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latent in man. Assent to the first of these objects is required for membership, the remaining two being optional. " The Society has no dogmas or creed, is entirely non-sectarian and includes in its membership adherents of all faiths and of none, exacting only from each member the tolerance for the beliefs of others that he would wish them to exhibit toward his own." In 1895, William Quan Judge, then vice-president of the society, led 'a secession movement which resulted in a separation therefrom of a large number of the American and some of the European members. The seceding body, however, soon divided into two bodies, one of which is known as the Universal Brotherhood and Theosophical Society (see III., below). The other body, known as the Theosophical Society in America, again subdivided; one division located at 244 Lenox Avenue, New York City, now publishes The Word, a monthly magazine, and the other division, headed by Charles Johnston, 159 Warren Street, Brooklyn, N. Y., publishes the Theosophical Quarterly. The parent society is international, with headquarters at Adyar, Madras, India. The last yearly report of its president, Mrs. Annie Besant, shows in Dec., 1907, a total of 655 branches all over the world, 77 of which are in America. A large literature has grown up within the society, including the regular publication of forty-seven magazines. The general secretary of the American section is Weller Van Hook, 103 State Street, Chicago, Ill. MARIE PODTZ.

III. Universal Brotherhood and Theosophical Society: The original name of the society founded by Madame Blavatsky in New YCrk, 1875, was The Theosophical Society. In this she held no official position except that of corresponding secretary, but nevertheless she possessed the highest authority, and was the inspiration and heart of the movement. Through her the teachings of theosophy were given to the world, and without her the theosophical movement could not have been. In 1878 she visited Great Britain and India, in both of which countries she founded branch societies. The parent body in New York became later the Aryan Theosophical Society and has always had its headquarters in America; and of this William (auan Judge was president until his death in 1896. In 1888 Madame Blavatsky, then in London, on the suggestion of Judge, founded the Esoteric School of Theosophy for students, of which she wrote that it was " the heart of the Theosophical Movement," and of this she appointed Judge her sole representative in America. This is only one of the evidences of Madame Blavatsky's regard for Judge, a regard which continued undiminished until her death, in 1891, when he became her successor. In 1893 there openly began what had been going on beneath the surface for some time, a bitter attack ostensibly against Judge, but in reality against Madame Blavatsky. This attack threatened to disrupt the whole society and to thwart the main purpose of its existence, the cause of universal brotherhood. Finally, the American members decided to take action and, at the annual convention held in Boston in 1895, reasserted the principles of theosoxhy as laid down by Madame Blavatsky, and elected Judge president for life, the majority of the active members

throughout the world concurring in this action, which relieved the society of those who had joined it for purposes other than the furtherance of universal brotherhood. One year later, 1896, Judge died, leaving as his successor Katherine Tingley, who had been associated in the work for some years. Mrs. Tingley put into actual working practise the ideals of theosophy for which Madame Blavatsky and Judge had laid the foundations. To safeguard the work, a further reorganization of the society was adopted at the annual convention at Chicago, 1898. The full title of the organization is now the Universal Brotherhood and Theosophical Society. " The principal purpose of this organization is to teach brotherhood, demonstrate that it is a fact in nature and make it a living power in the life of humanity. The subsidiary purposes are: to study ancient and modern religion, science, philosophy, and art; to investigate the laws of nature and the divine powers in man."

In 1898 Mrs. Tingley established the International Brotherhood League, the department of the Universal Brotherhood for practical humanitarian work, and under its auspices rendered aid to soldiers at Montauk after the close of the SpanishAmerican war. Later she took a relief expedition into Cuba, the United States government affording her free transportation for physicians, nurses, and supplies. Thus began her work in Cuba, which resulted in the establishment of Raja Yoga schools at Santiago and Pinar del Rio and now on San Juan battlefield, which she has recently purchased. Other Raja Yoga schools besides that at Point Loma have been established by her in the New Forest, England, also on the Island of VisingsS, Sweden. In 1900 the headquarters were moved from New York to Point Loma, which is now the international center of the theosophical movement throughout the world. This organization is unsectarian and nonpolitical; none of its officers or workers receives any salary or financial recompense. J, H. FussElr..

Brsiaocxerar: The authoritative writings of modern theosophy are the following by Madame H. P. Blavateky, all published in London unless otherwise noted, and editions, some of them noteworthy, of the principal works of Blavatsky and Judge have been issued at Point Loma, Cal., 1907-10: Isis Unveiled, 2 vole., New York, 1877; Voice of the Silence, 1899; The Secret Doctrine, 3 vole., new ed., 1897, index to vole. i.-ii., 1899; The Key to Theosophy, 1893; and Studies in Occultism (an edition at Point Loma, 1910); by Annie Besant, all published in London: Building of the Kosmos, 1894; Path of Discipleship, 1895; The Ancient Wisdom, 1897; Four Great Religions, 1897; Reincarnation, 3d ed., 1898; Evolution of Life and Form, 1899; Man and His Bodies, 2d ed., 1900; Religioua Problems in India, 1902; Thought Power, its Control and Culture, 1903; A Study in Consciousness, 1904; Theosophy and the New Psychology, 1904; Changing World, and Lectures to Theosophical Students, 1909; and Popular Lectures on Theosophy, 1910; by Annie Bunt and C. W Leadbeater, Thought Forms, London, 1905; by C. W. Leadbeater, all published in London except the last; Clairvoyance, 1899; Invisible Helpers, 1901; Dreams, 2d ed., 1903; The Astral Plane, 4th ed., 1904; The Christian Creed, 2d ed., 1904; and Man Visible and Invisible, New York, 1903: G. R. 8. Mead, Fragments of Faith Forgotten, London, 1900;- A. P. Binnett, The Occult World, London, 1882; idem, Esoteric Buddhism, ib. 1888; idem, Growth of the Soul, ib. 1896. Also Mabel Collins, Light on the Path. London, new ed., 1896; H. 8. Oleott. Old Diary Leaves, R series, New York, 1895-H64,, Katherine Tingley, Mysteries of the Heart Doctrine, 2d ed., Point Loma, 1903; idem and