An interesting man—worthy of his own biography—and a Theosophist, but not much of a Fortean. He belonged to an older generation of truth seekers.
Eben Tappan Tannatt was born in Manchester, Massachusetts on 16 September 1864—more than six months before the Civil War ended and just shy of a decade before Charles Fort himself was born. His father, Thomas Tannatt, was a civil engineer. The family moved to the Pacific Northwest around 1885 where Thomas was involved in politics. Eben worked for the railroad, then attended the University of Illinois, studying engineering like his father. He returned West, first in Idaho and then back to Washington, where he finished his schooling at Washington Agriculture College (later, Washington State University). He joined the military, serving in the Spanish-American War and living in Hawaii—all of this before Tiffany Thayer was even born. He became a professor at Montana State University, then moved to Washington, where he worked as an engineer. He wrote a number of books on engineering topics.
Eben Tappan Tannatt was born in Manchester, Massachusetts on 16 September 1864—more than six months before the Civil War ended and just shy of a decade before Charles Fort himself was born. His father, Thomas Tannatt, was a civil engineer. The family moved to the Pacific Northwest around 1885 where Thomas was involved in politics. Eben worked for the railroad, then attended the University of Illinois, studying engineering like his father. He returned West, first in Idaho and then back to Washington, where he finished his schooling at Washington Agriculture College (later, Washington State University). He joined the military, serving in the Spanish-American War and living in Hawaii—all of this before Tiffany Thayer was even born. He became a professor at Montana State University, then moved to Washington, where he worked as an engineer. He wrote a number of books on engineering topics.
Records are not exact, but imply that Eben married around 1890. His wife was Virginia, a Missourian 7 years his junior. They had five children, four of which were still alive in 1910: Hazel (b. ca. 1891), Carlton (b. ca. 1897), Miriam (b. ca. 1900), and Virginia (b. ca. 1905). (Unfortunately, the 1890 census was destroyed, and the Tannatt’s are not captured by the 1900 census since they were in Hawaii.)
Hawaii challenged Tannat’s beliefs. His parents were Catholic, and he had been raised according to orthodox traditions; he had a great interest in the Bible. But on those Pacific Islands, he saw the work of missionaries and became disenchanted with the practice of Christianity. He said,
“I observed that the evils that had resulted from the contact of Christianity upon that people, were chargeable more to the children of missionaries than to the 'Missionaries' themselves. The children preaching 'Christianity' and claiming the title of 'missionary,' so conducted their lives and teachings, as to practically annul and bring discredit upon the work and examples of the earlier teachers.”
That was 1899-1901, after missionaries had been in Hawaii for a century, stamping out traditional practices. In the last quarter of the century, whites consolidated their power, with the U.S. eventually annexing the country. Tannatt saw the usurpation as unjust, and petitioned Theodore Roosevelt on behalf of the deposed Queen—to no avail.
It is not clear whether Tannatt’s time in Hawaii was what drove him to Theosophy. He wrote a lot, most of which I have not read, and likely gave a history of his Theosophical activities. (A 1919 manuscript told of his tme in Hawaii; it’s at the Washington State University Library.) But his views on Hawaii pointed toward his progressive views—inherited, at least in part, from his family: his mother was a suffragette. Tannatt was also a strong supporter of unions, writing frequently for the Seattle Union Record. His interest in Theosophy, though, did not pre-empt his fascination with the Bible, and a list of his lectures held in the same collection show him frequently discussing the relationship between the Bible and Theosophy. Later, he would support FDR’s New Deal, and call for action against social problems.
In the 1920s, some Theosophists became upset with the leadership of the Annie Besant, who ran one branch of the Society, which had broken up after the death of Madame Blavatsky. At the time, Tannatt was head of the Tacoma Lodge, and he thought he saw in Theosophy the same problem that he had seen in Hawaii: the later generations of a movement had lost their way. He was especially concerned that Besant seemed to be setting Theosophy up as a religion—when Blavatsky’s original writings had explicitly had warned against just such a development. Tannatt was willing to resign from his position—but remain a member—because he could not in good conscience follow Besant.
Tannatt remained in Washington through the 1930s, working as an engineer. In 1940, his and Virgnia’s last daughter, also named Virginia, moved back into the family home with her son, Grant; I’m not sure where her husband Arthur P. was, or if they had separated. Tannatt was 78, but still working. The family owned an $8,000 home, which suggested that they were financially comfortable at the time. Tannatt remained a progressive—he was supportive of Gandhi—and continue to write on Theosophical topics.
At some point prior to 1945, he joined the Fortean Society—exactly why is unknown, as is exactly when. As a Theosophist, he would have been exposed to Fort’s name, at the very least, but how he understood Fort, and Fort’s relationship to Theosophy, is also unknown. His lectures—and his interest in Theosophy generally—show him to be open to scientific ideas: Theosophy was supposed to integrate science and religion into a new philosophy. He was deeply committed to the movement, which went against Fort’s (and Thayer’s) radical skepticism. But given that the Fortean Society was open to Theosophists, and a number were involved with the Society, it’s not a surprise that Tannatt would be a member. We just don’t know why.
It’s also true that Thayer’s Society attracted progressives, and that may also have led Tannatt to join.
He was only mentioned once in Doubt (12, Summer 1945):
“An MFS Prophet
E. Tappan Tannatt, a member in good standing, has written a booklet of interpretation and prophecy out of the ‘Book of Daniel’, which you may recall is a part of a book called the Holy Bible. The author sees possible guidance therein, and, lest we turn our backs upon a new Nostradamus, we note that this booklet of 22 pp., entitled Which Path Will We Choose, is to had by sending 35 cents to Mr. Tannatt, RFD 9, Box 81, Tacoma, Wash.”
I have not seen the booklet—the only copy of which I am aware is held at the University of Maryland Baltimore County, where it is classified as radical literature, the subject headings being communism and religion. He published a second, related booklet three years later, thought was not mentioned in Doubt: My Understanding of the Bible Story of Satan and the Fruits of the Churches. The only copy of that is held at Washington State University.
That Tannatt was listed as a member in good standing likely referred to the fact that he paid his dues, which suggests a certain level of commitment—even if the dues were only $2.00 per year and Tannatt was financially comfortable. There’s just not enough information to conclude—or guess—why he bothered to pay those dues.
Eben Tappan Tannatt died in 1952.
Hawaii challenged Tannat’s beliefs. His parents were Catholic, and he had been raised according to orthodox traditions; he had a great interest in the Bible. But on those Pacific Islands, he saw the work of missionaries and became disenchanted with the practice of Christianity. He said,
“I observed that the evils that had resulted from the contact of Christianity upon that people, were chargeable more to the children of missionaries than to the 'Missionaries' themselves. The children preaching 'Christianity' and claiming the title of 'missionary,' so conducted their lives and teachings, as to practically annul and bring discredit upon the work and examples of the earlier teachers.”
That was 1899-1901, after missionaries had been in Hawaii for a century, stamping out traditional practices. In the last quarter of the century, whites consolidated their power, with the U.S. eventually annexing the country. Tannatt saw the usurpation as unjust, and petitioned Theodore Roosevelt on behalf of the deposed Queen—to no avail.
It is not clear whether Tannatt’s time in Hawaii was what drove him to Theosophy. He wrote a lot, most of which I have not read, and likely gave a history of his Theosophical activities. (A 1919 manuscript told of his tme in Hawaii; it’s at the Washington State University Library.) But his views on Hawaii pointed toward his progressive views—inherited, at least in part, from his family: his mother was a suffragette. Tannatt was also a strong supporter of unions, writing frequently for the Seattle Union Record. His interest in Theosophy, though, did not pre-empt his fascination with the Bible, and a list of his lectures held in the same collection show him frequently discussing the relationship between the Bible and Theosophy. Later, he would support FDR’s New Deal, and call for action against social problems.
In the 1920s, some Theosophists became upset with the leadership of the Annie Besant, who ran one branch of the Society, which had broken up after the death of Madame Blavatsky. At the time, Tannatt was head of the Tacoma Lodge, and he thought he saw in Theosophy the same problem that he had seen in Hawaii: the later generations of a movement had lost their way. He was especially concerned that Besant seemed to be setting Theosophy up as a religion—when Blavatsky’s original writings had explicitly had warned against just such a development. Tannatt was willing to resign from his position—but remain a member—because he could not in good conscience follow Besant.
Tannatt remained in Washington through the 1930s, working as an engineer. In 1940, his and Virgnia’s last daughter, also named Virginia, moved back into the family home with her son, Grant; I’m not sure where her husband Arthur P. was, or if they had separated. Tannatt was 78, but still working. The family owned an $8,000 home, which suggested that they were financially comfortable at the time. Tannatt remained a progressive—he was supportive of Gandhi—and continue to write on Theosophical topics.
At some point prior to 1945, he joined the Fortean Society—exactly why is unknown, as is exactly when. As a Theosophist, he would have been exposed to Fort’s name, at the very least, but how he understood Fort, and Fort’s relationship to Theosophy, is also unknown. His lectures—and his interest in Theosophy generally—show him to be open to scientific ideas: Theosophy was supposed to integrate science and religion into a new philosophy. He was deeply committed to the movement, which went against Fort’s (and Thayer’s) radical skepticism. But given that the Fortean Society was open to Theosophists, and a number were involved with the Society, it’s not a surprise that Tannatt would be a member. We just don’t know why.
It’s also true that Thayer’s Society attracted progressives, and that may also have led Tannatt to join.
He was only mentioned once in Doubt (12, Summer 1945):
“An MFS Prophet
E. Tappan Tannatt, a member in good standing, has written a booklet of interpretation and prophecy out of the ‘Book of Daniel’, which you may recall is a part of a book called the Holy Bible. The author sees possible guidance therein, and, lest we turn our backs upon a new Nostradamus, we note that this booklet of 22 pp., entitled Which Path Will We Choose, is to had by sending 35 cents to Mr. Tannatt, RFD 9, Box 81, Tacoma, Wash.”
I have not seen the booklet—the only copy of which I am aware is held at the University of Maryland Baltimore County, where it is classified as radical literature, the subject headings being communism and religion. He published a second, related booklet three years later, thought was not mentioned in Doubt: My Understanding of the Bible Story of Satan and the Fruits of the Churches. The only copy of that is held at Washington State University.
That Tannatt was listed as a member in good standing likely referred to the fact that he paid his dues, which suggests a certain level of commitment—even if the dues were only $2.00 per year and Tannatt was financially comfortable. There’s just not enough information to conclude—or guess—why he bothered to pay those dues.
Eben Tappan Tannatt died in 1952.
