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Anagarika Dharmapala
by Wikipedia
Accessed: 3/26/19



7th General Conference
Date: 29 November - 4 December B.E. 2507 (1964)
Venue: Sarnath and Varanasi, India

Sarnath, Varanasi in India was chosen as the venue of the conference because it is where Śākyamuni delivered his first sermon which came to be known as the turning of the Wheel of the Law, the Dharmacakra. It was also as tribute to the Centenary of the birth of the late Venerable Anāgārika Dharmapāla who was the pioneer of the Buddhist revival in India and the first Buddhist missionary to visit Europe and America that spread Buddhism beyond Asia.

-- The World Fellowship of Buddhists (The WFB) [World Buddhist Conference], by

Anagarika Dharmapāla
අනගාරික ධර්මපාල
Srimath Anagarika Dharmapāla
Born: 17 September 1864, Matara, Ceylon
Died: 29 April 1934 (aged 69), Sarnath, India
Nationality: Sinhalese
Other names: Don David Hewavitarane
Education: Christian College, Kotte; St Benedict's College, Kotahena; S. Thomas' College, Mutwal; Colombo Academy
Known for: Sri Lankan independence movement, revival of Buddhism,
Representing Buddhism in the Parliament of World Religions(1893) / Buddhist missionary work in three continents
Parent(s): Don Carolis Hewavitharana, Mallika Dharmagunawardhana

Anagārika Dharmapāla (Pali: Anagārika, [ɐˈnɐɡaːɽɪkɐ]; Sinhalese: Anagarika, lit., Sinhalese: අනගාරික ධර්මපාල; 17 September 1864 – 29 April 1934) was a Sri Lankan (Sinhalese) Buddhist revivalist and writer. He was the first global Buddhist missionary. He was one of the founding contributors of non-violent Sinhalese Buddhist nationalism and Buddhism. He was also a pioneer in the revival of Buddhism in India after it had been virtually extinct there for several centuries, and he was the first Buddhist in modern times to preach the Dharma in three continents: Asia, North America, and Europe. Along with Henry Steel Olcott and Helena Blavatsky, the creators of the Theosophical Society, he was a major reformer and revivalist of Sinhala Buddhism and an important figure in its western transmission. He also inspired a mass movement of South Indian Dalits including Tamils to embrace Buddhism, half a century before B. R. Ambedkar.[1] At the latter stages of his life, he entered the order of Buddhist monks as Venerable Sri Devamitta Dharmapala.[2]

Early life and education

Srimath Anagarika Dharmapala at the age of 29 (1893)

Anagarika Dharmapala was born on 17 September 1864 in Matara, Ceylon to Don Carolis Hewavitharana of Hiththetiya, Matara and Mallika Dharmagunawardhana (the daughter of Andiris Perera Dharmagunawardhana), who were among the richest merchants of Ceylon at the time. He was named Don David Hewavitharane. His younger brothers were Dr Charles Alwis Hewavitharana and Edmund Hewavitarne. He attended Christian College, Kotte; St Benedict's College, Kotahena; S. Thomas' College, Mutwal[3][4] and the Colombo Academy (Royal College).

Buddhist revival

This was a time of Buddhist revival. In 1875 in New York City, Madame Blavatsky and Colonel Olcott had founded the Theosophical Society. They were both very sympathetic to what they understood of Buddhism, and in 1880 they arrived in Ceylon, declared themselves to be Buddhists, and publicly took the Refuges and Precepts from a prominent Sinhalese bhikkhu. Colonel Olcott kept coming back to Ceylon and devoted himself there to the cause of Buddhist education, eventually setting up more than 300 Buddhist schools, some of which are still in existence. It was in this period that Hewavitarne changed his name to Anagarika Dharmapala.

'Dharmapāla' means 'protector of the dharma'. 'Anagārika' in Pāli means "homeless one". It is a midway status between monk and layperson. As such, he took the eight precepts (refrain from killing, stealing, sexual activity, wrong speech, intoxicating drinks and drugs, eating after noon, entertainments and fashionable attire, and luxurious beds) for life. These eight precepts were commonly taken by Ceylonese laypeople on observance days.[5] But for a person to take them for life was highly unusual. Dharmapala was the first anagarika – that is, a celibate, full-time worker for Buddhism – in modern times. It seems that he took a vow of celibacy at the age of eight and remained faithful to it all his life. Although he wore a yellow robe, it was not of the traditional bhikkhu pattern, and he did not shave his head. He felt that the observance of all the vinaya rules would get in the way of his work, especially as he flew around the world. Neither the title nor the office became popular, but in this role, he "was the model for lay activism in modernist Buddhism."[6] He is considered a bodhisattva in Sri Lanka.[7]

His trip to Bodh-Gaya was inspired by an 1885 visit there by Sir Edwin Arnold, author of The Light of Asia, who soon started advocating for the renovation of the site and its return to Buddhist care.[8][9] Arnold was directed towards this endeavour by Weligama Sri Sumangala Thera.[10][11]

At the invitation of Paul Carus, he returned to the U.S. in 1896, and again in 1902–04, where he traveled and taught widely.[12]

Dharmapala eventually broke with Olcott and the Theosophists because of Olcott's stance on universal religion. "One of the important factors in his rejection of theosophy centered on this issue of universalism; the price of Buddhism being assimilated into a non-Buddhist model of truth was ultimately too high for him."[13] Dharmapala stated that Theosophy was "only consolidating Krishna worship."[14] "To say that all religions have a common foundation only shows the ignorance of the speaker; Dharma alone is supreme to the Buddhist"[15]

Statue of Angarika Dharamapalan in Sarnath

At Sarnath in 1933 he was ordained a bhikkhu, and he died at Sarnath in December of the following year, aged 69.

Religious contribution

A Letter Written By Srimath Dharmapala in 23 June 1902 to a Friend in Japan.

The young Dharmapala helped Colonel Olcott in his work, particularly by acting as his translator. Dharmapala also became quite close to Madame Blavatsky, who advised him to study Pāli and to work for the good of humanity – which is what he did. It was at this time that he changed his name to Dharmapala (meaning "Guardian of the Dharma").

In 1891 Anagarika Dharmapala was on a pilgrimage to the recently restored Mahabodhi Temple, where Siddhartha Gautama – the Buddha – attained enlightenment at Bodh Gaya, India.[16] Here he experienced a shock to find the temple in the hands of a Saivite priest, the Buddha image transformed into a Hindu icon and Buddhists barred from worship. As a result, he began an agitation movement.[17]

The Maha Bodhi Society at Colombo was founded in 1891 but its offices were soon moved to Calcutta the following year in 1892. One of its primary aims was the restoration to Buddhist control of the Mahabodhi Temple at Bodh Gaya, the chief of the four ancient Buddhist holy sites.[18][19] To accomplish this, Dharmapala initiated a lawsuit against the Brahmin priests who had held control of the site for centuries.[18][19] After a protracted struggle, this was successful only after Indian independence (1947) and sixteen years after Dharmapala's own death (1933), with the partial restoration of the site to the management of the Maha Bodhi Society in 1949.
It was then the temple management of Bodh Gaya was entrusted to a committee comprised in equal numbers of Hindus and Buddhists.[18][19] A statue of Anagarika Dharmapala was established in College Square near Kolkata Maha Bodhi Society.[/b]

Anagarika on a 2014 stamp of India

Maha Bodhi Society centers were set up in many Indian cities, and this had the effect of raising Indian consciousness about Buddhism. Converts were made mostly among the educated, but also among some low caste Indians in the south.[20]

Due to the efforts of Dharmapala, the site of the Buddha's parinibbana (physical death) at Kushinagar has once again become a major attraction for Buddhists, as it was for many centuries previously. Mahabodhi Movement in 1890s held the Muslim Rule in India responsible for the decay of Buddhism in India.[16][21][22] Anagarika Dharmapala did not hesitate to lay the chief blame for the decline of Buddhism in India at the door of Muslim fanaticism.[23]

In 1893 Dharmapala was invited to attend the World Parliament of Religions in Chicago as a representative of "Southern Buddhism" – which was the term applied at that time to the Theravada. There he met Swami Vivekananda and got on very well with him. Like Swami Vivekananda, he was a great success at the Parliament and received a fair bit of media attention. By his early thirties he was already a global figure, continuing to travel and give lectures and establish viharas around the world during the next forty years. At the same time he concentrated on establishing schools and hospitals in Ceylon and building temples and viharas in India. Among the most important of the temples he built was one at Sarnath, where the Buddha first taught. On returning to India via Hawaii, he met Mary E. Foster, a descendant of King Kamehameha who had emotional problems. Dharmapala consoled her using Buddhist techniques; in return, she granted him an enormous donation of over one million rupees (over $2.7 million in 2010 dollars, but worth much more due to low labor costs in India). In 1897 he converted Miranda de Souza Canavarro who as "Sister Sanghamitta" came to establish a school in Ceylon.

Dharmapala's voluminous diaries have been published, and he also wrote some memoirs.

Dharmapala, science, and Protestant Buddhism

The term 'Protestant Buddhism,' coined by scholar Gananath Obeyesekere, is often applied to Dharmapala's form of Buddhism. It is Protestant in two ways. First, it is influenced by Protestant ideals such as freedom from religious institutions, freedom of conscience, and focus on individual interior experience. Second, it is in itself a protest against claims of Christian superiority, colonialism, and Christian missionary work aimed at weakening Buddhism. "Its salient characteristic is the importance it assigns to the laity."[24] It arose among the new, literate, middle class centered in Colombo.

The term 'Buddhist modernism' is used to describe forms of Buddhism that suited the modern world, usually influenced by European enlightenment thinking, and often adapted by Asian Buddhists as a counter to claims of European or Christian superiority. Buddhist modernists emphasize certain aspects of traditional Buddhism, while de-emphasizing others.[25] Some of the characteristics of Buddhist modernism are: importance of the laity as against the sangha; rationality and de-emphasis of supernatural and mythological aspects; consistency with (and anticipation of) modern science; emphasis on spontaneity, creativity, and intuition; democratic, anti-institutional character; emphasis on meditation over devotional and ceremonial actions.[25]

Dharmapala is an excellent example of an Asian Buddhist modernist, and perhaps the paradigmatic example of Protestant Buddhism. He was particularly concerned with presenting Buddhism as consistent with science, especially the theory of evolution.[26]

Survey of writings

Most of Dharmapala's works are collected in Return to Righteousness: A Collection of Speeches, Essays, and Letters of the Anagarika Dharmapala. (Edited by Ananda Guruge. Colombo: Ministry of Education and Cultural Affairs, 1965).

The World's Debt to Buddha (1893)

Anagarika Dharmapala at the Parliament of World Religions. From left to right: Virchand Gandhi, Anagarika Dharmapala, Swami Vivekananda, and G. Bonet Maury.

This paper was read to a crowded session of the Parliament of World Religions in Chicago, 18 September 1893. At this early stage of his career, Dharmapala was concerned with making Buddhism palatable to his Western audience. This talk is full of references to science, the European Enlightenment, and Christianity. While presenting Buddhism in these familiar terms, he also hints that it is superior to any philosophy of the West. In addition, he spends considerable time discussing the ideal Buddhist polity under Ashoka and the Buddha's ethics for laypeople.


The basic teachings of Buddha Shakyamuni are well-known, so suffice it to . say, there is nothing in either the Four Noble Truths or the Holy Eightfold Path to suggest support for the use of violence, let alone warfare. On the contrary, two admonitions in the Holy Eightfold Path -"right action" and "right livelihood" - clearly indicate the very opposite.

Right action promotes moral, honorable, and peaceful conduct. It admonishes the believer to abstain from destroying life, from stealing, from dishonest dealings, and from illegitimate sexual intercourse. Instead, the believer should help others lead peaceful and honorable lives.

Right livelihood means that one should abstain from making one's living through a profession that brings harm to others, such as selling arms and lethal weapons, providing intoxicating drink or poisons, or soldiering, killing animals, or cheating. Instead, one should live in a way that does not cause harm or do injustice to others.

Together with right speech, right action and right livelihood form the basis for Buddhist ethical conduct. Underlying all Buddhist ethical conduct is a broad conception of universal love and compassion for all living beings, both human and nonhuman. Thus, based on these fundamental teachings of Shakyamuni, Buddhist adherents could in theory no more participate in that form of mass human slaughter known as "war" than they could purposely take the life of another. Yet ideals and practice often parted ways, as we will explore next.


In accordance with the religious norms of his day, Shakyamuni offered advice on secular as well as purely spiritual matters. One example concerns a dispute that arose over the division of water from the drought-stricken Rohini River, which flowed between two kingdoms, one of them his own homeland of Kapilavastu. It is recorded that when the quarrel reached the point where a battle seemed imminent, Shakyamuni proceeded to the proposed battlefield and took his seat on the riverbank. He asked why the princes of the two kingdoms were assembled, and when informed that they were preparing for battle, he asked what the dispute was about. The princes said that they didn't know for sure, and they, in turn, asked the commander- in-chief. He also didn't know and sought information from the regent; and so the enquiry went on until it reached the husbandmen who related the whole affair. "What then is the value of water?" asked Shakyamuni. "It is but little," replied the princes. "And what of princes?" "It cannot be measured," they said. "Then would you," said Shakyamuni, "destroy that which is of the highest value for the sake of that which is worth little?" Reflecting on the wisdom of his words, the princes agreed to return peaceably to their homes.1

Another example of Shakyamuni's political intervention is said to have occurred in his seventy-ninth year, shortly before his death. King Ajatasattu of Magadha wished to make war on the tribal confederation of Vajji, so he sent an emissary to ask Shakyamuni what his chances of victory were. Shakyamuni declared that he himself had taught the Vajjians the conditions of true welfare, and as he was informed that the Vajjians were continuing to observe these conditions, he foretold that they would not be defeated. Upon hearing this, Ajatasattu abandoned his plan to attack.

Significantly, the first of the seven conditions Shakyamuni had taught the Vajjians was that they must "hold frequent public assemblies:' Secondly, they must "meet in concord, rise in concord, and act as they are supposed to do in concord."2 As a noted scholar pointed out, these conditions represent "a truly democratic approach," and "any society following these rules is likely to prosper and remain peaceful."3

A. L. Basham suggests that incidents like these demonstrate Shakyamuni's clear support for a republican form of government, though with the caveat that we are speaking of a form of governance in which there was an executive- sometimes elected, sometimes hereditary-supported by an assembly of heads of families that gathered periodically to make decisions relating to the common welfare.4 Restated in more contemporary terminology, Shakyamuni advocated a political model approaching a small-scale, direct -democracy,-though it is also clear that he did not-deny his counsel to the kings of the rising monarchies of his day.

Other elements of Shakyamuni's stance on violence are illustrated in the lead-up to an attack on his homeland by King Vidudabha of Kosala, the most powerful of the sixteen major kingdoms of his time. Shakyamuni recognized that this time the nature of the feud was such that his words would not be heeded, and he did not attempt to intervene. But even when the very existence of his homeland was at stake, Shakyamuni, his warrior background notwithstanding, refused to take up arms in its defense.

Shakyamuni's teaching on warfare and violence is perhaps best clarified in the Dhammapada, a Pali canonical work. In chapter 1, stanza 1, for example, Shakyamuni states: "For never does hatred cease by hatred here below: hatred ceases by love; this is an eternal law." And again, in chapter 15, stanza 201: "Victory breeds hatred, for the conquered is unhappy. The person who has given up both victory and defeat, that person, contented, is happy." In chapter 10, stanza 129, he says: ''All persons tremble at being harmed, all persons fear death; remembering that you are like unto them, neither strike nor slay." And finally, in chapter 8, stanza 103: "If someone conquers in battle a thousand times a thousand enemies, and if another conquers himself, that person is the greatest of conquerors."5 While scholars doubt these admonitions came directly from Shakyamuni's lips, the admonitions are, nevertheless, entirely consistent with his earliest and most fundamental teachings.

Two further aspects of Shakyamuni's teachings are worthy of mention. First, he was concerned about what we would today call social justice. For example, in the Pali Cakkavattisihanada Sutta of the Digha Nikaya (no. 26), Shakyamuni clearly identified poverty as the cause of violence and other social ills:

As a result of goods not being accrued to those who are destitute, poverty becomes rife. From poverty becoming rife, stealing, ... violence, ... murder, ... lying, ... evil speech, ... adultery, ... incest, till finally lack of respect for parents, filial love, religious piety and lack of regard for the ruler will result.

Likewise, in the Kutadanta Sutta of the same Nikaya (no. 5), Shakyamuni praised a king named Mahavijita who, faced with an upsurge of robbery in his impoverished kingdom, provided his subjects with the economic means to improve their lives rather than imprisoning and executing the wrongdoers.6


Also important is the political or social dimension of the religious organization that Buddha Shakyamuni founded, the Sangha, that is, the community of monks and nuns (organized separately) dedicated to practicing his teachings. Primarily religious in nature, it embodied his concept of an ideal society.

The Sangha was based on noncoercive, nonauthoritarian principles by which leadership was acquired through superior moral character and spiritual insight, and monastic affairs were managed by a general meeting of the monks (or nuns). Unlike a modern business meeting, however, all decisions required the unanimous consent of those assembled. When differences could not be settled, a committee of elders was charged with finding satisfactory solutions.

Ideally, the Sangha was to be an organization that had no political ambitions and in whose ranks there was no striving for leadership. It sought by example and exhortation to persuade men and women to follow its way, not by force. Further, by his completely eliminating the then-prevalent caste system from its ranks, Shakyamuni may rightly be considered one of recorded history's first leaders to practice his belief in the basic equality of all human beings. He clearly hoped that the religious and social ideals of the Sangha would one day permeate the whole of society. This said, the historical subordination of the female Sangha to the male Sangha, through the imposition of eight additional precepts for nuns, betrays the ideal of human equality and points to the existence of a sexist attitude that may date back to Shakyamuni himself.

It is also true that even during the Buddha's lifetime, his Sangha became a wealthy landowner, though the lands referred to were held as the communal property of the various monastic communities.7 The lands themselves had all been donated by the faithful, initially kings, princes, and rich merchants. This raises the question as to what the donors expected of the Sangha in return for their material support. The classic answer is that they expected to acquire "merit," that spiritual reward that promises rebirth in a blessed state to all those who perform good deeds. As one Pali sutra relates, however, the accumulation of merit by the laity can also lead to the more immediate and mundane goals of "long life, fame, heavenly fortune, and sovereign power [italics mine]."8 The fact that King Ajatasattu also looked to Buddha Shakyamuni to forecast the likelihood of his victory against the Vajjians is significant here. Significant, in that it was already widely believed in ancient India that accomplished "holy men" possessed superhuman powers, including the ability to foresee the future.

Related questions are what effect the Sangha's collective possession of ever-greater amounts of land had on its own conduct, and equally important, whether as a major landholder it could fail in its actions and pronouncements to escape the notice and concern of state rulers. Would it be surprising to learn that these rulers also expected something in return for their material support of the Sangha, something approaching a moral endorsement of their rule, or the acquisition of merit, or the utilization of the supposed superhuman powers of Buddhist priests (and sutras) to protect the state from its enemies or ensure victory in battle?


If in the long run the Sangha willingly provided rulers with a moral endorsement, that endorsement was initially given only on the basis that rulers fulfill certain prerequisites or conditions. These conditions were contained in the Jataka stories, five hundred Indian folk tales that had been given a Buddhist didactic purpose and were incorporated into the Pali Buddhist canon sometime before the beginning of the Christian era. Among these tales we find a description of the "Ten Duties of the King," which include, among other things, the requirement that rulers abstain from anything that involves violence and destruction of life. Rulers are further exhorted to be free from selfishness, hatred, and falsehood, and to be ready to give up all personal comfort, reputation, fame, and even their very life if need be to promote the welfare of the people. Furthermore, it was the responsibility of kings to provide (1) grain and other facilities for agriculture to farmers and cultivators, (2) capital for traders and those engaged in business, and (3) adequate wages for those who were employed. When people are provided with sufficient income, they will be contented and have no fear or anxiety. Consequently, their countries will be peaceful and free from crime.9

It was, of course, one thing to present kingly duties in the abstract and another to find kings who actually practiced them. Buddhists discovered one such ruler in the person of King Ashoka (ca. 269-32 B.C.E.), who already controlled much of India at the time of his accession to the throne. Prior to converting to Buddhism, Ashoka is said to have engaged in wars of expansion until the bloodiness of his conquest of the kingdom of Kalinga caused him to repent and become a Buddhist layman, forswearing the use of violence. He then embarked upon a "Reign of Dharma" in which he advocated such moral precepts as nonharming, respect for all religious teachers, and noncovetousness.

In addition to renouncing aggressive warfare, Ashoka is said to have urged moderation in spending and accumulation of wealth, kind treatment of servants and slaves, cessation of animal sacrifices for religious purposes, and various other maxims, all carved as inscriptions and royal edicts on cliff faces and stone pillars throughout his vast realm, which extended almost the entire length and breadth of the Indian subcontinent. Further, he appointed officers known as Superintendents of Dharma for the propagation of religion, and arranged for regular preaching tours. Realizing the effectiveness of exhortation over legislation, he is said to have preached the Dharma on occasion. Ashoka become the archetypal Buddhist ruler, an ideal or Universal Monarch (see chapter 7).

As opposed to this idealized portrait, Indian historian A. L. Basham has pointed to another side of King Ashoka. For example, Ashoka maintained an army and used force against tribal groups that clashed with his empire. Beyond that, one Buddhist description of his life, the Sanskrit Ashokavandana, records that he ordered eighteen thousand non-Buddhist adherents, probably Jains, executed because of a minor insult to Buddhism on the part of single one. On another occasion, he forced a Jain follower and his entire family into their house before having it burnt to the ground. He also maintained the death penalty for criminals, including his own wife, Tisyaraksit whom he executed. In light of these and similar acts, we can say that Ashoka was an archetypal "defender of the faith" who was not averse to the use of violence.

Nor did King Ashoka's remorse at having killed over 100,000 inhabitants of Kalinga lead him to restore its freedom or that of any other of his earlier conquests. Instead, he continued to govern them all as an integral part of hi empire, for "he by no means gave up his imperial ambitions."10 In fact, inasmuch as many of his edicts mention only support for Dharma, (a pan-Indian politico-religious term) and not the Buddha Dharma, it is possible to argue that he used Dharma not so much out of allegiance to the Buddhist faith and its ideals, but as a means to centralize power, maintain unity among his disparate peoples, and promote law and order throughout the empire.

At the very least, in promoting Buddhism throughout India, Ashoka Was clearly also promoting his own kingship and establishing himself.11 That is to say, an alliance of politics and religion had been born. This is important to note because while Ashoka may have been the first to use Buddhism and the (Buddha) Dharma for what we would today identify as political purposes, he was hardly the last, as we shall see shortly when we examine the development of Buddhism in China and Japan.

A noted Indian political philosopher, Vishwanath Prasad Varma, pointed out that due to King Ashoka's royal patronage, "the Sangha became contaminated with regal and aristocratic affiliations."12 Similarly, the pioneer Buddhist scholar T. W. Rhys Davids remarked that it was the Sangha's close affiliation with King Ashoka that was "the first step on the downward path of Buddhism, the first step on its expulsion from India."13

What is certain is that Ashoka enjoyed a great deal of power over the Sangha. For example, a second Buddhist record of Ashoka's life, the Pali Mahavamsa, states that Ashoka was, with the aid of the great elder Moggaliputta Tissa, responsible for defrocking sixty thousand Sangha members who were found to harbor "false views."14 Ashoka had the power to prescribe passages from the sutras that Sangha members were required to study. Those who failed to do so could be defrocked by his officers.15 In fact, it became necessary to receive Ashoka's permission even to enter the priesthood.16 In short, during Ashoka's reign, if not before, the Raja Dharma (Law of the Sovereign) became deeply involved in, if not yet in full command of, the Buddha Dharma. This too was a harbinger of things to come.

In this connection, both Basham and Rhys Davids identified the concept of a so-called Universal Monarch, or Cakravartin (Wheel-Turning King), as coming into prominence within Buddhist circles only after the reign of Ashoka's father, Candragupta, who ascended the throne sometime at the end of the fourth century B.C.E,17 Thus, the idea of a Universal Monarch, who served as the protector of the Buddha Dharma and as the recipient of the Dharma's protection, did not originate as a teaching of Buddha Shakyamuni himself. Instead, it is best understood as a later accretion that "'was an inspiration to ambitious monarchs, ... some [of whom] claimed to be Universal Monarchs themselves."18 It is also significant that as a Universal Monarch and Dharma Protector, Ashoka was accorded the personal title of Dharma Raja (Dharma King), a title he shared with Buddha Shakyamuni,19 This "sharing of titles" would play an important role in China.

-- Chapter 12: Was it Buddhism?, Zen at War, Second Edition, by Brian Daizen Victoria

The Constructive Optimism of Buddhism (1915)

Buddhism was often portrayed in the West, especially by Christian missionaries, as pessimistic, nihilistic, and passive. One of Dharmapala's main concerns was to counter such claims, and this concern is especially evident in this essay.

Message of the Buddha (1925)

In the later stages of his career, Dharmapala's vociferous anti-Christian tone is more evident. Dharmapala must be understood in the context of British colonization of Ceylon and the presence of Christian missionaries there. This work is a good example of "Protestant Buddhism," as described above.

Evolution from the Standpoint of Buddhism (1926)

Darwin's theory of evolution was the cutting edge of science during Dharmapala's life. As part of his attempt to show that Buddhism is consistent with modern science, he was especially concerned with evolution.

Contributions to Sinhalese Buddhist Nationalism

Dharmapala was one of the primary contributors to the Buddhist revival of the 19th century that led to the creation of Buddhist institutions to match those of the missionaries (schools, the YMBA, etc.), and to the independence movement of the 20th century. DeVotta characterizes his rhetoric as having four main points: "(i) Praise – for Buddhism and the Sinhalese culture; (ii) Blame – on the British imperialists, those who worked for them including Christians; (iii) Fear – that Buddhism in Sri Lanka was threatened with extinction; and (iv) Hope – for a rejuvenated Sinhalese Buddhist ascendancy" (78). He illustrated the first three points in a public speech:

This bright, beautiful island was made into a Paradise by the Aryan Sinhalese before its destruction was brought about by the barbaric vandals. Its people did not know irreligion ... Christianity and polytheism [i.e. Hinduism] are responsible for the vulgar practices of killing animals, stealing, prostitution, licentiousness, lying and drunkenness ... The ancient, historic, refined people, under the diabolism of vicious paganism, introduced by the British administrators, are now declining slowly away.[27]

He once praised the normal Tamil vadai seller for his courage and blamed the Sinhalese people who were lazy and called upon them to rise. He strongly protested against the killing of cattle and eating of beef. In short, Dharmapala's reasons for rejecting British imperialism were not political or economic. They were religious: above all, the Sinhala nation is the historical custodian of Buddhism.[citation needed]

One of the manifestation of the new intolerance took place in 1915 against some Ceylonese Muslims. Successful retail traders became the target of their Shinhala competitors.[28] In 1912 Darmapala wrote:

The Muhammedans, an alien people, ... by shylockian methods become prosperous like Jews. The Sinhala sons of the soil, whose ancestors for 2358 years had shed rivers of blood to keep the country free of alien invaders ... are in the eyes of the British only vagabonds. The Alien South Indian Muhammedan come to Ceylon, sees the neglected villager, without any experience in trade ... and the result is that the Muhammedan thrives and the sons of the soil go to the wall.[29]

In short, Dharmapala and his associates very much encouraged and contributed to something aptly called the "ethnocratic state."[28]

Dharmapala believed that Sinhalese are a pure Aryan race with unmixed blood. He claimed that Sinhalese women must take care and to avoid Mischling with minority races of the country.[30] According to Ranga Jayasuriya of news paper Daily Mirror, Anagarika Darmapala exploited liberal leanings of the Colonial British to espouse his border line racism. Jayasuriya also states that Dharmapala would not have survived had it been the French, the Dutch, Belgian or any other colonizer.[31]


In 2014, India and Sri Lanka issued postage stamps to mark the 150th birth anniversary of Dharmapala.[32] In Colombo, a road has been named in his honour as "Anagarika Dharmapala Mawatha" (Angarika Dharmapala Street).[33][34]

See also

• Buddhism and Theosophy
• Humanistic Buddhism
• Neo-Vedanta
• Walisinghe Harischandra


1. ^ "Taking the Dhamma to the Dalits". The Sunday Times. Sri Lanka. 14 September 2014.
2. ^ Epasinghe, Premasara (19 September 2013). "The Dharmapala legacy". Daily News. Archived from the original on 12 September 2014. Retrieved 18 September 2014.
3. ^ Anagarika Dharmapala – a noble son of Sri Lanka Archived25 June 2016 at the Wayback Machine
4. ^ Anagarika Dharmapala :The patriot who propagated Buddhism Archived 3 July 2013 at
5. ^ Harvey, p. 208.
6. ^ Harvey, p. 205
7. ^ McMahan, p. 291.
8. ^ Harvey, p. 303
9. ^ Maha Bodhi Society: Founders
10. ^ India Revisited by Sri Edwin Arnold Archived 25 March 2012 at the Wayback Machine
11. ^ Barua, Dipak Kumar (1981). Buddha Gaya Temple: Its History. Buddha Gaya Temple Management Committee.
12. ^ Harvey, p. 307
13. ^ McMahan, p. 111
14. ^ Prothero, p. 167.
15. ^ Prothero, p. 172
16. ^ :a b The Maha-Bodhi By Maha Bodhi Society, Calcutta (page 205)
17. ^ O'Reilly, Sean and O'Reilly, James (2000) Pilgrimage: Adventures of the Spirit, Travelers' Tales. pp. 81–82. ISBN 978-1-885211-56-9.
18. ^ :a b c Wright, Arnold (1999) Twentieth Century Impressions of Ceylon: its history, people, commerce, industries, and resources, "Angarika Dharmapala", Asian Educational Services. p. 119. ISBN 978-81-206-1335-5
19. ^ :a b c Bleeker, C. J. and Widengren, G. (1971) Historia Religionum, Volume 2 Religions of the Present: Handbook for the History of Religions, Brill Academic Publishers. p. 453. ISBN 978-90-04-02598-1
20. ^ Harvey, p. 297
21. ^ "A Close View of Encounter between British Burma and British Bengal" (PDF). Archived from the original (PDF) on 7 June 2007. Retrieved 27 September 2015.
22. ^ The Maha-Bodhi By Maha Bodhi Society, Calcutta (page 58)
23. ^ Wadia, Ardeshir Ruttonji (1958). The Philosophy of Mahatma Gandhi: And Other Essays Philosophical and Sociological. University of Mysore. p. 483.
24. ^ Gombrich, Richard F. (1988). Theravada Buddhism; A Social History from Ancient Benares to Modern Colombo. New York: Routledge and Kegan Paul. p. 174. ISBN 978-0415365093
25. ^ :a b McMahan, pp. 4–5
26. ^ McMahan, pp. 91–97
27. ^ Dharmapala, Anagarika (1965). Return to Righteousness: A Collection of Speeches, Essays, and Letters of the Anagarika Dharmapala. Anagarika Dharmapala Birth Centenary Committee, Ministry of Education and Cultural Affairs, Ceylon. p. 482.
28. ^ :a b Little, David (1994). Sri Lanka: The Invention of Enmity. United States Institute of Peace Press. p. 32. ISBN 978-1-878379-15-3.
29. ^ Jayawardena, Kumari (1985). Ethnic and Class Conflicts in Sri Lanka: Some Aspects of Sinhala Buddhist Consciousness Over the Past 100 Years. Centre for Social Analysis. pp. 27–29.
30. ^ Sunil, Wijesiriwardhana (2010) Purawasi Manpeth. FLICT. pp. 222–223. ISBN 978-955-1534-16-5
31. ^ Wimal Weerawansa's free-fall from grace. Daily Mirror, Sri Lanka. 4 April 2017
32. ^ "India, Sri Lanka issue stamp in honour". The Sunday times. 21 September 2014. Retrieved 25 September 2015.
33. ^ "Dharmapala Mawatha (Colombo)". WikiMapia. Retrieved 25 September 2015.
34. ^ "Brown's Road (Anagarika Dharmapala Mawatha)". OpenStreetMap. Retrieved 25 September 2015.

Cited sources

• Harvey, Peter (1990). An Introduction to Buddhism: Teachings, History, and Practices. Cambridge: Cambridge University Press. ISBN 9780521313339.
• McMahan, David L. (2009). The making of Buddhist modernism. Oxford University Press US. ISBN 978-0-19-518327-6.
• Prothero, Stephen R. (1996). The white Buddhist: the Asian odyssey of Henry Steel Olcott. Indiana University Press.


• Trevithick, Alan (2006). The revival of Buddhist pilgrimage at Bodh Gaya (1811–1949): Anagarika Dharmapala and the Mahabodhi Temple. ISBN 978-81-208-3107-0.
• Anagarika Dharmapala Archive at Vipassana Fellowship
• Anagarika Dharmapala, The Arya Dharma – Free eBook
• DeVotta, Neil. "The Utilisation of Religio-Linguistic Identities by the Sinhalese and Bengalis: Towards General Explanation". Commonwealth & Comparative Politics, Vol. 39, No. 1 (March 2001), pp. 66–95.
• Ven. Kiribathgoda Gnanananda Thero, 'Budu Sasuna Bebala Wu Asahaya Dharma Duthayano', Divaina, 17 September 2008
• Sangharakshita, Flame in Darkness: The Life and Sayings of Anagarika Dharmapala, Triratna Grantha Mala, Poona 1995
• Sangharakshita, Anagarika Dharmapala, a Biographical Sketch, and other Maha Bodhi Writings, Ibis Publications, 2013
• Daya Sirisena, 'Anagarika Dharmapala – trail-blazing servant of the Buddha', Daily News, 17 September 2004
• Anagarika Dharmapala A religio-cultural hero
• Bartholomeusz, Tessa J. 1993. "Dharmapala at Chicago : Mahayana Buddhist or Sinhala Chauvinist?" Museum of Faiths. Atlanta : Scholars Pr. 235–250.
• Kloppenborg, Ria. 1992. "The Anagarika Dharmapala (1864–1933) and the Puritan Pattern". Nederlands Theologisch Tijdschrift, 46:4, 277–283.
• McMahan, David L. 2008. The Making of Buddhist Modernism. Oxford: Oxford University Press. 91–97, 110–113.
• Obeyesekere, Gananath 1976. "Personal Identity and Cultural Crisis : the Case of Anagārika Dharmapala of Sri Lanka."Biographical Process. The Hague : Mouton. 221–252.
• Prothero, Stephen. 1996a. "Henry Steel Olcott, Anagarika Dharmapala and the Maha Bodhi Society." Theosophical History, 6:3, 96–106.
• Prothero, Stephen. 1996b. The White Buddhist: The Asian Odyssey of Henry Steel Olcott. Bloomington: Indiana University Press.
• Saroja, G V. 1992. "The Contribution of Anagarika Devamitta Dharmapāla to the Revival of Buddhism in India." Buddhist Themes in Modern Indian Literature, Madras : Inst. of Asian Studies. 27–38.
• Amunugama, Sarath, 2016 " The Lion's Roar: Anagarika Dharmapala & the Making of Modern Buddhism" Colombo: Vijitha Yapa Publications.
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Re: Freda Bedi, by Wikipedia

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Weligama Sri Sumangala
by Wikipedia
Accessed: 3/26/19



Ven.Weligama Sri Sumangala Thero
Born 1825
Weligama (Sri Lanka)
Died March 13, 1905 (aged 80) [1]
Religion Buddhism
Nationality Sri Lankan
School Amarapura Nikaya [1] (Theravada-Sri Lanka)
Occupation religious leader

Weligama Sri Sumangala Thero (1825-1905)[1] was an outstanding scholar bhikkhu with many important publications -- Hitopadsesa Atthadassi, Hitopadsesa Padarthavykanaya, Upadesa Vinischaya, Siddanta Sekaraya. His work Siddhanta Sekharaya of 700 pages was printed at the Government Press in 1897. He established Saugathodaya Vidyalaya at Rankoth Viharaya in Panadura. He was a close associate of Sir Edwin Arnold the author of 'Light of Asia'.[2] He is responsible for encouraging Arnold and Anagarika Dharmapala to advocate for the renovation of Buddhagaya and its return to Buddhist care.[3][4][5]


Weligama Sri Sumangala, a Buddhist High Priest of Ceylon, and a distinguished Oriental scholar whose place it will be hard to fill. He was in his eighty-second year and had led a life of remarkable usefulness. Born in Weligama, he came of one of the oldest and most respected families of the southern provinces. His father intended him to follow the medical profession but a serious illness compelled him to relinquish the plan, while the suffering he experienced at the time led him to abandon wealth and ease and give his life to the service of humanity. He entered the Buddhist priesthood when only twelve years of age, and received his education under the High Priest Bentota who was one of the most famous Sanskrit scholars of his day.[6]

The Rev. Sumangala belonged to the Amarapura sect of Buddhist priests, and in 1894 [1] His colleagues in Ceylon unanimously elected him as their Chief High Priest,[1] at the same time bestowing upon him a distinguished title. He lived and dressed as did the Buddhist monks at the time of Buddha more than twenty centuries ago,[1] and was a noble representative of the religion of "The Enlightened One" in its original and purest form. His whole life has been characterized by a single-minded devotion to the uplifting of mankind, and he was beloved and appreciated by high and low, Buddhist and Christian.[1] Reports of the impressive ceremonies at his cremation state variously.

Schools named after

• Sri Sumangala College, Panadura[7]
• Sri Sumangala Girls College, Panadura[8]
• Sri Sumangala Boys College, Weligama
• Sri Sumangala Girls College, Weligama


1. "Weligama Sri Sumangala Thero".
2. Oxford University (1879). Trübner's American and oriental literary record. Oxford University. p. 120.
3. Harvey 303
4. India Revisited by Sri Edwin Arnold
5. Dipak K. Barua, “Buddha Gaya Temple: its history”
6. Sir Edwin Arnold (1892). The light of Asia, or, The great renunciation. Pennsylvania State University. p. 120.
7. "Sri Sumangala College, Panadura".
8. "Sri Sumangala Girls College, Panadura".
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 3:46 am

Paul Carus
by Wikipedia
Accessed: 3/26/19



Paul Carus

Paul Carus (German: [ˈkaːʀʊs]; 18 July 1852 – 11 February 1919) was a German-American author, editor, a student of comparative religion[1] and philosopher.[2]

Life and education

Carus was born in Ilsenburg, Germany, and educated at the universities of Strassburg (then Germany, now France) and Tübingen, Germany. After obtaining his PhD from Tübingen in 1876[3] he served in the army and then taught school. He had been raised in a pious and orthodox Protestant home, but gradually moved away from this tradition.[4]

He left Bismarck's Imperial Germany for the United States, "because of his liberal views".[2][5] After he immigrated to the USA (in 1884) he lived in Chicago, and in LaSalle, Illinois. Paul Carus married Edward C. Hegeler's daughter Mary (Marie) and the couple later moved into the Hegeler Carus Mansion, built by her father. They had six children.[6]


In the United States, Carus briefly edited a German-language journal and wrote several articles for the Index, the Free Religious Association organ.[1]

Soon after, he became the first managing editor of the Open Court Publishing Company, founded in 1887 by his father-in-law.[5] The goals of Open Court were to provide a forum for the discussion of philosophy, science, and religion, and to make philosophical classics widely available by making them affordable.[6]

He also acted as the editor for two periodicals published by the company, The Open Court and The Monist.[3]

He was introduced to Charles Sanders Peirce, the founder of American Pragmatism, by Judge Francis C. Russell of Chicago. Carus stayed abreast of Peirce's work and would eventually publish a number of his articles.[7]

During his lifetime, Carus published 75 books and 1500 articles,[8] mostly through Open Court Publishing Company. He wrote books and articles on history, politics, philosophy, religion, logic, mathematics, anthropology, science, and social issues of his day. In addition, Carus corresponded with many of the greatest minds of the late 19th and early 20th century, sending and receiving letters from Leo Tolstoy, Thomas Edison, Nikola Tesla, Booker T. Washington, Elizabeth Cady Stanton, Ernst Mach, Ernst Haeckel, John Dewey, and many more.

Carus's world view and philosophy

Carus considered himself a theologian rather than philosopher. He referred to himself as "an atheist who loved God".[9][10]

Carus is proposed to be a pioneer in the promotion of interfaith dialogue. He explored the relationship of science and religion, and was instrumental in introducing Eastern traditions and ideas to the West.[5] He was a key figure in the introduction of Buddhism to the West,[4] sponsoring Buddhist translation work of D.T. Suzuki, and fostering a lifelong working friendship with Buddhist Master, Soyen Shaku. Carus' interest in Asian religions seems to have intensified after he attended the World's Parliament of Religions (in 1893).

For years afterwards, Carus was a strong sympathizer of Buddhist ideas, but stopped short of committing fully to this, or any other, religion. Instead, he ceaselessly promoted his own rational concept which he called the "Religion of Science." Carus had a selective approach and he believed that religions evolve over time. After a battle for survival, he expected a "cosmic religion of universal truth" to emerge from the ashes of traditional beliefs.[4]

Carus proposed his own philosophy similar to panpsychism known as 'panbiotism', which he defined as "everything is fraught with life; it contains life; it has the ability to live."[11]

Religion of Science

Carus was a follower of Benedictus de Spinoza; he was of the opinion that Western thought had fallen into error early in its development in accepting the distinctions between body and mind and the material and the spiritual. (Kant's phenomenal and noumenal realms of knowledge; Christianity's views of the soul and the body, and the natural and the supernatural). Carus rejected such dualisms, and wanted science to reestablish the unity of knowledge.[12] The philosophical result he labeled Monism.[1]

His version of monism is more closely associated with a kind of pantheism, although it was occasionally identified with positivism.[10] He regarded every law of nature as a part of God's being. Carus held that God was the name for a cosmic order comprising "all that which is the bread of our spiritual life." He held the concept of a personal God as untenable. He acknowledged Jesus Christ as a redeemer, but not as the only one, for he believed that other religious founders were equally endowed with similar qualities.[10]

His beliefs attempted to steer a middle course between idealistic metaphysics and materialism. He differed with metaphysicians because they "reified" words and treated them as if they were realities, and he objected to materialism because it ignored or overlooked the importance of form. Carus emphasized form by conceiving of the divinity as a cosmic order. He objected to any monism which sought the unity of the world, not in the unity of truth, but in the oneness of a logical assumption of ideas. He referred to such concepts as henism, not monism.[10]

Carus held that truth was independent of time, human desire, and human action. Therefore, science was not a human invention, but a human revelation which needed to be apprehended; discovery meant apprehension; it was the result or manifestation of the cosmic order in which all truths were ultimately harmonious.[10]

Criticisms of Carus' ideas

It is claimed that Carus was dismissed by Orientalists and philosophers alike because of his failure to comply with the rules of either discipline.[13]


The legacy of Paul Carus is honored through the efforts of the Hegeler Carus Foundation, the Carus Lectures at the American Philosophical Association (APA), and the Paul Carus Award for Interreligious Understanding[14] by the Council for a Parliament of the World's Religions (CPWR).


His publications include:

• The Open Court Fortnightly Journal Vol 1 1887-1888
• The Soul Of Man: An Investigation Of The Facts Of Physiological And Experimental Psychology (1891, republished 2006) ISBN 1-4286-1359-5
• Monism: Its Scope and Import (1891)
• Homilies of Science (The Open Court Publishing Co., 1892)
• The Religion of Science (1893, republished 2007) ISBN 1-4304-4286-7
• Truth in fiction: twelve tales with a moral 1893
• The Philosophy of the Tool 1893
• The Gospel of Buddha (1894) ISBN 0-87548-228-7[15]
• Buddhism and Its Christian Critics (1894, republished 2005) ISBN 0-7661-9140-0
• The History of the Devil and the Idea of Evil (1900) ISBN 0-517-15064-6[16]
• Eros and Psyche: A fairy-tale of ancient Greece, retold after Apuleius (1900)
• Fundamental problems; the method of philosophy as a systematic arrangement of knowledge 1903
• The Surd of Metaphysics (1903)
• The Nature of the State 1904
• Kant and Spencer; a study of the fallacies of agnosticism 1904
• Karma: A Story of Buddhist Ethics (1905, republished 2004) ISBN 0-7661-9172-9
• Primer of philosophy 1906
• Story of Samson and its Place in the Religious Development of Mankind (1907, republished 2003) ISBN 0-7661-3877-1
• The Bride Of Christ: A Study In Christian Legend Lore (1908)
• The Foundations of Mathematics (1908,[17] republished 2004) ISBN 1-59605-006-3
• GOD: An Enquiry into the Nature of Man's Highest Ideal and a Solution of the Problem from the Standpoint of Science (1908, republished 2007) ISBN 1-60206-390-7
• The Philosopher's Martyrdom; A Satire 1908
• Godward; a record of religious progress 1908
The Pleroma: An Essay on the Origin of Christianity (1909)
• Philosophy as a Science: A Synopsis of the Writings of Paul Carus (1909)
• The Philosophy of Form (1911, republished 2007) ISBN 1-4304-9402-6
• The Mechanistic Principle and the Non-Mechanical: An Inquiry into Fundamentals With Extracts from Representatives of Either Side (1913) ISBN 0-912050-69-1[18]
• The Principle of Relativity In the Light of the Philosophy of Science (1913, republished 2004) ISBN 0-7661-9185-0
Nietzsche and Other Exponents of Individualism (1914,[19] republished 2007) ISBN 1-4325-2343-0
Goethe, with special consideration of his philosophy, by Paul Carus 1915
Kant's Prolegomena (1902, republished 1947)
• The Rise of Man: A Sketch of the Origin of the Human Race ISBN 1-4179-5157-5 (republished 2004)
• The Ethical Problem 1899 (republished 2005) ISBN 1-4212-7343-8

See also

• American philosophy
• List of American philosophers
• Necessitarianism
• Pleroma


1. Oriental Ideas in American Thought, from Dictionary of the History of Ideas: Studies of Selected Pivotal Ideas, edited by Philip P. Wiener (Charles Scribner's Sons, New York, 1973–74).
2. Austrian Philosophy, by Barry Smith, Note
3. The Monist:An International Quarterly Journal of General Philosophical Inquiry, featuring essays from scholars around the globe.
4. The American Encounter with Buddhism, 1844–1912: Victorian Culture and the Limits of Dissent, by Thomas A. Tweed (Paperback), page 65-67
5. "Open Court: About Us".
6. History of the Heleger Carus Foundation – The Hegeler Carus Mansion Archived 28 September 2007 at the Wayback Machine
7. William James and Yogaacaara philosophy: A comparative inquiry, by Miranda Shaw, (University of Hawaii Press, 1987), page 241, note 4
8. History of the Heleger Carus Foundation – Open Court Publishing Company Archived 28 September 2007 at the Wayback Machine
9. The Gospel of Buddha, by Paul Carus, page 26
10. Recent American Thought Archived 2 March 2008 at the Wayback Machine, from The Radical AcademyArchived 30 March 2008 at the Wayback Machine
11. Skrbina, David. (2005). Panpsychism in the West. MIT Press. p. 149. ISBN 0-262-19522-4
• Carus Paul (1893). "Panpsychism and Panbiotism". The Monist. 3 (2): 234–257. doi:10.5840/monist18933222. JSTOR 27897062.
12. Meyer, Donald Harvey (Winter 1962). "Paul Carus and the Religion of Science". American Quarterly. 14 (4): 597–607. doi:10.2307/2710135. JSTOR 2710135.
13. Future Religion – Making an American Buddha Archived 10 November 2013 at the Wayback Machine, by Judith Snodgrass. A review of republished The Gospel of Buddha
14. The Paul Carus Award for Outstanding Contributions to the Interreligious Movement Archived 16 June 2006 at the Wayback Machine. See also: Carus Award 2004 Archived27 September 2007 at the Wayback Machine
15. "The Gospel of Buddha - Paul Carus (1894) - Index Document".
16. "History of the Devil Index".
17. Owens, Frederick William (1910). "Review: The Foundations of Mathematics by Paul Carus". Bull. Amer. Math. Soc. 16: 541–542. doi:10.1090/S0002-9904-1910-01969-8.
18. "Review: The Mechanistic Principle and the Non-Mechanical by Paul Carus". The Harvard Theological Review. 7 (2): 271–272. April 1914. doi:10.1017/s0017816000011196.
19. Salter, William Mackintire (July 1915). "Review of 4 books:Nietzsche and Other Exponents of Individualism by Paul Carus;The Philosophy of Friedrich Nietzsche by H. L. Mencken; The Philosophy of Nietzsche: An Exposition and an Appreciation by Georges Chatterton-Hill; Nietzsche, sein Leben und seine Werkeby Richard M. Meyer". The Harvard Theological Review. 8 (3): 400–408. doi:10.1017/s0017816000008993.


Paul Carus
by Theosophy Wiki
Accessed: 3/20/21

Paul Carus

Dr. Paul Carus was a German-American writer and editor based in Chicago and La Salle, Illinois. As editor of the Open Court Publishing Company, he published hundreds of books and articles that were very influential in the fields of comparative religion, philosophy, science, and mathematics. His work with D. T. Suzuki in translating Chinese and Japanese texts was particularly noteworthy.

Dr. Carus wrote of the principle that guided his work:

The aim of all my writings centers in the endeavor to build up a sound and tenable philosophy, one that would be as objective as any branch of the natural sciences. I do not want to propound a new philosophy of my own but to help in working out philosophy itself, viz., philosophy as a science; and after many years of labor in this field I have come to the conclusion, not only that it is possible, but also that such a conception of the world is actually preparing itself in the minds of men. [1]

Early life and education

Paul Carus was born at Ilsenburg in Germany on July 18, 1852. His parents were Gustave Carus and Laura Krueger Carus.

Carus, Paul (18 July 1852–11 February 1919), editor, author, and philosopher, was born in Ilsenburg, Germany, the son of Dr. Gustav Carus, the first superintendent-general of the Church of Eastern and Western Prussia, and Laura Krueger. As the son of a well-known theologian and state church official, Carus was afforded an appropriate Gymnasium education, which focused on mathematics and the classics. He studied at the Universities of Greifswald, Strasbourg, and Tübingen, eventually earning his Ph.D. degree from Tübingen in 1876. His first professional position was as an educator at the military academy in Dresden, an appointment he soon resigned because of conflicts over his liberal religious views. He then lived briefly in England (1881–1884) before traveling to the United States and settling in LaSalle, Illinois, where he lived for the remainder of his life....

-- Paul Carus, by American National Biography


On the eighteenth of August last, suddenly died, of heart-disease, Dr. Gustav Carus, the Superintendent General of the State Church of Eastern Prussia, and the father of Dr. Paul Carus, the editor of THE OPEN COURT. Our readers, who have felt, in Dr. Gustav Carus's criticism of the work of THE OPEN COURT (No. 70) the lofty purpose, the sincere tone, and high moral conviction of his life, will share in common our deep regret. We extract the following biographical notes from the Ostpreussische Zeitung, of August 21, just received.


Wilhelm Friedrich Gustav Carus was born February '24th, 1819, at Dahme, in the province of Brandenburg, Prussia. He evinced, in early life, marked aptitudes for a career in the church, and, after the completion of his preliminary education at the Gymnasium, began the study of theology at the Universities of Berlin and Halle, where the influence of Julius Muller and Tholuck especially affected his development. On entering upon the active duties of his profession, his career was one of steady preferment, culminating in the promotion to the general superintendency, for Eastern Prussia, of the Prussian State Church.

The theological faculty of the University of Greifswald bestowed upon him in 1868, in recognition of his scientific and theological writings, the high degree of Doctor of Theology.

A power peculiarly his own, was to inspire, to stimulate. Wherever a new undertaking was formed, wherever obstacles were to be removed, there he was to be found; withholding no effort, avoiding no journey, and sparing no labor. It was a pleasure for him to go onward; and hindrance only aroused redoubled energy. He accomplished much, and our province is indebted to him for much. We will mention here but the following memorials that he has placed in our midst: the excellent "New Evangelical Hymn-Book," which supplied a true need in this field, the reformed system of theological examinations, * * * etc., etc. We cannot pretend to estimate the wide-reaching effects of the personal inspiration that he brought to bear upon others. The whole province knew their chief-pastor and loved him. He never withdrew himself from their midst, but wheresoever the welfare of those committed to his charge demanded it, he was present, disregardful of personal comfort and health. His cooperation, when sought, was never refused. To devote his whole energy, body and soul, to the service of his office, was the rule of his life, and this he demanded from his clergy.

Of a cheerful disposition, teeming with humor and wit, he enjoyed the company of the light-hearted, and many a merry word fell from his lips. Yet in his inmost depths he was a serious, earnest man, the roots of whose being were firmly fixed, in penitence as in faith, in the Christian Creed; his look ever unswervingly directed towards Zion.

-- Obituary, by The Open Court, A Weekly Journal Devoted to the Work of Conciliating Religion with Science, September 12, 1889

He studied at the University of Greifswald, completed a degree at the University of Strasbourg in 1876, and then a Ph. D. at the University of Tubingen. Paul emigrated to the United States around 1884 on the SS Grecian Monarch.[2] In 1887 he was invited by Edward C. Hegeler, to help educate his children in the classics at the family home in La Salle, Illinois.[3] Hegeler had come to the United States in 1857 and established a huge zinc mining business in central Illinois, along with other businesses and the Open Court Publishing Company in Chicago. Dr. Carus began contributing articles to a journal that Hegeler founded in 1887, and in 1888 was married to Hegeler's daughter Mary. On May 23, 1889, Carus became a naturalized American citizen at a court in New York.[4]

Paul Carus

Open Court Publishing Company

The Open Court Publishing Company was founded in 1887 by Edward C. Hegeler, who remained as president when he brought Paul Carus on board as editor. The editorial office was located at 324 Dearborn Street in Chicago. The Open Court was published from 1887 to 1936, and a philosophical journal, The Monist, is a quarterly that was founded in 1888 and continues publication today under the auspices of Oxford University Press. The publishing company was also responsible for printing over 500 books on philosophy, science, mathematics, Eastern religions, Christianity, and other subjects.

1893 World's Parliament of Religions

Dr. Carus attended the World's Parliament of Religions in Chicago in 1893 and made a 30-minute talk on "Science as Religious Revelation." At that time he had the opportunity to meet many visiting representatives of Eastern religions, including some Theosophists:

He invited Dharmapala to give a lecture tour in the United States in 1896 and again in 1902-04. Carus also befriended the Japanese Zen master Soyen Shaku (1859-1919), whom he met at the Parliament.[5] After attending the Parliament Soyen traveled to Sri Lanka to study Pali and Theravada Buddhism for three years. At Carus's request Shaku also sent one of his students, Daisetsu Teitaro Suzuki, to the United States to translate Buddhist works for Carus's Open court Publishing Company.[6]

Paul Carus

The Paul Carus Award for interreligious understanding was instituted in 2001 by the Council for a Par­liament of the World's Religions following a donation by the family Dr. Carus. Since then it has been awarded at the Parliments in Barcelona (2004), Melbourne (2009), and Salt Lake City (2015).

Theosophical Society connections

Dr. Carus was certainly acquainted with Theosophists and with others who were indirectly connected to the Theosophical Movement, but he was never a member of any Theosophical Society. Theosophy was never a major interest to him. An article in the April 1904 issue of his journal The Monist (entitled "Mme Blavatsky" and authored by Henry Ridgeley Evans), was riddled with inaccuracies.[7] However, his publications were widely read, reviewed, and recommended by Theosophists.

Work with D. T. Suzuki

D. T. Suzuki (October 1870 – July 12, 1966) lived with the Carus family for eleven years in La Salle, Illinois, which became known as “Buddhism’s Gateway to the West.” Carus and Suzuki worked together on translations of texts from Chinese and Japanese languages. One notable work published in 1900 was Açvaghosha's discourse on the awakening of faith in the Mahâyâna, the Chinese version of the Sanskrit manuscript Mahayanasraddhotpadasastra by Asvaghosa. Other examples of titles published in Chicago by Open Court Publishing were:

• Suzuki, Daisetz Teitaro; Carus, Paul. Yin chih wen; the tract of the quiet Way, with extracts from the Chinese commentary. 1906. 48 pages. Translated from the Chinese. Available at Hathitrust and Internet Archive.
• Suzuki, Daisetz Teitaro; Carus, Paul. T`ai-shang kan-ying p`ien. 1906. Treatise of the Exalted One on response and retribution. Translated from the Chinese, with sixteen plates by Chinese artists, and a frontispiece by Keichyu Yamada. Available at Hathitrust.
• Suzuki, Daisetz Teitaro; Shaku, Soen. Sermons of a Buddhist abbot; addresses on religious subjects. 1906. Sermons of Soen Shaku translated from the Japanese by Daisetz Teitaro Suzuki.

Personal life

Paul and Mary Carus

Dr. Carus and his wife Mary had six children named Edward, Gustave, Paula, Elizabeth, Herman, and Alwin. They lived in La Salle, Illinois, at 1307 Seventh Street, with his father-in-law Edward C. Hegeler. The house, now known as the Hegeler Carus Mansion, was built for Edward C. Hegeler in 1876. The Carus family also lived for a time at the Julius W. Hegeler I Home, another historic mansion in La Salle. That house was designed by Chicago architects Pond and Pond, who also designed the L. W. Rogers Building, headquarters of the Theosophical Society in America. Because Paul Carus brought Buddhist visitors to stay at his home, La Salle became known as “Buddhism’s Gateway to the West.”

Dr. Carus died at home on February 11, 1919. According to the Hegeler Carus Foundation website, "The legacy of Paul Carus is honored through the efforts of the Hegeler Carus Foundation, the Paul Carus Award for Interreligious Understanding by the Council for a Parliament of the World’s Religions (CPWR) and through Open Court Publishing, which is still operated by the Carus Family and specializes in scholarly and trade non-fiction, with an emphasis on philosophy, social issues, Eastern thought, education, psychology, Jungian analysis, and religion and science."[8]

Carus Lectures are given by distinguished philosophers at meetings of the American Philosophical Association.


Much of the correspondence between Carus and other influential people still exists:

Carus corresponded with many of the greatest minds of the late 19th and early 20th century. Carus made a copy of the letters he sent, and kept them with those he received as a record of complete correspondence. These letters from great thinkers of his time, such as Leo Tolstoy, Thomas Edison, Nichola Tesla, Booker T. Washington, Elizabeth Cady Stanton, Ernst Mach, Ernst Haeckel, John Dewey, and many more are now archived in the Special Collections at the Morris Library of Southern Illinois University, Carbondale.[9]


Dr. Carus wrote hundreds of articles for The Open Court and The Monist, but none for Theosophical journals. Theosophists were keenly aware of his work however, and the Union Index of Theosophical Periodicals lists 24 articles that were reprints or reviews of Carus works.

Open Court Publishing Company in Chicago was responsible for issuing about 75 books by Dr. Carus, and has continued reprinting some of them since. A summary of his writings until 1909 is found in Philosophy as a Science: a Synopsis of Writings of Dr. Paul Carus, Containing an Introduction Written by Himself, Summaries of His Books, and a List of Articles to Date. The extent of his writing is evident to the reader who sees 64 pages of book synopses and 95 pages briefly summarizing each article. Carus writings are also listed at Online Books webpage.

The following sections exemplify the range of his books.

The Gospel of Buddhism

The Gospel of Buddha: According to Old Records was the most influential work of Carus. In addition to numerous English editions beginning with the 1894 edition from Open Court Publishing Co., the book was translated into Japanese, German, Chinese, French, Hebrew, Spanish, Polish, Telugu, and Hindi. These are some of the editions:

• The Gospel of Buddha: According to Old Records. 1894. 308 pages. Available at Internet Archive.
• The Gospel of Buddha. Open Court Publishing Co. 1895. 3rd revised edition. 275 pages.
• The Gospel of Buddha. Open Court Publishing Co. 1915. 310 pages. "Compiled from ancient records by Paul Carus; illustrated by O. Kopetzky." Available at Hathitrust and Internet Archive.
• The Gospel of Buddha: According to Old records. Open Court Publishing Co. 2004. Revised and enlarged edition. 522 pages." Paul Carus; introd. by Martin J. Verhoeven; foreword by Donald S. Lopez; pref. by Blouke Carus; illustrations by Keichu Yamada and Olga Kopetzky."
• Hanna, Boyd. The Sayings of Buddha. 1957. Derived from the Carus work.

Fiction and poetry

• Karma, a story of Buddhist ethics. 1903. Fiction. Illustrated by Kwason Suzuki.
• K'ung Fu Tze; a Dramatic Poem. 1915. Available at Hathitrust and Internet Archive.
• Nirvâna, a Story of Buddhist Psychology. 1902. Fiction. Illustrations by Kwasong Suzuki. Available at Google Books.


• Amitabha: a Story of Buddhist Theology. 1906. Available at Hathitrust and Internet Archive. Translated into German and Thai.
• The Bride of Christ; a Study in Christian Legend Lore. 1908. Available at Hathitrust and other sources.
• Chinese Thought; an Exposition of the Main Characteristic Features of the Chinese World-conception'. 1907. 195 pages. Abridged version published as "Chinese Astrology in La Salle, 1974.
• The Canon of Reason and Virtue (Lao-tze's Tao Teh King) / Translated from the Chinese. 1903. Available at Hathitrust.
• The Dharma, or, The Religion of Enlightenment: an Exposition of Buddhism. 1896. Available at Hathitrust and Internet Archive.
• Eros and Psyche: a Fairy-tale of Ancient Greece, Retold after Apuleius. 1900. Illustrations by Paul Thumann. Available at Internet Archive and Hathitrust.
• God; an Enquiry into the Nature of Man's Highest Ideal and a Solution of the Problem from the Standpoint of Science. 1908. Available at Hathitrust, Freading, and other sources.
• Goethe, with Special Consideration of His Philosophy. 1915. 357 pages. Available at Hathitrust and Internet Archive.
• The History of the Devil and the Idea of Evil, from the Earliest Times to the Present Day. 1900. Available at Hathitrust and other sources.
• Kant and Spencer; a Study of the Fallacies of Agnosticism. 1899. Available at Hathitrust and Google Books.
• Lao-tze's Tao-Teh-King / Chinese-English. With introduction, transliteration, and notes. 1898. Available at Internet Archive.
• Philosophy as a Science: a Synopsis of Writings of Dr. Paul Carus, Containing an Introduction Written by Himself, Summaries of His Books, and a List of Articles to Date. 1909. 213 pages. Available at Internet Archive, Hathitrust, and other sources. Reprinted 1911, 1968.
• Personality, with Special Reference to Superpersonalities and the Interpersonal Character of Ideas. 1911. Available at Internet Archive.
• The Pleroma, an Essay on the Origin of Christianity. 1909. 163 pages. Available at Hathitrust, Internet Archive, and other sources.
• The Point of View, an Anthology of Religion and Philosophy Selected from the Works of Paul Carus. 1927. Catherine E. Cook, editor.
• Primer of philosophy. Chicago, 1893. Available at Hathitrust and Internet Archive.
• The Rise of Man; a Sketch of the Origin of the Human Race. 1907. Available at Hathitrust and Internet Archive.
• The Story of Samson and Its Place in the Religious Development of Mankind. 1907. Available at Hathitrust, Internet Archive, and other sources.]
• Truth on Trial; an Exposition of the Nature of Truth, Preceded by a Critique of Pragmatism and an Appreciation of Its Leader. 1911.Available at Hathitrust, Internet Archive, and other sources. Reprinted by several publishers.


• "The Crown of Thorns. A Story of the Time of Christ," The Open Court Vol. 1901: Issue 4, Article 1. Available at: OpenSIUC.

Additional resources

• Weir, Jr., Edgar A. "The Whiter Lotus: Asian religions and reform movements in America, 1836-1933." (2011). University of Nevada Theses/Dissertations/Professonal Papers/Capstones. University of Nevada. Paper 932.


1. Paul Carus, Philosophy as a science: a synopsis of writings of Dr. Paul Carus, containing an introduction written by himself, summaries of his books, and a list of articles to date. (Chicago, 1909), 2.
2. Note: emigration dates very on Carus applications for U. S. passport in 1892, 1900, and 1912. Dates given for 1882 and 1883 would not be possible for the ship consistently named as Grecian Monarch because it did not sail on the London-New York route until mmid-1883.
3. "Marianne Carus," Immigrant Entrepreneurship website. Accessed January 2, 2016.
4. Application for passport. 1907.
5. Rick Fields, How the Swans Came to the Lake: A Narrative History of Buddhism in America (Boulder, Co: Shambhala Publications, 1992), 128.
6. Michael C. Howard. Transnationalism and Society: An Introduction. (Jefferson, NC: McFarland and Co., 2011). 199.
7. "Some Remarkable 'News'" The Theosophic Messenger 5.9 (June, 1904), 135.
8. "160 years of Paul Carus," Hegeler Carus Foundation website. Accessed January 2, 2016.
9. "160 years of Paul Carus," Hegeler Carus Foundation website. Accessed January 2, 2016.


Paul Carus
by Illinois Biographical Dictionary
2008-2009 Edition

(1852-1919) – Philosopher, was born on July 18, 1852, in Ilsenburg, Germany, the son of Dr. Gustav Carus and Laura (Krueger) Carus, a family of distinguished scholars. His father, then pastor at Ilsenburg, later became first superintendent general of the Church of Eastern and Western Prussia. Carus received a good education in mathematics and the classics at the gymnasia of Posen and Stettin, and after studied at the universities of Greisswald, Strassburg, and Tubingen, where he received a Ph.D. in 1876. He then became a teacher in the military academy at Dresden, but his liberal views soon brought him into opposition to the authorities, and he eventually resigned. In the early 1880s, he went to England and later came to the United States.

Carus's struggle was representative in many ways. He was reared in an intensely religious household in Germany. His father, a prominent Protestant clergyman, even became superintendent of the Church of Eastern and Western Prussia. The son planned to become a Christian missionary. That plan, of course, had to be abandoned when Carus discovered that he no longer believed the message he was expected to proclaim. This is some evidence that Carus actually had become "heterodox" when he was quite young; it was at the age of twelve, he told Edmunds one evening in Philadelphia in 1906. In any case, as Soyen noted, Carus "deviated considerably from the traditional Christianity represented by his father." This loss of faith put distance between him and his father. It cost him his teaching position at the military academy at the Royal Saxon Cadet Corps, and it propelled him to seek a more hospitable religious climate first in England and finally, in 1884, in the United States.

-- The American Encounter with Buddhism, 1844-1912: Victorian Culture & the Limits of Dissent, by Thomas A. Tweed

Carus had by now worked through a devastating period of religious skepticism into what was to remain his life-long philosophy. This consisted in a thoroughgoing monism of mind and matter, based on community of form and on the identity of the laws of nature and the laws of mind. Philosophy, he believed, could be reduced to a science as objective as any of the other sciences. While thus opposed in principle to all subjectivism, he believed that the religious aspirations of mankind could be satisfied with a scientific conception of God as the impersonal world-order, and a historical conception of immortality as the survival of one’s influence. Carus devoted the rest of his life to working out this philosophy in detail. His bibliography embraced more than one thousand titles. In 1887, the Chicago zinc-manufacturer, Edward C. Hegeler, founded the Open Court as a journal devoted to the establishment of religion and ethics on a scientific basis. Carus contributed several articles, and was then appointed editor. The magazine, first as a weekly, then as a monthly, flourished under his capable management. He threw open its columns to contributors, regardless of their previous prestige, and, with equal zest, entered into controversy with nobodies and with philosophers of established reputation. The interest of an idea, rather than its author, attracted him. His ties with Hegeler were drawn closer by his marriage on March 29, 1888, to Hegeler’s daughter, Mary. In 1890, Hegeler established the Monist as a quarterly to take care of the more technical contributions to the Open Court, and Carus became editor of the new magazine also. Soon the reprinting of valuable articles led to the development of the Open Court Publishing Company which, under Carus’ direction, gradually enlarged its scope to include the republication at popular prices of philosophical classics, and the publication of new philosophical works and notable scientific treatises, such as those of Boole and Dedekind in mathematics, Binet and Ribot in psychology, and Mach in physics.

Carus exercised a wide popular influence on behalf of a more rational attitude toward religion and ethics than had been up to now, prevalent in the United States. His direct influence on American philosophy was curiously slight. Among his many books, probably the most important are Fundamental Problems (1889); The Soul of Man (1891); The Gospel of Buddha (1894), a compilation of Buddhist scriptures, which was widely translated and was adopted in Buddhist schools in Ceylon and Japan.
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Re: Freda Bedi, by Wikipedia

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Parliament of the World's Religions
by Wikipedia
Accessed: 3/26/19



Chicago Meeting, 1893
Status Active
Genre Conference, Exhibits
Inaugurated 11-16 September 1893[1] (Chicago, USA)
Previous event 15-19 October 2015 (Salt Lake, USA)
Next event 1-7 November 2018 (Toronto, Canada)

There have been several meetings referred to as a Parliament of the World's Religions, the first being the World's Parliament of Religions of 1893, which was an attempt to create a global dialogue of faiths. The event was celebrated by another conference on its centenary in 1993. This led to a new series of conferences under the official title Parliament of the World's Religions.


An organization was incorporated in 1988 to carry out the tradition of the Parliament of the World's Religions by marking the centennial of the first Parliament. The Council for a Parliament of the World's Religions[2] is headquartered in Chicago. Its board of trustees are elected from various faith communities. Rev. Dr. Larry Greenfield serves as its executive director.[3]


1893 Parliament

Swami Vivekananda on the platform of the Parliament of Religions September 1893. On the platform (left to right) Virchand Gandhi, Anagarika Dharmapala, Swami Vivekananda[4] and G. Bonet Maury.

In 1893, the city of Chicago hosted the World Columbian Exposition, an early world's fair. So many people were coming to Chicago from all over the world that many smaller conferences, called Congresses and Parliaments, were scheduled to take advantage of this unprecedented gathering. One of these was the World's Parliament of Religions, an initiative of the Swedenborgian layman (and judge) Charles Carroll Bonney.[5][6] The Parliament of Religions was by far the largest of the congresses held in conjunction with the Exposition.[7] John Henry Barrows, a clergyman, was appointed as the first chairman of the General Committee of the 1893 Parliament by Charles Bonney.[8]

The Parliament of Religions opened on 11 September 1893 at the World's Congress Auxiliary Building which is now The Art Institute of Chicago, and ran from 11 to 27 September, making it the first organized interfaith gathering.[9] Today it is recognized as the occasion of the birth of formal interreligious dialogue worldwide, with representatives of a wide variety of religions and new religious movements, including:

• The Jain preacher Virchand Gandhi was invited as a representative of Jainism.[10]
• The Buddhist preacher Anagarika Dharmapala was invited as a representative of "Southern Buddhism," the term applied at that time to the Theravada.
• Soyen Shaku, the "First American Ancestor" of Zen, made the trip.[11]
• An essay by the Japanese Pure Land master Kiyozawa Manshi, "Skeleton of the philosophy of religion" was read in his absence.
• Swami Vivekananda belongs Bengali Kayastha community represented Hinduism as a delegate, introducing Hinduism at the opening session of the Parliament on 11 September.[12]Though initially nervous, he bowed to Saraswati, then began his speech with salutation, "Sisters and brothers of America!". To these words he got a standing ovation from a crowd of seven thousand, which lasted for two minutes. When silence was restored he began his address. He greeted the youngest of the nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance!"
• Christianity was represented by G. Bonet Maury who was a protestant historian invited by Swami Vivekananda
• Islam was represented by Mohammed Alexander Russell Webb, an Anglo-American convert to Islam and the former US ambassador to the Philippines.
• Rev. Henry Jessup addressing the World Parliament of Religions was the first to publicly discuss the Bahá'í Faith in the United States (it had previously been known in Europe).[13] Since then Bahá'ís have become active participants.[14]
• Theism or the Brahmo Samaj was represented by Pratap Chandra Majumdar
• The Theosophical Society was represented by the Vice-President of the society, William Quan Judge and by activist Annie Besant.
• New religious movements of the time, such as Spiritualism and Christian Science. The latter was represented by Septimus J. Hanna, who read an address written by its founder Mary Baker Eddy.[15]

Absent from this event were Native American religious figures, Sikhs and other Indigenous and Earth centered religionists; these religions and spiritual traditions were not represented until the 1993 Parliament convened.

1993 Parliament

In 1993, the Parliament convened at the Palmer House hotel in Chicago. Over 8,000 people from all over the world, from many diverse religions, gathered to celebrate, discuss and explore how religious traditions can work together on the critical issues which confront the world.[16] A document, "Towards a Global Ethic: An Initial Declaration", mainly drafted by Hans Küng, set the tone for the subsequent ten days of discussion. This global ethic was endorsed by many of the attending religious and spiritual leaders who were part of the parliament assembly.[17]

Also created for the 1993 parliament was a book, A Sourcebook for the Community of Religions, by the late Joel Beversluis, which has become a standard textbook in religion classes. Unlike most textbooks of religion, each entry was written by members of the religion in question.

The keynote address was given by the Dalai Lama on the closing day of the assembly. Cardinal Joseph Bernardin also participated.

1999 Parliament

More than 7,000 individuals from over 80 countries attended 1999 Parliament in Cape Town, South Africa. The Parliament began with a showing of the international AIDS Memorial Quilt to highlight the epidemic of AIDS in South Africa, and of the role that religious and spiritual traditions play in facing the critical issues that face the world. The event continued with hundreds of panels, symposia and workshops, offerings of prayer and meditation, plenaries and performances. The programs emphasized issues of religious, spiritual, and cultural identity, approaches to interreligious dialogue, and the role of religion in response to the critical issues facing the world today.

The Parliament Assembly considered a document called A Call to Our Guiding Institutions, addressed to religion, government, business, education, and media inviting these institutions to reflect on and transform their roles at the threshold of the next century.

In addition to the Call, the Parliament staff had created a book, Gifts of Service to the World, showcasing over 300 projects considered to be making a difference in the world. The Assembly members also deliberated about Gifts of Service which they could offer or could pledge to support among those projects gathered in the Gifts document.

2004 Parliament

It was celebrated in the Universal Forum of Cultures.[18] More than 8,900 individuals attended the 2004 Parliament in Barcelona, Spain. Having created the declaration Towards a Global Ethic[19] at the 1993 Parliament and attempted to engage guiding institutions at the 1999 Parliament, the 2004 Parliament concentrated on four pressing issues: mitigating religiously motivated violence, access to safe water, the fate of refugees worldwide, and the elimination of external debt in developing countries. Those attending were asked to make a commitment to a "simple and profound act" to work on one of these issues.

2009 Parliament

Melbourne, Australia, hosted the 2009 Parliament of the World's Religions. The 2009 parliament took place from 3 December to 9 December. Over 6,000 people attended the parliament.[20]

The Melbourne parliament addressed issues of Aboriginal reconciliation. The issues of sustainability and global climate change were explored through the lens of indigenous spiritualities. Environmental issues and the spirituality of youth were also key areas of dialogue.

The Council for a Parliament of the World's Religions suggested that the Melbourne parliament would "educate participants for global peace and justice" through exploring religious conflict and globalization, creating community and cross-cultural networks and addressing issues of religious violence. It supported "strengthening religious and spiritual communities" by providing a special focus on indigenous and Aboriginal spiritualities; facilitating cooperation between Pagan, Jewish, Christian, Bahá'í, Jain, Muslim, Buddhist, Sikh and Hindu communities; crafting new responses to religious extremism and confronting homegrown terrorism and violence.[21]

The Rev. Dirk Ficca served as the executive director at the time of the 2009 Parliament of Religions. Ms. Zabrina Santiago served as deputy director and partner cities director.

2015 Parliament

In 2011, The Parliament of World's Religions announced that the 2014 Parliament would take place in Brussels, Belgium.[22] In November 2012, a joint statement from Brussels and CPWR announced that because of the financial crisis in Europe, Brussels was unable to raise the funds required for a Parliament.[23]

On 15–19 October, the 2015 Parliament took place at the Salt Palace Convention Center in Salt Lake City, Utah.[24] 9,806 attendees, performers, and volunteers from 73 countries, 30 major religions and 548 sub-traditions participated in the Parliament.[25] During the closing ceremony, Imam Abdul Malik Mujahid announced that the Parliament would henceforth be held every two years, with the next gathering scheduled for 2017.[26] This was later changed to 2018.

2018 Parliament

The Board of Trustees of the Parliament organization selected Toronto as the site of the 2018 Parliament of the World's Religions at their April 2017 Board meeting. The event was scheduled for 1-7 November 2018.[27]

Related Events

Great Religious Exposition

From March to May 1930, Kyoto, Japan hosted a Great Religious Exposition (宗教大博覧会 Shūkyō Dai-hakurankai). Religious groups from across Japan and China exhibited at the fair.[28] All of Japan's traditional Buddhist sects had an exhibit, as well as Christianity.[29]

2007 Monterrey Forum of Cultures

Forum Monterrey 2007 was an international event which included Parliament-style events and dialogues.[30] It was held as part of the 2007 Universal Forum of Cultures, which featured international congresses, dialogues, exhibitions, and spectacles on the themes of peace, diversity, sustainability and knowledge. Special emphasis was placed on the eight objectives of the Millennium Development goals for eradicating abject poverty around the world.

2016 Central European Interfaith Forum (CEIF 2016)

On 25 July 2016 the Parliament of the World’s Religions–Slovakia and the Slovak Esperanto Federation in collaboration with other partners organized in Nitra, Slovakia called the Central European Interfaith Forum.[31][32][33]

Besides Elisabeth Ziegler-Duregger, Ambassador of the Parliament of the World’s Religions, there were also more than 150 participants representing 20 nations, three continents, seven world religions as well as other religious, spiritual or humanist traditions convened for interfaith and civic exchanges in the search for solutions to the growing ethnic, cultural and religious tension in Europe and to jointly address some of humanity’s most vexing problems such as the alarming trends of nationalism, extremism and xenophobia in societies.[33][34] The event resulted in a statement (the Nitra statement).[34]

See also

• Interfaith dialogue
• Ecumenism
• Sarva Dharma Sammelan (Meeting of all religions) held every year in India


1. Chicago 1893
2., Official Site
3. "Dr. Larry Greenfield | Parliament of the World's Religions". Retrieved 2015-10-31.
4. "Chicago, September, 1893 on the platform". Retrieved 11 April 2012.
5. Marcus Braybrooke, Charles Bonney and the Idea for a World Parliament of Religions, The Interfaith Observer
6. Boston Collaborative Encyclopedia of Western Theology, World Parliament of Religions (1893)
7. McRae, John R. (1991). "Oriental Verities on the American Frontier: The 1893 World's Parliament of Religions and the Thought of Masao Abe". Buddhist-Christian Studies. University of Hawai'i Press. 11: 7–36. doi:10.2307/1390252. JSTOR 1390252.
8. Michaud, Derek. An Analysis of Culture and 14 April 2012.
9. "Parliament of the World’s Religions", Religion & Ethics Newsweekly, 23 October 2015
10. Jain, Pankaz; Pankaz Hingarh; Bipin Doshi; Smt. Priti Shah. "Virchand Gandhi, A Gandhi before Gandhi". herenow4u. Retrieved 26 March 2014.
11. Ford, James Ishmael (2006). Zen Master Who?. Wisdom Publications. pp. 59–62. ISBN 0-86171-509-8.
12. Dutt 2005, p. 121
13. "First Public Mentions of the Bahá'í Faith". Bahá'í Information Office of the UK. 1998. Retrieved 25 September 2015.
14. "Baha'is participate in interfaith parliament". Bahá'í World News Service. Bahá’í International Community. 12 July 2004. Retrieved 25 September 2015.
15. Peel, Robert (1977). Mary Baker Eddy: The Years of Discovery. New York: Holt, Rineheart and Winston, p. 51.
16. "1993 Chicago: Chicago 1993 |". Retrieved 2017-11-22.
17. "Global Ethic: About the Global Ethic |". Retrieved 2017-11-22.
18. "2004 Parliament of the World's Religions". Retrieved 27 February 2019.
19. "Towards a Global Ethic". 13 September 2014.
20. "Guestview: Faiths meet at Parliament of World Religions". Reuters. 8 December 2009.
22. "Brussels to Host the Parliament". Parliament of the World's Religions. 21 March 2011.
23. "Joint Statement About Brussels 2014". 30 November 2012.
24. "Parliament of World Religions convenes in Mormon country - at last". 14 October 2015. Retrieved 27 February 2019.
25. "Parliament Follow Up Letter | Inter Religious Federation for World Peace". Retrieved 2015-10-31.
26. Parliament of the World's Religions in Salt Lake 'best ever,' chairman says. Deseret News. Retrieved 2016-6-27.
27. "2018 Toronto: Toronto 2018 |". Retrieved 2017-11-22.
28. 村上重良「評伝出口王仁三郎」1978. p. 183.
29. Stalker, Nancy K. (2008). Prophet motive : Deguchi Onisaburō, Oomoto, and the rise of new religions in Imperial Japan. Honolulu: University of Hawai'i Press. pp. 118–130. ISBN 9780824831721.
30. "2007 Universal Forum of Cultures, Monterrey, Mexico". Retrieved 27 February 2019.
31. "Central European Interfaith Formum". CIEF. 4 August 2016. Retrieved 4 August 2016.
32. "Central European Interfaith Forum". World Esperanto Congress 2016. Retrieved 4 August 2016.
33. "Forum of the World's Religions". Our Forum 2016. Retrieved 4 August 2016.
34. "CEIF Central European Interfaith Forum" (PDF). Nitra Statement. CEIF. Retrieved 4 August 2016.

Further reading

• The World's Congress of Religions – The addresses and papers delivered before the Parliament, and the Abstract of the Congresses, held in Chicago, August 1893 to October 1893, under the Auspices of The World's Columbian Exposition. Chicago, 1894.[1]
• Rev. J. H. Barrows. The World's Parliament of Religions. Chicago,1893.
• Rev. J. L. Jones. A Chorus of faith as heard in Parliament of Religions held in Chicago, 10–27 September 1893. Chicago, 1893.
• Rev. L. P. Mercer. Review of the World's Religions Congresses of the World's Congress Auxiliary of the World's Columbian Exposition. Chicago, 1893.
• Prof. Walter R. Houghton. Neely's History of the Parliament of Religions and Religious Congresses at the World's Columbian Exposition. Chicago, 1893.
• Max Muller. Arens, December 1894. Boston.
• Bonnet Maury. Revue des deux mondes, 15 August 1894.
• R. Rev. Kean. Catholic family annual, 1893.
• Rev. J. H. Barrows. "Results of the Parliament of Religions". The Forum, September 1894.
• G. D. Boardmann. The Parliament of Religions. Philadelphia, 1893.
• M. Zmigrodsky. "Kongres Katolicki i Kongres wszech Religij w Chicago 1893 roku". Kraków, 1894.
• Gen. M. M. Trumbull. "The Parliament of Religions". The Monist, April 1894.
• Dr. Paul Carus. "The dawn of a new religious Era". The Forum, 1893. The Monist, April 1894.
Peel, Robert (1977). Mary Baker Eddy: The Years of Authority. New York: Holt, Rineheart and Winston, p. 51.

External links

•, Official Site
• Videos: Portal, Official Portal
• Das Weltparlament der Religionen in Chicago 1893 (German)
• Video of Fahad Abualnasr, Director General of KAICID on the occasion of the Central European Interfaith Forum 2016 held in Nitra, Slovakia.


1. "The Worlds Congress of Religions". Conkey Company. Retrieved 2014-09-13.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 4:26 am

Charles C. Bonney
by Wikipedia
Accessed: 3/26/19




Charles Carroll Bonney (1831–1903) was a Chicago lawyer, judge, teacher, author, and orator, best known for serving as President of the World's Congresses at the World's Columbian Exposition of 1893.


Charles C. Bonney was born in Hamilton, New York on September 4, 1831. He was schooled in Hamilton, and attended Colgate University, eventually receiving his LL.D. After a brief stint as a teacher in Hamilton, Bonney moved to Peoria, Illinois, where he founded a school. In 1852, he became a lecturer in education at Peoria College, and in this capacity played a role in setting up the Illinois state school system.

Bonney moved to Chicago in 1860. In 1866, he became a judge of the Supreme Court of Illinois. He participated in the foundation of the International Law and Order League in Toronto in 1880, and later served as that organization's president from 1885 to 1893. Bonney was president of the Illinois State Bar Association in 1882. He was also active in the American Bar Association, serving as Vice President in 1887, and in that capacity gaining notoriety in the press, with many journalists calling for Bonney to be appointed to the Supreme Court of the United States.

A member of the New Jerusalem Church, Bonney played an active role in organizing the Parliament of the World's Religions
, held in conjunction with the World's Columbian Exposition of 1893.

The New Church (or Swedenborgianism) is the name for several historically related Christian denominations which developed as a new religious movement, influenced by the writings of scientist and Swedish Lutheran theologian Emanuel Swedenborg (1688–1772). According to Swedenborg, he received a new revelation from Jesus Christ in visions he experienced over a period of at least twenty-five years. He predicted in his writings that God would replace the traditional Christian Church, establishing a New Church which would worship God as Jesus Christ. According to New Church doctrine, each person must cooperate in repentance, reformation, and regeneration.[1]

The movement was founded on the belief that God explained the spiritual meaning of the Bible to Swedenborg to reveal the truth of the Second Coming of Jesus Christ. Swedenborg cited divine revelation for his writings,[2] and his followers believe that he witnessed the Last Judgment in the spiritual world with the inauguration of the New Church.

The church is seen by its members as what Jesus is establishing with those who believe that he is the one God of heaven and Earth, with obedience to Jesus' commandments necessary for salvation. It is thought that any Christian holding these beliefs is part of the New Church. New Church organizations acknowledge what they believe to be the universal nature of Jesus' church: all who do good in accordance with the truth of their religion will be accepted by Jesus into heaven (since God is goodness itself), and doing good joins one with God.[3] Adherents believe that New Church doctrine is derived from the Bible and provides enlightenment of the truth; this leads to diminished doubt, a recognition of personal faults and a more-focused, happier life.[4]

Other names for the movement include Swedenborgian, New Christians, Neo-Christians, Church of the New Jerusalem, and The Lord's New Church. Although those outside the church may refer to the movement as Swedenborgianism, some adherents distance themselves from this title (which implies following Swedenborg, rather than Jesus). Swedenborg published some of his theological works anonymously; his writings promoted one church based on love and charity, rather than multiple churches named after their founders and based on belief or doctrine.[5]

-- The New Church (Swedenborgian), by Wikipedia

Over 200 "World's Congresses" or "World's Parliaments" were held in conjunction with the World's Columbian Exposition (besides the Parliament of the World's Religions, there were also congresses of anthropology, labor, medicine, temperance, commerce and finance, literature, history, art, philosophy, and science). Bonney served as president of the combined World Congresses.

Bonney published several books in his lifetime, the most notable of which were his Handbook of the Law of Railway Carriers, Summary of the Law of Insurance, The World's Parliament of Religions, and The World's Congress Addresses.

Bonney took ill in 1900, and, after three years' sickness, died of paralysis on August 23, 1903 in Chicago. His daughter, Callie Bonney Marble, was an author and lyricist.


• Obituary in The New York Times
• Appletons Encyclopedia

External links

• Works by or about Charles C. Bonney at Internet Archive
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 5:20 am

Max von Oppenheim
by Wikipedia
Accessed: 3/26/19



Max (Freiherr) von Oppenheim (15 July 1860 in Cologne – 17 November 1946 in Landshut) was a German lawyer, diplomat, ancient historian, and archaeologist. He was a member of the Oppenheim banking dynasty. Abandoning his career in diplomacy, he discovered the site of Tell Halaf in 1899 and conducted excavations there in 1911-13 and again in 1929. Bringing many of his finds to Berlin, he exhibited them in a private museum. This was destroyed by Allied bombing in World War II. However, most of the findings were recently restored and have been exhibited again at Berlin and Bonn.

Oppenheim was a controversial figure before and during World War I because he was considered a spy by the French and British. He did in fact engage in anti-Allied propaganda, aimed at stirring up the Muslim populations of the Allied-controlled territories against their colonial masters.

Early life

Max Oppenheim was born on 15 July 1860 in Cologne as the son of Albert Oppenheim [de] and Pauline Engels. Albert Oppenheim, a member of the Jewish Oppenheim family of bankers had converted to Catholicism in 1858 to marry Catholic Pauline Engels, from an established Cologne merchant family. In 1867, Max' grandfather, Simon, was awarded the title of Freiherr (Baron) in Austria-Hungary. As the title was also valid in Prussia, the family now styled itself "von Oppenheim".[1]:16,21

Max grew up as one of five siblings and from an early age he was exposed to art, as his father was an avid collector and patron of the arts. Although his father wanted him to work in the banking house of Sal. Oppenheim, Max had other ideas. According to his unpublished memoirs, it was a Christmas gift of The Thousand and One Nights that first gave rise to his interest in the East. Max attended school at Cologne from 1866–79, finishing with the Abitur at the Apostel-Gymnasium. He then followed the wish of his father and began to study law at the University of Strasbourg. However, rather than study, he spent most of time at the Studentenverbindung "Palatia [de]". He then transferred to Berlin University but his lack of academic progress caused his father to recall him to Cologne where he finished his 1. Staatsexamen and the doctoral exam in 1883. During his time as Referendar he learned Arabic and began to collect Oriental art.[1]:16,22 At that time, Max also did his military service in the 15th Uhlan Guards regiment.[2]:17 He finished his Referendariat in 1891 by passing the exam as Assessor.[1]:22

Travel in the East and diplomatic service

Max von Oppenheim in Arab-style dress, c. 1896

In 1892, Oppenheim travelled to Spain, the Maghreb and on to Cairo where he stayed for seven months, studying Arabic and Islam. Unusually, he moved out of a European-style hotel to live in a quarter inhabited by locals. In 1893-94, Oppenheim then travelled from Cairo through the Syrian desert, Mesopotamia to Basra. He passed through areas not visited by any European explorer before him and developed a keen interest in the Bedouins.[1]:16,23 Returning by way of India and Deutsch Ostafrika to Germany, in 1895 Max von Oppenheim wrote his two volume travelogue Vom Mittelmeer zum Persischen Golf, which made him famous on publication in 1899/1900.[1]:23 T.E Lawrence, whom Oppenheim later met at Carchemish in 1912, called Oppenheim's work "the best book on the area I know".[2]:20 In 1895, Oppenheim visited Constantinople and was received for an audience by Sultan Abdul Hamid II, discussing Panislamism.[1]:23

Interested in politics and diplomacy, Oppenheim tried to join the diplomatic corps but the Auswärtiges Amt (Foreign Office) rejected him due to the Jewish background of his father.[1]:23 Using well-connected friends — including Paul Graf von Hatzfeldt[2]:21 — Oppenheim succeeded in being accepted as an attaché (which did not bestow diplomatic status) at the German General Consulate in Cairo.[1]:23 In June 1896, he arrived in Cairo which was to be his home for the next thirteen years. Not issued with any specific instructions, he made use of his freedom to engage in freelance activities, sending reports of his impressions to his superiors in Berlin (over the years totaling around 500). However, most of his messages were simply filed without comment, only rarely distributed more widely within the diplomatic service. Oppenheim was more successful in establishing a network of upper class acquaintances in Cairo, both European and local.[1]:23

This activity and his views in support of the German government's colonial ambitions caused considerable mistrust among the British in Egypt, worried about German designs on the country (which had become a de facto protectorate in 1882), the Suez canal and the lifeline to their possessions in India. The British press repeatedly agitated against him, even styling him a "master spy of the Kaiser".[1]:23–24 For example, when tensions were later heightened by the Aqaba border crisis, 1906, British and French papers accused Oppenheim of acting in ways to incite pan-Islamic jihadi massacres of Europeans and of plotting with anti-French Algerian, and anti-Italian Tripolitan, rebels.[2]:26[3]:333–341

On one of several trips he made while stationed at Cairo, in 1899 Oppenheim travelled via Aleppo to Damascus and northern Mesopotamia on behalf of Deutsche Bank, working on establishing a route for the Baghdad Railway. On 19 November, he discovered the archaeological site of Tell Halaf, following up on tales told to him by local villagers of stone idols buried beneath the sand. Within three days, several significant pieces of statuary were uncovered, including the so-called "Sitting Goddess". A test pit uncovered the entrance to the "Western Palace". Since he had no legal permit to excavate, Oppenheim had the statues he found reburied and moved on. Deutsche Bank was not satisfied with his work on the railway and he was subsequently dismissed as an advisor. He continued to work in Cairo as a diplomat until 1910 when he was dismissed from the diplomatic service with the rank of Ministerresident on 1 November.[1]:16,24,63

Excavations at Tell-Halaf

Reconstructed bird statue found at Tell Halaf (184 by 70 by 70 cm)

Statue of a male from the cult room at Tell Halaf, today at the Adana Museum, Turkey

Relief of a six-winged genius from the palace at Tell Halaf, confiscated by the US government in 1943, today at the Walters Art Museum, Baltimore

Scorpion-birdman from the Scorpion Gate at the Western Palace of Tell Halaf, damaged by fire in 1943 and restored

Replica of a gold clothing ornament found at Tell Halaf

According to noted archaeologist Ernst Herzfeld, he had urged Oppenheim in 1907 to excavate Tell Halaf and they made some initial plans towards this goal at that time. In August 1910, Herzfeld wrote a letter calling on Oppenheim to explore the site and had it circulated to several leading archaeologists like Theodor Noldeke or Ignaz Goldziher to sign. Armed with this letter, Max von Oppenheim was now able to ask for his dismissal from the service (which he did on 24 October 1910) while being able to call on financing from his father for the excavation.[1]:48–49

With a team of five archaeologists, Oppenheim planned a digging campaign that began on 5 August 1911. Substantial equipment was imported, including a small steam train. The costs totaled around 750,000 Mark and were covered by von Oppenheim's father. On arrival, the archaeologists discovered that since 1899 locals had uncovered some of the findings and heavily damaged them - in part out of superstition, in part to gain valuable building material.

During the excavations Oppenheim found the ruins of the Aramaean town of Guzana (or Gozan), which flourished at the turn of the 2nd/1st millennium BC. Significant finds included the large statues and reliefs of the so-called "Western Palace" built by King Kapara, as well as a cult room and tombs. After a revolt, the Aramaean palace had been destroyed and Guzana became an Assyrian province. Some of the statuary was found reused in buildings from the Hellenistic period. In addition, they discovered Neolithic pottery from around 6,000 to 5,000 BC of a type which became known as Halaf culture after the site where it was first found. At the time, this was the oldest painted pottery ever found (together with those discovered at Samarra by Herzfeld).[1]:25,48–49,64–66

In 1913, Oppenheim also discovered the reliefs at the Djebelet el-Beda before deciding to return temporarily to Germany.[1]:16 The finds of Tell Halaf were left at the building he and his team had inhabited during the dig. Most of them were securely packaged and stored.[1]:66–67

First World War

The outbreak of World War I prevented him from returning, however. As an expert on the East, the Foreign Office asked him to summarise the many different strategic ideas floating around in the ministry. The result was his Denkschrift betreffend die Revolutionierung der islamischen Gebiete unserer Feinde ("Memorandum on revolutionizing the Islamic territories of our enemies") of October 1914. The memo argued for enlisting the Sultan to call on the world's Muslims to engage in a Holy War against the colonial powers, France and Great Britain. To develop the necessary propaganda, the Nachrichtenstelle für den Orient (Intelligence Bureau for the East) was established in Berlin. Oppenheim became its head.[1]:16,25

In November 1914, Sultan Mehmed V indeed called for a jihad against the enemies of the Ottoman Empire. In 1915, Oppenheim was sent to the German embassy at Constantinople to disseminate propaganda material in the Ottoman empire. On one of several trips he made at the time, he met Prince Faisal in early 1915, trying to win him for the German side, unaware that Faisal's father, Hussein was negotiating with the British almost simultaneously. Whilst their attempt to incite an Arab rebellion was eventually successful, Oppenheim failed.[1]:16,25

In late 1915, British High Commissioner in Cairo Henry McMahon claimed in a report that Oppenheim had been making speeches in mosques approving of the massacre of Armenians initiated by the Young Turk government earlier that year.

Oppenheim was credited with being the one who came up with the dual approach to fighting the British and French: through regular troops and by encouraging uprisings by the masses.[5] Some among the Arabs reportedly referred to Oppenheim as Abu Jihad ("Father of Holy War").[6]

In 1917, Oppenheim returned to Berlin and began to work on the publication of his excavation results.[1]:16

Weimar Republic and second excavation at Tell Halaf

With Germany initially not a member of the League of Nations, there was no way for Oppenheim to resume his excavations. He decided to become a private scholar. In 1922, Oppenheim founded the Orient-Forschungsinstitut in Berlin. At the institute young scholars from various disciplines worked together to advance the study of Middle Eastern culture and history. In the inflation of 1923 Oppenheim lost most of his financial wealth. From then on, he was forced to rely on loans and support from friends and relatives.[1]:25–26

In 1926, Germany joined the League of Nations. Preparing for new excavations, in 1927 Oppenheim again travelled to Tell Halaf. Artillery fire exchanged between Ottoman and French troops in the final days of the war had severely damaged the building and the archaeological findings had to be dug out of the rubble. Once again, it was found that the locals had damaged some of the stone workings. Since he had made plaster casts during the original excavation, Oppenheim was able to repair most of the damage done to the statues and orthostat reliefs. He managed to achieve a generous division of his previous finds with the authorities of the French Mandate. His share (about two-thirds of the total) was transported to Berlin, the rest was brought to Aleppo, where Oppenheim installed a museum that became the nucleus of today's National Museum.[1]:26

In 1929, he resumed excavations and the new findings were divided. That year, Oppenheim also founded the Max-von-Oppenheim-Stiftung to ensure work on his findings continued after his death.[1]:16

Foundation of the Tell Halaf Museum and later life

Attempts to have his findings exhibited at the newly constructed Pergamon Museum failed, as the museum refused to agree to Oppenheim's financial demands. He thus opened his own private "Tell Halaf Museum" in an industrial complex in Berlin-Charlottenburg in July 1930. The museum's concept of presenting the exhibits is considered quite modern even by today's standards. It was subsequently visited and remarked upon by archaeologist Max Mallowan, his wife Agatha Christie and Samuel Beckett. The 1936 Baedeker guidebook on Berlin recommended a visit.[1]:26

Max von Oppenheim grave in Landshut, Landshuter Stadtkreis Bavaria (Bayern), Germany

After the Nazis took power in 1933, Oppenheim's Jewish background became a potential threat. Probably protected by old acquaintances in the scientific community, he was able to continue with his scholarly work.[1]:26 Apparently, this involved some efforts to fit into the intellectual climate of the time. According to historian Sean McMeekin: "In a speech before Nazi dignitaries, he went so far as to flatly ascribe his statues to the 'Aryan' culture, and he even received support from the Nazi government."[2]:18 Oppenheim once again wrote a memorandum on Middle Eastern strategic policies. In 1939, he once more travelled to Syria for excavations, coming within sight of Tell Halaf. However, the French authorities refused to award him a permit to dig and he had to depart. With debts of 2 million Reichsmark, Oppenheim was in dire financial trouble. He unsuccessfully tried to sell some of his finds in New York and again negotiated with the German government about the purchase of the Tell Halaf artefacts. While these negotiations continued, the Museum was hit by a British phosphorus bomb in November 1943. It burnt down completely, all wooden and limestone exhibits were destroyed. Those made from basalt were exposed to a thermal shock during attempts to fight the fire and severely damaged. Many statues and reliefs burst into dozens of pieces. Although the Vorderasiatisches Museum Berlin took care of the remains, months passed before all of the pieces had been recovered and they were further damaged by frost and summer heat.[1]:26,67

A bombing raid in 1943 also destroyed Oppenheim's apartment in Berlin and with it much of his library and art collection. He then moved to Dresden, where he lived through the firebombing of February 1945. Having lost virtually all his possessions, Oppenheim moved to Schloss Ammerland [de] in Bavaria, where he stayed with his sister. He died on 15 November 1946 in Landshut and is buried there.[1]:16,26


Stored in the cellars of the Pergamon Museum during the period of communist rule under the GDR, the remains were left untouched. After reunification, the Masterplan Museumsinsel of 1999 brought up the idea of having the Western Palace front from Tell Halaf restored. With financial support from Sal. Oppenheim and the Deutsche Forschungsgemeinschaft the Vorderasiatisches Museum engaged in its largest-scale restoration project since the reconstruction of the Ishtar Gate. From 2001 to 2010, more than 30 sculptures were reconstructed out of around 27,000 fragments. They were exhibited at the Pergamon Museum in Berlin in 2011 and at the Bundeskunsthalle Bonn in 2014. The latter exhibition focused not just on the archaeological finds but also on the person of Max von Oppenheim, who has been called "the last of the great amateur archaeological explorers of the Near East".[1]:67–68[7][8] When the reconstruction of the Museumsinsel is completed around 2025, the Western Palace façade will be the entrance to the new Vorderasiatisches Museum.[9]


• Vom Mittelmeer zum persischen Golf durch den Haurän, die syrische Wüste und Mesopotamien, 2 vols., 1899/1900
• Rabeh und Tschadseegebiet, 1902
• Der Tell Halaf und die verschleierte Göttin. Leipzig: Hinrichs 1908.
• Die Revolutionierung der islamischen Gebiete unserer Feinde. 1914.
• Der Tell Halaf: Eine neue Kultur im ältesten Mesopotamien. F.A. Brockhaus, Leipzig 1931.
• Tell Halaf I, 1943 (with Hubert Schmidt)
• Tell Halaf II, 1950 (with R. Naumann)
See also[edit]
• Syro-Hittite states

Notes and references

1. Kunst- und Ausstellungshalle der Bundesrepublik Deutschland (ed.) (2014). Abenteuer Orient - Max von Oppenheim und seine Entdeckung des Tell Halaf (German). Wasmuth. ISBN 978-3-8030-3365-9.
2. McMeekin, Sean (2010). The Berlin-Baghdad Express: The Ottoman Empire and Germany's Bid for World Power. Belknap Press.
3. Owen, Roger (2004). Lord Cromer - Victorian Imperialist, Edwardian Proconsul. OUP. ISBN 978-0-19-925338-8.
4. McMahon, Henry (1915). The War: German attempts to fan Islamic feeling. London: British Library.
5. Schwanitz, Wolfgang G. (2003), "Djihad 'made in Germany'. Der Streit um den Heiligen Krieg 1914–1915", Sozial. Geschichte. Zeitschrift für historische Analyse des 20. und 21. Jahrhunderts, 18 (H. 2): 7–34
6. Bremm, Klaus Jürgen (2014). Propaganda im Ersten Weltkrieg (German). Theiss. ISBN 978-3806227543.
7. Gary Beckman, reviewing Nadia Cholidis and Lutz Martin, Der Tell Halaf und sein Ausgräber Max Freiherr von Guy Oppenheim: Kopf hoch! Mut hoch! und Humor hoch! (Mainz) 2002, in Journal of the American Oriental Society 123.1 (January 2003), p. 253.
8. Brockschmidt, Rolf (26 January 2011). "Eine Göttin kehrt zurück (German)". Tagesspiegel. Retrieved 22 July 2014.
9. Grimberg, Klaus (27 January 2011). "Ausstellung der "geretteten Götter von Tell Halaf" in Berlin (German)". Westdeutsche Allgemeine. Retrieved 22 July 2014.

Further reading

• Nadja Cholidis, Lutz Martin: Kopf hoch! Mut hoch! und Humor hoch! Der Tell Halaf und sein Ausgräber Max Freiherr von Oppenheim. (German) Verlag Philipp von Zabern, Mainz 2002, ISBN 3-8053-2853-2.
• Nadja Cholidis, Lutz Martin: Tell Halaf. Im Krieg zerstörte Denkmäler und ihre Restaurierung. (German)De Gruyter, Berlin 2010, ISBN 978-3-11-022935-6.
• Nadja Cholidis, Lutz Martin (ed.): Die geretteten Götter aus dem Palast von Tell Halaf. (German) Catalogue, Verlag Schnell & Steiner, Regensburg 2011, ISBN 978-3-7954-2449-7
• Winfried Orthmann: Die aramäisch-assyrische Stadt Guzana. Ein Rückblick auf die Ausgrabungen Max von Oppenheims in Tell Halaf. (German) Schriften der Max Freiherr von Oppenheim-Stiftung. H. 15. Harrassowitz, Wiesbaden 2005, ISBN 3-447-05106-X.

External links

• The Max von Oppenheim photo collection
• Bibliothek der Max Freiherr von Guy Oppenheim Stiftung at
• Lionel Gossman: The Passion of Max von Oppenheim: Archaeology and Intrigue in the Middle East from Wilhelm II to Hitler
• Max von Oppenheim in the German National Library catalogue
• Biography at NDB (German)
• Exhibition at Bundeskunsthalle
• Past exhibition in 2011 at the Pergamon Museum
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 5:25 am

Arthur Zimmermann
by Wikipedia
Accessed: 3/26/19



Arthur Zimmermann

Arthur Zimmermann (5 October 1864 – 6 June 1940) was State Secretary for Foreign Affairs of the German Empire from 22 November 1916 until his resignation on 6 August 1917. His name is associated with the Zimmermann Telegram during World War I. However, he was also closely involved in plans to support rebellions in Ireland and in India, and to assist the Bolsheviks to undermine Tsarist Russia.


He was born in Marggrabowa, East Prussia, then in the Kingdom of Prussia (present-day Olecko, Mazury, Poland). He studied law from 1884-87 in Königsberg, East Prussia, and Leipzig. A period as a junior lawyer followed and later he received his doctorate of law. In 1893, he took up a career in diplomacy and entered the consular service in Berlin. He arrived in China in 1896 (Canton in 1898), and rose to the rank of consul in 1900. While stationed in the Far East, he witnessed the Boxer Rebellion in China. As part of his transfer to the Foreign Office, he returned to Germany in 1902. A portion of this trip was via railroad across the Continental United States, a fact he would later use to inflate his supposed expertise on the nation.[1]

Later he was called to the Foreign Office, became Under Secretary of State in 1911, and on 24 November 1916, he accepted his confirmation as Secretary of State, succeeding Gottlieb von Jagow in this position. Actually, he had assumed a large share of his superior's negotiations with foreign envoys for several years prior to his appointment because of von Jagow's reservedness in office. He was the first non-aristocrat to serve as foreign secretary.


As acting secretary Zimmermann took part in the so-called Kronrat, the deliberations in 1914, with Kaiser Wilhelm II and Chancellor Theobald von Bethmann-Hollweg, in which the decision was taken to support Austria-Hungary after the assassination of Franz Ferdinand, Archduke of Austria at Sarajevo, which ultimately was to lead to the outbreak of war. He later disavowed the name Kronrat since it was the Kaiser's opinion that was decisive in the discussion, but with which Bethmann-Hollweg and Zimmermann concurred.

Irish rebellion

In late 1914, Zimmermann was visited by Roger Casement, the Irish revolutionary. A plan was laid to land 25,000 soldiers in the west of Ireland with 75,000 rifles. However, the German general staff did not agree. In April 1916, Casement returned to Ireland in a U-boat and was captured and executed. A German ship (the Libau) renamed the Aud, flying Norwegian colours, shipped 20,000 rifles to the south Irish coast, but it failed to link up with the rebels and was scuttled. Planning on this support, the Irish Volunteers launched the Easter Rising in Dublin. Though the Rising failed, its political effect led on to the Irish War of Independence in 1919–22 and the formation of the Irish Free State.

Resignation and Death

On 6 August 1917, Zimmermann resigned as foreign secretary and was succeeded by Richard von Kühlmann. One of the causes of his resignation was the famous Zimmermann Telegram he sent on 16 January 1917. He died in Berlin in 1940 of pneumonia.[2]

Zimmermann telegram and resignation


Two and a half years into World War I, the United States had maintained a status of neutrality while the Allied armies had been fighting those of the Central Powers in the trenches of northern France and Belgium. Although President Woodrow Wilson had been re-elected – winning the election on the slogan, "He kept us out of the war" – it became increasingly difficult to maintain that position.[3]

After the Royal Navy had been engaged in a successful naval blockade against all German shipping for some time, the German Supreme High Command concluded that only a total submarine offensive would break the stranglehold. Although the decision was made on 9 January 1917, the Americans were uninformed of the operation until 31 January.[4]

The Germans abrogated their Sussex pledge (not to sink merchant ships without due warning and to save human lives wherever possible) and began an unrestricted U-boat campaign on 1 February 1917. Since it was obvious that US shipping would also come under attack in the course of this operation, it became just a matter of time before the USA was drawn into the conflict.

Germany had been pursuing various interests in Mexico since the beginning of the 20th century. Although a latecomer in the area, with Spain, Britain, and France having established themselves there centuries earlier, the Kaiser's Germany attempted to secure a continuing presence. This entailed many different approaches to the Mexican Republic and its changing, often revolutionary, governments as well as assuring the United States (most of the time) of Germany's peaceful intentions. German diplomacy in the area depended on sympathetic relations with the Mexican government of the day. Among the options discussed during Arthur Zimmermann's period in office was a German offer to improve communications between the two nations and a suggestion that Mexico purchase German submarines for its navy. After Francisco Villa's cross-border raids into New Mexico President Wilson sent a punitive expedition into Mexico to pursue the raiders.[5]

This encouraged the Germans to believe (mistakenly) that this and other US concerns in the area would tie up US resources and military operations for some time to come, sufficiently to justify the overtures made by Arthur Zimmermann in his telegram to the Venustiano Carranza government. His proposals included an agreement for a German alliance with Mexico, while Germany would still try to maintain a state of neutrality with the United States. If this policy were to fail, the note suggested, the Mexican government should make common cause with Germany, try to persuade the Japanese government to join the new alliance, and attack the US. Germany for its part would promise financial assistance and the restoration of its former territories of Texas, New Mexico and Arizona to Mexico.[6]



On 24 February, the telegram was finally delivered to the US ambassador in Britain, Walter Hines Page, who two days later retransmitted it to President Wilson. On 1 March, the United States Government passed the text of the telegram to the press. At first, some sectors of the US papers, especially those of the Hearst press empire, questioned whether the telegram was a forgery made by British intelligence in an attempt to persuade the US government to enter the war on Britain's side. This opinion was reinforced by German and Mexican diplomats, as well as pro-German and pacifist opinion-formers in the United States. However, on 29 March 1917, Zimmermann gave a speech to the Reichstag confirming the text of the telegram and so put an end to all speculation as to its authenticity. By that time a number of US ships had been torpedoed with heavy loss of life.

On 2 April, President Wilson asked Congress to agree to declare war on Germany, citing, among other grievances, that Germany "means to stir up enemies against us at our very doors".[7] On 6 April, Congress approved the resolution for war by a wide margin, with the Senate voting 82 to 6 in favor.[8] The United States had entered World War I on the side of the Allies.

Arthur Zimmermann's speech

On 29 March 1917, Zimmerman delivered a speech intended to explain his side of the situation. He began that he had not written a letter to Carranza but had given instructions to the German ambassador via a "route that had appeared to him to be a safe one".[9]

He also said that despite the submarine offensive, he had hoped that the USA would remain neutral. His instructions (to the Mexican government) were only to be carried out after the US declared war, and he believed his instructions to be "absolutely loyal as regards the US". In fact, he blamed President Wilson for breaking off relations with Germany "with extraordinary roughness" after the telegram was received, and that therefore the German ambassador "no longer had the opportunity to explain the German attitude, and that the US government had declined to negotiate".[9]

Mexico's reply

Later, a general assigned by Carranza to assess the realities of a Mexican takeover of their former provinces came to the conclusion that it would not work. Taking over the three states would almost certainly cause future problems and possibly war with the US; Mexico would also be unable to accommodate a large Anglo population within its borders; and Germany would not be able to supply the arms needed in the hostilities that would surely arise. Carranza declined Zimmermann's proposals on 14 April.

The fact-finding mission of Nuncio Pacelli

At the end of June 1917, Zimmermann found the first real opportunity for paving the way to peace negotiations during his period of administration. At several meetings with the Bavarian Nuncio Eugenio Pacelli (later to become Pope Pius XII) and Uditore Schioppa, who were on a fact-finding mission, Chancellor Bethmann-Hollweg and Zimmermann outlined their plans. There would be no annexations of territories, no border adjustments with Russia, Poland was to remain an independent state, all occupied areas of France and Belgium were to be evacuated, and Alsace-Lorraine would be ceded to France. The only exception in return was to be the restitution of all former German colonies to Germany. None of these plans came to fruition because neither of the two German participants would be very much longer in office. As an afterthought, it was Chancellor von Bethmann-Hollweg's belief – unlike that of the General Staff's – that once the United States entered the war, the prospects for Germany would indeed be bleak.

Peace in the East

In March 1917, with the imminent collapse of the Russian front, Zimmermann took steps to promote Peace in the East with the Russians, a proposal that was of immense importance to Germany at the time. The foreign secretary set forth the following: regulations for frontline contacts with the opposite side; reciprocal withdrawal of the occupied areas; an amicable agreement about Poland, Lithuania, and Kurland; and a promise to aid Russia in its reconstruction and rehabilitation. Last but not least, Lenin and the émigré revolutionaries would be allowed to pass through Germany to Russia by train. These proposals once carried out, would free Germany's armies in the east and allow them to be concentrated in the west, a master-stroke that would reinforce the German western front vastly. Zimmermann thus contributed to the outcome of the October Revolution.


1. Tucker, Spencer C. (2014) World War I: The Definitive Encyclopedia and Document Collection, ABC-CLIO, pg. 1704
2. "Arthur Zimmermann" Germany State Secretary for Foreign Affairs, WWI". Retrieved 28 March 2016.
3. "Woodrow Wilson: Speech of Acceptance"., 2 September 1916; retrieved 11 September 2010.
4. Schmidt, Donald E. (2005). The Folly of War: American foreign policy, 1898–2005. Algora Publishing. pg. 83; ISBN 0-87586-383-3.
5. Pershing report, October 1916, p. 4 (General Orders, No. 1).
6. "Arthur Zimmermann profile". Retrieved 28 March 2016.
7. "Wilson's War Message to Congress - World War I Document Archive". Retrieved 28 March 2016.
8. "Archived copy". Archived from the original on 21 January 2015. Retrieved 18 March 2015.
9. "Primary Documents - Arthur Zimmermann on the Zimmermann Telegram". First World 29 March 1917. Retrieved 28 March2016.

External links

• The Zimmermann speech
• Japanese Prime Minister Count Terauchi on the Zimmermann Telegram
• Works by or about Arthur Zimmermann in libraries (WorldCat catalog)
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 6:58 am

India House
by Wikipedia
Accessed: 3/26/19

Clockwise from top left: Dhingra, Aiyar, Savarkar, Bapat, Gonne, Acharya, Kanhere and Pillai.
Centre: The Indian Sociologist, September 1908 issue.

India House was a student residence that existed between 1905 and 1910 at Cromwell Avenue in Highgate, North London. With the patronage of lawyer Shyamji Krishna Varma, it was opened to promote nationalist views among Indian students in Britain. This institute used to grant scholarships to Indian youths for higher studies in England. The building rapidly became a hub for political activism, one of the most prominent for overseas revolutionary Indian nationalism. "India House" came to informally refer to the nationalist organisations that used the building at various times.

Patrons of India House published an anti-colonialist newspaper, The Indian Sociologist, which the British Raj banned as "seditious".[1] A number of prominent Indian revolutionaries and nationalists were associated with India House, including Vinayak Damodar Savarkar, Bhikaji Cama, V.N. Chatterjee, Lala Har Dayal, V.V.S. Aiyar, M.P.T. Acharya and P.M. Bapat. In 1909, a member of India House, Madan Lal Dhingra, assassinated Sir W.H. Curzon Wyllie, political aide-de-camp to the Secretary of State for India.

The investigations by Scotland Yard and the Indian Political Intelligence Office that followed the assassination sent the organisation into decline. A crackdown on India House activities by the Metropolitan Police prompted a number of its members to leave Britain for France, Germany and the United States. Many members of the house were involved in revolutionary conspiracies in India. The network created by India House played a key part in the Hindu–German Conspiracy for nationalist revolution in India during World War I. In the coming decades, India House alumni went on to playing a leading role in the founding of Indian communism and Hindu nationalism.


The consolidation of the British East India Company's rule in the Indian subcontinent during the 18th century brought about socio-economic changes which led to the rise of an Indian middle class and steadily eroded pre-colonial socio-religious institutions and barriers.[2] The emerging economic and financial power of Indian business-owners and merchants and the professional class brought them increasingly into conflict with the British Raj. A rising political consciousness among the native Indian social elite (including lawyers, doctors, university graduates, government officials and similar groups) spawned an Indian identity[3][4] and fed a growing nationalist sentiment in India in the last decades of the nineteenth century.[5]

The creation in 1885 of the Indian National Congress in India by the political reformer A.O. Hume intensified the process by providing an important platform from which demands could be made for political liberalisation, increased autonomy, and social reform.[6]

Allan Octavian Hume, CB ICS (4 June 1829 – 31 July 1912[1]) was a member of the Imperial Civil Service (later the Indian Civil Service), a political reformer, ornithologist and botanist who worked in British India. He was one of the founders of the Indian National Congress. A notable ornithologist, Hume has been called "the Father of Indian Ornithology" and, by those who found him dogmatic, "the Pope of Indian ornithology".[2]

As an administrator of Etawah, he saw the Indian Rebellion of 1857 as a result of misgovernance and made great efforts to improve the lives of the common people. The district of Etawah was among the first to be returned to normality and over the next few years Hume's reforms led to the district being considered a model of development. Hume rose in the ranks of the Indian Civil Service but like his father Joseph Hume, the radical MP, he was bold and outspoken in questioning British policies in India. He rose in 1871 to the position of secretary to the Department of Revenue, Agriculture, and Commerce under Lord Mayo. His criticism of Lord Lytton however led to his removal from the Secretariat in 1879....

He was briefly a follower of the theosophical movement founded by Madame Blavatsky. He left India in 1894 to live in London from where he continued to take an interest in the Indian National Congress, apart from taking an interest in botany and founding the South London Botanical Institute towards the end of his life.

-- Allan Octavian Hume, by Wikipedia

The leaders of the Congress advocated dialogue and debate with the Raj administration to achieve their political goals. Distinct from these moderate voices (or loyalists) who did not preach or support violence was the nationalist movement, which grew particularly strong, radical and violent in Bengal and in Punjab. Notable, if smaller, movements also appeared in Maharashtra, Madras and other areas across the south.[6] The controversial 1905 partition of Bengal escalated the growing unrest, stimulating radical nationalist sentiments and becoming a driving force for Indian revolutionaries.[7]

From its inception, the Congress had also sought to shape public opinion in Britain in favour of Indian political autonomy.[6][8] The Congress's British Committee, established in 1889, published a periodical called India which featured moderate, loyalist opinion and provided information about India tailored to a British readership.[9] The committee was successful in calling the British public's attention to issues of civil liberties in India, but it largely failed to bring about political change, prompting socialists such as Henry Hyndman to advocate a more radical approach.[10] In 1893 an "Indian committee" was established in the British Parliament as a pressure group to influence policy directly,[10][11][12] but it grew increasingly distant from an emerging movement which advocated absolute Indian self-governance. Nationalist leaders in India (such as Bipin Chandra Pal, who led the agitation against the Bengal partition) and Indian students in Britain criticised the committee for what they perceived as its overcautious approach.[8][11] Against this background, coincident with the political upheaval caused by the 1905 partition of Bengal, a nationalist lawyer named Shyamji Krishna Varma founded India House in London.[13]

India House

India House is a large Victorian Mansion at 65 Cromwell Avenue, Highgate, North London. It was inaugurated on 1 July 1905 by Henry Hyndman in a ceremony attended by, among others, Dadabhai Naoroji, Charlotte Despard and Bhikaji Cama[14] When opened as a student-hostel in 1905, it provided accommodation for up to thirty students.[15] In addition to being a student-hostel, the mansion also served as the headquarters for several organisations, the first of which was the Indian Home Rule Society (IHRS).

Indian Home Rule Society

Bhikaji Cama with the Stuttgart flag, 1907. A number of India House members attended the socialist conference that year, and Cama herself worked closely with Krishna Varma.

Krishna Varma admired Swami Dayananda Saraswati's cultural nationalism and believed in Herbert Spencer's dictum that "Resistance to aggression is not simply justified, but imperative".[16] A graduate of Balliol College, Oxford, he returned to India in the 1880s and served as divan (administrator) of a number of princely states, including Ratlam and Junagadh. He preferred this position to working under what he considered the alien rule of Britain.[16] However, a supposed conspiracy of local British officials at Junagadh, compounded by differences between Crown authority and British Political Residents regarding the states, led to Varma's dismissal.[17] He returned to England, where he found freedom of expression more favourable. Varma's views were staunchly anti-colonial, extending even to support for the Boers during the Second Boer War in 1899.[16]

Krishna Varma co-founded the IHRS in February 1905,[18] with Bhikaji Cama, S.R. Rana, Lala Lajpat Rai and others,
[11][19][20] as a rival organisation to the British Committee of the Congress.[21] Subsequently, Krishna Varma used his considerable financial resources to offer scholarships to Indian students in memory of leaders of the 1857 uprising, on the condition that the recipients would not accept any paid post or honorary office from the British Raj upon their return home.[16] These scholarships were complemented by three endowments of 2000 Rupees courtesy S.R. Rana, in memory of Rana Pratap Singh.[22] Open to "Indians only", the IHRS garnered significant support from Indians – especially students – living in Britain. Funds received by Indian students as scholarships and bursaries from universities also found their way to the organisation. Following the model of Victorian public institutions,[23] the IHRS adopted a constitution. The aim of the IHRS, clearly articulated in this constitution, was to "secure Home Rule for India, and to carry on a genuine Indian propaganda in this country by all practicable means".[24] It recruited young Indian activists, raised funds, and possibly collected arms and maintained contact with revolutionary movements in India.[8][25] The group professed support for causes in sympathy with its own, such as Turkish, Egyptian and Irish republican nationalism.[19]

The Paris Indian Society, a branch of the IHRS, was launched in 1905 under the patronage of Bhikaji Cama, Sardar Singh Rana and B.H. Godrej.[26] A number of India House members who later rose to prominence – including V.N. Chatterjee, Har Dayal and Acharya and others – first encountered the IHRS through this Paris Indian Society.[27] Cama herself was at this time deeply involved with the Indian revolutionary cause, and she nurtured close links with both French and exiled Russian socialists.[28][29] Lenin's views are thought to have influenced Cama's works at this time, and Lenin is believed to have visited India House during one of his stays in London.[30][31] In 1907, Cama, along with V.N. Chatterjee and S.R. Rana, attended the Socialist Congress of the Second International in Stuttgart. There, supported by Henry Hyndman, she demanded recognition of self-rule for India and in a famous gesture unfurled one of the first Flags of India.[32]

The Indian Sociologist

August 1909 issue of The Indian Sociologist. Guy Aldred was prosecuted for his comments in this issue purportedly supporting Dhingra and supporting anti-colonial anarchism.

In 1904, Krishna Varma founded The Indian Sociologist (TIS), a penny monthly (with Spencer's dictum as its motto),[16] as a challenge to the British Committee's Indian.[8] The title of the publication was intended to convey Krishna Varma's conviction that the ideological basis of Indian independence from Britain was to the discipline of sociology.[33] TIS was critical of the moderate loyalist approach and its appeal to British liberalism, exemplified by the work of Indian leader G.K. Ghokale; instead, TIS advocated Indian self-rule. It was critical of the British Committee, whose members – being mostly from the Indian Civil Service – were in Krishna Varma's view complicit in exploitation of India.[8] TIS quoted extensively from the works of British writers, which Krishna Varma interpreted to explain his views that the Raj was colonial exploitation, and that the Indians had a right to oppose it, by violence if necessary.[8] It advocated confrontation and demands rather than petition and accommodation.[34] However, Krishna Varma's views and justifications of political violence in nationalist struggle were still cautious, considering violence as a last resort. His support was initially intellectual, and he was not actively involved in planning revolutionary violence.[35] Freedom of the press and the liberal approach of the British establishment meant Krishna Varma could air views that would have been rapidly suppressed in India.[8]

The views expressed in TIS drew criticisms from ex-Indian civil servants in the British press and Parliament. Highlighting Krishna Varma's citation of British writers and lack of reference to Indian tradition or values, they argued that he was disconnected from the Indian situation and Indian feelings, and was intellectually dependent on Britain.[36] Valentine Chirol, foreign editor of The Times, who had close associations with the Raj, accused Krishna Varma of preaching "disloyal sentiments" to Indian students, and demanded he be prosecuted.[37][38] Chirol later described India House as "the most dangerous organisation outside India".[10][39] Krishna Varma and TIS also drew the attention of King Edward VII. Greatly concerned, the King asked John Morley, the Secretary of State for India, to stop the publication of such messages.[40] Morley refused to take any action contrary to his liberal political principles, but Chirol's tirade against TIS and Krishna Varma forced the Government to investigate.[35] Detectives visited India House and interviewed the printers of its publication. Krishna Varma saw these actions as the start of a crackdown on his work and, fearing arrest, moved to Paris in 1907; he never returned to Britain.[37][17]


See also: V.N. Chatterjee, V.V.S. Aiyar, and Hind Swaraj

After Krishna Varma's departure, the organisation found a new leader in Vinayak Damodar Savarkar, a law student who had first arrived in London in 1906 on scholarship from Krishna Varma. Savarkar was an admirer of the Italian nationalist philosopher Giuseppe Mazzini and a protégé of the Indian Congress leader, Bal Gangadhar Tilak.[36][41][42] He was associated with the nationalist movement in India, having founded the Abhinav Bharat Society (Young India Society) in 1906 while studying at Fergusson College in Pune (these links put him in contact with the still largely unknown Mohandas Karamchand Gandhi.[36][43][44]) In London, Savarkar's fiery nationalist views had at first alienated the residents of India House, most significantly V.V.S. Aiyar. Over time, however, he became a central figure in the organisation.[45] He devoted his efforts to writing nationalist material, organising public meetings and demonstrations,[19] and establishing branches of Abhinav Bharat in the country.[46] [b]He kept in touch with B.G. Tilak in India, to whom he passed on manuals on bomb-making.[47]

Impressed and influenced by the Italian wars of Independence, Savarkar believed in an armed revolution in India and was prepared to seek assistance from Germany toward this end. He proposed the indoctrination of Indian soldiery in the British army, just as the Young Italy movement had indoctrinated Italians serving in the Austrian forces.
[48] In London, Savarkar founded the Free India Society (FIS), and in December 1906 he opened a branch of Abhinav Bharat.[49][50] This organisation drew a number of radical Indian students, including P.M. Bapat, V.V.S. Aiyar, Madanlal Dhingra, and V.N. Chatterjee.[51] Savarkar had lived in Paris for some time, and frequently visited the city after moving to London.[42] By 1908, he had recruited to the organisation a number of Indian businessmen residing in Paris. During one visit, Savarkar met Gandhi again when the latter visited India House in 1906 and 1909, and his hardline views may have influenced Gandhi's opinion on nationalist violence.[52]


See also: M. P. T. Acharya

India House, which now housed the Abhinav Bharat Society and its relatively peaceful front the Free India Society, rapidly developed into a radical meeting ground quite different from the IHRS. Unlike the latter, it became wholly self-reliant with regard to finances and organisation, and it developed independent nationalist ideologies that moved away from European philosophies. Under Savarkar's influence, it drew inspiration from past Indian revolutionary movements, religious scriptures (including the Bhagavad Gita), and Savarkar's own studies in Indian history, including The Indian War of Independence.[23] Savarkar translated Giuseppe Mazzini's autobiography into Marathi and extolled the virtues of secret societies.[38]

India House today. A blue plaque commemorates Savarkar's stay during its turbulent history.

India House was soon transformed into the headquarters of the Indian revolutionary movement in Britain.[15] Its newest members were young men and women in London who came from all over India.[53] A large number, each comprising about a quarter of the total membership, were from Bengal and Punjab, while a significant but smaller group came from Bombay and Maharashtra.[53] The Free India Society had a semi-religious oath of initiation, and served as a cover for the Abhinav Bharat Society's meetings.[51] The members were predominantly Hindus. Most were students in their mid-twenties, and usually belonged to the Indian social elite, from families of millionaires, mill owners, lawyers and doctors. Nearly seventy people, including several women, regularly attended the Sunday evening meetings at which Savarkar gave lectures on topics ranging from the philosophy of revolution to bomb-making and assassination techniques.[15] Only a small proportion of these recruits to the society were known to have previously engaged in political activity or the Swadeshi movement in India.[53]

]b]Abhinav Bharat Society had two goals: to create through propaganda in Europe and North America an Indian public opinion in favour of nationalist revolution, and to raise funds, knowledge and supplies to carry out such a revolution.[/b][54] It emphasised actions of self-sacrifice by its members for the Indian cause. These were revolutionary activities which the masses could emulate, but which did not require a mass movement.[53] The outbuilding of India House was converted to a "war workshop" where chemistry students attempted to produce explosives and manufacture bombs, while the printing press turned out "seditious" literature, including bomb-making manuals and pamphlets promoting violence toward Europeans in India. In the house was an arsenal of small arms that were intermittently dispatched to India through different avenues.[15] Savarkar was at the heart of these, spending a great deal of time in the explosives workshop and emerging on some evenings, according to a fellow revolutionary, "with telltale yellow stains of picric acid on his hands".[55] The residents of India House and members of Abhinav Bharat practiced shooting at a range in Tottenham Court Road in central London, and rehearsed assassinations they planned to carry out.[55]

The deliveries of weapons to India included, among others, a number of Browning pistols smuggled by Chaturbhuj Amin, Chanjeri Rao, and V. V. S. Aiyar when they returned to India.[56] Revolutionary literature was shipped under false covers and from different addresses to prevent detection by Indian postal authorities.[55] Savarkar's The Indian War of Independence was published (in 1909) and was considered inflammatory enough to be removed from the catalogue of the British Library to prevent Indian students from accessing it.[57] Sometime in 1908, India House acquired a manual for making bombs. Some suggest Savarkar acquired this in the French capital from a bomb manual given to Hemchandra Das – a Bengali revolutionary of the Anushilan Samiti – by a Russian revolutionary in Paris by the name of Nicholas Safranski.[58] Others opine that it was acquired through Russian revolutionaries in Paris by Bapat.[59] Bapat was declared absconder (a fugitive) in the Alipore bomb case of 1909, which followed the attempt to bomb a district magistrate's carriage in Bengal by Khudiram Bose.[60]

By 1908, the popularity of the India House group had overtaken the London Indian Society (LIS), established in 1865 by Dadabhai Naoroji and until then the largest association of Indians in London. Subsequently, India House took over the control of LIS when, at the annual general meeting that year, members of India House packed the gathering and ousted the old guard of the society.[61]


See also: Madan Lal Dhingra

Cover of the Paris Bande Mataram following Madanlal Dhingra's execution in August 1909. The Paris Indian Society replaced India House as the hotbed of seditious activities in the continent after 1909.

The activities of India House did not go unnoticed. In addition to questions raised in official Indian and British circles, Savarkar's unrestrained views had been published in English newspapers including the Daily Mail, Manchester Guardian and Dispatch. By 1909, India House was under surveillance from Scotland Yard and Indian intelligence, and its activities were considerably curtailed.[62] Savarkar's elder brother Ganesh was arrested in India in June of that year, and was tried and exiled to the penal colony in the Andamans for publication of seditionist literature.[63] Savarkar's speeches grew increasingly strident and called for revolution, widespread violence, and murder of all Englishmen in India.[63] The culmination of these events was the assassination of Sir William H. Curzon Wyllie, the political aide-de-camp to the Secretary of State for India, by Madanlal Dhingra on the evening of 1 July 1909, at a meeting of Indian students in the Imperial Institute in London.[63] Dhingra was arrested and later tried and executed.

In the aftermath of the assassination, India House was rapidly shut down.
Investigations into the killing were expanded to look for broader conspiracies originating from India House; although Scotland Yard stated that none existed, Indian intelligence sources suggested otherwise.[64] These sources further suggested that Dhingra's intended target was John Morley, the Secretary of State for India himself. Savarkar possessed a copy of a written political statement by Dhingra which was confiscated at the latter's arrest. Its existence was denied by police, but through Irish sympathiser David Garnett Savarkar had this published in the Daily News on the day Dhingra was sentenced to death.[65] A number of sources suggested the assassination was in fact Savarkar's idea, and that he planned further action in Britain as well as India.[64] In March 1910, Savarkar was arrested upon his return to London from Paris and later deported to India.[66] While he was held at Brixton Prison during the deportation hearing, an attempt was made in May 1910 by the remnant of India House to storm his prison van and free him. This plot was coordinated with help from Irish republicans led by Maud Gonne. However, the plan failed when the ambush stormed an empty decoy van while Savarkar was transported along a different route.[67] In the following year, police and political sources brought pressure on the residents of India House to leave England. While some of its leaders like Krishna Varma had already fled to Europe, others like Chattopadhyaya moved to Germany. Many others moved to Paris.[68] With the influence and work of a large number of nationalist students moving to the city, the Paris Indian Society gradually took India House's place as the centre of Indian nationalism on the continent.[69]


Although India House had stated its goals in The Indian Sociologist, the threat arising from the organisation was initially not considered serious by either Indian intelligence or British Special Branch.[57][70] This was compounded by a lack of clarity and communication from the Department of Criminal Intelligence operating in India under Charles Cleveland, and Scotland Yard's Special Branch.[57] Lack of direction and information from Indian political intelligence, compounded by Lord Morley's reluctance to engage in postal censorship,[71] led to Special Branch underestimating the threat.[71]

Scotland Yard

In spite of these problems, and although Special Branch was wholly inexperienced in dealing with political crime,[70] the first observations of India House by Scotland Yard began as early as 1905. Detectives attended Sunday meetings at India House in May 1907, where they gained access to seditious literature.[71] The appearance of one agent, disguised as an Irish-American by the name of O'Brien, convinced Krishna Varma of the need to decamp to Paris.[71] In June 1908, concrete plans for cooperation between Indian and British police were arranged between India Office and Scotland Yard; the decision was made to place an ex-Indian policeman in charge of surveillance of India House.[72]

The arrival of B.C. Pal and G.S. Khaparde in London in 1908 further stirred the matter, since both were known to have been radical nationalist politicians in India. By September 1908, an agent had been installed within India House who was able to invite detectives to the Sunday night meetings of the Free India Society (attendance for Europeans was by invitation only).[72] The agent passed on some additional information, but was not able to infiltrate Savarkar's inner circle. Savarkar himself did not come under special scrutiny as a dangerous suspect until November 1909, when the agent delivered information about discussions of assassinations at Indian House. The agent may have been a young Maharashtrian by the name of Kirtikar, who had arrived at India House as an acquaintance of V.V.S. Aiyar, ostensibly to study dentistry in London. Kirtikar was discovered after Aiyar made enquiries at the London Hospital where he was supposed to be training, and was one night forced by Savarkar to confess at gun-point.[73]

After this incident, Kirtikar's reports were probably screened by Savarkar before they were passed on to Scotland Yard. M.P.T. Acharya was at this time instructed by Aiyar and Savarkar to set himself up as an informer to Scotland Yard; they believed this would provide information to the police and help corroborate the reports sent by Kirtikar.[45] Although it pursued Indian students and shadowed them closely, Scotland Yard was severely criticised for its inability to penetrate the organisation. The Viceroy's secretary, William Lee-Warner, was assaulted twice in London: he was slapped in the face in his office by a young Bengali student named Kunjalal Bhattacharji and assaulted in a London park by another Indian student. The Yard's inefficiency was blamed for these events.[72]

Department of Criminal Intelligence

Unknown to Scotland Yard,[74] by the beginning of 1909 the Indian Department of Criminal Intelligence (DCI) had made covert efforts of its own to infiltrate India House, with more success. An agent named "C" had been residing in India House for nearly a year; after convincing the residents that he was a genuine patriot, he began reporting back to India.[74][75] Possible reasons why DCI did not inform the Yard include a wish not to interfere with London investigations, a desire to maintain control over "C", and a fear of being accused of "deviousness" by the Yard.[74]

However, the DCI agent's first reports in early 1909 were of little value. Only in the months immediately preceding the Curzon Wyllie assassination did they prove useful. In June, the agent described the shooting practice at Tottenham Court range and rifle practice in the back of India House. This was followed by reports of Savarkar and V.V.S. Aiyar (who was considered his lieutenant) advising M.P.T. Acharya on acts of martyrdom.[74] Following the arrest and subsequent transportation of Savarkar's elder brother Ganesh in India on 9 June 1909,[63] C reported increasing ferocity and calls for vengeance in Savarkar's speeches.[63][74] In the following weeks, Savarkar was barred from joining the bar due to his political activity.[64] These were the events leading up to the assassination of Sir Curzon Wyllie. Although it was believed that Savarkar may have personally instructed or trained Dhingra, Metropolitan police were unable to bring a prosecution against the former since he had an alibi for the night.[76]

Indian Special Branch

In the aftermath of Curzon Wyllie's assassination, Metropolitan Police Special Branch was reorganised in July 1909 following a meeting between India Office and the Commissioner of Police Sir Edward Henry. This led to the opening of an Indian Special Branch with a staff of 38 officers by the end of July.[77] It received considerable resources during the investigation of Curzon Wyllie's assassination, and satisfied the demands of Indian Criminal Intelligence with regard to monitoring the Indian seditionist movement in Britain.[77]

The police brought strong pressure on India House and began gathering intelligence on Indian students in London. These, along with threats to their careers, robbed India House of its student support base. It slowly began to disassemble as a centre of radical Indian Nationalism. As Thirumal Acharya described bitterly, the residence was treated akin to a "leper's home" by the Indian students in the city.[78] In addition, although student political activism could not be curtailed too heavily for fear of accusations of repression, the British Government successfully implemented laws to curtail the publication and distribution of nationalist or seditious material from Britain. Among these was Bipin Pal's Swaraj, which was forced to close, an event which ultimately drove Pal to penury and mental collapse in London.[78] India House ceased to be an influence in Britain.[79]


Political activities at India House were chiefly aimed at young Indians, especially students, in Britain. Political discontent was at the time growing steadily among this group, especially those in touch with the professional class in India and those studying in depth the philosophies of European liberalism.[80] Their discontent was noted among British academic and political circles quite early on, with some voicing fear that these students would take refuge in extremist politics.[80]

Nationalist movement

See also: A.M.T. Jackson, Anant Kanhere, Anushilan Samiti, and Hind Swaraj

A committee set up in 1907 under Sir William Lee-Warner to investigate political unrest among Indian students in Britain noted the strong influence that India House had on this group.[81][82] This was while India House was under the stewardship of Shyamji Krishna Varma.[83] Indian students who discussed the community at the time described the growing influence of India House – especially in the context of the 1905 partition of Bengal – and attributed to this influence the decrease in the number of Indian applicants for Government posts and the Indian Civil Service. The Indian Sociologist attracted considerable attention in London newspapers.[84] Others, however, disagreed with these views and described India House's appeal as limited. S.D. Bhaba, president of the Indian Christian Union, once described Krishna Varma as a man "whose bark was worse than his bite".[84]

Under Savarkar, the organisation became the focus of the Indian revolutionary movement abroad and one of the most important links between revolutionary violence in India and Britain.[63][66][76] Although the organisation welcomed both moderates and those with extremist views, the former outnumbered the latter.[84] Significantly, a number of the residents, especially those who agreed with Savarkar's views, did not have any history of participation in nationalist movements in India, suggesting they were indoctrinated during their stay at India House.[53]

More significantly, India House was a source of arms and seditious literature that was rapidly distributed in India. In addition to The Indian Sociologist, pamphlets like Bande Mataram and Oh Martyrs! by Savarkar extolled revolutionary violence. Direct influences and incitement from India House were noted in several incidents of political violence, including assassinations, in India at the time.[49][57][85] One of the two charges against Savarkar during his trial in Bombay was for abetting the murder of the District Magistrate of Nasik, A.M.T. Jackson, by Anant Kanhere in December 1909. The arms used were directly traced through an Italian courier to India House. Ex-India House residents M.P.T. Acharya and V.V.S. Aiyar were noted in the Rowlatt report to have aided and influenced political assassinations, including the murder of Robert D'Escourt Ashe at the hands of Vanchi Iyer.[49] The Paris-Safranski link was strongly suggested by French police to be involved in the 1907 attempt in Bengal to derail the train carrying the Lieutenant-Governor Sir Andrew Fraser.[86] The activities of nationalists abroad is believed to have shaken the loyalty of a number of native regiments of the British Indian Army.[87] The assassination of Curzon Wyllie was highly publcised.[88] The symbolic impact of Dhingra's actions on the colonial authorities and on the Indian revolutionary movement was profound at the time.[89] The British empire had never been targeted in its own metropolis.[88] Dhingra's last statement is said to have earned the admiration of Winston Churchill, who described it as the finest ever made in the name of Patriotism.[88]

India House and its activities had some influence on the subsequent nonviolent philosophy adopted by Gandhi.[52] He had met some members of India House, including Savarkar, in London as well as in India, and disagreed with the adoption of nationalist and political philosophies from the west. Gandhi dismissively labelled this revolutionary violence as anarchist and its practitioners as "The Modernists".[52] Some of his subsequent writings, including Hind Swaraj, were opposed to the activities of Savarkar and Dhingra, and disputed the argument that violence was innocent if perpetrated under a nationalist identity or while under Colonial victimhood.[52] It was against this strategy of revolutionary violence – and in recognition of its consequences – that the formative background of Gandhian nonviolence was framed.[52]

India Houses abroad

See also: Har Dayal, Mohammed Barkatullah, Taraknath Das, and Ghadar party

Following the example laid by the original India House, India Houses were opened in the United States and in Japan.[90] Krishna Varma had built close contacts with the Irish Republican movement. As a result, articles from The Indian Sociologist were reprinted in the United States in the Gaelic American. In addition, with the efforts of the growing Indian student population, other organisations mirroring India House emerged. The first of these was the Pan-Aryan Association, modelled after the Indian Home Rule Society, opened in 1906 through the joint Indo-Irish efforts of Mohammed Barkatullah, S.L. Joshi and George Freeman.[1] Barkatullah himself had been closely associated with Krishna Varma during his earlier stay in London, and his subsequent career in Japan put Barkatullah at the heart of Indian political activities there.[1]

The American branch also invited Bhikaji Cama – who at the time was close to the works of Krishna Varma – to give a series of lectures in the United States. An India House, though not officially allied to the London organisation, was founded in Manhattan in New York in January 1908 with funds from a wealthy lawyer of Irish descent named Myron Phelps. Phelps admired Swami Vivekananda, and the Vedanta Society (established by the Swami) in New York was at the time under Swami Abhedananda, who was considered "seditionist" by the British.[90] In New York, Indian students and ex-residents of London India House took advantage of liberal press laws to circulate The Indian Sociologist and other nationalist literature.[90] New York increasingly became an important centre for the global Indian movement; Free Hindustan, a political revolutionary journal published by Taraknath Das, closely mirroring The Indian Sociologist, moved from Vancouver and Seattle to New York in 1908. Das collaborated extensively with the Gaelic American with help from George Freeman before Free Hindustan was proscribed in 1910 under British diplomatic pressure.[91] After 1910, the American east coast activities began to decline and gradually shifted to San Francisco. The arrival of Har Dayal around this time bridged the gap between the intellectual agitators and the predominantly Punjabi labour workers and migrants, laying the foundations of the Ghadar movement.[91]

An India House was opened in Tokyo in 1907.[92] The city – like London and New York – had by the end of the 19th century a steadily growing Indian student population, with whom Krishna Varma kept in close contact. However, Krishna Varma was initially concerned about spreading his resources too thin, especially since the Japanese centre lacked a strong leadership. He further feared interference from Japan, which was on friendly terms with Britain.[92] Nonetheless, the presence of revolutionaries from Bengal and close correspondence between the London and Tokyo houses allowed the latter to gain prominence in The Indian Sociologist. The India House in Tokyo was a residence for sixteen Indian students in 1908; it accepted students from other Asian countries including Ceylon, aiming to build a broad foundation for Indian nationalism based on pan-Asiatic values. The movement gained new momentum after Barkatullah, on the advice of Krishna Varma and George Freeman, moved from New York to Tokyo in 1909.[92] Taking up the post of Professor of Urdu at Tokyo University, Barkatullah was responsible for East Asian distribution of The Indian Sociologist and other nationalist literature from London. His work at the time also included the publication of Islamic Fraternity, which was financed by the Ottoman Empire. Barkatullah transformed it into an anti-British mouthpiece, invited contributions from Krishna Varma, and advocated Hindu–Muslim unity in India.[93] He published other nationalist pamphlets which found their way to the Pacific coast and East Asian settlements. Further, Barkatullah established links with prominent Japanese politicians including Okawa Shumei, whom he won over to the Indian cause.[93] British CID, concerned about the threat that Barkatullah's work posed to the empire, exerted diplomatic pressure to have Islamic Fraternity closed down in 1912. Barkatullah was denied tenure and was forced to leave Japan in 1914.[93]

World War I

See also: Intelligence Bureau for the East

Ghadar di gunj, an early Ghadarite compilation of nationalist and socialist literature, was banned in India in 1913. The Ghadrite movement was involved in the Hindu–German Conspiracy during WWI.

Following the liquidation of India House in 1909 and 1910, its members gradually dispersed to different countries in Europe, including France and Germany, as well as the United States. The network founded at India House was to be key in the efforts by the Indian revolutionary movement against the British Raj through World War I. During the war, the Berlin Committee in Germany, the Ghadar Party in North America, and the Indian revolutionary underground attempted to transport men and arms from United States and East Asia into India, intended for a revolution and mutiny in the British Indian Army. During the conspiracy, the revolutionaries collaborated extensively with the Irish Republican Brotherhood, Sinn Féin, Japanese patriotic societies, Ottoman Turkey and, most prominently, the German Foreign Office. The conspiracy has since been called The Hindu–German Conspiracy.[94][95] Among other efforts, the alliance attempted to rally Afghanistan against British India.[96][/b]

A number of failed mutinies erupted in India in 1914 and 1915, of which the Ghadar Conspiracy, the Singapore Mutiny, and the Christmas Day Plot were the most notable. The threat posed by the conspiracy was key in the passage of the Defence of India Act 1915, and suppression of the movement necessitated an international counter-intelligence operation on the part of the British empire lasting nearly ten years.[97] Among the more famous recruits of this intelligence operation was W. Somerset Maugham, tasked to assassinate V. N. Chatterjee, who worked with the Berlin committee.[98]

Indian political intelligence

At this time, the foundation was laid for British counter-intelligence operations against the Indian revolutionary movement. In January 1910, John Arnold Wallinger, the Superintendent of Police at Bombay, was reassigned to the India Office in London, where he established the Indian Political Intelligence Office. Wallinger used his considerable skills to establish contacts with police officials in London, Paris and throughout continental Europe, creating a network of informants and spies.[99] During World War I, this organisation, working with the French Political Police, called the Sûreté,[100] was key in tracing the Indo-German conspiracy and attempted to assassinate ex-members of India House who were at the time planning a nationalist mutiny in British India.[98] Somerset Maugham, who was among Wallinger's recruits, later based some of his characters and stories on his experiences during the war.[101] Wallinger's organisation was renamed Indian Political Intelligence in 1921, and later expanded to form the Intelligence Bureau in independent India.[102]

Indian Communism

From the time it was founded, India House cultivated a close relationship with socialist movements in Europe. Prominent Socialists of the time like Henry Hyndman were closely linked to the house. Cama cultivated a close relationship with French Socilaists and Russian communists. The IHRS delegation to Stuttgart in 1907 is known to have met with Hyndman, Karl Liebknecht, Jean Jaurès, Rosa Luxemburg and Ramsay MacDonald. Chatterjee moved to Paris in 1909 and joined the French Socialist Party.[103] M.P.T. Acharya was introduced to the socialist circle in Paris in 1910.[104] With the help of the socialists in Paris, notably Jean Longuet, the Paris Indian Society brought pressure on the French Government when Savarkar was rearrested at Marseille after escaping from a ship that was deporting him to India.[105] Acharya utillused press freedom in France and the socialist platform to press for Savarkar's re-extradition to France and built French public opinion in support of such moves. Under public pressure at home, the French Government conceded and made a request to Britain, which was ultimately settled in Britain's favour at the Permanent Court of Arbitration at The Hague.[105] The Paris Indian Society became one of the most powerful Indian organisations outside India at the time,[69] and grew to initiate contacts with not only French Socialists, but also those in continental Europe.[69] It sent delegates to the International Socialist Congress in August 1910, where Krishna Varma and Iyer succeeded in having a resolution passed demanding Savarkar's release and his extradition to France.[105]

[size=110;After World War I, ex-members of India House and erstwhile members of the Berlin Committee and the Indian revolutionary movement increasingly turned to the young Soviet Union, becoming closely associated with communism. The Berlin India Committee moved to Stockholm after the war. Led by V. N. Chatterjee, the committee wrote to Leon Trotsky to secure Bolshevik aid for the accused at the Hindu–German Conspiracy Trial.[106] Many involved in the conspiracy subsequently moved to Soviet Russia. When the Communist Party of India was founded in Tashkent in October 1920, a number of its founding members, including M. P. T. Acharya, Virendranath Chatterjee, Champakaraman Pillai and Abdul Rab, had been associated with India House or the Paris Indian Society.[107][108][109] Individuals like Acharya attended the second congress of the Communist International. Chatterjee and Acharya later worked with the League against Imperialism. Moving to Weimar Germany after the war, Chatterjee's program of revolutionary nationalism developed into the Indian Independence Party in 1922 which won Chicherin's approval and Comintern funding.[110] Chatto later joined the German Communist party. In 1927, Chatto accompanied Jawaharlal Nehru to the Brussels Conference of the League against Imperialism. However support from Soviet Russia for Chatterjee's program waned as M. N. Roy, a Bengali revolutionary in Moscow previously of the Anushilan Samiti was considered more close to ideology of Marxism than Chatterjee's aims of nationalist revolution. Roy steadily developed the Indian Communist Party with Stalin's encouragement and support. Chatterjee and Pillai later moved to Soviet Russia where they are believed to have been shot in Stalin's purges.

Hindu nationalism

A branch of the nationalist and revolutionary philosophy that arose from India House, especially from the works of V.D. Savarkar, was consolidated in India in the 1920s as an explicit ideology of Hindu nationalism. Exemplified by the Hindu Mahasabha, it was distinct from Gandhian devotionalism,[52] and acquired the support of a mass movement that has been described by some as chauvinist.[52] The Indian War of Independence is considered one of Savarkar's most influential works in developing and framing ideas of masculine Hinduism.[111] Amongst Savarkar's work during his stay at India House was a history of the Maratha Confederacy which he described as an exemplary Hindu empire (Hindu Padpadshahi).[52] Further, the Spencerian theories of evolutionism and functionalism that Savarkar examined at India House strongly influenced his social and political philosophy, and helped lay the foundations of early Hindu nationalism.[54] It charted the latter's approach to state, society and colonialism, and Spencer's doctrines led Savarkar to stress a "rationalist" and "scientific" approach to national evolution, as well as military aggression for national survival. A number of his ideas featured prominently in Savarkar's works well into his political writings and works with the Hindu Mahasabha.[54][112]


Kranti Tirth, Shyamji Krishna Varma Memorial, Mandvi, Kutch. Replica of India House is visible in background.

Krishna Varma's ashes along with those of his wife Bhanuben were repatriated to India in 2003 from Switzerland. Kachchh University, established by Gujarat government, is named in his honour. In 2010, a memorial named Kranti Teerth (Lit: Warrior's rest) was unveiled in his home town of Mandavi in Gujarat by (then) chief minister of Gujarat Narendra Modi.[113] Spread over 52 acres, the memorial complex houses a replica of India House building at Highgate along with statues of Krishna Varma and his wife. Urns containing Krishna Verma's ashes, those of his wife, and a gallery dedicated to earlier activists of Indian independence movement is housed within the memorial. Krishna Verma was disbarred from the Inner Temple in 1909. This decision was revisited in 2015, and a unanimous decision taken to posthumously re-instate him.[31] Savarkar's stay at India House is today commemorted with a blue plaque by English Heritage. Members of India House have been commemorated at various times independent India. Bhikaji Cama, Krishna Varma, Savarkar, among others have had commemorative postage stamps released by India Post. V. N. Chatterjee is commemorated at the Nehru Memorial Museum in New Delhi, where his name and photo is exhibited in a room for Indian revolutionaries. Dimitrov Museum in Leipzig housed a section on Chatterjee before it closed in 1989.[114]


1. Fischer-Tinē 2007, p. 334
2. Mitra 2006, p. 63
3. Croitt & Mjøset 2001, p. 158
4. Desai 2005, p. xxxiii
5. Desai 2005, p. 30
6. Yadav 1992, p. 6
7. Bose & Jalal 1998, p. 117
8. Owen 2007, p. 63
9. Owen 2007, p. 37
10. Yadav 1992, p. 7
11. Owen 2007, p. 62
12. Pasricha 2008, p. 32
13. Abel 2005, p. 110
14. "India House". Open University. Retrieved 26 October 2015.
15. Hopkirk 1997, p. 44
16. Qur 2005, p. 123
17. b Johnson 1994, p. 119
18. Majumdar 1971, p. 299
19. Innes 2002, p. 171
20. Joseph 2003, p. 59
21. Joseph 2003, p. 58
22. Bose 2002, p. 4
23. Owen 2007, p. 67
24. Fischer-Tinē 2007, p. 330
25. Parekh 1999, p. 158
26. Sareen 1979, p. 38
27. Baruwa 2004, p. 24
28. Mahmud 1994, p. 67
29. Bose 2002, p. xix
30. Adhikari et al. 1970, p. 136
31. Bowcott, Owen. "Indian lawyer disbarred from Inner Temple a century ago is reinstated". The Guardian. Retrieved 2015-11-12.
32. Mahmud 1994, p. 47
33. Parekh 1999, p. 159
34. Israel 2002, p. 246
35. Owen 2007, p. 64
36. Owen 2007, p. 66
37. Owen 2007, p. 65
38. Yadav 1992, p. 8
39. Chirol 1910, p. 148
40. Lee 2004, p. 379
41. Bhatt 2001, p. 80
42. Joseph 2003, p. 61
43. Jaffrelot 1996, p. 26
44. Puniyani 2005, p. 212
45. Yadav 1992, p. 12
46. Parel 2000, p. 123
47. Wolpert 1962, p. 169
48. Ghodke 1990, p. 123
49. Yadav 1992, p. 4
50. Yadav 1992, p. 82
51. Yadav 1992, p. 9
52. Bhatt 2001, p. 83
53. Owen 2007, p. 70
54. Bhatt 2001, p. 81
55. Hopkirk 2001, p. 45
56. Popplewell 1995, p. 133
57. Hopkirk 2001, p. 46
58. Yadav 1992, p. 300
59. Heehs 1993, p. 90,91
60. Popplewell 1995, p. 98
61. Owen 2007, p. 72
62. Owen 2007, p. 71
63. Yadav 1992, p. 15
64. Popplewell 1995, p. 131
65. Fryer 1984, p. 269
66. Hopkirk 2001, p. 49
67. McMinn 1992, p. 299
68. Yadav 1992, p. 22
69. Yadav 1992, p. 26
70. Popplewell 1995, p. 127
71. Popplewell 1995, p. 128
72. Popplewell 1995, p. 129
73. Popplewell 1995, p. 130
74. Popplewell 1995, p. 130
75. Andreas & Nadelmann 2006, p. 74
76. Hopkirk 2001, p. 50
77. Popplewell 1995, p. 132
78. Owen 2007, p. 73
79. Popplewell 1995, pp. 138–140,142
80. Lahiri 2000, p. 125
81. Chambers 2015, p. in; References, chapter 2
82. Lahiri 2000, pp. 124–126
83. Lahiri 2000, pp. 124–128
84. Lahiri 2000, p. 126
85. Majumdar 1966, p. 121,147
86. Popplewell 1995, p. 135
87. Lahiri 2000, p. 129
88. "Dhingra, Madan Lal. Oxford Dictionary of National Biography". Oxford University Press. Retrieved 29 October2015.
89. Tickell 2013, p. 137
90. Fischer-Tinē 2007, p. 333
91. Fischer-Tinē 2007, p. 335
92. Fischer-Tinē 2007, p. 337
93. Fischer-Tinē 2007, p. 338
94. Hoover 1985, p. 252
95. Brown 1948, p. 300
96. Strachan 2001, p. 788
97. Hopkirk 2001, p. 41
98. Popplewell 1995, p. 234
99. Andreas & Nadelmann 2006, p. 75
100. Popplewell 1995, p. 216,217
101. Popplewell 1995, p. 230
102. Dover, Goodman & Hilleband 2013, p. 183
103. Sinha 2014, p. 48
104. Yadav 1992, p. 24
105. Yadav 1992, p. 25
106. Price 2005, p. 68
107. Radhan 2002, p. 120
108. Yadav 1992, p. 53
109. Strachan 2001, p. 815
110. Price 2005, p. 109
111. Bannerjee 2005, p. 50
112. Bhatt 2001, p. 82
113. TNN. "Modi dedicates 'Kranti Teerth' memorial to Shyamji Krishna Verma". The Times of India. Retrieved 2015-11-12.
114. Kara 1986, p. 17


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• Andreas, Peter; Nadelmann, Avram (2006), Policing the Globe: Criminalization and Crime Control in International Relations, Oxford: Oxford University Press US, ISBN 0-19-508948-0.
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• Bose, Arun (2002), Indian Revolutionaries Abroad, 1905–1927: Select Documents, Volume 1, New Delhi: ICHR, ISBN 81-7211-123-1.
• Chambers, Claire (2015), Britain Through Muslim Eyes: Literary Representations, 1780–1988, New Delhi: Palgrave Macmillan, ISBN 978-0-230-25259-2.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 7:06 am

Edward C. Hegeler
by Wikipedia
Accessed: 3/27/19



Edward C. Hegeler
Born 13 September 1835
Bremen, German Confederation
Died 4 June 1910 (aged 74)
La Salle, Illinois
CAB 1918 Hegeler Edward C signature.png

Edward C. Hegeler (13 September 1835 – 4 June 1910) was a United States zinc manufacturer and publisher.


He was the son of Herman Dietrich and Anna Catharine (von Tungeln) Hegeler. His father, originally of Oldenburg, had traveled in the United States and wished one of his sons to settle there. He selected for this his youngest son, Edward, and had his education mapped out with this purpose in view. Edward was educated in the academy of Schnepfenthal and then attended the Polytechnic Institute at Hanover (1851–53), and later the School of Mines at Freiberg, Saxony (1853–1856). In Freiberg, Hegeler met Frederick William Matthiessen, a fellow student, who became later his partner in the zinc business. Having traveled together on the European continent, and in England, they embarked for America and landed in Boston in March 1857.

While looking over the country for a suitable place to settle, they learned of Friedensville, Pennsylvania, where a zinc factory had been built, but it stood idle because the owners had not been able to manufacture the metal. Matthiessen and Hegeler, then 21 and 22 years old, respectively, stepped in, and with the same furnace succeeded in producing spelter, which at that time was pioneer work in America, for hitherto this metal had been imported from Europe. On account of the financial stringency of 1856, which still persisted in 1857, the owners of the Friedensville works refused to put more money into the enterprise, while neither Hegeler nor Matthiessen felt justified in risking their own capital, mainly because they had no confidence in the mines, which actually gave out eight years later.

Having investigated conditions in Pittsburgh and Johnstown, Pennsylvania, and also in southeastern Missouri, Hegeler and Matthiessen finally settled in La Salle, Illinois, because its coal fields were nearest to the ore supply at Mineral Point, Wisconsin. Here they started the Matthiessen and Hegeler Zinc Works on a small scale. The few employees of the original works grew in a comparatively short time, to upward of one thousand men, and the modest smelting plant developed into one of the most modernly equipped smelters in the Middle West. His success in life has been attributed to a combination of two qualities in his character: first, the thoroughness with which he investigated from all sides the minutest details of a case when he had to take a stand; and second, the insuperable persistence with which he stuck to it until he had achieved the desired result.

In February 1887, Hegeler founded the Open Court Publishing Company, intended to serve the purpose of discussing religious and psychological problems on the principle that the scientific world-conception should be applied to religion. Hegeler believed in science, but he wanted to preserve the religious spirit with all its seriousness of endeavor, and in this sense he pleaded for the establishment of a religion of science. He recognized, for instance, that man with all his complicated psychical activity was a mechanism, but to him this truth was not derogatory to man, but an evidence of the great significance of machines. The mechanism of thinking is language, and so the speaking animal becomes the rational being. He maintained that through investigation and scientific criticism, religion must be purified, and the result would be a closer approach to truth on the path of progress. Hegeler rejected dualism as an unscientific and untenable view and accepted monism upon the basis of exact science, and for the discussion of the more recondite and heavier problems of science and religion he founded a quarterly, The Monist, in October 1890.

Hegeler was a member of the American Institute of Mining Engineers, the Press Club, and the Art Institute of Chicago.


He visited Germany in 1860 where, on 5 April, he married Camilla Weisbach (died 28 May 1908), the daughter of his admired teacher, Professor Julius Weisbach, of Freiberg, Germany. In July of the same year they settled in La Salle, Illinois, where they resided until the end of their lives. They had ten children. Hegeler was survived by Marie Hegeler Carus of La Salle; Camilla Bucherer of Bonn, Germany; Julius W. Hegeler of Danville, Illinois; Annie Cole of New York City; Herman Hegeler of Danville (died August 1913); Baroness Zuleikha Vietinghoff of Berlin; and Olga Lihme of Chicago.

See also

• Hegeler Carus Mansion


• This article incorporates text from a publication now in the public domain: Homans, James E., ed. (1918). "Hegeler, Edward C." . The Cyclopædia of American Biography. New York: The Press Association Compilers, Inc.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Mar 27, 2019 8:52 am

Henry Hyndman
by Wikipedia
Accessed: 3/27/19



Henry Hyndman

Henry Mayers Hyndman (/ˈhaɪndmən/; 7 March 1842 – 20 November 1921) was an English writer and politician. Originally a conservative, he was converted to socialism by Marx’s Communist Manifesto, and launched Britain’s first left-wing political party, the Democratic Federation, later known as the Social Democratic Federation, in 1881. Although this attracted notable radicals such as William Morris and George Lansbury, Hyndman was generally disliked as an authoritarian who could not unite his party. He was the first author to popularise Marx’s works in English.

Early years

The son of a wealthy businessman, Hyndman was born 7 March 1842 in London. After being educated at home, he entered Trinity College, Cambridge.[1] Hyndman later recalled:

"I had the ordinary education of a well-to-do boy and young man. I read mathematics hard until I went to Cambridge, where I ought, of course, to have read them harder, and then I gave them up altogether and devoted myself to amusement and general literature.... Trinity or, for that matter, any other college, is practically a hot-bed of reaction from the social point of view. The young men regard all who are not technically 'gentlemen' as 'cads,' just as the Athenians counted all who were not Greeks as barbarians."

"I was a thorough-going Radical and Republican in those days — theoretically ... with a great admiration for John Stuart Mill, and later, I remember, I regarded John Morley as the coming man."[2]

After achieving his degree in 1865 he studied law for two years before deciding to become a journalist.

As a first-class cricketer, he represented Cambridge University, Marylebone Cricket Club (MCC) and Sussex in thirteen matches as a right-handed batsman between 1864 and 1865.

In 1866 Hyndman reported on the Italian war with Austria for the Pall Mall Gazette. Hyndman was horrified by the reality of war and became violently ill after visiting the front line. Hyndman met the leaders of the Italian nationalist movement and was generally sympathetic to their cause.

In 1869 Hyndman toured the world, visiting the United States, Australia and several European countries. He continued to write for the Pall Mall Gazette, where he praised the merits of British imperialism and criticised those advocating Home Rule for Ireland. Hyndman was also very hostile to the experiments in democracy that were taking place in the United States.

Political career

ca. 1895

Hyndman decided on a career in politics, but, unable to find a party that he could fully support, he decided to stand as an Independent for the constituency of Marylebone in the 1880 General Election. Denounced as a Tory by William Ewart Gladstone, Hyndman got very little support from the electorate and, facing certain defeat, withdrew from the contest.

Soon after the election, Hyndman read a novel based on the life of Ferdinand Lassalle. He became fascinated with Lassalle and decided to research this romantic hero who had been killed in a duel in 1864. Discovering that Lassalle had been a socialist, sometimes a friend and sometimes an adversary of Karl Marx, Hyndman read The Communist Manifesto and, although he had doubts about some of Marx's ideas, was greatly impressed by his analysis of capitalism.

Hyndman was also greatly influenced by the book Progress and Poverty and the ideology of Henry George known today as Georgism.[3]

Hyndman then decided to form Britain's first socialist political party. The Democratic Federation had its first meeting on 7 June 1881. Many socialists were concerned that in the past Hyndman had been opposed to socialist ideas, but Hyndman persuaded many that he had genuinely changed his views, and those who eventually joined the SDF included William Morris and Karl Marx's daughter, Eleanor Marx. However, Friedrich Engels, Marx's long-term collaborator, refused to support Hyndman's venture.

Hyndman wrote the first popularisation of the ideas of Karl Marx in the English language, England for All in 1881. The book was extremely successful, a fact that stoked Marx's antipathy given the fact that he had failed to credit Marx by name in the introduction. The work was followed in 1883 by Socialism Made Plain, which expounded the policies of what by then had been renamed as the Social Democratic Federation (SDF). They included a demand for universal suffrage and the nationalisation of the means of production and distribution. The SDF also published Justice, edited by the talented journalist Henry Hyde Champion.

Although Hyndman was a talented writer and public speaker, many members of the SDF questioned his leadership qualities. He was extremely authoritarian and tried to restrict internal debate about party policy. At an SDF meeting on 27 December 1884, the executive voted, by a majority of two (10–8), that it had no confidence in Hyndman. When he refused to resign, some members, including William Morris and Eleanor Marx, left the party, forming the Socialist League.

In the 1885 general election, Hyndman and Henry Hyde Champion, without consulting their colleagues, accepted £340 from the Tories to run parliamentary candidates in Hampstead and Kensington, the objective being to split the Liberal vote and therefore enable the Conservative candidate to win. This ploy failed, and the two SDF's candidates won only a total of 59 votes. The story leaked out, and the political reputation of both men suffered because they had accepted "Tory gold".

During the 1880s, he was a prominent member of the Irish National Land League and the Land League of Great Britain. He took part in the unemployed demonstrations of 1887 and was put on trial for his share in the West End Riots of 1886, but was acquitted.[4][5]

He was chairman at the International Socialist Congress held in London in 1896. He was pro-Boer during the second Boer War.[6]

Hyndman continued to lead the SDF and took part in the negotiations to establish the Labour Representation Committee in 1900. However, the SDF left the LRC when it became clear that it was deviating from the objectives he had set out, and in 1911 he set up the British Socialist Party (BSP) when the SDF fused with a number of branches of the Independent Labour Party.


Hyndman was an antisemite, voicing antisemitic opinions with regards to the Boer War, and blaming ‘Jewish bankers’ and ‘imperialist Judaism’ as the cause of the conflict.[7] Hyndman charged ‘Beit, Barnato and their fellow-Jews’ as aiming to create "an Anglo-Hebraic Empire in Africa stretching from Egypt to Cape Colony".[8]

Hyndman believed Jews were central to ‘a sinister “gold international” opposed to the “red international” of socialism’.[9] Hyndman supported the anti-semitic Viennese riots of 1885, arguing that they represented a blow against Jewish finance capital.[9] Hyndman repeatedly denounced what he saw as the overwhelming power of "capitalist Jews on the London Press", believing that the "Semitic lords of the press" had created war in South Africa.[10] Hyndman remained committed to conspiracies regarding Jewish power, remarking that "unless you said that they [Jews] were the most capable and brilliant people of the earth, you had the whole of their international agencies against you".[10]

Such antisemitism disillusioned erstwhile supporters: Eleanor Marx wrote privately to Wilhelm Liebknecht that “Mr Hyndman whenever he could do with impunity has endeavoured to set English workmen against foreigners.”[11] Hyndman had previously attacked Eleanor Marx in antisemitic terms, noting that she had "inherited in her nose and mouth the Jewish type from Marx himself".[11]

After the war

Hyndman by Sydney Prior Hall

Hyndman upset members of the BSP by supporting the United Kingdom's involvement in World War I. The party split in two with Hyndman forming a new National Socialist Party. Hyndman remained leader of the small party until his death on 20 November 1921.


• A Commune for London (1888)
• Commercial Crisis of the Nineteenth Century (1892)
• Economics of Socialism (1890)
• The Awakening of Asia (1919)
• The Evolution of Revolution (1921)


1. "Hyndman, Henry Mayers (HNDN861HM)". A Cambridge Alumni Database. University of Cambridge.
2. H. Quelch, "H.M. Hyndman: An Interview," The Comrade, (New York), February 1902, pg. 114.
3. Kohl, Norbert (2011). Oscar Wilde : the works of a conformist rebel. 1st pbk. ed.Cambridge England New York: Cambridge University Press. ISBN 0521176530.
4. The Record of an Adventurous Life. 1911. p. 367.
5. Chisholm, Hugh, ed. (1922). "Hyndman, Henry Mayers" . Encyclopædia Britannica (12th ed.). London & New York.
6. Gilman, D. C.; Peck, H. T.; Colby, F. M., eds. (1905). "Hyndman, Henry Mayers" . New International Encyclopedia (1st ed.). New York: Dodd, Mead.
7. Mcgeever, Brendan, and Satnam Virdee. "Antisemitism and Socialist Strategy in Europe, 1880–1917: An Introduction." Patterns of Prejudice 51.3-4 (2017): 229
8. Hirshfield. Claire. ‘The Anglo-Boer War and the issue of Jewish culpability’, Journal of Contemporary History 15.4 (1980):621
9. Virdee, Satnam. "Socialist Antisemitism and Its Discontents in England, 1884–98." Patterns of Prejudice 51.3-4 (2017):362
10. Hirshfield. Claire. ‘The Anglo-Boer War and the issue of Jewish culpability’, Journal of Contemporary History 15.4 (1980):622
11. Virdee, Satnam. "Socialist Antisemitism and Its Discontents in England, 1884–98." Patterns of Prejudice 51.3-4 (2017):363

External links

• Works by Henry Mayers Hyndman at Faded Page (Canada)
• Cricket Archive
• Henry Hyndman Internet Archive, Marxists Internet Archive.
• H. M. Hyndman, Commercial Crises of the Nineteenth Century (1892)
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