{"id":9510,"date":"2024-06-15T19:42:11","date_gmt":"2024-06-15T23:42:11","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/marginalia\/?p=9510"},"modified":"2024-06-15T19:42:11","modified_gmt":"2024-06-15T23:42:11","slug":"foulke-implosion","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/marginalia\/2024\/06\/foulke-implosion\/","title":{"rendered":"Foulke Implosion"},"content":{"rendered":"\n<\/head>
<\/p>\n
Henry B. Foulke.[1]<\/a><\/p>\n
Henry Bellerjeau Foulke (1856-1938) was a well-known Philadelphia real estate agent of 305 South Eleventh Street, who joined the Krishna Branch T.S. (Philadelphia) in December 1887.[2]<\/a> He was a pronounced blonde, \u201chandsome, sturdy, mannish-looking,\u201d and tall.[3]<\/a> Those who knew him in Philadelphia recalled the \u201cadmiration which his unusually attractive figure never failed to attract.\u201d[4]<\/a> Of his personal life, Foulke states that he \u201csupported seven people for years.\u201d[5]<\/a> The eldest son of Richard and Mary Foulke (n\u00e9e<\/em> Bellerjeau,) Foulke had eight siblings (six sisters and two brothers,) so perhaps his statement is in reference to his family. He had risen from poverty, it was said, \u201cfor his forefather could afford his son no advantages.\u201d By the closing decade of the nineteenth century, however, he was a wealthy conveyancer \u201cliving luxuriously in the Quaker City.\u201d[6]<\/a> (As an outward display of wealth, he wore a diamond ring on his right thumb.)[7]<\/sup><\/a> In his capacity as a real estate agent, Foulke was connected with the Wagner Free Institute in the mid-1880s.[8]<\/a> (Robert Brodhead Westbrook, one of the original members of the Theosophical Society, was also connected with this institution.)[9]<\/a> An early example of his venture into mysticism was a test he conducted using spirit-writing. A letter from the ghost of Pythagoras told him that he was destined to complete an important spiritual mission.[10]<\/sup><\/a><\/p>\n
\n
The writings of mystics of every school soon took a powerful hold on him, and he would sit for hours brooding over the world of the dead. At last he declared himself a theosophist. He organized a society and plunged into the intellectual vortex of esoteric Buddhism<\/a>. His home was the home of all who sincerely or otherwise manifested an interest in the occult.[11]<\/a><\/p>\n<\/blockquote>\n
It seems that one of the first Spiritualists that Foulke encountered was the medium named Ann O\u2019Delia Diss Debar<\/a>.[12]<\/a> She was a woman whom Olcott described in 1888 as \u201cboth a great medium and a great swindler.\u201d[13]<\/a> Born Ann O\u2019Delia Salomen near Harrodsburg, Kentucky around 1849, her father being a member of an old, well-respected, Kentucky family. She was a woman of many cults, and used them all to defraud, practicing her arts in cities all over the world, \u201cand numbered among her victims some of the wisest, shrewdest, and wealthiest men.\u201d Her love, and partner-in-crime, was an Alsatian artist named Joseph Diss Debar (who designed the state seal for West Virginia.)[14]<\/a> The couple had two children, and by 1888 the family was living in the home of a wealthy, aged, New York jurist named Luther R. Marsh. It would be this case which brought her into notoriety (and resulted in her exposure of many past crimes.) Diss Debar held s\u00e9ances in Marsh\u2019s home (which she called the \u201cTemple of Youth,\u201d) and from time to time the \u201cspirits reproduced paintings by the hands of old masters, costly bric-a-brac and marbles.\u201d Marsh\u2019s bank account dwindled, and it soon became known that Marsh had deeded Diss Debar the title of his home, and made over to her property valued at $50,000. A court found her guilty, and she was sent to Blackwells Island in 1888. [15]<\/a><\/p>\n
Foulke first emerges in Theosophical history in 1888, when Carl F. Redwitz (the first President of the Krishna T.S.,) resigned from his position, and moved to New Orleans, Louisiana.[16]<\/sup><\/a> Foulke was subsequently made President locum tenens<\/em> of that Branch until a new President, Edward H. Sanborn, was elected.[17]<\/a><\/p>\n
In addition to his interest in Theosophy, Foulke was an active Spiritualist, a movement which experienced something of a crisis in October 1888 when two of the Fox sisters denounced the movement they helped launch. The troubles began in May of 1888, when the Society for the Prevention of Cruelty to Children (S.P.C.C.) charged Katie Jencken [Fox] with being a \u201cdipsomaniac\u201d (alcoholic,) and neglecting her two boys. Katie was arrested, and her children were placed in the New York Juvenile Asylum.[18]<\/a> She had good reason to believe that powerful Spiritualists, headed by Leah, the eldest of the Fox sister, had used the S.P.C.C. to persecute her, out of fear of the sisters exposing their secrets. Maggie enlisted the help of other well-connected Spiritualists to help retrieve the boys, and secure Katie\u2019s release. (One of these allies being Isabella Beecher Hooker, sister of Henry Ward Beecher and Harriet Beecher Stowe.)[19]<\/a> She then went to England, where she held s\u00e9ances with E.A, Cottell in the former home of Thomas Carlyle, which W.T. Stead attended and wrote about in September 1888.[20]<\/sup><\/a> (The Theosophist Edmund Russell also attended these s\u00e9ances, which he discussed with Blavatsky.)[21]<\/a> On September 28, 1888, Katie and her boys left England and returned to America.[22]<\/a> When they arrived on October 9, 1888, Katie learned that her sister, Maggie (Fox) Kane (widow of the Arctic explorer Elisha Kent Kane,) had announced that she intended on exposing Spiritualism \u201cfrom a to izzard.\u201d[23]<\/a> This took Katie completely by surprise. Afraid that another attempt would be made to separate her from her children, Katie made arrangements for hey boys to return to England before their presence was known in New York.[24]<\/a> On October 28, Maggie would expose Spiritualism at the Grand Opera House, in Brooklyn. Katie, in support of her sister, denounced Spiritualism as well.[25]<\/a> Perhaps Katie was right to be afraid, for on October 13, 1888, the driver of a mysterious carriage tried to abduct her and Maggie.[26]<\/a><\/p>\n
It was on that same day that Foulke makes an entrance in the Theosophical mythos. In the autumn of 1888, Foulke invited Govindarao Sattay<\/a> to attend a s\u00e9ance<\/a> on October 13, 1888, with a dozen men (mostly Theosophists,) and believers (more or less) in Spiritualism. The s\u00e9ance was held in his home\u00a0 on Eleventh and Walnut, and conducted by Horatio Eddy.[27]<\/a> Horatio and his brother, William, held a unique honor in the history of the Theosophical Movement. It was while attending s\u00e9ance on the Eddy farm in Chittenden, Vermont, that Blavatsky and Olcott<\/a> first met. That was October 14, 1874, one day shy of being fourteen years to the day of the s\u00e9ance in the private parlor of Foulke\u2019s Philadelphia home. In the days since 1874, Eddy remained committed to Spiritualism. In the fall of 1881, Horatio and William rented rooms in Manhattan where they hosted s\u00e9ances throughout the winter.[28]<\/a> In September 1886 Horatio married a woman named Zelina Hussey, but by the spring of 1887, she had \u201cleft [his] bed and board without just cause or provocation.\u201d[29]<\/a> Horatio was now a tall, thin, sun-burned man, who wore a rusty colored suit with a high celluloid collar.[30]<\/a> During the summer of 1888, Horatio attended the Spiritualist Camp meeting at Onset Bay, Massachusetts. Established in 1877, the Onset Bay Grove Association was one of the dozen or so Spiritualist Camp Meeting Associations that had grown in popularity in the 1880s (having been inspired by analogous Protestant camp meeting associations like Ocean Grove, New Jersey.)[31]<\/a> There he conducted s\u00e9ances where ghostly apparitions emerged from cabinets into dimly lit rooms.[32]<\/a><\/p>\n
It was during this s\u00e9ance, according to Foulke, that Sattay was visited by the spirits of three friends from India who died before his journey to America. One of whom was allegedly Sattay\u2019s deceased brother.<\/p>\n
Three days after the s\u00e9ance, \u00a0Sattay told Foulke that the spirits had warned him in Hindi that he would be dead within a fortnight.[33]<\/a> Sattay then told Foulke that if his spirit was granted the power to return to the land of the living, he would reappear.[34]<\/a> Sattay died in the time predicted. Horatio conducted another s\u00e9ance in Foulke\u2019s private room on the evening of November 8, 1888, and Sattay appeared, \u201cdressed exactly as he was won\u2019t to dress, even to his neckcloth that he wore to protect his throat.\u201d Sattay\u2019s apparition, if Foulke was to be believed, told him that \u201cthere will be a sudden and wonderful spread of the teachings of Buddha in the near future.\u201d Foulke then made a \u201cflying visit\u201d to New York to tell Judge about the event.[35]<\/a><\/p>\n
This was just around the time of the creation of the Esoteric Section<\/a>, and Foulke, having signed the pledge, was admitted to that group as a probationer on December 2, 1888. Blavatsky wrote an accompanying letter to him:<\/p>\n
"\n
My Dear Foulke\u2014You are an erratic genius, but the best man I ever met. But business is business and justice must be done strictly. I knew that you had gone to see a person and knew what would be the consequences. But your pledge notwithstanding, I had no right to prevent you doing so, the more as I alone am hit, and the T.S. glorified. But as a man of sense and justice, you have to know what you do not know, and this has to be told to you\u2014of course on your esoteric pledge that you should keep it to yourself and be warned. I am afraid even now my Influence and reputation are undermined by that person in certain quarters where she corresponds, and there you alone can help me to avert wherein you avert. Now I ask you to come and see me alone. I must see you before Fullerton comes. For the rest Beresford will tell you all. Answer me when I can expect you.[36]<\/a><\/p>\n<\/blockquote>\n
Foulke returned to New York on January 5, to \u201csatisfy himself as to the disposition of the ashes of [Sattay.]\u201d[37]<\/a> Foulke then decided to go to India with a twenty-two-year-old business associate whom he introduced to Theosophy named C. Ingersoll Maurey. Hailing from a prominent Philadelphia family, Maurey had gained the reputation of being \u201cwild\u201d in his youth. His actions since reaching adulthood did little to diminish this opinion.[38]<\/a> On the morning of January 19, 1889, Foulke and Maurey left New York on the Cunard steamer Gallia<\/em> on a two-year mission to the Himalaya\u2019s to find \u201cBuddha\u2019s Grave.\u201d They planned on first visiting Blavatsky in London from whom they would be furnished letters of greeting to the Theosophists of India. From London they would take the India and Peninsula Steamship Company to Aden. At the wharf they will be met by the representatives of the society In India and will be formally introduced to the Orient. The program from this point would \u201cdepend upon the decision of the native brethren.\u201d The town of Karachi, in Sindh, one of the seats of the older worship, would be visited en route<\/em> to Adyar.[39]<\/a><\/p>\n
In London Foulke gave Madame Blavatsky<\/a> a statue of a golden Buddha. (He would claim it was a loan until her death.) How it came into his possession is a matter of speculation. Annie Besant would later claim that Alexander Fullerton purchased it for him in Brooklyn.[40]<\/a> Foulke claimed that he purchased it himself from Govindarao Sattay (whose spirit, Foulke alleged, possessed the idol.)[41]<\/a> \u201c[Foulke] came several times to see us,\u201d said Countess Wachtmeister. \u201c[Both Blavatsky and I] liked him personally, at the same time feeling the greatest pity for him, as we regarded him as a weak, irresponsive medium, whose organ of self-approbativeness being very strongly developed was liable to be easily led away by flattery of all kinds.\u201d[42]<\/a> Foulke evidently revealed that he was in communication with Dis De Bar, who was released from Blackwells Island on January 8, 1889 (though she was denied custody of her two daughters, who were in the care of the Society for the Prevention of Cruelty to Children.)[43]<\/a> Blavatsky warned Foulke that if he remained under her influence, it would be his ruin.[44]<\/a><\/p>\n
Maurey started for India after Foulke had arrived there, but only made it as far as Paris. In less than two weeks Maurey managed to spend $3,000. With the entirety of the finances he allotted for the trip depleted, Maurey returned to America.[45]<\/a> The trip was canceled. Foulke remained in England where he joined a group of workers around, and in attendance upon, Blavatsky in London.[46]<\/a> While he was there, in late-February 1889, the Westminster County Court ordered the Theosophical Publishing Company Limited (TPC) had to pay their former publishing partner, George Redway, a certain amount of pay.[47]<\/a> The (TPC) was allegedly saved from a large judgment at Foulke\u2019s instance by securing \u00a3200 from a close friend of his, a Miss Howard, which he used to liquidate the claims.[48]<\/a> We know from Countess Wachtmeister\u2019s testimony that Foulke visited Blavatsky in Brighton in March 1890.[49]<\/a> \u201cHe visited us in Brighton and showed us scrolls of his spirit writings which contained no teachings of a high order and were filled with fulsome flattery to himself,\u201d said Wachtmeister. \u201cMadame Blavatsky, in my presence, gave him some kind and sound advice [\u2026] When Mr. H.B. Foulke left us, Madame Blavatsky expressed her sorrow that so genial and pleasant a man should be the victim of such silly delusion.\u201d[50]<\/a><\/p>\n
\u00a0Foulke then returned to Philadelphia. He learned that while he was away, another the s\u00e9ance was held in Philadelphia, in the home of the Spiritualist \u201cRailroad King,\u201d Colonel Simon Peter Kase in which the spirit of Sattay was said to have appeared again.[51]<\/a> Edgar R. Messick (Foulke\u2019s nephew) said that Sattay \u201cremembered him and spoke to him,\u201d and \u201calso recognized a servant of [Foulke\u2019s] who accompanied him.\u201d[52]<\/a><\/p>\n
On November 12, 1890, Judge issued a charter for \u201cDie Deutsche Theosophische Gesselschaft\u201d a Branch for the Germans of Philadelphia. It began with a membership of five, three of whom were Ferdinand Falkenstein, Charles Falkenstein, and Marie Cloeren.[53]<\/a> It was the 45th Branch on the roll of the American Section, with the President being \u00a0George Falkenstein, and Cloeren as Secretary.[54]<\/a> George Falkenstein and Foulke became close, and would often conduct psychical investigations together. \u201cGeorge Falkenstein and I are everyday workers,\u201d Foulke would state. \u201cWe earn our living in honorable work and give our time to Masters free.\u201d[55]<\/a><\/p>\n
In January 1892, Olcott announced his resignation as President of the Theosophical Society.[56]<\/a> According to Foulke, Blavatsky promised him the approval and guidance of the Masters when she died, and also assured him of \u201cher personal cooperation from the unseen realms.\u201d Foulke \u201cas the condition of his acceptance of this appointment, required unquestionable manifestations of the power of [Blavatsky] to fulfill her promise.\u201d Foulke wanted the Masters to precipitate Blavatsky\u2019s portrait on canvas, \u201cafter the manner which Theosophists claim often to have witnessed.\u201d[57]<\/a> The opportunity came in February 1892, when Foulke and Falkenstein investigated the precipitated portraits of Eugenie Beste, a medium who, during the summer of 1891, manifested a spirit-portrait of Jesus called \u201cThe Humble Nazarene,\u201d while sojourning in Onset Bay.[58]<\/a> She was a sensation among the Spiritualists, but not well-regarded among Theosophists. (Franz Hartmann considered Beste\u2019s work a case of \u201cvampirism.\u201d)[59]<\/a> Several canvases were prepared, but the manifestations did not appear, and the Theosophists left unsatisfied. Not long after, a man named J. R. Perry visited Beste for a demonstration. He placed the blank canvases intended for Foulke on a chair facing the wall. Later the smell of paint filled the room, and Perry returned to the canvases. One of them had a portrait of Blavatsky on it. This picture developed before their eyes like a photograph in a dark room. Then a window still with a picture of the Buddha statue, followed by a bookshelf with books that had initials I.U. (Isis Unveiled<\/em>) and S.D. (The Secret Doctrine<\/em>.)[60]<\/a> Foulke now felt ready to undertake the task he believed he was destined for. As further proof, he received precipitated messages from Blavatsky and the Masters. Some of the letters received were said to have been written in Sanskrit, Greek and other tongues, \u201cwith many-colored inks and on strange paper.\u201d One such letter from the Masters stated: \u201cMy dear child, we have guarded thee and watched over thee through all the ages and guided thee through all the bitter experiences of thy life. Be hopeful; soon the time is coming when all will be well. Out of all the world thou hast been chosen to do this work. The time will soon be ripe for thy mission.\u201d[61]<\/a><\/p>\n
Foulke wrote to Olcott, W.Q. Judge<\/a>, and Annie Besant<\/a>, offering to submit proof that Blavatsky had chosen him as her successor, but they refused to pay him any attention, so he made his claims public in the American press. Judge and Besant then suspended Foulke from his membership in the Esoteric Section. In response, Foulke resigned from \u00a0both the Esoteric Section, and from the Theosophical Society. The Die Deutsche Theosophische Gesselschaft also relinquished its Charter, and was dissolved.[62]<\/a> Foulke then ventilated his claims\u00a0 in a number of Pennsylvania papers, like The<\/em>\u00a0Wilkes-Barre<\/em>\u00a0Times<\/em>.[63]<\/a> Judge wrote two letters denouncing Foulke to be published in The<\/em>\u00a0Wilkes-Barre<\/em>\u00a0Times<\/em>. (These were reprinted by Besant in\u00a0Lucifer\u00a0<\/em>for March 1892.)[64]<\/a> Olcott issued a similar response in The Theosophist<\/em>.[65]<\/a> As Judge remarked: \u201cSince the demise of H. P. Blavatsky\u2019s body [\u2026] mediums in various parts of the world have reported her \u2018spirit\u2019 as giving communications.\u201d[66]<\/a> It was partly in response to this \u201chero worship\u201d of Blavatsky,\u00a0 that Olcott began publishing his memoirs of the early days of the Theosophical Society under the title \u201cOld Diary Leaves,\u201d beginning with the March 1892 issue of The Theosophist<\/em>.[67]<\/a> On April 20, Judge cabled Olcott from New York that he was not then able to relinquish the Secretaryship of the American Section. He then wrote to Olcott, enclosing a transcript of a message he had received for him from a Master that it was \u201cnot time, nor right, nor just, nor wise, nor the real wish of the [\u2014] that you should go out, either corporeally or officially.\u201d[68]<\/a><\/p>\n
In the Spring of 1892, Foulke went to London to speak with Annie Besant and Countess Wachtmeister, bringing with him Beste\u2019s precipitated portraits.[69]<\/a> Besant was not impressed. \u201cThe best that can be said is that in their crudity and hardness,\u201d said Besant, \u201cthey would do discredit to an ordinary sign-board painter.\u201d[70]<\/a> In a letter to The Philadelphia Times<\/em>, Besant elaborated:<\/p>\n
"\n
[Foulke] came to our headquarters in London, claiming to represent Madame Blavatsky. He had no proofs to support his claim. He said he had letters from her, but be refused to show them. He presented some very badly painted pictures, among which was a ghastly caricature of Madame Blavatsky, and declared them to be precipitated. They were simply badly executed paintings, showing marks of brush and knife, wholly different from precipitated pictures. Looking at these and listening to Mr. Foulke I at first thought he was self-deluded or duped, but he was so shifty, so untruthful, so full of tricks and evasions that I soon felt his madness was moral as well as mental, and had its root in vanity and childish ambition. The exhibition he made of himself was very painful as one falsehood after another was exposed. He finally said that if we received no communications substantiating his claim before a given date he would withdraw it. No substantiation came [\u2026] The Image of Buddha, of which he makes so much, has a very commonplace history. Mr. Alexander Fullerton purchased it in Brooklyn for Mr. Foulke. Mr. Foulke gave it to Madame Blavatsky. When Mr. Foulke came to headquarters he claimed the image, saying he had only lent it to Madame Blavatsky. I thought it very mean to make such a claim, but we, none of us, cared to keep it in the room after it had been thus claimed, knowing that she would have been the first to return a gift that later was grudged [\u2026] Mr. Foulke is the second \u201csuccessor of Madame Blavatsky\u201d who has kindly offered to take over our property and superintend our work.[71]<\/a><\/p>\n<\/blockquote>\n
\u00a0<\/p>\n
Foulke returned to America, where he took up residence in Onset Bay, living alternatively in a small hut and an \u201cunpretending hotel on a modest scale.\u201d[72]<\/a> At other times Foulke appears to have lived in the attic above the British Consul in a mansion-turned-tenement (owned by Falkenstein) on the southwest corner of Washington Square. [73]<\/a> A once wealthy man, Foulke had given up all his worldly possessions to live his life in pursuit of spiritual enlightenment. However misguided his intentions were, he seemed to genuinely believe that he was a prophet and successor to Blavatsky. In July 1892, a German man visiting Onset Bay from Wiesbaden, Germany, received a spirit-communication from Blavatsky to be given to Foulke which read:<\/p>\n
"\n
Henry B. Foulke: Have I not given my word? I am ready to cast aside the veil and show the strength of the forces of the Masters have given me. Step forth and you shall carry on the work that was laid aside for a while. The power\u00a0 is yours; the knowledge is yours. This brother will help; others will help. I will stand by you with the Masters. The grain is ripe; go forth and reap.\u2014H.P. Blavatsky.[74]<\/a><\/p>\n<\/blockquote>\n
This was just further \u201cproof\u201d for Foulke. When it was revealed in the October 1892 issue of The Path<\/em>, that Judge received word from the Masters that Olcott should not resign, Foulke issued the following circular:<\/p>\n
"\n
Permit me to call your attention to a fraudulent letter from a pretended Master, emanating from William Q. Judge in New York. In it the desire id expressed to have Colonel Olcott, an almost dead man, continue president after having proven for years of no special benefit to the society. The fraud is so apparent I need hardly assure you that no Master or even Chela wrote the letter; it simply originated in its entirety in the fertile imagination of the good and pious William Q. Judge, whose skill in the manufacture of bogus Mahatma communications is well known, and has gained him the envy of imitators, less adroit and valiant. Investigate for yourself![75]<\/a><\/p>\n<\/blockquote>\n
\u00a0<\/p>\n
The mainline Theosophists never acknowledged Foulke as a successor, nor did they take him all that serious. In April 1893, a fisherman discovered the corpse of C. Ingersoll Maury, Foulke\u2019s rich and dissipated young Philadelphian friend, floating in the Ohio river near Aurora, Indiana. The body was fully dressed. In the pockets were four keys and a silver keychain, but no money. The feet were tied together with a white silk necktie. The circumstances were suspicious, but the death was ruled a suicide.[76]<\/a> To what degree this impacted Foulke is unclear, but his name appears with more frequency that summer in Onset, where he possessed some degree of influence. He became friends with Edgar Welch of New York, who owned one of the finest cottages in the area. It was a mile north of Onset Junction, the new train station built to accommodate President Grover Cleveland who, in 1893, purchased for a summer residence the Gray Gables cottage. He was an enigma at Onset. \u201c[Foulke] is not a medium in the common sense,\u201d the papers stated. \u201cHe does not tell fortunes. He does not read cards or tea grounds. He gives no sittings. He goes into no trances. He does not summon up the disembodied spirits from the vasty or any other deep.\u201d He did, however, claim that Blavatsky was the reincarnation of John the Baptist, and that he was the \u201cMessiah.\u201d[77]<\/a><\/p>\n
<\/p>\n
(Left) \u201cMr. Foulke With His Spirits At Night In The Forest Of Onset.\u201d<\/p>\n
(Center) \u201cMr. Foulke Proclaims His Messianic Mission.\u201d[78]<\/a><\/p>\n
(Right) Sketch of Foulke in 1894.[79]<\/a><\/p>\n
In 1894 it was the second year of a four year economic depression known as The Panic Of 1893 (the greatest such depression the United States had yet seen.) A businessman named Jacob Coxey organized a protest march from Massillon, Ohio, to Washington D.C. It was called \u201cThe Army Of The Commonwealth In Christ,\u201d but more popularly known as \u201cCoxey\u2019s Army<\/a>.\u201d At the same time, Welch invited Foulke and Falkenstein to set up a monastery for Theosophists on his property, and arrange for \u201cCoxey\u2019s Army\u201d to stay there after their visit to the Capital, and \u201cdig clams, saw wood, and do other work for a living.\u201d It was a provocative gesture, as the cottage was near the President\u2019s summer home. \u201cThey want to come and we cannot stop them if we would,\u201d said Foulke. \u201cThese things work themselves. This is only the beginning of the troubles ahead which will be much worse than any we have ever passed through.\u201d[80]<\/a> The scheme, it was said, originated with guidance from the Mahatmas.[81]<\/sup><\/a><\/p>\n
<\/p>\n
(Left) \u201cCoxey\u2019s Army.\u201d[82]<\/a> (Right) Summer Residence Of Edgar Welch, Onset Bay.[83]<\/a><\/p>\n
His first enlightenment in regard to the \u201cpeculiar methods at Onset Bay,\u201d came in 1894, when he was asked to \u201chelp out\u201d a celebrated female medium. This he did, and other mediums as well, learning all the tricks they used to deceive people. \u201cThe only true believers in materializations are those who are willing to be deceived,\u201d Foulke would say, and female mediums went into the business \u201csimply to look for a chance of making a rich marriage or obtaining influence over a wealthy man.\u201d[84]<\/a> Though Foulke assisted, he was vocal in his opposition to the established Spiritualists, who were divided in opinion on Foulke. \u201cThere are people in the beautiful Onset,\u201d said one critic, \u201cwho worship the ground [Foulke] treads on. Intellectual women are talking of him as if he were a god, although you rarely see him with a woman.\u201d[85]<\/a><\/p>\n
<\/p>\n
\u201cJudson Lester Brown, Boy Theosophist.\u201d[86]<\/a> (Right) \u201cOnset Bay From The Bluff.\u201d[87]<\/a><\/p>\n
One of Foulke\u2019s plans in connection with the new movement was to open a sanitarium with accommodations for 300 patients.[88]<\/a> In 1896 he also created a boys and girls\u2019 club, with boys ranging from 13 to 16 years of age, and the girls were both 12. In this club, Foulke was made king, and one of the little girls played the role of queen.[89]<\/a> There was also five-year-old Judson Lester Brown, who arrived in Onset in 1894, and lived within view of Gray Gables. The Onset Theosophists claimed that he had a mystical parentage. In the beginning, they said, a spiritual union was ordained by the shades between the boy\u2019s mother, Miss Lester, and the radical Spiritualist, Ed Wheeler.[90]<\/a> After Wheeler died in 1883, Lester married Mr. Brown, and Judson was their offspring (as the shades ordained.) Mr. Brown went to Europe, while Mrs. Brown went to Washington, D.C., where she won fame as a psychic reader, we a particular skill at detecting counterfeit money through the aid of spirits whose bidding she followed. Judson was sent to Onset to develop under the care of his grandmother, and the community came to believe that he was the reincarnation of Ed Wheeler. (This was communicated to the Onset Theosophists in 1895.) Judson claimed to \u201csee things,\u201d and have visions and communications with other worlds ever since he was born. The adults believed he would be a spiritual leader for the community (and the world) in the future. His \u201ccontrols\u201d in the spirit world were George Washington, Abraham Lincoln, and followers believed their guidance was preparing him for greatness. \u201cIn spite of being a good and devout Theosophist,\u201d it was said, \u201cJudson [was] very profane. Good judges, able to appreciate the fine points of strong and expressive rhetoric [agreed] that the little chap [could] swear faster and more picturesquely than \u2018Ed\u2019 Wheeler in his most fervent exhortations.\u201d[91]<\/a> Foulke\u2019s involvement with children was enough to raise some eyebrows, and the police began to secretly monitor his activities.<\/p>\n
\u00a0<\/p>\n
<\/p>\n
Countess Cora Di Brazza and the Contessina Ida.[92]<\/a> Foulke\u2019s Buddha Statue.[93]<\/sup><\/a><\/p>\n
W.Q. Judge died in March 1896. Katherine Tingley, Judge\u2019s successor, launched a world-wide \u201cCrusade\u201d of American Theosophy. In connection with this, Burcham Harding, a lecturer for the American Theosophists, visited Onset to edge out Foulke (a perennial thorn their side.) His lecture, \u201cWhat Happens After Death,\u201d was tailor-made for the Spiritualist audience, and quite successful.[94]<\/a> Foulke was getting heat from all sides. The Spiritualists did not care for him, nor did the municipal authorities (many of them Spiritualists themselves,) and Theosophists.<\/p>\n
Around the time of the Convention of American Theosophist in April 1897, Claude Falls Wright split from the mainline Theosophical Society, taking with him a \u201cfaction of followers.\u201d On May 1, 1897, Wright paid Foulke a visit, along with two other disaffected Theosophists, Dr. Gibier, Countess Di Brazza (Tingley\u2019s landlord,) and Rosa Moore (Di Brazza\u2019s secretary.)[95]<\/a> It was said that the leaders of the \u201cdisrupted Aryan Branch\u201d visited Onset Bay \u201cfor the purpose of tendering to [Foulke] the presidency of the Aryan Branch.\u201d[96]<\/a> How much truth is in that statement is debatable, however, while there, Di Brazza left a propitiatory offering of roses pedals for Foulke\u2019s Buddha statue. A month later, Foulke found a letter near the statue which read:<\/p>\n
"\n
Theosophists having chosen their own leaders by votes and proxies are responsible for their own failures, as can be seen in the decadent quality of their first year\u2019s propaganda. It is only by following out the plans which we have arranged in the past, plans which originated in psychic faculties, that further and growing schisms can be avoided. You must realize that between our brotherhood and ancestors an agent must stand who can receive our instructions and transmit them to you. Otherwise you are subject to the pitfalls which arise in our human work and which our divine powers were intended to prevent in Theosophy. From time to time we have made our purposes and wishes known to you. At first, through the agency of our late brother and adept, H.P.B., but since her translation we have attempted to reach you through another leader and have been strenuously opposed by those of you who, led by selfish ambition and lack of power, desire to overthrow the very basis of your philosophy\u2014i.e<\/em>., our existence. If you desire to avoid the chasm of utter failure, and worse, in the days of retribution which are approaching, we speak to you to pause. Theosophists, unlike other secular bodies, must have a head, who holds the royal scepter of power, and this cannot be granted in your election, not imitated by pretended adepts, no matter how strongly supported they may be in your locality of hearts and minds. It is your failure to realize the fact which now makes you the subject of ridicule. You have departed from our precepts, overthrown our authority, depended upon your own faulty, human reason, which lacks psychic foresight and thus at the close of the century realize failure, schism, impotence, and regret, which you cannot avoid unless you accept again our agent who has been publicly before you since his re-election at the conference at Lansdown Road (London) in 1889. While your selection of leadership is the result of your best judgment, they are devoid of the magic power which make theosophy a divine wisdom.\u2014Mario.[97]<\/a><\/p>\n<\/blockquote>\n
Foulke was paid another visit on June 30, 1897, by a Brooklyn reporter named Clarence Crane who had arrived at Onset with his cousin, Rudolph Rhodes, around the time that Wright appeared. Crane, a \u201csmall, boyish appearing fellow, with curly hair and a slight mannerism,\u201d was suffering from nervousness. He evidently had a reputation for being a \u201cvictim of a combination of liquor, cocaine, and hasheesh habits,\u201d who caused trouble in Onset. Nevertheless, Foulke, believing Crane to be an emissary from the Tingley camp, welcomed him into his cottage. That night, Foulke awoke with a feeling of sickness, and went outside for some fresh air. It was then that Foulke saw Crane climbing out of his dining-room window with an object \u201cas large a loaf of bread\u201d under his arm. Foulke went back into his cottage, and noticed that his prized Buddha statue was missing. Foulke swore out a warrant, charging Crane with the theft, and promptly pursued Crane on his bicycle. (Crane was racing to New Bedford on horseback.) Foulke intercepted Crane in Marion, where he was arrested. The thief was released on bail in Onset, but the statue was not recovered.[98]<\/a> Foulke then received an ominous letter:<\/p>\n
"\n*
** Mt. Vernon Street, Boston.<\/p>\n
** July 13, 1897.<\/p>\n
** Mr. Henry Foulke, Onset Bay, Ma.<\/p>\n
** Dear Sir\u2014Being associated as you claim to be, you no doubt in yourself feel quite pleased and honored to think that you are The Only, and that nothing but success can be yours. I would say to you, Mr. Foulke, don\u2019t build your castles too high in the air, as there are ore yet to be raised of a more substantial foundation. You are nothing but a crank, and owe the people and apology for your bluff actions. Regarding brother Crane, would say that he is not alone, so don\u2019t for a minute think that you have him cornered. Don\u2019t get discouraged Mr. Foulke, as there will yet be a Buddha jubilee in Onset.<\/p>\n
** *Yours,<\/p>\nA Follower.[99]<\/a><\/p>\n
\n<\/p><\/blockquote>\n
At the end of summer 1897, Foulke\u2019s former acquaintance, Diss Debar, appeared unexpectedly in Onset. After being released from Blackwells Island in 1889, she pretended to commit suicide on a Jersey City ferry boat, and for a while disappeared from the public eye. She reappeared as a teacher of the occult which she claimed to have studied in India \u201cin the bowels of the earth with a Pythagorean brotherhood.\u201d She failed to pay her bills in room and board in Brooklyn, and earned some money playing the part of Cupid in a comic opera in Harlem, but this elicited a roar of laughter from the audience \u201cwhich so wounded her vanity that she left the stage in tears.\u201d She then claimed to be possessed by the spirit of Blavatsky, but this failed to pay, so she disappeared again. Four months later she was found in a dazed state in Cincinnati going under the name Vera P. Ava, and claiming to have been kidnapped by \u201cclerical enemies\u201d from Chicago. She was subsequently thrown in jail in Geneva, Illinois on charges of swindling a man out of $375 by use of spiritualistic slates. She served a sentence for similar crimes in New York, and in Rome, Italy. In 1894, she married a real estate speculator from Kentucky named William J. McGowan (whom she \u201cvictimized\u201d like Marsh.) She then obtained a diploma from the American Theosophists under the alias of Iva Diva Veedya on June 19th, 1896. In January 1897, Diss Debar\u2019s husband died in Chicago, where she was going by the name \u201cDr. Gilbert.\u201d[100]<\/a> In April she arrived in Milwaukee, Wisconsin, where she intended on opening a massage parlor. The local Branch of the Theosophical Society recognized and exposed her. They demanded that she leave town, but she protested on the grounds that she had no money. The Milwaukee Branch happily paid for her fare to be rid of her. Word was sent out to other Branches that her admittance into the Theosophical Society \u201cwas obtained under false pretenses, and for other weighty reasons,\u201d notice was given that said diploma was cancelled.[101]<\/a> She made to Boston, where she lived in a rented room on Columbus Avenue. She integrated without notice until August 1897, when a Sunday paper exposed her location. She left Boston immediately, telling her landlord that she was going to New York. This was a ruse. In reality she had gone to Onset to team up with Foulke.[102]<\/a><\/p>\n
<\/p>\n
Henry B. Foulke & Diss Debar.[103]<\/a><\/p>\n
By the autumn of 1897, Diss Debar\u2019s cottage was fitted-up as the headquarters for Foulke\u2019s Onset Theosophists. The rooms, which doubled as an art gallery, with spirit-paintings adorning walls with apple-green velour drapery. It was attracting some notable people, such as Rosa Moore who joined their group in late October 1897.[104]<\/a> Diss Debar believed that the group would become the dominant movement of Onset, and publicly taunted the Spiritualists of Onset.[105]<\/a> \u201cI had thrown the gauntlet squarely into the face of fraud as practiced in the name of Spiritualism and psychic truth at Onset,\u201d she boasted.[106]<\/a> This provocation resulted in retaliation from the Spiritualists.<\/p>\n
On Halloween Night 1897 Diss Debar learned that Foulke was going to be arrested on the same charges \u201cwhich sent Oscar Wilde to prison,\u201d and \u201ca series of crimes such as has never attached to anyone in [Massachusetts,]\u201d were said to have occurred in a room above a store used as a bicycle repair shop.[107]<\/a> It was the \u201cmost heinous crime known among men,\u201d Olcott would write.[108]<\/a> If convicted of the crime of pederasty, Foulke faced a lifetime sentence.[109]<\/a> Whether or not Foulke\u2019s accusers truly believed he was guilty of the act remains unclear. There seemed to be a belief that there was a \u201cnest of [such] criminals [\u2026] menacing society,\u201d and that Foulke was not alone under suspicion. The Banner Of Light<\/em> stated:<\/p>\n
"\n
There are others in Boston and vicinity under espionage, and it will be surprising if further revelations are not made to the public upon this subject. It is now time to act in this matter, and to demand punishment and restraint for this especial class of malefactors. Crimes against nature of a nameless order are not pleasant things to contemplate, but they cannot be removed by closing our eyes to them, nor by refusing to hear the painful accounts of them. The Upas-tree can be dug up from the root, and the offenders placed under restraint.[110]<\/a><\/p>\n<\/blockquote>\n
While discussing the matter of his arrest in her cottage, Diss Debar urged Foulke to escape. Foulke decided to remain<\/p>\n
\u201cDear madame,\u201d said Foulke, \u201cthey have threatened me and talked of this uncanny thing for the past three years. Do not attach any importance to any such statements made regarding this crime and myself, I assure you that it cannot be sustained.\u201d<\/p>\n
\u201cI know that the officers had been in Onset overnight,\u201d said Diss Debar.<\/p>\n
\u201cIf it is just as you say,\u201d Foulke replied, \u201cI would still wish to be arrested, because this charge must come to an issue.\u201d<\/p>\n
Two hours later Crane appeared at Diss Debar\u2019s door. He told Foulke that if he withdrew the case against him at Plymouth (which was to be held on November 4, 1897) then he would not be arrested. \u201cThey are going to arrest you on serious charges,\u201d said Crane, \u201clet\u2019s call it square.\u201d<\/p>\n
Foulke declined, and showed Crane out the door. Thirty minutes later, officers Edward R. Smythe and Benjamin J. Loring, special agents of the Society for the Prevention of Cruelty to Children, arrested Foulke, and took him to Wareham where he was arraigned before Judge Alden on November 1. When asked for comment by the press, Officer Loring said:<\/p>\n
"\n
Officer Smyth and myself have been spending a great deal of our time for more than a year obtaining evidence, and before we have dropped the matter a horrible state of affairs will be brought to light. We have been watching H. B. Foulke and others for a long time, but not until Sunday were we ready to place him under arrest. When we called at the house he was there with Madame Diss Debar, but had all his goods packed and in readiness to leave [\u2026] If Foulke were the only person against whom we have a grievance the case would not be so bad, but before we get through some fifty of his followers will be brought to court. We have six boys and two little girls to appear as witnesses against him, and they all belong to respectable parents.[111]<\/a><\/p>\n<\/blockquote>\n
Diss Debar called on Foulke at Plymouth jail on the night of his arrest, but all attempts at securing his release had failed. She proffered all the money in her possession and all of her jewelry to several of the residents of Onset as security if they would front the $2,500 bail for Foulke, but she found nobody willing to take the risk or the odium.[112]<\/a> She went again to the jail on November 2, but Foulke was not in a communicative mood.<\/p>\n
\u201cMy dear boy,\u201d Diss Debar told Foulke, \u201cyou have been wanting notoriety, now you\u2019ve got it.\u201d<\/p>\n
\u201cDon\u2019t be joking me, madame,\u201d Foulke replied sternly.[113]<\/a><\/p>\n
Foulke remained in Plymouth jail until his trial in February 1898.[114]<\/a> The case was heard by Judge Richardson, and in Olcott\u2019s words, the \u201ctrial ended in his conviction on two counts, and the evidence proved him to have debauched and ruined many young boys, and moreover to have acted the part of a spook for more than one pretended materializing medium in Onset and Boston.\u201d[115]<\/a> A special deal was made with Foulke, who in exchange for a light sentencing, promised to expose \u201call the Spiritualism in Onset Bay.\u201d[116]<\/a> This condition was apparently satisfied by an article he wrote while in prison, \u201cHow I Make Ghosts In Cabinets,\u201d which was widely-published in the newspapers in America.[117]<\/a> He was released from prison, but a year later he was arrested again by Officer Loring for a similar charge (this was evidently a mix-up, as he was immediately released.)[118]<\/a> This seems to have put an end to Foulke\u2019s public career. His name never appeared again in public. He died in Preoria, Illinois, in 1938. The coroner\u2019s report stated his occupation as \u201cclairvoyant.\u201d[119]<\/a><\/p>\n
As for his Buddha statue, that mystery was solved (somewhat) in February 1900, when Countess Wachmeister arrived in Massachusetts with the statue that Crane had stolen. Nobody could account for its \u201cmissing years,\u201d nor how she came to possess it. Wachtmeister allegedly gave it to the Wachusett Branch of the Adyar-based Theosophists, and it was subsequently placed in a shrine in Worcester, Massachusetts.[120]<\/a><\/p>\n
\u00a0<\/p>\n
\u00a0<\/p>\n
\n*
** \u00a0<\/p>\n
** SOURCES<\/p>\n
** *\u00a0<\/p>\n[1]<\/a> \u201cThe Second Christ.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) June 24, 1894.<\/p>\n
[2]<\/a> [Birth\/Death.] \u201cIllinois Deaths and Stillbirths, 1916-1947,\u201d database,\u00a0FamilySearch<\/em>\u00a0(https:\/\/familysearch.org\/ark:\/61903\/1:1:NQQN-21V : 9 March 2018), Henry Foulke, 27 Mar 1938; Public Board of Health, Archives, Springfield; FHL microfilm 1,818,556. [Address] \u201cCalled Home By Spirits.\u201d The Two Worlds<\/em>. Vol. II, No. 74 (April 12, 1889): 258. [Membership.] Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 4034. (Website file: 1B:1885-1890) Henry B. Foulke.<\/p>\n
[3]<\/a> \u201cThe Second Christ.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) June 24, 1894.<\/p>\n
[4]<\/a> \u201cFoulke Now A Prophet.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 31, 1893.<\/p>\n
[5]<\/a> \u201cMr. Foulke\u2019s Answer.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 12, 1892.<\/p>\n
[6]<\/a> \u201cFoulke Now A Prophet.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 31, 1893.<\/p>\n
[7]<\/a> \u201cSays He Is Messiah.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) September 17, 1893.<\/p>\n
[8]<\/a> December 2, 1886, box 4, folder 10, The Wagner Free Institute of Science Robert Chambers Collection, Building Materials, 90-015, Library and Archives of the Wagner Free Institute of Science.<\/p>\n
[9]<\/a> Schmidt, Leigh Eric. Heaven\u2019s Bride: The Unprintable Life Of Ida C. Craddock, American Mystic, Scholar, Sexologist, Martyr, and Madwoman<\/em>. Basic Books. New York, New York. (2010): 48. Membership.] Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 9. (Website file: 1A:1875-1885) R. B Westbrook. [15 W. 42 Street, New York, New York. (11\/17\/1875); Membership.] Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 19. (Website file: 1A:1875-1885) H. P Westbrook. [15 W. 42 Street, New York, New York. (11\/17\/1875)<\/p>\n
[10]<\/a> \u201cSays He Is Messiah.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) September 17, 1893.<\/p>\n
[11]<\/a> \u201cFoulke Now A Prophet.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 31, 1893.<\/p>\n
[12]<\/a> \u201cIs Foulke Insane?\u201d The Boston Globe<\/em>. (Boston, Massachusetts.) November 21, 1897.<\/p>\n
[13]<\/a> Olcott, H.S. \u201c\u2018Precipitated\u2019 Pictures At New York.\u201d The Theosophist<\/em>. Vol. IX, No. 106 (July 1888): 577-586.<\/p>\n
[14]<\/a> Callahan, James Morton. Semi-centennial History Of West Virginia<\/em>. Semi-centennial Commission Of West Virginia. Morgantown, West Virginia. (1913): 591.<\/p>\n
[15]<\/a> Blodgett, W. H. \u201cCareer Of Famous Woman Crook Makes Interesting Story.\u201d The Windsor Star<\/em>. (Windsor, Ontario) August 13, 1921.<\/p>\n
[16]<\/a> The Krishna T.S., chartered in the autumn of 1886, becoming a full Branch in 1887 with Carl F. Redwitz. As President, Edward H. Sanborn as Secretary, and Swaim Stewart as Treasurer. Redwitz went to New Orleans. [Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 3567. (Website file: 1B:1885-1890) Carl F. Redwitz. (1\/14\/1886); Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 3949. (Website file: 1B:1885-1890) Swaim Stewart. (4\/21\/1887); Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 3950. (Website file: 1B:1885-1890) Edward H. Sanborn. (4\/21\/1887); \u201cTheosophical Activities.\u201d The Path<\/em>. Vol. I, No. 7 (October 1886): 223-224; \u201cLiterary And Theosophical Notes.\u201d The Path<\/em>. Vol II., No. 3. (June 1887): 93-95; \u201cTheosophical Activities.\u201d The Path<\/em>. Vol. V, No. 4 (July 1890): 130-139.]\n<\/p>
[17]<\/a> \u201cTheosophical Activities.\u201d The Path<\/em>.<\/em> Vol. III., No. 2. (May 1888): 65-66; \u201cDr. Eddy in Town.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) October 14, 1888; \u201cGotham Gossip.\u201d The Daily Picayune.<\/em> (New Orleans, Louisiana) November 16, 1888; \u201cTo Seek Buddha\u2019s Grave.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) January 16, 1889; \u201cTheosophical Activities.\u201d The Path<\/em>.<\/em> Vol. III., No. 9. (December 1888): 298-300; \u201cThe Late Govinda Row Sattay.\u201d Supplement To The Theosophist<\/em>. (February 1889): xli.<\/p>\n
[18]<\/a> D. Appleton and Company. Appletons\u2019 Annual Cyclop\u00e6dia and Register of Important Events of the Year 1892<\/em>. D. Appleton and Company. New York, New York. (1893): 547.<\/p>\n
[19]<\/a> \u201cSudden Death of Kate Fox.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) July 4, 1892.<\/p>\n
[20]<\/a> Though his name is not attached to the article, it would seem as though Stead was the author of \u201cThe Haunted House In Cheyne-Row,\u201d in the September 10, 1888 issue of The Pall Mall Gazette<\/em>. [\u201cThe Haunted House In Cheyne-Row.\u201d The Pall Mall Gazette<\/em>. (London, England) September 10, 1888.] There are several clues within the text that suggest this. The article is a synopsis of a s\u00e9ance at Carlyle\u2019s old home, hosted by a woman named Cottell. [James William Cottell. [Ancestry.com.\u00a0India, Select Births and Baptisms, 1786-1947<\/em>\u00a0[database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2014.] During the sitting, the alleged spirit of Benjamin Disraeli communicated with Stead. Stead writes: \u201cThe juxtaposition of Benjamin Disraeli and Thomas Carlyle! I remember well coming into this room when Mr. Carlyle was living. It was during the Afghan War, and I remarked that things were not looking well, when Mr. Carlyle, turning round, remarked with vehemence, \u2018And they will never look any better, sir, unless it please the heavenly, or the infernal, power to take away this damnable Jew, a man who has brought more shame and disgrace upon this country than any other man in the whole course of her history.\u2019\u201d [\u201cThe Haunted House In Cheyne-Row.\u201d The Pall Mall Gazette<\/em>. (London, England) September 10, 1888.] Compare this statement with Stead\u2019s writing about Carlyle: \u201c[Carlyle said:] The Turk has lain there for four centuries and more without doing a single good thing for the world or for the lands he laid himself down upon. He has never been anything but a destroyer from first to last. The only good thing he ever did was to destroy the Lower Empire, They were a bad lot of men, those Greeks, not much better than the Turks, with their lawyer-like intellects, wrangling and discussing over subtleties and forms of words and forgetting their duties until the Turk came and swept them away. Since then, he has simply been a curse and a scourge to the lands he overran. And now his hour has come. It is sheer downright Bedlamism for Lord Beaconsfield or anyone else to try to save the Turk. To drag this country into arms against Russia is the damnablest course ever suggested to the English nation in the whole course of history. And to save the Turk! Sir, the Turk is on the verge of Hell and no one but God Almighty can save him now.\u201d [Whyte, Frederic. The Life of W.T. Stead. Vol. I.<\/em> Jonathan Cape Limited. London, England. (1925): 58-59.]]\n<\/p>
[21]<\/a> The Theosophist, Edmund Russell, was also present. \u201cIt was in Thomas Carlyle\u2019s house I heard my first \u2018spirit rappings.\u2019 My portrait was being painted by the artist who used as a studio that little retreat with no windows the sage of Cheyne-Chelsea had built for himself on top of the house. I stopped on to dinner. One of the celebrated \u2018Fox Sisters\u2019 was visiting the old lady of cats and emeralds who then occupied, and in the evening, there was a s\u00e9ance. I don\u2019t remember that the spirit of Thomas Carlyle appeared to remonstrate at this desecration, but Charlotte Cushman told me she always protected me. It was all very unconvincing, though the raps were extraordinary. The next morning I happened to be with Blavatsky at breakfast time and told her I had heard strange things the night before.\u201d [Russell, Edmund. \u201cThe Secret Doctrine: Personal Recollections Of Madame Blavatsky.\u201d The Occult Review<\/em>. Vol. XXXI, No. 6. (June 1920): 332-340; Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 4672. (website file: 1B: 1885-1890) Edmund Russell. (Joined 11\/12\/88). [Edmund Russell, 10 Chepstow Place, Pembridge Square, joined Blavatsky Lodge.]\n<\/p>
[22]<\/a> \u201cThe Haunted House In Cheyne-Row.\u201d The Pall Mall Gazette<\/em>. (London, England) September 10, 1888; \u201cThe Mails.\u201d The London Evening Standard.<\/em> (London, England) September 29, 1888.<\/p>\n
[23]<\/a> \u201cJottings.\u201d The Boston Evening Transcript<\/em>. (Boston, Massachusetts) October 1, 1888; \u201cKaty Fox.\u201d The Catholic Union and Times<\/em>. (Buffalo, New York) October 18, 1888.<\/p>\n
[24]<\/a> \u201cGotham Gossip.\u201d The Daily Picayune.<\/em> (New Orleans, Louisiana) October 17, 1888.<\/p>\n
[25]<\/a> When the New York press asked Katie about the s\u00e9ances she held in London, she said: \u201cAll that took place there of that nature is utterly false. I haven t the slightest idea that the noises which we heard in the house had any connection with Carlyle\u2019s spirit. I certainly know that every so-called manifestation produced through me in London or anywhere else was a fraud. Many a time have I wept because when I was young and innocent, I was brought into such a life. The time has now come for Maggie, and I set ourselves right before the world. Nobody knows at what moment either of us might be taken away. We ought not to leave this base fabric of deceit behind us unexposed.\u201d [Davenport, Reuben Briggs. The Deathblow to Spiritualism<\/em>. G.W. Dillingham. New York, New York. (1888): 58-59.] It would seem, however, that she secretly still believed in Spiritualism.\u00a0 On November 17, 1888, Katie Fox (Jencken) wrote a letter to E.A. Cottell stating: \u201cI would have written to you before this, but my surprise was so great on my arrival to hear of Maggie\u2019s exposure of Spiritualism that I had no heart to write to anyone. The manager of the affair engaged the Academy of Music, the very largest place of entertainment in New York City; it was filled to over-flowing<\/em>. They made 1,500 dollars clear. I have often wished I had remained with you, and if I had the means I would now return, to get out of all this. I think now I could make money in proving that the knockings are not<\/em> made with the toes. So many people come to me to ask me about this exposure of Maggie\u2019s that I have to deny myself to them. They are bard at work to expose the whole thing if they can<\/em>; but they certainly cannot. Maggie is giving public exposures in all the large places in America, but I have only seen her once since I arrived.\u201d [\u201cThe Foxes and Their Foxing.\u201d Light<\/em>. Vol. VIII, No. 415 (December 15, 1888): 619.]\n<\/p>
[26]<\/a> \u201cDid Somebody Try To Abduct Them?\u201d The Sun<\/em>. (New York, New York) October 16, 1888.<\/p>\n
[27]<\/a> Olcott, Henry Steel. People From the Other World<\/em>. American Publishing Company. Hartford, Connecticut. (1875): 293; \u201cDr. Eddy in Town.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) October 14, 1888.]\n<\/p>
[28]<\/a> \u201cAbout Town.\u201d The Rutland Daily Herald<\/em>. (Rutland, Vermont.) November 30, 1881.<\/p>\n
[29]<\/a> \u201cMarriages.\u201d The Rural Vermonter<\/em>.\u00a0 (Montpelier, Vermont.) October 1, 1886; \u201cNotice.\u201d The Rutland Weekly Herald and Globe<\/em>. (Rutland, Vermont.) May 19, 1887.<\/p>\n
[30]<\/a> \u201cDr. Eddy in Town.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) October 14, 1888.<\/p>\n
[31]<\/a> Moore, William D. \u201c\u2018To Hold Communion with Nature and the Spirit-World\u2019: New England\u2019s Spiritualist Camp Meetings, 1865-1910.\u201d\u00a0Perspectives In Vernacular Architecture<\/em>. Vol. VII (1997): 230\u2013248.<\/p>\n
[32]<\/a> \u201cSpirits in Camp.\u201d The Sun.<\/em> (New York, New York) August 26, 1888.<\/p>\n
[33]<\/a> \u201cCalled Home By Spirits.\u201d The Two Worlds<\/em>. Vol. II, No. 74 (April 12, 1889): 258.<\/p>\n
[34]<\/a> \u201cGotham Gossip.\u201d The Daily Picayune.<\/em> (New Orleans, Louisiana) November 16, 1888; \u201cThe Late Govinda Row Sattay.\u201d Supplement To The Theosophist<\/em>. (February 1889): xli.<\/p>\n
[35]<\/a> \u201cShade of Sattay.\u201d The Independent Record<\/em>. (Helena, Montana) November 22, 1888.<\/p>\n
[36]<\/a> \u201cDiss De Bar Defends Him.\u201d The Journal<\/em>. (Meriden, Connecticut) November 5, 1897.<\/p>\n
[37]<\/a> \u201cCalled Home By Spirits.\u201d The Two Worlds<\/em>. Vol. II, No. 74 (April 12, 1889): 258.<\/p>\n
[38]<\/a> \u201cSuicide Of A Young \u2018Plunger.\u2019\u201d The Evening Star<\/em>. (Washington, D.C.) April 19, 1893.<\/p>\n
[39]<\/a> \u201cTo Seek Buddha\u2019s Grave.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) January 16, 1889.<\/p>\n
[40]<\/a> \u201cFoulkes Claims Ridiculed.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) November 25, 1892.<\/p>\n
[41]<\/a> \u201cSupernatural Power Attributed To An Idol.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) July 11, 1897.<\/p>\n
[42]<\/a> \u201cFoulkes Claims Ridiculed.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) November 25, 1892.<\/p>\n
[43]<\/a> \u201cThis Morning\u2019s News.\u201d The Boston Evening Transcript<\/em>. (Boston, Massachusetts) January 8, 1889; \u201cNews Of The Week.\u201d The Weekly Clarion<\/em>. (Cherryvale, Kansas) January 10, 1889.<\/p>\n
[44]<\/a> \u201cIs Foulke Insane?\u201d The Boston Globe<\/em>. (Boston, Massachusetts.) November 21, 1897.<\/p>\n
[45]<\/a> \u201cSuicide Of A Young \u2018Plunger.\u2019\u201d The Evening Star<\/em>. (Washington, D.C.) April 19, 1893.<\/p>\n
[46]<\/a> \u201cTheosophical Activities.\u201d The Path. <\/em>Vol. III, No. 11 (February 1889): 361-364.<\/p>\n
[47]<\/a> In August 1887 Blavatsky arranged for the publisher George Redway to solicit subscriptions for Lucifer<\/em> for a period of twelve months, and print and publish that magazine in his name. Redway accordingly made out his account each month, crediting the Theosophical Publishing Company Limited (TPC) with the gross amount received from all subscribers. In June 1888 the (TPC) started a book concern at Duke Street, Adelphi, and took Lucifer<\/em> out of Redway\u2019s hands. The (TPC,) however, did not refund Redway the sums he had paid them, on account of his subscribers, for the numbers that were not yet published. In July 1888, Redway refunded 300 subscribers the balance of their subscriptions since he could no longer provide them Lucifer<\/em>. He did this with the expectation that he would recover the amount from (TPC.) The (TPC) resisted, however, claiming that Redway, their agent, had acted unilaterally, and that how they distributed refunds was ultimately their decision to make. The matter went to court, and the case between the (TPC)\u00a0 and Redway in reference to Lucifer<\/em> were tried together at the Westminster County Court on February 25, 1889. (Ashton Ellis, Bertram Keightley, Archibald Keightley, and Mabel Collins, were among the witnesses who testified on behalf of the Theosophists. The court ruled in favor of Redway, however, and the (TPC) was ordered to pay him a certain sum. [\u201cTheosophy.\u201d The Publishers\u2019 Circular<\/em>. Vol. LII, No. 1,235. (March 1, 1889): 215.]\n<\/p>
[48]<\/a> \u201cMr. Foulke\u2019s Answer.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 12, 1892.<\/p>\n
[49]<\/a> \u201cWe are glad to announce that Madame Blavatsky, who has recently been suffering from severe nervous prostration and therefore obliged for a time to abandon all literary work, is greatly improved. She was taken to Brighton ,where sunny rooms, overlooking the sea, had been engaged for her, and has rallied under these influences. Itis certainly doubtful whether the London climate is suitable for her, and the occasional rumors of a return to America, which flit through the correspondence and speech of Theosophists, may perhaps have life in them. What an era it would be for the American Section if this came to pass! But we adhere strictly to speculation, not venturing upon prophecy.\u201d [\u201cTheosophical Activities.\u201d The Path<\/em>. Vol. IV, No. 12 (March 1890): 384-389.]\n<\/p>
[50]<\/a> \u201cFoulkes Claims Ridiculed.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) November 25, 1892.<\/p>\n
[51]<\/a> \u201cCol. S. P. Kase As Spiritualist.\u201d The Lewisburg Chronicle<\/em>. (Lewisburg, Pennsylvania) August 21, 1879; \u201cSimon P. Kase Died In Philadelphia.\u201d The Danville News<\/em>. (Danville, Pennsylvania) August 28, 1900.<\/p>\n
[52]<\/a> \u201cCalled Home By Spirits.\u201d The Two Worlds<\/em>. Vol. II, No. 74 (April 12, 1889): 258.<\/p>\n
[53]<\/a> Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 6249. (Website file: 1B:1885-1890) Ferdinand Falkenstein. [Deutsche T.S. 2241 West Tenth Street. Philadelphia, Pennsylvania. (10\/25\/1890); Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 6250. (Website file: 1B:1885-1890) Charles Falkenstein. [Deutsche T.S. 2241 West Tenth Street. Philadelphia, Pennsylvania. (10\/25\/1890); Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 6251. (Website file: 1B:1885-1890) Marie Cloeren. [Deutsche T.S. 2241 West Tenth Street. Philadelphia, Pennsylvania. (10\/25\/1890.)<\/p>\n
[54]<\/a> \u201cTheosophical Activities.\u201d The Path<\/em>. Vol. V, No. 9 (December 1890): 293-296.<\/p>\n
[55]<\/a> \u201cMr. Foulke\u2019s Answer.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 12, 1892.<\/p>\n
[56]<\/a> \u201cResignation Of Presidency T.S. By Col. Olcott.\u201d The Path<\/em>. Vol. VI, No. 12 (March 1892): 406-407.<\/p>\n
[57]<\/a> \u201cFoulke Now Leads.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) February 3, 1892.<\/p>\n
[58]<\/a> \u201cThe Humble Nazarene.\u201d The Banner Of Light<\/em>. Vol. LXIX, No. 25 (August 20, 1891): 4.<\/p>\n
[59]<\/a> Hartmann writes: \u201c[Foulke] receives oil paintings that have been undoubtedly produced in an occult manner through the mediumship of [Beste]; they are well executed but they never are what they claim to be, for there is one representing the \u2018wife of Pythagoras,\u2019 who presumably never was married, another represents \u2018Jacob Boehme in his college costume\u2019 while it is certain that Boehme was a poor shoemaker, who never went to a college; there are \u2018Mahatma letters\u2019 that are perfectly \u2018genuine,\u2019 except in so far as they have never been written or even indicated by a Mahatma; there are innumerable tests spirit identity, absolutely satisfactory to a superficial observer, but found to be sadly wanting in truth, when closely examined. In most instances it seems as if a host of lying spirits were assuming the true masks known persons; the acting is often perfect, but the actor behind the mask is not what he represents himself to be, although many a deluded person, being delighted with the idea of communicating with a beloved friend or relative, is most unwilling to incur the risk finding himself deceived. Whenever the communicating spirit represents himself in the garb of a spirit-lover or spirit-bride, human vanity becomes excited to the highest pitch, and a cure is almost impossible. Such persons regard doubts about the identity of their \u2018spirits\u2019 as being blasphemy and heresy of the worst kind.\u201d [Hartmann, Franz. \u201cVampires.\u201d Borderland<\/em>. Vol. III, No. 3 (July 1896): 353-356.]\n<\/p>
[60]<\/a> \u201cFoulke Now Leads.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) February 3, 1892.<\/p>\n
[61]<\/a> \u201cFoulke Now Leads.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) February 3, 1892.<\/p>\n
[62]<\/a> Theosophical Society, American Section Sixth Annual Convention Held At Palmer House, Chicago, April 24th and 25th<\/sup>, 1892.<\/p>\n
[63]<\/a> The Theosophical Movement: 1875-1925<\/em>. E.P. Dutton & Company. New York, New York. (1925): 364.<\/p>\n
[64]<\/a> Judge writes: \u201c[Letter 1]: Will you permit me to correct the statement [\u2026] that Madame Blavatsky appointed as her \u2018successor\u2019 Mr. Henry B. Foulke, and \u201cguaranteed\u201d to him the \u2018allegiance\u2019 of the \u2018higher spiritual intelligences and forces.\u2019 As one of Madame Blavatsky\u2019s oldest and most intimate friends, connected with her most closely in the foundation and work of the Theosophical Society, and familiar with her teachings, purposes, ideas, forecasts, I am in a position to assure [\u2026] the public that there is not an atom of foundation for the statement quoted. Madame Blavatsky has no \u2018successor,\u2019 could have none, never contemplated, selected, or notified one. Her work and status were unique. Whether or not her genuineness as a spiritual teacher be admitted matters not: she believed it to be so, and all who enjoyed her confidence will unite with me in the assertion that she never even hinted at \u2018succession,\u2019 \u2018allegiance,\u2019 or \u2018guarantee.\u2019 Even if a successor was possible, Mr. Foulke could not be he. He is not a member of the Theosophical Society, does not accept its and her teachings, had a very slight and brief acquaintance with her, and pretends to no interest in her views, life or mission. Of her actual estimate of him I have ample knowledge. But anyhow, no \u2018guaranteeing of allegiance of spiritual forces\u2019 is practicable by anyone. Knowledge of and control over the higher potencies in Nature comes only by individual attainment through long discipline and conquest. It can no more be transferred than can a knowledge of Greek, of chemistry, psychology, or of medicine. If a person moves on a lofty level, it is because he worked his way there. This is true in spiritual things as in mental. When Mr. Foulke produces a work like\u00a0Isis Unveiled<\/em>\u00a0or\u00a0The Secret Doctrine<\/em>, he may be cited as H.P.B.\u2019s intellectual peer; when he imparts such impulsion as does\u00a0The Voice Of The Silence<\/em>, he may be recognized as her spiritual equal; when he adds to these an utter consecration to the work of the T.S. as his lifelong mission, he may participate in such \u201csuccession\u201d as the case admits. But it will not be through alleged precipitated pictures and imagined astral shapes. The effect of these on Theosophy [\u2026] may be stated in one word\u2014nothing. [Letter 2]: Will you allow me a word\u2014my last\u2014respecting the Foulke claim to succeed Mme. Blavatsky. First<\/em>. If Mr. Foulke [\u2026] has precipitated pictures of Mme. Blavatsky produced since her demise\u2026 Precipitations are not uncommon, but are no evidence of anything whatever save the power to precipitate and the fact of precipitation. Spiritualists have always asserted that their mediums could procure these things. Chemists also can precipitate substances out of the air. So this point is wide of the Society and its work. Second<\/em>. As I said in my previous letter, when Mr. Foulke, or any one, indeed, proves by his work and attainments that he is as great as Mme. Blavatsky, everyone will at once recognize that fact. But irresponsible mediumship, or what we call astral intoxication, will not prove these attainments nor constitute that work. Third<\/em>. Mme. Blavatsky was Corresponding Secretary of the Theosophical Society, and its Constitution years ago provided that office, out of compliment to her, should become extinct upon her death [\u2026] The Society will hardly hurry to revive it for the sake of one who is not a member of the body and who has never thrown any particular glory upon it. Scarcely either because he is a medium\u2014and not even a good one\u2014who prates of receiving messages from beyond the grave assumed to be from Mme. Blavatsky. He may assert that he has baskets full of letters from Mme. Blavatsky written before her death, and we are not interested either to deny the assertion or to desire to see the documents. Fourth<\/em>. The Theosophical Society is a body governed by Rules embodied in its Constitution. Its officers are elected by votes, and not by the production of precipitated letters or pictures of any sort. It generally elects those who do its work, and not outsiders who masquerade as recipients of directions from the abode of departed souls. It is not likely to request proposed officers to produce documents\u2026 brought forth at mediumistic seances before the wondering eyes of untrained witnesses [\u2026] Fifth<\/em>. Mr. Foulke\u2019s possession of any number of letters written by Mme. Blavatsky prior to her demise, offering him \u2018leadership\u2019 or \u2018succession,\u2019 might please and interest himself, but can have no other effect on the corporate body of the Society. Let him preserve them or otherwise as he may see fit; they are utterly without bearing or even authority, and if in existence would only serve to show that she in her lifetime may have given him a chance to do earnest sincere work for a Society she had at heart and that he neglected the opportunity, passing his time in idle, fantastic day-dreams.\u201d [\u201cTheosophical Activities.\u201d Lucifer<\/em>. Vol. X, No. 55 (March 15, 1892): 78-83.]\n<\/p>
[65]<\/a> In the Supplement<\/em> To<\/em>\u00a0The Theosophist<\/em>\u00a0for April 1892, Olcott states: \u201cA rubbishing report is circulating to the effect that H.P.B. chose Mr. Foulke of Philadelphia, as her \u2018Successor,\u2019 and ratified her act by appearing in a spiritualistic circle and painting for him her portrait. As to the picture having been painted I say nothing save that it is no more improbable than other portrait paintings in mediumistic circles: but this does not imply that she painted it. And to offset that theory one has but to refer back to an old volume of\u00a0The Theosophist<\/em>\u00a0to find that she and I, anticipating some such nonsense, published our joint declaration that under no circumstances should we visit after death a medium or a circle, and authorizing our friends to declare false any story to the contrary. As for her naming a \u2018Successor,\u2019 Beethoven or Edison, Magliabeechi or Milton might just as well declare A, B or C the heirs of their genius.\u00a0Blavatsky nascitur, non fit<\/em>.\u201d [The Theosophical Movement: 1875-1925<\/em>. E.P. Dutton & Company. New York, New York. (1925): 367-368.]\n<\/p>
[66]<\/a> Judge, W.Q. \u201cHow She Must Laugh.\u201d The Path<\/em>. Vol. VII, No. 4 (July 1892): 101-102.<\/p>\n
[67]<\/a> Olcott, H.S. \u201cOld Diary Leaves: The Meeting Of H.P.B. And Myself.\u201d The Theosophist<\/em>. Vol. XIII, No. 6 (March 1892): 323-336.<\/p>\n
[68]<\/a> \u201cMirror Of The Movement.\u201d The Path<\/em>. Vol. VII, No. 7 (October 1892): 231-236.<\/p>\n
[69]<\/a> \u201cMr. Foulke\u2019s Answer.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 12, 1892.<\/p>\n
[70]<\/a> Besant, Annie. \u201cOn The Watch-Tower.\u201d Lucifer<\/em>. Vol. X, No. 57 (May 15, 1892): 177-184.<\/p>\n
[71]<\/a> \u201cFoulkes Claims Ridiculed.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) November 25, 1892.<\/p>\n
[72]<\/a> \u201cFoulke Now A Prophet.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) December 31, 1893.<\/p>\n
[73]<\/a> \u201cThe Second Christ.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) June 24, 1894.<\/p>\n
[74]<\/a> \u201cMahatma\u2019s At Odds.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) October 31, 1892.<\/p>\n
[75]<\/a> \u201cMahatma\u2019s At Odds.\u201d The Philadelphia Times<\/em>. (Philadelphia, Pennsylvania) October 31, 1892.<\/p>\n
[76]<\/a> \u201cSuicide Of A Young \u2018Plunger.\u2019\u201d The Evening Star<\/em>. (Washington, D.C.) April 19, 1893.<\/p>\n
[77]<\/a> \u201cSays He Is Messiah.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) September 17, 1893.<\/p>\n
[78]<\/a> \u201cSays He Is Messiah.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) September 17, 1893.<\/p>\n
[79]<\/a> \u201cFoulke\u2019s Loaves And Fishes.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) June 24, 1894.<\/p>\n
[80]<\/a> \u201cCoxey\u2019s Army.\u201d The Fall River Globe<\/em>. (Fall River, Massachusetts) June 22, 1894.<\/p>\n
[81]<\/a> \u201cFoulke\u2019s Loaves And Fishes.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) June 24, 1894.<\/p>\n
[82]<\/a> Public Domain.<\/p>\n
[83]<\/a> Perry, E.G. A Trip Around Buzzards Bays Shores<\/em>. E.G. Perry. Monument Beach. Massachusetts. (1903): 146.<\/p>\n
[84]<\/a> Foulke, Henry B. \u201cHow I Make Ghosts In Cabinets.\u201d The San Francisco Examiner<\/em>. (San Francisco, California) April 17, 1898.<\/p>\n
[85]<\/a> \u201cThe Heir Of Blavatsky.\u201d The Sun<\/em>. (New York, New York) September 7, 1893.<\/p>\n
[86]<\/a> \u201cSmall Boy Theosophist.\u201d The World<\/em>. (New York, New York) May 17, 1896.<\/p>\n
[87]<\/a> Gilbert, Russ H. The Story Of A Wigwam<\/em>. Mary C. Weston. Onset, Massachusetts. (1904): 11.<\/p>\n
[88]<\/a> \u201cOn Serious Charge.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) November 2, 1897.<\/p>\n
[89]<\/a> \u201cOn Serious Charge.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) November 2, 1897.<\/p>\n
[90]<\/a> \u201cThe Death Of E.S. Wheeler.\u201d The New York Times<\/em>. (New York, New York) November 17, 1883.<\/p>\n
[91]<\/a> \u201cSmall Boy Theosophist.\u201d The World<\/em>. (New York, New York) May 17, 1896.<\/p>\n
[92]<\/a> Slocomb, Cora (Countess Di Brazza.) A Guide To Old And New Lace In Italy, Exhibited At Chicago In 1893. <\/em>W.B. Conkey Company. Chicago, Illinois. (1893): 4.<\/p>\n
[93]<\/a> \u201cSupernatural Power Attributed To An Idol.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) July 11, 1897.<\/p>\n
[94]<\/a> \u201cNew Teacher.\u201d The Boston Post<\/em>. (Boston, Massachusetts) June 10, 1896.<\/p>\n
[95]<\/a> Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 4453. (website file: 1B: 1885-1890) Rosa Moore. (5\/15\/1888); \u201cTheosophists At Onset.\u201d The Fall River Globe<\/em>. (Fall River, Massachusetts) May 3, 1897; \u201cMiss Moore At Onset Bay.\u201d The Times Leader. <\/em>(Wilkes-Barre, Pennsylvania) October 28, 1897.<\/p>\n
[96]<\/a> \u201cTheosophists At Onset.\u201d The Fall River Globe<\/em>. (Fall River, Massachusetts) May 3, 1897; \u201cGot A Precipitated Message.\u201d The Sun<\/em>. (New York, New York) May 25, 1897<\/p>\n
[97]<\/a> \u201cSupernatural Power Attributed To An Idol.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) July 11, 1897.<\/p>\n
[98]<\/a> \u201cSearch Warrant For Buddha.\u201d The Philadelphia Inquirer<\/em>. (Philadelphia, Pennsylvania) July 4, 1897; \u201cCrane Guilty.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) July 15, 1897.<\/p>\n
[99]<\/a> \u201cFoulke Gets An Anonymous Letter.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) July 14, 1897.<\/p>\n
[100]<\/a> Diss Debar\u2019s Husband Dying. The New York Times<\/em>. (New York, New York) January 25, 1897; Hargrove, E. T. \u201cA Warning.\u201d The Theosophical Forum<\/em>. Vol. III, No. 1 (May 1897): 15.<\/p>\n
[101]<\/a> \u201cAsked To Leave Town.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) May 6, 1897; Hargrove, E. T. \u201cA Warning.\u201d The Theosophical Forum<\/em>. Vol. III, No. 1 (May 1897): 15.<\/p>\n
[102]<\/a> \u201cDiss Debar In Boston?\u201d The Sun<\/em>. (New York, New York) August 25, 1897; Blodgett, W. H. \u201cCareer Of Famous Woman Crook Makes Interesting Story.\u201d The Windsor Star<\/em>. (Windsor, Ontario) August 13, 1921.<\/p>\n
[103]<\/a> \u201cHenry B. Foulke And Mme. Diss Debar. Whose New Theosophical Cult Has Developed A Scandal.\u201d The San Francisco Chronicle<\/em>. (San Francisco, California) November 3, 1897.<\/p>\n
[104]<\/a> \u201cMiss Moore At Onset Bay.\u201d The Times Leader<\/em>. (Wilkes-Barre, Pennsylvania) October 28, 1897.<\/p>\n
[105]<\/a> \u201cActivity Among Theosophists.\u201d The Boston Evening Transcript<\/em>. (Boston, Massachusetts) October 26, 1897.<\/p>\n
[106]<\/a> \u201cDiss De Bar Defends Him.\u201d The Journal<\/em>. (Meriden, Connecticut) November 5, 1897.<\/p>\n
[107]<\/a> \u201cOn Serious Charge.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) November 2, 1897.<\/p>\n
[108]<\/a> \u201cCuttings And Comments.\u201d The Theosophist<\/em>. Vol. XIX, No. 10 (July 1898): 571-576.<\/p>\n
[109]<\/a> \u201cOn Serious Charge.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) November 2, 1897.<\/p>\n
[110]<\/a> \u201cA Good Move.\u201d The Banner Of Light<\/em>. Vol. LXXXII, No. 11 (November 13, 1897): 4.<\/p>\n
[111]<\/a> \u201cOn Serious Charge.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) November 2, 1897.<\/p>\n
[112]<\/a> \u201cDiss De Bar Defends Him.\u201d The Journal<\/em>. (Meriden, Connecticut) November 5, 1897.<\/p>\n
[113]<\/a> \u201cOn Serious Charge.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) November 2, 1897.<\/p>\n
[114]<\/a> \u201cA Good Move.\u201d The Banner Of Light<\/em>. Vol. LXXXII, No. 11 (November 13, 1897): 4.<\/p>\n
[115]<\/a> \u201cCuttings And Comments.\u201d The Theosophist<\/em>. Vol. XIX, No. 10 (July 1898): 571-576.<\/p>\n
[116]<\/a> \u201cGuilty On Two Counts.\u201d The Boston Globe<\/em>. (Boston, Massachusetts) February 26, 1898.<\/p>\n
[117]<\/a> Foulke, Henry B. \u201cHow I Make Ghosts In Cabinets.\u201d The San Francisco Examiner<\/em>. (San Francisco, California) April 17, 1898.<\/p>\n
[118]<\/a> \u201cFoulke Again Arrested.\u201d The Fall River Globe<\/em>. (Fall River, Massachusetts) January 5, 1899; \u201cNews In Brief.\u201d The Cambridge Transcript<\/em>. (Cambridge, Vermont) March 10, 1899.<\/p>\n
[119]<\/a> [Birth\/Death.] \u201cIllinois Deaths and Stillbirths, 1916-1947,\u201d database,\u00a0FamilySearch<\/em>\u00a0(https:\/\/familysearch.org\/ark:\/61903\/1:1:NQQN-21V : 9 March 2018), Henry Foulke, 27 Mar 1938; Public Board of Health, Archives, Springfield; FHL microfilm 1,818,556. [Address] \u201cCalled Home By Spirits.\u201d The Two Worlds<\/em>. Vol. II, No. 74 (April 12, 1889): 258. [Membership.] Theosophical Society General Membership Register, 1875-1942 at http:\/\/tsmembers.org\/. See book 1, entry 4034. (Website file: 1B:1885-1890) Henry B. Foulke.<\/p>\n
[120]<\/a> \u201cAmerican Branches.\u201d Supplement To The Theosophist<\/em>. (March 1898) xxii; \u201cBuddha To Be Restored.\u201d The Fall River Globe<\/em>. (Fall River, Massachusetts) January 30, 1899.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
Henry B. Foulke.[1] Henry Bellerjeau Foulke (1856-1938) was a well-known Philadelphia real estate agent of 305 South Eleventh Street, who joined the Krishna Branch T.S. (Philadelphia) in December 1887.[2] He was a pronounced blonde, \u201chandsome, sturdy, mannish-looking,\u201d and tall.[3] Those who knew him in Philadelphia recalled the \u201cadmiration which his unusually attractive figure never failed […]<\/p>\n","protected":false},"author":4831,"featured_media":9531,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[2574,531,180,2577,537,82],"class_list":["post-9510","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-ann-odelia-diss-debar","tag-henry-b-foulke","tag-madame-blavatsky","tag-onset-bay","tag-spiritualism","tag-theosophical-society"],"yoast_head":"\nFoulke Implosion<\/title>\n<meta name=\"description\" content=\"Henry B. Foulke. Henry Bellerjeau Foulke (1856-1938) was a well-known Philadelphia real estate agent of 305 South Eleventh Street, who joined the Krishna\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/marginalia\/2024\/06\/foulke-implosion\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Foulke Implosion\" \/>\n<meta property=\"og:description\" content=\"Henry B. Foulke. 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