LONDON
1851
London was filled with expectant energy owing to the Great Exhibition at the Crystal Palace. Blavatsky was in the heart of it all, staying in the Mivart’s Hotel with the entourage of ladies accompanying Countess Bagration.[1] More exciting was her first encounter with Master Morya in the flesh. The mysterious guide who she had known all her life had previously visited her in non-corporeal forms. He came out of the crowd and gave her instructions on where to meet her in Hyde Park in the subsequent days. Naturally, she told no one of the meeting.[2]
“The Great Exhibition—View In The French Department.”[3]
On her birthday she took a walk along the seawall at Ramsgate. A week earlier there was much excitement here because of the unfortunate drowning of two gentlemen.[4] It was much quieter now. She wrote in her sketchbook: “August 12 is July 31 in Russian style, the day of my birth—Twenty years!” Then she took out her charcoals and drew a picture of the harbor scene. Under the drawing, she wrote: “Memorable night! On a certain night by the light of the moon that was setting at Ramsgate on August 12, 1851, when I met ∴ —the Master of my dreams!!” While ruminating on the encounter, she composed a few lines of verse. “All the glories of Nature—the imposing silence of the night; the aroma of the flowers; the pale rays of the moon rough the green tufts of the trees; the stars, flowers of fire strewn over the sky; the glow-worms, flowers of fire strewn over the grass—all these have been created to render the Adept worthy of nature, at that moment when for the first time she exclaims to Man, ‘I am yours,’—words formed of a divine perfume from the soul, which, breathed forth ascends to heaven together with the perfume of the flowers—the one moment of his life when he is king, when he is God; the moment which he expiates and pays for with a whole life of bitter regrets. ‘That moment—it is the price of all our miseries.’”[5] (She then wrote a little story titled: “The Legend Of The Night-Flower.”)[6]
Blavatsky’s Drawing At Ramsgate.
Reading the London papers filled Blavatsky with wanderlust. America seemed like an exciting place. It was said that the Southern States were showing “stronger symptoms for a repeal of the union,” especially from leaders in South Carolina. The London papers even reported on new revelations in the Mormon Church, “the portion of the golden plates withheld from Joe Smith having been exhibited mysteriously to Elder Orson Hyde.”[7] James Fenimore Cooper’s recent death was also widely ventilated in the London press; all of the articles praised his stories of the American frontier.[8] Perhaps this re-awakened Blavatsky’s “passionate enthusiasm for the North American Indians,” for it was said that her interest was “contracted from the perusal of Fenimore Cooper’s novels.”[9] Perhaps America’s “sons of the forest” were like Prince Tyumen and the Kalmyks. It was said that the native peoples on Russia’s frontiers were not unlike the native peoples in the American West.[10] George L. Ditson (one of the first Americans to tour the Russian Caucasus) described an encounter with one of the administrators in the Caucasus at this time in which he was reminded that Novorossiya was like America’s newly acquired Mexican lands.[11]
The Ruins of the Nauvoo Temple.[12]
So she went to America. First, she went in pursuit of Native Americans of her imagination in Canada. This was accomplished in Quebec, and she discussed with representatives of a local tribe “the mysterious doings of the medicine men.” She then ventured into the United States. Here Blavatsky met a Mormon woman, Emmeline B. Wells, editor of The Woman’s Exponent (A Mormon women’s periodical.) Blavatsky was “wearing men’s shoes as she intended to travel over rugged country.”[13] She expressed her desire of wanting to visit the Mormon Temple at Nauvoo, but she was informed that it “had just been destroyed by the unruly mob of their less industrious and less prosperous neighbors, and the survivors of the massacre in which so many of their people fell were then streaming across the desert in search of a new home.”[14] New Orleans was her next visit, “the principal interest of her visit centered in the Voodoos.”[15] The city was a culturally heterogeneous, polyglot, frontier town, and an outlier from the beginning. The first settlers claimed from swamp and river the site for their crescent-shaped city in a few short years. There came together a contrasting population of trappers, fishermen, flat-boatmen, pirates, West Indian immigrants, Jesuit, Capuchin, and Benedictine missionaries, Spanish courtiers, and French Canadians from Acadia known variously as “Acadiens,” “Cadiens,” and “Cajuns.”[16] The supply of wives for the early colonists being “unsatisfactory in point of character,” the King of France sent them a “cargo of virtuous maidens who are chronicled as filles de la cassette, or ‘casket girls,’” so-called for the caskets they brought with them to hold the modest trousseaux provided by the king. The devout, erudite, Ursuline nuns who chaperoned the “casket girls” in this strange land before marriage, remained in the city to educate their children afterward.[17]
In April 1803 Napoleon sold Louisiana to the United States for eighty million francs to help finance his many campaigns.[18] It became the 18th State in 1812. In the two decades that followed, a wave of Northerners migrated to New Orleans, often intermarrying with the native French and Spanish population. A second influx of Northerners coincided with the economic growth of the city in the years before 1837. Focused almost exclusively on mercantile interests, this second wave of Yankee settlers established retail and wholesale enterprises.[19] In the 1840s New Orleans saw an influx of European immigrants and a third wave of Northerners who merged with members of the previous groups to form the northern-born community of New Orleans.[20] This marked the beginning of a rapid “Americanization” of the city. The pressure from social and economic competition was felt among the native Creoles. A three-tiered caste system soon emerged.[21] This was also the beginning of the active institutional handicapping of Francophone accessibility, which was viewed as the language of the poor among Anglo-Protestants. The newly-arrived Anglo-Protestant Americans viewed Catholicism as idolatry and thought the White Creoles were frivolous, uneducated, and lacking in business acumen. Others were unsettled by the degree of race-mixing, and the number and independence of the free Blacks.[22] This gave rise to a fear of “voodoo,” a term derived from the French “vaudoux.” Some erroneously believed that this stemmed from the Vaudois, a Christian sect from Pays de Vaud, France, who were accused of practicing witchcraft.[23] The word derived from the West African languages Ewe (“vodu,”) and Fon (“vodun.”)[24] While Voodoo (and other spiritualities of African origin) were not officially sanctioned in colonial Louisiana, the French and Spanish governments were reasonably tolerant, and practitioners were rarely interfered with.[25] Voodoo entered the English lexicon in the nineteenth century and gained traction in the decade preceding the Civil War when Blavatsky arrived.[26] It was claimed that the “voodoo” ceremonies were dangerous because they brought people of different races together, encouraged abolitionist activities, and lured White women into “unsavory practices.” There was already a law forbidding the practice of Obeeyah (a blanket term used to describe African spirituality) as it was believed that it encouraged rebellion among the Black slaves. It was often vilified by conjuring images of “sorcery,” and “devil-worship.” June 24, the Feast Day of St. John the Baptist, was said to be the great holiday of “voodoo” practitioners.[27] In the summer of 1851 a dozen “Voudon maidens […] in a half state of nudity going through the rites and dances peculiar to their superstitious sect” were arrested on Bienville Street.[28] If Blavatsky was studying Voodoo in New Orleans at this time. She likely crossed paths with the “Voodoo Queen” herself, Marie Laveau.[29]
SOURCES:
[1] Blavatsky writes: “[In 1851] I was alone and lived in Cecil St. in furnished rooms at one time, then at Mivart’s Hotel, but as I was with old Countess Bagration, and when she went away remained with her Jezebel demoiselle de compagnie, no one my name there.” [Sinnett, Alfred Percy. The Letters Of H. P. Blavatsky To A. P. Sinnett And Other Miscellaneous Letters. T. Fisher Unwin Ltd. London, England. (1925): 150.] We find a clipping from the June 30, 1851, issue of The Morning Herald (London) which places Bagration at Mivart’s Hotel during this time: “Arrivals At Mivart’s Hotel—The Princess Bagration, accompanied by Madame D’Aumont, Dr. Magendie, and suite, from Paris; the Count and Countess Schonvatoff, from Paris; Prince Pio, accompanied by his son; M. d’Adda and suite, from Italy; Signor Schmitz, from Paris; M. de Martchenks, from Paris; Sir Archibald Campbell, M.P., and Mrs. Campbell, from a tour.” [“Arrivals At Mivart’s Hotel.” The Morning Herald. (London, England) June 30, 1851.
[2] Sinnett, Alfred Percy. The Letters Of H. P. Blavatsky To A. P. Sinnett And Other Miscellaneous Letters. T. Fisher Unwin Ltd. London, England. (1925): 150.
[3] “Views In The Great Exhibition.” Illustrated London News. (London, England) August 16, 1851.
[4] A gentleman was bathing in the waters when he got out of his depth; unable to regain his footing because of the violence of the waves (the sea was unusually rough, and the rain was torrential,) he was swept out to sea. Another gentleman, a first-rate swimmer, plunged in to save him. With great difficulty the rescuer succeeded in pushing the drowning man towards the shore, but the exertion was too much for him; he let go his hold and was seen no more. His wife and three children, who was on the beach, rented the air with shrieks. Several men rushed into the water to retrieve the drowning man, but died shortly after on the shore. Meanwhile another man lashed a roped around his waist and plunged in after the missing rescuer, but this was to no avail. [“Fatal Accident At Ramsgate.” Illustrated London News. (London, England) August 16, 1851.]
[5] Blavatsky, Helena Petrovna, (ed.) de Zirkoff, Boris. H.P. Blavatsky’s Collected Writings: Vol. I. (1874-1878.) Quest Books. Wheaton, Illinois. (1966): 2-5. [H.P.B.’s Literary Career: H.P.B.’s Sketchbook.]
[6] “At the very beginning of the creation of the World, and long before the sin which became the downfall of Eve, a fresh green shrub spread its broad leaves on the banks of a rivulet. The sun, still young at that time and tired of its initial efforts, was setting slowly, and drawing its veils of mists around him, enveloped the earth in deep and dark shadows. Then a modest flower blossomed forth upon a branch of the shrub. She had neither the fresh beauty of the rose, nor the superb and majestic pride of the beautiful lily. Humble and modest, she opened her petals and cast an anxious glance on the world of the great Buddha. All was cold and dark about her! Her companions slept all around bent on their flexible stems; her comrades, daughters of the same shrub, turned away from her look; the moths, winged lovers of the flowers, rested but for a moment on her breast, but soon flew away to more beautiful ones. A large beetle almost cut her in two as it climbed without ceremony over her, in search for nocturnal quarters. And the poor flower, frightened by its isolation and its loneliness in the midst of this indifferent crowd, hung its head mournfully and shed a bitter dewdrop for a tear. But lo, a little star was kindled in the somber sky. Its brilliant rays, quick and tender, pierced the waves of gloom. Suddenly the orphaned flower felt vivified and refreshed as by some beneficent dew. Fully restored, she lifted her face and saw the friendly star. She received its rays into her breast, quivering with love and gratitude. They had brought about her rebirth into a new life. Dawn with its rosy smile gradually dispelled the darkness, and the star was submerged in an ocean of light which streamed forth from the star of day. Thousands of flowers hailed it their paramour, bathing greedily in his golden rays. These he shed also on the little flower; the great star deigned to cover her too with its flaming kisses. But full of the memory of the evening star, and of its silvery twinkling, the flower responded but coldly to the demonstrations of the haughty sun. She still saw before her mind’s eye the soft and affectionate glow of the star; she still felt in her heart the beneficent dewdrop, and turning away from the blinding rays of the sun, she closed her petals and went to sleep nestled in the thick foliage of the parent-shrub. From that time on, day became night for the lowly flower, and night became day. As soon as the sun rises and engulfs heaven and earth in its golden rays, the flower becomes invisible; but hardly does the sun set, and the star, piercing a corner of the dark horizon, makes its appearance, than the flower hails it with joy, plays with its silvery rays, and absorbs with long breaths its mellow glow. Such is the heart of many a woman. The first gracious word, the first affectionate caress, falling on her aching heart, takes root there deeply. Profoundly moved by a friendly word, she remains indifferent to the passionate demonstrations of the whole universe. The first may not differ from many others; it may be lost among thousands of other stars similar to that one, yet the heart of woman knows where to find him, nearby or far away; she will follow with love and interest his humble course, and will send her blessings on his journey. She may greet the haughty sun, and admire its glory, but, loyal and grateful, her love will always belong to one lone star.” [Blavatsky, Helena Petrovna, (ed.) de Zirkoff, Boris. H.P. Blavatsky’s Collected Writings: Vol. I. (1874-1878.) Quest Books. Wheaton, Illinois. (1966): 6-11. [H.P.B.’s Literary Career: Légende Sur La Belle De Nuit (6-11).]]
[7] “United States.” Church & State Gazette. (London, England) July 25, 1851.
[8] “Death Of James Fenimore Cooper.” Illustrated London News. (London, England) October 4, 1851.
[9] Sinnett, Alfred Percy. Incidents In The Life Of Madame Blavatsky. J. W. Bouton. New York, New York. (1886): 61-62.
[10] “To conquer the Tartars was no easy task, but to pacify them and introduce law and order amongst them was a work of much greater difficulty. Long after they had lost their political independence they retained their old pastoral mode of life and harassed the agricultural population of the outlying provinces in the same way as the Red Indians harass the white colonists in the western territories of America at the present day.” [Wallace, Donald Mackenzie. Russia: Vol. II. Cassell Petter & Galpin. London, England. (1877): 71.]
[11] In 1847 Ditson was among the first Americans to make a tour of the Caucasus, and was in Tbilisi, Georgia, during the winter of in 1847-1848. [Ditson, George Leighton. Circassia, Or A Tour To The Caucasus. Stringer & Townsend. New York, New York. (1850): 299, 309.] Though Blavatsky’s family would not move to Tbilisi until the later part of 1848, there is a possibility that Ditson met the Fadeev family. (He had mutual acquaintances in the same circle Russian administrators as Andrei Mikhailovich Fadeev.) [Fadeyev, Andrei Mikhailovich. Vospominaniia: 1790-1867. Vysochaishe Utverzhd. Yuzhno-Russkago. Odessa, Ukraine. [Russian Empire.] (1897): Part II: 77- 83; Zhelihovskaya, Vera Petrovna. My Childhood. A. F. Devrien. St. Petersburg, Russia. (1893.) [Preparation of the text and comments by A.D. Tyurikov. Bahmut Roerich Center. Rayfield, Donald. Edge Of Empires: A History Of Georgia. Reaktion Books. London, England. (2012): 287.] He was certainly aware of Blavatsky by 1875, as he introduced her to Godfrey Higgins’s Anacalypsis. [Corson, Eugene Rollin. Some Unpublished Letters Of Helena Petrovna Blavatsky. Rider & Co. London, England. (1929): 170. Helena Petrovna Blavatsky to Professor Hiram Corson. Letter No. 12. (October 13-16, 1875.)] He would also become the 110 name on the registry of the Theosophical Society. [Theosophical Society General Membership Register, 1875-1942 at http://tsmembers.org/. See book 1, entry 110. (website file: 1A: 1875-1885) Dr. George Leighton Ditson. (5/10/1876.)]
[12] Piercy, Frederick Hawkins. Route From Liverpool To Great Salt Lake Valley. Franklin D. Richards. London, England. (1855): 62.
[13] Cranston, Sylvia. HPB: The Extraordinary Life And Influence Of Helena Blavatsky. Path Publishing House. Santa Barbara, California. (1993): 53.
[14] Sinnett, Alfred Percy. Incidents In The Life Of Madame Blavatsky. J. W. Bouton. New York, New York. (1886): 62.
[15] Sinnett, Alfred Percy. Incidents In The Life Of Madame Blavatsky. J. W. Bouton. New York, New York. (1886): 63.
[16] Henry, Jacques. “From ‘Acadien’ To ‘Cajun’ To ‘Cadien’: Ethnic Labelization And Construction Of Identity.” Journal Of American Ethnic History. Vol. XVII, No. 4 (Summer 1998): 29-62.
[17] Doughty, Frances Albert. “The Underside Of New Orleans.” Lippincott’s Monthly Magazine. Vol. LX, No. 4 (October 1897): 513-521.
[18] Barton, Dunbar Plunket. Bernadotte And Napoleon, 1763-1810: Vol. II. John Murray. London, England. (1921): 66-71.
[19] Chenault, William W; Reinders, Robert C. “The Northern-born Community Of New Orleans In The 1850s.” The Journal of American History. Vol. LI, No. 2 (September 1964): 232-247.
[20] Chenault, William W; Reinders, Robert C. “The Northern-born Community Of New Orleans In The 1850s.” The Journal of American History. Vol. LI, No. 2 (September 1964): 232-247.
[21] Fiehrer, Thomas. “From Quadrille To Stomp: The Creole Origins Of Jazz.” Popular Music. Vol. X, No. 1 (January 1991): 21-38.
[22] Long, Carolyn Morrow. “Perceptions Of New Orleans Voodoo: Sin, Fraud, Entertainment, And Religion.” Nova Religio: The Journal of Alternative And Emergent Religions. Vol. VI, No. 1 (October 2002): 86-101.
[23] Vance, L. J. “Superstition In American Life.” The Open Court. Vol. III, No. 118 (November 28, 1889): 1961-1965.
[24] Ellis, A. B. “On Vodu-Worship.” The Popular Science Monthly. Vol. XXXVIII, No. 39 (March 1891): 651-663.
[25] Long, Carolyn Morrow. “Perceptions Of New Orleans Voodoo: Sin, Fraud, Entertainment, And Religion.” Nova Religio: The Journal of Alternative and Emergent Religions. Vol. VI, No. 1 (October 2002): 86-101.
[26] “At New Orleans the principal interest of her visit centered in the Voodoos, a sect of negroes, natives of the West Indies, and half-castes, addicted to a form of magic practices that no highly trained occult student would have anything to do with, but which nevertheless presented attractions to Mme. Blavatsky, not yet far advanced enough in the knowledge held in reserve for her to distinguish ‘black’ from ‘white’ varieties of mystic exercise. The Voodoos’ pretensions were of course discredited by the educated white population of New Orleans, but they were none the less shunned and feared.” [Sinnett, Alfred Percy. Incidents In The Life Of Madame Blavatsky. J. W. Bouton. New York, New York. (1886): 63.]
[27] “All nature in the far South has attained its grand climacteric. The poison plants are now fullest of their sap. Their life blood has grown thick, strong, and turgid under the semi-tropic heat. The things that feed upon them are swollen and fullest of their deadly quality and most powerful in malign instincts for destruction. So, far from civilized touch, where the remotest wilds of labyrinthine bayous sluggishly make their bends and coils and rear curious islands, where the hunter of the swamps but seldom wanders, where mighty alligators live without fear, in places like these, the worshippers of the Serpent meet on the night of St. John’s day and enact their savage rites and strange incantations as old as their race.” [“Mysteries Of Voudooism.” The Sun. (New York, New York) June 21, 1896.]
[28] “Voudon Again.” The Daily Delta. (New Orleans, Louisiana.) July 26, 1851.
[29] Cable, George W. “Creole Slave Songs.” The Century Magazine. Vol. XXXI, No. 6 (April 1886): 807-828.
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