Contributions to the Theosophical History Webpage Forum
An Electronic Notes and Queries
Don't forget to send your responses not only to the person who posted the note or query but also to the editor, Dr. James Santucci at firstname.lastname@example.org.
Please send a copy of any note you wish to post to Dr. Santucci.
The picture below was supplied by Mr. Steven Chernikeeff, who writes:
"I bought it with a set of 1884 `The Theosophist` (which certainly is genuine to go with my collection of original Theosophical pieces)- from a lady called Loudmila Seralieva who purchased it from a Mark E Booker of Montclair, New Jersey who claimed it was of HPB around 1875 when she first arrived in NY. I 'thought' I was 99% certain comparing it with photo's of that time - but looks like I may be wrong - your assistance is very much appreciated as if it were an 'unknown' of HPB I would feel compelled to share it with the TS community for archival purposes etc."
HPB? Is this a photo of H.P. Blavatsky circa 1875-1880?
Any information on this photo would be welcomed.
66. From: Amanda Morgan (Dec. 27, 2005)
Subject: Herbert Macnair and Frances
I am writing a research paper on Glaswegian designers who were
working around the turn of the century. I am interested in whether or
not certain designers (especially Herbert Macnair and Frances
Macdonald Macnair) may have been influenced by Theosophical (and
other religious) principles. My main interest is in attempting to
document the existence of Theosophical centers in Glasgow during the
time period in question, 1880s-1900s. I have read that there were as
many as 5 centers in operation at the time, but the author of that
statement neglected to include a footnote, so it's been difficult for
me to verify. Would you be able to help me?
65. From: Dan Merkur
(Dec. 20, 2005)
Subject: Friedrich Eckstein
I'm doing some research and have run across the name of Friedrich Eckstein, an Austrian Theosophist, & am wondering if you might know anything about him or recommend sources. I really don't know much about him at all. I am in! terested in him generally, in his training of Rudolf Steiner, in his connection with Freud, and wondering whether also whether he knew (or was even closer to) Karl Kellner, Victor and/or Herbert Silberer, Franz Hartmann--I imagine even Theodor Reuss would be a possibility here.
64. From: Carol Hanbery MacKay (April 13, 2005)
Subject: Edition of Annie Besant's "Autobiographical Sketches" for Broadview Press
I am in the process of editing Annie Besant's first autobiography, "Autobiographical Sketches," for publication in the Broadview Press series of nineteenth-century womens' autobiographies overseen by Linda Peterson and Janice Carlyle, both of Yale University. "Sketches" was first published in Besant's journal "Our Corner" in 1884-85, and subsequently in book form by the Freethought Publishing Company in 1885, but it has never been reprinted. "An Autobiography," which was published in 1893 after her 1889 conversion to Theosophy, was her rewriting of her lifestory from her new perspective, and the TS has done a wonderful job keeping "An Autobiography" in print. In fact, most people assume that it was Besant's only autobiographical undertaking (it is also noteworthy that she never again made such an attempt).
Having both autobiographies in print would allow readers to compare the two versions--in effect, to look for the same signs in the first that she recast in the second as she uncovered the path that she had all along been seeking. I am eager to reproduce an authoritative text toward that end, particularly by including many contextual materials in a series of appendices (for example, Gladstone's review of "An Autobiography," Besant's "Why I Became a Theosophist" and "From 1875 to 1891: A Fragment of Autobiography," and so on). In fact, one appendix will feature comparative passages from "Sketches" and "An Autobiogrpahy." I am also preparing a substantive introduction and writing footnotes for the body of the main text.
I will be conducting research in London from mid-March to early April, and I trust that I will find many of the materials I have yet to locate, but in the meantime I wanted to inform readers of "Theosophical History" about my project, and to solicit any advice or information that you might have that might be pertinent. In particular, I am still looking for a copy of Besant's "The Education of Indian Girls," published by the Theosophical Publishing Society in 1905, which I already know is not available from the Olcott Memorial Library in Wheaton.
As for my own background, I have been a professor at the University of Texas at Austin since 1979, where I specialize in Victorian fiction, women's studies, and (spiritual) autobiography. My most recent book is entitled "Creative Negativity: Four Victorian Exemplars of the Female Quest" (Stanford 2001), from which John Algeo excerpted a selection of my Besant chapter for "The Quest" (2002) entitled "Confounding or Amazing? Annie Wood Besant's Multiple Deconversions"--which you can still find by searching on the web. I've also written the entry on Besant for "Nineteenth-Century British Women Writers: A Bio-Bibliographical Critical Sourcebook" (2000).
I welcome any commentary, suggestions, or information, and I am grateful for your interest.
Carol Hanbery MacKay
Professor of English
1 University Station B5000
University of Texas
Austin TX 78712
63. From: Cherrill (Dec. 9, 2002)
Subject: Art & Theosophy in a Social Context 18751950
Background: The influence of Theosophy on late 19th/early 20th century art has persistently and consistently been sidelined or ignored by most art historians, critics and curators. Yet once the impulses which drove artists such as Mondrian, Klee, Malevich, and Kandinsky are scrutinised, the role of Theosophy is obvious. With other artists, including Picasso & Braque, the Section DOr group, Nicholson and the early British painters in the St Ives group, the influence is more oblique and accompanies a more general interest in "the occult". The question thus presents itself as to why this influence is systematically ignored.
Proposition: The most obvious explanation is the 20th centurys desire to see these artists and this period as the vanguard of modernity, and (as you said, Jim), spirituality doesnt fit with the mindset of the secular scientific world.But I think there is another dimension to this relating to the social and political context in which Theosophy arose. The late 19th century was a period when deep rifts were appearing in the structure of Western society: National Socialism was drawing on Romanticism, the British Empire was collapsing under the tensions it had generated, social unrest and universal suffrage was questioned the divine basis of social order.Once the Theosophical Society was founded in 1875, it was a clear threat to the Establishment. It supported unionised labour (Besant organising the Matchgirls strike); it was for "universal brotherhood"; it was against the established Church in Britain; and when its headquarters had moved to India, it supported Indian liberation. It thus represented a challenge to Western culture, and certainly to the notion of Western supremacy. During this early period, its arguments were sufficiently compelling to attract some fairly weighty intellects. Yet now it is largely pilloried as so much mumbo jumbo. There seems to be desire to discredit Theosophy that other belief systems are not subjected to, and this has accompanied the disregarding of its influence on art. The earliest critic that I have come across (so far) who has apparently deliberately ignored it, is Herbert Read, who in his Philosophy of Modern Art, manages to write about Kandinsky, Mondrian and Klee as being interested in metaphysics without mentioning Theosophy. The tendency has continued to prevail (with certain honourable exceptions).I want to try and explore the basis of this sidelining of Theosophy. It seems to me that Theosophy still retains its power to threaten: whether politically or culturally or both, it seems to touch some deep-seated insecurity about Western identity.
Help Needed: I have a fair amount of information about the influence of Theosophy on Continental artists, but dont have much on British artists.I also would like any information on Theosophy and social thinking/politics including prominent figures known to have links. As I am trying to analyse the progressive marginalising of Theosophy, I would like to know of any "conspicuous absences" that anyone has spotted, as well as any more overt defamation. Anything else that may be relevant to the argument either way, or things that I may be overlooking, I would appreciate having brought to my attention.
62. From: Elisabeth Eck (July 10, 2002)
Subject: theosophy berlin 1933-1945; network of rescuers
Dear Dr. Santucci, I am an American historian working in Germany on a biography of a woman named Johanna Eck (despite the same last name, not a relative) who saved the lives of four persecuted people in Berlin during the Second World War - two young Jews, a Catholic oppositional journalist who escaped from the Gestapo and his Protestant wife. Mrs. Eck has been honored both by Yad Vashem in Jerusalem and by the City of Berlin. She died in 1979. She definitely had theosophical viewpoints (documented by the letters I have in my possession) and was involved with the theosophical movement. As far as I can ascertain, she was aided in her rescue efforts by other women who also were somehow involved in theosophy. One of the women who played a major role in the rescue efforts apparently ran a lending library which sold theosophical books under the counter. Her name was Margarete Grenzebach.
Despite intensive efforts, I have not been able to find either the lending library or an official record of residence. Two of the people who were rescued described her in detail so that I know that she existed and that she lived in Berlin.
Now my request: could you advise me on where to look for information about the theosophists in Berlin in the 1930s and 1940s - is there an archive with membership lists? Were there lending libraries or bookshops specializing in theosophical material? Is there a theosophical archive in Germany today anywhere? I have thought of researching the Berlin archives on the Gestapo but that would be a long and time-consuming project, I fear.
These women were strong women who defended helpless, hunted people because they believed in a world ethic. They are a credit both to theosophy and to mankind in general. Any assistance, tips, contacts in Germany about Berlin at this time 1933-1945 would be greatly appreciated!
Sincerely, Elisabeth Eck
Elisabeth Leonard Eck, M.A.
Institut für Wissenschaftsgeschichte
37073 Göttingen, Germany, Tel. 0049-551-399467
61. From Daniel Caldwell (June 10, 2002):
Missing Material by H.P. Blavatsky Discovered: Part I
by Daniel H. Caldwell
The Theosophy Company on their website describes H.P. Blavatsky's book
titled TRANSACTIONS OF THE BLAVATSKY LODGE as follows:
"In 1889, when H.P.B. was in London, the weekly meetings of the Blavatsky
Lodge was devoted to the discussion of the archaic 'Stanzas' on which The
Secret Doctrine is based. Transactions provides . . . H.P.B.'s answers to
metaphysical and scientific questions, as stenographically reported, and
afterwards revised by her for publication. . . ."
In an introductory note prefacing the original edition(s) of 1890/1891 of
the Transactions, we find the following information:
"The . . . transactions are compiled from shorthand notes taken at the
meetings of the Blavatsky Lodge of the Theosophical Society, from January
10th to June 20th, 1889, being somewhat condensed from the original
". . . the members of the 'B.L. of the T. S.' agreed to devote the debates
of the weekly [Thursday] meetings to each stanza and sundry other
"The questions were put by members. . . . The answers in all cases are based
on the shorthand Reports, and are those . . . as given by H. P. B. herself."
In H.P.B.'s magazine Lucifer, it was noted that the reports of the
Transactions [covering the meetings of Jan. 10 through June 20, 1889] were
transcribed in "twenty-four large longhand folios." Lucifer, October 15th,
1890, p. 165
Part I of the Transactions was published as a book in London in March 1890.
Part I consisted of material discussed by H.P. Blavatsky at the following
Meeting 1. January 10, 1889 [Stanza I, sl. 1-2]
Meeting 2. January 17, 1889 [Stanza I, sl. 3-4]
Meeting 3. January 24, 1889 [Stanza I, sl. 5-8]
Meeting 4. January 31, 1889 [Stanza I, sl. 6-9; Stanza II, sl. 1-2]
Appendix on Dreams
Part II of the Transactions was published in January 1891.
Part II consisted of material discussed by H.P.Blavatsky at the following
Meeting 5. February 7, 1889 [Stanza II, sl. 3-4]
Meeting 6. February 14, 1889 [Stanza III, sl. 1]
Meeting 7. February 21, 1889 [Stanza III, sl. 2-4]
Meeting 8. February 28, 1889 [Stanza III, sl. 5-8]
Meeting 9. March 7, 1889 [Stanza III, sl. 10-11]
Meeting 10. March 14, 1889 [Stanza IV, sl. 1-6]
In February, 1891, Alice Leighton Cleather wrote:
"The second part of the 'Transactions -- Blavatsky Lodge,' is now out, and
the third [part] will shortly follow." Theosophist, April 1891, p. 438.
H.P. Blavatsky died in May 1891 and Part III of the Transactions was NEVER
It should be emphasized that the discussions in the published Parts I and II
cover only the first four stanzas of Volume I of THE SECRET DOCTRINE.
Part III would, no doubt, have contained H.P.B.'s additional insightful and
valuable comments on Stanza V and possibly even on Stanzas 6 and 7.
What happened to the remaining unpublished Blavatsky material that was
contained in the "twenty-four large longhand folios"? This unpublished
material would have contained the discussions held with H.P.B. at Blavatsky
Lodge meetings from March 21 to June 20, 1889. A total of 14 meetings!
Several years ago I discovered the whereabouts of the missing "large
longhand folios". Several of the folios are still missing but the majority
survive. At one point I was allowed to peruse the extant folios and
discovered that H.P. Blavatsky's discussions and comments on Stanzas 5 and 6
survive. Unfortunately, the folio containing HPB's comments on Stanza 7 did
NOT survive the ravages of time and is still lost.
It is my sincere hope that the current "keeper" of the folios will soon
permit HPB's unpublished valuable comments on Stanzas 5 and 6 to be
published for the benefit of all Blavatsky and Theosophical students
throughout the world.
More in Part II.
60. From the Editors of ARIES: Journal for the Study of Western Esotericism (Mar. 12, 2001):
Last week (7. March 2001), the first issue of Aries : Journal for the Study of Western Esotericism has come out. As some of you may know, this is a new series published by E.J. Brill academic publishers as a continuation of the journal Aries that has been published at a smaller scale since 1985.
Aries accepts articles and book reviews in four languages: English, French, German and Italian (with abstracts in another language, so as to create optimal possibilities for communication and exchange across linguistic boundaries). Below, please find some general information, plus the table of contents of Aries 1:1 and 1:2 (due to appear in July). For more information on subscriptions (institutional or personal) and instructions to authors, you can contact the editorial secretary Hilda Nobach:email@example.com
In this early stage, it is of crucial importance for the journal to become known and get established as widely as possible. We obviously hope that many subscriptions will be taken ... and that scholars will consider urging any university to which they may be connected to take an institutionalsubscription.
Finally we have a section "Recent and Upcoming Congresses" (see below). For this we are dependent on information we receive. Congress programs, announcements and calls for papers, you might send to the editorial address below, are welcome.
ARIES Journal for the Study of Western Esotericism
appears twice a year and is published by Royal E.J. Brill academic publishers, Leyden (The Netherlands). Each volume consists of approx. 300 pages. Aries is edited by the Chair for the "History of Hermetic Philosophy and Related Currents" of the University of Amsterdam and the Chair "Courants Ésotériques et Mystiques dans l'Europe Moderne et Contemporaine" of the École Pratique des Hautes Études (Sorbonne), Paris.
Editorial Policy :
Aries welcomes articles and book reviews on all aspects of the study of esoteric currents in modern and contemporary western culture. Contributions focusing on earlier periods (antiquity, middle ages) will be considered if clearly relevant to the study of modern and contemporary western esotericism. "Western esotericism" is understood as including the revival of hermetism and the so-called "occult philosophy" in the early modern period as well as its later developments; alchemy, paracelsianism and rosicrucianism; christian kabbalah and its later developments; theosophical and illuminist currents; and various occultist and related developments during the 19th and 20th centuries. Aries concentrates on historical rather than sociological research, but encourages interdisciplinary approaches including the use of social-science methodologies within a historical framework. While critical scholarship is very welcome, Aries is not a podium for religious or ideological apologetics or polemics.
- Roland EDIGHOFFER (Université de Paris-I-Sorbonne-Nouvelle)
- Antoine FAIVRE (École Pratique des Hautes Études, Sciences Religieuses,
- Wouter J. HANEGRAAFF (University of Amsterdam)
Editorial Board/International Consultants :
- Jean-Pierre BRACH (University of Amsterdam, consultant French-speaking
- Olav HAMMER (University of Amsterdam, consultant Scandinavian countries;
- Arthur McCALLA (Reed College, Portland, Oregon; consultant U.S.A./Canada;
- Monika Neugebauer-WOELK (University of Halle; consultant German-speaking
- Marco PASI (École Pratique des Hautes Études, 5th section, Paris, consultant Italy; firstname.lastname@example.org)
- Jan SNOEK (University of Heidelberg, consultant Netherlands, Belgium and
- Gyorgy SZÖNYI (University of Szeged, consultant Eastern European countries;
- Garry W. TROMPF (University of Sydney, consultant for Australia and New Zealand; email@example.com)
Editorial Address :
Aries, c/o Hilda Nobach, Faculty of Humanities, Dept. Theology and Religious Studies, Oude Turfmarkt 147, NL-1012 GC Amsterdam, The Netherlands. Tel. +31 20 525 3571. Fax. +31 20 525 3572. E-mail : Hermetica@hum.uva.nl
In the first two issues :
Aries Nr. 1:1 (January 2001), published :
Wouter J. Hanegraaff :
« Beyond the Yates Paradigm: The Study of Western Esotericism between Counterculture and New Complexity ».
John F. Moffitt :
« Cryptography and Alchemy in the Work of Marcel Duchamp and Walter Arensberg ».
Natale Spineto :
« Mircea Eliade and Traditionalism ».
Carole Frosio :
« L'esotérisme entre histoire et tradition (Jean Servier [ed.], Dictionnaire critique de l'esoéerisme) »
Recent and Upcoming Congresses
Aries Nr. 1:2 (July 2001, forthcoming) :
Joseph Dan :
« Jewish Medieval Influences on Renaissance Concepts of Harmonia Mundi ».
Stephane Toussaint :
« La science des spectres de Pierre Le Loyer, lecteur de Ficin et JeanPic ».
Brendan French :
« The Mercurian Master: Hermes' Gift to the Theosophical Society ».
Mirko Sladek :
« Faszination Zarathushtra (Michael Stausberg, Faszination Zarathushtra) ».
Recent and Upcoming Congresses
Please see the attached pdf file for further Order Form and Author submission information
59. From Leslie Price (Jan. 7, 2001):
NEW EVIDENCE OF BLAVATSKY RUSSIAN POLITICAL LINK
The independent Austrian- based historian Brigitte Muehlegger has published on her web site some documentary finds which suggest that Madame Blavatsky and other Theosophical activists may have been involved in attempts to promote Sikh nationalism in India.
The research takes further the pioneering exploration by Paul Johnson " The Masters Revealed" SUNY 1994. Johnson has been in close consultation during the project, and taken his own research further.
Speaking about her research report, which can be found at
Ms. Moehlegger said "My editorial contains the documents (Henderson/Barnard letters) about the Aryan League of Honour never before mentioned in any Theosophical publication. Also a never before published letter quote from Yarker to Blavatsky after she moved to India. It also mentions the possible source of the "7 volumes" that A.O.Hume referred to have seen in the Punjab shortly after the Arya Samaj moved its headquarters there.Plus original documents related to the intelligence agent activity of Notovitch who wrote"The 'Secret Life of Jesus' claiming Jesus had spent several years in Tibet." Ms Muehlegger welcomes comments or any further information to the issues involved with this ongoing research project.
Elsewhere on her site can be found a rare interview with Dr James Santucci, editor of "Theosophical History" which has been deeply involved in publishing secret documents, and an interview with Leslie Price.
58. From James Santucci (Dec. 18, 2000):
Is there is a connection between this shop and Blavatsky and Olcott during the NY years?
The referenced Wall Street Journal article follows:
December 15, 2000
Houdini's Old Magic Shop Disappears, Reinvents Itself as an Online Retailer
By RACHEL EMMA SILVERMAN
Staff Reporter of THE WALL STREET JOURNAL
NEW YORK -- In late September, a little shop of wonders quietly shut its doors.
Harry Houdini once owned the enterprise, operated since the 1860s and most recently housed on the sixth floor of a high-rise on 34th Street in Manhattan. The famous magician and escape artist sometimes greeted customers from behind the oak-and-glass display cabinets.
The store, first called Martinka & Co. and then Flosso-Hornmann Magic, put out a catalog in 1918 calling itself the "Oldest Magic Supply House in America."
Jackie Flosso, the last owner, sold his inventory and archives, brimming with magic history and Houdini collectibles, for an undisclosed sum to Ted Bogusta, a 36-year-old computer consultant in Bergen County, N.J. The amateur magician hopes to revive Flosso-Hornmann as an Internet magic retailer and online magic museum. He started a Web site last month and, by March, expects to hold an auction and start selling stuff to neophyte magicians.
Rising real-estate costs and competition from discount Internet retailers spell tough times for small magic-shop owners everywhere. Some have closed. Whether the Internet can recapture the spirit of Houdini in the way a magic shop can remains to be seen.
From the start, customers encountered a cabinet of marvels. Brothers Francis and Antonio Martinka began the business in the 1860s, with a small conjuring and toy shop in Germany.
The original store apparently "was a fabulous place, with appearing and disappearing bowls of fish, handkerchiefs that metamorphosed into eggs, and tinsmiths carefully cutting the sheets of shiny tin to provide the cups for the legendary cups-and-balls trick for every mountebank in the Western world," according to a history on the store's Web site. Mr. Flosso inherited the business in 1976 from his father, Al, a 5-foot-2 entertainer known as the "Coney Island Fakir." His credits included performing for wealthy families -- Kennedys, Rockefellers, Vanderbilts.
Around 1872, the Martinka brothers came to America and soon opened a 5,064-square-foot emporium in Manhattan's Chelsea district. Sepia photographs of that store, known as "The Palace of Magic," show a huge workshop where magic apparatus was made, plus a showroom with gleaming cases full of tricks and toys. The company's catalog boasted of 10-cent items such as "The Wonderful Cigarette Paper Trick," "The Money Broker: Or How to Catch a Lot of Coins in the Air," and "The Mystic Barrel of Salt."
Customers were fascinated with automatons that played chess and did tricks. "When you first opened the door, a mechanical monkey would start whistling. Rabbits were coming out of hats, and snakes would come out of baskets," says Mr. Flosso, who says he grew up at that store.
There was also a huge collection of magic wands and oversize coins. Many of the coins bore the store's motto: Mundus Vult Decipi Decipiatur. "The world wants to be deceived, let it be deceived."
The business also created elaborate special effects for Broadway and vaudeville shows, including George M. Cohan spectaculars. One of the props it devised for a stage version of "The Wizard of Oz" was a scarecrow that disappeared when the tornado hit Dorothy's Kansas farmhouse. "Slowly and right before the eyes of the public -- no trick photography here, like in the movies -- the scarecrow slowly dissolved. The audience gasped in those days," Mr. Flosso says.
At the rear of the store, a magician and partner of the Martinkas, who called himself Carter the Great, kept his live lion, Monty, which he used in a popular illusion trick called The Lion's Bride. "This scared the people a lot," Mr. Flosso says. "Every once in a while when he was hungry, Monty the Lion gave out a roar. And of course the people got very nervous. They were buying things in the front of the store."
The store also housed a performance hall known as the Palace of Mystery, which showcased professional magicians. In that space was founded the Society of American Magicians, the nation's oldest fraternal order of magicians, in 1902.
Harry Houdini bought the store in 1919 from a business partner of Carter the Great, who had acquired the Martinkas' stake. A big bust of Houdini greeted shoppers at the entrance.
"Houdini was a very dear friend of the Martinka family," says Mr. Flosso. "He knew them all his life. So he took over the place." Though he was often on the road, Houdini kept an eye on the business and tinkered in its factory, soldering his own contraptions.
But being both a performer and shopkeeper was a trick even Houdini couldn't pull off, so less than a year after he bought the business, it was sold to a fellow magician named Frank Ducrot.
In 1939, Al Flosso, Jackie's dad, bought it from Mr. Ducrot, and the place became a mess. Merchandise was indiscriminately crammed into display cases. Stacks of paper covered the floor. Cleaning up might disturb Houdini dust, Mr. Flosso told friends. The store moved to its final 600-square-foot location around 1984 -- and continued to be extremely cluttered.
Business remained steady until the late 1990s, when rent, online competition and Jackie Flosso's failing health forced him to consider closing up shop. Finally, last year, he decided to sell out to the fastidious Mr. Bogusta, a frequent and longtime customer.
"I was visiting the store and I asked him what was going to happen to the company, what sort of plans he had for it to continue. The [asset sale] grew out of that conversation," Mr. Bogusta says.
Fellow magic purveyors were surprised and dismayed by the store's demise. "It's a very nostalgic place. I wish I had bought it," says Tony Spina, the 70-year-old owner of Tannen's, another popular New York magic store.
Mr. Bogusta is keeping up its mail-order operations. What was in the store, including Houdini's business correspondence, filled three trucks. Mr. Bogusta also discovered many sales slips dating back to the early 1900s. Some were for less than $1.
Another dusty item in the files: a 56-line poem written about the store by John W. Sargent, Houdini's secretary. The first stanza reads:
You've all of you been in that snug little place,
Where you wizards all love to resort,
Where the shelves all about bear the tools of your art,
And where all your best tricks have been bought,
You all of you know it and love it, I'm sure
And in passing you always will stop,
For there's no other place on the whole Earth's face,
Like Martinka's little back shop.
57. From Mark Jaqua (July 4, 2000):
SEVEN OF TALBOT MUNDY'S FIRST NOVELS
NOW AVAILABLE ON CD
Rung Ho! (1914)
King - of the Khyber Rifles (1916)
Winds of the World (1916)
Hira Singh (1918)
The Ivory Trail (1919)
The Eye of Zeitoon (1919)
Guns of the Gods (1921)
The CD contains verbatim full text of each novel and includes
20 pen and ink illustrations from original editions.
The cost is $20 U.S. which includes Priority Mail shipping in
the U.S. and first class mail elsewhere.
(For a single Title without illustrations on Floppy, send $5.00)
Send Check or Money order made out to:
M-793 County Road 7
Napoleon, Ohio 43545
For more history on Mundy, Mundy and the TS, et. al. R.T. Gault has a website dedicated to Mundy. see:
56. From Charles Drake (April 16, 2000):
I am researching a biography of Robert King, a theosophist and Liberal Catholic bishop who was active with Leabeater and Wedgwood in the 1920's, but later might have left the LCC.
King apparently did not leave any books, under his own name at any rate. As pointed out by Ms. Fuller in her recent monograph, King was a close associate of Cyril Scott.
I wonder if [there are] any . . . information about this, or about King. Suggestions of where to look or who to contact would be appreciated.
Charles E. Drake
7400 Abercorn Street
Suite 705 PMB 305
Savannah, GA 31406
55. On April 2, 2000, Heloise Brown at firstname.lastname@example.org wrote:
I am currently undertaking research for a new entry on Clara Codd in the UK's New Dictionary of National Biography. I am asking for more details or sources on Codd's life. However, since this isn't my area of specialism (I am much more familiar with her early work in the women's suffrage movement in Britain), I would like to find more information on her contribution to theosophy before compiling the biography.
I would be most grateful for any assistance in this regard.
54. From Dr. Andréa Kroon (Editorial Assistant) at the University of Amsterdam (Feb. 22, 2000):
CALL FOR MANUSCRIPTS
Possibly you are familiar with the existence, since 1985, of the Paris-based journal ARIES, that used to be published by La Table dÉmeraude and Archè-Edidit. We are pleased to announce that, from January 2001 on, ARIES will be published by Brill Academic Publishers, in a strongly revised format and with a new editorial formula. We are confident that Aries: Journal for the Study of Western Esotericism has the potential of becoming the leading academic journal in the study of western esotericism, and may come to play a key role in the needed professionalization of the field.
In order for this to happen, however, we need your help. You are hereby heartily invited to submit any manuscript you believe might be fit for publication in Aries: Journal for the Study of Western Esotericism, or to suggest to your colleagues to do so. All manuscripts that reach us will be subject to a standard procedure of anonymous reviewing, so as to enable us to publish a journal of the highest possible quality. Attached to the present note, please find some standard information.
We are looking forward to your response. Yours sincerely,
Journal for the Study of Western Esotericism
Aries appears twice a year and is published by Royal E.J. Brill academic publishers, Leyden (The Netherlands). Each volume consists of approx. 300 pages. Aries is edited by the Chair for the "History of Hermetic Philosophy and Related Currents" of the University of Amsterdam and the Chair "Courants Ésotériques et Mystiques dans lEurope Moderne et Contemporaine" of the École Pratique des Hautes Études (Sorbonne), Paris.
Editorial Policy. Aries welcomes articles and book reviews on all aspects of the study of esoteric currents in modern and contemporary western culture. Contributions focusing on earlier periods (antiquity, middle ages) will be considered if clearly relevant to the study of modern and contemporary western esotericism. "Western esotericism" is understood as including the revival of hermetism and the so-called "occult philosophy" in the early modern period as well as its later developments; alchemy, paracelsianism and rosicrucianism; christian kabbalah and its later developments; theosophical and illuminist currents; and various occultist and related developments during the 19th and 20th centuries. Aries concentrates on historical rather than sociological research, but encourages interdisciplinary approaches including the use of social-science methodologies within a historical framework. While critical scholarship is very welcome, Aries is not a podium for religious or ideological apologetics or polemics.
Prof. Roland Edighoffer (University of Paris-III-Sorbonne-Nouvelle)
Prof. Antoine Faivre (École Pratique des Hautes Études, Sciences Religieuses, Sorbonne, Paris)
Prof. Dr. Wouter J. Hanegraaff (University of Amsterdam)
Drs. Andréa Kroon (University of Amsterdam)
Editorial Board/International Consultants:
Dr. Jean-Pierre Brach (École Pratique des Hautes Études, Sciences Religieuses, Sorbonne, Paris)
Dr. Arthur McCalla (Reed College, Portland, Oregon)
Prof. Dr. Monika Neugebauer-Wölk (University of Halle)
Mr. Marco Pasi (École Pratique des Hautes Études, Sciences Religieuses, Sorbonne, Paris)
Aries, c/o Andréa Kroon. Faculty of Humanities, Dept. Theology and Religious Studies, Oude Turfmarkt 147, NL-1012 GC Amsterdam, The Netherlands.
Phone: +31 20 525 3571. Fax: +31 20 525 3572. E-mail: email@example.com
INSTRUCTIONS TO AUTHORS
The Editors will consider for publication articles that have not previously appeared or been submitted simultaneously elsewhere. All manuscripts will be submitted to a procedure of anonymous peer review. Authors will be required to sign a statement assigning copyright to the publisher.
As a rule, articles should be between 5.000 and 10.000 words. Three copies of the manuscript (double spaced, including bibliography and footnotes; with broad margins; printed on one side of the paper only) should be sent to the Editorial Address. The text should be as "flat" as possible; please emphasize words, phrases and titles of books by underlining, but avoid boldface and italic. A disk will be required only after the article has been accepted for publication.
Articles may be submitted in English, French, German and Italian.
Every article must contain an abstract in English between 250 and 500 words. Articles written in English should contain an additional abstract in one of the three other languages accepted by the journal.
Every article must be accompanied by a short autobiographical statement mentioning the authors year of birth, institutional affiliation and a few titles of relevant publications.
Articles may contain illustrations if these are clearly relevant to the argument, and referred to in the main text. Clearing permission for reproduction falls under the responsibilities of the author.
Notes and Bibliography
Articles must contain a complete alphabetically ordered bibliography at the end of the main text, according to the following format.
- Books: Author, A.B., This is the Title of his Book: This is the Subtitle, City: Publisher, Year.
- Articles in Journals: Author, A.B., This is the Title of the Article, Journal 5:1 (1999), 100-120.
- Articles in Books: Author, A.B., This is the Title of the Article, in: Editor, A.B. (ed.), This is the Title of the Collective Volume, City: Publisher, Year, 100-120.
Footnotes should be numbered consecutively for the whole article. They must refer to the bibliography by giving the authors family name, an abbreviated title of the publication, followed by page nr(s). For example:
- Books: Author, Title Words, 112.
- Articles: Author, Title Words, 112-113.
Always use single quotation marks () for relatively short direct quotations. Longer quotations should be presented as a separate block of text, indented on the left, preceded and followed by a blank line, and printed in characters of normal size; such longer quotations are not enclosed in quotation marks. Double quotation marks ("") are reserved for single words, concepts or short phrases that are not a quotation.
Quotation marks should always precede punctuation marks. Footnote numbers in the text should follow quotation marks but precede punctuation marks. For example:
This sentence contains one quotation1; and ends with a footnote and a full stop2.
Title description should be according to the guidelines used for bibliographies in articles (see above), with additional mention of the ISBN number. Book reviews should not normally exceed a length of appr. 1500 words. They must contain a critical discussion of the publication(s) under review, rather than merely summarizing the contents. Reviews of considerably greater length (including reviews of several clearly related titles) may be submitted as a review article, and may or may not contain footnotes and a bibliography.
Since Aries tries to keep its readership informed about upcoming events relevant to the study of western esotericism, the editors welcome announcements of conferences, exhibitions etc.
The news rubric also provides room for short presentations of academic dissertations. Such presentations should be submitted by the author, and the main text should not exceed 500 words. They must include information on how interested readers may secure a copy of the dissertation.
Books received will be mentioned in Aries.
Oude Turfmarkt 143 (bezoekadres / visiting address)
Oude Turfmarkt 147 (postadres / postal address)
1012 CG Amsterdam
t +31 (0)20 525 3571
f +31 (0)20 525 3572
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