLIV.

Sepher Toldoth Jeshu (History of Jesus). Jewish apocryphal work which first became known to Christians in the 13th century, and whose author is unknown. It is made up of fragmentary Talmudic legends, and is known in two widely differing recensions. A Latin translation of one of them was published by Wagenseil in his Tela ignea Satanae (Altdorfi Noricorum, 1681, 4to.), and of the other by J. J. Huldrich, as Historia Jeschuae Nazareni, a Judaeis Blaspheme Corrupta, Leyden, 1705. Acc. to the first, Jesus was born in the reign of Alexander Jannaeus, 106-79 b.c.; and acc. to the second, in the reign of Herod the Great, 70-4 b.c.

Sepher Yetzirah. This work whose title means the “ Book of Formation,” is reputed to be the oldest known Kabalistic work, attributed by tradition to Abraham himself, as also to Akiba. It deals with the occult meaning of numbers and letters, and is our first source for the doctrine of emanation and the sephirdth. It is written in the Neo-Hebraic of the Mishnah, and is unquestionably of very ancient origin. The editio princeps is that of Mantua, 1562, with several subsequent ones. The text and commentary by Dunash ben Tamim have been published by M. Grossberg, London, 1902.—Sepher Yetzirah, The Book of Formation, and the Thirty-two Paths of Wisdom. Translated from the Hebrew, and collated with Latin Versions. By Dr. W. Wynn Westcott. Bath: Robert H. Fryer, 1887. 43 pp. This work follows the version of J. S. Rittangelius of 1642. The Introduction gives a valuable historic survey of the subject.—A French translation of the Sepher Tetzirah by Papus was published in Le Lotus, October, 1887.

Shabbath. Tract of the Babylonian Gemara. See Talmud.

Siphra-di-Zeni’uta (Book of Concealed Mystery). See Mathers, in General Bibliography.

Sotah. Treatise of the Talmud (q.v.).

Taittiriyabrahmana. With the Commentary of Bhatta-bhaskaramisra. Ed. by A. Mahadeva Sastri, R. Shama Sastry and L. Srinivasa- charya. 4 vols.; 4, 447; xiv, 579; iv, 413; iv, 298. Mysore: Government Branch Press, 1908-21. Biblioth. Sansk. 36, 57, 38, 42. [Cl. P.]—With the Commentary of Sayana Acharya. Ed. by Rajendralala Mitra. 3 vols. Calcutta: Asiatic Society of Bengal, 1859, 1862, 1890. Bibi. Ind., work 31, O.S. [Y. Cong. NYP. H.]

416 Talmud. The great Rabbinical thesaurus reduced to writing during the second, fourth and sixth centuries of our era. Consists of two distinct parts: the Mishnah, and its Commentary, the Gemara. The Mishnah was comp, and ed. by Judah Hanasi, and is the first Jewish code of laws since the Torah; it is a systematic collection of religio-legal decisions developing the laws of the Old Testament. There are two Gemaras: the Babylonian, which is the record of the discussions of the Babylonian scholars on the laws and teachings of the Mishnah; and the Palestinian, which is a similar record in conn, with Palestinian scholars. The Mishnah together with one or other of the Gemaras forms the Babylonian or the Palestinian Talmud respectively. They were always printed separately. The Teachers mentioned in the Mishnah from the death of Hillel to its completion, are the Tannaim. Those mentioned in the Gemara are the Amaraim. Later teachers who added comments to the Talmud (6th and 7th cent.) are known as Saboraim (“reasoners”). The Rabbis who interpreted the Talmud are known as the Geonim, if they were heads of academies, and as Posekim (“deciders”).— The Babylonian Talmud. Tr. into English under ed. of I. Epstein. Sonsino Press, London, 1935-48. 34 vols.

Tandyamahabrahmana or Panchavinsabrahmana. With the Commentary of Sayana Acharya. Ed. by Anandachandra Vedaritavagisa. 2 vols.; Calcutta: Asiatic Society of Bengal, 1870, 1874. Bibi. Ind., work 62, N.S. [NYP. UP. Cong.]— Transl. by Dr. W. Caland. Calcutta: Asiatic Soc. of Bengal, 1931. Bibi. Ind., work 225, No. 1514. [Y. NYP. C.]

Vedantasara (Sadananda). Vedantasara of Sadananda, with introd., text, Engl. tr. and comments by Swami Nikhilananda. vi, 129. Mayavati, Almora, U.P., Advaita Ashrama, 1931. [AOS.].—Veddntasdra. Transl. with copious annotations by Major G. A. Jacob, x, 129. London: Triibner & Co., 1881. Trubner’s Oriental Series. [Y. AOS. NYP. JHU. Pea. Cl. H.].

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417

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; (b) to give similar data about a few well-known scholars who are discussed at length by H. P. B., and whose writings she constantly quotes; and (c) to give full information regarding all works and periodicals quoted or referred to in the main text and in the Compiler’s Notes, with or without biographical data of their authors. All such works are marked with an asterisk (*).

Aeschylus (525-456 b.c.). *Choephoroe (The Libation-Bearers).— Also an un-identified reference “I C”.

Alexandre, Charles (1797-1872), *Oracula Sibyllina. Paris: Pt. I, 1811; Pt. II, 1853; also, Paris: Firmin Didot, 1869.

Andreae (Andreas or Andrea), Johann Valentin. German theologian and writer, b. at Herrenberg, Württ., Aug. 17, 1586; d. at Adelsberg, June 27, 1654. After completing academic courses at Tübingen, travelled for some years as tutor in noble families. Became, 1614, deacon at Vaihingen, Württ., where he labored zealously for six years as preacher and writer. Superintendent at Calw, 1620-39. When city was sacked, 1634, he lost his library and barely escaped alive; worked tirelessly as physician, minister, grave-digger. Removed, 1639, to Stuttgardt, as court preacher, with seat in the Consistorium; active in the reorganization of Church system and schools after the ruin of the Thirty Years’ war. His life was based on practical Christian ethics, and he mourned the frivolous learning and the pedantry of his times. Adopted wit and satire as his weapons, and planned to combat with these the idols of the day in literature and religion. Prolific writer who is said to have written about one hundred works. The best known are: Menippus, 1618, directed against orthodoxy and worldly folly; Alethea Exul, against abuses in mystical thought; Die Christenburg, 1612, an epic allegory dealing with the struggles and ultimate triumph of the Christian soul; Turbo, 1616, a satire on pedantry; Reipublicae christianopolitanae descriptio, 1619, an account of an ideal Christian State, similar to Campanella’s City of the Sun; Theophilus, 1622 (publ. in 1649), which expresses his ideas on the public regulation of private morals, and contains a dissertation on the education of the young; this work entitles him to serious consideration as predecessor of the renowned Pestalozzi.

418 Andreae was an outstanding linguist, perfecting himself in Latin, Greek, Hebrew, French, Spanish, Italian and English; he was a profound student of mathematics, having studied with Maslin, the teacher of Kepler. In 1614, he published a series of lectures on mathematics. Having been for some years Spiritual Counsel of the Landgrave of Hesse, he became later Prelate of Adelberg, and Almoner of the Duke of Württemberg, and died respected by all men.

Andreae’s Autobiography was publ. in German by D. C. Seybold, 1799, and in the original Latin by F. H. Rheinwald, Berlin, 1849.

Consult the following sources: Hassbach, Andreä und sein Zeitalter, Berlin, 1819; A. Landenberger. J. V. Andreä, Barman, 1886; P. Wurm, J. V. Andreä, Calw, 1887.

No attempt is being made here to deal with the controversial evidence concerning Andreae’s role in the launching of the early Rosicrucian movement.

Anstey, F. (pseud, of Thomas Anstey Guthrie, 1856-1934). * A Fallen Idol. New York: J. W. Lovell Co., 1866; new ed., London: Smith Elder & Co., 1886 and 1892. Reviewed at length by N. C. in The Theosophist, Vol. VII, September, 1886, pp. 791-96.

*Ante-Nicean Fathers, The. Translations of the Writings of the Fathers down to a.d. 325. Rev. Alexander Roberts and James Donaldson, Editors. American reprod. of the Edinburgh ed., rev. with Notes by A. Cleveland Coxe. New York: Chas. Scribner’s Sons, 1908-13. 10 vols.; also Buffalo: The Christian Liter. Publ. Co., 1885-97.

*Apostolic Constitutions. See pp. 221-22 of the present Volume.

Aristophanes (ca. 448-385 b.c.). *Plutus.

Arnobius the Elder or Afer (fl. ca. 290 a.d.). *Adversus Gentes. In Migne, Patr. C. Compl., Ser. Lat., IV, 349. Also Ante-Nicean Fathers, Vol. VI, p. 425.

Arnold, Sir Edwin (1832-1904). *The Light of Asia: or The Great Renunciation (Mahabhinishkramana). London: Trübner & Co., 1879.

Atticus Herodes, Tiberius Claudius. Celebrated Greek rhetorician, b. ca. 104 a.d., at Marathon, in Attica; d. ca. 180. Belonged to a very ancient family which traced its origin to the famous Aeacidae. After completing his studies under the most famous rhetoricians of the time, he opened a school of rhetoric at Athens, and afterwards at Rome, where Marcus Aurelius was among his pupils. Raised to the consulship, 143; for a time entrusted with the administration of the free towns in Asia; performed the functions of high-priest at the festivals celebrated at Athens in honour 419of Marcus Aurelius and L. Verus. Principally known for the vast sums he expended on public purposes, arousing some antagonism from jealous people. He built at Athens a race-course of white Pentelic marble, and the magnificent theatre of Regilla, with a roof made of cedar-wood. He erected a stadium at Delphi, hot baths at Thermopylae, and an aqueduct at Canusium, in Italy. He also restored partially ruined cities in Greece. Most of his speeches, specified by the ancients, are no longer extant.

Augustine, Saint (Aurelius Augustinus, 354-430). *De civitate Dei. Transi, by M. Dods. Edinburgh: Clark 1897. 2 vols.; also London: Dent, 1947.

Bailly Jean Sylvain. French astronomer, statesman and historian, b. in Paris, Sept. 15, 1736; d. there Nov. 12, 1793. Educated at home in the art of painting; later devoted himself to poetry and belles-lettres, until his acquaintance with Father Nicolas Lacaille, when he became an ardent student of astronomy. Calculated an orbit for the comet of 1759 (Halley’s); published, 1766, his Essai sur la théorie des satellites de Jupiter, followed in 1771 by another treatise on the light of the satellites. Admitted to the Academy of Sciences, 1763, to the French Academy, 1783, and to the Académie des Inscriptions, 1784. His remarkable astronomical works are: Histoire de l’astronomie ancienne. Paris: Frères Debure, 1775; 2nd ed., 1781. 4to.—Histoire de l’astronomie moderne. Paris, 1785. 3 vols.—* Traité de l’astronomie indienne et orientale. Paris: Debure l’aîné, 1787, cixxx, 227 pp., 4to. These works contain many intuitive and independent theories.

Bailly espoused the democratic cause in the Revolution. He was elected, 1789, first deputy from Paris to the tiers état, and became president of the National Assembly. He was the mayor of Paris during 26 months packed with dangerous events and trying circumstances (July 15, 1789—Nov. 16, 1791). The dispersal by the National Guard, under his orders, of the riotous assembly in the Champ de Mars, July 17, 1791, lost him his popularity, and he retired to Nantes where he wrote his Mémoires d’un témoin oculaire, etc. (publ. posthumously by Berville and Barrière, 1821-22), an incomplete narrative of the events of the Revolution. In 1793, Bailly left Nantes to join his friend Pierre Simon Laplace at Melun; he was recognized, arrested and brought before the Revolutionary Tribunal at Paris. On Nov.. 12, 1793, he was guillotined.

At one time in his life he was connected with Franklin, and made an adverse report on Mesmer and his work. Though not an orator, he was an impressive speaker, acted with dignity and moderation, but was not appreciated at a time when mob violence was the order of the day.

420 His other works are: Lettres sur l’origine des sciences, 1777.—Lettres sur l’Atlantide de Platon, London, 1779.—Essai sur les fables, et sur leur histoire, posthumously publ. in Paris, 1799.

Bain, Alexander (1818-1903). Scottish philosopher and educationist, born in Aberdeen, where he also died. Began life as a weaver. Entered Marischal College, 1836, studying arts; became contributor to the Westminster Review, establishing a life-long friendship with John Stuart Mill. Was appointed, 1845, prof, of mathematics and natural philosophy in the Andersonian Univ, of Glasgow, but soon resigned. In 1860 became prof, of logic in the Univ, of Aberdeen; he contributed to the raising of the standard of education in Scotland and greatly influenced the teaching of English grammar and composition. In 1876, he started his periodical Mind for which he wrote numerous articles. He resigned his professorship in 1880, to devote himself to writing. Among his many works on varied subjects, mention should be made of: Manual of Rhetoric, 1866.—Manual of Mental and Moral Science, 1868.—Logic, 1870.—*Mind and Body. The Theories of their Relation, in “The International Scientific Series,” London, 1872; 3rd ed., 1874.—Education as a Science, 1879. Bain was the first in Great Britain to stress the necessity of applying the methods of the exact sciences to psychological phenomena; he made a profound study of the physical origin of feeling and emotion, and of the laws of association.

Barras, Charles M. *The Black Crook. Light Opera.

Basilides (130 or 140 b.c.). Extensive work on the interpretation of the Gospels, in 24 volumes. Mentioned by Cassels, Supernatural Religion, Vol. II, Part II, chap. vi.

Bede (or Beda, or Baeda, 672-735). *Historia ecclesiastica, written in 731. Most recent ed. is the one of Rev. Chas. Plummer, Clarendon Press, Oxford, 1896.

Bernheim/ Hippolyte. French physician, b. at Mulhouse (Haut- Rhin), 1837; d. at Paris, 1919. Was first professor at the Univ, of Strassburg, 1868, but settled later at Nancy, where he devoted himself to the study of hypnotism and suggestion. Works: De la suggestion dans l’état hypnotique et à l’état de veille, 1884.—Hypnotisme, suggestion et psychothérapie, 1890. Vide s.v. Liébault, concerning Bernheim’s role ih Liébault’s vindication.

Berthelot, Marcellin Pierre Eugène (1827-1907). *Les origines de l’alchimie. Paris: G. Steinheil, 1885. Nouveau tirage, Paris: Librarie des Sciences et des Arts, 1938.

Bockh, August (1785-1867). *Corpus inscriptionum graecarum. 4 vols., fol., 1828-77. Section on “ Inscriptiones Christianae.”

421 *Book of Numbers or Chaldean Book of Numbers. Not available. Original source of the Zohar and other Kabalistic works. According to H. P. B., there are only two or three copies of it extant, and these are in private hands. No further information is given.

*Book of jehiel. Vide p. 224 in the present volume.

Bouché-Leclercq, A. (1842-1923). *Histoire de la divination dans l'antiquité, Paris, 1880. 3 vols.

Browne, Sir Thomas. English author and physician, b. in London, 1605; d. in 1682. Educ. at Winchester college, 1616, and Oxford, 1623-26. Studied medicine and practised for some time. Travelled in Ireland, France and Italy, 1630-33, receiving the degree of M.D. at Univ, of Leyden. Returned to London, 1634; settled in practice at Norwich, 1637. His principal works are: Religio Medici (London: pr. for Andrew Crooke, 1642, 1643), translated into many languages and which was placed on the Index Expurgatorius; Pseudo-doxia Epidemica (London, 1646), which is a storehouse of out-of- the-way facts; and Hydriotaphia, Urne-Buriall, outstanding for richness of imagery and pomp of style. Browne was knighted by Charles II, 1671.

Buck, Dr. Jirah Dewey (1838-1916). *Modern World Movements. Indo-American Book Co., Chicago, 1913. 191 pp.

Butleroff, Prof. Alexander Mihaylovich (1828-1886). *Scientific Letters. Apparently a series which appeared in the Novoye Vremya, daily of St. Petersburg, Russia, sometime in 1883.

Byron, George Gordon Byron, 6th Baron (1788-1824). *Lara, A Tale. Published anonymously, August 6, 1814, in dishonour of Napoleon. Quoted words, however, have not been found therein.—Another prose passage which has not been identified.—*Childe Harold's Pilgrimage.

Cabrol, Fernand and Henri Leclercq. *Dictionnaire d'archéologie chrétienne et de liturgie. Paris: Librarie Letouzey et Ané, 1903-24. 15 volumes in 30 books.

Campbell-Pread, Rosa C. *Affinities: A Romance of Today. London: Bentley & Son, 1885. 2 vols. 8vo.; 2nd ed., London: G. Routledge & Sons, 1886. 8vo.—*The Brother of the Shadow. A Mystery of to-day. London: G. Routledge & Sons, 1886. 8vo.

Carroll, Lewis (pseud, of Charles Lutwidge Dodgson, 1832-98), *Alice's Adventures in Wonderland, 192 pp.; orig. ed., London: Macmillan and Co., 1866; Boston: Lee and Shepard, 1870.

422 Cassels, Walter Richard (1826-1907). *Supernatural Religion: An Inquiry into the Reality of Divine Revelation. London: Longmans, Green & Co., 1874. 2 vols.; published anonymously. Third vol. publ. in 1877. Rev. ed. of complete work publ. in 1879. Vide Vol. VI of present Series, p. 430, for further data.

*Catechism on Everyday Life, A. No data available.

Chatterjee, Sreenath,* “A Self-Levitated Lama,” The Theosophist, Vol. VIII, No. 96, September, 1887, pp. 726-28.

Chaucer, Geoffrey (1340?-1400). Passage has not been identified.

Chromatics. Bishop of Aquileia, end of 4th and beginning of 5th cent. One of the most influential of the Western prelates of his day, friend and correspondent of Ambrose, Jerome, Rufinus, and warm supporter of Chrysostom against Oriental assailants. Native of Aquileia, he became its bishop at death of Valerian, ca. 388. Exercised wholesome influence over some of the best-known men of the age. Jerome’s transi, of the books of the Old Testament was greatly helped by the generosity of both Chromatius and Heliodorus (q.v.). Tried to arbitrate quarrel between Jerome and Rufinus, due to Jerome’s sharp criticism of Rufinus’ transi, of Origen’s de Principiis. Died ca. 407. Wrote some 18 Homilies on the Sermon on the Mount.

Chwolsohn (Khvolsohn), Daniel Avraamovich (1819-1911). Renowned Russian-Jewish Orientalist and Semitolog, son of a poor Jewish family. Raised in his own religion, he became well versed in the Bible, the Talmud and its mediaeval commentaries. Learned by own efforts Russian, German and French. After attending Univ, of Breslau, obtained degree of Ph.D. from Univ, of Leipzig, for his thesis: Die Ssabier und der Ssabismus. Returning to Russia, continued same line of research, resulting in the publication of a larger work under same title (St. Petersburg: Imperial Acad, of Sciences, 1856. 2 vols. 8vo.), which secured him wide recognition among scholars. From 1855 on, held chair of Hebrew, Syrian and Chaldean literature at Univ, of St. Petersburg: taught, 1858-83, Hebrew language and Biblical archaeology at the Greek-Orthodox Theological Academy, and Hebrew at the Roman Catholic Academy, both at St. Petersburg. Translated into Russian about two-thirds of the Old Testament for the St. Petersburg Theol. Acad. Apart from a large number of technical papers in various scientific journals, wrote the following works, which introduced among scholars heretofore unknown MSS., and new sources of information: Über die Überreste der altbabylonischen Literatur in Arabischen Übersetzungen, in the Mémoires des savants étrangers, tome VIH (St. Petersburg: Imp. Acad, of Sc., 1859). This essay appeared in Russian transl. in the Russkiy Vestnik for 1859, and was also publ. by Eggers as a separate pamphlet (195 pp.). It includes the 423so-called Book of Nabathean Agriculture, regarding which information will be found on pp. 22 of the present volume.—Corpus inscrip· tionum Hebraicarum, St. Petersburg, 1884; Russ, tr., 1884.—Das letzte Passamahl Christi und der Tag seines Todes, in Mem. of the Acad, of Sc., St. Petersburg, 1892. It is concerned with the relations of the Sadducees and Pharisees to Jesus, and shows that the latter could not have been interested in the execution of Jesus, while the former could have been.

Cicero, Marcus Tullius (106-43 b.c.), *De natura deorum. Loeb Classical Library.

Clarke, Edward Daniel. English collector and travel writer; b. June 5, 1769; d. March 9, 1822. Son of clergyman, also noted traveller and author, and grandson of antiquary. Educated at Jesus College, Cambridge; B.A., 1790, M.A., 1794. Became private tutor and companion, travelling with his charges. Began, 1792, his famous collection of minerals. Came back to Jesus Coll., 1798, as a fellow. Began in 1799 a three years’ tour of Russia, Scandinavia, Palestine and Greece. Senior tutor at Jesus College, 1805-08. Married at the time. Lectured on mineralogy at Cambridge, 1807; became prof, of mineralogy, 1808, and librarian at Cambridge, 1817; soon resigned on acc. of health. Works: The Tomb of Alexander. Cambridge, 1805.—*Travels in various countries of Europe, Asia and Africa. London, 1810-23. 11 vols. 4th ed., London, 1816-24. (Vide W. Otter, Life and Remains of E. D. Clarke. London: J. F. Dove, 1924; G. Cowie Co., 1925.)

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

*Clementine Homilies. See p. 221 in the present Volume.

Clifford, William Kingdon. English mathematician and philosopher, b. at Exeter, May 4, 1845; d. at Madeira of pulmonary consumption, March 3, 1879. Educ. at King’s College, London, and Trinity College, Cambridge. Appointed prof, of mathematics at Univ. College, London, 1871, and became F.R.S., 1874. Impressed his contemporaries as a man of great acuteness and originality, of quick thought and speech, of lucid style, full of wit and social warmth. He was especially interested in non-Euclidian geometry and elliptic functions, and ranks as mathematician of the highest order. As philosopher, he coined the expressions “mindstuff” and “tribal self,” explaining his ethical views of conscience and moral law as the development in. each individual of a “self” which prescribes the conduct conducive to the welfare of the tribe. 424He waged a war against ecclesiastical systems in the name of humanity, and was regarded as dangerous champion of antispiritual tendencies rising in science. Works: Elements of Dynamics. London: Macmillan & Co., 1887.—Seeing and Thinking, ibid., 1879. —Mathematical Papers, ibid., 1882.— The Common Sense of the Exact Sciences. New York: D. Appleton & Co., 1888.

Clifford’s wife earned for herself a prominent place in English literature as a novelist and a dramatist, her best-known story being Mrs. Keith’s Crime (1885).

Coleridge, Samuel Taylor (1772-1834). *Fears in Solitude, 1798.

Collier, Jeremy. English nonjuring divine, b. at Stow-with-Quy, Cambridgeshire, Sept. 23, 1650; d. April 26, 1726. Educated at Ipswich free school, and Caius Coll., Cambridge. Appointed to rectory of Ampton, 1679, and lecturer of Gray’s Inn, 1685. Was imprisoned twice during the revolution for loyalty to James II. In 1696, for his boldness in granting absolution on the scaffold to Sir John Friend and Sir Wm. Parkyns, who had attempted to assassinate William, he was obliged to flee, and for the rest of his life continued under sentence of outlawry. Returning to London after the storm had blown over, he published in 1697 the first volume of his Essays upon Several Moral Subjects, to which a second was added in 1705, and a third in 1709; it ran through at least seven editions. In 1698 he produced his famous Short View of the Immorality and Profaneness of the English Stage, in which he vigorously attacked the alleged moral looseness of the contemporary stage. This resulted in a ten-year controversy. From 1701 to 1721, Collier was engaged in the writing of his Great Historical, Geographical, Genealogical, and Poetical Dictionary, based upon Louis Moreri’s Dictionnaire historique, and in the compiling of the two volumes folio of his Ecclesiastical History of Great Britain, etc. (1708-14). In 1712, George Hickes was the only survivor of the nonjuring bishops, and in the next year Collier was consecrated. He had a share in an attempt made towards union with the Greek Church. His last work was a volume of Practical Discourses, 1725.

Collins, Mabel. English novelist and mystical writer. She was the eldest daughter of Mortimer Collins, the well-known writer, and was born in Guernsey, Channel Islands, September 9, 1851. She was not in any way related to Wilkie Collins, the novelist, as has been erroneously supposed. She was the step-aunt of Basil Crump, whose contributions to Theosophical literature are well known.

Her father, Mortimer Collins (1827-76), was a miscellaneous writer born at Plymouth. His father was a solicitor and a student 425of mathematics, a tendency which his son inherited. Mortimer married in 1849 Susannah, daughter of John Hubbard, and widow of Rev. J. H. Crump. Soon after marriage, he went to Guernsey, where he had been appointed mathematical master of Queen Elizabeth College. He left there in 1856, to devote himself to literary pursuits for the rest of his life. He settled at Knowl Hill, Berkshire, 1862. His first wife died in 1867, and he married next year Frances Cotton (d. 1886). Mortimer Collins contributed to various newspapers, wrote a number of novels, and enjoyed composing playful verses; he was a lover of Classics, a man of strong religious sentiments, socially unconventional, but conservative in all other respects; he had a strong aversion to freethinkers, and supported the established order in church and state. He died of heart disease.

His best-known works are: Idylls and Rhymes, 1855; Sweet Ann Page, 1868; The Ivory Gate, 1869; The Vivian Romance, 1879, The Secret of Long Life, 1871, which went through five editions; The Marquis and Merchant, 1871, said to be his best novel; Princess Claris, 1872; Transmigration, 1874.

Mabel Collins called herself a “Nine,” because of being a ninth child, born on the ninth day of the ninth month. She was educated at home according to her father’s special ideas of education, and married in 1871 Dr. Kenningale Robert Cook, from whom she became later separated. Starting her literary career early in life, she wrote a number of novels: Blacksmith and Scholar. London: Hurst, 1875. 3 vols.—An Innocent Sinner. A psychological Romance. London: Tinsley Bros., 1877. 3 vols. 8vo; also F. V. White, 1883.—Our Bohemia. Tales. Ibid., 1879. 3 vols. 8vo.—In this World. A Novel. London: Chapman & Hall, 1879. 2 vols. 8vo.—Too Red a Dawn. London: Tinsley & Bros., 1881. 3 vols. 8vo.— Cobwebs. Tales. Ibid., 1882. 3 vols. 8vo.—In the Flower of her 426Youth. A novel. London: F. V. White & Go., 1883. 3 vols. 8vo.—The Story of Helena Modjeska (Madame Chlapowska). London: W. H. Allen & Co., 1883.—Viola Fanshawe. A novel. London: F. V. White & Co., 1884. 8vo. She also contributed weekly short stories to Truth, The World, etc.

It was in 1884 that Mabel Collins joined the Theosophical Society and became a Fellow of the London Lodge, then under the Presidency of Alfred Percy Sinnett. Previous to her Theosophical connections, she had written a charming mystical story, The Idyll of the White Lotus, which Mr. I. D. Ewen, a Scottish F.T.S., late of India, showed in manuscript to Col. H. S. Olcott, then in Europe, and introduced him to the author. Mabel Collins told the Colonel that this story had been written either in trance or under dictation by someone whom she described to him. The little book is dedicated: “To the True Author, the Inspirer of this work,” and H. P. B. said that the handwriting of the manuscript was not the ordinary handwriting of Mabel Collins. This was prior to meeting H. P. Blavatsky. She met H. P. B. in London but a short time before H. P. B.’s departure for India on November

MABEL COLLINS (Mrs. Kenningale R. Cook) 1851-1927 Reproduced from her work, When the Sun Moves Northward (London: Theos. Publ. Society, 1912).

427

1st, 1884; at the time H. P. B. saw her but on a few occasions and had no private interview with her.

Subba Row, reviewing at length the Idyll, speaks of it as an allegorical description of the trials and the difficulties of a neophyte, and says that Sensa, the hero of the story, is intended to represent the human soul. In his own words, “it truly depicts the Egyptian faith and the Egyptian priesthood, when their religion had already begun to lose its purity and degenerate into a system of Tantric worship contaminated and defiled by black magic, unscrupulously used for selfish and immoral purposes.”

In her letter to Light (London), published June 8, 1889, H. P. B. says, inter alia,

“. . . when I met her [Mabel Collins] she had just completed the Idyll of the White Lotus, which as she stated to Colonel Olcott, had been dictated to her by some ‘mysterious person.’ Guided by her description, we both recognized an old friend of ours a Greek, and no Mahatma, though an Adept; further developments proving we were right. . .”

The next important step in the literary and occult career of Mabel Collins was the publication of Light on the Path, prized ever since by several generations of mystical students throughout the world. According to an inscription in an autographed copy of this booklet which was in the possession of Basil Crump, and which is reproduced herewith in facsimile, work was begun on it, under the guidance of the Greek adept known as Hilarion, in October, 1884, the short essay on Karma being written December 27, 1884. It appears that three days before H. P. B. left for India, she was visited by Mabel Collins, who showed her a page or two of her MSS., H. P. B. recognizing in it some very familiar

428

expressions. Light on the Path was finished and published in London (by Reeves & Turner, 196, Strand) in the early part of 1885, after H. P. B.’s departure for India. It is described on the title-page as “A Treatise written for the Personal Use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its Influence”; a Triangle appears in place of the author, and to this is added: “Written down by M. C., A Fellow of The 429Theosophical Society.” This first edition consists of only 31 small pages, embodying the two sets of 21 rules each, and is bound in a grayish binding.

It appears that H. P. B. did not actually see this booklet until it was given to her by Arthur Gebhard in the summer of 1886, when she had returned to Europe and was living at Wurzburg.

The manner in which Light on the Path was written is told by Mabel Collins herself in the tenth chapter of her booklet called When the Sun Moves Northward, wherein only students with spiritual discrimination will most likely discern between symbolic statements, imaginative superstructure, and actual facts. By the end of 1886, Light on the Path was republished with additional Notes, which, though remarkable in themselves, are not on the same lofty level with the original rules. It was not, however, until the magazine Lucifer was started by H. P. B. in London, in September, 1887, that the “Comments” on Light on the Path began to appear in its pages, in separate installments, all signed by the usual Triangle; they were published in the issues of Sept., Oct., Nov., 1887, and Jan., 1888. Many subsequent editions of this booklet have been published since.

At a later date, Mabel Collins told John W. Lovell that only the 42 rules had been given her in the manner described by her, and that the Notes and Comments were her own, and not dictated by anyone.

Even at an early period in the work of the Movement, objections had been raised to one specific sentence in Light on the Path, in Rule 20 of the First Section, wherein it says: “Seek [the way] by plunging into the mysterious and glorious depths of your own being. Seek it by testing all experience, by utilizing the senses in order to understand the growth and meaning of individuality, and the beauty and obscurity of those other divine fragments which are struggling side by side with you, and form the race to which you belong. . . .”

This was held by some to be unethical advice, even though the “Notes” published later amplify this thought and state: “Seek it by testing all experience, and remember that when I say this I do not say, Yield to the seductions of sense in order to know it. Before you have become an occultist you may do this; but not afterwards..........”

430 Even H. P. B. herself considered the sentence first quoted as dangerous, and spoke of Rule 20 as one “whose Occult venom and close relationship to Tantrika Black Magic has never been suspected by the innocent and sincere admirers of this otherwise priceless little book, the main body of which only was dictated by a true Adept, and the rest added from the inner consciousness of Miss Mabel Collins. ...”

Early in 1887 another priceless booklet from the pen of Mabel Collins, ostensibly from the same source, although, perhaps, not under the same degree of inspiration, made its appearance. It was entitled Through the Gates of Gold: A Fragment of Thought. Its pages contain some profound occult truths and most valuable hints.

When the second edition of this booklet was published, Mabel Collins added to it a brief prefatory Note which said:

“Once, as I sat alone writing, a mysterious Visitor entered my study unannounced, and stood beside me. I forgot to ask who he was or why he entered so unceremoniously, for he began to tell me of the Gates of Gold. He spoke from knowledge, and from the fire of his speech I caught faith. I have written down his words; but alas, I cannot hope that the fire shall burn as brightly in my writing as in his speech.

M.C.”

In a letter to the Editor of The Path, dated from London, July 17, 1887, Mabel Collins says that she intends to add the same Note to subsequent editions of The Idyll of the White Lotus and Light on the Path, to counteract the mistaken impression on the part of some readers that this Note constitutes a separate claim for the “ Gates of Gold ” alone. She says:

“...........That book and the ‘Idyll of the White Lotus’ were written in the same manner. As to ‘Light on the Path’ that is a collection of axioms which I found written on the walls of a certain place to which I obtained admission, and I made notes of them as I saw them. ...”

431 The active association of Mabel Collins with the Theosophical work was but of short duration, and consisted mainly in her being Co-Editor of Lucifer with H. P. B. herself, from the time of its starting, in September, 1887, to approximately late Fall of 1888. Sometime during the year of 1888, differences began to develop between H. P. B. and Mabel Collins, and the latter fell gravely ill. The complete story of these difficulties is not easy to ascertain at this late date. It is reasonable to assume, however, that they were largely due to the unstable temperament of Mabel Collins, her characteristics as a strong “sensitive,” with mediumistic tendency, and also most likely to her own occult tests and trials, as a would-be disciple, as well as to the personal idiosyncrasies of H. P. B. herself, which no honest student will deny.

In July, 1888, H. P. B. had to step in as an anonymous co-author of the story “The Blossom and the Fruit,” which was then running serially in Lucifer over the signature of Mabel Collins. All went smoothly with the story until near the end when H. P. B. observed that the author was beginning to mislead her readers. She saved the situation in the last chapters so skilfully that it is impossible to detect the complete change from the false dénouement Mabel Collins was leading up to. The last two installments of this story are signed “ Mabel Collins and – –.”

In October of the same year H. P. B. assumed sole Editorship of Lucifer, publishing an Editorial Notice to this effect, though Mabel Collins’ name remained on the cover until February, 1889.

After the starting of the Esoteric Section, which had been openly organized in the Fall of 1888, H. P. B. refused at first to accept Mabel Collins as a probationer therein, until the latter implored her to do so. On the evidence of several contemporary co-workers, Mabel Collins was not what might be termed a student of Theosophy, knew in reality very little about the teachings, and had no real understanding of the purposes and aims of H. P. B.’s work. She was placed on probation, and within a very short time failed dismally, on the strength of H. P. B.’s own words to this effect. She was subsequently expelled from the E.S.

It must be said in this connection that towards the beginning of the year 1889, Mabel Collins experienced, it would seem, a complete 432change of heart and went so far as to deny any special inspiration in regard to her mystical works, stating at the same time that any claim to this effect was made at the request of H. P. Blavatsky. She fell under the insidious influence of Professor Elliot Coues, of Washington, D. C., whose personal ambitions in his Theosophical work finally led to his expulsion from the Society. Acting under this influence, Mabel Collins in July, 1889. brought suit in England against H. P. B. for libel. When the case came for trial in July, 1890, a certain letter written by Mabel Collins was shown by H. P. B.’s attorney to the counsel for Mabel Collins, who thereupon asked the Court to dismiss the case, which was done.

To the period of her life outlined above belong several other novels which came from Mabel Collins’ pen in rapid succession, such as: The Prettiest Woman in Warsaw. London: Ward & Downey, 1885. 3 vols. 8vo.; also New York: G. Munro, 1886, and Lovell Co., 1888.—Lord Vanecourt’s Daughter. London: Ward & Downey, 1885; New York: Harper & Bros., 1886.—Ida·. An Adventure in Morocco. London: Ward & Downey, 1890. 8vo; also New York: Lovell Co., 1890.—The Confession of a Woman. New York: Lovell Co., 1890.—A Debt of Honour, ibid., 1891; London: Remington & Co., 1892.—The Story of an Heiress. New York: U.S. Book Co., 1892.—Suggestion. A novel. New York: Gestefeld & Co., 1892. She also produced two unfriendly parodies of things Theosophical entitled Morial the Mahatma, New York: Gestefeld & Co., 1892. 270 pp.; and The Mahatma: A Tale of Modern Theosophy. London: Downey, 1895; published anonymously.

It has been asserted by James Morgan Pryse, that H. P. B., when speaking to him in London on the subject of Mabel Collins, harboured no bitterness towards her, but of course regretted the breakdown and defection of a promising pupil and an accomplished writer. When he saw Miss Collins, sometime after H. P. B.’s passing, he assured her that the latter had cherished no grudge against her, and that Mrs. Besant would welcome her return to the Movement. After first having spoken quite harshly of H. P. B., Miss Collins soon changed her attitude, and accepted Pryse’s assurances; she appeared to Pryse to be as repentant as H. P. B. had been forgiving. Mabel Collins was re-instated in the Society but did not stay in it very long.

In later years, there came from her pen a number of novels and other smaller booklets, several of them of a mystical trend. The latter ones, though falling short of those she had produced under special inspiration, contain nevertheless some beautiful thoughts. 433They should be read, however, with great caution, lest the student accept as truth various imaginative accounts which do not present in a trustworthy manner the occult precepts and teachings of genuine esoteric schools. With the exception of one or two already mentioned, they are:

Juliet’s Lovers. London: Ward & Downey, 1893. 3 vols. 8vo.— Green Leaves. London: Kegan Paul & Co., 1895. 8vo. (Cf. The Theos., Vol. XVI, p. 528).—The Story of the Tear. London: George Redway, 1895. The strange ideas contained in this booklet brought forth a very emphatic protest from the pen of Annie Besant in the pages of Lucifer (Vol. XVII, pp. 435-36), a protest we feel fully justified, as these ideas are not consonant with genuine training for discipleship.—Pleasure and Pain. London: Isis Pub. Co., 1897.—The Star Sapphire. A novel. London: Ward & Downey; New York: Roberts Bros., 1896. 8vo.; also 1902.—A Cry from Afar. To students of Light on the Path. London: Theos. Publ. Soc., 1905. 8vo. 54 pp.; also 1913 and 1954.—Illusions, ibid., 1905. 8vo. 71 pp.—Love’s Chaplet, ibid., 1905. 8vo. 64 pp.—The Awakening, ibid., 1906. 8vo. 102 pp.— The Builders, ibid., 1907. 70 pp.—“The Disciple,” The Theosophist, 1907-08.— One Life, One Law, ibid., 1909. 8vo.—Fragments of Thought and Life, ibid., 1908. 8vo. 121 pp.—The Transparent Jewel. On the Yoga Aphorisms of Patanjali. London: Rider & Co., 1912. 8vo. 142 pp.—The Story of Sensa. An Interpretation of The Idyll of the White Lotus. London: Theos. Publ. Soc., 1913. 8vo.; also New York: Lovell Co., 1913.—The Crucible, ibid., 1914. 8vo. 125 pp.—As the Flower Grows. Some Visions and Interpretations. London: Theos. Publ. Soc., 1915. 8vo. 112 pp.—Our Glorious Future. An Interpretation of Light on the Path. Edinburgh: Theos. Bookshop, 1917. 8vo. 115 pp.—The Locked Room. A true Story of Experiences in Spiritualism. London: Theos. Publ. House, 1920, 8vo. 176 pp. Mabel Collins wrote also in collaboration with Helen Bourchier The Scroll of the Disembodied Man. London: J. M. Watkins, 1904. 8vo. 38 pp.; and with Charlotte Despard a work entitled Outlawed, dealing with the woman suffrage question. London: Henry J. Drame, 1908. 8vo. 314 pp.

She had left with Maud Hoffmann, A. P. Sinnett’s executrix, the MSS. of a mystery play in three acts, adapted from The Idyll of the White Lotus. This play, entitled Sensa, was published in 1950 by the Theosophical University Press, Covina, Calif.

For the last twelve years of her life Mabel Collins lived with Mrs. Catherine Metcalf, and for several years suffered from heart trouble. She passed away March 31, 1927.

434 Our appraisal of the mistakes and most unfortunate actions on the part of Mabel Collins should at all times be tempered by the realization that she was a very unusual type of a “sensitive,” endowed with at least some degree of clairvoyant consciousness, and a strongly marked duality. Such people are apt to go to extremes, and to make serious blunders mainly due to their uncontrolled imagination. They are also frequently open to impressions coming from sources that are misleading and treacherous. Her life-story, however, should teach us that it is not invariably the immaculate persons who are selected to perform some specific work for the good of the human race. The self-righteous students of Theosophy who have upon occasion dwelt very harshly upon her failings, would have judged her more charitably if they had really known the many difficult karmic drawbacks and conflicting influences against which she had to contend.

Corelli, Marie (pseud, of Mary Mackay, 1864-1924). *The Romance of Two Worlds. New York: H.M. Caldwell, 1887. 324 pp., ill.; 30th ed., 1910.

Cory, Isaac Preston (1802-1842). English miscellaneous writer. Fellow of Caius College, Cambridge; B.A., 1824; M.A., 1827. Died at Blundestone, Suffolk, April 1, 1842. Author of the rare work: *Ancient Fragments of the Phoenician, Chaldean, Egyptian, Tyrian, Carthaginian, Indian, Persian, and Other Writers. With an Introductory Dissertation. London: William Pickering, 1828. 8vo.; 2nd enl. ed., ibid., 1832. lix, 361 pp. Greek, Latin and English texts. To this work is added his “Inquiry into the Method, Objects, and Result of Ancient and Modern Philosophy, and into the Trinity of the Gentiles.” The 3rd ed., edited by E. Richmond Hodges (London: Reeves and Turner, 1876), is much less valuable as it lacks the “Chaldean Oracles” and the “Inquiry.” Cory published also a Chronological Inquiry into the Ancient History of Egypt, 1837, and a Practical Treatise on Accounts, etc., 1839.

Courtney, Herbert L. *The New Gospel of Hylo-Idealism or Positive Agnosticism .... repr. from “Our Corner.” London: Freethought Publ. Co., 1888. 8vo. 23 pp.

Crawford, F. Marion (1854-1909). *Mr. Isaacs, a Tale of Modern India. London: Macmillan & Co., 1882. 8vo. 316 pp.—*Zoroaster. London: ibid., 1885. 8vo.

Curtius, Georg. German classical philologist, b. at Lübeck, April 16, 1820; d. at Hermsdorf bei Warmbrunn, Aug. 12, 1885. Held philological appointments at Prague, Kiel and Leipzig, between the years 1849 and 1862. Contributed notably to the science of comparative philology, his philosophical theories exercising a widespread influence at the time. He was a brother of Ernst Curtius (1814-96), well-known archaeologist and historian, and tutor to 435Emperor Frederick III when a boy. The chief works of Georg Curtius are: *Grundzüge der griechischen Etymologie. Leipzig: B. G. Teubner, 1858-62; 5th ed., 1879. Transi, into English by A. S. Wilkins and E. B. England, as *Principles of Greek Etymology. London: J. Murray, 1875 and 1886.—Griechische Schulgrammatik, 1852, passed through 20 editions, and has been tr. in English.— Die Sprachvergleichung in ihrem Verhältniss zur Classischen Philologie, 1845; Engl. tr. by F. H. Trithen, 1851.

Decharme, Paul. French professor and hellenist, b. at Beaume, Dec. 15, 1839; d. at Vaudréxnont, 1905. After prelim, studies joined the Ecole d’Athènes, becoming later Prof, of Greek language and literature at Univ, of Nancy. Head of this Dpt., 1883-86. Taught Greek poetry at Univ, of Paris, 1887. Works: *Mythologie de la Grèce antique. Paris: Garnier frères, 1879. 8vo. xxxv, 644 pp.; 2nd rev. and corr. ed., ibid., 1886. xxxvii, 693 pp.—Les Muses, etc., 1869.—La critique des traditions religieuses chez les grecs, 1904.— Contributed to the Dictionnaire des ant. grecs et romaines of Daremberg and Saglio, and to the Revue de Vhistoire des religions.

*Decretals. See pp. 221-22 in the present Volume.

Demosthenes (384?-322 b.c.). *De corona. Loeb Classical Library.

Dods, Marcus (1786-1838). Translation of St. Augustine in *Select Library of the Nicene and Post-Nicene Fathers. Ed. by Philip Schaff. New York: The Christian Literature Co., Series I, 1886-90. 14 Vols.

Döllinger, Johann Joseph Ignaz von (1799-1890). *Heidenthum und Judenthum. Vorhalle zur Geschichte des Christenthums. Regensburg: G. J. Manz, 1857. 8vo.—*Paganisme et Judaïsme, etc. Trad, par J. de P., Brussels: Goemaere, 1858.

Downey, Edmund (1856-1937). *A House of Tears. New York: J. W. Lovell Co., 1888.

Du Bois-Reymond, Emil. German physiologist, b. at Berlin, Nov. 7, 1818; d. at Berlin, Dec. 26, 1896. His father was from Neuchâtel, his mother was of Huguenot descent, and he spoke of himself as “being of pure Celtic blood.” Studied geology at Bonn, then anatomy and physiology at Berlin under Johannes Müller. His graduation thesis on “Electric Fishes” was the beginning of long series of investigations on animal electricity, the results of which were published in his Untersuchungen über tierische Elektrizität (2 vols., 1848, etc.). This classical work develops the view that a living tissue, such as muscle, might be regarded as composed of electric molecules or molecules with certain electric properties, etc. In 1858, at the death of J. Müller, succeeded him in the chair of physiology at Berlin; taught for three years at Royal Institute, 436London, under Faraday. In 1867, became perpetual secretary to the Academy of Sciences of Berlin. Considered to have been the creator of experimental physiology. Other works: Gesammelte Abhandlungen zur allgemeinen Muskel-und Nervenphysik, 1875-77, 2 vols. —Über die Grenzen der Naturerkenntnis, 1872; 8th ed., 1898.—Vorlesungen über die Physik des organischen Stoffwechsels, 1900.

Duchesne, Mons. Louis Marie Olivier (1843-1922). *Liber pontificates or Gesta Pontificum Romanorum, Paris, 1886-1892. 2 vols.

Dupuis, Charles-François. French scholar, philosopher and politician, b. at Trye-Château (Oix), Oct. 26, 1742; d. at Is-sur-Tille (Côte-d’Or), Sept. 29, 1809. Educ. at the Harcourt Collège, owing to the influence of the Duke de La Rochefoucauld ; graduated in theology and taught rhetoric at the Collège de Lisieux. Left religious pursuits, 1770, became lawyer and married, 1775. When in Paris, studied astronomy under Lalande, and conceived his special system of philosophy and history, acc. to which all the religions were viewed as coming from same source, and all branches of human knowledge were derived from astronomy. Frederick the Great offered him the chair of literature at Berlin. Joined the Académie des Inscriptions, 1788, and became Prof, of Latin eloquence at Collège de France. Appointed Commissary of public instruction, 1790. Favored Bonaparte and was on the legislative corps under the Consulate.

Chief works: Origine de tous les cultes, ou Religion Universelle. Paris: H. Agasse [1795]. 7 vols. 8vo. New corr. and rev. ed., with essay on Zodiac of Denderah and biogr. notes on the author. Paris: É. Babeuf, 1822; also Paris: Louis Rosier, 1835, in 10 vols.—Engl, transi, publ. at New Orleans, 1872. 3 prt.—Mémoire sur Vorigine des constellations, etc., Paris, 1781.—Mémoire explicatif du Zodiaque chronologique et mythologique, Paris, 1806.

Epistle of Clement to James. See pp. 221-22 of the present Volume.

Euripides (480-406 b.c.). *Ion. Consult The Ion of Euripides. Tr. into English verse by A. W. Verrail. Cambridge: Univ. Press 1890.

Eusebius Pamphili (260?-340? a.d.). *Historia ecclesiastica. Engl, tr. by Rev. C. F. Crusé. London: George Bell & Sons, 1908.— *Constantine’s Oration to the Assembly of the Saints. Migne, Patr. C. Compl., Ser. Graeco-Lat., XX.

Farrar, Frederic William. Distinguished English divine, b. Aug. 7, 1831, in the Fort of Bombay, where his father was a missionary; d. at Canterbury, March 22, 1903. Early education 437in King William’s College, Castletown, Isle of Man. Entered King’s College, London, 1847, and Trinity College, Cambridge, 1851. Greatly influenced in his views by the writings of Coleridge. Appointed chaplain-in-ordinary to the Queen, 1872, becoming Canon of Westminster, 1876, Archdeacon of Westminster, 1883, Chaplain of the House of Commons, 1890, and Dean of Canterbury, 1895. Visited the U.S.A, in 1885. An eminent writer on education, of liberal turn of mind, he exerted commanding influence on a wide circle of readers. Farrar was prominently connected with various philanthropic enterprises, and his literary work was extensive and varied, including fiction, philological and theological studies, commentaries, biography and history. Best-known works are: The World of School, 1862.—The Life of Christ, 1874; 11th ed., London and New York: Cassell, etc., 1874; the 1875 ed., publ. by by R. Wendell in Albany, N. Y., contains an appendix of over 500 transl. of non-English matter.—The Life and Work of St. Paul. London and New York: Cassell, etc., 1879-80; 2nd ed., New York: E. P. Dutton, 1902.—*The Early Days of Christianity. Boston: de Wolfe, Fiske & Co., 1882.—Eternal Hope, 1877, in which he called in question the dogma of everlasting punishment, causing widespread controversy.

Figaniere, Visconde de, *“Esoteric Studies,” The Theosophist, Vol. VIII, No. 96, September, 1887, pp. 755-60.

Fiske, John. American historical, philosophical and scientific writer, b. in Hartford, Conn., March 30, 1842; d. at Gloucester, Mass., July 4, 1901. Graduated at Harvard, 1863; continued to study languages and philosophy; spent two years in Harvard Law School and opened an office in Boston. Resided most of his life at Cambridge, Mass., devoting time to writing. Lectured at Harvard, 1869 and 1871. His lectures on evolution, revised and expanded, were published as Outlines of Cosmic Philosophy (1874). Assistant librarian at Harvard, 1872-79. Contributed by means of his many lectures to spread the knowledge of Darwin and Spencer in America, and demonstrated that religion and evolution were not incompatible. Fiske’s reputation was primarily due to his historical writings which form a nearly complete colonial history. Among his works may be mentioned: Darwinism, 1879; Excursions of an Evolutionist, 1883; A Century of Science, 1899; The American Revolution, 1891.

Fowler, H. W. See Lucian of Samosata.

Furst, Julius. German scholar; b. at Zerkowo, Posen (Prussian Poland), May 12, 1805; d. at Leipzig, Feb. 9, 1873. Of Jewish parentage. At early age had remarkable knowledge of Hebrew literature, Old Test. Scriptures and Oriental languages. After studies at Berlin, took course of Jewish theology at Posen, 1825. 438Abandoned Jewish orthodoxy, 1829, and went to Breslau, thence to Halle, 1831, where he completed studies in Oriental languages and theology. Entered journalism at Leipzig, 1833. Lectured at University there, and was promoted, 1864, to chair of Oriental languages and literature, post he filled with great distinction until death. Edited Der Orient 1840-51. Works: Lehrgebäude der aramäischen Idiome, 1835.—Bibliotheca Judaica (comp.), Leipzig: W. Engelmann, 1849-63.—Geschichte des Karäerthums. Leipzig: O. Leiner, 1862-65.—Hebräisches und Chaldäisches Handwörterbuch über das Alte Testament. Leipzig: B. Tauchnitz, 1851-61. 2 vols.; tr. into Engi, by S. Davidson. London: Williams and Norgate, 1867.—Geschichte der biblischen Litteratur und des jüdisch-hellenistischen Schriftthums. Leipzig: B. Tauchnitz, 1867-70. 2 vols.

Gayet, Albert. *Le Temple de Luxor. As part of Mémoires publiés par les membres de la missicn archéologique française au Caire, etc., Vol. 15. Paris: Ernest Leroux, 1894. 124 pp. Plates.

Gesenius, Heinrich Friedrich Wilhelm (1786-1842). *A Hebrew and English Lexicon of the Old Testament, including the Biblical Chaldee. Tr. from the Latin by Edward Robinson. Boston: Crocker and Brewster; New York: Leavitt, Lord & Co., 1836; 5th ed., ibid., 1854; 23rd ed., 1883; more recent ed., Boston: Houghton, Mifflin & Co., 1906.

Gibbon, Edward (1737-1794). *The History of the Decline and Fall of the Roman Empire. Orig. ed., 1776; many modern editions.

Ginsburg, Christian David (1831-1914). *The Kabbalah: Its Doctrines, Development, and Literature. An Essay. London: Longman, Green, etc.; Liverpool: D. Marples, 1866. 8vo. [issued as Appendix to Proceedings of the Literary and Philosophical Society of Liverpool, No. XIX.]

Gougenot Des Mousseaux, Le Chevalier Henry-Roger (1805-78). *Moeurs et pratiques des démons. Paris, 1854; 2nd rev. ed., Paris: H. Pion, 1865.

Grandidier, Alfred. French explorer, geographer and naturalist, b. at Paris, Dec. 20, 1836; d. there, Sept. 13, 1921. Received classical educ. in his family; studied at Collège de France, 1854-57. At 21, went to South America on scientific mission with brother; engaged in explorations, 1858-59. Embarked alone for India, 1863. Spent the years 1865-70 in a series of epoch-making explorations and research in Madagascar. Elected to the Academy of Sciences, 1885. Chief works: Histoire Physique, naturelle et politique de Madagascar, which was started in 1872, and contains 39 volumes, publ. at Paris by the Imprimerie Nationale.

439 Haeckel, Ernst Heinrich Philipp August (1834-1919). *Anthropogenic, oder Entwickelungsgeschichte des Menschen. 2nd ed., Leipzig, 1874. 8vo.; 4th enl. ed., Leipzig, 1891. 2 vols.—*The Pedigree of Man; and Other Essays. Transl. from the German by E. B. Aveling, 1883. International Library of Science and Free- thought, Vol. 6.

Haggard, Henry Rider (1856-1925). *King Solomon’s Mines. London: Cassell & Co., 1885. 8vo.—*She: a History of Adventure. London: Longmans & Co., 1887. 8vo. 317 pp.

Hai Gaon (Hai ben Sherira). One of the most famous Geonim, son of Sherira, b. 939; d. March 28, 1038. Appointed vice-president of the Academy of Pumbeditha, while his father was still president. As a result of complaint presented to the Caliph of Baghdad, nature of which is not clear, Hai and father were arrested, their property confiscated. They were proved innocent and released. The father then transferred the Gaonate to his son, the latter administering it for 40 years, until his death, when the Babylonian Gaonate was abbrogated. Hai was considerably influenced by intellectual Judaism revived by Saadia, and therefore interested in Jewish and Arabian literature and philosophy; as Gaon, he pursued conservative course; was an outstanding author on Talmudic Law, and was concerned with Biblical research. His chief claim to recognition rests on his numerous responsa, in which he gives decisions affecting social and religious life of the Diaspora. He wrote in Arabic, and is held in high esteem in the Jewish world, as a lexicographer and grammarian; he also composed legal treatises, commentaries and liturgical prayers. His attitude to the Kabalah was conservative.

Hartmann, Dr. Franz. German physician, author, traveller and Theosophist. He was born at Donauworth, a small town on the Danube in Bavaria, November 22, 1838. His father, Dr. Karl Hartmann, was a well-known physician in that town; his mother, Elize von Stack, was of Irish descent, her ancestors having been descendants of Caolbha, the 123rd and last King of the Irish race and 47th King of Ulster. His mother’s family emigrated to France after the execution of Charles I, and afterwards to Bavaria during the French Revolution. When Franz was about one year old, his parents moved to Kempten, in Southern Bavaria, where his father had been appointed Government physician. It is there that Franz was educated, first under the guidance of his grandfather who had served the French army under Napoleon, and later in the local public school.

Since his very early youth, Franz felt as if he had two distinct personalities in him: one was a mystic, a dreamer and an idealist, while the other was obstinate and self-willed, inclined to all sorts 440of mischief. He loved solitude, shunned the company of schoolmates, and revelled in the midst of nature; where intercourse with the spirits of nature was to him a very real thing. He writes: “There I could dream my mystical dreams undisturbed and give my imagination full rein. I was born with a propensity for mystery .... the invisible world attracted my desire for knowledge more than the visible. . .” The first book he bought was The Fiery Dragon, with all kinds of magical formulae; not knowing what to do with it, he threw it into the fire. Then he read The Dark Side of Nature, by Elizabeth Crowe, and other similar works.

Educated in the doctrines of the Roman Catholic Church, he felt his mind greatly influenced at first by its ceremonies, but none of the priests could give him any satisfactory explanation about the mystery and power back of them. At one time he wished to retire into a cloister and become a monk of the Capuchinian Order, but soon gave up this idea. Dissatisfied with mere theory, he wanted to know, but had not yet become aware, as he expressed it later, “that the mysteries of religion must first be realized within the knowledge of the heart before they can be understood with the brain.” Apart from mystical and religious subjects, he was especially interested in languages and natural sciences, particularly chemistry.

At a time when his religious doubts had become very strong, Franz made friends with a man somewhat older than himself, and who later became a well-known composer of music. This young man was a materialist; he believed in having a good time in life, and influenced Franz to look upon all religion as a humbug. Franz read the works of leading materialists, composed poetry and wrote a theatrical play during this period, but found no lasting satisfaction in materialism. Something was still wanting, and, unable to find it, Franz took refuge in agnosticism.

In this state of mind, he turned again to natural sciences, and especially to chemistry, and, after graduating, entered as apprentice in a pharmacy at Kempten. But he discovered that he was often selling remedies which were more harmful to people than helpful, and soon became greatly dissatisfied. After changing his occupation a number of times, he enlisted when 21 as a volunteer in the 1st Artillery Regiment of Bavaria in Munich, and took part in the war between Austria and Italy in 1859.

After peace was declared, Franz became a student of medicine at the University of Munich, and soon excelled the others in duelling, occasional drinking and other amusements, not for love of these things, but out of ambition and pride. As a result of incautious mountaineering, he fractured his leg, but it healed fairly soon. In 1862 he successfully passed his examination as

DR. FRANZ HARTMANN 1838-1912 Reproduced from his own account entitled “The Autobiography of Dr. Franz Hartmaan,” in The Occult Review, London, January, 1908, p. 9.

441

State Pharmacist, and continued his medical studies. He completed them in 1865, becoming doctor medicinae and magister pharmaciae. Following this, he went on a trip to Paris. Desirous of seeing the ocean, he made a side trip to Le Havre by an excursion train. On the intervening Sunday, he made the casual acquaintance of a gentleman who asked him whether he would like to make a trip to America; he told him that the ship Mercury, with some 360 emigrants, was about to leave for New York, and that they needed a physician on board. After a hurried examination before the medical committee, Franz boarded the ship and sailed for New York, where he arrived, after a forty days’ voyage, August 28, 1865.

Having no definite plans, Franz went to see the Niagara Falls and thence to St. Louis. As an epidemic of cholera was raging there at the time, he found an opportunity to make himself useful medically. He remained in St. Louis, became an American citizen in 1867, and soon acquired a remunerative practice, mainly in eye ailments.

Finding his life too monotonous, however, and feeling his wanderlust re-asserting itself again, Franz turned his practice over to another physician and went to New Orleans. He found himself constantly driven by a deep-seated yearning to know truth, to understand the reason for existence, and to grasp the meaning of life. His mind was often in the throes of a great inner struggle and he had contemplated suicide more than once.

He took passage on a schooner for Mexico, and arrived at Vera Cruz February 17, 1871. He visited Mexico City, Pueblo, Cordova and Orizaba, became acquainted with Indians and was welcome in their midst. It has been stated that, while in Mexico, Franz met a man of seemingly very great knowledge, possibly an initiate, but did not recognize him as such; this man told him many things about his future life and work.

Finding it more profitable to return to the United States, he embarked again at Vera Cruz and returned to New Orleans. Here he was robbed by a fellow-passenger of all his baggage, and was left high and dry, with but a few dollars to his name, and with all his documents and papers gone. The very next day, talking to an apothecary in a drug store where he had gone to buy a remedy against mosquito-bites, he was offered a position as a physician, and in less than a month built a most remunerative practice.

During his travels, Franz had deliberately associated himself with people of various religious backgrounds, and had even boarded a whole year in the house of a Jewish Rabbi. He had come to realize the utter emptiness of Christian beliefs, especially among the Protestants, and had made friends with various native people, especially Indians, where he found kindness and hospitality.

442 Though adverse to Spiritualism, his curiosity nevertheless prompted him to visit a certain “materializing séance” held by a medium, where he witnessed very startling phenomena. He became interested and attended lectures by Professor J. M. Peebles, whose philosophy appeared to him to be rational, even though it overthrew all the materialistic theories. One of his patients, a highly accomplished married lady of English and Indian descent, by the name of Katie Wentworth, developed soon into a very remarkable medium, and Franz Hartmann went quite deeply into the study of Spiritualistic literature and experiments with various mediums. Mrs. Wentworth exhausted herself by injudiciously serving as medium in all sorts of groups, became paralyzed and died.

Longing to see the “wild West” Hartmann went to Texas in 1873, and for five years experienced many adventures, while administering to all sorts of people in out-of-the-way places. He bought a piece of land, and after a while married the sister of the wife of a near-by landowner, becoming seven months later a widower. In 1879 he went to Colorado and settled for the time being at Georgetown, feeling very much at home in the Rocky Mountains. He engaged in some gold and silver mining, and also served as coroner for Clear Creek County. While in Colorado, he had many interesting experiences in Spiritualism and was cured of some trouble caused by vaccination in early childhood. He witnessed some astounding phenomena which proved of much value to him, as they put an end to his materialistic scepticism. “It became clear to me,” he writes, “that we are surrounded by a world which, though invisible to our eyes, is, in its way, just as real as the visible world, and that this invisible world is inhabited by countless beings, some higher and some lower in evolution than we are.” Though a believer in the reality of genuine phenomena, Hartmann was most sceptical about their alleged origin, and was very anxious to learn the truth about their causes.

It is at about this time in his life, namely in the early eighties of last century, that Hartmann came across a copy of A. P. Sinnett’s The Occult World. Being still greatly attached to certain aspects of the Spiritualistic view of life, he became much irritated at its contents, and wrote a letter to Col. Henry S. Olcott, “giving him and the ‘Brothers’ a piece of his mind.” Correspondence ensued, and a copy of The Theosophist came into his hands. It contained an article describing the sevenfold constitution of man and the seven principles of the Universe. This came to him as a revelation, and furnished the key to those mysteries the explanation of which he had sought so long in vain. As he read and pondered, 443there arose within him the consciousness that his mortal personality was not his permanent, real self, but a changeful thing created by himself, and that he was a superior being in his innermost nature.

While further disappointments arose in respect to Spiritualistic communications, Col. Olcott sent him a third letter and the pamphlet entitled Hints on Esoteric Theosophy, No. 1, in which he found many of his doubts cleared up. He then replied to Col. Olcott in a more conciliatory manner, and the outcome of this correspondence was that he received an invitation to come to Adyar and to collaborate in the work of the Movement. To this letter of Col. Olcott’s, H. P. B. had added some few words of her own. Hartmann in the meantime had joined the Theosophical Society in 1882, had read the famous “Fragments of Occult Truth” appearing serially in the pages of The Theosophist, and acquainted himself with the contents of Isis Unveiled. He felt as if “ the sun had suddenly risen over a well-known landscape...”

Hartmann left Colorado in September, 1883, on his way to California for the purpose of sailing to India. He stopped at Salt Lake City to study the life of the Mormons, and then proceeded to San Francisco. He writes: “It has always been my experience that if a person desires to make a step forward on the way to progress in spirituality some great and unforeseen internal and external obstacles will arise to hinder him.” This very thing happened to him in San Francisco, where he fell desperately in love with a young Spanish-American lady. A serious inner struggle ensued, but at last the desire for occult knowledge gained the upper hand over this emotional mayd. Tearing himself away from the object of his passion, Hartmann left California on October 11, 1883, on board the 55 Coptic, bound for Hong Kong. On December 4th, after a brief visit to Japan and China, he arrived at Madras, and went directly to Adyar where he was welcomed by H. P. B. as having come “to my [his] future home.” An entirely new and far richer period of his life was about to open before him.

To describe the activities of Franz Hartmann while at Adyar would be tantamount to writing the history of the Theosophical Society at the time. As this would be out of place in this sketch, suffice it to say that he stayed at Adyar until March 31, 1885, when he sailed for Europe together with H. P. B., Miss Mary Flynn and Bowaji. A year earlier, he accompanied H. P. B. to Wadhwan and Bombay, and saw her off on her trip to Europe, when she sailed from Bombay, Feb. 20, 1884; he himself, however, returned then to Adyar, and played a conspicuous role at 444Headquarters during the absence of the Founders in Europe. He was in residence there, of course, during the expulsion of the Coulombs, and at the time of the visit of Richard Hodgson, December, 1884—January, 1885, and published a most valuable, first-hand account concerning the Coulombs affair and the situation prevailing at the time.

As he had been vested with a certain degree of authority at Headquarters, and had some very definite ideas about things, he naturally incurred the jealousy of some and received the praise of others, as is usually the case; but whatever may have been the real causes of the various extremely tangled circumstances of that period, and whatever criticism arose in connection with his doings, it would be a grave mistake to ascribe to Dr. Hartmann unworthy motives or evil designs, and to look upon his many actions with positive suspicion and mistrust. As many others, he must have made some grievous mistakes of judgment, and shown unwisdom on more than one occasion, but the unusual circumstances which made up the field of his operations were of a nature which would sorely try any human mind and heart. In spite of many radical changes in his attitude, he can be said to have remained true to H. R B.

As far as is known, Dr. Hartmann received at least ten letters and communications from the “Brothers,” the contents of some of which have not been preserved.

The first of these letters was received by him from Master M. on December 25, 1883, only three weeks after his arrival at Adyar, in reply to a brief letter he had placed in the “Shrine.” The only portion of that letter that has been preserved is as follows:

“Blessings! Were we to employ in our service a man of no intelligence, we would have to point out to him, as you say in the West, chapter and verse, i.e., give him special assignments and definite orders; but a mind like yours, with a background of much experience, can find the way by itself, when given a hint in regard to the direction which leads to the goal. Make for yourself a clear picture of what a man is, in what relation this particular life stands to the sum-total of his former existences, and that his future is entirely within his own power, and you will not be in doubt any longer as to what you should do. ... I placed in H. S. Olcott’s head the idea to suggest to you to come 445here. Remain in Asia. Take part in the work of the Theosophical Society. Make known without reservations the principles of the philosophy which speaks the loudest in your own heart. Help others, so that you may be helped yourself. . . . Live according to the highest Ideal of Manhood. Think and work. In this lie the conditions of satisfaction for both yourself and others. . . .

M.”

The omitted passages, according to Hartmann, had reference to private affairs unknown to anyone in India.

The second letter was found by Hartmann in the drawer of his desk, February 5, 1884, bearing the Master’s seal. We have the following excerpt from the original English text of this letter:

“Friend! You seem to me the only fully rational being among the Pelengs now left at Headquarters. Therefore with an eye to a variety of unexpected emergencies in future which I foresee, I must ask you to show practically your devotion to the cause of truth by accepting the rudder of the theosophical cause. If I know anything, I know you to be entirely free from those prejudices and predilections that are generally in the way of a calm and dispassionate pursuit of the chief aim of the Society, full equality among men as brothers and an entire unconcern with the childish fairy tales they call their religion, whether exoteric or esoteric. If you kindly consent to take care of theosophical interests during the absence of Henry [Olcott] and Upasika [H. P. B.], I will cause him to write you an official letter, investing you with more official power than any other ‘assistant,’ so as to give you a firmer hold of the rod of authority than you would otherwise have with an informal title shared by so many others. . . . Your pucca authority I ask you to make the best of it in the interests of Truth, Justice and Charity.........”

446 A further excerpt from the same letter, which seems to have been a fairly long one, has been preserved in German. Its English rendering is as follows:

“...Let me give you an advice. Never offer yourself as a chela, but wait until chelaship descends by itself upon you. Above all, try to find yourself, and the path of knowledge will open itself before you, and this so much the easier as you have made a contact with the Light-ray of the Blessed one, whose name you have now taken as your spiritual lode-star. . . Receive in advance my blessings and my thanks.

M.”

Reference is here made to the fact of Dr. Hartmann becoming a Buddhist, December 26, 1883. There was in the same envelope a photograph, cabinet-size, of the Master’s face, with a dedication to Hartmann on the back of it.

The third letter was received by him in the railway carriage on his way from Wadhwan to Bombay, February 15, 1884, while accompanying H. P. B. Its text is unknown.

The fourth was a letter from Master K.H., and was received. March 22, 1884, through the astral form of a high chela. It was delivered to Damodar but addressed to Hartmann, and dealt with the critical situation prevailing at the time at Headquarters. Its text is as follows:

“ So long as one has not developed a perfect sense of justice he should prefer to err rather on the side of mercy, than commit the slightest act of injustice. Madame Coulomb is a medium, and as such irresponsible for many things she may say or do. At the same time she is kind and charitable. One must know how to act towards her, to make her a very good friend. She has her own weaknesses, but their bad effects can be minimized by exercising on her mind a moral influence by a friendly and kindly feeling. Her mediumistic nature is a help in this direction, if proper advantage be taken of the same.

“It is my wish therefore, that she shall continue in charge of the household business, the Board of Control of course exercising a proper supervisory control and seeing in consultation with her, that no unnecessary expenditure is incurred. A good deal of 447reform is necessary, and can be made rather with the help than the antagonism of Madame Coulomb. Damodar would have told you this but his mind was purposely obscured, without his knowledge, to test your intuitions. Show this to Mad. C. so that she may co-operate with you.

K.H.”

The fifth letter, also from K.H., was precipitated April 1st, 1884, before Hartmann’s own eyes on a blank sheet of paper lying on the table at the time.

The sixth consisted of but a few words from Master M. written on a letter Hartmann had received from Europe sometime in April, 1884.

The contents of these two letters are unknown.

The seventh letter, received from Master M. April 26, 1884, was dropped in Damodar’s room at Ootacamund, and forwarded by him to the Doctor. The following excerpt from this letter has been preserved:

“For sometime already the woman[Coulomb] had opened communication—a regular diplomatic pourparler with the enemies of the cause, certain padris.—She hopes for more than 2.000 Rupees from them, if she helps them ruining or at least injuring the Society by injuring the reputation of the founders. Hence hints as to ‘trap doors’ and tricks. Moreover when needed trap doors will be found, as they have been forthcoming for sometime. They are sole masters of the top story. They have full entrance to and control of the premises.

“‘Monsieur’ is clever and cunning at every handicraft, good mechanic and carpenter and good at walls likewise. Take note of this ye Theosophists. They hate you with all the hatred of failure against success; the Society, Henry, H. P. B., theosophists, and aye the very name Theosophy. The–are ready to lay out a good sum for the ruin of the Society they hate. . . .

“. . . . Moreover the J[esuits] in India are in direct understanding with those of London and Paris.

448 “...Keep all said above in strictest confidence, if you would be strongest. Let her not suspect you know it, but if you would have my advice be prudent. Yet act without delay.

M.”

The eighth was a letter from Master M. and concerned W. Q. Judge’s trip to India. Its date is given by Hartmann as July 30, 1884, which is most likely wrong, as Judge left Europe end of June and arrived in Bombay July 15, 1884. An excerpt from it preserved in German translation reads as follows in its most likely English rendering:

“...There are letters which show that she[Mme. Coulomb] tried to persuade Upasika that the reason why you wish to banish her and Monsieur C. is that you are in command over the situation, and wish to deliver the Society in the hands of the Spiritualists. ... Be friendly towards W. Q. Judge. He is true, faithful and trustworthy. . .

M.”

The ninth letter is of August 2, 1884, and is from Master K.H.; its original is in the Adyar Archives; its text throws some light on certain peculiarities of Damodar, and tends to explain why Dr. Hartmann had some misunderstandings with him. The letter says:

“Damodar has undoubtedly many faults and weaknesses as others have. But he is unselfishly devoted to us and to the Cause, and has rendered himself extremely useful to Upasika. His presence and assistance are indispensably necessary at the Headquarters. His inner self has no desire to domineer, though the outward acts now and then get that colouring from his excessive zeal which he indiscriminately brings to bear upon everything, whether small or great. It must however be remembered that inadequate as our ‘instruments’ may be, to our full purpose, they are yet the best available since they are but the evolutions of the times. It would be most desirable to have better ‘mediums’ for us to act thro; and it rests with the wellwishers of the Theosophical Cause how far they will work unselfishly to assist in her higher work and thus hasten the approach of the eventful day. Blessings to all the faithful workers at the Headquarters.

K.H.”

449 The tenth and, as far as ascertainable, the last letter, is from. Master M. A facsimile of a portion of the original has been preserved, as a microfilm of it had been made when the original was in the hands of Hugo Vollrath, of Leipzig, Germany. This

facsimile is reproduced herewith, as far as is known, for the first time. Transcribed, it reads as follows:

“The fool is making capital against Society out of your letter (about discovery). He quotes from, reads it to all, reviles the 450entire Theosophical household on its strength. You ought to stop him. Again. In such a great work as this Movement no one should expect to find his associates all congenial, intuitive, prudent or courageous. One of the first proofs of self-mastery is when one shows that he can be kind and forbearing and genial with companions of the most dissimilar characters and temperaments. One of the strongest signs of retrogression when one shows that he expects others to like what he likes and act as he acts. You know whom of you the cap fits. Be a help to us and act accordingly. You are too many here. With more or less bits of too much self-personality.

“You have earned much good karma during past year, friend and brother, though, of course mistakes and small sins of commission and omission have now and then been made. It is not best for you that I should specify exactly what you should do, or where you should go. Do not quit this place at any rate before K.s pamphlet has been revised and corrected thoroughly. It must be very strong. There are still black clouds over Headquarters and rumblings of dangerous thunder. The woman has the malice of a dugpa in her and the “one Eyed” is good help in her infernal concoctions. The young man from London cool and prepared for anything as he is, was stunned by her the other day—her lie [facsimile ends abruptly here].

An additional portion of this letter, which Hartmann dates as of January 12, 1885, has been preserved in German translation. The most likely English rendering would be as follows:

I do not have to explain to you first....as you have studied the laws of Karma, although not without some help having been given to you in this. For this reason, you do not receive more often instructions from me. We are leaders but not childnurses. The weak ones, not the strong ones, are in constant need of definite ‘Orders,’ and at times our chelas satisfy their wishes. This is willing slavery, but no healthy growth. Step forward and try to see clearly yourself what is most needed for the Society. Seek out what your duty may be, and carry it out. If you do the right thing, I will be at your side; but I will not give any advice, and will not involve myself in anything, 451unless it be unavoidably required, and you were in great doubt. . . .

“...An infinite field of activity lies before you; the whole world is open to you. . . . Great obstacles are to be overcome; the greater is the power required to overcome them, the greater is tbe growth that comes from it. A constant restraint of passions a sleepless watch over, and patient forbearance of, human weaknesses, will help towards victory.

M.”

After H. P. B. and party had reached Europe in the Spring of 1885, Dr. Hartmann remained with her at Naples and at Torre del Greco. When H. P. B. moved to Wurzburg, he first went to Munich, to see his sister, Countess von Spreti, then to Kempten, in Bavaria, to visit his relatives and to have a look at the place where he had spent his youth. Subsequently he visited H. P. B., both at Wurzburg and in London. He had a symbolic dream during the night following her passing, in which he saw an eagle returning to its home in the sky.

Dr. Hartmann longed to go back to America, where the solitude of the Texas prairies and the peaks of the Rockies had a great attraction for him. He was almost ready to leave, when, as a result of strange circumstances, he made the acquaintance of an occult student who was the leader of a small body of real Rosicrucians, though they did not call themselves so. He writes:

“. . . When he first entered my room I at once recognized his face as one which I had seen in a vision on the night of January 1st, 1884, while lying awake on my couch at Adyar. It seemed to me at that time that a large serpent, the symbol of wisdom, was coiled up at the side of my bed, with its head erect, looking sternly at me, and that head was the head of the man I met, and I knew that a ray of wisdom would come to me by his aid.”

Hartmann remained at Kempten and identified himself with this group of mystical students, most of whom were poor people, without scholastic education of any kind, but had experienced, within themselves some genuine spiritual conditions, and were able, according to Dr. Hartmann’s testimony, to teach others how to find the Path. Much of what Hartmann wrote in his later books was based on instructions he received from these people.

In the Spring of 1888, Dr. Hartmann travelled to the U.S.A., and lectured there for a while, visiting New York, Philadelphia 452and other cities in March and April of that year. He then returned to his native country.

Around 1893, having received offers from a German publisher in Leipzig, Hartmann started editing a German Theosophical monthly journal called Lotusblüthen which continued for eight years (1893-1900, sixteen volumes), and was later revived as Neue Lotusblüthen (1908-1912, five volumes). The issues of these periodicals contain many interesting articles from able writers, besides Hartmann’s own essays, some of which later appeared in book-form.

Around the turn of the century, Dr. Hartmann was living at Hallein, near Salzburg, in Austria, in the vicinity of the famed Untersberg Mountain, which has the reputation of being inhabited by Gnomes. He was then Director of a sanatorium for tuberculosis. At the time of the so-called “split” in the Theosophical Society, he identified himself with the American Organization headed by W. Q,. Judge, known then under the name of the Theosophical Society in America. After Judge’s death in 1896, he supported for a while the activities of Katherine Tingley, and was elected, Aug. 30, 1896, President of a Theosophical Group founded by her in Germany while on a round-the- world trip.

In April, 1897, Dr. Hartmann came over to America once again, and represented the German Theosophists at the Convention of the Theosophical Society in America, which was held in New York. He then set out on a rather extensive lecture tour through the Central States, in company with Cyrus F. Willard, a prominent Mason and active in the T.S.

Dr. Hartmann’s association with Katherine Tingley did not last, however, owing to various differences which arose on the subject of the conduct of the Society. He soon disbanded the newly-formed group, and founded in Munich on September 3, 1897, a body known as the Internationale Theosophische Verbrüderung, on lines which he considered to be closer to those indicated by H. P. B. in the early days. It was under the jurisdiction of a three-member Council, the Doctor himself remaining until his passing the Corresponding Secretary of the group. A year after the founding, the seat of this group was transferred to Leipzig.

In 1899, Dr. Hartmann found a valuable friend and ally in Hugo Vollrath, who had formed a Theosophical Group of his own at approximately the same time. They undertook together several lecture tours in Germany and Austria, intended for the spreading of the Theosophical ideas, and collaborated with each other along various other lines. In 1906, Hugo Vollrath founded in Leipzig the Theosophische Verlagshaus, which began systematically to publish the various works of Dr. Hartmann, as well as his Neue Lotusblüthen.

453 The Intern. Theosophische Verbrüderung, founded by Dr. Hartmann became in time rather widely spread throughout Germany, publishing after January, 1909, a journal called Theosophische Kultur. Similarly to other Theosophical groups in Germany, this organization suffered greatly during the upheavals of recent years, but is still active in West Germany at the present time.

Dr. Hartmann’s literary output was prodigious. Practically all of his varied writings were produced after his association with the Theosophical Movement and show an outstanding command of English. He also wrote in his own native German. Any attempt to draw up a complete list of his literary productions runs into considerable difficulties, mainly on account of the fact that some of his German works, bearing an identical title to those in the English language, are not in every case merely a German translation of the English text, but often a new version of the latter written in German; it should also be borne in mind that a number of titles are merely a pamphlet or book-form edition of certain articles or essays contributed by Dr. Hartmann to various English and German periodicals. So it is somewhat doubtful whether an absolutely correct and complete listing of his works can now be made, especially when it is remembered that a systematic attempt was made in Germany during the Second World War to destroy his writings, together with other mystical and theosophical works.

As far as can be ascertained, his first work on Occultism was Magic, White and Black enlarged from what originally was but a small pamphlet written “for the purpose of demonstrating to a few inexperienced inquirers that the study of the occult side of nature was not identical with the vile practices of sorcery.” The object of this work was “ to assist the student of occultism in studying the elements of which his own soul is composed, and to learn to know his own physical organism.” The author intended in it “to give an impulse to the study of a science which may be called the ‘anatomy and physiology of the Soul,’ which investigates the source from which man’s desires and emotions spring.” It has been said that the material contained in this work is the result of 454discussions with H. P. Blavatsky while Dr. Hartmann was at Adyar.

The second work of Dr. Hartmann was The Life of Paracelsus and the Substance of his Teachings. Being a physician himself, the author showed a profound understanding of the occult philosophy of Paracelsus, and produced for the first time an account of his teachings in readable and easily accessible form. The work contains many passages quoted from the writings of the great mediaeval mystic, and these are replete with occult information and hints which must prove of great value to the intuitive student.

This was followed by An Adventure among the Rosicrucians, reviewed by H. P. B. herself in the pages of Lucifer (see pp. 130-36 of the present Volume).

After this came one of the most remarkable works produced by the indefatigable doctor, namely, The Secret Symbols of the Rosicrucians of the 16th and 17th Century, an English translation of a very scarce German Rosicrucian work which exists partly in print and partly in unique manuscript, treating in a collection of symbols of the spiritual structure of the Universe. It is a work mentioned in the writings of the mediaeval philosophers, but which has been seen only by a very few persons living at present, all accessible copies of it having been destroyed by the Jesuits. It consists of a great number of colored plates and designs, describing the interaction of the forces existing on various planes, and is in fact a 455summary of Rosicrucian wisdom. The work contains an excellent Introduction by the Translator on the views of the Rosicrucians in general, and on the requirements which are necessary for the study of spiritual mysteries. The hand-colored plates, magnificently executed, are accompanied by two main treatises: Aureum Seculum Redivivum (The Ancient Golden Age), by Henricus Madathanus Theosophus, and A Treatise on the Philosopher’s Stone, by “a still living Philosopher, but who does not desire to be known.” A good vocabulary of technical terms is included. It is a work which awakens the student’s intuition, and does not clutter his mind with superfluous explanations. As the original edition of this work was a very small one, it has now become an antiquarian item, obtainable only on very rare occasions, and offered for as much as $150 or more per copy.

The next work to be published was The Life of Jehoshua, the Prophet of Nazareth, intended to describe to a certain extent the psychical and spiritual processes which take place in everyone who travels the road of initiation. It presents the outer events of Jehoshua’s life as merely the framework for conveying certain spiritual truths to the intuition of the would-be disciple.

Soon after appeared The Principles of Astrological Geomancy, and In the Pronaos of the Temple of Wisdom. These were followed by The Life and Doctrines of Jacob Bohme, which consists mainly of copious verbatim excerpts from the writings of the remarkable seer, with notes and commentaries by the author.

In his Occult Science in Medicine the author calls the attention of those who follow the profession of medicine to the higher aspects of that science and to the forgotten occult treasures of the past, basing much of his research on Paracelsus. It is a most valuable 456little book, especially for those who are called upon to try and heal others.

Among the Gnomes is a satire on those who deny everything “supernatural.” Buried Alive treats of premature burial and how to avoid it.

Among works written in German, regarding which information is incomplete and often misleading, mention should be made of the following:

Theophrastus Paracelsus als Mystiker, a work which was to appear at the expense of the city of Salzburg, and under the patronage of the Austrian Government.

Mysterien, Symbole und Magisch Wirkende Kräfte. Unter den Adepten und Rosenkreuzern. Die Erkenntnislehre der Bhagavad-Gita. Populare Vortrage über Geheimwissenschaft. Was ist Theosophie?

and a considerable number of other titles, which are both reprints of his essays originally written for his own Journals, and separate works on a variety of mystical subjects.

Dr. Hartmann also translated into German H. P. B.’s The Voice of the Silence, and produced a metrical German translation of the Bhagavad-Gita, based primarily on Sir Edwin Arnold’s poetic rendering as The Song Celestial. Its beauty and strength are most remarkable.

In addition to his various works published in book-form, Dr. Hartmann wrote a large number of articles and essays for various Theosophical publications. Some of them are on occult subjects, some others are autobiographical. One of the longest serials was his “Talking Image of Urur,” which ran for many months in Lucifer (Vols. HI, IV and V), but apparently remained unfinished, as its book-form reprint shows, which has an additional chapter in it.

457 Dr. Hartmann also translated several Oriental Scriptures into German, such as the Atma-Bodha and the Tattva-Bodha of Samkaracharya, and several others.

After the passing of H. P. B., the publication rights for The Secret Doctrine were apparently held by Annie Besant, and as a German translation of this epoch-making work was greatly to be desired, Dr. Hartmann secured from Annie Besant permission to undertake this laborious task. He received from her the needed authorization in September, 1895, and secured the able collaboration of Robert Froebe, a scholarly Theosophist holding the degree of Doctor of Philosophy. Dr. Froebe is chiefly responsible for the translation work, while Dr. Hartmann reserved to himself the task of reading the proofs. The basis for the translation was the revised edition of 1893. It was published at Leipzig by the Publishing House of Wilhelm Friedrich, under the title of Die Geheimlehre, and Dr. Hartmann’s Prefatory Note is dated from Torbole (Sudtirol), September 1, 1899. Dr. Froebe translated also “Volume III” of The Secret Doctrine, as published in 1897, and this volume was issued by the Lotus Ver lag at Leipzig. At a later date, the Theosophisches Verlagshaus at Leipzig, founded by Dr. Hugo Vollrath, published a German translation of Isis Unveiled, in uniform format and general appearance with the former work.

All in all, the literary output of Dr. Hartmann was prolific, and it has been recently reported that the interest in his writings is on the increase in both Germany and Austria, as part of the present-day re-awakening of spiritual thought.

Dr. Franz Hartmann, a veteran warrior in the modern Theosophical Movement, and one of its most outstanding personalities, passed away at Kempten, Southern Bavaria, on August 7, 1912. He will be remembered for his life-long devotion to the Cause of true spirituality, and as a fearless worker in the field of human freedom.

458 Headley, Rev. T. G. “The Soldier’s Daughter,” Lucifer, London, Vol. I, February, 1888.

Heliodorus. Bishop of Altinum, near Aquileia, at about 400 a.d. Originally a soldier. One of a band of friends who were drawn together at Aquileia, ca. 372, for the study of Scriptures and the practice of asceticism, among them being Chromatius (q.v.), Jerome, Evagrius, Rufinus, Bonosus. They went to Syria through Constantinople, and through Asia Minor to Antioch. Heliodorus went then to Jerusalem, staying with Florentinus who employed his wealth in the entertainment of pilgrims; considered for a time going to the desert with Jerome, but obligations kept him from doing so; soon afterwards became bishop; encouraged Jerome in his scriptural work.

Helmholtz, Hermann Ludwig Ferdinand von (1821-1892). *“Die Neuere Entwickelung von Faraday’s Ideen über Elektricität,” Vortrag zu Faraday’s Gedächtnissfeier gehalten vor der Chemischen Gesellschaft zu London, 1881. Included in Vorträge und Reden von Hermann von Helmholtz. 5th ed. Braunschweig: Fr. Vieweg und Sohn, 1903.

Hemmer, Hippolyte and Paul Lejay. *Textes et documents pour l'étude historique du Christianisme. Paris: Picard, 1911-14. 2 vols.

Herodotus (484P-425 b.c.). *History. Loeb Classical Library.

Hesiod. *Theogony. Loeb Classical Library.

Hesychius. An Alexandrian grammarian, most likely a pagan, who flourished in the fifth century of our era. Respecting his personal history nothing seems to be known. He has left a Greek Dictionary, partially based on a similar work of Diogenianus. It is now one of the most important sources of our knowledge, not only of the Greek language as such, but of Greek literature as well. It is a real storehouse of information concerning antiquarian knowledge, derived from earlier grammarians and commentators, whose works have been lost. Many of the explanations give important facts about the religion and social life of the ancients. One of the best editions of this work is the one by Μ. Schmidt (1858-68). A critical ed. with commentary has been published by J. Alberti (Lugd. Bat., 1746-66, 2 vols. fol.).

Higgins, Godfrey. English scholar, b. May 1, 1773; d. Aug. 9, 1833. Only son of Godfrey Higgins, a gentleman of small independent fortune belonging to an old, respected Yorkshire family, and Christiana Matterson. Educated at Trinity Hall, Cambridge, as a pensioner; went to the Temple, but did not take any degree and was not called to the bar. At 27, when father died, inherited house and estate at Skellow Grange, near Doncaster. Married, 1800. Lived there till threatened invasion of Napoleon. Entered the 3rd West-York militia as major; caught bad fever, and never 459fully recovered. Resigned commission, 1813, and went home. Became justice of the peace and was very active in improving conditions in lunatic asylums; advocated the disestablishment of the Irish Church. Soon turned to the investigation of evidence of religion; then to the origin of all religions; then to the origin of nations and languages. Decided to devote six hours daily for ten years, but found himself working ten hours for twenty years. First ten years relatively fruitless; latter part of twenty years was crowded with material he had searched for. When 40 years of age, applied himself again to further study of the classics, and Greek and Latin languages, unlearning much nonsense taught him in youth, and pursuing research into the antiquities of nations; learned Hebrew also. Made two journeys to Rome and one to Naples; planned to go to the Orient, but failing health prevented. Higgins was a Mason and a Fellow of the Royal Asiatic Soc.; along religious line, he regarded Jesus as a Nazarite who belonged to the Essenes, and was probably a Samaritan by birth.

Higgins’ monumental works embodying his tireless research are classics of scholarship and have been repeatedly referred to by H. P. B. in her writings. They are: Horae Sabbaticae, 1826. 8vo; 2nd ed., 1833; 3rd ed., with autobiography, 1851.—*The Celtic Druids, 1829. 4to with valuable prints; was intended as Introduction to his magnum opus.—*Anacalypsis, an Attempt to draw aside the Veil of the Saitic Isis; or an Inquiry into the Origin of Languages, Nations, and Religions. London: Longman, Rees, Orme, Brown, Green, and Longman, 1836. 2 vols., 4to. The first vol. was printed in June, 1833, just prior to Higgins’ death; the editorial work on the 2nd vol. was finished by Geo. Smallfield, at Higgins’ son’s request. A 2nd ed. appeared at Glasgow in 1878. 8vo. This remarkable work bears a great similarity to H. P. B.’s Isis Unveiled.

Homer (ca. 9th centuiy b.c.). *Iliad and *Odyssey. Loeb Classical Library.

Hugo, Comte Victor Marie (1802-85), *Choses Vues. OEuvre posthume. Paris: Charpentier; no date.

Hyginus, Caius Julius, *Poeticôn Astronomicon. Vide pp. 16-17 of the present volume for full data.

Iverach, Rev. James. Scottish clergyman, b. at Caithness, 1839; d. Aug. 6, 1922. Ordained at West Calder, 1869. Educated in the Univ, and New College, Edinburgh. Prof, of Apologetics at United Free Church College, Aberdeen, 1887-1907; prof, of New Test, language and liter, there, from 1907. Moderator of the Church, 1912-13. Works: Is God Knowable?, 1884; Evolution and Christianity ; Life and Times of St. Paul; *The Philosophy of Mr. Herbert Spencer Examined, 1884, in Present Day Tracts (No. 29), Religious Tracts Society, London.

460 Jellinek, Adolf (1821-93). Jewish preacher and scholar, born in Moravia. After filling clerical posts in Leipzig, became prediger in Vienna, 1856. Associated with promoters of the new learning within Judaism; wrote on the history of the Kabbala. His most important work lay in three directions: (1) Midrashic: published in the six parts of his Beth ha-Midrash (1853-78) a large number of smaller Midrashi, ancient and mediaeval, homilies and folklore records which have been of much service in recent revival of interest in Jewish Apocalyptic literature; this was transi, into German as Aus Israels Lehr halle. (2) Psychological: devoted attention to study of ethnic psychology; keen analytical and original investigations are contained in his Der jüdische Stamm (1869), and Der jüdische Stamm in nicht-jüdischen Sprüchwörtern (Vienna, 1881-82). (3) Homiletic: he stands out as the greatest Synagogue orator of the 19th century; published some two hundred sermons; was powerful apologist, accomplished homilist, profound and ingenious. Other works: *Moses ben Schemtob de Leon und sein Verhältniss zum Sohar. Eine historischkritische Untersuchun über die Entstehung des Sohar. Leipzig, 1851. 8vo.—Philosophie und Kabbala. Leipzig, 1854. 8vo.

Jerome, Saint (or Hieronymous), Sophronius Eusebius (340?-420), *Comm. in Isaiam. Migne, Patr. Lat., XXIV, 161.—Consult pp. 233-38 in the present volume, for bibliographical data concerning other works quoted in the text.

Joly, Nicolas (1812-1885). Prof, of the Science Faculty, Toulouse, France. L’Homme avant les métaux. Paris: Coulommiers, 1879. 8vo. No. XXX of the “Bibliothèque scientifique internationale.” —*Man Before Metals. Transl., New York: D. Appleton & Co., 1883.

Jones, Dr. John. Unitarian critic, b. about 1766 near Llandovery, Carmarthenshire; d. 1827(?). Educ. at college of the Church of Christ, Brecon, 1780-83; 1786, admitted as divinity student at Coll, of Hackney, London, where he was the favorite pupil of Gilbert Wakefield. Asst, tutor at Presbyt. Coll, of Swansea. 1792, where he had a serious difference with principal tutor. Minister of Presbyterian Congregation at Plymouth, Devonshire, 1795-98; established school at Halifax, Yorkshire; minister of Northgate End Chapel, Halifax, 1802-04; in 1804, settled in London as tutor in classics. Elected member of Royal Soc. of Liter., 1825, and held an LL.D., from Aberdeen. Showed much kindness to struggling scholars, and was an able lexicographer, though with some theological bias. Left numerous writings on theological and lexicographical subjects, among them: *A Reply to. ...“A New Trial of the Witnesses,” etc., and. . . “Not Paul but Jesus,” etc., 1824. 8vo. This was issued under the pseudonym of Ben David.

Joshua ben Perahiah. President (nasi) of the Sanhedrin in the latter half of the 2nd century b.c. He and his colleague Nittai 461of Arbela were the second of the five pairs of scholars who received and transmitted the tradition (Aho th, i, 6; Hag., 16a). The name of fugoth, or “pairs,” was given to five generations of Jewish religious leaders just before the Tannaitic period. They carried on the line of tradition from the Soferim to the Tannaim. According to the Mishnah (Hag., 2: 2), each pair was composed of a Nasi (patriarch or chief) and an Ab Beth Din (vice-president). According to some scholars, the leaders, like the Roman consuls, were chosen to represent patrician and plebeian groups respectively, thus preserving a balance of authority among the teachers. The five pairs were: a) Jose ben Joezer of Zeridah and Jose ben Johanan of Jerusalem; b) Joshua ben Perahiah and Nittai of Arbela; c) Judah ben Tabbai and Simeon ben Shetah; d) Shemaiah and Abtalion; e) Hillel and Shammai.

At the time of the persecution of the Pharisees by John Hyrcanus, Joshua ben Perahiah was deposed, a disgrace to which his words in Men., 109b apparently allude. To escape Hyrcanus, he fled to Alexandria, but was recalled to Jerusalem by Simeon ben Shetah when persecution ceased and the Pharisees triumphed over the Sadducees, about 88 b.c. (Sanh., 106b, Sotah, 47a, Talmud, ed. Amsterdam & Berlin, 1865). The same passage refers to a pupil of Joshua’s who, according to many, may have been Jesus (cf. Kraus, Das Leben Jesu, p. 182, Berlin, 1902). However, a similar story is related in the Jerusalem Talmud (Ter. Hag., 2: 2, 77d) where no mention is made of “Jeshu.” The story about “Jeshu” is deleted in the editions of the Babylonian Talmud which had to pass the censor’s eye, as they felt sure that Jesus was meant. It is possible also that the Babyl. Talmud confuses two occurrences, and that Joshua ben Perahiah actually fled to Egypt to escape the religious persecutions of the Syrians.

Only a single halakah of Joshua has been preserved (Tosef., Maksh., iii, 4), besides the following ethical maxim which shows his gentle judgment of men: “Get thee a Teacher: win thee a friend; and in judging incline toward the side of innocence (Ab., i, 6).

Footnotes

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