School of Classics

In 1874, H.P. Blavatsky gave an interview to the American newspaper The Daily Graphic (New York) revealing that she was on board the Steamship Eunomia [“Evmonia”] when it exploded near Spetses Island [Spezzia] in the Argosaronic gulf in Greece. Count Witte, in his Memoirs, also referred to the incident alleging that H.P. Blavatsky was travelling with Agardi Metrovich [Mitrovich] when the explosion occurred. According to Witte, H.P.Blavatsky fell into the sea and was rescued by Metrovich, who drowned in the process. These two accounts led me to investigate the shipwreck of the Eunomia, having as primary aim to find evidence to demonstrate whether or not H.P. Blavatsky was on board the Eunomia, alone or with Metrovich, when it exploded in 1871.
After tracking down the pertinent historical data, upon reading and comparing the various passenger lists for the Eunomia’s final voyage, I have determined that H.P. Blavatsky and Agardi Metrovich are not listed in any of those records. The inference appeared self-evident: H.P. Blavatsky and Agardi Metrovich were not onboard the Eunomia when it exploded. However, the case was not as simple as it seemed to be, because the data brings to light discrepancies regarding the passengers’ lists. In this paper I assess H.P. Blavatsky’s claim that she was onboard the steam ship when it exploded by first outlining a historical background concerning the ship and the company that owned it. After that, based on primary sources, I summarize what occurred during the shipwreck. Then, I demonstrate controversies concerning the identity of the passengers. Subsequently, I outline four preliminarily hypotheses for further  investigation. Finally, I conclude that the available evidence, presented here in toto, is insufficient to make a cogent case that H.P. Blavatsky was on board the S.S. Eunomia when it exploded on 21st of July 1871, and equally insufficient to make a cogent case that she was not on board the Eunomia at that time.

Scholar discussion about the zār cult ritual ranges from approaches interpreting the cult as a social process linked to women attempting to cope with loneliness and deprivation to approaches interpreting the phenomenon as way women express freedom and independence. This paper explores this problem by using Geertz’s symbolic approach. It begins with a brief literature review. After that, it defines ritual, spirit possession, ethos, world view and symbol. Then, it explains the zār cult ritual in Egypt and Northern Sudan. Subsequently, it analyses and discusses the ritual. Finally, it concludes that Geertz’s symbolic theory provides a holistic view about the function of the zār cult ritual, because it allows us to investigate it within the framework of situated knowledge, which suggests that the cult is not simply a process of deprivation nor of independence but involves both in the ethos and world view of the practitioner.

Scholars across many research fields have extensively debated the relationship between ‘belief’ and ‘ritual.’ I will briefly outline the ritual-myth theories of Robertson Smith, Durkheim and Malinowski; the intellectualist theory of Tylor; the symbolist theories of Geertz and R. Rappaport and how they interpret the relationship between ritual and belief. This is followed by a brief critical assessment of their viewpoints. I conclude that that the relationship between belief/ritual should be considered beyond the assumption that there is a category of religious beliefs different from the secular one, and that both belief/ritual may be interpreted as fundamental expressions of socio-cultural processes.

FOTA (The Friends of Theosophical Archives) is a charitable
organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/

FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part,  entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine."  Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

The present volume entitled "Poems, Aphorisms and Proverbs contains all aphorisms, parables and poetry"  published in Lucifer magazine from September 1887 to August 1891. The compiled material has been rigorously kept in its original form.

The present volume entitled "The Last Song of the Swan," presents all editorials, editorial notices, financial reports, as well as all notes of the "Unpopular Philosopher;" published in "Lucifer" magazine while Helena Petrovna Blavatsky was the editor. The compiled material has been rigorously kept in its original form. The editors have chosen not to alter or correct anything. Despite the attention to detail in the compilation process, it is only to be expected that some form of inaccuracies may have occurred of which the editors are not aware. For this reason, if the reader intends to use the material presented for research purposes, it would be important to check any text against the original.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

The Blossom and the Fruit is an occult novel, first published in "Lucifer Magazine," in twelve instalments. The author was Mabel Collins (1851–1927). However, it seems that Helena Petrovna Blavatsky (1831-1891) may have influenced the last seven chapters of the book. The work narrates the story of Fleta, a woman practising black magic. It shows how her life as a practitioner of dark arts evolved during many incarnations. The Blossom and the Fruit is an important work in the category of fiction related to the occult and Theosophy and was praised by a number of famous mystics and occultists, such as Max Hendel (1865–1919) for example.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

For more info click here: https://www.amazon.com/dp/B091WCSTDL

The Talking Image of Urur is a Theosophical satire, published seriatim, in fifteen instalments, in Lucifer magazine. The first chapter appeared in Lucifer in December 1888, and the story was concluded in February of 1890. The author was Franz Hartmann (1838–1912), a close associate of Helena Petrovna Blavatsky (1831–1892); the founder of The Theosophical Society in Germany; and one of the most influential Theosophical writers of the fin de siècle.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. 
https://www.amazon.com/dp/B092PG44J8

Dreams, Visions & Tales of Wonder, is a compilation of all of the dreams, visions, tales of wonder, stories of wisdom and inspiration published in Lucifer magazine while Blavatsky was the editor. Many of the dreams and visions reproduced here are suitable for the witching-hours. That time of the night when we sit around the fire, in a magical circle, "to beguile the evening hours outvying one another with tales of wonder and dread until each particular hair doth stand on end, and we dare scarcely look behind us into the distant gloom of the apartment, still less mount unaccompanied to the attic chamber.https://www.amazon.com/dp/B095GQG31Y

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.

Blavatsky was a great admirer of fiction and considered it an important tool to promote Theosophical, occult and mystical ideas. She deemed literature as the heart and pulse of people replete with leading lights and signposts throughout the realm of the occult: "Literature—once wrote a critic—is the confession of social life, reflecting all its sins and all its acts of baseness as of heroism. Books do not represent one man, but they are the mirror of a host of men." Fictional works, in her worldview, were not mere fancies of imagination, but "true presentiments of what lies in the bosom of the future, and much of which is already born." https://www.amazon.com/dp/B095WXS92T

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer. For more info click here:

The present volume is entitled Blavatsky's Companion to Pistis Sophia because Blavatsky published and commented, in the pages of Lucifer magazine, selections of the Pistis Sophia translated and annotated by G.R.S. Mead.

The publication project was first announced, in the pages of Lucifer, in the following manner: "We shall also…insert the first of some 'Selections from the Gnostic Gospel, the Pistis Sophia,' translated by G. R. S. Mead, and annotated by H.P.B.” After that, a second note stated that "The promised 'Selections from the Gnostic Gospel, the Pistis Sophia,' translated by G.R.S. Mead, and annotated by H.P.B., will be commenced in our next number." Fourteen instalments of the material were published seriatum. However, the first instalment featured the following note "Translated and annotated by G. R. S. Mead, with additional notes by H.P.B." In this manner, it is clear that both Blavatsky and Mead annotated Pistis Sophia. Unfortunately, the translation was interrupted and only two books of the Pistis Sophia were published in Lucifer. Even though this volume does not contain the complete Pistis Sophia, it still offers extremely valuable insight into the text due to the important and unique contribution that Helena Petrovna Blavatsky provided with her commentary. For more information, visit this link https://www.amazon.com/dp/B095T6J9WT

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.