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A discussion of interesting books from my current stock A WordPress.com site

Elizabeth Cellier , English Catholic Midwife 1680

741G Elizabeth Cellier
741G Elizabeth Cellier

741G   Elizabeth Cellier fl 1668-1688

Malice defeated, or, A brief relation of the accusation and deliverance of Elizabeth Cellier wherein her proceedings both before and during her confinement are particularly related and the Mystery of the meal-tub fully discovered : together with an abstract of her arraignment and tryal, written by her self, for the satisfaction of all lovers of undisguised truth.

London: Printed for Elizabeth Cellier, 1680          $Sold

Folio   A-N2, M2 (m2 is the begining of Wing C-1663)   First edition. Bound in modern blue cloth., Text in very good condition, with a few contemporary manuscript side notes.

Cellier, who was know as the “Popish Midwife” first came into prominence through the pretended “Meal-Tub Plot” of 1680.   Nothing seems known of her life till her marriage with Peter Cellier, a Frenchman, and her conversion from Anglicanism. In 1678 the prisons were filled with Catholics in consequence of the national alarm caused by the fabricated plots of Titus Oates. Mrs. Cellier’s charity led her to visit and relieve these prisoners, and as her profession procured for her the acquaintance of many leading Catholic ladies, she often became the channel of their charity towards the prisoners. Among these ladies was the Countess of Powis, whose kindness was shown to, among others, a clever impostor, Thomas Dangerfield. Becoming aware of this man’s true character, Lady Powis ceased to assist him further, and he, in revenge, decided to denounce her to the Government as concerned in a new popish plot. His story was that he had been released from prison through the good offices of Lady Powis and Mrs. Cellier, on condition that he would assassinate the king, Lord Shaftesbury, and others. He further pretended that he was to be engaged in manufacturing false plots to be foisted on those who were known to be unfavorable to the Catholic cause. One of these shams was to be based on a document which, he alleged, was hidden in a meal-tub in Mrs. Cellier’s house. Search was made, and in a meal-tub the paper in question was found. This document charged with treason most of the leading Protestants, including the king’s natural son, the Duke of Monmouth, the Earl of Shaftesbury, and Sir Thomas Waller, who was the very official who conducted the search. In consequence of Dangerfield’s accusation founded on this document, Lady Powis and Mrs. Cellier were arrested, as well as some other Catholics, among them the Earl of Castlemain.  Mrs. Cellier’s trial took place on 11 June, 1680. She was charged with high treason, but practically the only evidence against her was that of Dangerfield himself, and she had little difficulty in proving him a witness entirely unworthy of credence. She was found not guilty, and Dangerfield himself was arrested on account of a felony, for which he had been previously outlawed. After her acquittal she published a this brief relation of the whole affair, under the title of “Malice Defeated”. This led not only to a long series of pamphlets for and against her, but also to her second prosecution. The charge this time was that of libel against the King and ministry, because she alleged that two witnesses in the Edmundbury Godfrey case had been tortured. But the real object of this prosecution, according to Roger North, was to prevent her from giving evidence in favor of the imprisoned Catholic peers.  For this she was sentenced to pay a fine of £1,000 and to stand three times in the pillory. During the reign of James II she planned the foundation of a corporation of skilled midwives and a foundling hospital. It is stated that she is buried in Great Missenden Church, Buckinghamshire. She wrote: (1) “Malice Defeated; or a brief relation of the Accusation and Deliverance of Elizabeth Cellier” (London, 1680); (2) “A scheme for the Foundation of a Royal Hospital and raising a revenue of £5000 or £6000 a year by and for the maintenance of a Corporation of skillful midwives” (London, 1687), printed in the “Harleian Miscellany” (IV, 142) and in the “Somers Tracts” (II, 243); (3) “To Dr. ______, An answer to his Queries concerning the College of Midwives” (London, 1687-88). This book was burnt by the authorities after Cellier was found guilty.

Includes “The matchless picaro” (caption title), two leaves at end (quire N), which was also published separately in the same year as “The matchless rogue” (Wing C1662). It is a reply to “Tho. Dangerfield’s answer to a certain scandalous lying pamphlet entituled, Malice defeated, or, The deliverance of Elizabeth Cellier” and is Mrs. Cellier’s satirical account of Dangerfield’s career.

Wing C-1661.

Cellier1

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It seems to me as I look back at the books I’ve bought in the past few months I’ve become interested in Lexica , Alphabetum, Dictionaris and Thesauri..

I’ve bought Legal Lexica by Melonius 1654, Reyger 1697, and König 1695.   A mechanical lexia by Johann Georgius Mertz 1683. Two Aristotelian Lexica, by Saint Fleur 1565, and Bouchereau 1585, Two dictionaries of English Poets, Blount 1694 and Winstanley 1687. And now I have a Jesuit Alphabetum of the devil!  This one holds much Promise.

It is complied by the Bavarian Jesuit Johannes Niess. He authored about half a dozen  other books, mostly addressed to students, children and adolescents, .  His most popular work was the “Alphabetum Christi seu virtutes praecipuae quae adolescents” First published in 1618 and illustrated going through many editions.. Also in 1618 he wrote its Evil companion the: “Alphabetum Diaboli”  

    This books makes me think of a book I bought for my adolescent daughter for her birthday, Creative Cursing, a mix ‘n’ match profanity generator. Running Press 2009. We can be sure it was used this way.

Quite an interesting Image of Hell

$T2eC16JHJGQE9noMZM4rBRN,p-rE,!~~60_57Alphabetum diaboli seu vitia praecipua, quae adolescentem christianum perdunt. Juventuti in Gymnasiis Soc. Jesuversanti dicatum, et ad cautelam ac detestionem vitiorum propositum. Una cum appendice seu ode de aeternis inferorum suppliciis. Autore Joanne Niess Soc. Jesu. Editio sexta.

330G Niess, Johann.     1584-1634

Alphabetum diaboli seu vitia praecipua, quae adolescentem christianum perdunt. Juventuti in Gymnasiis Soc. Jesu versanti dicatum, et ad cautelam ac detestionem vitiorum propositum. Una cum appendice seu ode de aeternis inferorum suppliciis. Autore Joanne Niefs Soc. Jesu. Editio sexta.

Dilingae : Dillingen : formis academicis apud Joannem Federle(IS), Federle, Johann 1670         $3,400

Duodecimo, 13 cm.  A Sixth edition maybe?  A-X12

Bound in full original vellum, with two working clasps.

Niess was admitted to the Jesuits at the age of 20. He was a professor of Rhetoric at Dillngen and Munich as well as traveling to other German universities. His works are : Adolescens Europaeus ab Indo moribus christ. informatus. – 1629 ,Alphabetum Christi,  Alphabetum Diaboli. – 1618, De ortu et occasu linguae latinae. – 1627,Quatuor Hominis ultima. – 1626. despite this interesting output there is little written on Niess.
This Alphabetum, begins with a letter to the “Discipulos Societatis Jesu” in a typically flowery and scholarly  tone expounding the value of knowing the enemy> Next is a very interesting list of Authors used in the complation of the book, it is a who’s who of historical writers on the subject (11 pages) Then next is the Index
six pages alphabetically arranged of course of every where the Devil shows his head! :

Amor Mundi ,Blasphmia,Curiositas,Divitiarum ,Exemplum malum,Fausstus,Gastrimargia,Hypocrysis, Ingratus animus,Levitas, Mendacium, Negligentia,Otium,Pertinacia,Querimonia,Securitas,Temeritas,Voluptas, Zoiphilia

{yes Zoiphilia}

Time now for the “Programa Ad Christianum Adolscentem”after these two pages Niess dives in. for 467 pages then there is an “Appendix seu aeterna inferorum supplicia”

Caillet 8005 ;See De Backer/Sommervogel V, 1768  and DeBackerBibliothèque des écrivains de la Compagnie de Jésus: ou, Notices  Volume 2 page 439$(KGrHqZHJBQFEzSJqspSBRN,qWRyyg~~60_57

R.P.Joanne Niess Alphabetum diaboli

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Seven English Restoration Plays!

“FROM 1642 onward for eighteen years, the theaters of England remained nominally closed. There was of course evasion of the law; but whatever performances were offered had to be given in secrecy, before small companies in private houses, or in taverns located three or four miles out of town. No actor or spectator was safe, especially during the early days of the Puritan rule. Least of all was there any inspiration for dramatists. In 1660 the Stuart dynasty was restored to the throne of England. Charles II, the king, had been in France during the greater part of the Protectorate, together with many of the royalist party, all of whom were familiar with Paris and its fashions. Thus it was natural, upon the return of the court, that French influence should be felt, particularly in the theater. In August, 1660, Charles issued patents for two companies of players, and performances immediately began.”


( published in A Short History of the Theatre. Martha Fletcher Bellinger. New York: Henry Holt and Company, 1927. pp. 249-59)

273F Susanna Centlivre 1667?-1723

The gamester: a comedy. As it is acted at the New Theatre in Lincolns-Fields by Her Majesty’s servants. The prologue spoke by Mr. Betterton. Written by N. Rowe, Esq

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London: Printed for J. Knapton, in St. Paul’s Church-Yard, E. Curll at the Dial and the Bible, R. Gosling at the Mitre and Crown, both against St. Dunstan’s — Church in Fleetstreet, and A. Bettesworth on London-Bridge, 1714                             $950

Duodecimo 6.3 x 3.75 inches A4, B-D12, E2. 75 pages. Third edition. This copy has a pale splotch on the title page, and two leaves have a slight water stain. It is a large copy, and has been recently rebound in full parchment over boards.

“A sad lot were all these early feminine intruders into the field of letters, —Aphra Behn, Mrs. Manley, Mrs. Pilkington, and the rest. Mrs. Centlivre was the best of them.   Almost the first of her sex to adopt literature as a calling, she may well be regarded as an unconscious reformer, the leader of a forlorn hope against that literary fortress which was so long defended by the cruel sneers of its masculine garrison. She fell upon the glacis. But over her body the Amazons have marched on to victory.” (H. A. Huntington, “Mrs. Centlivre,” Atlantic Monthly, 1882, vol. 49, page 764DSC_0038 (1)

.“[Centlivre’s] plays have a provoking spirit and volatile salt in them, which still preserves them, from decay. Congreve is said to have been jealous of their success at the time, and that it was one cause which drove him in disgust from the stage. If so, it was without any good reason, for these plays have great and intrinsic merit in them, which entitled them to their popularity, and besides, their merit was of a kind entirely different from his own.” (William Hazlitt, 1818, “Lectures on the English Comic Writers,” Lecture viii.The original source for the plot line was Jean Francois Regnard’s “Le Joueur.” The prologue was written by Nicholas Rowe (1674-1718). ESTC T26857; NCBEL II, 781.

 

759F John Dryden 1631-1700

The Indian Emperour; or, the Conquest of Mexico by the Spaniards. Being the Sequel of the Indian Queen.

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London, Printed for H. Herringman, and are to be sold by Joseph Knight, and Francis Saunders, at the Sign of the Blue Anchor in the Lower Walk of the New Exchange, 1686     $1,100

Quarto 15.5 x 20 cm A-I4  Fifth Edition Disbound, some spotting but otherwise in fine condition.

 The Indian Emperor or The Conquest of Mexico by the Spaniards 1665, rhymed heroic tragedy comes into full being. The Indian Emperor gave an adequate test of the heroic couplet in serious drama and established Dryden’s position as a dramatist. In the conflicts of love and honour between characters of high rank, including personages like Montezuma and Cortez, who move, before a foreign and semi historical background, through scenes of stirring incident toward the triumphant union of martial hero and angelic heroine and the death of those unable to survive the tragic stress, Dryden assembled many elements of earlier English plays, and wedded heroic action to the heroic couplet by the new formula of ‘heroic drama’.” (Nettleton, 55-56)

DSC_0037 (1)John Dryden , “English poet, dramatist, and literary critic who so dominated the literary scene of his day that it came to be known as the Age of Dryden…The son of a country gentleman, Dryden grew up in the country. When he was 11 years old the Civil War broke out. Both his father’s and mother’s families sided with Parliament against the king, but Dryden’s own sympathies in his youth are unknown.About 1644 Dryden was admitted to Westminster School, where he received a predominantly classical education under the celebrated Richard Busby. His easy and lifelong familiarity with classical literature begun at Westminster later resulted in idiomatic English translations.In 1650 he entered Trinity College, Cambridge, where he took his B.A. degree in 1654. What Dryden did between leaving the university in 1654 and the Restoration of Charles II in 1660 is not known with certainty. In 1659 his contribution to a memorial volume for Oliver Cromwell marked him as a poet worth watching.
His “heroic stanzas” were mature, considered, sonorous, and sprinkled with those classical and scientific allusions that characterized his later verse. This kind of public poetry was always one of the things Dryden did best.When in May 1660 Charles II was restored to the throne, Dryden joined the poets of the day in welcoming him, publishing in June Astraea Redux, a poem of more than 300 lines in rhymed couplets. For the coronation in 1661, he wrote To His Sacred Majesty. These two poems were designed to dignify and strengthen the monarchy and to invest the young monarch with an aura of majesty, permanence, and even divinity. Thereafter, Dryden’s ambitions and fortunes as a writer were shaped by his relationship with the monarchy. On Dec. 1, 1663, he married Elizabeth Howard, the youngest daughter of Thomas Howard, 1st earl of Berkshire. In due course she bore him three sons.Dryden’s longest poem to date, Annus Mirabilis (1667), was a celebration of two victories by the English fleet over the Dutch and the Londoners’ survival of the Great Fire of 1666. In this work Dryden was once again gilding the royal image and reinforcing the concept of a loyal nation united under the best of kings. It was hardly surprising that when the poet laureate, Sir William Davenant, died in 1668, Dryden was appointed poet laureate in his place and two years later was appointed royal historiographer…Soon after his restoration to the throne in 1660, Charles II granted two patents for theatres, which had been closed by the Puritans in 1642. Dryden soon joined the little band of dramatists who were writing new plays for the revived English theatre. His first play, The Wild Gallant,( see below) a farcical comedy with some strokes of humor and a good deal of licentious dialogue, was produced in 1663. It was a comparative failure, but in January 1664 he had some share in the success of The Indian Queen, a heroic tragedy in rhymed couplets in which he had collaborated with Sir Robert Howard, his brother-in-law. Dryden was soon to successfully exploit this new and popular genre, with its conflicts between love and honour and its lovely heroines before whose charms the blustering heroes sank down in awed submission. In the spring of 1665 Dryden had his own first outstanding success with The Indian Emperour, a play that was a sequel to The Indian Queen….Besides being the greatest English poet of the later 17th century, Dryden wrote almost 30 tragedies, comedies, and dramatic operas. He also made a valuable contribution in his commentaries on poetry and drama, which are sufficiently extensive and original to entitle him to be considered, in the words of Dr. Samuel Johnson, as “the father of English criticism.”After Dryden’s death his reputation remained high for the next 100 years, and even in the Romantic period the reaction against him was never so great as that against Alexander Pope. In the 20th century there was a notable revival of interest in his poems, plays, and criticism, and much scholarly work was done on them. In the late 20th century his reputation stood almost as high as at any time since his death. (Sutherland, encyclopedia Britannica)

Wing D 2293; Woodward & McManaway 420; MacDonald, H. John Dryden; 69f

 

252F John Dryden 1631-1700

The Wild Gallant: A Comedy. As it was Acted at the Theater-Royal, By His Majesties Servants. Written By John Dryden, Esq;

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London: Printed by H. Hills, for H. Herringman, at the Blew-Anchor, in the Lower-Walk of the New-Exchange, 1684                            $600

Quarto 8.5 x 6.5 inches A3, B-H4, [I]1. 55 pp. Second edition. This copy is bound in neat tan cloth and corners with marbled paper boards and a gold-lettered spine.

The Wild Gallant was Dryden’s first play, it was “acted at the King’s House on the fifth of February, 1662/3. It failed, and was withdrawn. An attempt waDSC_0040s made, under the auspices of Lady Castlemaine, to give it a little fashion at court, where it was acted on the twenty-third of February, but with no better result. The audience could not reconcile the title with the story, nor make out with certainty which was the ‘Wild Gallant.’ ‘The king,’ says Pepys, ‘did not seem
pleased at all the whole play, nor any body else.’ […] The comedy was revived, with considerable alterations, in the season of 1667, not 1669, as stated by Sir Walter Scott, who, in this and other instances, assumes the date of publication as determining the date of production. Dryden excuses himself in the prologue on the revival, for not having originally made the play sufficiently licentious, and promises to make amends in future. ‘It would be doing him a great injustice,’ says honest Mr. Genest, ‘not to acknowledge that he was as good as his word.’” (Annotated Edition of the English Poets, by Robert Bell) Wing D-2401; MacD 72c; W & M 487.

 

253F John Dryden 1631-1700

An Evening’s Love: Or, The Mock-Astrologer. As it is Acted By Their Majesties Servants. By Mr. Dryden.

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London: Printed for Henry Herringman, and are to be sold by Richard Bentley, at the Post-House in Russel-street, Covent-Garden, 1691                               $750

Quarto 8.6 x 6.5 inches A-K4. 63 pp. Fourth edition. This copy is disbound.

DSC_0037 (3)“Produced at the King’s House on the twenty-second of June, 1668. The descent of this comedy has been traced through the French from the Spanish. There is no mistaking its origin. The Spanish dances in its veins with a sprightliness Dryden has nowhere so pleasantly sustained. The most curious element in it is the intimate knowledge it reveals of the mysteries of astrology. The state of society that could have endured the prologue to this must have renounced even the affectation of decency.” (Annotated Edition of the English Poets, by Robert Bell) Wing D-2276; MacD 75d; W & M 413.

 

254F [John Wilmot, Earl of Rochester] Earl of Rochester & Fletcher, John 1647-1680

Valentinian: A Tragedy. As ‘tis Alter’d by the late Earl of Rochester, And Acted at the Theatre-Royal. Together with a Preface concerning the Author and his Writings. By one of his Friends.

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London: Printed for Timothy Goodwin at the Maiden-head against St. Dunstans-Church in Fleetstreet, 1685                                           $ 5,500

Quarto 8.7 x 6.6 inches A4, a-c4, B-L4, M2. 82 pp. First edition. This is bound in paper wrappers The title is a little stained and it is trimmed close but it is overall a decent copy.

Valentinian is a Jacobean era stage play, a revenge tragedy written by John Fletcher that was originally published in the first Beaumont and Fletcher folio of 1647. The play dramatizes the story of Valentinian III, one of the last of the Roman Emperors, as recorded by the classical historian Procopius.Like many plays in Fletcher’s canon, Valentinian was both revived and adapted during the Restoration period. This adaptation under the same title by the poet and playwright John Wilmot, 2nd Earl of Rochester was staged in 1684 at Drury Lane and published in 1685. Rochester changed the play’s order of scenes and eliminated the final act entirely, making Fletcher’s heroine Lucina the central focus of the drama.

The manuscript copy of Rochester’s version is titled “Lucina’s Rape.” Pinto regards Rochester’s work as a transforming of a loosely structured melodrama into a “symbolic poem full of profound meaning.” It may not have been performed until 1684, and it was not published until 1685. This text was taken from a prompt copy of Lucina’s Rape , and reveals that Rochester’s reworking itself had been further ‘Alter’d’ to the extent of having four scenes reordered and 86 lines removed.   Lucina’s Rape Or The Tragedy of Vallentinian , British Library Add. MS 28692 (title-page) What obviously appealed to Rochester was the basis for a satiric portrait of Charles II provided by Fletcher’s portrayal of a Roman emperor as a lustful monster. Rochester’s relationship with the King seems always to have been fragile, with the poet veering between seeing him as a father figure to respect and a fallen human being to despise

“An adaptation by Rochester, in poor taste, of Beaumont and Fletcher’s tragedy of ‘Valentinian’ appeared in 1685, under the title ‘Valentinian: a TrageDSC_0038 (2)dy.’ When the play was produced in 1685, Betterton played Aecius with much success and Mrs. Barry appeared as Lucina. Three prologues were printed, one by Mrs. Aphra Behn.

”The prologue by Aphra Behn is  a “long and eloquent defense of the character and writings of Rochester” (Pforzheimer)

 

 

 

 

 

Wing F-1354; W & M 1299; MacD 233; Pforzheimer 1069.

 

 

849G Sir George Etherege 1634?-1691

The comical revenge, or, love in a tub. Acted at His Highness the Duke of York’s Theatre in Lincolns-Inn-fields. Licensed, July 8. 1664.

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Roger L’Estrange London: Printed for Henry Herringman, and are to be sold at his shop at the Blew-Anchor in the Lower Walk of the New Exchange,1669                                $1,700

Quarto 8.75 x 6.5 inches A-I4, K4.(In this edition, there is a comma after title word “revenge” and leaf A2r has catchword “hope”. Another edition has a semi-colon after “revenge” and leaf A2r has catchword “the”.) This is a good copy, in boards. This is a rare edition Listing only 4 copies in ESTC.

The first work published by  Etherege was The Comical Revenge, or Love in a Tub. It was published in 1664 and may have been produced for the first time late in the previous year. This comedy was an immediate success and Etherege found himself, in a night, famous. Thus introduced to the wits and the fops of the town, Etherege took his place in the select and dissolute circle of Rochester, Dorset and Sedley. On one occasion, at Epsom, after tossing in a blanket certain fiddlers who refused to play, Rochester, Etherege and other boon companions so “skirmished the watch” that they left one of their number thrust through with a pike and were fain to abscond. Etherege married a fortune, it is not certain when, and, apparently for no better reason, was knighted. On the death of Rochester, he was, for some time, the “protector” of the beautiful and talented actress, Mrs. Barry. 63  Ever indolent and procrastinating, Etherege allowed four years to elapse before his next venture into comedy. She Would if She Could, 1668.“The reputation of Sir George Etherege has risen considerably in the present century, and although there is now some danger of his being given an importance that he would have been the first to disown, he undoubtedly stamped his own unemphatic image on the Restoration theater. The comic world of his first two plays, although it is almost as unreal to the modern playgoer as the world of Edwardian musical comedy, is still young and fresh; it has the cool fragrance of those early mornings in the sixteen-sixties that Etherege knew so well as he went rollicking home after a night of pleasure. […] His gentlemen never do anything that he and his friends would have been ashamed to do themselves. Whatever his moral standards may be, we have at least the satisfaction of feeling (as we do not with Dryden) that he is not consciously lowering them to make an English comedy. […] (Sutherland)

Wing E-3370; W & M 546; Hazlitt, page 45.

[Another edition]

137F Sir George Etherege 1634?-1691

The Comical Revenge: Or Love in a Tub. As it is now Acted By Their Majesty’s Servants. By Sir George Etherege.

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London: Printed by T. Warren for Henry Herringman, and are to be Sold by J. Tonson, F. Saunders, T. Bennet, and K.Bentley, 1697                                            $1,100

Quarto 8.75 x 6.5 inches A-I4, K2. Seventh edition. This play first appeared 1664. This is a good and clean copy. Bound in modern boards.

 Wing E-3373; W & M 550; Hazlitt, page 45.

 

 

 

 

 

Great Coxwell barn — lonewalkerwessex

via Great Coxwell barn — lonewalkerwessex

Source: Great Coxwell barn — lonewalkerwessex

Four Books from the Sixteenth century

(In chronological order)

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723G   Raymond, of Sabunde, .        d 1436

Theologia naturalis sive Liber creatura[rum] specialiter de homine [et] de natura eius in qua[n]tum homo. :[et] de his qu[a] sunt ei necessaria ad cognoscendu[m] seip[su]m [et] Deu[m] [et] om[n]e debitu[m] ad q[uo]d ho[mo] tenet[ur] et obligatur tam Deo q[uam] p[ro]ximo.  

 

Impressus Nurembergae : Per Anthoniu[m] koberger [sic] inibi co[n]cluem,1502      $7,800

Folio, 11X 8 inches . This is about the fifth printed edition. A-Q8 R6   In this copy there are contemporary manuscript initials added in red and blue,

DSC_0006There is a gilt initial at the beginning of the prologue tooled in the gold leaf into a gesso ground. It is bound in full contemporary Nuremberg blind-tooled brown sheepskin over wooden boards,lacking clasps, titled is blind stamped on front board with contemporary paper label; There are several inscriptions on title, including reference to the Prologue’s inclusion on the Index Prohibitorum;(1589)there are the usual stains, browning and internal wear, some marginal rodent damage, the binding has been rebacked,it is a good solid copy .

 

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Sabunde was Born at Barcelona, Spain, towards the end of the fourteenth century; died 1432. From 1430 to his death he taught theology, philosophy, and medicine at the University of Toulouse. Apparently, he wrote several works on theology and philosophy, only one of which remains, “Theologia Naturalis”. It was first written in Spanish then translated into Latin.

This text marks the dawn of a knowledge based on Scripture and reason.

The Catholic Encyclopedia sees this as “It represents a phase of decadent Scholasticism, and is a defense of a point of view which is subversive of the fundamental principle of the Scholastic method. The Schoolmen of the thirteenth century, while holding that there can be no contradiction between theology and philosophy, maintain that the two sciences are distinct. Raymond breaks down the distinction by teaching a kind of theosophy, the doctrine, namely that, as man is a connecting link between the natural and the supernatural, it is possible by a study of human nature to arrive at a knowledge even of the most profound mysteries of Faith. The tendency of his thought is similar to that of the rationalistic theosophy of Raymond Lully….Moreover, in Spain scholastics, in combating Islam, borrowed the weapons of their erudite antagonists. Close internal resemblance indicates that Raimund de Sabunde was preceded in method and object by Raymund Lully.” CE

What is new and epoch-making is not the material but the method; not of circumscribing religion within the limits of reason, but, by logical collation, of elevating the same upon the basis of natural truth to a science accessible and convincing to all. He recognizes two sources of DSC_0037 (1)knowledge, the book of nature and the Bible. The first is universal and direct, the other serves partly to instruct man the better to understand nature, and partly to reveal new truths, not accessible to the natural understanding, but once revealed by God made apprehensible by natural reason.   The book of nature, the contents of which are manifested through sense experience and self-consciousness, can no more be falsified than the Bible and may serve as an exhaustive source of knowledge; but through the fall of man it was rendered obscure, so that it became incapable of guiding to the real wisdom of salvation. However, the Bible as well as illumination from above, not in conflict with nature, enables one to reach the correct explanation and application of natural things and self. Hence, his book of nature as a human supplement to the divine Word is to be the basic knowledge of man, because it subtends the doctrines of Scripture with the immovable foundations of self-knowledge, and therefore plants the revealed truths upon the rational ground of universal human perception, internal and external.

DSC_0008The first part presents analytically the facts of nature in ascending scale to man,the climax; the second, the harmonization of these with Christian doctrine and their fulfillment in the same. Nature in its. four stages of mere being, mere life, sensible consciousness, and self-consciousness, is crowned by man, who is not only the microcosm but the image of God. Nature points toward a supernatural creator possessing in himself in perfection all properties of the things created out of nothing (the cornerstone of natural theology ever after). Foremost is the ontological argument of Ansehn, followed by the physico-theological, psychological, and moral. He demonstrates the Trinity by analogy from rational grounds, and finally ascribes to man in view of his conscious elevation over things a spontaneous gratitude to God. Love is transformed into the object of its affection; and love to God brings man, and with him the universe estranged by sin, into harmony and unity with him. In this he betrays his mystical antecedents. Proceeding in the second part from this general postulation to its results for positive Christianity, he finds justified by reason all the historic facts of revealed religion, such as the person and works of Christ, as well as the infallibility of the Church and the Scriptures; and the necessity by rational proof of all the sacraments and practices of the Church and of the pope. It should be added that Raimund’s analysis of nature and self-knowledge is not thoroughgoing and his application is far from consistent. He does not transplant himself to the standpoint of the unbeliever, but rather executes an apology on the part of a consciousness already Christian, thus assuming conclusions in advance that should grow only out of his premises.   Yet his is a long step from the barren speculation of scholasticism, and marks the dawn of a knowledge based on Scripture and reason.

Adams; R-36

 

756G Diodorus Siculus fl. 44 B.C.

 Bibliothecae historicae libri VI   [a Poggio Florentino in latinum traductus]

[Paris] : [Denis Roce] Venundantur in vico sancti Iacobi sub signo Ensis. (1505-08)                                               $1.900

Approximate date of publication from Moreau, B. Inventaire chronologique des éditions parisiennes v. 1, p. 274 Printer’s mark of Jehan Barbier on title page.

 

Octavo inches alternate 8’s and 4’s   inches , a-v8·4 x6 y4

DSC_0107This copy is bound in full 18th century calf rebacked gilt spine.

Diodorus Siculus is the author of the ‘Bibliotheke’ or ‘Library,’ a universal history from mythological times to 60 B.C. Only fifteen of the original forty books survive fully (books one through five; eleven through twenty); the others are preserved in fragments.

ON December 6th, 2008 by Roger Pearse

Yesterday I mentioned N. G. Wilson’s statement that a complete copy of Diodorus Siculus existed in 1453. This led me to look again at his two books on how ancient Greek literature came to the west. These excellent volumes are Scholars of Byzantium, which discusses the fate of that literature in the Eastern Roman Empire from 400-1453; and From Byzantium to Italy, which talks about how it then got to Italy.

The statement about Diodorus is on the last page of text of the latter, p. 162, and note 4 on it, which tells us that Constantine Lascaris saw that volume in the imperial palace, PG 161:198. This is the last volume of the PG, in fact; containing material by Bessarion, George Trapezuntinus, Constantine Lascaris, Theodore of Gaza, and Andronicus Callistus.

The work by Constantine Lascaris is De scriptoribus Graecis Patria Siculis – Greek writers from Sicily – is in Latin, addressed to a renaissance ruler of Sicily, and commences on col. 195. Various writers are listed. I transcribe the whole entry on Diodorus from an unfortunately indistinct image:

  1. Diodorus Siculus Argyrensis, historicus praestantissimus, qui sub Tiberio militavit. Historiam composuit libris quadraginta, quam Bibliothecam vocavit: de antiquitate Aegyptiorum, de Sicilia et aliis insulis, de bello Trojano, de gestis Alexandri et Romanorum usque ad suam artatem (?), quorum sex a Poggio Florentino traducti circumferuntur. Reliqui vix inventiuntur. Ego autem omnes ejus libros vidi in bibliotheca imperatoris C[onstantino]politani.
That’s plain enough:
  1. Diodorus Siculus, of Argyra, a preeminent historian, who lived in the time of Tiberius. He composed a History in 40 books, which he called The Library: on the antiquities of the Egyptians, on Sicily and the other islands, on the Trojan war, the deeds of Alexander and the Romans, down to his own times, of which six translated by Poggio the Florentine are going around. The rest are hard to find. But I myself have seen all of his books in the imperial library in Constantinople.

We can take Lascaris at his word, I think. Constantine Lascaris was a nobleman of the empire who fled the city with others in 1454 and went to Italy. After staying in Milan and Rome he received an invitation from Ferdinand I to go to Naples, and eventually fixed himself in Messina in Sicily, where he taught Greek language and literature. His library ended up in the Escorial in Spain.

art112What we do have of Diodorus concentrates on Greece and his homeland of Sicily, until the First Punic War, when his sources for Rome become fuller. The ‘Bibliotheke’ is the most extensively preserved history by a Greek author from antiquity. For the period from the accession of Philip II of Macedon to the battle of Ipsus, when the text becomes fragmentary, it is fundamental; and it is the essential source for classical Sicilian history and the Sicilian slave rebellion of the second century B.C. For many individual events throughout Graeco-Roman history, the ‘Bibliotheke’ also sheds important light. Diodorus probably visited Egypt circa 60-56 B.C., where he began researching his history. By 56, he may have settled in Rome, completing the ‘Bibliotheke’ there around 30. He read Latin and had access to written materials in Rome. Books one through six include the geography and ethnography of the inhabited world, and its mythology and paradoxology prior to the Trojan war. Of special significance are the description of Egypt in book one; the discussion of India in book two; passages from the works of Agatharchides in book three; and the highly fragmentary Euhemeran material in book six.” (OCD)

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Realistically speaking, he was not the greatest of historians. His work often combined fact and fancy in a confusing manner. Even so, Diodorus Siculus (or Diodoros Siculos to his Greek contemporaries), left a wealth of writings which have added to our knowledge of Sicily and the eastern Mediterranean during the “Roman” age. His work has been characterised as uncritical but we are reasonably certain of some details. He was born during the first century BC at Agyrium, in central-eastern Sicily, of a Greek family, and spent some time in Rome, Greece and Egypt, visiting the last around 60 BC. The most recent historical event mentioned in his works occurs in 21 BC. His Bibliotheca Historica (“Historical Library”) includes numerous surviving texts, some fairly reliable –particularly those “borrowed” from authors such as Apollodorus and Timaeus. The problem, as we have implied, is that Diodorus does not always differentiate historical events from historical legend, even though some historians of his era managed to do so. It’s one thing to repeat that the mythical hero Heracles (Hercules) visited Agyrium (Agyrium was east of Enna toward Mount Etna), but quite another to attribute actual events to people who could not possibly have been present to participate in them.

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In considering his monumental work, the first portion deals with history until the destruction of Troy, the second segment with the death of Alexander, and the third, turning an eye westward, with the period leading up to Julius Caesar’s conquest of Gaul. Of the forty books, volumes 1 through 5 exist, and volumes 11 through 20 (inclusive) have also been preserved. Only those texts recounting events during the author’s own lifetime may be said to be truly original. It is thought that Hieronymus of Cardia and, for earlier periods, Ephorus, were the sources of his knowledge of Greek history.

Certain passages of Diodorus’ “missing” books are cited by other authors, such as Photius. That Diodorus’ work itself has preserved the earlier writings of several historians is important. His “mythic” treatment of Egyptian, Ethiopian, Assyrian and Persian history is relevant to studies of these civilizations. However, he did not necessarily travel to every place he wrote about. His description of Mesopotamia’s legendary Babylonian rulers is probably based on those of Ctesias.

756G

It seems that many book sellers were marketing this very printing book in Paris about the same time, with different devices, J. Barbier seems to have taken Roce’s device about 1508.

Goff D215? ; Moreau I 274: 63; Renouard, Imprimeurs III 128 and I, 1508, 63; Renouard, 1005 (mark of D. Roce) Pell 4264; BMC(Fr) p.135

 

 

848G Nicolaus de Byard (13th century)

Dictionarius pauperum omnibus pr[a]edicatoribus verbi diuini pernecessarius : in quo multu[m] succinte contine[n]tur materi[a]e singulis festiuitatibus totius anni tam de tempore q[uam] de sanctis accommodand[a]e, vt in tabula huius operis facile & lucide cognoscetur.

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Parisiis : ex officinaAmbrosijGirault: 1511                                               $3,900

 

Octavo a-q8,r6 Bound in mover full antique style vellum.

 

Nicholas Bayard was, according to Bale, a Dominican theologian at Oxford, where he obtained his doctor’s degree. Pits’s account tends in the same direction, and both biographers praise their author for his knowledge of pontifical law. Bale adds that he was very skilled for his age in Aristotelian studies, but accuses him of distorting the Scriptures by ‘allegorical inventions and leisurely quibbles.’ His principal work appears to have been entitled ‘Distinctiones Theologiæ,’ and, according to the last-mentioned authority, this book was largely calculated to corrupt the simplicity of the true faith, as it consisted, like Abelard’s ‘Sic et Non,’ of an assortment of theological opinions opposed to one another. A manuscript of this work is still preserved in Merton College library (cclii.), and Tanner gives a list of other writings of this author that are to be found in English libraries. The date assigned to Nicholas Bayard by his English biographers is about 1410; but this can hardly be correct if Mr. Coxe is right in assigning the handwriting of DSC_0037 (2)the Merton manuscript to the previous century. The whole question of the era in which this writer lived, and his nationality, is minutely discussed by Quétif in his ‘Scriptores Ordinis Prædicatorum,’ who inclines to believe that Bayard was a Frenchman of the thirteenth century. This, according to Quétif, is the opinion of an ancient French writer, Bernard Guido. Quétif also shows how, in the collections of that age, preserved up to his days in the Sorbonne, Bayard’s sermons constantly occurred in company with those of William of Auvergne, bishop of Paris (1228–48), and other great characters of Louis IX’s reign. More conclusive as to the date is Quétif’s assertion that in the ‘Liber Rectoris Universitatis Parisiensis’ Bayard’s great work is mentioned as being for sale in Paris before the year 1303; that several other discourses of Bayard were for sale in Paris at the same time; and that his ‘Sermones Dominicales’ formed part of a parchment folio in the Sorbonne library, containing Robert de Sorbonne’s ‘Liber de Conscientiâ’ (d. 1274). Quétif does not, however, adduce any indubitable evidence that Bayard was a Frenchman. But if he was the writer of the ‘Summa de Abstinentia,’ which Quétif unhesitatingly assigns to him, and does really, as Quétif asserts, mingle French words with the Latin text, the fact of his French residence, if not of his French birth, may perhaps be considered as proved. Lastly, as regards the order to which Bayard belonged, Quétif observes that there is no certain evidence whether he was a Franciscan or a Dominican. In all the manuscripts excepting one he appears to be called simply Frater Nicholas de Bayard, and in the only one which is more precise he is called a Minorite. Only one of Bayard’s works seems to have been printed, and that one of somewhat doubtful authenticity, the ‘Summa de Abstinentia,’ which was published under the title of ‘Dictionarius Pauperum’ by John Knoblouch at Cologne in 1518, and again at Paris in 1530.   Dictionarius pauperum is an encyclopedia of Christian philosophy,for the use of preachers, arranged alphabetically from “De abstinentia” to “De vita eterna.” The attribution to de Byart is tentative. In the thirteenth century Dictionarius pauperum compiled by Nicolas de Byard, we find the admonition that just as robbers easily have the treasure after they have broken the chest, so the devil has the soul after he has confused a man and stolen his patience, because “the heart of a fool is like a broken vessel, no wisdom at all shall it hold.  (ODNB)

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815G John Fisher 1469-1535

Sacri sacerdotij defensio cõtra Lutherum, per Reuerendissimu Dominum, dominum Johannem Roffeñ. Episcopum, virum singulari eruditione omnifariam doctissimum, iam primum ab Archetypo euulgata. Cum tabula et repertorio tractatorum.

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Colonie : Petri Quentel, 1525.                                                       $3,000

A8B4,a-G8. This copy is bound in modern full calf.

DSC_0036Octavo A8B4,a-G8. One of three eds. printed by Quentel in 1525. One of the others is in 4to (Kuczynski 821)–and the other, in 8vo, has title 1st line: “Sacri sacerdotij defensio” (Kuczynski 823)./ Ed. by “frater Johãnes Romberch” (leaf [2]). Marginal notes printed throughout./ Includes index, leaves A3–B1.

“Sacri sacerdotii defensio contra Lutherum” is a defense of the priesthood by arguments in favor of tradition against innovation and a divine sanction of the priesthood.

Kuczynski, A. Thesaurus libellorum histoDSC_0034riam Reformationis,; 822;

BM STC German, 1465-1600,; p. 458; Pegg, M
Pamphlets in Swiss libraries,; 2493; VD-16,; F-1238; Adams; F-547

 

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Ten (more) Books by Jesuits from the 17th Century!

Another short List of some books by Jesuits currently in my inventory. Please enjoy.               271G Campion, Edmund. 1540-1581 Historia Anglicana ecclesiastic…

Source: Ten (more) Books by Jesuits from the 17th Century!

Ten (more) Books by Jesuits from the 17th Century!

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Another short List of some books by Jesuits currently in my inventory. Please enjoy.

 

 

 

 

 

 

 

271G Campion, Edmund. 1540-1581

Historia Anglicana ecclesiastica : a primis gentis susceptae fidei incunabulis ad nostra fere tempora deducta, et in quindecim centurias distributa

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Duaci : Sumptibus Marci Wyon, Typographi Iurati, sub signo Phoenicis, 1622 $4,400

DSC_0037 (4)Folio, 332 X 210 mm . a4, e4, i4, A-4Z4, 5A-5E4. This copy is bound in original full vellum. Historia Wicleffiana eivsdem avctoris”: p. [661]-732./ “Catalogus. Ex Anglico Ioannis Speed Latinva, in quo suo uno aspectu videre est omnium tum monasteriorum …” p. 741-779.DSC_0038 (2)

“Shortly after dawn on July 18, 1581, the cry went out: “I have found the traitors!” With a crowbar the false wall at the head of the stairs was torn away, revealing the huddled figures of Edmund Campion and two companions, three priests lately returned to their native England to minister to those resisting the oppression from the new English Church. Their discovery set them upon the path to martyrdom.

Edmund Campion was born on January 25, 1540 into an England of religious and social upheaval. Protestantism had usurped the Catholic Church as the spiritual authority; the dissolution of monasteries and the suppression of Catholic beliefs and believers intensified as land-hungry nobles and men of power continued, in the name of the young, sickly Edward VI, the transformation begun by Henry VIII. Campion was 13 and the most promising scholar at Christ’s Hospital school in London when he was chosen to read an address to Mary Tudor upon her arrival in London as queen in 1553. Campion received a scholarship to Oxford at age 15, and, by the time Elizabeth rose to power (“restoring” Protestantism as the national religion) upon Mary’s death in 1558, he was already a junior fellow.

At Oxford Campion’s erudition, charisma, and charm gained him noteriety; his students even imitated his mannerisms and style of dress. Queen Elizabeth visited in 1566 and for her entertainment was treated to academic displays. Campion, the star of the show, single-handedly debated four other scholars and so impressed the queen that she promised the patronage of her advisor (and one of the principal architects of the Reformation in England) William Cecil, who referred to Campion as the “diamond of England.”

It was the hope of the crown that Campion would become a defender of the new faith which, though favored by the temporal power, lacked learned apologists. Yet even as he was ordained to the Anglican diaconate, he was being swayed toward Rome, influenced in great part by older friends with Catholic sympathies. In 1569 he journeyed to Dublin, where he composed his <History of Ireland>. At this point Campion was at the summit of his powers. He could have risen to the highest levels of fame had he stayed his course. But this was not to be. By the time Campion left Ireland, he knew he could not remain a Protestant.

Campion’s Catholic leanings were well-publicized, and he found the atmosphere hostile upon his return to England in 1571. He went abroad to Douay in France, where he was reconciled with the Church and decided to enter the Society of Jesus. He made a pilgrimmage to Rome and journeyed to Prague, where he lived and taught for six years and in 1578 was ordained a Jesuit priest.

In 1580 he was called by superiors to join fellow Jesuit Robert Parsons in leading a mission to England. He accepted the assignment joyfully, but everyone was aware of the dangers. The night before his departure from Prague, one of the Jesuit fathers wrote over Campion’s door, “<P. Edmundus Campianus, Martyr.>”

Campion crossed the English Channel as “Mr. Edmunds,” a jewel dealer. His mission was nearly a short one: At Dover a search was underway for Gabriel Allen, another English Catholic expatriate who was rumored to be returning to England to visit family. Apparently Allen’s description fit Campion also, and he was detained by the mayor of Dover, who planned to send Campion to London. Inexplicably, while waiting for horses for the journey, the mayor changed his mind, and sent “Mr. Edmunds” on his way.

Upon reaching London, Campion composed his “Challenge to the Privy Council,” a statement of his mission and an invitation to engage in theological debate (see “Classic Apologetics” in this issue). Copies spread quickly, and several replies to the “Challenge” were published by Protestant writers, who attached to it a derogatory title, “Campion’s Brag,” by which it is best known today.

The power and sincerity of the “Brag” is accompanied by a degree of naivete: Campion’s statement of purpose was of no value during his later trial for treason, and the challenge to debate, repeated later in his apologetic work <Decem Rationes>, was as much an invitation to capture. And his capture seemed almost inevitable: Elizabeth had spies everywhere searching for priests, the most sought after of whom being her former “diamond of England.”

Campion and his companions traveled stealthily through the English countryside in the early summer of 1581, relying on old, landed Catholic families as hosts. They said Mass, heard confession, performed baptisms and marriages, and preached words of encouragement to a people who represented the last generation to confess the faith of a Catholic England.

There were close calls. Many homes had hiding places for priests—some even had secret chapels and confessionals—and the Jesuits had to rely on these more than once. Campion took extraordinary risks, never able to turn down a request to preach or administer the sacraments, and more than once he escaped detection while in a public setting.

His fortune changed while visiting the home of Francis Yate in Lyford Grange, which was west of London. Yate was a Catholic imprisoned for his faith who had repeatedly asked for one of the Jesuit fathers to tend to the spiritual needs of his household. Though it was out of the way and the queen’s searchers were reportedly in hot pursuit, Campion was unable to resist the request.DSC_0041

He traveled to Lyford, heard confessions, preached well into the night, and departed without difficulty after saying Mass at dawn. Some nuns visiting the home shortly thereafter were upset to hear they had just missed Campion, and so riders were dispatched to pursuade him to return, which he did. Word of his return reached George Eliot, born and regarded as Catholic but in fact a turncoat in the pay of the queen; he had a general commission to hunt down and arrest priests. Eliot arrived at Lyford with David Jenkins, another searcher, and attended a Mass. He was greatly outnumbered by the Catholics, and, fearing resistance, made no move to arrest Campion. He departed abruptly to fetch the local magistrate and a small militia and returned to the Yate property during dinner. News of the approaching party reached the house, and Campion and his two priestly companions were safely squirreled away in a narrow cell prepared especially for that purpose, with food and drink for three days.

Later Eliot and Jenkins both claimed to have discovered the priests, offering the same story: A strip of light breaking through a gap in the wall leading to the hiding place was the giveaway—both men took credit for noticing it, and each reported being the one to break through the wall. No doubt each sought the credit for capturing the infamous Campion, for no priest was more beloved by the Catholics nor more despised by the crown.

Campion was taken to the Tower and tortured. Several times he was forced to engage in debates, without benefit of notes or references and still weak and disoriented from his

rackings and beatings. He acquited himself admirably, all things considered: a testament to his unparalled rhetorical skills.

His trial was a farce. Witnesses were bribed, false evidence produced; in truth, the outcome had been determined since his arrival. Campion was eloquent and persuasive to the last, dominating the entire procedure with the force of his logic and his knowledge of the Scripture and law, but in vain. He and his priestly and lay companions were convicted of treason on November 14 and were sentenced to death. His address to the court upon sentencing invoked the Catholic England for which he had fought, the Catholic England which was about to die: “In condemning us, you condemn all your own ancestors—all the ancient priests, bishops and kings—all that was once the glory of England.”

On December 1,1581 the prophecy hanging over his door in Prague was fulfilled: Campion was hanged, drawn, and quartered. The poet Henry Walpole was there, and during the quartering some blood from Campion’s entrails splashed on his coat. Walpole was profoundly changed. He went overseas, took orders, and 13 years later met his own martyrdom on English soil. Campion was beatified by Leo XIII in 1886.” by Todd M. Aglialoro Campion

see De Backer-Sommervogel vol II col 589

 

 

459G Canisius, Peter (Saint) (1521-1597)

Commentariorum de Verbi Dei Corruptelis tomi duo. Prior de Venerando Christi

Domini Praecursore Ioanne Baptista, Posterior de Sacrosancta Virgine Maria deipara disserit, et utriusque personae historiam omnem adversus
Centuriatores Magdeburgicos aliosq; Catholicae Ecclesiae hostes diserte vindicat. Postrema et Plenior utriusque operis, in unum volumen nunc primum redacti

editio, D. Petro Canisio Societatis Iesu Theologo, tùm Authore, tùm Recognitore.

Accessit index Copiosus, partim locorum Scripturae Sacrae, quae passim tractantur, partim rerum praecipuarum, quae utroque Tomo continentur

[Bound with]

Alter tomvs Commentariorvm de verbi Dei corrvptelis, adversvs novos et veteres sectariorvm errores …
De S. Joan. Baptista. De B. V. Maria

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Ingolstadii : Ex officina typographica Davidis Sartorii, 1583

DSC_0037Folio, 8 1⁄2 X 13 inches. Second Edition Numerous full-page woodcut illustrations including one of John the Baptist, the Tree of Jesse with crowned kings and Mary and Child at the top and the key episodes of Mary’s life Bound in 17th century full vellum.

$6,500

“In 1543 [Canisius] visited Peter Faber and, havingDSC_0017
made the ‘spiritual exercises’ under his direction,
was admitted into the Society of Jesus at Mainz, on
8 May. With the help of Leonhard Kessel and
others, Canisius, laboring under great difficulties,
founded at Cologne the first German house of that
order; at the same time he preached in the city and
vicinity, and debated and taught in the university.
In 1546 he was admitted to the priesthood. […]
[Canisius] spent several months under the direction
of Ignatius in Rome [in 1547]. On 7 September 1549, he made his solemn profession as Jesuit at Rome, in the presence of the founder of the order.
[Under Ignatius’ direction, Canisius also set up Jesuit colleges in Vienna, Ingolstadt, Prague,
Zabern, Munich, Innsbruck, and Dillingen.] By the appointment of the Catholic princes and the order of the pope he took part in the religious discussions at Worms. As champion of the Catholics he repeatedly spoke in opposition to Melanchthon. The fact that the Protestants disagreed among themselves and were obliged to leave the field was due in a great measure to Canisius. […]

One of Canisius’ most important works, is “Commentariorum de Verbi Dei corruptelis liber primus: in quo de Sanctissimi Præcursoris Domini Joannis Baptistæ Historia Evangelica . . . pertractatur”. Here the confutation of the principal errors of Protestantism is exegetical and historical rather than scholastical; in 1577 “De Maria Virgine incomparabili, et Dei Genitrice sacrosancta, libri quinque” was published at Ingolstadt. Later he united these two works into one book of two volumes, “Commentariorum de Verbi corruptelis” (Ingolstadt, 1583, {the book discussed here} and later Paris and Lyons); the treatise on St. Peter and his primacy was only begun; the work on the Virgin Mary contains some quotations from the Fathers of the Church that had not been printed previously, and treats of the worship of Mary by the Church.

DSC_0040A celebrated theologian of the present day called this work a classic defence of the whole Catholic doctrine about the Blessed Virgin (Scheeben, “Dogmatik”, III, 478) De Backer- Sommervogel vol II col. 674

479G Drexel, Jeremias. 1581-1638

Aloe Amari sed salubris succi Ieiunium quod in aula ser[enissi]mi utriusque Bauariae Ducis Maximiliani S.R.I. Archidapiferi, Electoris etc. explicavit et latine Scripsit Hieremias Drexelius e Societate jesu.

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München : formis Cornelij Leysserij elect. typography & biblipolæ(IS), Lesser, Cornelius 1637 Formis Cornelij Leysserij          $860 (ON HOLD)

Duodecimo, . First Edition A-X12 Y6 The frontispiece depicts angels trying to tempt a hermit with plates of food. The book is bound in full contemporary vellum. Drexel, born on the 15th of August in 1581 entered the Society of Jesus in 1598. Soon after, he became a professor of the humanities and rhetoric at Dillingen. For twenty-three years he was the court preacher to the elector of Bavaria where he wrote this work on fasting . cf.Weiss 817 (1650 edition). He was professor of humanities and rhetoric at Augsburg and Dillengen, and for twenty-three years court preacher to the Elector of Bavaria. His writings enjoyed an immense popularity. Chief among them was his “Considerationes de Æternitate” (Munich, 1620), of which there were nine editions; in addition to these Leyser printed 3200 copies in Latin and 4200 in German. It was also translated into English (Cambridge, 1632; Oxford, 1661;

London, 1710 and 1844) and into Polish, French, and Italian. His “Zodiacus Christianus” or “The Twelve

Signs of Predestination” (Munich, 1622) is another famous book but there seems to have been an edition anterior to this; in 1642 eight editions had already been issued and it was translated in several European languages. “The Guardian Angel’s Clock” was first issued at Munich, 1622, and went through seven editions in twenty years; it was also translated extensively. “Nicetas seu Triumphata conscientia” (Munich, 1624) was dedicated to the sodalists of a dozen or more cities which he names on the title page; “Trismegistus” was printed in the same year and place; “Heliotropium” or “Conformity of the Human Will with the Divine Will” came out in 1627; “Death the Messenger of Eternity” also bears the date 1627. His fancy for odd titles shows itself in other books also. Thus there are the “Gymnasium of Patience”; “Orbis Phaëton, hoc est de universis vitiis Linguæ”. The only work he wrote in German was entitled “Tugendtspregel oder Klainodtschatz” (Munich, 1636). He has also a “Certamen Poeticum”; Rosæ selectissimarum virtutum”; “Rhetorica Coelestis”; “Gazophyacium Christi”. There are in all thirty-four such books. Other works are “Res bellicæ expeditionis Maximiliani” (1620), and some odes and sermons.

His writings on the eternal truth, the virtues and the Christian exemplar were popular; hundreds of thousands of copies of his works were printed. By 1642 in Munich alone, 170,700 copies of his works had appeared. His first work, De aeternitate considerationes, concerned various representations of eternity. Another of his works, Heliotropism, discussed man’s recognition of the divine will and conformity to it.

De Backer-Sommervogel vol, III col, 199, no.; Pörnbacher, K. Jeremias Drexel,; p. 186, no. 18

474G Gautruche , Pierre. 1602-1681

Philosophiae ac mathematicae totius institutio : Cum assertionibus disputatis & vario genere problematum ; ad usum Studiosae Iuventutis.

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Cadomi,[Caen] apud Adamum Cavelier et Joannem Cavelier. M.DC.LVI. 1654 $1,700

Octavo, . [8], 360, [20], 359 [i.e. 357, 3] p Bound in full contemporary vellum. The body of the book a bit loose from the spine This books contents are V.1. Logica et moralis ; v.2.Physica universalis ; v.3. Physica particularis ; v.4. Metaphysica ; v.5. Mathematica ; v.6. Idea et summa simulque index universae hujus philosophiae per theses digestae, adjecto… indice theologico. Parte altera ostenduntur scopuli novorum dogmatum philosopho cuique ac theologo vitandi. DSC_0037Each section has its own title page.

Gautruche,a French Jesuit, entered the Society in 1621, after studying in Rennes, he was sent to the College of Mount Caen in 1642, where he taught philosophy two years before (perhaps)he was sent to La Flèche. In 1653 Gautruche returned to college Du Monte as prefect of studies and professor of theology, two charges he held until 1679, two years before his death. From 1668 he also gave the mathematics course, a matter of particular interest to, and it seems also of influenced to the Archbishop of Avranches, Pierre-Daniel Huet ,who developed an enthusiasm for mathematics. Gautruche is the author of the first textbook of philosophy published by a French Jesuit. He remained in this regard the only book of its kind in France until the publication of the manual of another Jesuit, Gaspard Buhon in 1723.

De Backer-Sommervogel vol III col 1286 no.1

77G González ,de Santalla, Tirso. 1624- 1705.

Fundamentum theologiae moralis, id est Tractatus theologicus de recto usu opinionum probabilium, in quo ostenditur, ut quis licite possit sequi opinionem probabilem faventem libertati adversus legem, omnino necessarium esse et sufficere, quod post diligentem veritatis inquisitionem, ex sincero desiderio non offendendi Deum susceptam, opinio illa ipsi appareat, attenta ratione et authoritate, vel unice verisimilis, vel manifesti verisimilior quam opposita, stans pro lege adversus libertatem, ac idcirco ad ipso judicetur vera judicio absoluto, firmo et non fluctuante

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Coloniæ Agrippinæ: Köln : sumptibus Aloysii Ghissardi(IS), Ghissardi, Luigi 1694

$900

Quarto, 9 1/4 x 6 3/4 inches. a8, b6, A-R8, S10

As an ardent adversary of probabilism González had frequently asked his superiors to have some Jesuit write against the doctrine. He himself had composed a work in which he defended probabiliorism, assigning, however, an exaggerated importance to the subjective estimation of the degree of probability. The general revisors of the Society unanimously rendered an unfavorable opinion on the work, and accordingly, in 1674, the Superior General Giovanni Paolo Oliva refused permission for its publication. González received encouragement from Pope Innocent XI and by his order the Holy Office issued a decree, in 1680, ordering the superiors of the Society to allow their subjects to defend probabiliorism, a permission that had never been denied.

González was born in 1622 in Argante a small town in Leon, Spain. He had entered the Society at the age of 20 in 1642 and became a renowned parish-mission preacher in a team with a certain Gabriel Guillén. The two of them were known all over Spain for their Parish missions and worked successfully together from 1665 until 1672.

Then González was appointed to teach Theology at Salamanca and it was there that he became obsessed with the theological opinions known among theologians as probabilism versus probabiliorism, one more rigorous on Moral issues than the other after which there was a falling out of friendship with Guillén. After the death of de Noyelle the 13th General Congregation was called for June 22 until Sept. 7, 1667. The Pope had made it clear that he wanted the Congregation to elect González General and to approve a decree expressly stating that Jesuits were free to defend probabiliorism with a clear conscience. The 65 year old González was elected General as Innocent had requested on July 6, 1687.

When the project of King James II of England to return it to Catholic rule failed, He escaped the forces of William of Orange in December 1688 of Paris. Fearing the dangers of his own court, King Louis XIV then requested the Jesuits provide him safety and hide him in the grounds of the Collège de Clermont in Paris. General González sent Michelangelo Tamburini S.J. to meet with the king at the Collège de Clermont and propose to him a plan to subvert the Protestant nobility and their Freemasonry clubs by “resurrecting” the mythology of the Templars and instituting a higher authority Freemason lodge. King James II agreed and implemented the first 25 rites of the Scottish Rite as written by the Jesuits. In 1696, the 14th, General Congregation was called by González at the request of the Pope. This was done in accord with the decree of Innocent X, which required the Jesuits to have a General Congregation every nine years. González was 80 years old by this time and was failing physically. His Assistants advised him to choose a Vicar General and he chose Michelangelo Tamburini to help him. The next “9 year” General Congregation was coming closer and was called for January 1706. The General insisted on imposing his own moral ideas on the whole Society and the Theologians balked. As the delegates began arriving in Rome for the 15th General Congregation, Thyrsus González was called to eternal reward and a great sigh of relief was heard among the delegates and in Jesuit houses around the world.

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After a Generalate of 18 years and 3 months González died on October 27, 1705. He was succeeded as superior general by Michelangelo Tamburini (1706–1730).

De Backer-Sommervogel vol.III col.1595 no.6

 

 

503G Hugo, Herman. 1588-1629

Pia Desideria tribus libris Comprehensa.1. Gemitus animæ pænitentis: 2. Vota animæ sanctæ: 3. Suspiria animæ amantis:

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Antuerpiæ : apud Lucam de Potter, in candido Lilio, 1676 $1,800 Octavo, 6 x 4 in. Nineth edition. The first was printed in 1624. *8 A-R12 S4. There are 45 full-paged emblems throughout the work and an engraved frontispiece. Two of the emblems, leaves *6 and A4, have been hand DSC_0037colored. This copy is bound in full contemporary calf.

The Pia desideria was the most popular emblem book of the seventeenth century…It gained enormous influence both on the continent and in England through Francis Quarles’ Emblemes. The Pia desideria appeared in over forty-four Latin editions and many other Latin translations. (Summerized from Ratio Studiorum: Jesuit Education, 1540-1773 21-22)
The genre of the emblem book was the particular domain of the Jesuits, they produced more books in this area than did any other identifiable group of writers. One reason for this was that “Jesuit emblematists saw the emblem as the means to a noble end: the spread of the Gospel, God’s Kingdom, the betterment of society – all key concepts in the Spiritual Exercises.”
Before he joined the order of the Jesuits, he received five years of secondary education in the Humaniora (including studies in philosophy and theology). He arrived at the University of Louvain in 1602, and was made ‘Magister Artium’ in 1604. Shortly thereafter he decided to DSC_0041become a Jesuit, entering the novitiate at Doornail in September of 1605. He then spent two years to familiarize himself with the Ignatian method for beginning Jesuits. Due to the increasing demand of trained personel in the order, he probably served as a teacher in the order while continuing his own studies after that. He took his vows in September 1607, and was ordained as a priest in 1613 in Louvain. By 1617 he had completed his studies in Louvain. He then spent one year in Lier, where he served a probationary year – intended to give young priests further experience with Igantius’s Spiritual Exercises. After this year, he was called to Brussels to serve as prefect of studies under the rectorship of Father Antoine Sucquet. In 1621, he accompanied the Duke of Aerschot to Madrid, to express the sympathy of the Flemish nobility to Philips IV, who had just be installed as the new Spanish king. After the trip to Spain, and a brief trip to Rome in 1623, Hugo worked as a chaplain to the Spanish armies in the southern Netherlands. He died in 1629, still serving the armies, in Rheinberg (Germany), after the Spanish armies were defeated at ‘s Hertogenbosch.

The engravings of the Pia desideria were made by the illustrator Boëtius à Bolswert, who was DSC_0040engaged in this project by publisher Hendrick Aertssens. Bolswert produced 45 copperplates that were used again for the Goddelycke wenschen by Justus de Harduwijn, published in 1629. Hugo’s Pia desideria became very popular from the moment it was published. In all it was reprinted 49 times, and 90 translations and adaptations of the Pia desideria were published in all the major European languages. Therefore, the Pia desideria was one of the most widely distributed, most widely translated and imitated religious books (not just emblem books) of the seventeenth century.

Hugo’s Pia desideria contains emblems constructed on the basis of the three stages of mystical life, and filled with references, allusions, and quotations taken from various sources (the Bible, ancient works, hagiography, mystical writings).

Leach, M. C.The Literary and Emblematic Activity of Herman Hugo, S.J. (1588-1629) Ann Arbor, Michigan, 1979

De Backer-Sommervogel vol. IV, cols.514/5. Landwehr, J. Emblem and fable books (3rd ed.) 354

560G Sebastián Izquierdo 1601-1681; Ignatius of Loyola, Saint,; 1491-1556.

Practica de los Exercicios Espirituales de Nuestro Padre San Ignacio

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Romae : Por El Varese, 1675 3800 Octavo 6 X 4 inches A-G H . Second Spanish edition.

The copy offered here is a little browned but not badly , it is bound in DSC_0037modern full calf with gilt spine by Roycroft. The Jesuit Sebastián Izquierdo in his Práctica de los ejercicios espirituales, written in 1665 translated in to Italian the same year then in 1678 translated into Latin and later published in several translations and versions offers an illustrated guide to the Ignatian spiritual exercises. The illustrations, 12 of them, are the subject of image meditation which was a favorite method of the Jesuits who, beginning with the monumental Evangelicae Historiae Imagines (1593) of Jerónimo Nadal, actively took hold of religious iconography and adjusted and concentrated it for the teaching of the Societies ( and Ignatius’ ) vision. The images are not just simple depiction’s instead they are mnemonic devices. These images are points of departures and give the current 21st century reader a precious examples of images that inspire meditation, DSC_0039direct the reception of the teachings and anchor them in the memory. Particularly memorable is the Image of Hell on page 72, or the Puteus Abyssi (the bottomless pit) . The lay-out shows the pedagogical intentions and possibilities of this little book: there are 12 parts consisting of 12 separate quires, numbered from ‘A’ to ‘M’ and paginated each from 1-12, each with its own full-page illustration , these could have been meant to be distributed separately – according to match the educational needs or level of the students. The Images are in high contrast, with plenty of Bloody and memorable images.The Puteus Abyssi depicts a poor man who is naked and sitting in a chair in some sort of oubliette. He has sevenswords, each with animal head handles, in him and each is strategically stuck in various parts of the body. The swords are labeled for the passions. Most interesting of these might be the sword marked ‘Vengeance’ it is hanging offer the mans head, the Idleness sword is stuck between his legs, Gluttony in his stomach, Lust … Envy in his back, Avarice between his Shoulders and Pride in his DSC_0041heart.Izquierdo was also the author of Pharus scientiarum, a treatise on the methodology and propaedeutic to be used to access knowledge, conceived it as a single science. In this work, which is felt the imprint of Raymond Lully and traditions are assimilated Aristotelian and Baconian logic, outlines some of the ways that will travel later Leibniz and expressed some original ideas on mathematics and logic that have earned their author be among the most outstanding Spanish of his time in those fields. Thus, for example, used it not only featured Spanish mathematicians, like his contemporary John Caramuel or illustrated Tomás Vicente Tosca , but also significant foreign mathematicians as Athanasius Kircher , Gaspar Knittel or Gottfried Wilhelm Leibniz , the latter, in particular, cited another work of its author, his Disputatio of Combinatione, in Combinatorial Art (1666). DeBacker-Sommervogel, vol.IV, col 700 no.4 ; Landwehr:Romantic 412.; Praz,p.382: Palau y Dulcet (2nd ed.); 291352:Toda 2466.

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632G Kircher, Athanasius (& Kestler) . 1602-1680

Physiologia Kircheriana Experimentalis, Qua Summa Argumentorum Multitudine & Varietate Naturalium rerum scientia per experimenta Physica, Mathematica, Medica, Chymica, Musica, Magnetica, Mechanica comprobatur atque stabilitur. Quam Ex Vastis Operibus Adm. Revdi. P. Athanasii Kircheri extraxit, & in hunc ordinem per classes redegit Romæ, Anno M. DC. LXXV. Joannes Stephanus Kestlerus Alsata, Authoris discipulus, & in re litterariâ assecla, & coadjutor.

632G title
632G title

Amsterdam: Ex Officinâ Janssonio-Waesbergiana, 1680           $11,500

Folio, 9.4 x 14.25 in. First and only edition. *4, A-Z4, Aa-Ii4. There are many illustrations in this book: an extra engraved title page, one hundred and sixty text woodcuts, and ten text engravings, some of which are very large. These illustrations all depict scientific instruments and experiments. This is a very good copy bound in original full vellum with a gilt spine.

DSC_0015 Physiologia Kircheriana Experimentalis “Thus in the most varied branches of science Kircher played the role of pioneer. Even medicine received his attention. His scientific activities brought him into correspondence with scholars laboring in the most different fields, as the numerous volumes of his extant letters show. It is to his inventive mind that we owe one of the earliest of our counting machines: the speaking-tube and æolian harp were perfected by him. He was also the inventor of the magic lantern [depicted in this volume] which has since been brought to such perfection and is today almost indispensable. [All of Kircher’s inventions are illustrated in the present work, including three different depictions of magic lanterns.]” (CE)

“This work, edited by one of Kircher’s pupils, Johann Stephan Kestler, is a codification of Kircher’s observations and experiments across the entire spectrum of his researches in DSC_0019physics. Naturally there are large sections on light and shadow, magnetism, acoustics, and music; but there are also experiments and observations in hydraulics, alchemy, and a myriad of other topics. This compendium was perhaps a response to entreaties from Kircher’s fellow scientists, who appreciated his keen observations and experiments but did not care to wade through some forty volumes to glean them. The book is an example of what Kircher’s writings could have been like at the hands of a good editor. Kircher died the year this book was published, and it is uncertain to what extent he was involved in its publication. The Physiologia is not only a measure of Kircher’s scientific curiosity and the vast range of his scientific researches, but also a barometer of his age, a catalogue of the scientific concerns of his time.” (Merrill)

. Kircher produced some forty treatises “on virtually every imaginable aspect of ancient and modern knowledge”, each one “demonstrat[ing] his dizzying array of linguistic, paleographic, historical, and scientific skills, and … advertis[ing] his myriad inventions, possession of strange and exotic artifacts, and mysterious manuscripts” (Findlen)

Merrill #29; Sommervogel IV 1076, 24; Caillet II, 365.5796; Brunet III, 669; Clendening 13.26;

Garrison/Morton 80.580.Findlen, ed., Athanasius Kircher: The Last Man Who Knew Everything

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375G Sucquet è Societate Iesu., R.P. Antonij. 1574-1627

Piæ considerationes ad declinandum à malo et faciendum bonum : cum iconibus Viae vitae aeternae R.P. Antonij Sucquet è Societate Iesu.

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Vienna Austriæ : Wien : [s.n.], 1672             $1,900

Quarto,4 3⁄4 X 7 inches .

( no printed signatures) π 4 A-T4 V2
This copy is bound in full original vellum overDSC_0037

pasteboards.

An abridgment in 32 chapters of Sucquet’s Via vitae aeternae. Backer-Sommervogel cites the editor as Jean-Baptiste Plengg. There is an engraved emblematic title page signed “I.M. Lerch sc. Viennae;” The other 32 illustrations (numbered 1-32) are full-page emblems engraved by Boetius a Bolswert–See Landwehr. The Illustrations are printed on the verso of leaf, recto is blank; accompanied by explanatory text on facing leaf. The text and illustrations are printed within ruled border.

This popular emblematical work is arranged as a series of meditations, by the Jesuit Antoine Sucquet. Many religious emblem books were published during the 17th and 18th centuries, and of these, Sucquet’s work was one of the most popular. Because of its engravings by Boëtius a Bolswert , it was especially important for the development of the 17th-century Christian iconography.DSC_0039 DSC_0040

The counter-reformation produced a great number of emblematic meditation-books where text and illustrations are interwoven. Emblem books were therefore much favoured by the Jesuits for the purposes of teaching, as religious propaganda, and to provide subjects for meditation. The 17th-century Jesuit curriculum prescribed that emblems were composed in the schools. Members of the highest classes in the Flemish Jesuit colleges each composed an emblem, and the production of the entire class was collected in commemorative albums painted by professional artists and calligraphers. The meditation on the soul’s relation to Christ was precisely guided by provision of references in the engravings. The first religious catholic emblem book was published in 1571 and composed by Arias Montanus. In 1601 Jan David composed the first Jesuit emblem book, the “Veridicus Christianus”. Sucquet’s work is composed around the widely spread concept of the “homo viator in bivio”, the creature who during his life again and again arrives at the cross and has to make the good choice for the narrow and difficult path to his eternal destination. Sucquet made clear that vision is the most important sense of a human being. It had foundational importance for the Christian iconography of the seventeenth century. According to Brunet the work was very much searched after by the pious for its texts, by the curious minds for the 32 engravings by Boetius a Bolswert.

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Praz, M. Studies in 17th cent. imagery (2nd ed.),; p. 506; Corpus librorum emblematum. Jesuit series,; J.1414; Landwehr, J. German emblem books,; 564; De Backer- Sommervogel,; VI, column 892, no. 2

 

 

The Primitive Origin of Mankind EVOLUTION in 1677!

jamesgray2

825G Matthew Hale

The Primitive Origin of Mankind considered and examined according to the light of nature.

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London: William Godbid for William Shrowsbery, 1677           $ 2,800

Folio 12 1/2 X 7 3/4 inches a-4,b2,B-Z4, Aa-Zz4, Aaa-Bbb4,Ccc2. First edition.

This copy is bound in full later calf. This copy has the book plate of Desmond Morris author of DSC_0043the book The naked ape and numerous  TV shows sociobiology and Evolution.

“The problem of human origins, of how and when the first humans appeared in the world, has been addressed in a DSC_0042variety of ways in western thought. In the 17th century the predominant explanation for the origin of the world and the beings that inhabit it, especially human beings, was based on the biblical account of creation. It was almost universally accepted that humans had been created by a supernatural agent using supernatural means. But alternative explanations…

View original post 603 more words

The Primitive Origin of Mankind EVOLUTION in 1677!

825G Matthew Hale

The Primitive Origin of Mankind considered and examined according to the light of nature.

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London: William Godbid for William Shrowsbery, 1677           $ 2,800

Folio 12 1/2 X 7 3/4 inches a-4,b2,B-Z4, Aa-Zz4, Aaa-Bbb4,Ccc2. First edition.

This copy is bound in full later calf. This copy has the book plate of Desmond Morris author of DSC_0043the book The naked ape and numerous  TV shows sociobiology and Evolution.

 

“The problem of human origins, of how and when the first humans appeared in the world, has been addressed in a DSC_0042variety of ways in western thought. In the 17th century the predominant explanation for the origin of the world and the beings that inhabit it, especially human beings, was based on the biblical account of creation. It was almost universally accepted that humans had been created by a supernatural agent using supernatural means. But alternative explanations for the production of the first humans did exist, according to which the first humans were produced by nature through some form of spontaneous generation” (Matthew R. Goodrum).

The word evolution (from the Latin evolution, meaning “to unroll like a scroll”) appeared in English in the 17th century, referring to an orderly sequence of events, particularly one in which the outcome was somehow contained within it from the start. Notably, in 1677 Sir Matthew Hale, attacking the atheistic atomism of Democritus and Epicurus, used the term evolution to describe his opponent’s ideas that vibrations and collisions of atoms in the void — without divine intervention — had formed “Primordial Seeds” (semina) which were the “immediate, primitive, productive Principles of Men, Animals, Birds and Fishes.”[ Goodrum] For Hale, this mechanism was “absurd”, because “it must have potentially at least the whole Systeme of Humane Nature, or at least that Ideal Principle or Configuration thereof, in the evolution whereof the complement and formation of the Humane Nature must consist … and all this drawn from a fortuitous coalition of senseless and dead Atoms.”[ Goodrum]

DSC_0037 (3)While Hale (ironically) first used the term evolution in arguing against the exact mechanistic view the word would come to symbolize, he also demonstrates that at least some evolutionist theories explored between 1650 and 1800 postulated that the universe, including life on earth, had developed mechanically, entirely without divine guidance. Around this time, the mechanical philosophy of Descartes, reinforced by the physics of Galileo and Newton, began to encourage the machine-like view of the universe which would come to characterise the scientific revolution.[Bowler ] However, most contemporary theories of evolution, including those developed by the German idealist philosophers Schelling and Hegel (and mocked by Schopenhauer), held that evolution was a fundamentally spiritual process, with the entire course of natural and human evolution being “a self-disclosing revelation of the Absolute”.[Schelling]

In response to Isaac de la Peyrere‘s theory of polygenesis, Hale advanced his own theory that the earth was not eternal, but rather had a spontaneous “beginning,” and went on to defend “the Mosaic account of the single origin of all peoples” (Norman). He further believed “that in animals, especially insects, various natural calamities reduce the numbers to low levels intermittently, so maintaining the balance of nature” (Garrison & Morton). Hale anticipated Malthus in studying the growth of a population from a single family, and “seems to have been the first to use the expression ‘geometrical proportion” in respect to population (Hutchinson). Primitive Origination was written as the first part of a larger manuscript entitled Concerning Religion, the whole of which “was submitted to Bishop Wilkins, who showed it to Tillotson. Both advised condensation, for which Hale never found leisure” (DNB). This first part, called “Concerning the Secondary Origination of Mankind,” was published after his death as The Primitive Origination of Mankind. A lawyer by trade, Hale distinguished himself after the fire of London in 1666 by deciding many cases of owner and tennant dispute, and helped facilitate the rebuilding of the city. He also publically demonstrated his belief in witches when as a judge he condemned more than one suspected witch to death. Wing H-258 ;Norman 965 ;Garrison & Morton 215; Lowndes, 973.

Goodrum, Matthew R. (April 2002). “Atomism, Atheism, and the Spontaneous Generation of Human Beings: The Debate over a Natural Origin of the First Humans in Seventeenth-Century Britain”. Journal of the History of Ideas 63 (2): 207–224

Bowler, Peter J. (2003). Evolution:The History of an Idea. University of California Press. ISBN 0-520-23693-9.

Schelling, System of Transcendental Idealism, 1800

Brian Regal Human Evolution: A Guide to the Debates, 2004

FOUR-Seventeenth century english books not commonly seen!

116G Sir James Stuart

James Steuarts answer to a letter writ by Mijn Heer Fagel pensioner to the states of Holland and Uuest-Frislaid, concerning the repeal of the penal laws and tests.

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[Edinburgh] : London, printed and re-printed in Edinburgh by John Reid,1688 $2,900

Octavo 6 x 3 3/4 inches

This book has a very interesting collation : A-E4./ Gathering C has pages pasted back-to-back. Maybe this is the printer’s correction of original mis-gathering?verso of E4 blank.

A leaf for signature C delaminating
A leaf for signature C delaminating

 

This is leaf C1 which is paster one a completely different text ? quite weird the whole of signature C is like this in this copy and one Listed in ESTC!

First edition This copy is disbound.

Both OCLC & ESTC show only three copies in the US Huntinghton ,Univ of Ill ans Emory.

In 1688, in preparation for the English Revolution during which William III landed in England, Fagel wrote to English advocate James Stewart calling on public figures there to not use the various anti-Catholic Test Oaths and associated legislation to restrict the liberties of Catholic citizens. While his correspondence called for liberty and freedom of religion, Fagel also suggested that the Dutch would support the softening of some laws only if:“…those Laws remain still in their full vigour by which the Roman Catholics are shut out of both Houses of Parliament, and out of all public employment; Ecclesiastical, Civil and Military: as likewise all those others, which confirm the Protestant Religion and which secures it against all the attempts of the Roman Catholic.”The effect of this letter, and others, was to assure the Parliament that William III would not stand in the way of the Parliament’s legislative agenda which manifested itself in the form of the Bill of Rights of 1689.

Wing (CD-ROM, 1996),; S5534; ESTC (RLIN),; R005825

 

 

670G Edmund Gurnay ±1648

The demonstration of Antichrist. By Edmund Gurnay, Bach. Theol. p. of HarpleyNorfolke

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London:Printed by I[ohn] B[eale] for Iames Boler, and are to be sold at the signe of the Marigold in Pauls Churchyard 1631 2900 Octavo 5 1/4 X 3 1/4 inches A12,B5{ lacking b6 Blank}. First edition This copy is bound in calf boards rebacked. Gurney was son of Henry Gurney of West Barsham and Ellingham, Norfolk, by his wife Ellen, daughter of John Blennerhasset of Barsham, Suffolk. He matriculated at Queens’ College, Cambridge, on 30 October 1594, and graduated B.A. in 1600. He was elected Norfolk fellow of Corpus Christi College in 1601, proceeded to M.A. in 1602, and B.D. in 1609. In 1607 he was suspended from his fellowship for not being in orders, but was reinstated by the vice-chancellor.In 1614 he left Cambridge, on being presented to the rectory of Edgefield, Norfolk, which he held till 1620, when he received that of Harpley, Norfolk. Gurney was inclined to puritanism, as appears from his writings. On one occasion he was cited to appear before the bishop for not using a surplice, and on being told he was expected to always wear it, ‘came home, and rode a journey with it on.’ He further made his citation the occasion for publishing his tract vindicating the Second Commandment. Thomas Fuller, who was personally acquainted with him, says: ‘He was an excellent scholar, could be humourous, and would be serious as he was himself disposed. His humours were never prophane towards God or injurious towards his neighbours.’ Gurney died in 1648, and was buried at St. Peter’s Mancroft, Norwich, on 14 May in that year. His successor at Harpley was instituted on the following day. It is therefore plain that Gurney conformed to the covenant, and that the Dr. Gurney whom Walker mentions as a sequestered clergyman living in 1650 was another person. Gurney was married, and apparently had a son called Protestant (d. 1624—monument at Harpley). DNB.

STC (2nd ed.), 12529 [Stationer’s Register: Entered 29 January [1631.]Copies – N.America :Folger Shakespeare Huntington Library and Art Gallery Fuller’s Worthies, p. 258, ed. 1652

 

 

744G John Langston 1641-1704

Lusus poeticus Latino-Anglicanus in usum scholarum. Or The more eminent sayings of the Latin poets collected; and for the service of youth in that ancient exercise, commonly called capping of verses, alphabetically digested; and for the greater benefit of young beginners i the Latin tongue, rendred into English. By John Langston teacher of a private grammar-school near Spittle-fields, London.

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London : printed for Henry Eversden at the Crown in Cornhil, near the Stocks-market, 1675. $1,400

Octavo 5 3/4 X 3 3/4 Inches This copy is re-bound in full 17th century style calf

First edition, 2nd edition in 1679 and 3rd edition in 1688. This alphabetically arranged compendium of eminent sayings by Latin poets for the service of youth in capping of verses is the work for which Langston is best remembered. He issued a lesser known grammatical work, “Poeseos Graecae Medulla”, in 1679. He published nothing of a religious nature, but issued the following for school purposes: 1. ‘Lusus Poeticus Latino-Anglicanus,’ &c., 1675, 8vo; 2nd edition, 1679, 8vo; 3rd edition, 1688, 12mo (intended as an aid to capping verses). 2. ‘ π . Sive Poese Græcæ Medulla, cum versione Latina,’ &c., 1679, 8vo.”LANGSTON, was an , independent divine, was born about 1641, according to Calamy. He went from the Worcester grammar school to Pembroke College, Oxford, where he was matriculated as a servitor in Michaelmas term 1655, and studied for some years. Wood does not mention his graduation. At the Restoration in 1660 (when, if Calamy is right, he had not completed his twentieth year) he held the sequestered perpetual curacy of Ashchurch, Gloucestershire, from which be was displaced by the return of the incumbent. He went to London, and kept a private school near Spitalfields. On the coming into force of the Uniformity Act (24 Aug. 1662) he crossed over to Ireland as chaplain and tutor to Captain Blackwell, but returned to London and to school-keeping in 1663. Under the indulgence of 1672 he took out a license, in concert with William Hooke (d. March 1677, aged 77), formerly master of the Savoy, ‘to preach in Richard Loton’s house in Spittle-yard.’ Some time after 1679 he removed into Bedfordshire, where he ministered till, in 1686, he received an invitation from a newly separated congregation of independents, who had hired a building in Green Yard, St. Peter’s parish, Ipswich. Under his preaching a oongregational church of seventeen persons was formed on 12 Oct. 1686. Langston, his wife, and thirty others were admitted to membership on 22 Oct., when a call to the pastorate was given him; he accepted it on 29 Oct., and was set apart by four elders at a solemn fast on 2 Nov. A ‘new chappell’ in Green Yard was opened on 26 June 1687, and the church membership was raised to 123 persons, many of them from neighbouring villages. Calamy says he was driven out of his house, was forced to remove to London, and was there accused of being a jesuit, whereupon he published a successful ‘Vindication.’ The publication is unknown, and Calamy gives no date; the year 1697 has been suggested. Langston’s church-book gives no hint of any persecution, but shows that he was in the habit of paying an annual visit of about three weeks’ duration to London with his wife. He notices the engagement with the French fleet at La Hogue on 19 May 1692, ‘for ye defeat of wh blessed he God,’ and the earthquake on 8 Sept. in the same year. The tone of his ministry was conciliatory ‘towards people of different perswasions.’ In November 1702 Benjamin Glandfield (d. 10 Sept. 1720) was appointed as his assistant. Langston died on 12 Jan. 1704, ‘aetat. 64.’ (DNB). Wing L411; Arber’s Term cat. I 213.

804G Tertullian approximately 160-approximately 230

Tertullians apology, or Defence of the Christians, against the accusations of the gentiles. Now made English by H.B. Esq.

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London : printed by Tho. Harper, and are to be sold by Thomas Butler at his shop in Lincolns-Inn fields, near the New-market, 1655.                                    $2,550

Quarto 7 X 5 1/4 inches a-c4 A2 B-2C4. This copy is bound in full contemporary sheep. Tertullians Apologetics was written in Carthage in 197 AD; the shorter Ad Scapulam was composed shortly after 212. Also included, as often, is the slightly earlier Octavius of Minucius, a dialogue in the Ciceronian manner between a pagan and a Christian, and one of the earliest of all surviving Christian apologetic texts. This edition is translated by Henry Brown. Wing (CD-ROM, 1996), T785

 

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The Fourth Crusade: Invia virtuti nulla est via [Ovid] No way is impassable to virtue.

It is my experience that is is not often that the printer’s device matches the subject of the book, but in this case Opornius’ device is fitting  and optimistic for a History of the Fou…

Source: The Fourth Crusade: Invia virtuti nulla est via [Ovid] No way is impassable to virtue.

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