Zirkoff B. - Appendix (BCW vol.9)

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Appendix

by Boris de Zirkoff

H. P. Blavatsky Collected Writtings, vol. 9, page(s) 402-462

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402

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.

403

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 (*).

In the case of Oriental Works, of which only a very few are quoted in the present volume, no attempt has been made to include all the known editions. Those mentioned represent, therefore, only some of the most noteworthy publications. Translations are in the English language, unless otherwise stated. As a rule, the works referred to may be consulted for a short time by means of Inter-Library Loans. To facilitate this, Institutions and Libraries where such works may be obtained are indicated within square brackets. The Key to the Abbreviations used is as follows:

AOS—Library of the American Oriental Society, New Haven, Conn. BM—Boston Museum of Fine Arts, Boston, Mass.

C—Columbia University Library, New York City, 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.

Pea—Peabody Institute, Baltimore, Md.

UP—University of Pennsylvania Library, Philadelphia, Pa.

Y—Yale University Library, New Haven, Conn.

Ed. stands for Editions of the original text in Devanagari characters; Roman—indicates the text to be in Roman characters.

*Agnipwrana. Edited by Rajendralala Mitra. 3 vols.; 3, 2, 384; 3, 481; 3, xxxix, 385. Calcutta: Asiatic Society of Bengal, 1873, 1876, 1879. Bibi. Ind. work 65, N.S. nos. 189, 197, 201, 291; 306, 312, 313, 316, 357; 373, 390, 399, 404, 421. [Y. AOS. C. NYP. Pea. UP. Cong. Cl. BM.].—A prose English translation of Agni Puranam. Edited and published by Manmatha Nath Dutt Shastri .... 2 vols.; 404xviii, vii, 1-640; 641-1346. Calcutta, printed by H. C. Das, Elysium Press, 1903-04. Dutt’s Wealth of India Series. [Y. C. NYP. JHU. UP. Cl. Ch. H. BM.].

*Aitareyabrdhmana. The Aitareya Brahmanam of the Rigveda...Edited, translated and explained by Martin Haug ... 2 vols.; ix, 80, 215, vi; vii, 535. Bombay: Government Central Book Depot, 1863. [Y. AOS. C. NYP. JHU. Pea. UP. Cong. Cl. Ch. H.].—Translation republished at Allahabad: Panini Office, 1919-22. SBH extra volume 4.

Alagona, Pietro. Sicilian Jesuit theologian, b. at Syracuse, 1549; d. in Rome, Oct. 19, 1624. Entered the Society of Jesus at Palermo, Dec. 22, 1564. Showed from early youth profound knowledge of canonical law; taught for twenty years philosophy and theology at Palermo and Messina, and was vice-rector of the College of Trapani. Called to Rome by Claudio Aquaviva, he exercised there for some thirty years the difficult function of examiner of bishops, being also the rector of the penitents at the Vatican. His earlier works were published under his mother’s name, Giwara. Best known for his Compendium of the works of Martin Aspilcueta (Rome, 1590; Lyons, 1591, etc.); his* S. Thomae Aquinatis theologicae summae compendium, which went through twenty- five editions (Rome, 1619, 1620; Lyons, 1619; Wurzburg and Cologne, 1620; Paris, 1621; Turin, 1891; British Museum has the Venice ed. of 1 762, 4to.); and his Enchiridion, seu manuale confessa- riorum, which went through more than twenty editions. He also published a Compendium of the whole Canon Law (Rome, 1622-23, etc.).

Amico, Francesco (Francis Amicus). Italian Jesuit theologian, b. at Cosenza, April 2, 1578; d. at Graz, Jan. 31, 1651. Began his novitiate, 1596. At first taught philosophy for some years, then occupied for 24 years the chair of theology at Aquila and at Naples, later at Graz and Vienna; after returning to Graz, he was for five years chancellor of the University. He is the author of* Cursus theologicae juxta scholasticum hujus temporis Societatis fesu methodum, 9 vols., folio, Duaci, 1640-49, and Antwerp, 1650; its first vol. appeared in Vienna, 1630; its fifth vol., “De iure et iustitia,” was placed on the Index, June, 1651, on acc. of three propositions, and was again condemned by Alexander VII and Innocent XL Pascal in his Les Provinciales, t. I, pp. 339-44 (Paris: Maynard, 1851), speaks of Amico and his ideas on homicide.

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

Anthon, Charles. American classical scholar, b. in New York, Nov. 17, 1797; d. in New York, July 29, 1867. Grad, of Columbia Univ., 1815; studied law; was admitted to the bar, 4051819, but never practised. Adjunct prof, of Greek and Latin at Columbia, 1820; prof, of Greek language and literature, and head of the Gram. School connected with the College, 1830. Began editing in 1835 a classical series which later found wide use in schools and colleges. Works: Horatii Poemata, 1830.—*A Classical Dictionary. New York, 1841. 8vo.; 4th ed., 1842; also 1843 and New York: Harper & Bros., 1892.—A System of Ancient and Mediaeval Geography, 1850.

Ariamnes II. King of Cappadocia in the fourth century b.c.; succeeded his father Ariarathes II, whose eldest son he was. Being very fond of his children, he shared his crown with his son who also succeeded him as Ariarathes III. The name occurs also in the form of Ariaramnes.

*Arrest du Parlement du 5 mars, 1762. Pertinent information will be found on pp. 309-10 of the present volume.

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

Augustine, Saint (354-430). Passages quoted have not been identified as to source.

Bacon, William Thompson. American clergyman, b. at Woodbury, Conn., Aug. 24, 1814; d. in Derby, Conn., May 18, 1881. Graduated at Yale, 1837, delivering the valedictory poem. Studied later at Yale Divinity School, and from 1842 to 1845 was pastor of the Congregational Church in Trumbull, Conn. For some time, one of the editors of New Englander, and during several years editor and proprietor of the Journal and Courier of New Haven. Resumed later his ministerial labours and was in charge of parishes in Kent and in Derby, Conn. Published two volumes of Poems: the first, in 1837 (Boston: Weeks, Jordan & Co.); and the second, in 1848 (Cambridge: G. Nichols; New York: G. P. Putnam).

The lines quoted by Η. P. B. are from a poem entitled *“Thoughts in Solitude,” which may be found in his first volume of Poems.

Bain, Alexander (1818-1903). *Mind and Body. The Theories of their Relation, in “ The International Scientific Series,” London, 1872; 3rd ed., 1874. Vide Volume VIII of the present Series for biogr. sketch of the author.

Barberi, Andrew. *Bullarii Romani Continuatio, Rome, 1835-57. 19 vols. fol. Extends from Clement XIII to Gregory XVI, in 1834.

Bax, Clifford. *The Distaff Muse. London: Hollis & Carter, 1942.

406 Beecher, Rev. Henry Ward (1813-87). Passage quoted from one of his sermons; has not been traced to any source.

Bert, Paul (1833-86). *La morale des Jésuites. Paris: G. Charpentier, 1880. xliv, 666 pp.; also 1883.

Besant, Dr. Annie (1847-1933). *“Theosophy and the Society of Jesus,” The Theosophist, Vol. XIV, December, 1892.

*Beytrag zu den zufälligen Gedanken . . . über die Bulle Dominus, ac Redemptor noster, etc., Strassburg, 1774.

*Bhâgavata-purâna. Ed. by Bâlakrsna Sâstrî Yogi. 2nd ed., 710. Bombay: Nirnayasâgara Press, 1898 [C.].—Prose English transi. Ed. and publ. by Manmatha Nath Dutt ... 2 vols. Calcutta: Elysium Press, 1895-96. Wealth of India Series [C. NYP. Cl. H. BM.].—Srimad Bhagavatam. Tr. by S. Subba Rau. 2 vols. Tirupati, India: Lakshmana Rao, 1928.—Le Bhâgavata Purâna . . . traduit et publié par Μ. Eugène Burnouf. . . Vols. 1-3. Paris: Imprimerie Royale, 1840, 1844, 1847. Vols. 4-5. Ed. by Μ. Hauvette-Besnault and P. Roussel. Paris: Imprimerie Nationale, 1884, 1898 (lacks text from book 10, chap. 49). [UP. Cong. Cl. H.].

Bhâshyachârya, Pandit N. Outstanding Sanskrit and Oriental scholar of the early days of the Theosophical Movement. He was born at Sriperumbadur, Chingleput District, near Madras, India, in April, 1835, and died at Madras, Dec. 22, 1889. On his father’s side, he came from a long line of Visishtâdwaita philosophers and teachers, and was related to Sri Râmânujâchârya. His Brâh- manical thread ceremony was performed in his seventh year by his own father. He studied the Yajur-Veda, rhetoric and general literature under various scholars, completing his studies in modern Sanskrit literature in his 14th year. He married in his twentieth year, and in his 24th left Madras for Conjeeveram to study Vedânta under a famous ascetic. He was soon employed by the Board of Examiners in the Civil Service to teach young civilians, and while in this capacity learned Hindi, Telugu, Canarese, Marathi, Bengali and Persian, as well as some Arabic—Tamil being his mother tongue. His acquaintance with Sir Walter Elliot and others laid foundations for his Oriental research, and spurred him to a thorough study of English. In 1863, he was for a while assistant to the Sub-Collector of the Cuddapah District. Returning to Madras, 1869, he became acquainted with J. Pickford, Prof, of Sanskrit in the Presidency College, who was largely responsible for his study of the Vedas. In 1870, he joined the Bar in the District Court of Cuddapah, practising law until 1887, when diabetes made it impossible to continue. After some misconceptions concerning the aims of the Theosophical Society, he joined it in November, 1886, during a visit of Col. Olcott to Cuddapah, for the purpose of organizing a Branch at the Pandit’s own suggestion. In 1887, he 407settled at Adyar and became engaged in the preparation of his Visishtddwaita Catechism, the first English work on that philosophy. It was in 1886 that the Pandit went, at the request of Col. Olcott, on a tour of inspection of various Native Libraries, bringing back with him a large number of valuable MSS. He donated his own library to the Oriental Department of the Adyar Library, and wrote and lectured extensively on behalf of the Movement. (Vide for further details, The Theosophist, Vol. XI, Suppl., February, 1890, pp. xcv-xcix.)

Pandit Bhashyacharya was acknowledged as one of the most learned Sanskritists in India; a great linguist; an orator equally at home in four languages; a man of courageous disposition, an enlightened reformer, and an ardent Theosophist who gave up a lucrative profession to devote himself gratuitously to the work of the Theosophical Society.

On the subject of his writings, special mention should be made of his two scholarly essays contributed to the pages of The Theosophist: “The Age of Patanjali” (Vol. X, September, 1889, pp. 724-740; with additional notes on the Yavanas, in Vol. XI, January, 1890, pp. 218-223), and “The Age of Sri Sankaracharya” (Vol. XI, November, 1889, pp. 98-107; January and February, 1890, pp. 182-185, and 263-272 resp.). He also translated Light on the Path into Sanskrit.

Although he never met H. P. Blavatsky, the Pandit had a very high regard for her knowledge and integrity, and remained unaffected by the various attacks against her. It is stated by those who knew him that he had conceived the idea of interpreting with the help of H. P. B. the ancient Indian writings in the light of esoteric truths, and greatly regretted her absence from Adyar. An early death made it impossible for him to carry out this plan.

*Bhavishyapurdna MS. form. Bombay: Venkatesvara Press, 1910. ff. 9, 556.

Bigandet, Pierre, Bishop of Ramatha (1812-1894). *The Life, or Legend, of Gaudama, the Budha, of the Burmese, etc. Rangoon, 1866. 8vo; 4th ed., London: Triibner & Co., 1911, 1912. Vide Col. H. S. Olcott’s Old Diary Leaves, Series IV, p. 274, for interesting information concerning his relation to this very remarkable ecclesiastic.

*Book of Common Prayer according to the Church of England.

*Book of Heaven through keeping the Ten Prohibitions. No information available.

*Book of Numbers, Chaldean. Probably the source from which the Zohar of Shimon ben Yohai has been derived. According to 408H. P. B. (Theos. Glossary, p. 75), “it is very rare indeed, there being perhaps only two or three copies extant, and these in private hands.”

*Book of the Dead, The. Passages quoted have been checked by the English transl. of the Theban Recension by Sir E. A. Wallis Budge; 2nd rev. and enl. ed., London: Kegan Paul; New York: E. P. Dutton & Co., 1928, 3 vols. in one.

Braunsberger, Otto. *Petri Canisii epistulae et acta, Freiburg, 1896 ff.

*Breve della Santita di Nostro Signore Papa Clemente XIV, Rome, 1773.

*Bullarium, Luxemburg; 1727-1730, in 9 vols., a reprint of the one by Cherubini. 19 vols. by 1758; up to and inch Benedict XIV.

*Bullarium Romanum, ed. A. Theiner, Paris, 1852.

Burmichon, Joseph. *La Compagnie de Jesus en France, 1814-1914. Paris: G. Beauchesne, 1914-22. 4 vols.

Busembaum, Hermann. Moral theologian, b. at Notteln, Westphalia, 1600; d. at Münster, Jan. 31, 1668. Entered the Soc. of Jesus in his 19th year. Taught the classics, philosophy and moral and dogmatic theology in various houses of the order. Rector of the colleges of Hildesheim and Münster. “His prudence, keenness of intellect, firmness of will, large-heartedness, and tact combined to form a rare character. These natural gifts were heightened by a singular innocence of life and constant communion with God.” (Cath. Encycl.) Became confessor and adviser of Christoph Bernhard von Galen, Prince-Bishop of Münster. His principal theological work, Medulla theologiae moralis facili ac perspicud methodo resolvens casus conscientiae ex variis probatisque auctoribus concinnata, appeared either in 1645 or 1650, and soon became a classic, going through forty editions in the life-time of the author. It was printed in all the great centres of the Catholic world, and was used for over two centuries as a textbook in numberless seminaries. Claudius Lacroix wrote a Commentary on this work. According to the Cath. Encycl., the Medulla “proclaimed its author to be a man gifted in a superlative degree with the moral instinct and the powers of a great teacher.” Busembaum, however, was attacked and accused of teaching a doctrine subversive of authority and of the security of kings. In defending him and his teachings, the Cath. Encycl. endeavours to “give full assurance of Busembaum’s orthodoxy and authority,” and declares the morality taught in his work to be identical with that of the Church.

Byron, George Gordon Byron, 6th Baron (1788-1824). *The Island.—Another prose passage which has not been identified.— *The Corsair: A Tale.—*Childe Harold's Pilgrimage.

409 Campbell, Thos. J. *The Jesuits, 1534-1921. New York: The Encyclopedic Press, 1921 (Catholic).

Carayon, August (1813-74). *Bibliographie historique de la Compagnie de Jésus. Paris: Durand, 1864.

Carlyle, Thomas (1795-1881) *Jesuitism, in Works, II, 259-485. Boston, 1885.

Cartwright, W. C. *The Jesuits; their Constitution and Teachings. London, 1876.

Chabas, François-Joseph (1817-1882). Vide Vol. VII, p. 364, for biographical data.

Chaucer, Geoffrey ( 1340?-1400). *The Flower and the Leaf. See p. 268 of the present volume for pertinent information.

Cherubini, Laertius. *Bullarium, sive collectio diversarum Constitutionum multorum Pontificum, 1586; 1404 pp. fol. (from Gregory VII to Sixtus V); 2nd ed., Rome, 1617. 3 vols.; 3rd ed., Rome, 1638. 4 vols, (from Leo I to Urban VIII); 5th ed., Rome, 1669-1672. 6 vols, (to Clement X).

Chiniquy Father. *Fifty Years in the Church of Rome; 1st ed., 1885; upward of sixty editions; most recent one, 1953, from Christ Mission Book Dpt., Sea Cliff, Long Island, N. Y.

Clement XIV, Pope (1705-1774). *Dominus ac Redemptor noster. . . Bibliographical information may be found on pp. 312-13 of the present volume.

Clovis (Chlodovech or Hlodowig, ca. 466-511). King of the Salian Franks, son of Childerich I, whom he succeeded in 481 at the age of 15. The Salian Franks had by then advanced to the river Somme, and were centred at Tournai. Of the first few years of his reign, we know next to nothing; in 486, he defeated the Roman general Syagrius at the battle of Soissons, and extended his dominion over Belgica Secunda, of which Reims was the capital. In 493, Clovis married a Burgundian princess, Clotilda, who was a Christian. Although he allowed his children to be baptized, he himself remained a pagan until the war against the Alamanni. After subduing a part of them, Clovis was baptized at Reims by St. Remigius on Christmas Day, 496, together with a considerable number of Franks. This was an event of some importance, as from that time the orthodox Christians in the kingdom of the Burgundians and Visigoths looked to Clovis to deliver them from their Arian kings. Clovis seems to have failed in the case of Burgundy, but was more fortunate in his war against the Visigoths; he defeated their king Alaric II, 507, and added the kingdom of the Visigoths as far as the Pyrenees to the Frankish empire. The last years of 410Clovis’ life were spent in Paris, which he made capital of the kingdom, establishing the dynasty of the Merovingian kings. He can be rightfully considered as the true founder of the Frankish kingdom, the first to arise out of the wreck of the Roman Empire. Between the years 486 and 507, he had the Salian law drawn up. Much of his success was due to his alliance with the Church, whose property he took under his protection, convoking a Council at Orleans, in 511. While protecting the church, he maintained his authority over it. He was vigorous and ambitious, and had but few scruples and not much pity, though a nobler side of his character can be detected also.

The chief source for the life or Clovis is the Historia Francorum (Book II) of Gregory of Tours.

Cocquelines, Charles. *Bullarum, privilegiarum ac diplomatum Romanorum Pontificum amplissima collectio, Rome, 1745. This is a re-editing of Cherubini’s six volumes on the subject.

*Constitutiones, etc. Tide Loyola.

Cooke, Josiah Parsons (1827-1894). American chemist, b. at Boston. Mass.; grad, of Harvard, 1848; appointed to the chair of chemistry and mineralogy at Harvard; stimulated the study of chemistry at collegiate institutions, urging laboratory instruction. Largely responsible for the achievements of his pupil, Theodore Wm. Richards, in his remarkable studies of atomic weights. Works: Elements of Chemical Physics, 1860; 4th ed., 1886.—First Principles of Chemical Philosophy, 1868 and 1882.—*The New Chemistry, 1872 and 1884.

Cooper-Oakley, A. J. *“Sankhya and Yoga Philosophy,” lecture before the Convention of the Theos. Society, Adyar, India, December, 1887; publ. in The Theosophist, Vol. IX, March, 1888, pp. 342-56.

Coryn, Dr. Herbert A. W. English physician and Theosophist, b. in England, 1863; d. in San Diego, Calif., Nov. 7, 1927. Son of a physician, he studied medicine and became a member of the Royal College of Surgeons, London. For a number of years he was associated with his father in medical practice in that city. He was one of the pioneer members of the Theosophical Society, having joined it in the days of H. P. B.’s residence in London. He was one of her direct pupils in his early manhood and rendered invaluable service in those days, as an able speaker and organizer. At a later date, having moved to the U.S.A., he worked in connection with the Theosophical Headquarters at 144 Madison Avenue, New York. Soon after the Headquarters of the Universal Brotherhood and Theosophical Society, under the leadership of Katherine Tingley, were removed from New York to Point Loma, California, 411in 1900, Dr. Coryn became one of its permanent residents, practising medicine there for twenty-six years. He was also Editor of The New Way, a magazine founded by Katherine Tingley for free distribution in prisons and hospitals. He was a Cabinet Officer of the Society and a Mason. He was unmarried.

A man of utter fidelity to the principles of the Theosophical Movement, of staunch reliability and trustworthiness, Herbert Coryn remained throughout his life a worthy pupil of H. P. B., and was well qualified to pass on to others by pen and speech the fire of theosophical enthusiasm which was lit in his own soul by H.P.B. herself.

Dr. Coryn’s sister, Frances, married Prof. Fred J. Dick (1856-1927), also one of the direct pupils of H.P.B. in the London days and an active worker in the Dublin Lodge of the T. S. in Ireland, and later at Point Loma, Calif. Dr. Coryn’s two brothers, Sidney and Edgar A. were also active in the Theosophical Movement.

Crétineau-Joly, Jacques (1803-75). *Clement XIV et les jésuites, Paris, 1847. —*Histoire religieuse, politique et littéraire de la Compagnie de Jésus, Paris, 1851. 6 vols.; 3rd ed., Paris: J. Lecoffre & Cie., 1859.

Cruden, Alexander. English Scholar, b. at Aberdeen, May 31, 1701; d. in London, Nov. 1, 1770. Educ. at Marischal College in native city. After a term of confinement for insanity, settled in London as a tutor, then as a bookseller, holding title of Bookseller to the Queen. In 1737, he completed his Biblical Concordance, a work which has become a classic, running through a large number of editions. Cruden’s piety and exceptional intellectual powers were marred by periods of insanity; after recovering for the second time, he published an account of his harsh treatment and sufferings, 1738. About 1740, he became proof-reader, checking on several editions of Greek and Latin classics. Adopting the title of “Alexander the Corrector,” he assumed the office of correcting the morals of the nation. On being released from a third confinement for insanity, he published The Adventures of Alexander the Corrector (1755). He is also the author of a Scripture Dictionary and a verbal index to Milton. The latest ed. of his monumental Concordance is of 1936.

Dante, Alighieri (1265-1321). *La Divina Comedia.

Daurignac, J. M. S. *History of the Society of Jesus, Cincinnati, 1865. 2 vols.

Delplace. *La suppression des jésuites,” in Études, Paris, 5-20 July, 1908.

412 Dioastillo, Juan de. Theologian, b. of Spanish parents at Naples, Dec. 28, 1584; d. at Ingolstadt, March 6, 1653. Entered noviciate of Society of Jesus, 1600; prof, of theology for 25 years at Toledo, Murcia and Vienna. In moral questions, followed principles of the probabilists. Works: * De justitia et jura ceterisque virtutibus cardinalibus libri duo. Antwerp, 1641.—Tractatus de incarnatione. Antwerp, 1642.—De Sacramentis, etc. Antwerp, 1646-52.—Tractatus duo de juramente, perjurio, et adjuratione, etc. Antwerp, 1662.

Dollinger, Johann J. I. von (1799-1890). *“Memoirs on the suppression of the Jesuits,” in Beitrage zur politischen, kirchlichen und Culturgeschichte, Vienna, 1882.

Dramard, Louis: French Socialist and Theosophist, b. in Paris, Dec. 2, 1848; d. March 15, 1887, of an incurable disease which had undermined his health for over fifteen years. Greatly interested in natural sciences, he had intended to become a physician, but ill health prevented him. He then occupied himself with politics and sociology. During the Franco-German war, when still a student, he remained shut up in Paris where he did duty as a Mobile. After the war he made a journey to Switzerland and Belgium which he narrated himself in his Voyage aux pays des Proscrits. It is there that he identified himself with the cause of Socialism. Shortly afterwards, forced on account of his health to leave France, he first went to Italy and later settled in Algiers. Here he began to work for the amelioration of the conditions of both the French settlers and the Arab people, trying to bring harmony between them. The problem of inequality always occupied the first place in his mind. He planted militant socialism in Algiers by creating there the first “ Cercle d’fitudes Sociales.” The group of men thus brought together by Dramard, who at the same time endeavoured to reorganize the Workmen’s Syndicates, became the nucleus of the Working Men’s Party of Algeria. He was nominated as delegate to the congress of the labour party at St. Etienne in 1882. For the better propagation of the ideas of peace in Algiers, he founded in 1879 the Voix du Pauvre, which brought him so many attacks and calumnies that he had to cease its publication. Unscrupulous adversaries, devoid of good faith, even went so far as to impeach his political honesty, although he had no great difficulty in exculpating himself. His arabophile ideas were the cause of further persecution, and at the advice of some of his friends he at length renounced militant politics and devoted himself henceforth to studies and writing. To this we owe his collaboration in the Revue Socialiste, founded and directed by his teacher and friend Benoit Malon. It is in this Journal (Jan. and Feb., 1885) that was re-published his remarkable study Transformisme et socialisme, which had originally appeared in Paris in 1881.

413 Towards the close of his life, he became identified with Theosophy and The Theosophical Society, becoming President of “L'Isis,” the French Branch of the Organization. The Theosophical philosophy brought a great calm to his restless mind; his vigorous hatred of all oppressors lost its bitterness and his sympathy for the oppressed gained in intensity. As has been the case with a great many other seekers, it is through the pages of Bulwer-Lytton’s Zanoni that Dramard first contacted the teachings of the Ancient Wisdom, which he preferred to call the “ Esoteric Synthesis.” Dramard wrote several remarkable essays along Theosophical and Occult lines, among which mention should be made of the following “La Doctrine Ésotérique,” Revue socialiste, Aug. 15 and Sept. 15, 1885; “La Science Occulte,” Revue moderne, May 1 and 15, June 1, July 15 and 20, 1885; “La Synarchie,” Revue socialiste, Dec. 15, 1887. The first of these is a masterly presentation of the fundamental principles of the esoteric science by a man of great intellectual gifts and of dynamic sympathy for suffering mankind.

Ref.: Le Lotus, Paris, June and July, 1888; Lucifer, London, Vol. II, June, 1888; The Theosophist, Vol. IX, June, 1888.

Dupuis, Charles-François (1742-1809). Vide Vol. VIII, p. 436 for biographical data.

Edda. The Poetic Edda: Hovamol (The Ballad of the High One), embodying Odin’s Rune-Song. Vide Henry Adams Bellows, The Poetic Edda. Tr. from the Icelandic. New York: The AmericanScandin. Foundation; London: Humphrey Milford, Oxford Univ. Press, 1926.

Edkins, Rev. Joseph (1823-1905). English sinolog and missionary of the London Missionary Society. Was sent to China in 1848, residing at Tientsin, Tchenfu and Peking until 1863. Was connected with the Imperial Chinese Customs from 1880 and resided at Shanghai. Aside from various learned essays written for various Journals, he published several works, such as: Grammar of the Chinese Colloquial Language, Shanghai, 1857.—China’s Place in Philology, London, 1871.—Religion in China, London, 1859; also 1887.— *Chinese Buddhism'. A volume of sketches, historical, descriptive and critical. London, 1880; 2nd rev. ed., London: K. Paul, Trench, Trübner & Co., 1893. xxxiii, 453 pp.—*“Buddhist Doctrine of the Western Heaven,” Lucifer, London, Vol. II, April, 1888, pp. 108-17.

Escobar y Mendoza, Antonio de. Spanish theologian, b. at Valladolid, 1589; d. there, July 4, 1669. In his sixteenth year, entered the Society of Jesus. Talented and untiring labour won him distinction for scholarship, and fame as a preacher. “His writings are recognized as classical and challenge criticism as far as their 414orthodoxy is concerned. For this reason Pascal’s efforts .... to fasten the charge of laxism on Escobar’s Manual of Cases of Conscience .... are too base and cowardly to merit serious consideration.” (Catholic Encyclopaedia.) Chief works: Examen et praxis confessariorum, Lyons, 1647.—*Liber Theologiae Moralis, viginti quatuor Societatis Jesu Doctoribus reseratus, quem R. P. Antonius Escobar de Mendoza .... in examen Confessariorum digestit. Thirty-seven editions of this work were published in Spain, three ed. at Lyons (1650), one at Venice (1650), one at Brussels (1651), and at least one at Paris (1656). The British Museum ed. is of Lyons, 1659, 8vo. (848. c. 11.), and there is a later ed. of 1663, at Lyons also.—De tripliez statu ecclesiastico, Lyons, 1663.—De justitia et de legibus, Lyons, 1663.—*Universae theologiae moralis receptiores absque lite sententiae. Lyons, 1652-63. 7 vols. (Library of the Univ, of Cambridge.)

*Extraits des Assertions dangereuses et pernicieuses en tout genre, que les soi-disans Jésuites ont, dans tous les temps & persévéramment, soutenues, enseignées & publiées dans leurs livres, avec P approbation de leurs Supérieurs et Généraux.

Vérifiés & collationnés par les Commissaires du Parlement, en exécution de l’Arrêté de la Cour du 31 Août 1761, at Arrêt du 3 Septembre suivant, sur les Livres, Thèses, Cahiers composés, dictés & publiés par les soi-disant Jésuites, & autres Actes authentiques.

Déposés au Greffe de la Cour par Arrêt des 3 Septembre 1761, 5, 17, 18, 26 Février & 5 Mars 1762.

Paris: chez P. G. Simon, Imprimeur du Parlement, rue de la Harpe, à l’Hercule. M. DCC. LXII. 4 tomes. 12°.

The single quarto volume edition (British Museum) has viii, 543 pp.

5th ed., Amsterdam, 1763. 3 vols. 8vo. Ed. by Roussel de la Tour and the Abbé Minard and Abbé C. P. Goujet.

There exists also a Résumé de la doctrine des Jésuites. Paris: Bourgeois, 1826. 390 pp. 12°; and Paris: A. Dupont, 1828. 12°.

Fabre d’Olivet, Antoine (1768-1825). Vide Volume VII, pp. 368-70, for biographical data.

Fagundez, Esteban (Stephanus). Portuguese theologian, b. at Viana, in the diocese of Braga, 1577; d. at Lisbon, Jan. 13, 1645. Entered the Jesuit Order, 1594, and spent most of his life at Lisbon, teaching theology and taking part in the administration of the College. He first wrote his Tractatus in quinque Ecclesiae praecepta, Lyon, 1626, 1632, 1649; this work, however, was condemned by the Inquisition, though the author was later absolved and wrote other works, among them, *In quinque priora praecepta Decalogi, Lyon, 1640. (Cf. Sommervogel, Biblioth. de la C. de J., Vol. III.)

415 Fawcett, Edward Douglas. English philosopher and man of letters, son of E. Boyd Fawcett and Myra Macdougall; b. at Hove,Brighton, 1866; d. in London, Apr. 14, 1960; mar., 1896, M. B. V. Jackson, and in 1947, Mrs. Vera Dick-Cunyngham, daughter of Mr. Mostyn Pryce, Gunley, Mont. Educated at Newton College, South Devon, where he got a scholarship, and at the Westminster School, where he was Queen’s Scholar and winner of many school prizes. Next four years were spent studying philosophy, after which he went on the staff of the Daily Telegraph, as Assistant Sub-Editor. The one absorbing interest of his life has been metaphysical study. Came in contact with Theosophy in London, and for a time was greatly interested in the activities of the Theosophical Movement. When H. P. B. was at Ostende, in 1887, he went to see her and gave her some assistance in the writing of The Secret Doctrine, mostly on points of Western Philosophy and Science, the extent of which help is difficult to determine. At a later time, however, he made some rather pretentious claims in regard to this assistance.

In 1890, he resigned from his position and journeyed to Adyar, serving for a time on the Editorial Staff of The Theosophist. He delivered a series of very scholarly lectures both in Madras and at Adyar, and became a Buddhist while in Ceylon. He did not stay there very long, however, and returned to England, after which he does not seem to have had any connection with the Movement.

It is a curious fact that H.P.B. was by no means certain as to the seriousness of his interest in matters occult, and wrote to Sinnett from Ostende to the effect that she hopes “his enthusiasm will not evaporate” (Letters of H. P. Blavatsky to A. P. Sinnett, No. CIV, p. 227). Apparently it did after a while.

Fawcett’s interests were divided between study and sports, and he was engaged in later years in a great deal of mountaineering, making the only recorded ascent of the famous Mer de Glace, from Chamonix, up the mule-trail, in a motor car of ordinary size. In philosophy he has been an idealist whose distinctive mark is the discussion of Imagination as the fundamental reality of the Universe.

In his early years he contributed valuable essays to the pages of both The Theosophist and Lucifer, among which mention should be made of “The Case for Metempsychosis” (Lucifer, Vol. V, October and November, 1889).

After his brief association with the Theosophical Movement, he published the following works: Riddle of the Universe, London, 1893 (reviewed by Bertram Keightley at some length in The Theos., Vol. XV, Jan., 1894, and in Lucifer, Vol. XIII, Nov., 1893 and Jan., 1894); Individual and Reality, London, 1909; The World as Imagination, 1916; Divine Imagining, 1921; The Zermatt Dialogues, 416London, 1931, where Basil Anderton, writing a Foreword, says that Fawcett read when he was seventeen Louis Figuier’s Day After Death, and quotes the following rather curious words of Fawcett’s: “This book defends belief in the plurality of lives . . . The problem of life became interesting, and I began a long course of self-education in science and philosophy .... Coming as a young man into touch with the theosophists and their ‘Indian wisdom,’ I was asked to revise the philosophy and science of Madame Blavatsky’s Secret Doctrine; a syncretistic and fanciful work, but full of suggestions; a popular version or advance-guard, as it seemed, of an Eastern cult whose intellectuals were yet unborn. But there dwelt here merely a religion manquee." Mr. Anderton concludes by saying that Fawcett, leaving the theosophists in disillusionment, wrote his Riddle of the Universe, as an exposition of monadology.

We also have from his pen: From Heston to the High Alps, 1936; The Oberland Dialogues (on the Soul), 1939; and Hartmann the Anarchist, published as early as 1893, and in which he anticipates the idea of airplanes employed for purposes of war.

E. D. Fawcett was the brother of Lieut.-Col. P. H. Fawcett (b. at Torquay, 1867) who engaged in several expeditions to explore the wilds of So. America, in search of a mysterious city which he seems to have had reasons to believe was there. He did not come back from his last exploration in 1925, and no conclusive evidence of his death has ever been found. He was a serious student of occultism and wrote a number of articles on this subject which evince profound intuitive understanding of spiritual matters.

(Theosophical Sources: The Theos., XI, pp. Ixxxviii-lxxxix, cxiii; Lucifer, VI, p. 161).

Fenwick-Miller, Mrs. F. *“Woman: Her Position and Her Prospects, Her Duties and Her Doings,” Lady's Pictorial, London, March 3rd, 1888.

Fischer, Ernst Kuno Berthold. German philosopher, b. at Sandewalde, Silesia, July 23, 1824; d. July 4, 1907. Educated at Leipzig and Halle, he became privat-docent at Heidelberg, 1850, and a professor at Jena, 1856. Succeeded Zeller at Heidelberg, 1872, as prof, of philsosophy and the history of modern German literature. In philosophy, where his attitude was Hegelian, he played the part of a historian and commentator; he made valuable contributions to the study of Kant, Spinoza, Schopenhauer and others, publishing a number of memoirs on these scholars. His chief work is Geschichte der neuern Philosophie, 1852-93. Another valuable contribution is *Kritik der Kantischen philosophic. München: F. Bassermann, 1883 (transl. into English by Dr. W. S. Hough, as A Critique of Kant. London S. Sonnenschein, Lowrey & Co., 1888). 417*Five Years of Theosophy. Compiled by Mrs. Laura Langford Holloway and Mohini Mohun Chatterji. London: Reeves and Turner, 1885. 575 pp. Index. Also later editions.

Fouqueray, P. Henri. *Histoire de la Compagnie de Jesus en France des origines a la suppression (1528-1762). Paris: A. Picard et fils, 1910-13. 5 vols.

Frederick III. King of Prussia and German Emperor, b. at Potsdam, Oct., 18, 1831, eldest son of prince William of Prussia, later first German Emperor, and princess Augusta. After careful education, studied at the Univ, of Bonn, 1849-50. Next years spent in military duties and travels in the company of Moltke. Visited England, 1851. Married Victoria, princess royal of Great Britain, in London, Jan. 25, 1858. On the accession of his father, 1861, became crown prince of Prussia, being known as Frederick William. Was a liberal at heart and disliked Bismarck’s policies. In June, 1863, ceased to attend meetings of the council of state and was much away from Berlin. Performed valuable services during the war with Denmark, and commanded an army in the 1866 campaign against Austria. Played a conspicuous part in 1870-71, being appointed to command the armies of the Southern States; his troops took part in the battle of Sedan and the siege of Paris. During the years that followed, little opportunity was open to him for political activities; he and his wife took great interest in art and industry, especially the museums; he was chiefly responsible for the excavations at Olympia and Pergamum. In 1878, when the Emperor was incapacitated by the shot of an assassin, he acted for some months as regent, and his future accession was looked forward to by many. Unfortunately he developed cancer of the throat, which, from a small beginning grew into a fatal condition. After various unsuccessful treatments had been tried, Sir Morell Mackenzie (see under Mackenzie), the famous English medical authority, was sent for, May 18, 1887. Frederick made an effort to attend the Jubilee Festivities in London in June, 1887. Leaving London in September, he went to Toblach, Venice and Raveno. On Nov. 3, 1887, he settled at San Remo for the winter months. Sir Morell saw him a number of times during this period. Finally the operation of tracheotomy had to be performed by Dr. Bramann in San Remo, February 9, 1888.

On March 9, 1888, Emperor William died and Frederick became Emperor. He left San Remo March 10 for Charlottenburg. His very brief reign was characterized by a number of liberal reforms which Frederick attempted to initiate, and by bitter attacks from the adherents of Bismarck. His illness took a turn for the worse, and on June 1, 1888, he went to stay at Potsdam, where Queen Victoria visited him. Frederick died on June 13th, at about 11 a.m., after a reign of 99 days.

418 As is often the case, the treatment of his illness gave rise to an acrimonious controversy between several physicians and Sir Morell was accused of various mistakes. His work entitled The Fatal Illness of Frederick the Noble (London: Sampson Low, etc., 1888. 246 pp.) presents the case in what appears to be an impartial manner. Sir Morell had a very high regard for Frederick III, and spoke of him as a man of commanding intellect, of compassion for the sufferings of others, of chivalrous forbearance, and of great kindness of heart. His sincerity and honesty were striking.

In the light of the above-mentioned facts concerning the life of Frederick III, H.P.B.’s remarkable story acquires added meaning.

Gautier, Henri. *Le Livre des rois de l'Égypte, Cairo, 1908-17.

*Gîtâ-Govinda (Jayadeva). Transi, by Sir Edwin Arnold. London: Triibner & Co., 1875.

Görres, Johann Joseph von. German scholar and publicist, b. at Coblonz, Jan. 25, 1776; d. at Miinich, Jan. 29, 1848. Studied at the Univ, of Bonn; joined the revolutionary movement in Rhenish Prussia, his dream being to unite these provinces with France; advocated in various papers his idea of the union of all civilized countries. Despairing of the cause of liberty, and a declared enemy of Napoleon, he occupied himself for a while teaching physics at Coblenz, 1800-06. For a time he edited an important political journal, 1814-16; his political ideas, unacceptable to the Government, forced him to flee. In time he took up a mystic and symbolic kind of religion, and, being always a Roman Catholic, he became the aggressive champion of the Church. Appointed prof, of history in the Univ, of Miinich, 1826. Produced in the last years of his life a mass of brilliant polemical papers on questions of the day. Works: *Die Christliche Mystik. Regensburg und Landhut, 1836-42. 4 vols. 8vo.; new ed., Regensburg: G. J. Manz, 1879-80. 5 vols.—Deutschland und die Revolution, 2nd ed., 1819; Engi, tr., London, 1820.—Gesammelte Schriften. München, 1854-74. 9 vols.

Gougenot des Mousseaux, Le Chevalier Henry-Roger (1805-78). *Moeurs et pratiques des démons. Paris, 1854; 2nd rev. ed., Paris: H. Pion, 1865.—*Les hauts phénomènes de la magie, précédés du spiritisme antique. Paris: H. Plon, 1864. Vide for biographical data Volume V, pp. 374-75, of the present Series.

Griesinger, T. (1809-1884). *The Jesuits, Tr. by A. J. Scott. 3rd ed., London: W. H. Allen & Co., 1903, 823 pp.

Haeckel, Ernst H. P. A. (1834-1919). * Anthropogenic, oder Entwickelungsgeschichte des Menschen. 2nd ed., Leipzig, 1874. 8vo.; 4th enl. ed., Leipzig, 1891. 2 vols.—*The Pedigree of Man. Tr. by E. B. Aveling, 1883. Intern’l Libr. of Science and Freethought, Vol. 6.

419 Hai Gaon (Hai ben Sherira). Vide Vol. VIII, p. 439 for biographical data concerning this famous scholar.

Hartmann Dr. Franz (1838-1912). *Magic: White and Black; or, the Science of finite and infinite Life, containing practical hints for students of Occultism. London: George Redway, 1886. 8vo. xii, 228 pp. Several later editions. Vide Volume VIII of the present Series for extensive biography of the author.

Hartmann, Karl Robert Edward von (1842-1906). Quotation has not been identified.

Haweis, Rev. Hugh Reginald (1839-1901). *The Key. Not traced.

Heckethorn, Charles Wm. *Roses and Thorns (poems). London, 1888.

Henriquez, Enrique. Jesuit missionary, b. at Villaviciosa, Portugal, ca. 1520; d. at Punnai-Kayul, India, Feb. 6, 1600. Joined the Order, 1546; the following year left for Goa, under the direction of F. Saverio, who presently sent him to Pescheria for the purpose of studying the Tamil language. The last 25 years of his life were spent as superior of a mission. Author of many letters and of the *Summae Theologiae moralis, Venetiis, 1600, fol. (British Museum: 480. d. 2.).

Hesiod. *Works and Days.—*Theogony. Loeb Classical Library.

Hippolytus. A writer of the early Church, whose personality was enveloped in mystery before the discovery in 1851 of the Philo- sophumena attributed to his pen. Was born in the second half of the 2nd century, probably in Rome. Presbyter of the church at Rome under Bishop Zephyrinus. He accused the successor of the latter, Calixtus I, of favouring the Christological heresies of the Monarchians, and of subverting discipline; this resulted in a schism, and for some ten years Hippolytus stood as bishop at the head of a separate church. During the persecution under Maximinus the Thracian, Hippolytus and Pontius, who was then bishop, were sent to Sardinia, 235, where both of them died. The writings of Hippolytus exist only in fragments and embrace the sphere of exegesis, apologetics and polemic, chronography and ecclesiastical law. Of the polemical treatises the chief is the Refutation of All Heresies, or Philosophumena, which contains a great deal of material concerning the Gnostic systems, some of it of doubtful authenticity. This work was for a long time attributed to Origen. It has been translated by J. H. Macmahon (Ante- Nicene Christian Libr., Vols. 6 and 9, 1867), and by Francis Legge (1921). See for orig. text Migne, Patrol. Greaca, Vol. X, and Hans Achelis, Hippolytstudien, Leipzig, 1897.

420 Hochstetter, J. *Monita Sécréta; die geheimen Instructionen des Jesuiten,. Barmen, 1901.

Hoensbroech, Graf Paul Kajus von (1852-1923). *Vierzehn Jahre Jesuit. Leipzig: Breitkopf & Härtel, 1909; also 1912; Engl. tr. by H. Zimmern, London, 1911.

Huber, J. *Les Jésuites. Transl. from German by Alfred Marchand. 3rd ed., Paris: Sandoz & Fischbacher, 1875. 2 vols.

Humphrey. *The Religious State, London, 1889.

Huxley, Thomas Henry (1825-95). Passages quoted have not been identified as to source.

*Imago primi saeculi Socielatis Jesu, a Provinciâ Flandro-Belgicâ ejusdem Societatis repraesentata. This work was published by Balthazar Moret, successor of the Plantins, at Antwerp, in 1640. The permission to publish it was accorded by Jean de Tollenare (Tollenarius), Provincial Head of the Jesuits in German Flandre, and it is sometimes ascribed to him as author, though it must have been the product of many hands. Copy exists in the holdings of the Bodleian Library at Oxford.

*Institutum Societatis Jesu. Rome and Florence, 1869-91.

Irenaeus, Saint (130?-202?). Greek Bishop of Lyons. *Adversus Haereses. Text in Migne, PCC. Engl. tr. in Ante-Nicean Fathers.

Jerome, Saint (or Hieronymous), Sophronius Eusebius (340?-420). *De viris illustribus liber, in Migne, PCC.—* Opera. Paris: Johannis Martianay, 1706.

Joachim of Floris (ca. 1145-1202). Italian mystic theologian, born at Celico, near Cosenza, in Calabria. Brought up at the court of Duke Roger of Apulia; at an early age visited the holy places; witnessing the plague at Constantinople, he resolved to change his mode of life, and, upon returning to Italy, became a monk in the Cistercian abbey of Casamari. Was abbot of the monastery of Corazzo, near Martirano, 1177; went to the court of Pope Lucius III at Veroli, 1183, and in 1185 visited Urban III. Later he retired to Pietralata, and founded with some companions under a rule of his own creation the abbey of San Giovanni in Fiore, on Monte Nero, in the massif of La Sila. In 1202, Innocent HI approved the “ordo Florensis” and its rules. Joachim died the same year, probably on March 20.

Joachim was a prolific writer and a powerful figure in the contentions and polemics of the age. His authenticated works are: the Concordia novi et veteris Testamenti (Venice, 1519), the Expositio in Apocalypsin (Venice, 1527), the Psalterium decern chordarum (Venice, 1527), and a large number of “libelli.” Some of his writings were powerful instruments in the anti-papal polemic, sustaining the 421revolting Franciscans in their hope of an approaching triumph. Joachim taught that after the age of Law and the age of the Gospels, there would come the age of the Spirit, which will be an age of contemplation, the monastic age par excellence. The church of Peter will be purified, and the hierarchy will efface itself before the order of the monks, the viri spirituales. This will be the resting season, the sabbath of humanity. These ideas spread into Italy and France and gained many followers. In 1260, a council held at Arles condemned Joachim’s writings and his supporters, but the ideas which he had promulgated penetrated into various fields of thought and inspired many other writers and mystics. From the 14th century to the middle of the 16th, such men as Ubertin of Casale, Bartholomew of Pisa, John of La Rochetaillade, Seraphim of Fermo, Johannes Annius of Viterbo, Coelius Pannonius, and others, repeated and elaborated the ideas of Joachim of Floris; men like Roger Bacon, Arnaldus de Villa Nova and Bernard Délicieux comforted themselves with the thought of the era of justice and peace promised by Joachim.

There is little doubt that Joachim of Floris had a strong intuition of the spiritual destiny of mankind as a whole, and of the higher stages of development which it would achieve by means of an inner communion with the spiritual essence within man himself, although these ideas had to be expressed in the language of his day and era. He was the representative in his time of the line of Hermit-Saints who had lived for at least four centuries before him in Southern Italy and Sicily, and had kept a constant connection with the monastic prophets of Arabia and Egypt, illustrating in their own lives the lives of the Fathers of the Desert.

A valuable essay by A. L. B. Hardcastle on Joachim of Floris may be found in The Theosophical Review, London, Vol. XXIV, May, 1899.

John of Parma. Italian divine, b. at Parma, ca. 1209; d. at Camerino, March 19, 1289. Family name was probably Buralli. Educated by his uncle, and quickly elevated to teacher of philosophy. Entered Order of Friars Minor and, as ordained priest, taught theology at Bologna and Naples. After assisting at the First Council of Lyons, 1245, he read the “Sentences” at Paris. Great learning caused his election as minister general of the Order, a post he occupied from July, 1247, to Feb., 1257. Personally visited different provinces of the Order, first in England, where he was received by Henry HI, later in France and Spain, 1248, whence he was recalled by Innocent IV for an embassy to the East. The purpose of this embassy was reunion with the Greek Church, whose repres. met him at Nice. No immediate results were obtained. He also strove for peaceful settlement in the famous dispute between the Mendicants and the University of Paris. Persecution of his enemies caused the end of his generalate; under 422pressure he convoked a general chapter at Rome, Feb. 2, 1257, where he resigned, proposing St. Bonaventure as successor. John retired to the Hermitage of Greccio near Rieti, in voluntary exile. Accused of Joachimism, he was committed to a canonical process by St. Bonaventure and Cardinal John Gaetano Orsini; intervention of pope’s nephew saved him from being condemned. Returned then to his cell at Greccio. Still vitally interested in reunion with the Greek Church, he obtained permission to go to Greece, but was only able to reach Camerino where he died. He was beatified in 1777. Attributed to him are these works: Dialogus de vitis ss. Fratrum Minorum (ed. by L. Lemmens, Rome, 1902), and Sacrum Commercium B. Francisci cum Domina Paupertate (ed. Milan, 1539; ed. Rawnley, London, 1904).

Johnston, Charles. Irish Orientalist, Theosophist, writer and traveller, b. at Ballykilbeg, County Down, Ireland, Feb. 17, 1867. His father was William J. Johnston, member of Parliament for Belfast, a famous Orangeman and leader of the Temperance Movement. His mother was Georgina Barbara Hay, daughter of Sir John Hay, a Scottish Baronet, of Park, Scotland. He was educated at Derby, England, and later at Dublin University. In August, 1888, he took and passed brilliantly his final examination, notoriously “stiff,” for the Bengal Civil Service. Soon after, he married in London Vera Vladimirovna de Zhelihovsky, daughter of H. P. B.’s sister, Mme. Vera Petrovna de Zhelihovsky, by her second marriage, whom he had met while mother and daughter were staying in London visiting H. P. B. In October of the same year, Charles Johnston and wife sailed for India on the same steamer with Col. Henry S. Olcott, arriving at their destination in November. Stationed in an unhealthy district, Johnston contracted jungle fever, and, after visiting Bombay, Madras, Calcutta and Allahabad, became so ill that he was officially invalided home some two years after his arrival. At one time he told a friend of his about a yogi who used to emerge from the depths of the jungle whenever a particularly bad attack of fever had him in its grip. He said that the yogi would squat on the veranda, near him, and smile sympathetically, occasionally discussing philosophy, but more often saying nothing; and that the effect of this man’s presence was most soothing and helpful, seeming always to quiet the fever and make it more endurable.

On his return to Europe, his Civil Service career at an end, Johnston’s first effort had to be to recover his health while somehow making a living, which must have been quite difficult without either mercantile or professional training. He tried to become a professional writer, and succeeded in connecting himself with some English journals, to which he sent letters on foreign news. He also contributed to more serious reviews, articles on ethnological, political and economic subjects. Employed in this capacity, he 423and his wife travelled extensively throughout Europe for the next six years, staying in various places in England, Holland, Belgium, Germany, Austria and France; they also visited H. P. B.’s nearest kin in Russia, and lived for some time in Salzburg, where Dr. Franz Hartmann helped Johnston finally to get rid of his fever.

It was in 1885 that Johnston joined the Theosophical Society, and in the Spring of 1887 met H. P. B. in London, where she had just moved from Ostende. Regarding this, he writes:

“I had been first introduced to her by reading A. P. Sinnett’s Occult World in November, 1884, and Esoteric Buddhism in the following spring; and had been completely convinced of the truth of her message, of the reality of the Masters, and of her position as Messenger of the Great Lodge. This conviction was tested by the attack made on her by the Society for Psychical Research in London, in June, 1885, when I made a vigorous protest in H. P. B.’s defence. ... I was in London for Indian Civil Service examinations, and was able to make arrangements through these friends to visit her. When I entered the room, she was sitting writing, with her back to the door. She turned to greet me, the powerful face lit up by a smile in the great blue eyes, her hair light golden brown, naturally waved or rippled, and parted and drawn back.

“She was at work on the first volume of The Secret Doctrine, which came out at the end of 1888; we talked about some of the ideas it contained, and such was the immense generosity of her nature that she never made her visitor feel young, ignorant, inexperienced. There was an unconscious, whole-hearted humility about her, as rare as it was beautiful. One was always aware of the largeness and dignity of H. P. B.’s nature, yet there was nothing stilted or artificial about it. When at Lansdowne Road in the summer of 1888, whither she had moved from Maycot with her loyal friends, she stood behind my chair at lunch, stroking my hair and accusing me of using a tallow candle-end to keep it smooth,—there was not the least lapse from dignity: it was the humour of a good-natured Titan.

“An immense feeling of power surrounded her; it was like being in a room with a tremendously active volcano, though eruptions—and there were eruptions—had less to do with that impression of power than had the steadily maintained force that was present in everything she did,—was present equally when she seemed to be doing nothing...

“In talking to her, one had always the sense of power, wisdom, integrity, humour. But at rare intervals there was a notable change. It was as though a door had opened within her, a door into the infinite worlds. One had a sense of a greater than H. P. B. speaking, a tremendous authority and force.

424 “I once asked her what her own experience was during such visitations. She said that it was as if she stepped out and stood at one side, listening, keenly interested, fully remembering afterwards all that was said. ‘Nothing of the medium about it!’ she added.”

In October, 1896, Johnston and his wife moved permanently to the U.S.A., where he became a citizen in 1903. Here, as in Europe, he made his living by contributing to various magazines and journals; he wrote book reviews on Oriental and philosophical subjects for the New York Times, from 1917 on. In 1908 he was special lecturer in political economy at the University of Wisconsin. He lectured also at Cooper Union, and for the New York Board of Education, and at one time taught at the Russian Seminary. He was a member of the American Oriental Society, and during the years 1918-19 was a Captain of the Military Intelligence Division of the U.S. Army. A great lover of nature and science, he was especially interested in ornithology, and was a valued member of the Linnaean Society. Towards the close of his life, he was one of the Editors of the Encyclopaedia Britannica.

Charles Johnston became a widower in 1922 or 1923, when his wife Vera passed away (she was born in 1864). She was buried in the small churchyard of the Old St. David’s Church (Episcopal), at Radnor, Penna., where the grave is marked by a white stone with her name on it. Mrs. Vera V. Johnston’s signal contribution to the Theosophical Cause was an English translation of the greater part of Part I of H. P. B.’s Russian serial story entitled From the Caves and Jungles of Hindustan. It is a good translation as far as it goes, but it is only a partial one, with many passages eliminated for some unknown reason.

Charles Johnston suffered from a heart ailment for about a year before he died. He passed away October 16, 1931, at St. Luke’s Hospital, New York. Services were held at the Chapel of the Comforter, New York, by Rev. Dr. Clarence C. Clark. The body was buried in Woodlawn Cemetary in New York. Charles Johnston was survived at the time by two sisters, one in Ireland and another, Mrs. Samuel Brew, in British Columbia. The Johnstons had no children.

The New York Times, in an obituary notice, stated that Charles Johnston was “at one time identified with the Theosophical Movement.” This gem of an understatement has reference to the 46 years of his sixty-four years of life, during which he was dynamically engaged in the work of the Theosophical Movement, 425having joined the Society when only 18 years of age. While a student at Dublin University, he had as friends a notable group of young Irishmen, including the poets W. B. Yeats and G. W. Russell (Æ), who shared his enthusiastic interest in Theosophy. With them, and backed by the encouragement of William Quan Judge, he collaborated in the formation of the Dublin Theosophical Society in April, 1886. His dynamic efforts on behalf of the Movement spanned therefore close to half a century. The leaven of his work, his particular genius and gift, especially as an Orientalist and linguist, remain a permanent portion of the Movement, an integral part of that “corner stone, the foundation of the future religions of humanity,” which was laid down by H. P. B. and her Teachers.

The first strictly Theosophical essay of Charles Johnston’s, entitled “The Second Wave,” was published as the leading article in The Theosophist, Vol. VIII, December, 1886, when the author was but nineteen years of age. It was succeeded by 15 other essays in the same Journal. He contributed 27 articles to Lucifer, five of which comprised his first translations from the Upanishads, and eight half-pages of translated aphorisms. He wrote 15 articles for The Irish Theosophist, 20 for The Path and 8 for Theosophy, which was published for two years following the original ten volumes of The Path. In November, 1893, William Q. Judge enlisted him for the task of translating systematically and commenting upon, the Upanishads and the writings of Samkaracharya, for the benefit of the American Oriental Department Papers, which Mr. Judge had inaugurated as early as February, 1891. Johnston supplied these Papers with 53 translations from the Sanskrit. Another 53 contributions have been identified in The Theosophical Forum, 26 of which were translations. In addition to the above, he contributed 242 articles and essays to the pages of the Theosophical Quarterly, founded by C. A. Griscom in New York in 1903 (Vols. 1-35, July, 4261903—October, 1938). All of his Theosophical writings were a voluntary contribution to the Cause he loved so well.

The Theosophical and Oriental writings from the pen of Charles Johnston which are known to have been published in book-form are as follows: The Theosophy of the Upanishads. London and Benares: Theos. Publ. Society, 1896. 203 pp.—From the Upanishads. Dublin: Whaley, 1896; 2nd ed., Portland, Maine: Thos. B. Mosher, 1897. 60 pp.; 3rd ed., ibid., 1913. 69 pp.—The Memory of Past Births. 5th ed., New York: The Metaphysical Publ. Co., 1899. 55 pp.—Karma, ibid., 1900. 56 pp.—The Song of Life. Flushing: The Author, 1901. 69 pp.; also New York: The Quarterly Book Dpt., 1910.—The Parables of the Kingdom. New York: Quart. Book Dpt., 1909. 31 pp.—The Bhagavad-Gita (The Song of the Master), 1908; also publ. serially in the Theos. Quarterly.—The Toga Siitras of Patanjali. New York: The Author, 1912. 119 pp.—The Great Upanishads. New York: Quart. Book Dpt.: Vol. I, 1927. ix, 245 pp.; Vol. II, published later.—The Crest-Jewel of Wisdom, orig. publ. in the Oriental Department Papers', also pub. by The Theos. University Press, Covina, Calif., 1946, 163 pp., together with several other Oriental Scriptures in translation, and several of Johnston’s essays from the Orient. Dpt. Papers and Judge’s Path magazine.

Of the non-theosophical works of Charles Johnston mention should be made of the following: Kela-Bai: An Anglo-Indian Idyll. New York: Doubleday & McClure Co., 1900. 106 pp.—Ireland, Historic and Picturesque. Philadelphia: H. T. Coates & Co., 1902. 393 pp.—Ireland Through the Stereoscope. New York: Underwood & Underwood, 1907. 260 pp.—Why the World Laughs. New York & London: Harper & Bros., 1912. 388 pp.—Ireland’s Story. In collaboration with Carita Spencer. Boston & New York: Houghton, Mifflin & Co., 1905. 414 pp.; new and enl. ed., ibid., 1923.

Charles Johnston translated from the German Paul Deussen’s The System of the Vedanta, and from the original Russian, What is Art?, by Count Leo N. Tolstoy (1898), and Julian the Apostate, by D. S. Merezhkovsky (1899).

There can be no doubt whatever that Charles Johnston was a first rate scholar in his chosen field of Orientalism, a devoted student of the Ancient Wisdom, a man of high courage, keen sense of humour, and steadfast aspirations, and an indefatigable worker for the dissemination of the ageless wisdom. The modern Theosophical Movement owes him a great debt of gratitude.

427 Josephus, Flavius (37?-95? a.d.). *Contra Apionem.—*Antiquities. Both in Complete Works of Josephus. New and rev. ed. based on Havercamp’s transl. New York: Bigelow [no date]. 4 vols.; also in Loeb Classical Library.

Judge, William Quan (1851-1896). *“The Bhagavad-Gita,” Commentary on the Second Chapter. The Path, New York, Vol. II, February, 1888.

Kant, Immanuel (1724-1804). *Kritik der reinen Vernunft, Riga, 1781; 2nd. enl. ed., 1787. Tr. by Francis Haywood; 2nd ed., London: Wm. Pickering, 1848 (Preface dated 1787).—*Kritik der praktischen Vernunft, Riga, 1788.—*Kritik der Urtheilskraft, Berlin and Libau, 1790.

Keightley, Dr. Archibald. English Theosophist and physician, one of the most faithful friends of H. P. B., in the London days. He was born in Westmorland, England, April 19, 1859. His father was Alfred Dudley Keightley of Liverpool, brother of Bertram Keightley (vide infra), of Swedenborgian stock. His mother, Margaret Wakefield, belonged to a family of Quakers. He was educated at Charterhouse and in Pembroke College, Cambridge, where he took the degree of B.A., after natural science tripos. He then became a licentiate of the Royal College of Physicians, London (1886), and later a member of the Royal College of Surgeons, and a Master of Arts and Doctor of Medicine of Cambridge. He served his medical apprenticeship at “Bart’s,” in London, which was, in the opinion of many, the best medical school at the time. In later years, from his consulting rooms and home in Brook Street, Grosvenor Square, he carried on a large practice in London, gaining wide experience and an outstanding reputation in chronic cases of all kinds. Subsequently, he passed the necessary examination and qualified as a physician to practise under the laws of the State of New York.

While a student at Cambridge, he became interested in the phenomena of Spiritualism, as indicating the existence of unseen forces in which he instinctively believed. He experimented in alchemy, and studied the mystical and philosophical works he could find in the Library, as well as neo-platonic philosophy. Noticing an advertisement of Sinnett’s Esoteric Buddhism, he bought a copy, eagerly devoured its contents, and obtained an introduction to the author. This was in 1884, and it was in Sinnett’s house that he met William Quan Judge who was then on his way to meet H. P. B., in Paris, before continuing his journey to India. The same year he was admitted, together with his uncle, Bertram Keightley, into The Theosophical Society, by Col. H. S. Olcott himself, who was in London at the time.

428 Archibald Keightley first met H. P. B. at a special meeting of the London Lodge which was held in Mr. Hood’s rooms in Lincoln’s Inn, for the purpose of electing a new President. He writes:

“. . . . The reason for the meeting lay in differences of opinion between Mr. Sinnett on the one hand and Mrs. Kingsford and Mr. Maitland on the other. Colonel Olcott was in the chair and endeavored to adjust the differences of opinion, but without success. By him were seated the contending parties, Mohini M. Chatterji and one or two others, facing a long narrow room which was nearly filled with members of the Society. The dispute proceeded, waxing warm, and the room steadily filled, the seat next to me being occupied by a stout lady who had just arrived, very much out of breath. At the moment someone at the head of the room alluded to some action of Mme. Blavatsky’s, to which the stout lady gave confirmation in the words ‘That’s so.’ At this point the meeting broke up in confusion, everybody ran anyhow to the stout lady, while Mohini arrived at her feet on his knees. Finally she was taken up to the end of the room where the ‘high gods’ had been enthroned, exclaiming and protesting in several tongues in the same sentence, and the meeting tried to continue. However, it had to adjourn itself and so far as I know, it never reassembled. Next day I was presented to Mme. Blavatsky, who was my stout neighbour of the evening. Her arrival was totally unexpected and her departure from Paris was, she told me long afterwards, arranged ‘under orders’ only half an hour before she left. She arrived at Charing Cross without knowing the place of meeting, only knowing she had to attend it. ‘Followed my occult nose,’ she told me, and by this means got from the station to Lincoln’s Inn and found her way to the rooms on foot....”

Other accounts of this meeting differ somewhat from this one, as seems to be the case with many accounts by “eye witnesses.”

Archibald Keightley was then in the midst of his medical studies, and, living outside London, had very little time to spend in visits. So he did not see H. P. B. very often at the time. During the autumn of 1884, however, when H. P. B. returned from Elberfeld to London, she rented rooms in Victoria Road, together with Archibald’s close friends, Mr. and Mrs. A. J. Cooper-Oakley, and he joined their household for a short time prior to H. P. B.’s departure for India. He accompanied H. P. B. and the Cooper-Oakleys as far as Liverpool and saw the steamer leave the docks on the Mersey.

Dr. ARCHIBALD KEIGHTLEY (left) (1859-1930) Dr. HERBERT A. W. CORYN (right) (1863-1927) Reproduced from Theosophy, Vol. XII, June, 1897, p. 93.

429 Archibald Keightley stood the test of the so-called Hodgson exposure without flinching. He was present at the meetings of the Society for Psychic Research at which the Report was read, and derived from it the impression of a poorly written “detective story.” The only effect produced on his mind was a still greater contempt for circumstantial evidence, hearsay reports, and working hypotheses, than he had before.

In 1887, when H. P. B. was staying at Ostende, Dr. Keightley wrote jointly with a few others, urging her to make her headquarters in London; he made two trips to see her, and on his second trip accompanied her to England, together with Bertram Keightley who had gone over for the same purpose. Both the Keightleys, and later Countess C. Wachtmeister, organized H. P. B.’s household, first at Norwood, and later at 17 Lansdowne Road. This was the time when Archibald Keightley and his uncle Bertram became busily engaged in preparing H. P. B.’s MSS. of The Secret Doctrine for the press, as well as helping her with the magazine Lucifer.

In the Spring of 1888, at H. P. B.’s own request, Dr. Keightley went to the U.S.A., to attend the first Convention of the American Section, T.S., which was held at Chicago. Arriving a little ahead of time, he was able to do some work for the Society on the Eastern Coast of America. Directly after that Convention he returned to Europe. Next year, in 1889, it was again suggested that Dr. Keightley should visit America, but at first H. P. B. was opposed to his doing so. One Sunday night she said so “finally.” At half past six next morning, however, she sent for Dr. Keightley and asked him: “When can you start for America?” “By the next steamer,” he replied. The following Tuesday he sailed, visiting Chicago, Cincinnati, Boston, Washington and Philadelphia, where he first made the acquaintance of his future wife, who was then a widow, Mrs. Julia Campbell Ver Planck. She was obliged to live in Philadelphia for family reasons, but none the less gave most valuable help to W. Q. Judge in editing The Path in New York, besides contributing invaluable articles as “Jasper Niemand” and under other pen-names.

Towards the end of 1890, Dr. Keightley travelled to Australia and New Zealand, accompained by his sister who was in rather poor health, spending six months in New Zealand. From there he went to San Francisco, visiting the Branches on the Coast 430lecturing on Theosophy wherever he went. In spite of his devoted care, his sister died, this being one of the greatest sorrows of his life. Crossing the continent, he attended the Boston Convention of 1891, as delegate for the British Section, and returned to England in the summer of that year. H. P. B. had passed away, and his stay in England was but of brief duration. He was soon back in America, marrying Mrs. Ver Planck in the autumn of 1891, and settling in New York, where he practised his profession while giving as much time as he could to lecturing and other work for the Society.

In the Spring of 1893, Dr. and Mrs. Keightley moved to London, where he began to build up a practice which increased steadily as the years passed. He did this, partly to please his aging mother and to be within easy reach of her in Westmorland, and partly because Judge wanted Mrs. Keightley to supervise a department of the work at the headquarters of the Society in London, during the prospective absence of Annie Besant in India. They resided for a while at 17 Avenue Road next door to the headquarters building, but moved away at the time when troubles had started in connection with the so-called “Judge Case,” and great tension arose among the residents at headquarters. Judge found them at Richmond, when he arrived in London in connection with the so-called “ trial,” in July, 1894. Dr. Keightley was the foremost of Judge’s representatives at this “ trial ” and remained loyal to him. Later, after Judge’s return to New York, Dr. Keightley used his home at 62 Queen Ann St., Cavendish Square, where he lived and practised, as an unofficial headquarters for all those in England who had sided with Judge. After the Boston Convention of 1895, when the American Section declared its organizational independence and became the Theosophical Society in America, Dr. Keightley was elected President of this organization in England, July 4-5, 1895, and his home became the official centre for the activities of this Society.

Dr. Keightley continued to hold this post after Judge’s death in 1896, and the election of Ernest T. Hargrove, April 26-27, 1896, as President, to succeed Judge. He was re-elected for another term of office at the Second Annual Convention held in London May 25, 1896. For a while, both Dr. Keightley and his wife gave wholehearted support to Katherine Tingley and her activities, and even came over to the U. S. A., in April, 1897, when she had completed her tour around the world. They attended the Convention held in New York, April 25-26, 1897, and soon after returned to England. In the course of succeeding months various frictions ensued, and Dr. Keightley resigned as President of the English 431T. S., November 17, 1897, first without giving any reasons whatsoever, but later stating them somewhat vaguely as being due to the inability of performing his duties and adhering at the same time to the principles to which he was dedicated.

After the Convention held by The Theosophical Society in America, at Handel Hall, Chicago, February 18, 1898, when Katherine Tingley launched a new Organization called The Universal Brotherhood and Theosophical Society, Dr. Archibald Keightley and his wife preferred to remain with the small minority which did not accept the new Constitution. They continued for years to be active in that body, in literary and other capacities, contributing many articles to the Theosophical Quarterly, which had been started by C. A. Griscom in New York, in 1903.

In October, 1915, Mrs. Julia Keightley died, after some years of suffering, leaving her husband with many warm friends but without the companionship of anyone with whom he had been associated in the early years of the Movement. As was almost to be expected, Dr. Keightley found his way back to New York, where he settled permanently in 1920, and proceeded to build up yet another practice, and a very successful one.

He passed away on November 18, 1930, at St. Luke’s Hospital, New York, as a result of a heart condition which had caused him much trouble over a period of months. His end came suddenly and apparently without suffering, and his body was cremated on November 20, after a service at the Chapel of the Comforter.

An anatomist such as few are, with an immense experience in medication, open-minded and ready to use Homeopathic, Eclectic, and other remedies, as those of his own school, so long as he found them to be effective, Dr. Keightley was above all “a born healer,” as H. P. B. said of him. His patients loved him for his wonderful kindness, for his sympathy and ready understanding. His knowledge of Theosophy enabled him to act as physician to weary hearts and blighted souls, as much as to diseased bodies. He was not wealthy, but at least half of his time and labour were given for love of his work and of his fellow human beings, without financial recompense. One of the outstanding traits of his character was his profound humility, both in regard to his professional knowledge and his Theosophical services.

When H. P. B. presented him with the two volumes of The Secret Doctrine, as soon as she saw him after their publication, she wrote in the first:

“To Archibald Keightley, a true Theosophist—the friend, helper, brother and occult child, of his true and faithful—through her last aeon—

H. P. Blavatsky∴ February 1st, 1889.”

432

and in the second volume:

“To Archibald Keightley, my truly loved friend and brother, and one of the zealous editors of this work; and may these volumes, when their author is dead and gone, remind him of her, whose name in the present incarnation is

H. P. Blavatsky

“My days are my Pralayas, my nights—my Manvantaras.

H. P. B., Feb. 1, 1889

London.”

Sources: Dr. A. Keightley, “Reminiscences of H. P. Blavatsky,” Theosophical Quarterly, New York, Vol. VII, October, 1910, pp. 109 etseq.; E. T. Hargrove, “Archibald Keightley,” ibid., Vol. XXVIII, January, 1931, pp. 289-93; C. Wachtmeister, Reminiscences, etc. (London, 1893), pp. 96-100; Dr. A. Keightley, “In Memoriam,” Lucifer, Vol. VIII, July, 1891, pp. 362-64; and “From Ostende to London,” The Path, New York, Vol. VII, November, 1892, pp. 245-48; “Dr. Keightley Speaks,” reprinted from the New York Times in The Theosophist, Vol. X, July, 1889, pp. 595-601; “Faces of Friends,” The Path, Vol. VIII, Sept., 1893, pp. 177-78; brief items in The Path, Vol. X, Aug., 1895, pp. 165-66; Theosophy (cont. of The Path), Vol. XI, July, 1896, pp. 126; August, 1896, p. 131; November, 1896, p. 255; and Vol. XII, May, 1897, p. 64; June, 1897, p. 126; The Theosophical Forum, New Series, Vol. Ill, February, 1898, pp. 25-27.

Keightley, Bertram. English Theosophist and staunch friend and collaborator of H. P. B. during the London days. He was born at Birkenhead, April 4, 1860. His father was a Liverpool solicitor and owner of much land which later greatly increased in value. Both his parents were to some degree influenced by the mystical Christianity of Swedenborg, so that Bertram escaped the more orthodox forms of faith. His education began at Charterhouse, a famous school, and was then carried on in Germany and France, and finished at Trinity College, Cambridge, where he majored in mathematics. He also took the degree of Master of Arts. Being endowed with an eager intelligence, he was especially attracted by philosophy and science, and combined the critical acumen of the student with a genuine love and intuition for mysticism. While still at Cambridge, he studied mesmerism and was led to the reading of Eliphas Levi, mediaeval mystics and neo-platonic writers. He came into Theosophy quite naturally. Having come across Sinnett’s Esoteric Buddhism and recognizing in it the outline of a system which would co-ordinate previous study and furnish a complete philosophy of life, he promptly made the acquaintance of the author. He first merely attended the meetings of the London

BERTRAM KEIGHTLEY (1860-1945) Reproduced from The Theosophist, Vol. XXX, September, 1909.

433

Lodge, T. S.; then, early in 1884, he was admitted to the Theosophical Society, together with his own nephew, Dr. Archibald Keightley, and Mr. and Mrs. Cooper-Oakley, by Col. H. S. Olcott himself, then in England.

He first met H. P. B. at a special meeting of the London Lodge described by his nephew, Dr. Archibald Keightley (see the foregoing biogr. sketch). William Quan Judge tells (The Path, Vol. VIII, Aug., 1893, p. 143) how H. P. B. suddenly informed him that she was ordered by her Teacher to go quickly to London and attend the London Lodge meeting, although she was not well at the time. An old tie between H. P. B. and Bertram as well as Archibald Keightley was no doubt renewed, and they placed themselves and all they had at her service. Bertram spent much of the spring and summer of 1884 in H. P. B.’s company in Paris and London, going with her to Elberfeld, Germany, in the fall of the same year. He met W. Q. Judge that same summer, when he was in England on his way to India.

In the year 1885, Bertram Keightley was Hon. Sec. of the London Lodge T. S., and continued to be associated with it until the formation of the Blavatsky Lodge in 1887. In that year, H. P. B. being quite sick at Ostende, he and his nephew went over twice to that city to urge her to come over to London and help with the work there. After his second visit, he and Dr. Keightley accompanied her to England, after she had decided to make the move.

In the same year he joined with Dr. Archibald Keightley and Countess Constance Wachtmeister in forming the celebrated household at 17, Lansdowne Road, London, making it possible for H. P. B. to reside in England. From that time dates the active participation of both the Keightleys in the preparation of the manuscript of The Secret Doctrine for the press. Bertram Keightley was largely responsible in meeting the financial deficiencies incurred in the printing of this work. Apart from this work, he helped H. P. B. with her newly-founded magazine Lucifer, and later, together with his nephew, typed and duplicated her E. S. Instructions.

At the request made by H. P. B. herself, Bertram Keightley came to New York in the Fall of 1889, and visited the majority of the Branches in the United States, attending the Chicago 434Convention of April 27-28, 1890, as special delegate, afterwards returning to Europe. A month later, again at H. P. B.’s request, he embarked for India, reaching Bombay August 31st, 1890. He was soon elected General Secretary of the newly-formed Indian Section which was chartered January 1, 1891. He also organized the Indian E. S.

Simultaneously with the founding of the Indian Section, Bertram Keightley started the publication of a monthly journal called The Prasnottara, very similar to The Theosophical Forum issued by W. Q. Judge in the U. S. A. It was intended for Questions and Answers and was to be distributed free to the Members of the Section.

While in India, Bertram Keightley travelled extensively, working among the various Branches and founding new ones. H. P. B. died while he was absent from England. After her passing, he joined Col. H. S. Olcott at Colombo, Ceylon, and sailed with him for a brief visit to London, returning to India shortly afterwards, and leaving India again in January, 1893.

On this last trip he suffered shipwreck on his way from Madras to Colombo. The 55. Niemen, a coasting steamer of the “Messageries Maritimes,” was wrecked off the coast of Trincomalee on the Eastern shore of Ceylon, within a few hundred yards of shore. Bertram Keightley was the last of the passengers to leave the sinking ship. All of them spent the night in crowded boats, unable to cross the surf till daylight, and then were obliged to walk many miles through sand, marsh, mud and jungle to the nearest village, in the blistering sun and without food or water. Bertram Keightley was barefoot. A few articles were washed ashore, but almost all of his luggage was totally lost, money, letters, personal souvenirs— worst of all, his “dispatch box,” containing notes collected during two years for a work on Indian literature, and his cherished letters from H. P. B. It took him four days to get to Colombo. This misadventure came after another in which he was robbed.

Being in London in April, 1893, he again travelled to America, and was a delegate from the European and Indian Sections at the American Convention of that month. In July, 1893, being back in London, he was present at the Third Convention of the T. S. held there, William Q. Judge being present also. In May, 1894, Annie Besant and he went to Sweden to attend the First Annual Convention of the Swedish T. S.

435 During Judge’s so-called “trial” Bertram Keightley was in London, his attitude being diametrically opposite to that taken by Dr. Archibald Keightley.

He remained in England until the death of his mother. Later he broke up his home and sailed for India, together with Annie Besant, who was on her way to Australia, reaching Colombo August 13, 1894. Before going to Adyar, he lectured extensively in various parts of India, going first to Calcutta. Together with Annie Besant and Countess C. Wachtmeister, he took part in the organization of the Benares Centre, which became the headquarters of the Indian Section.

At the time of the so-called “split” of the original T. S., Bertram Keightley remained with the main body under the Presidency of Col. H. S. Olcott, and served for some time on the General Council of the Society, and as General Secretary of the British Section, 1901-1905. At a later time, after the passing of Col. Olcott, being opposed to the “presidential policy” of Annie Besant, he publicly expressed his dissent, but remained in the T. S., and it is said that he had promised to H. P. B. never to leave it. From that time on until his passing at Cawnpore, in 1945, he lived in practical seclusion and took no active part in the activities of the Theosophical Society.

Throughout the years of his work, Bertram Keightley was an eloquent speaker in the cause of Theosophy, and contributed a considerable number of essays and articles to various Theosophical periodicals. His Reminiscences of H. P. Blavatsky (Adyar, 1931) originally appeared as a contribution to the pages of The Theosophist.

Sources (in addition to those referred to in the text above): The Path, Vol. VI, 196-97; Vol. VIII, Aug., 1893, pp. 143-44; Lucifer, Vol. XV, pp. 171, 255, 507; The Canadian Theosophist, Vol. XXV, p 339; The Theos., Vol XXX, Sept., 1909, pp. 729-30.

Keightley, Julia Wharton. Theosophical writer and lecturer. She was the daughter of the Hon. James H. Campbell, a prominent Pennsylvania lawyer who had a distinguished career; he commanded a regiment during the Civil War, served as member of the U. S. Congress for several terms, and held two diplomatic commissions under President Lincoln, as Minister to Sweden and Norway, and later at Bogotá, Colombia. Her mother was Juliet Dewis, daughter of Chief Justice Ellis Lewis of the Supreme Court of Pennsylvania, a writer of verse possessing great poetic charm and value.

The year of Julia’s birth is not definitely known, but must have taken place sometime in the middle of the fifties of last century. Her childhood was spent among the Pennsylvania mountains, 436and later on the continent of Europe, where she was educated and entered the Society of foreign courts at the early age of sixteen. Even then she had already developed the literary talent for which she became well-known in later days, and which were so characteristic of her family. Her early writings consisted of translations from the poems written by the Kings of Sweden, and of original verse, tales and descriptions published in Harper's Magazine, the Galaxy, and other periodicals, both under her own name and the nom-de-plume of “Espérance.” The full market rates paid to her for these writings are evidence that their fine quality was recognized by the Editors of the day. The author felt an intense desire to help others by means of her writings.

Julia W. L. Campbell married in 1871 Philip W. Ver Planck of New York. Six years later, in the course of a single year, she lost her husband and both of her sons suddenly, as the result of a dramatic series of events, the nature of which does not seem to have been definitely recorded. This was followed by a long and difficult illness brought about by the sudden shocks.

It was during her slow recovery that Julia Ver Planck wrote her two successful plays, The Puritan Maid and Sealed Instructions, the latter having had a marked success during two seasons at the Madison Square Theatre in New York, as well as in other parts of the country.

Owing to family custom, Julia belonged to the Episcopal Church, but found no spiritual life there. For a time, she had ceased to seek for any such life, satisfied to all appearances with what literature and art had to offer, in a happy domestic and social circle where leisure and refined conditions permitted the cultivation of personal gifts. Yet an inner yearning for something greater and deeper made itself felt.

One day, while lunching with her close friend, Mrs. Anna Lynch Botta, the name of Madame Blavatsky was mentioned, though she was spoken of as an exposed fraud. Mrs. Botta invited her to hear Arthur Gebhard speak on Theosophy at the home of a friend of hers. The impression produced upon Julia Ver Planck was so deep that she joined the Theosophical Society within two weeks, and started upon her Theosophical career. This must have taken place sometime around 1886.

Living with her parents at a distance from New York, she made herself useful by writing for Mr. Judge’s Path magazine under the names of “Julius,’ “August Waldensee,” “J” and later under the pseudonym of “Jasper Niemand,” and also corresponding with various T. S. inquirers. Writers were so few in these early days of the Movement that they had to take several names and sometimes try and develop several distinct styles of writing.

JULIA WHARTON KEIGHTLEY (d. 1915) Reproduced from The Path, New York, Vol. IX, April, 1894, facing p. 14.

437 It appears that when Julia Ver Planck began to write articles for Theosophical journals, H. P. B. sent her a pen which Julia always used for this type of work. She said that, while the articles were always written in full objective consciousness, she felt at such times special inspiration and greater mental freedom. There can hardly be any question about the high level of her writings, and the profound mystical quality of most of them. Here and there they embody some profound occult truths which bespeak deeper knowledge acquired perchance in former lives.

The well known series of Letters known as the Letters that have Helped me, began to be published in The Path, Vol. Ill, December, 1888, and continued through Vol. IV, March, 1890. They were signed “Z,” which letter stands for William Quan Judge, who wrote these Letters to Julia Ver Planck, or “Jasper Niemand,” at the express wish of H. P. B. They were later published in bookform in 1891, and re-published many times since.

In connection with H. P. B.’s request that such Letters be written, we have a very interesting and valuable statement from Bertram Keightley, in which he says:

“The letter which is the source of this request, and which conveys assurance of Mr. Judge’s qualifications for the office of instructor, purported to be written through Madame Blavatsky (it begins ‘Says Master’), and is one of those so ably described by Col. H. S. Olcott in The Theosophist for July, 1893, where he says that communications from higher occult sources received through H. P. B. always resembled her handwriting.

“This modification of H. P. B.’s handwriting is decidedly interesting in the above-mentioned letter, whose data amply justify the manner in which ‘Z’ is spoken of in Niemand’s preface. Moreover, H. P. B. spoke of her friend Mr. Judge as the ‘exile,’ and Annie Besant wrote later on, ‘You are indeed fortunate in having W. Q. J. as Chief. Now that H. P. B. has gone, it is the Americans who have as immediate leader the greatest of the exiles’.”

438 After the passing of Η. P. B., Julia Ver Planck now and again joined the New York staff of workers as a re-inforcement during Judge’s prolonged absences. During one of these periods she met Annie Besant at the Boston Convention of 1891; it was also at that time that the T. S. League of Workers was formed, later inaugurated in Europe also.

Julia Ver Planck continued to live with her parents in Philadelphia until the Fall of 1891, when she married Dr. Archibald Keightley. After a year’s residence in New York, they were called to England by the health of Dr. Keightley’s mother.

For later events in her life, until her passing in October, 1915, the reader is referred to the biographical account of Dr. Archibald Keightley fide supra).

Chief Source: The Path, New York, Vol. IX, April, 1894.

Kennedy, Major-General Vans. Scottish scholar, b. at Pinmore, parish of Ayr, Scotland, 1784; d. at Bombay, Dec. 29, 1846. Mother was daughter of John Vans of Bambarroch, Wigtonshire. Father was ruined by the failure of Ayr bank; dying soon after, the burden of raising the family fell on the mother, a woman of great strength and worth. Vans was educated at Edinburgh and Monmouth and showed studious habits. At 18, obtained cadetship and sailed for Bombay, 1800. Wounded in the neck in an engagement of his corps in Malabar district; suffering all his life from the effects. Became outstanding scholar of Sanskrit and Persian; appointed, 1807, Persian interpreter to the Peshwa’s subsidiary force at Sirur. In 1817 he became Judge-Advocate-General to the Bombay army, holding this position until 1835. Elphinstone appointed him as Marathi and Gujarati translator of the Government regulations, and in 1835 Oriental translator to the Government, which he remained until his death. He was a recluse and a self-denying scholar, working 16 hours a day; spent money on MSS. and in relieving the wants of others. In 1824, he published at Bombay a Maratha Dictionary. Other works: *Researches into the Origin and Affinity of the principal Languages of Asia and Europe. London, 1828, 4to.—Researches into the Nature and Affinity of ancient and Hindu Mythology. London, 1831. 4to.

Kennedy’s ideas concerning early Buddhist influence on nascent Christianity are strongly supported by General J. G. R. Forlong’s essay entitled “Through what Historical Channels did Buddhism Influence Early Christianity,” published in The Open Court, for Aug. 18, and Sept. 1 and 18, 1887.

Kingsford, Anna Bonus. English doctor of medicine and mystical writer, daughter of John Bonus, b. at Maryland Point, Stratford, Essex, September 16, 1846. Married, 1867, Rev. Algernon Godfrey Kingsford, vicar of Atcham, Shropshire. Received into 439the Roman Catholic Church by Cardinal Manning, 1870, adopting Christian names Annie Mary Magdalen Maria Johanna. In 1868-72, wrote stories in the Penny Post, signing herself Ninon Kingsford and Mrs. Algernon Kingsford. In 1872, purchased and edited in her own name The Lady's Own Paper, in which she strenuously supported movement against vivisection. Gave up this paper, 1873, and went to Paris, 1874, to study medicine and philosophy. Took the degree of M.D. July 22, 1880, from the faculty of Paris. Became a vegetarian during this period, and chose as subject for her doctorate thesis “De l’alimentation végétale chez l’homme.” This thesis, translated into English and enlarged, was published, 1881, as The Perfect Way in Diet. After graduation, engaged in active medical practice in London, although her mind was very largely occupied with mystical subjects. She soon entered upon a vigorous crusade against vivisection and the consumption of animal food, publishing several small treatises, such as A Lecture on Food and La Rage et M. Pasteur. In 1887, a cold she had caught while visiting Pasteur’s laboratory developed into pulmonary consumption. A stay on the Riviera produced no particular benefit; she returned to London, where she died at Wynnstay-Gardens, Kensington, February 22, 1888, and was buried in Atcham churchyard. She had one daughter. A woman of remarkable beauty, she had great success with women as a doctor, and was a pioneer in the cause of higher education for women.

Mrs. Kingsford’s association with the Theosophical Society dates from about September, 1882. On January 7, 1883, she was elected President of the London Lodge T. S., and remained in that post until April 6, 1884, when Gerard Finch succeeded her, H. P. B. being unexpectedly present on this occasion. Considerable friction had existed in the Lodge for sometime, due to the fact that Mrs. Kingsford’s leanings were mainly in the direction of Hermetic teachings with which many of the members did not agree. On May 9, 1884, Mrs. Kingsford founded the Hermetic Society for the study of mystical philosophy. A fairly complete picture of the events during this rather turbulent period may be obtained by consulting the Indices of The Mahatma Letters to A. P. Sinnett and of The Letters of H. P. Blavatsky to A. P. Sinnett, from which it would appear that Mrs. Kingsford had elicited a special sympathy and support on the part of Master M. owing to her great love for the helpless animals. It would also seem that, while being an ordinary human being with many human faults and shortcomings, her inner nature had attained some degree of illumination, and the spiritual knowledge of the soul imperfectly manifested itself at times through mystical visions which Mrs. Kingsford embodied in some of her writings.

In addition to those already mentioned, she wrote the following works:

440 Beatrice, a Tale of the Early Christians, London, 1863.

River Reeds (verses), anonymously publ., London, 1866.

Rosamunda, the Princess, London, 1868.

*The Perfect Way; or, the Finding of Christ (in collaboration with Edward Maitland). London: Hamilton, Adams & Co., 1882. 4to; rev. and enl. ed., London: Field and Tuer, 1887; 3rd ed., 1890. This work was reviewed at great length by T. Subba Row (The Theosophist, Vol. Ill, May and June, 1882, pp. 207-10 and 232-235 resp.).

The Virgin of the World. Translation with Preface from Hermetic writings. Introduction and Notes by Anna Kingsford and Edward Maitland. London: George Redway, 1885. 4to. Also Madras: P. Kailasam Brothers; Spiritualistic Book Depot, 1885. xxx, 154 pp. This work was also reviewed at length by T. Subba Row (The Solar Sphinx) in The Theosophist (Vol. VII, Nov. and Dec., 1885, pp. 95-98, and 153-58 resp.).

Astrology Theologized. The Spiritual Hermeneutics of Astrology and Holy Writ. This is a reprint with Preface of a work by Valentini Weigelius written in 1649. London, 1886, 4to.

Health, Beauty and the Toilet, London, 1886. 8vo; 2nd ed., same year.

Posthumously were published the following works, edited by Edward Maitland:

Dreams and Dream Stories, 1888, 8vo.

“Clothed with the Sun,” New York, 1889. 4to; 2nd ed.: Birmingham: The Ruskin Press, 1906.

Of historical importance in connection with the early Theosophical Movement is the lengthy Circular Letter issued by both Dr. Kingsford and E. Maitland, in December, 1883, and addressed to the “Fellows of the London Lodge,” as well as their Reply of March, 1884, to the Observations of T. Subba Row on their first Letter.

Sources consulted: Dictionary of National Biography, London; The Theosophist, Vol. IX, Suppl. to April, 1888, p. xxxv (Obituary Notice); Edward Maitland, Anna Kingsford. Her Life, Letters, Diary and Work. London: Geo. Redway, 1896. 2 vols.; 3rd ed., J. M. Watkins, 1913; various Theosophical journals.

Klaproth, Heinrich Julius. German Orientalist and traveller, b. in Berlin, Oct. 11, 1783; d. in Paris, Aug. 28, 1835. As a young man, received an appointment in the St. Petersburg Academy and in 1805 accompanied Count Golovkin on an embassy 441to China- Upon his return, was dispatched by the Academy to the Caucasus on an ethnographical and linguistic exploration, 1807-08, and was later employed for a number of years in connection with the Academy’s Oriental publications. Moved to Berlin, 1812; settled in Paris, 1815. A year later, Humboldt procured him from King of Prussia the title and salary of professor of Asiatic languages and literature. Chief works: Asia polyglotta, Paris, 1823 and 1831, his most important work which formed a new departure for the classification of the Eastern languages.—Tableaux historiques de l’Asie, Paris, 1826.—Reise in den Kaukasus und Georgien, etc., Halle, 1812-14.—Mémoires relatifs à l’Asie, Paris, 1824-28.

Lacroix, Claude. Jesuit moralist, b. at Dahlem, Luxemburg, April 7, 1652; d. at Köln, June 1, 1714. Taught for three years philosophy at Köln, and moral theology at Münster. He is the author of *Theologia moralis .... nunc pluribus partibus aucta a C. la Croix (Index by L. Collendal), 9 vols., Coloniae Agrippinae, 1707-14, and 1733, etc. (British Museum, 850. g. 1.), which is mainly a commentary on the chief work of H. Busembaum, Medulla, etc. The Lyons edition of Lacroix’s work, prepared by F. Mon- tauzon, 1729, who made several additions to it, was reprinted, 1757, 2 vols. fol. The Jansenists took occasion to denounce a number of propositions found in it, concerning regicide, homicide, and the deriving of profit by inciting to crime; as a result cf this, the work was burnt in public, together with some other Jesuit writings.

Laing, Samuel. British author and railway administrator, b. at Edinburgh, Dec. 10, 1810; d. at Sydenham, Aug. 6, 1897. Educ. at Cambridge. Studied law and entered political life as secretary to Labouchère of the Bureau of Commerce; was given charge of the Department of Railway Construction, and became Director of Railways in France, Belgium and Canada. Financial secretary to the Treasury, 1859, and finance minister in India, 1860-65. Later in life, he wrote on scientific subjects, and on India and China. Works: *Modern Science and Modern Thought. London: Chapman & Hall, 1885; New York: The Humboldt Publ. Co., 1889.—Problems of the Future. London: Chapman & Hall, 1889.—Human Origins, 1892.—*A Modern Zoroastrian. London: F. V. White & Co., 1887.

Lamrin or Lam-rim-chen-mo of Tson-kha-pa (1357-1419), founder of the Gelugpa School of Tibetan Buddhism. The full title of this work is: Skyes bu gsum gyi nams su blan bahi rim pa thams cad tshan bar ston pahi byan chub lam gyi rim pa. See Alex Wayman, Introduction to Tson-kha-pa’s Lam rim chen mo, in the Phi Theta Annual: Papers of the Oriental Languages Honor Society, University of California, Berkeley, Calif., 1952, Vol. 3.

442 Le Conte, Joseph. American geologist and chemist, of Huguenot descent, b. in Liberty Co., Georgia, Feb. 26, 1823; d. in Yosemite Valley, Calif., June 6, 1901. Educated at Franklin College, Ga., graduating in 1841; received degree in medicine at New York College of Physicians and Surgeons, 1845. Practised for three years at Macon, Ga., then entered Harvard and studied natural history under L. Agassiz. Greatly interested in geology, he accompanied Agassiz on expedition to study the Florida reefs. Became prof, of natural science at Oglethorpe Univ., 1851, and was prof, of natural history and geology in Franklin College, 1852-56. Prof, of chemistry and geology in South Carolina college, 1857-69. Appointed prof, of geology and natural history at the Univ, of California, 1869, a post which he held until his death. Wrote many papers on geology, vision and psychology. As separate works, he published: Elements of Geology, 1878; 5th ed., 1889.—Religion and Science, 1874.—Evolution: its History, its Evidences, and its Relation to Religious Thought, 1888.—*Correlation of Vital with Chemical and Physical Forces (in Balfour Stewart’s The Conservation of Energy. New York, 1874. 2nd ed., London: H. S. King & Co., 1874).

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