1885 The Light on the Path - First Edition (Association Copy)
One of the treasured items in my personal collection is a first edition of the theosophical classic "The Light on the Path" by Mabel Collins. According to theosophical mystic lore, Collins wrote the book after experiencing an event in which her astral body was taken into a hall of spiritual initiation. There, she saw and read lines written in golden letters on the walls. These lines inspired the creation of the concise little book "The Light on the Path," which was published in 1885 by the Reeves & Turner publishing company.
Initially, Collins claimed that she wrote the book under the dictation of her spirit guide, Master Sri Hilarion, who was said to be a member of a secret Greek brotherhood of Masters. She later retracted this claim, which led to conflict with H. P. Blavatsky and some loyal followers within the Theosophical Society. This conflict ultimately resulted in Collins’ departure from the Society. While the publication of the book alone was not solely responsible for these tensions, it remains somewhat ironic that such a small book became a point of considerable strife within the organization.
Regarding the publication, the publisher initially issued two versions of the first edition: some copies in wrappers, and others bound in cloth. It is widely believed that this edition was printed in limited quantities and is rare in both known variations. What makes this particular copy especially intriguing are the associations and notes preserved within the book. An inscription on the reverse of the front free endpaper reads, “Elmira Y. Howard, from her friend S.H.R.” Ms. Howard earned her medical degree in 1870 and, following the Civil War, found herself a widowed mother. She primarily served women, children, the poor, and the African American community in Cincinnati, Ohio, and also worked for a time as a correspondent for the Cincinnati Commercial-Gazette. While her precise connection to the Theosophical Society was initially unclear, subsequent research has clarified that her involvement was more substantial than previously assumed.
With the assistance of theosophical scholar Ronnie Pontiac and through consultation with archival records held by the American Theosophical Society, it has now been confirmed that Dr. Howard was actively involved in the early Cincinnati Theosophical Society. She was present at its formation on May 9, 1886, which took place at the home of Dr. Jirah Dewey Buck and later served as secretary. On October 3, 1886, she tendered her resignation from that position, and on January 2, 1887, the membership formally released her from the obligations of both secretary and treasurer. These findings firmly place Dr. Howard within the early theosophical circle in Cincinnati rather than merely adjacent to it.
Another point of inquiry concerned the identity of “S.H.R.,” the individual from whom the book was presented to Mrs. Howard. Initially, I had hoped that the book had been gifted by Mabel Collins herself, using the pseudonym Sri Hilarion, as she is known to have signed a small number of works in this informal manner. However, the presence of the “R” in the initials complicated that assumption. After further investigation and in the absence of any recorded members bearing the initials S.H.R. or S.H.A. in surviving Cincinnati lodge records, it now appears likely that the book was presented by Silas Randall; a known associate within the Cincinnati esoteric circle. While this attribution cannot be stated with absolute certainty, it aligns most closely with the available evidence.
Perhaps the most intriguing element accompanying this copy is a contemporary letter, written in the same hand as the inscription, which appears to have been presented alongside the book to Mrs. Howard. The letter contains a list of rules with additional notes expanding upon several passages in the text. The annotations preserved with my copy are closely related to the instructional material that later appeared in subsequent editions of the work, though they are not identical. This raises the possibility that these notes represent an early private transmission or working copy, prepared for individual study rather than publication. Regardless of interpretation the presence of such early annotations alongside a first edition places this copy among a very small and historically significant group. The notes are exceedingly rare, and this association now better understood within its proper context nadds yet another layer to an already remarkable little book.
I would like to extend my sincere thanks to Ronnie Pontiac (Instagram: @theronniepontiac) for his generosity, diligence, and scholarly rigor in assisting with this research and helping to clarify the role of Dr. Elmira Y. Howard within the early Cincinnati Theosophical Society.
