SEER, 93, 3, JULY 2015 556 net, Shachar Pinsker concludes that ‘The Viennese coffeehouse served perhaps as a paradigm, but it was also, like the East European Jewish migrants and like modernism, a transnational phenomenon that moved from one city to another’ (p. 94). Pinsker usefully observes that in many of the region’s cafés (including also Vienna’s) literary modernism developed not just in German but in Yiddish, Hebrew and other languages. In Zagreb, Ines Sabotič shows, the imprint of the Viennese café could be felt in the decorations, furniture and patterns of sociability of local cafés, even as they fostered an increasingly assertive and national-minded Croatian literary culture. Importantly, Sabotič analysesthemanylawsandregulationsthatgovernedcafés,taverns,restaurants and hotels. In Zagreb, these contributed to a sharp distinction between cafés clearly designated for the bourgeoisie (the kavana, which was required by law to have a billiard table) and more humble coffee establishments aimed at the working classes (the kavotočje). Sabotič’s attention to the legal framework and to coffeehouse owners points to aspects of ‘the Viennese café’ that would reward further research. In this volume, we hear surprisingly little about those who sold and served the coffee and almost nothing about the coffee itself (nor about food and other drinks). Amusements like chess, music and billiards likewise receive scant mention. Like a well-made Mélange, this volume is rich and satisfying; in the end, however, it may leave you wanting even more. Colgate University Robert Nemes Andreyev, Alexandre. The Myth of the Masters Revived: The Occult Lives of Nikolai and Elena Roerich. Eurasian Studies Library, 4. Brill, Leiden and Boston, MA, 2014. xxix + 502 pp. Illustrations. Notes. Bibliography. Index. €138.00: $179.00. This fascinating book describes the lives and travels of the painter Nikolai Roerich, his wife Elena and their sons Iuri and Sviatoslav, who from a privileged position in imperial St Petersburg, moved first to Finland in 1917 and from there to Britain, the United States, finally reaching India via France in 1923. In Asia, Nikolai, Elena and Iuri made two noted journeys: between 1925 and 1928 they travelled from India to Xinjiang, the Soviet Union, Mongolia and Tibet; and in 1934–35 they visited Japan, Manchuria and Inner Mongolia. Elena and Nikolai Roerich were products of Russia’s fin-de-siècle. They were influenced by Nietzscheanism, spiritualism, Blavatskii’s theosophy and buddhism; they felt that the meaning of life had to be rediscovered in ancient cultures, and were convinced that spiritual revolution was imminent. According to Andreyev, Elena was the driving mystic of the family. She began acting as a medium while still in Russia, channelling spirit messages and REVIEWS 557 experiencing visions. In 1920, during a walk in London’s Hyde park, Elena saw two Indians in British military uniforms, whom she immediately recognized as Helena Blavatskii’s spiritual mahatmas, masters Morya and Koot Hoomi. From this day on, master Morya would become her spirit guide and through daily communications influence every decision the family took. From Britain, the Roerichs travelled to New York, where they became recognized artistic and spiritual leaders and gained an impressive following: their American devotees not only supported the family throughout their many travels, but also staffed, ran and generously funded Roerich institutions. These included the Roerich Museum, the Master Institute of United Arts, the Corona Mundi Art Center, and the Roerich Museum Press, all of them eventually housed in a purpose-built twenty-nine-storey skyscraper in Manhattan, as well as the Urusvati Himalayan Research Institute at the family’s Indian residence. The aim of these institutions was to achieve universal brotherhood through beauty, develop a new religion and analyse the magical qualities of the Himalayan mountains. The ultimate aim of the Roerichs, however, was to bring about spiritual revolution, prepare the return of the Buddha and the establishment of the mystical kingdom of Shambhala. Initially, Nikolai expected these events to take place in the Altai mountains, but when Soviet authorities obstructed his plans for ‘cooperative Buddhism’, the promised land moved to Tibet. There, the Dalai Lama turned out to be difficult, so the spirit guides relocated their future residence to Manchuria and eventually to...