jamesgray2

Fascicule no.I IX * MMXIV
Cum licentia superiorum.
James Gay

A short List of books by Jesuits currently in my inventory. Please enjoy.
James

 

556G Abreu, Sebastiam de. 1594-1674
Institutio parochi, seu speculum parochorum : in quo tum parochi, tum omnes animarum curam gerentes, muneris sui obligationes, ac methodum ad eas rite ad implendas facile intueri possunt . … Opus non tantum curatis, verum etiam praelatis, confessarijs, concionatoribus, omnibúsque proximorum salutem promovere studentibus, valdè utile, ac necessarium . Cum triplici indice, primo librorum et capitum ; secundo ad conciones ; tertio rerum moralium, & notabilium.
Venezia : apud Paulum Balleonium, 1699         $1500
This popular work covering in exhaustive detail the Legal duties of parish priests went through at least ten editions. Abreu sets out how priests should behave, where they should live, and the precepts they should explain to their flocks (with an abundance of material, perhaps for use in sermons). Exorcism is briefly mentioned (Book XIII, chapter 5). Abreu included in the Institutio a detailed commentary on the papal bull In Coena Domini, which pronounced the punishment of excommunication for those convicted of heresy, piracy, falsifying apostolic letters, selling weapons to infidels, robbing shipwrecks, and much more. This bull, promulgated in 1363, was read in Rome annually during Easter week, and until 1627 was frequently revised. Over the course of the eighteenth century, monarchs came to view “In Coena Domini “ as an infringement on their rights, and it was no longer read aloud or posted in every Catholic Church throughout Europe. D. José I of Portugal declared in 1768 that it was treasonous to print, sell, distribute, or make judicial references to this particular bull. The later ban and the heavy use to which many volumes were probably put perhaps explaines the rarity of all editions. Sebastião d’Abreu was born at Crato in the Alentejo in 1594, and became a Jesuit at Évora in 1610. He taught philosophy and theology for a time, after that he acted as a book censor at Rome and as theologian to the Father General. After serving for many years as chancellor of the Academy at Évora, he died there in 1674
DeBacker-Sommervogel vol I, col

491G Alagona, Pietro (under the Pseudonyme Petrus Giuvara) Navarrus, Martinus Aspilcueta (1549-1624)

Compendivm manvalis Navarri, ad commodiorem vsv tvm confessariorvm, tvm poenitentium, confectum, Petro Givvara Petro Giwara, Theologo Avctore. Nunc demum singulari diligentia recognitu[m], omnibusque mendis, quibus scatebat, studiosissimè purgatum.

Coloniae: In Officina Birckmannica, sumptibus Arnoldi Mylij, 1592                    $2,200

Duodecimo, 5 1/4 X 3 1/4 inches . A-S12,T6.
This copy is bound in full contemporary vellum with yapp edges missing ties. This copy has a nice early (1706) book plate from the Bibliothecæ S. Elisabethæ.

Alagona was born in Syracuse. He entered the Society of Jesus in 1564, taught philosophy and theology, and was Rector of Trapani. He died in Rome. This, and his other first works were published under the family name of his mother, Givarra. Later on he used his own name, Alagona, and is best known for his Compendium of the works of Martin Aspilcueta, who was a doctor of theology in Navarre. Martin Aspilcueta was the uncle of St. Francis Xavier. The Enchiridion, seu Manuale Confessariorum, which was compiled by Alagona, went through at least twenty-three editions. A translation of this book into French by Legard, was condemned by the Parliament of Rouen, 12 February 1762. He also published a compendium of the “Summa”, which ran through twenty-five editions, and a compendium of the whole of Canon Law in two volumes, quarto. In the Jesuit College of Palermo there is also found a treatise by Alagona on Logic and Physics.

Navarrus, Martinus Aspilcueta He studied at Alcalá and in France, and became professor of canon law at Toulouse and Cahors. Later, he returned to Spain and occupied the same chair for fourteen years at Salamanca, and for seven years at Coimbra in Portugal. At the age of eighty he went to Rome to defend his friend Bartolomeo Carranza, Archbishop of Toledo, accused before the Tribunal of the Inquisition. Though he failed to exculpate the Archbishop, Aspilcueta was highly honoured at Rome by several popes, and was looked on as an oracle of learning and prudence. His humility, disinterestedness, and charity were proverbial.

His Manuale sive Enchiridion Confessariorum et Poenitentium (Rome, 1568) originally written in Spanish and was long a classical text in the schools and in ecclesiastical practice. In his work on the revenues of benefices, first published in Spanish (Salamanca, 1566), translated into Latin (1568), and dedicated to Philip II of Spain and Pope Pius V, he maintained that beneficed clergymen were free to expend the fruits of their benefices only for their own necessary support and that of the poor. He wrote numerous other works, e.g. on the Breviary, the regulars, ecclesiastical property, the jubilee year, etc. A complete edition of his works was printed at Rome in 1590 (3 vols. fol.); also at Lyons, 1590; Venice, 1602; and Cologne, 1615 (2 vols. fol.). A compendium of his writings was made by J. Dastellanus (Venice, 1598).

He allegedly invented the mathematical concept of “the time value of money”.

De Backer-Sommervogel vol I col 109. ;VD16.; ZV 957; Adams. A- 208.

 

 

339G ANTVERPIENSE, COLLEGIUM Jesuit.

Typus mundi in quo eius calamitates et pericula nec non divini, humanique amoris antipathia / Emblematice proponuntur a RR.C.S.I.A
Antuerpiae : Apud vidua Cnobbaer,1652                         $      Sold
Octavo, 3 x 4.25 inches . Third Edition A-F 8 32 engravings by Jan Cnobbaert after Philippe van Mallery Bound in its original vellum binding.
This book presents the Emblems of the rhetoric class of 1627 of Jesuit College in Antwerp at the time Jean Matthiae (1601-1669) was their professor of rhetoric. . The book has been composed by senior students of the class of Humanities. Each of them created three or four emblems, including a long Latin poem and short poems in French andFlemish. In combination with the rare printed emblems of rhetoric-students of the Jesuit College of the Spanish Netherlands. This book is a wonderful example of how the Jesuit educational system worked. It is a artifact of that history, exposing us to the aesthetics and poetics, as well as its latent or explicit references of contemporary art and literature. In many ways it is representative of the Counter-Reformation devotional writings of the Jesuit. This book presents the work of nine pupils versifying of the Rhetoric class of the year 1627 of Antwerp Jesuit college. And it Represents one of the rare “Affixiones” or exhibitions of the emblematic exercises of pupils. Published by the RR.CSIA (Rhetoribus Collegii Societatis Jesus Antwerp) These affixiones- are the phenomenon of producing a book (most not published in very large pressings) best represented by the word ‘affichages’- These books are the representations of the Jesuit educational success as they commend the quality of their education system to the outside world Dutch. The names of the students are mentioned after the thirty second and last emblem: Egidius Tellier, Balthasar Gallaeus, Gerardus van Rheyden, Ioannes Waerenborch, Ioannes Moretus, Ioannes Tissu, Nicolaus Coldenhoue, Philippus Helman and Philippus Fruytiers; people of whom we do not know much.
Such a way of teaching was normal within the Jesuit colleges. The colleges provided a humanist education for a large part of the population. Young people were taught Latin and Greek and rhetorics. In the senior classes they were able to use the classical models and to create persuasive texts. So emblematics had been included into the curriculum for its rhetorical function. Making the emblems themselves, the lecturers learned even better how convincing the rhetoric instrument could be. Emblems in the Typus mundi emphasize the joy the students had in appealing to their wit. The collection they created has less to do with the devotional emblem books the Jesuit Order produced in the same era. In that context images and poetry together supported the exercising of faith, certainly a different aim.
Jan Cnobbaert published the Typus mundi in 1627. The full Latin title means Image of the World, in which Calamities and Perils are emblematically presented along with the opposition in feeling between the Love of God and that of man. These calamities and perils are pointed out in all kinds of objects representing human failures. Swords and crowns for instance, represent the dangers of human power. Furthermore a lot of familiar habits pass by, like pride and vanity. Sometimes the examples are somewhat odd and very humorous: Cupid crushing the world with all its goods with a machine (Erit ex hoc æquior Orbis [31]) or Cupid playing pool using globes as pool balls (in Hâc vincitur, illâc perditur [26]).

The cuts are by Phillip de Mallery (1598-?). Some of the them were already used for the Amoris divini et humani antipathia (1626). But the Typus mundi must have had a larger in influence on the Amoris divini et humani antipathia than vice versa. Some illustations of the Typus mundi can be found in the edition of 1629 of the Antipathia.

A portrait of St. Ignatius Loyola fills the frontispiece, properly speaking the thirty third emblem. Loloya is standing on top of the world, looking into heaven. He despises what is below and respects what is above. Only the important places on earth are marked – the Jesuit seminaries or colleges.

Without any doubt the four editions of the Typus mundi (1627, 1630, 1652 and 1697) proof that it has been a popular book. In addition a part of the emblems has been copied in the first and second book of Francis Quarles’s Emblemes (1635). More important is the influence on the Poirters, Ydelheit des weerelts, which exploited the success of its ancestor. (this is from emblems.let.uu.nl/tm1627_introduction.html) Emblem project of Urecht
De Backer-Sommervogel,; I, column 448, no. 15; Daly & Dimler, Corpus librorum emblematum. Jesuit series,; J.18; Emblem books at the Univ. of Illinois,; A51; Landwehr, J. Emblem books in the Low Countries,; 675; Praz, M. Studies in 17th cent. imagery (2nd ed.),; p. 519

472G Bartoli, Daniel. 1608-1685
( Zane, Domenico. 1620-72)
La Ricreatione del savio in discorso : con la natvra, e con dio. Libri dve.
Venetia : Apresso Nicoló Pezzana,1669        $1,500
Duodecimo, . a8 A-Z12 Aa-Ff12 Gg4 Engraved title page by Suor Isabella Piccini. This copy is bound in contemporary full vellum.
This is an interesting scholarly work of meditation with astronomical and philosophical considerations there are notes on curious flowers, the Duomo of Pisa, on atheists, the dome of Santa Maria del Fiore, hunting, demons, the nuts, milk, on Leonardo’s search for the well-formed head, on light, on Michelangelo, on navigation, microscope, in the clouds, on the floor of the Cathedral of Siena, on the doors of the Baptistery of Florence, about chess, sound, on Mexico and China, and so on.

Under Jesuit scientists Giovanni Battista Riccioli and Niccolo Zucchi the young Bartoli, was involved in noteworthy experiments and discoveries of the planetary heavens. Bartoli along with Zucchi is credited as having been one of the first to see the equatorial belts on the planet Jupiter on May 17, 1630. And in his old age he would return to the world of science. As his education progressed he became a Jesuit scholastic and was highly regarded as a teacher of rhetoric. In his thirties he was an esteemed preacher delivering the Lenten sermons at the principal Jesuits churches of Italy including Genoa, Florence and Rome. A shipwreck off Capri in 1643, where he lost his manuscripts, put an end to his pilgrim years and brought him to permanently to the Jesuit headquarters in Rome with his appointment as Jesuit historiographer. “After a brilliant course of studies under the Jesuits, Bartoli entered the novitiate of San Andrea, Rome, in 1623, before the completion of his sixteenth year. The story of the labors and sufferings of the members of the Society of Jesus in the Indies and Japan awakened in the youthful religious an ardent desire to emulate the zeal and devotion of the missionaries. He asked to be sent on the foreign missions, but Father Mutius Vitelleschi, the General of the order, kept him in Italy.

Niccolò Zucchi published many books on science, including two works on the “philosophy of machines” (analyses of mechanics) in 1646 and 1649, and Optica philosophia in 1652. He also wrote an unpublished Optica statica, which has not survived. Some of the subjects Zucchi wrote about were magnetism, barometers (denying the existence of the vacuum), and demonstrated that phosphors generate rather than store light. He also asserted that since Venus represented beauty, it was closer to the Sun than Mercury (which represented skill). In 1623, Zucchi was a member of a Papal legate sent to the court of Ferdinand II. There he met Johannes Kepler, the German mathematician and astronomer. Kepler encouraged Zucchi’s interest in astronomy. Zucchi maintained correspondence with Kepler after returning to Rome. At one point when Kepler was in financial difficulties, Zucchi, at the urging of the Jesuit scientist Father Paul Guldin, gave a telescope of his own design to Kepler, who mentioned the gift in his book “The Dream”.

Zucchi along with Bartoli may have been the first to see the belts on the planet Jupiter on May 17, 1630, and Zucchi reported spots on Mars in 1640. The crater Zucchius on the Moon is named in Niccolò Zucchi’s honor.

De Backer-Sommervogel vol I, 974: 3.;Mansell v. 37 p. 665

 

 

475G Becan, Martin. 1563-1624
Compendium Manvalis Controversiarvm Hvivs Temporis de Fide ac Religione.
Dvaci : ex officinâ typogr. Baltazaris Belleri, 1626 $270
Doudecimo, 4 x 2 inches. The first edition was printed in 1623,this is the fifth edition. A-Z8,Aa-Ff8,Gg6 The binding on this copy is nice, and was well executed. It is a Dutch binding of calf vellum over thin paper boards, with a laced case construction, it also has fore edge flaps. This is a very nice, solid little book for the hand and the pocket, nicely bound and preserved.
Becan (Verbreck, van der Breck), was a nortorious controversialist. He entered the Society of Jesus, 22 March, 1583, taught theology for twenty-two years at Wuerzburg, Mainz, and Vienna, and was confessor to Emperor Ferdinand II from 1620 until the time of his death. He possessed a style clear and dignified, and noticeably free from the bitterness which marked the polemical literature of the day. His writings were directed principally against Calvin, Luther, and the Anabaptists; of these, his “Manuale Controversarium,” Mainz, 1623, treating of predestination, free will, the Eucharist, and the infallibility of the Church, passed through several editions. For a complete list, see Sommervogel, Bibliothèque de la Compagnie de Jésus” (I, col. 1091-1111), wherein are mentioned by title forty-six volumes. His chief theological work, “Summa Theologiae Scholasticae (4 vols. 4to, Mainz, 1612) is in great part a compendium of Suarez’s Commentary on St. Thomas Aquinas. By a decree of the Congregation of the Index, 3 January, 1613, his book “Controversia Anglicana de postestate regis et pontificis” was put on the Index donec corrigatur, not so much to condemn certain exaggerations it contained as to prevent the faculty of theology at Paris from condemning it and at the same time adding some declarations against papal authority. The “Controversia” was corrected and published somewhat later with a dedication to Pope Paul V. Becan, in 1608, published at Mainz, “Aphorismi doctrinae Calvinistarium ex eorum libris, dictis et factis collecti,” in reply to Calvin’s “Aphorismi doctrinae Jesuitarum.” Aphorismus XV, Jesuiti vero qui se maxime nobis opponunt, aut necandi aut si id commode fier non potest, ejiciendi, aut certe mendaciis ac calumniis opprimendi sunt” (The Jesuits, our chief adversaries, ought to be put to death, or if that cannot easily be done, they ought to be banished, or, at any rate, overwhelmed with lies and calumnies), has been misconstrued so as to make it appear than Becan wished to say that Aphorismus XV contained the very words of Calvin. That such was not Becan’s intention is clear from the title of the book, “Aphorismi ex eorum libris dictis et factis collecti” and the development shows that the author was only drawing what he considered to be a logical conclusion from the action of the Calvinists of the time. A lengthy discussion about this aphorism was carried on by A. Sabatier in the “Journal de Genève” (26 January, 1896; 10 May, 1896) and the “Revue Chrétienne” (1 March, 1896; 1 June, 1896), and by J. Brucker in the “Etudes” (15 April, and 15 July, 1896)

Becan “taught theology for twenty-two years at Wurzburg, Mainz, and Vienna, and was confessor to Emperor Ferdinand II from 1620 until the time of his death. He possessed a style clear and dignified, and noticeably free from the bitterness which marked the polemical literature of the day. His writings were directed principally against Calvin, Luther, and the Anabaptists; of these his ‘Manuale Controversiarum,’ Mainz, 1623, treating of predestination, free, will, the Eucharist, and the infallibility of the Church, passed through several editions.” Quoted from the Catholic Encyclopedia, volume II, page 380. Becan “taught theology for twenty-two years at Wurzburg, Mainz, and Vienna, and was confessor to Emperor Ferdinand II from 1620 until the time of his death. He possessed a style clear and dignified, and noticeably free from the bitterness which marked the polemical literature of the day. His writings were directed principally against Calvin, Luther, and the Anabaptists; of these his ‘Manuale Controversiarum,’ Mainz, 1623, treating of predestination, free, will, the Eucharist, and the infallibility of the Church, passed through several editions.” Quoted from the Catholic Encyclopedia, volume II, page 380.
De Backer-Sommervogel, vol1, col. 1109, No. 50

555G Benichi, Francesco.
Francisci Bencii ab Aqua Pendente e Societate Iesu, Quinque martyres libri sex : all illm. et rmum. D.D. Octauium Aquiuiuium Aragonium S.R.E. Cardinalem
Ingolstadii : David Sartorius 1592                        $5,000
Quarto, . [dagger]4 A-2D4 Bound in the original binding of limp parchment, slight worm trails in the inner margin of the last three blank leaves. Title framed in finely carved architectural setting Francisci Bencii ab aqua pendente, e Societate Iesu Carminum libri quatuor eiusdem ergastus et philotimus, dramata” has separate title-page, pagination, and register, with imprint identical to general title-page; Jesuit title vignette
Benci, was a disciple and close friend of Marc-Antoine Muret and bequeath him, his library and manuscripts. He entered the Society of Jesus in 1570, and was sent to India, where he learned Sanskrit and was the first to translate into Latin the “Bhagavad Gita”. He returned to Italy, taught rhetoric at the Jesuit Collegio Romano, won great reputation as an orator, poet and author of Latino school plays. It was “avvisato and levato” for his close relationship with some students, especially Giulio Cesare Stella, author of “The Columbeida” published and disseminated at its behest. Also he maintained a close friendship with Justus Lipsius, the brilliant epistolarist. He is very important for the poems written by the Jesuit martyrs in the 5 missions in India and travel reports to the court of the Great Mogul Akabar , later published by Daniele Bartoli in his ” Mission to the great Mogul ” Contains enterprises FATHER ACQUAVIVA RODOLFO who arrived in Goa in 1578 and the court of the Great Mogul .

DE BACKER Sommervogel I – 1287 ; MAZZUCCHELLI ” writers of Italy ” II 783 ; BM.STC . 82 .

341G Bernini, Domenico 1685-1722
Historia di tutte l’heresie descritta da Domenico Bernino : tomo primo [-quarto]. alla santità di N.S. Clemente XI. Venezia, Presso Paolo
Venice, Paolo Baglioni, 1711
4 volumes in 4to (7 X 9 inches), full vellum binding, four bands spine with name of the author, title and a decoration handwritten in brown ink, sprinkled blue edges, pp. [52], 600, [24] to the first volume; pp. [48], 598 [18] to the second volume; pp. [40], 642, [18] to the third volume; pp. [36], 754, [10] to the fourth volume.
Fundamental Bernino’s «History of all the heresies» and Heretics during the millenary history of the Church, from Saint Peter to the Pontificate of Innocentius XII..
[The heresies are necessary to the exercise of good people, to the segregation of the bad ones and to the purity of Christianity, f. a3r].
[We will show like in a exhibition all the ancient and new heresies, and all the Popes, Councils, and Holy Doctors’ proofs to keep the purity of Faith out of the Heretics’ contagion, and to make more infamous the lie, as more founded, and clear the Truth. Introduzione all’opera].
Giving just a brief space to the life of each sinner, Bernino outlined a comparison of the Popes’ different reactions against the problem: someone commanded harsh persecutions, some other created hospices for the reformed heretics, someone else banished books and punished their authors.
Sempre vedremo cozzar l’Inferno col Cielo, la finzione col Vero, l’ostinazione con l’Evidenza, sempre vinta, e non mai abbattuta l’Heresia, sempre combattuto, e non mai vinto il Pontificato Romano.
[We will always see the Hell clashing against the Heaven, the fiction against the Truth, the obstinacy against the Evidence, always defeated and never exhausted the Heresy, always opposed and never defeated the Roman Pontificate].
From the Adamites to the Anabaptists, from Simon Mago to the Hussites, all the heretic doctrines are equally condemned, because only one is the real Belief, and just the real one leads to God. The Church’s fight against seventeen centuries of deviation from the right religious path and big faith’s mistakes has given more strength to the Christian faith, that still fights in the name of the Truth, always unfavorable to the false beliefs.
Many are the heresies analyzed in Bernino’s work; among them there is that of the Valentinians. Valentinus was an Egyptian priest who, disappointed for not being ordained bishop, decided to create a new doctrine that had a great success. It admitted 30 gods, called Secoli who generated other minor gods. Jesus was composed by the perfection of this Secoli, being completely divine. It denied not only the humanity of Jesus, but also his death and resurrection and, hence, also the final resurrection of the souls which, after the death, in Valentinus’ opinion, pass from a body to another.
Among the false tales created by the heretics, Bernino tells, as well, in few words the story of a Popess whose name is not certain, elected after the death of Pope Leo IV. The author defines it as an intolerable lie, which has already been unmasked and strongly contradicted. Nevertheless, the myth of the Popess has fascinated people and writers for a long while, becoming the topic of novels, dramas and, recently, a movie.
Domenico Bernino, son of the famous artist Gian Lorenzo Bernini, was born in Rome in 1657. He started a career as a Jesuit, but he gave it up after a brief period and he decided to get married. He was canonic of S. Maria Maggiore in Rome and he wrote many works focused on the history of the Catholic Church. Among these works, the most famous is the Historia di tutte le heresie (History of all the heresies), published in four volumes. He is also remembered for the publication of his father’s biography Vita del Cavalier Gio. Lorenzo Bernini (The life of Gian Lorenzo Bernini), a very important source for the life and works of the artist, which has helped also to create the “Bernini myth”. He died in Rome in 1723.
Provenance: I. At the title-page of the third and the fourth volume, handwritten ownership note Bibliotheca Patrum Minimorum Conventus Verona Anno 17XI; II. At the title-page of the first volume, handwritten ownership note Bibliotheca Patrum Minimorum Conventus Verona Anno 170X (the note seems to indicate that the book was bought a year before the publication date; maybe it is a mistake, or this title-page was printed and sold at the end of 1710, even if the editor had decided to print on the title-page the following year as on the other volumes); III. At the inside covers, C.13:4; C.14:4; C.15:4; C.16:4 (classification numbers); IV. Among the pages of the third volume, handwritten papers with ancient notes about the book; V. Handwritten note at outer margin of page 60 of the first volume.

Not in De Backer-Sommervogel or Brunet nor in Graesse. Iccu: IT\ICCU\MILE02228. For more information about the Historia di tutte l’heresie see: G. Moroni Romano, Dizionario di erudizione storico ecclesiastica da S. Pietro sino ai nostri giorni, Vol. LXXXII, Venice, Tipografia emiliana, 1856; A. Hessayon, D. Finnegan, Varieties of seventeenth and early eighteenth century English radicalism in context, Surrey, Ashgate, 2011.

505G Pedro de Bivero; Adriaen Collaert; Karel Van Mallery, .
Sacrum sanctuarium crucis et patientiae crucifixorum et cruciferorum :
emblematicis imaginibus laborantium et aegrotantium ornatum : artifices gloriosi nouae artis bene viuendi et moriendi.

Antwerp, Plantin Press of B. Moretus, the Widow of J. Moretus, J. Meursius, 1634 $5,500
Quarto, . First Edition *-**4, ***-****2, A-Zzz4, Aaaa-Pppp4, Qqqq1, +2, Qqqq2-4, Rrrr-Ssss4
This copy is bound in contemporary sheep (corners bumped, some sm. defects), gilt orniments on spine (lacking title label.) Bivero, was a Spanish theologian, was born in Madrid in 1572. He entered the order of Jesuits, and was first professor of rhetoric, then of philosophy and theology. In 1616 he became teacher of the children Albert and Isabella, who governed the Netherlands, and resorted to Brussels with them. He died at Madrid, while rector of the college, April 26, 1656. He wrote, Emblemata in Psalmuim Miserere Sacrum Sanctuarium Crucis, et Patientia Crucifixorum et Crucigerorum, Emblemat. Inaginib. Ornatum, etc. (Antwerp, 1634): — Sacsum Oratoriumn Piarumn Inmaginum Inmmaculates Marice, etc.: — Ars Nova Bene Vivendi et Moriendi, Sacris Piarum Imaginum Emblematibus Figurata et Illustrata (ibid. 1634). See Hoefer, Nouv. Biog. Generale, s.v.

Collaert, Adriaen; (1560?-1618). ; Engraver.
Van Mallery, Karel; (1571-1635?). ; Engraver.

De Backer-Sommervogel, vol 1, col. 1525, no. 7; Daly & Dimler, Corpus librorum emblematum. Jesuit series,; J.43; Landwehr, J. Emblem and fable books printed in the Low Countries,; 64; McGeary & Nash. Emblem books at the University of Illinois,; B16;Cat. Rosenthal, Bibl. Magica; 2392

389G Buonanni, Filippo. 1638-1725
Musaeum Kircherianum, sive, Musaeum a P. Athanasio Kirchero in Collegio Romano Societatis Jesu : jam pridem incoeptum nuper restitutum, auctum, descriptum, & iconibus illustratum. Classis prima. Continens idola & instrumenta ad sacrificia ethnicorum spectantia — Classis secunda. Continens tabellas votivas & anathematha — Classis tertia. Continens sepulchra & inscriptiones sepulchrales — Classis quarta. Continens lucernas sepulchrales — Classis quinta. Fragmenta eruditae antiquitatis — Classis sexta. Continens lapides, fossilia, aliasqueglebas, à natura effigie aliqua donatas — Classis septima. Apparatum habet rerum pergrinarum, ex variis orbis plagis collectum — Classis octava. Exponuntur plantae marinae, frutices, & animalia tum mariana, tum terrestria — Classis nona. Instrumenta mathematica — Classis decima. Indicantur tabulae pictae, signa marmorea, & numismata diversi generis — Classis undecima. Continet observationes rerum minimarum ope microscopii factas — Classis duodecima. Continens animalia testacea — Pars secunda. Describuntur testacea in parte quarta delineata — Pars tertia. Continent varia problemata menti proposita in observatione testaceorum.

Amsterdam: Jansson-Waesberg, 1709     . $Sold

Large Folio,14 X 9 Inches . First edition. *6 A-G4 H2 I-N4 O6 P-T4 V6 X-2A4 2B8 2C6 2D-2G4 2H6 2I-2Z4 3A6 3B4
Engraved portrait and 171 engraved plates (of 172), lacking plate eighty. This copy is bound in contemporary speckled sheepskin.
Buonanni, one of the most learned Jesuits of his time, was a pupil of Athanasius Kircher, and in 1680 succeeded his master as teacher of mathematics at the Collegium Romanum; in 1698, he was appointed curator of the Kircherian Museum, which he described in his ‘Museum Collegii Romani Kircherianum (1709) took it on to restore the Kircherianum and this book is a monument to that effort.
It describes in words and 171 engravings what was to be found in the awesome and astounding collection. Natural history and and antiquities are strongly represented (e.g., the final 48 plates are of shells!), but on pages 309–10 we learn of “Instrumenta musica, et authomata diversa.” Erudite in a number of fields, including numistmatics and ecclesiastical history (writing on both subjects), Buonanni made extensive studies in the natural sciences; he constructed his own microscope with three lenses (according to Tortona’s system), which proved to be an ingenious mechanism for continual observation.
In his ‘Ricreazione dell’ochio e della mente nell’observazione della chiocciole (1681)’, a work valuable for its many illustrations of shells, he explicitly affirmed his belief in the spontaneous generation of mollusks and rekindled the controversy over generation that had flared in 1671 between Kircher and Francesco Redi.
Buonanni’s position was anachronistic, since the Aristotleian theory of spontaneous generation had been disproved by Redi in his ‘Esperienze intorno all generazione degli insetti (1668)’ and by Marcello Malpighi, who had demonstrated the pathogenesis of oak galls from the development of fertilized insect eggs in his ‘Anatome plantarum (1679). He based his belief in the spontaneous generation of mollusks partly on the authority of Aristotle and Kircher and partly on a report by Camillo Picchi of Ancona.he was convinced, as he stated in his Ricreazione, that the mollusks had no hearts. If this were so, they had no blood; Aristotle had written that no bloodless animal is oviparous, and that all conches are generated spontaneously by the mud – oysters by dirty mud, the others by sandy mud”.
This is an important and detailed catalogue of the quintessential Wunderkammer. Kircher’s collection is one of very few examples in Italy of the Northern European type of Wunderkammer. But it must be remembered that, although long resident at the Jesuit Collegio Romano, Kircher was a German and former professor of mathematics and oriental languages at Coblenz, and would naturally have formed his cabinet on German rather than Italian models.
Kircher’s collection was actually founded on that of Alfonso Donnino at the Collegio Romano, but enlarged and expanded to include scientific machines and a great variety of ethnographic material sent to him by Jesuits from all over the world. John Evelyn gives an early account of the museum in the Diary for 164-t, ‘with Dutch patience he shew’d us his perpetual motions, catoptrics, magnetical experiments, modells and a thousand other crot­ chets and devices’. The collection included mechanical clocks and automata, turned ivories and cabal istic and fantastic objects in a variety of materials, shells and natural history speci­ mens, Greek, Roman and Egyptian antiquities (the latter given to him by Peiresc), coins and medals and an u nusual collection of shoes from various parts of the world . Among the prize rarities was the first cuneiform document ever exhibited in Europe, an inscribed clay tablet found near Babylon and sent to him by Pietro della Valle. Kircher was also the proud owner of two Egyptian mummies, noted by Montfaucon at a time when most museums only had fragments and many of those were not actually embalmed but of more recent and dubious origin.
Cicognara, L. Catalogo d’arte e antichità,; 3372; Nissen, ZBI, 2198; Cobres I, p. 106; De Backer-Sommervogel, II, 381–382; Cicognara 3372; Grinkey # 29

548G Campion, Edmund. 1540-1581
Historia Anglicana ecclesiastica : a primis gentis susceptae fidei incunabulis ad nostra fere tempora deducta, et in quindecim centurias distributa
Duaci : Sumptibus Marci Wyon, Typographi Iurati, sub signo Phoenicis, 1622 $4,400
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.

“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 . 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, ”

”

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 , 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.

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

547G 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

Ingolstadii : Ex officina typographica Davidis Sartorii, 1583 $6,500

Folio, 8 ½ 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.

“In 1543 [Canisius] visited Peter Faber and, having 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. A 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

 

529G Ceva, Tomasso. 1648-1737
Iesus Puer : Poema 
[bound with] Sylvae 
[bound with] De Natura Gravium : Libri Duo
[bound with] Opuscula Mathematica.

Mediolani: Typis Iosephi Pandulsi Malatestae, 1699 $SOLD

Duodecimo, . Bound in original vellum . The Iesus Puer is a second edition the other three titles are First Editions!
Tomasso Ceva came from a rich and famous Italian family; he was the brother of Giovanni Ceva. In 1663 he entered the Society of Jesus and at an early age became professor of mathematics at Brera College in Milan. Ceva’s first scientific work, De natura gravium (1669), deals with physical subjects—such as gravity, the attraction of masses for each other, free fall, and the pendulum—in a philosophical and even theological way. (For example, several pages are devoted to the concept of the spatium imaginarum.) Ceva wrote the treatise in two months of steady work; in his “Conclusion,” he asks his readers for emendations.

Ceva’s only truly mathematical work is the Opuscula mathematica (1699; parts were published separately in the same year as De ratione aequilibri, De sectione geometrico-hormonia et arithmetica, and De cycloide; de lineis phantasticis; de flexibilibus). The book is discussed in Acta eruditorum (1707); its particular importance is that it is the summation of all of Ceva’s mathematical work. It is concerned with gravity, arithmetic, geometric-harmonic means, the cycloid, division of angles, and higher-order conic sections and curves. It also contains a report on an instrument designed to divide a right angle into a specified number of equal parts; this same instrument was described in 1704 by L’Hospital—who makes no mention, however, of Ceva.

Higher-order curves are also the primary subject of an extensive correspondence between Ceva and Guido Grandi. Ceva proposed the problem; Grandi reported that such curves had well-defined properties. Grandi replied to Ceva’s questions not only in letters, but also in a work on the logarithmic curve published in 1701 with an appended letter by Ceva.

Ceva’s contribution to mathematics was modest; he is perhaps better remembered as a poet. Although some of his verse is mathematical and philosophical, he is best known for his religious poem Jesus Puer, which went through many printings and was translated into several languages. The German poet Lessing called Ceva a great mathematician as well as a great poet, while Schubart, writing in 1781, considered him the greatest Jesuit poet-genius. Ceva’s mathematical and scientific works are De natura gravium libri duo Thomae Cevae (Milan, 1669); Instrumentum pro sectione cujuscunque anguli rectilinei in partes quotcunque aequales (Milan, 1695; repr. in Acta eruditorum [16951, p. 290); and Opuscula mathematica Thomae Cevae e Soc. Jesu (Milan, 1699), discussed in Acta eruditorum (1707), pp. 149–153.

Other works are Jesus Puer, Poema (Milan, 1690, 1699, 1704, 1718, 1732, 1733) Sylvae. Carmina Thomae Cevae (Milan, 1699, 1704, 1733); 
Ceva’s correspondence with Grandi is in the Braidense Library (eight letters) and the Domus Galilaeana, Pisa (485 letters).

An important secondary source is Guido Grandi, Geometrica demonstratio theorematum Hugenianorum circa logisticam, seu logarithmicam lineam, addita epistola geometrica ad P. Thomam Cevam (Florence, 1701). {Herbert Oettel}
De Backer-Sommervogel Vol. II col. 1015\6 no.2; 1018 no.8 ; 1019 no.11 ;1018 no. 9

559G    Crasset, Johann.   1618-1692

La Vie de Madame Helyot

Lyon: Claude Rey 1693     $2,800

Octavo, 7.25in X 4.5in.  Fourth edition, But looks like a third in D-S

Portrait frontispiece “Le Vray Portrait de Madame Helyot décedée a Paris, le 3e jour de Mars de l’année 1682 agée de 37 ans”, signé “j. f. cars f. Lugduni”   à8, é8, î8, ô3, A-Aa8, Bb2  Bound in early French full calf with gilt spine.

 

Hélyot, Marie [born]Marie Herinx,  was of Flemish origin she married Claude Heylot, adviser to the court aides Paris. After the death of her child, under the direction of Jesuit Jean Crasset she began, meditation and dedication to an ascetic path and became a great mystic.  Healings, miracles and prophecies have been attributed to her.

 

Herinx was born in Paris in 1614,and was only eighteen when she married Mr. Hélyot. Having lost her dearly loved Son, she then began (in 1668) to work hard in the ways of perfection. She easily won over her husband to give up luxury, dissipalion and most legitimate pleasures.

 

Some of the acetic steps she took were wearing Garments of extreme simplicity, austere table, an entire renunciation of the world, frequent retreats, shared prayer and care of poor days, such was the way of life of Madame Hélyot for several years. Everything in her speeches tended to love God. She taught children and Savoyards, the preparing for First Communion and attending to their personal needs. She brought followers on retreats to teach catechism there,

 

338G Daniel, Gabriel. 1649-1728
Iter Per Mundum Cartesii.
[bound with]
Novae Difficultates A Peripatetico Propositae Auctori Itineris Per Mundum Cartesii.
Amstelaedami : Abrahamum Wolfgang,1694                  $2,800
Large duodecimo 4 X 6 inches First Latin edition. The first edition, in French, was printed in 1693.
*12, A-N12 (last two leaves of N are blank and present)
bound with *4,A-F12,G8 . There are 18 text woodcuts depicting various aspects of the Cartesian system as contrasted to the earlier peripatetic school such as: “S. Vortex Solis,” and two engravings of the Copernican cosmology among others. This copy is bound in contemporary full vellum. The leaves are in very good condition and the engravings crisply executed.
Gabriel Daniel, French author and Jesuit, was born at Rouen in 1649. He wrote a “Reply to Pascal’s Provincial Letters,” which was admired by the Jesuits. In Iter Per Mundum Cartesii, Daniel describes his imaginary travel to find Descartes on the moon and in the upper spheres. The work is one of the most important anti-Cartesian polemics of the 1690′s and it attacks the whole of Descartes system. It is much like the earlier Iter exstaticom coeleste (1660) by fellow Jesuit Kircher.
Daniel’s imaginary journey ” aims principally at the sharp Cartesian distinction between body and soul, related in a satirical fashion the voyage of the disembodied souls of the narrator, of Mersanne, and of another old friend of Descartes in the upper spheres. On their way to visit Descartes in the third heaven, they meet the souls of Aristotle and the disciples of descartes (clearly refelcting here the philosophical opinions of Gabriel Daniel himself). One of the articles of that treaty stipulates that the Cartesians will refer to Aristotle with more respect, whereas the Aristotelians will refrain from calling Descartes “Enthusiast”, “Madman”, “Heretick” or “Atheist” – all of these evidently labels commonly used by the opponents of Descartes at that time.” (Michael Heyd in “Be Sober and Reasonable”) The Iter Per Mundum Cartesii is a translation of Voyage du monde de Descartes, 1691. “An ingenious satire on Descartes’ system of vortices put into the form of a cosmic voyage through the Cartesian universe.” – Gibson and Patrick, “Utopias and Dystopias, 1500- 1750” in Gibson, St. Thomas More: A Preliminary Bibliography (1961) 662. “One of the earliest interplanetaries of all, based on the theories of Descartes; Spirit voyages to the moon, peopled by those passed on from their lives on Earth, and then to a cosmos operated on Cartesian principles. Most of the latter part of the book is in the form of an illustrated dissertation.” – Locke, Voyages in Space 006. “. the aim of the work is to spread the information about the principal philosophical debates of the time . Nonetheless, the use of the narrative expedient of the voyage to the Moon is an interesting device which places Daniel in the sixteenth-century tradition of Wilkins, Godwin and Cyrano (to whom specific reference is made). –

Fortunati and Trousson Dictionary of Literary Utopias, pp. 673-4. Bailey, Pilgrims Through Space and Time, pp. 20-1. Clute and Nicholls (eds), The Encyclopedia of Science Fiction (1993), p. 298. Lewis, Utopian Literature, p. 50; Locke, A Spectrum of Fantasy, p. 13 (1692 British edition). Negley, Utopian Literature: A Bibliography 255 (recording 5 copies of this edition). Nicolson, Voyages to the Moon, pp. 202-3. Bleiler (1978), p. 56 (listing the 1692 British edition).De Backer Sommervogel vol.II col.1797.

354G Darrell, William?. 1651-1721
The Lay-man’s Opinion, sent in a private Letter to a Considerable Divine of the Church of England.
[together with]
The Lay-Mans ansvver to the Lay-mans opinion: in a letter to a friend.
Np ,np 1687 & London 1687 $1,150

Both Quarto, 7 ¾ X 6 inches. First editions, A4 & A-B4 Disbound, a nice clean copies.
William Darrell was probably the author of “The layman’s opinion.”. See BM; Halkett & Laing (2nd ed.). Darrell was a Theologian, b. 1651, in Buckinghamshire, England; d. 28 Feb., 1721, at St. Omer’s, France. He was a member of the ancient Catholic family of Darrell of Scotney Castle, Sussex, being the only son of Thomas Darrell and his wife, Thomassine Marcham. He joined the Society of Jesus on 7 Sept., 1671, was professed 25 March, 1689. He wrote: “A Vindication of St. Ignatius from Phanaticism and of the Jesuits from the calumnies laid to their charge in a late book (by Henry Wharton) entitled The Enthusiasm of the Church of Rome” (London, 1688); “Moral Reflections on the Epistles and Gospels of every Sunday throughout the Year” (London, 1711, and frequently reprinted); “The Gentleman Instructed in the conduct of a virtuous and happy life” (10th ed., London, 1732; frequently reprinted and translated into Italian and Hungarian); “Theses Theologicæ” (Liège, 1702); “The Case Reviewed” in answer to Leslie’s “Case Stated” (2nd ed., London, 1717); “A Treatise of the Real Presence” (London,1721). He translated “Discourses of Cleander and Eudoxus upon the Provincial Letters from the French” (1701). Jones in his edition of Peck’s “Popery Tracts” (1859), also attributes to Father Darrell: “A Letter on King James the Second’s most gracious Letter of Indulgence” (1687); “The Layman’s Opinion sent . . . to a considerable Divine in the Church of England” (1687); “A Letter to a Lady” (1688); “The Vanity of Human Respects” (1688).

Clancy, #295 ; FOLEY, Records Eng. Prov. S. J. (London, 1878), III, 477, VII, i, 196; PECK, Catalogue of Popery Tracts (1735),ed. JONES (Chetham Society, 1859); GILLOW, Bibl. Dict. Eng. Cath. (London, 1886), II; COOPER in Dict. Nat. Biog. (London, 1888), XIV. Wing (CD-Rom, 1996) D 266 & L 747

403G Delrio, Martino. 1551-1608

Ex miscellaneorum scriptoribvs digestorvm sive pandectarvm Iuris Civilis Interpretatio […] His accesserunt Indices duo: Prior Authorum atque Scriptorum Miscellaneorum, ex quorum libris has notas excerpsimus: Posterior Titulorum Pandectarum in hoc libro explicatorum.
[bound with]
Ex miscellaneorum scriptoribvs Codicis, Novellarum, Feudorum, necnon etiam Institutionum Iuris Civilis Interpretatio. His accesserunt Indices duo: Prior Authorum atque Scriptorum Miscellaneorum, ex quorum libris has notas excerpsimus: Posterior Titulorum Codicis, Novellarum, Constitutionum Imperialium, Feudorum, & Institutionum Iuris Civilis passim hoc in libro explicatorum.

Lugduni, Apud Franciscum Fabrum, 1590. $2,900

Octavo, 6 ½ X 9 ½ inches. ã, A-2G 2H
This is a nice clean copy bound in original full vellum with intact ties.

“Martin Antoine Del Rio was a famous Jesuit scholar and author of the encyclopedic Disquisitionum Magicarum (see the next item),. After his studies in Paris and Salamanca, but before he entered the Jesuit Order in Vallladolid in 1580 he was a.o. one of the judges of the Inquisition in the Netherlands, the so-called “Blood Council”. In 1580 he was sent to Louvain to study theology. From 1589 till 1604 he teached at the Jesuit Universities in Douai, Zürich, Louvain, Graz and Salamanca.
His father, a royal official, had his castle pillaged in the native rebellions against Spanish domination, and Martin lost his library. Del Rio was well educated in the classics, Hebrew and Chaldean, five modern languages, and in law; at nineteen he had published an edition of Seneca (citing over 1,300 authorities). At twenty-four he was made Vice-Chancellor and Attorney General for Brabant—later, Voltaire satirized this appointment as Attorney General for Beelzebub. In 1580, however, Del Rio decided to enter the Jesuit order, and studied and taught at various Jesuit centers such as Valladolid, Douay, Liege, Louvain (where he gathered the material for his demonology), Graetz (Styria), Salamanca, and Brussels, dying there in 1608. During these twenty-six years of study and research, he wrote at least fifteen books of sermons and commentaries.

Graesse vol. II, page 355. De Backer-Sommervogle Vol II col 1897 no.5

782G Delrio, Martino. 1551-1608

Disqvistionvm Magicarvm Libri Sex. Quibus continetur accurata curiosarum artium, & vanarum superstitionum confutatio, vtilis Theologis, Iurisconsultis, Medicis, Philologis. Avctore Martino Delrio Societatis Iesv Presbytero, LL. Licentiato, Et Theologiae Doctore, olim in Academia Graetzensi, nunc in Salmanticensi publico sacrae scripturae Professore. Prodit opus vltimis curis longe & auctius castigatius.

Coloniae Agrippinae Petri Henningii 1633 $3,900
Folio, . Third edition, first printed in 1599. Bound in original limp vellum. Front end papers are renewed and rear inner joint is strengthened. Due to the poor quality of the paper many of the interior leaves are quite heavily browned and very much darkened. Interior also shows some general wear – i.e. occasional creases and minor marginal worming are present; the bottom marginal corners on three leaves are chipped and nicely repaired; leaf C4 contains two miniscule holes located between lines of text. Edge wear is visible to the fore-edge of the title page and to the first few gatherings. The upper outer corner of the title displays both a shelf-number and a stamp from a Jesuit house. The title page also contains a handwritten word or name (crossed-out in an early hand) next to the printed word “professore”; another name (crossed-out) is written in the lower margin.

“The Disquisitionum Magicarum Libri Sex was written about 1596 and first published in Louvain in 1599, dedicated to the Prince Bishop of Liege; it was constantly reprinted, and was translated into French in 1611. By 1747, when it was last printed, there had been about twenty editions. Its six sections discussed the following topics:
1. Magic in general, and the distinctions between natural and artificial magic; alchemy.
2. Diabolical magic; witches at the sabbat; incubus demons; real and false apparitions.
3. Maleficia and how accomplished. How and why God allows men to be tormented by evil spirits.
4. Prophecy, divination (when heresy, when merely superstition), ordeals (Del Rio is somewhat dubious of the value of the bain des sorciers or swimming).
5. Instructions to judges: indications and proofs of witchcraft follow practices for heresy, but judges are allowed some latitude.
6. Function of the confessor; natural (coral, onyx) and supernatural (exorcism amulets) means to oppose maleficia.

“Under a veil of moderation—he permitted legal counsel for witches and he rejected lycanthropy—Del Rio revived the theories and procedures of the Malleus Maleficarum with credulity and blind intolerance. For example, Del Rio told ‘another quite well–founded story.’

“‘In the year 1587, a soldier on guard shot into a dark cloud, and lo, a woman fell to his feet. Now what do those say who deny that witches ride to meetings? They will say that they do not believe it; let them remain incredulous, because they will not believe eyewitnesses of whom I could adduce many.’ “By 1600, the venom of witch hunters was directed against the witch lovers who questioned the theory and practice of the witch trials. Said Del Rio:

“‘Judges are bound under pain of mortal sin to condemn witches to death who have confessed their crimes; anyone who pronounces against the death sentence is reasonably suspected of secret complicity; no one is to urge the judges to desist from the prosecution; nay, it is an indicium of witchcraft to defend witches, or to affirm that witch stories which are told as certain are mere deceptions or illusions.’

“Like Bodin, Del Rio was acceptable to Protestant witch hunters because of his friendship with Just Lipsius of Leyden. Consequently he became well known in England. He was linked with Perkins in the rebuttal by Sir Robert Filmer.

“‘If, as is not uncommon, God permits children to be killed before they have been baptized, it is to prevent their committing in later life those sins which would make their damnation more severe. In this, God is neither cruel nor unjust, since, by the mere fact of original sin, the children have already merited death.’ Martin Del Rio, S.J. (1599).” (quoted from The Encyclopedia of Witchcraft and Demonology, by Rossell Hope Robbins, page 121-123)
The book was popular amongst both Catholics and Protestants, and was one of the books used at the famous Salem witch trials of 1692.

Some modern historians, most notably Robert Muchembled, have accused him of being the principal cause of witch-hunts in the Southern Netherlands. Most historians, however, have noticed Delrio’s relative moderation on the subject of witchcraft.
De Backer Sommervogel vol II col 1898-1900 # 7; Graesse vol. II, page 355. Coumont D45.16; Caillet 2967; Dorbon-Aine 1140; Lea, p. 640.
487G Drexel, Jeremias. 1581-1638

Orbis Phaethon hoc est de Universis Vitiis Linguae. Hieremia Drexelio

Colonia (Cologne): Cornel ab Egmond, 1631. Duodecimo, 51/2 x4 1/4 inches. Third edition A-Z8, Aa-Zz8, Aaa-Fff8 22 plates by R.de Backer The lovely copy is bound in full contemporary calf.

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. He died in Munich in 1638. This curious work is a dictionary on the depravity of lanuage and of sins, vices and bad habits. The moral failings are arranged alphabetically, each sin or vice illustrated with an engraved plate featuring the letter the particular sin starts with. While it is an emblem book, it is more an illustrated dictionary of bad language! Charmingly illustrated, with numerous decorative endpieces as well as the lovely engraved plates.

Pörnbacher, K. Jeremias Drexel,; p18o #9 ; De Backer-Sommervogel vol.III-col.193; Daly & Dimler J.408

.

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.

München : formis Cornelij Leysserij elect. typographi & biblipolæ(IS), Leysser, Cornelius 1637 Formis Cornelij Leysserij $860

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

481G Drexel, Jeremias. 1581-1638

Ioseph AEgypti Prorex descriptus et morali doctrina illustratus a R.P. Hieremia Drexelio Soc. Jesu. Ex Posthumis libellis secundus.

Antuerpiæ : Antwerpen : apud viduam Io. Cnobbart(IS), Cnobbaert, Jan, vedova 1641 $650

Duodecimo, 5 x 2 in. Second edition 12*, A-S12, T6. There is a nice engraved. The book is bound in full contemporary vellum with yapp edges. The leaves are remarkably well-preserved, the leaves retain much of their original whiteness with minimal dampstaining.
The work is an example of the popular seventeenth century genre the “biblical biography.” The book is a biography of Joseph, the son of Jacob (according to Matthew.) The work accounts many events from the life of Joseph such as his being sold into slavery by his brothers, as illustrated in the frontispiece. There is also an interesting reference to the great library at Alexandria.

De Backer-Sommervogel vol.III-col. 201 no.25; Pörnbacher, K. Jeremias Drexel,; p. 189, no. 22.

480G Drexel, Jeremias. 1581-1638

Gymnasivm patientiae

Monachii : Ad Cornelium Leysserium, electoralem typographum & bibliopolam, 1630 $1,700

Duodecimo, . Second of four 1630 Editions A-T12 [U]1
The title page is engraved with historiated borders with the text “Melior est patiens viro forti (Prov.16,32)”; and signed “Phli Sadeler fecit.”/ Contains within text 3 engravings with inscription and signed “Philipp Sadeler fecit “. Emblems are explained on facing pages. One of the engravings is different from the 1st 1630 edition../ First engraving, opposite p.1, is of Patience standing, with the inscription, “Quae prius placet, haec, aut, ista” ; second engraving is opposite p. 189 with Patience sitting down and text “Pondus grave, sed levi patienti , abstinendo, svstinendo” and third engraving is that of the crucifixion on p. 348, with the text, “Tandem spinae florent ; nec flores isti defluent.” This copy is bound in full contemporary vellum. (with the handwritten Ownership entry by Georg Megglin from 1638 in the front paste down)

The Gymnasium Penitentiae, 1630, was translated in into English 1640 as The School of Patience In the introduction to his work Drexel writes:

“Dame Patience stands in place most eminent,
Teaching her youths a doube document.
That learn they must to form a passive right
This pateint life, or else in future night
That Paradise no plurail hath since sport
and ease take pains at last in Pluto’s court”

And should the teachings of Dame Patience not be heeded, even on Earth the impatient should suffer from at least these ten forms of torment:

Whatsoever form of punisment, whatsoever kind of affliction or exercise in this world we affect, may be comprised and comprehended in this tenfold order. For God hath in this his School of Patience these following torments:

(1) Rods; (2) Arrows ; (3) Firebrands; (4) Garlands of straw; (5) Cudgels; (6) Snares and Chains; (7) Knotty clubs; (8) Long clones; (9) Scouges or whips; (10) Sacks and bags.

Rods signifie Diseases and Griefs. Diseases are almost innumerable each of which partaketh somewhat of the bitterness of Death. These are our initiation to the santified meditation of Death. We travel to death by diseases.. The sick bed is not without it benefit.

Arrows rcprefent the troubles of the mind: Diftraftions, Solicitudes, Cares, Heaviness, Sadnesses, Fears, Suspicions, Vexations, Anxious prickings, Scruples violent Tentatiohs Snares,Secret Bitings of Confcience, Disttirbdnces, Vices, and Storms of unquietness. The Arrows of the lord are sharp, and all his bows are bent.
Firebrands are the signs of poverty…so here somewhat is dearest snatched away and burned He is burned whose pleasures are torments. Thus by Poverty are men want to be exercised.
Garlands of straw are the signs of Mockings , Scorns and Contempts. Nothing doth in this,School more vex and met the scholars than these and yet they they qare frequent and usual punishments…

Cudgels do shadow out daily miseries such as Hunger, Thirft, Heat, Cold, Inconvenient dwelling, Bad clothes, Unfeemly going, and Vain hopes.

Chains and Snares are the miseries proper to every man’s own state and condition. Evrery mans calling bindeth him like a chain though some more strictly then otliers.

Knotty Clubs, or Scorpions,are such calamities as are common to most men such as Heresie, Plagues,Tyrannies, Warres, Fire, Death, Inundations,and Oppressions of the Poore.

Long clones we call those miseries which we bring upon ourselves, Miserably cruciating and tormenting ourselves by our own suspicions and fears. IT is a common thing for men to grub and stuck up their own vineyards and instead to recall and true ones to burden themselves with supposed burdens.

Scourges or whips are those afflictions which proceed from others, especially such as flow from the tongues of slanders, oppressive speeches, detractions, back bitings, upbraidings and all injurious words.
Sacks and bags are for the most part clusters of evils.

De Backer-Sommervogel vol, III col, 193, no.12 ; Corpus Librorum Emblematum, The Jesuit series,; Part 2, J.283 (p.41).; Breidenbach,; 137.Dünnhaupt 14.2.;Landwehr 255; Pörnbacher, K. Jeremias Drexel,; p. 181, no. 10; {Not in Praz, M. Studies in seventeenth-century imagery}

506G Drexel, Jeremias. 1581-1638

Trismegistus Christianus seu Triplex Cultus Conscientiae Caelitum Corpori

München: Henricus, 1627, $750
Duodecimo, 51/2 x4 1/4 inches.
This copy is bound in full contemporary vellum. .

Pörnbacher, K. Jeremias Drexel,; p174 ; De Backer-Sommervogel vol.III-col.187 no 7

561G Drexel, Jeremias. 1581-1638

The considerations of Drexelius upon eternity. Translated by Ralph Winterton, fellow of King’s Colledge in Cambridge, 1632.

London : printed for Rich. Chiswell, and sold by Percivall Gilbourne, in Fleetstreet; and William Davis, at the Black Bull near the Royal Exchange in Cornhil, 1699. $1,800

Duodecimo, 5 1/2 X 3 inches. A6, A4, B-N12 O1 A translation, by Ralph Winterton, of: Drexel, Jeremias. De aeternitate considerationes. full calf binding, rebacked with the original boards. Externally, slightly worn. The joints are starting. Internally, generally firmly bound, with browning and foxing, with some marks. 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. He died in Munich in 1638.
The work is an example of the popular seventeenth century genre the “biblical biography.” The book is a biography of Joseph, the son of Jacob (according to Matthew.) The work accounts many events from the life of Joseph such as his being sold into slavery by his brothers, as illustrated in the frontispiece. There is also an interesting reference to the great library at Alexandria in chapter 15.
See Pornbacher see DeBacker-Sommervogel vol.III, col 182/3 no. 3 (not listing this edition or translation?) ; Wing (2nd ed.), D2181

453G I.F. = Falconer., John. (1577-1656)

The Admirable Life of Saint Wenefride Virgin, Martyr, Abbesse. Written in Latin above 500 years ago, by Robert, Monke and Priour of Shrewsbury, of the Ven. Order of S. Benedict. Divided into two Bookes. And now translated into English, out of a very ancient and authenticall Manuscript, for the edification and comfort of Catholikes. By I.F [John Falconer] of the Society of Jesus.

Permissu Superiorum 1635 [Saint-Omer : printed by the English College Press] Permissu superioru[m], M.DC.XXXV. [1635] $SOLD

Octavo, 5 ½ X 3 ½ inches First Edition π1 *-2* A-S . With an additional title page, engraved, and signed: Mart. Baes
This copy is bound in original calf newly rebacked with a label, but the outer corners all somewhat worn, and there is a bit of worming to the calf on the back cover. Falconer was the son of Henry Falconer by Martha Pike, his wife, was born at Lytton, Dorsetshire, on 25 March 1577. His mother belonged to a respectable Cheshire family, and his maternal uncle was Sir Richard Morton. His parents were Catholics, and both died while he was an infant. He was brought up by his uncle, John Brook, a merchant, until he was eleven years old, when he was sent to the grammar school of Sherborne, Dorsetshire, for five years. His brother then sent him to Oxford, where he studied for nearly a year in St. Mary’s Hall, and for another year in Gloucester Hall. Subsequently he joined the expedition of the Earl of Essex to Spain, and ‘after being tossed about by many storms’ he returned to London, where he spent two years and a half in the service of Lord Henry Windsor. In 1598 he was reconciled to the Catholic Church. Going to Rome he was admitted into the English College on 19 May 1600, under the assumed name of Dingley.

He was ordained priest 20 December 1603, entered the Society of Jesus 18 November 1604, and three years later was sent upon the English mission. His name occurs in a list of twelve Jesuits banished in 1618.[1] He was professed of the four vows 22 July 1619. In 1621 he had returned from exile, and was exercising his spiritual functions in London. After serving as a missioner in the Oxford district, he was appointed socius to the master of novices at Watten in 1633, and subsequently confessor at Liège and Ghent. At one period he was penitentiary at St. Peter’s, Rome. He was chaplain at Wardour Castle during its siege by Sir Edward Hungerford in 1643, took an active part in its gallant defence by Lady Blanche Arundel, and was employed in treating with the enemy for terms of honourable capitulation. He died on 7 July 1656.

 From A&R : J Robert, Prior of Shrewsbury. The admir able life of Saint Wenefride virgin, 
Adapted and translated from the Latin life written at Shrewsbury Abbey shortly after the relics of the Saint, who died c. 650, were transferred there in 1138. I.F. [J. Falconer.] The authority for Falconer is ALEGAMBE (p. 238). The translation was for Ion mis ascribed to Michael Griffith, alias Alford, S.J. The mistake orig-mated in an erroneous conjecture by Philip Layton, alias Metcalf, S.J ., who published an adaptation of this transl. in 1711. See the article on Layton by the Bollandist, Victor de Buck in the second ed. of DE BACKER (vol. 3, 1876, col. 2351-52). Pr. [S. Omer, Eng. Coll. press]. With an engraved frontispiece.
A&R 725. STC 2II02. ERL 319.


His works are: 1. ‘The Refutation of the Errors of John Thrusk,’ St. Omer, 1618, 4to, under the initials B. D. 2. ‘Life of the Blessed Virgin Mary,’ St. Omer[disambiguation needed], 1632, 12mo, also under the initials B. D. 3. ‘The Looking-glass of Conscience,’ St. Omer, 1632, 18mo, a translation under the initials I. F. 4. An English translation of ‘Fasciculus Myrrhæ de Passione Domini,’ St. Omer, 1632, under the initials I. F. 5. ‘The admirable Life of St. Wenefride’ (St. Omer), 1635, 12mo, translated, under the initials I. F., from the Latin of Robert, prior of Shrewsbury. A reprint, for the use of pilgrims to the holy spring, appeared in 1712, 12mo, sine loco, under the title of ‘The Life and Miracles of St. Wenefride, Virgin, Martyr, and Abbess, Patroness of Wales.’ It is said in the preface to this edition that the translation was really made by John Flood, alias Alford, alias Griffith (cf. Oliver, Jesuit Collections, p. 43). 6. ‘Life of St. Catharine of Sweden,’ St. Omer, 1635, 18mo, a translation under the initials I. F. 7. ‘Life of St. Anne,’ manuscript.

References Dodd, Church Hist. ii. 393
 This article incorporates text from a publication now in the public domain: “Falconer, John (1577-1656)”. Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900
STC (2nd ed.), 21102; Alisson & Rogers vol II #268; De Backer–Sommervogel Vol III,col 1876, col 2351 no.52

524G Fonseca, Petrus. 1528-1599

Petri Fonsecae Societatis Jesu, Institutionum Dialecticarum Libri Octo Quibus Accessit Eiusdem Auctoris Isagoge Philosophica : Cum librorum argumentis, Indice copiosissimo capitum & rerum. – Emendatius quam antehac editi.

Ingolstadt: Ex Typographio Adami Sartorii,, 1611. $1,750

Octavo, 156 x 96 mm. A-Z8, a-z8, Aa-Ff8.

This copy is in good clean condition internally. It has a bit of waterstaining around the margins of the first few leaves, not a major defect. This copy is bound in full contemporary blind tooled alum tawed piskin over wooden boards. It has the remains of clasps, and other than a repair on the spine, is a nice binding in good condition.
“Pedro da Fonseca, philosopher and theologian, born at Cortizada, Portugal, 1528; died at Lisbon, 4 November, 1599. He entered the Society of Jesus in Coimbra in 1548, and in 1551 passed to the University of Evora, where, after completing his studies, he lectured upon philosophy with such subtlety and brilliancy as to win for himself the title of the ‘Portuguese Aristotle.’ His works, which for over a century after his death were widely used in philosophical schools throughout Europe are: Institutionum Dialecticarum Libri Octo, Lisbon, 1564; Commentariorum in Libros Metaphysicorum Aristotelis Stagiritae, Rome, 1577; Isagoge Philosophica, Lisbon, 1591. These works appeared in an immense number of editions from the Catholic press all over Europe. Fonseca also shares the fame of the ‘Conimbricenses,’ as it was during his term of office as provincial and largely owing to his initiative that this celebrated work was undertaken by the Jesuit professors of Coimbra.

“As a man of affairs, Fonseca was not less gifted than as a philosopher. He filled many important posts in his order, being assistant, for Portugal, to the general, visitor of Portugal, and superior of the professed house at Lisbon; while Gregory XIII and Philip II (from 1580 King of Portugal) employed him in affairs of the greatest delicacy and consequence. Fonseca used his influence wisely in promoting the interests of charity and learning. Many great institutions in Lisbon, notably the Irish college, owe their existence, at least in great part, to his zeal and piety. He is also credited with a considerable share in the drawing up of the Jesuit Ratio Studiorum. But his greatest claim to lasting reputation lies in the fact that he first devised the solution, by his scientia media in God, of the perplexing problem of the reconciliation of grace and free will. Nevertheless his fame in this matter has been somewhat obscured by that of his disciple, Luis de Molina, who, having more fully developed and perfected the ideas of his master in his work ‘Concordia Liberi Arbitrii cum Gratiae Donis,’ came gradually to be regarded as the originator of the doctrine.” (quoted from the Catholic Encyclopedia, vol. VI, page 125-126)
De Backer-Sommervogel, vol.III, col 838.

474G Gautruche , Pierre. 1602-1681

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

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. Each 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

473G Gautruche, Pierre. 1602-1681

L’Histoire Poetique, pour l’intelligence des Poëtes et des Autheurs Anciens

A Toulouse : Chez Pierre Salabert, Marchand Libraire, rue de Peyrolieres, 1684. $ SOLD

Octavo 4 ¾ X 3 inches Contemporary vellum.

This is a RARE edition of Gautruche’s Poetic History, I have found only mention (not holdings) of this Toulouse edition. In the seventeenth century, Gautruche’s work served as a sort of Bulfinch’s Mythology. In it he explains the stories of the ancient Greek and Roman gods and demigods, and the religions in general. As Gautruche writes in the preface to the reader, “in all the Eastern nations he bears different titles: in Rome, he was called Jupiter; in Greece, Zeus; in Persia, Mithra; in Phoenicia, Baal; in Syria, Heliogabalus; in England, Thor, or Belenus; in Egypt […] Apis and Osiris; in India, Topan; in Arabia, Dyonusos; in Scythia, Mars; in Moab, Chemos.” Gautruche describes the many fables of the ancient ‘heathen’ gods, and then moves on to other interesting features of Roman antiquities. In Book IV of this work, Gautruche describes the city and people of Rome, Roman marriage and divorce, funerals, apparel, meals and eating, public meetings, the senate, and laws, the penal system, and the military. The final section[p182] is dedicated to the ancient Egyptian hieroglyphics. Drawing on the works of Albertus Magnus, Pliny, Aristotle, Rhodiginus, Aelian, Munster, and Kircher,. Gautruche tells the meaning of the symbolic pictographs that are the constituent parts of hieroglyphic writing. As is evidenced by his sources, Gautruche interprets the writing symbolically, i.e., a king was symbolized by an elephant; a lion is bold, courageous and strong, therefore he symbolizes a stout commander; a crab fish was the symbol of an unconstant man; the head of a man signifies strong judgment, and so on. This is a fascinating work, filled with many great, ancient heathen stories.
Mémoires de la Société archéologique du midi de la France, Volume 5
By Société archéologique du Midi de la France vol 5,(1874) page 148

De Backer-Sommervogel vol III col 1286 no.1

387G Gobat, Georges. 1600-1679

Quinarius tractatuum theologo-iuridicorum : quo continentur, et ex principiis theologiae jurisque prudentiae edisseruntur tractatus quinque Clypeus Clementium iudicum utriusque fori — II. Vindiciae theologicae adversus nonnullos jureconsultos — III. Quadruplex ivbilaevm — IV. Thesavrus ecclesiasticvs indvlgentiarum — V. Accvsatio canonica ebriosi, seu theologia juricio-moralis… plurimum hac secunda editione aucti, cum triplici indice: uno axiomatum theologo-iuridicorum, quae in hoc opere usurpantur: altero quaestionum novarum, quae in eodem pertractantur: tertio rerum, et verborum locupletissimo.

Constantiae : Typis Joannis Jacobi Stravb, 1670 SOLD
Folio, 12.25 X 7.5. First edition l.: )( – 2)( A-3Q [$4 ( -)(1 ) signed] Alum tawed pigskin over wooden boards. one clasp intact. French Jesuit theologian Georg Gobat who taught philosophy , moral theology and canon law: After teaching the humanities he was professor of sacred sciences at Fribourg, Switzerland (1631–41), and of moral theology at the Jesuit college in Halle, Belgium (1641–44). He then was at Munich (1644–47), rector at Halle (1647–51), and professor of moral theology at Ratisbon (1651–54). He was rector at Fribourg (1654–56), and professor of moral theology at Constance (1656–60), where he was also penitentiary of the cathedral, a post he retained until his death.

Besides his “Disputationes in Aristotelem” (Fribourg, 1633–34), and the Latin translation, “Narratio historica eorum quæ Societatis Jesu in Nova Francia fortiter egit et passa est anno 1648-49”, from the French of Father Raguenau, S.J., there are mentioned smaller works on the Jubilee and on indulgences, and a collection of practical cases on the Sacraments entitled “Alphabetum”. Later these cases were republished under the title “Experentiæ Theologicæ sive experimentalis theologia” (Munich, 1669 and Constance, 1670). The “Alphabetum quadraplex de voto, juramento, blasphemia, superstitione” appeared at Constance in 1672. These works were several times republished in three volumes under the heading “Opera Moralia”, for instance, at Douai, 1701, the last edition being published at Venice, 1749.

Gobat follows the casuistic method, treating the different questions in a clear and simple style, and applying them especially to existing conditions in Germany, conditions well known to him from the confessional and the numerous cases referred to him for settlement. Several of his doctrines were later condemned by the Holy See, notably by Pope Innocent XI in 1679, the year of Gobat’s death. The Douai edition (1701) of the “Opera Moralia” drew from Mgr. Gui de Sève de Rochechouart, Bishop of Arras, the censure of thirty-two propositions. The adversaries of the Jesuits in France, Germany, and Holland, eagerly seized the occasion for an attack on the “Jesuit moral”, but several apologies were published to counter this; among these defenders of Gobat were Gabriel Daniel, S. J., who wrote “Apologie pour la doctrine des Jésuites” (Liege, 1703) and Johann Christoph Rassler, S.J., author of “Vindiciæ Gobatianæ” (Ingolstadt, 1706).

De Backer-Sommervogel vol.III, col.1509,no. 19

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

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.

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

97G Horacio Carochi; , Ignacio de Paredes.

Compendio del arte de la lengua mexicana del P[adre] Horacio Carochi de la Compañia de Jesus :
dispuesto con brevedad, claridad, y propriedad Por el P. Ignacio de Parades de la misma Compania y morador del Colegio destinado solamente para Indios de S. Gregorio de la Compania de Jesus de Mexico: Y dividido en tres partes: En la primera se trata de todo lo perteneciente à reglas del arte, con toda su variedad, excepciones, y anomalias … En la segunda se enseña la formacion de unos vocablos, de otros … En la tercera se ponen los adverbios más necessarios de la lengua …”/ ” … lo dedica, y consagra al Gloriosissimo Patriarcha San Ignacio de Loyola, autor, y fundador de la Compañia de Jesus.

En Mexico (Mexico; Mexico City.): En la Imprenta de la Bibliotheca Mexicana, en frente de S. Augustin, 1759 $2,900

Quarto, . Second Edition ¶4,¶¶4, ¶¶¶4 A-Z4, Aa-Bb4 ,C1 This copy is missing the engraved frontice. Bound in the original full limp vellum with “Compendio del arte dell Carochi “Hand lettered in ink on spine This is a truly nice copy. It has the leather book plate of Estelle Doheny. First published in 1645 –and virtually impossible to find complete today-, this edition is revised by Ignacio de Paredes, a Jesuit Priest in Mexico the foremost 18th-century scholar of Nahuatl. The author was an Italian Jesuit who spent most of his life in Mexico, a prolific writer dedicated to the study of Mexican native tongues and dialects –this arguably being his most regarded accomplishment. One of the best colonial grammars of the native Mexican language,is that of Horacio Carochi, . James Lockhart, author of Nahuatl as Written which is a basic text for the subject, made extensive use of early editions of Carochi, escpecially this one. produced by one of Mexico’s best 18th-century presses This second, abridged edition of Carochi’s Arte, included additions by Ignacio de Paredes, sometime superior of the Jesuit seminary at Tepotzotlan and rector of the college of San Andrés in Mexico.

De Backer-Sommervogel vol II col 761: Medina, J.T. México; 4534 (long note); Palau y Dulcet; vol. 3, p. 185, no. 44871; Sabin; vol. 3, p. 351, no. 10954

503G Hugo, Herman. 1588-1629

Pia Desideria tribus libris Comprehensa.1. Gemitus animæ pænitentis: 2. Vota animæ sanctæ: 3. Suspiria animæ amantis: 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 colored. 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 become a Jesuit, entering the novitiate at Doornik 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 engaged 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 Izquierdo, Sebastián1601-1681. Ignatius,; of Loyola, Saint,; 1491-1556. Practica de los Exercicios Espirituales de Nuestro Padre San Ignacio

Romae : Por El Varese, 1675 $3,800

Octavo, 6 X 4 inches. Second Spanish edition A-G H . 12 full-page engravings;each page of the text is printed within an ornamental typographic border. The copy offered her is clean and crisp, it is bound in modern full calf with gilt spine.

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, direct 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 seven
swords, 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 heart.

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

464G Kircher, Athanasius. 1602-1680

Athanasii Kircheri e Societ. Jesu, Sphinx mystagoga, sive diatribe hieroglyphica qusa mumiae, ex Memphiticis Pyramidum adytis erutae, & non ita pridem in Galliam transmissae, juxta veterum Hieromystarum mentem, intentionemque, plena fide & exacta exhibetur interpretatio: ad inclytos, abstrusiorumque cognitionum peritia instructissimos Galliæ philologos directa.

Amsterdam: Ex Officina Janssonio-Waesbergiana,1676 Sold

Folio,15 X 9 inches. First edition. *4, **4, A-K4 (K4 blank has been removed)

This copy is in very good condition internally. There are six engravings in the text, approximately 45 woodcut illustrations in the text, two full paged engravings, and three folding engravings. One of the folding engravings in this copy was torn at the fold, and about half of it is lacking. Otherwise the illustrations are in good condition and quite striking.

The discovery of some hieroglyphic characters in the library of Speyer led Kircher to make his first attempt to solve the problem of hieroglyphical writing, which still baffled all scholars. At Aix he made the acquaintance of the well-known French senator, Nicolas Peiresc, whose magnificent collections aroused in Kircher the highest interest. Recognizing in Kircher the right man to solve the old Egyptian riddle, Periesc applied direct to Rome and to the General of the Jesuits to have Kircher’s call to Vienna by the emperor set aside and to procure a summons for the scholar to the Eternal City. This generous intention was favored by Providence, in as much as Kircher on his way to Vienna was shipwrecked near Civita Vecchia, and arrived in Rome before the knowledge of his call thither had reached him. Until his death, Rome was now to be the principal scene of Kircher’s many-sided activity, which soon developed in such an astonishing way that the pope, emperor, princes, and prelates vied with one another in furthering and supporting the investigations of the learned scholar. In 1672 a sarcophagus was discovered in Egypt and brought to Lyons by a M. De Four, who wrote Kircher a letter, dated from Lyons, 15 June 1673, asking him to interpret the inscription found on the sarcophagus and on the mummy’s wrappings. Kircher’s reply is dated from Rome, 14 August 1673. Both letters were published in the preliminary pages to this work.

Kircher published his researches on this sarcophagus and others in this, his final book on Egyptology, the Sphinx mystagoga. This work, like Kircher’s other Egyptian treatises , is filled with arcane curiosities. Kircher includes sections on Egyptian burial practices, metempsychosis, and reincarnation. He also appends his interpretations of hieroglyphs inscribed on various amulets and stellae’ (Merrill ).

This is a first edition of Kircher’s book dedicated solely to the study of ancient Egyptian hieroglyphics, mummies, and other things related to Egyptology.

Merrill 27;De Backer- Sommervogel vol. IV col.1069 no.34

(A 1676 Rome edition of the Sphinx mystagoga mentioned by Somrnervogel does not apparently exist and the present Amsterdam edition is we believe the only printing. It is represented in a number of institutional libraries, but is now rare on the market.)

464G Kircher

464A Kircher, Athanasius. 1602-1680

Romani Collegii Societatis Jesu Musaeum Celeberrimum, Cujus magnum Antiquariae rei, statuarum, imaginum, picturarumque partem Ex Legato Alphonsi Donini, S.P.Q.R. A Secretis, munifica Liberalitate relictum. P. Athanasius Kircherus Soc. Jesu, novis & raris inventis locupletatum, compluriumque Principum curiosis donariis magno rerum apparatu instruxit; Innumeris insuper rebus ditatum, ad plurimorum, maxime exterorum, curiositatisque doctrinae avidorum instantiam urgentesque preces novis compluribusque machinis, tum peregrinis ex Indiis allatis rebus publicae luci votisque exponit Georgius de Sepibus Valesius, Authoris in Machinis concinnandis Executor.

Amsterdam: Ex Officina Janssonio-Waesbergiana, 1678 $ SOLD

Folio, 365 x 239 mm. First edition. *4, A-I4. The many fantastic illustrations in this copy include a frontispiece view of the museum’s interior display ( see above), nine large folding engravings of obelisks, seven full paged engravings, seventeen text woodcuts, and three text engravings. This copy lacks the folding engravings of the Aegyptiacus and Chigius obelisks. This is an incredibly clean and crisp copy. Athanasius Kircher, celebrated for the versatility of his knowledge and particularly distinguished for his knowledge of the natural sciences, born 2 May, 1601, at Geisa a small town on the northern bank of the Upper Rhone (Buchonia); died at Rome, 28 November, 1680. From his birthplace he was accustomed to add the Latin epithet Bucho, or Buchonius, to his name, although later he preferred calling himself Fuldensis after Fulda, the capital of his native country. The name Athanasius was given him in honor of the saint on whose feast he was born. John Kircher, the father of Athanasius, had studied philosophy and theology at Mainz, without, however, embracing the priestly calling. As soon as he had obtained the doctor’s degree in the latter faculty, he went to lecture on theology in the Benedictine house at Seligenstadt. Athanasius studied humanities at the Jesuit College in Fulda, and on 2 October, 1618, entered the Society of Jesus at Paderborn. At the end of his novitiate he repaired to Cologne for his philosophical studies. The journey thither was, on account of the confusion caused by the Thirty Years’ War, attended with great danger. Together with his study of speculative philosophy the talented young student devoted himself especially to the natural sciences and the classical languages, for which reason he was shortly afterwards called to teach these branches at the Jesuit colleges in Coblenz and Heiligenstadt. In Mainz, where Kircher (1625) began his theological studies, he attracted the notice of the elector through his ability and his skill as an experimentalist. In 1628 he was ordained priest, and hardly had he finished his last year of probation at Speyer when the chair of ethics and mathematics was given to him by the University of Wurzburg, while at the same time he had to give instructions in the Syrian and Hebrew Languages. However, the disorders consequent on the wars obliged him to go first to Lyons in France (1631) and later to Avignon.
When again in Rome, Kircher began collecting all kinds of antiquities and ethnologically important remains, thus laying the foundation of the well-known museum, which as the ‘Museum Kircherianum,’ still attracts today so many visitors to the Roman College. Epoch-making also were Kircher’s labors in the domain of deciphering hieroglyphics, and on the excavation of the so-called Pamphylian obelisk, he succeeded in supplying correctly the portions which had been concealed from him. [An engraving of the Pamphylian obelisk is part of the Kircher museum book.] It must be remembered that in those days little or no attention was paid to this subject, and that it was therefore in itself a great service to have taken the initiative in this branch of investigation, however lacking his efforts may have been in the fundamental principles of the science as it is known today. Kircher also gave an impetus to the intimate study of the relations between the different languages: Latin, Greek, Hebrew, Chaldaic, Syrian, Samaritan, Arabic, Armenian, Coptic, Persian, Ethiopian, Italian, German, Spanish, French, Portuguese.”
“With all his learning and the vast amount of adulation which he received on all sides, Kircher retained throughout his life a deep humility and a childlike piety.” (Catholic Encyclopedia, volume viii, page 661-662)

De Backer-Sommervogel vol.IV, col.1076 ; Caillet 5784. Murray, Museums III, 133. Dünnhaupt 2347.

553G LeBrun, Laurent. 1608 – 1663

Virgilius Christianus Eclogae XII. Psycurgicon sive de cultura animi Salom. Eccl. Cap. XII. Ignatiados Libri XII. Opuscula selecta XII. Authore R.P. Laurentio Le Brun, Armorico Nannetensi Societatis Iesu. Post editionem Parisiensem, prima in Germania. Cum Facultate Superiorum

Paris, Simon Piget 1661. $3,500

Octavo, . First Edition Bound is original French calf, with gilt spine. 11 engraved plates. This is the second (check)t omnibus edition with these Neo-Latin didactic poems and essays in the tradition of Virgil’s about nature, poetry, with an extensive paean to Ignatio de Loyola.

From page 455-502 is the first descriptions of the French settlements among the native Indians of Canada. ” De Ponto Occidentali sive de Barbarie Canadensi Franciados libri duo ” followed by ” Nova Gallia Delphino ” . – The texts about Canada first appeared in 1639 with Jean Camusat in Paris. then there was Another edition of the texts about Canada was printed in 1650 in Rouen.

Laurent Le Brun , a French Jesuit from Nantes published a variety of theological and literary writings in Latin.

De Backer-Sommervogel vol IV col.1630 no9

527G Masen, Jacob. 1606-1681.
Familiarium Argutiarum Fontes, Honestae & eruditae recreationis gratia excitati.
[Bound with]
Ars nova argutiarum eruditae et honestae recreationis, in duas partes divisa: prima est Epigrammatum, altera Inscriptionum argutarum.
(as issued)

Coloniæ Agrippinæ:Joannem Antonium Kinckium, 1660 $2,200
Octavo, . Second and first editions These two books are bound in full older matching calf.
He was born at Dahlen in Jülich, and studied in Cologne. Having entered the Order of Jesus, he taught poetry and rhetoric in the Lower Rhine region. In 1648 he took his final vows, and acted as a preacher in Cologne, Paderborn and Trier.[2] He died, aged 75, in Cologne.

In 1747, to the amazement of the learned world, there was published in “Gentleman’s Magazine” by William Lauder an article claiming that “Paradise Lost” was largely plagiarized from “Sarcotis,” Latin poem by Masen .
This is a reprint of the Ars Nova Argvtiarvm Second edition according to D-S
De Backer-Sommervogel vol V col 682 no5

394G Saint Augustine , tr. John Floyd. 1572 –1649

The meditations, soliloquia, and manual of the glorious doctor St. Augustine. Translated into English.

London : printed for Matthew Turner at the Lamb in High-Holbourn, 1686. $1,100

Octavo, 5 3/4 X 3 1/4 inches. Third edition of the Floyd translation A-T12
This copy is bound full original calf beautifully rebacked.
John Floyd was an English Jesuit, known as a controversialist. He was known both as a preacher and teacher, and was frequently arrested in England. He was born in Cambridgeshire in 1572. After studying in the school of the English Jesuits at Eu, Normandy, he was admitted on 17 March 1588 to the English College, Reims, where he studied humanities and philosophy. Next he went to the English College, Rome, admitted there 9 October 1590, and joined the Society of Jesus on 1 November 1592. On 18 August 1593 Floyd received minor orders at Reims or Douai, and on the 22nd of the same month he was sent back to the English College at Rome with nine companions, where he taught philosophy and theology, and became known as a preacher. In 1609 he became a professed father of the Jesuit order. He worked for a long time on the English mission. Having visited Edward Olscorne in Worcester gaol in 1606, he was detained, and he was unable either by entreaties or bribes to escape Sir John Popham. After a year’s imprisonment he was sent into exile with forty-six other priests, and he spent four years in preaching at St. Omer and composing controversial works. Then he returned to England, where he was often captured, and frequently contrived to pay off the pursuivants. His last years were spent at Leuven, where he was professor of theology. He died suddenly at St. Omer on 15 September 1649.

This selection of extracts from Saint Augustine’s Meditations contains two separate title-pages, although the collation is continuous, and the two together are considered a single work. It is a hand-sized devotional work, meant for pious reflection and inspiration, produced in the midst of the Elizabethan Reformation in England. As the Puritans in Parliament and the Queen wrestled over the details of the official church doctrine and the rights of non-Anglicans, English Catholics suffered with their own private dilemmas. In 1571 Parliament passed the Subscription Act, ordering that all clergy ordained under Henry VIII or Mary I, and any new ordinand or appointee to a benefice, should swear obedience to the Thirty-Nine Articles. In 1572 the Puritans attempted to introduce a bill into Parliament which would permit individual congregations to amend the Book of Common Prayer as they saw fit and which would enforce the Act of Uniformity only against Catholics. Elizabeth insisted on its withdrawal. In 1574 the first Catholic missionary priests arrived from Douai and Rheims to establish contact with Catholic families. The works of Augustine, and other Saints common to Protestants and Catholics could be published without controversy, and provide solace to all in this difficult time.

“A dialogic monologue, the Soliloquia are usually read as representing Augustine’s personal testimony, a more intimate witness than the dialogues to his state of mind between conversion and baptism. That they are a personal witness is patent, but the first book in particular should also be read as programmatic, reflecting Augustine’s mind at the beginning of his country retreat, as he set out not only to analyze his spiritual and intellectual aspirations but to begin to fulfill them. Recalling the one constant of the last decade, during which all had been in flux except the desire for intellectual integrity, Soliloquia 1 sets the agenda for the dialogues but does not anticipate their conclusions.

Wing A4212A
See also Allison & Rogers #306; Clancy 43; De Backer-Sommervogel vol. III col. 814 no. 8

447G Priester der Societeyt Jesu , (i. e. Adriaan Poirters). 1605-1674
Het leven van de H. maeghet Rosalia patronerse teghende peste. Beschreven dorr eenen priester der societey Jesu. : Verlicht met Beelden en met Poësie

T’Antwerpen,: by de wedue ende erfgenaemen van Ian Cornelis Woons,1658 $ SOLD
Occtavo, 4 X 6 inches. First and only Edition a,e,8n4, A-P8 This book has an engraved title and 17 emblematical engravings by Fr. Bouttats after Ph. Fruytiers. Frederik Bouttats, an engraver, was born at Antwerp about the year 1620. He engraved several plates after his own designs, principally portraits, and some after other masters. They are worked with the graver, in a neat style, and are not without merit.. This copy is trimmed a little close at the top of the book, it is bound in modern quarter calf housed in a custom box.
This is the only edition of this Life of St Rosalia, in prose and verse by the Dutch Jesuit poet Poirters . .
St. Rosalia, daughter of Sinibald, Lord of Roses and Quisquina, was a descendant of the great Charlemagne. She was born at Palermo in Sicily. In her youth, her heart turned from earthly vanities to God. She left her home and took up her abode in a cave, on the walls of which she wrote these words: “I, Rosalia, daughter of Sinibald, Lord of Roses and Quisquina, have taken the resolution to live in this cave for the love of my Lord, Jesus Christ.” Rosalia remained there entirely hidden from the world. She practiced great mortifications and lived in constant communion with God. Afterward she transferred her abode to Mount Pellegrino, about three miles from Palermo, in order to triumph entirely over the instincts of flesh and blood, in sight of her paternal home. She is said to have appeared after death and to have revealed that she spent several years in a little excavation near the grotto. She died alone, in 1160, ending her strange and wonderful life unknown to the world. Her body was discovered several centuries later, in 1625, during the pontificate of Pope Urban VIII.
In 1624, a horrible plague haunted Palermo, and during this hardship St Rosalia appeared first to a sick woman, then to a hunter to whom she indicated where her remains were to be found. She ordered him to bring her bones to Palermo and have them carried in procession through the city.
The hunter climbed the mountain and found her bones in the cave as described. He did what she had asked in the apparition, Three days later the plague ended, intercession to Rosalia was credited with saving the city, and she was proclaimed its patroness. The traditional celebration of Rosalia lasted for days, involved fireworks and parades, and her feast day was made a holy day of obligation by Pope Pius XI in 1927.

For the great expansion of Rosalia’s popular cult in Italy as a result of the 1624 plague, see Franco Mormando, “Response to the Plague in Early Modern Italy: What the Primary Sources, Printed and Painted, Reveal” in Hope and Healing: Painting in Italy in a Time of Plague, 1500–1800, ed. G. Bailey, P. Jones, F. Mormando, and T. Worcester, Worcester, Massachusetts: The Worcester Art Museum,2005, pp. 32-34.

De Backer-Sommervogel vol.VI col. 931 no. 9; Rombauts (Poirters) 265-267 VIII:2;Not in LandwehrLandwehr (Emblem & fable books); Van Doorninck I, 503

The only recorded copies I could find are at:
1.National Gallery of Art Library 2. Universiteitsbibliotheek Leiden
3. Maastricht University 4 Radboud Universiteit Nijmegen
5. Tilburg University 6.Utrecht University Library
( No copies at : Harvard, Boston College, Georgetown, Loyola Marymount, Loyola Chicago, Library of Congress, et c.)

356G Peinado (Peynado), Ignacio Francisco. 1633-1696
Dispvtationes in tres Libros Aristoteles De Anima Opus Posthumum Authore.
Compluti : in officina Francisci Garcia Fernandez, Typographi Universitatis, {Espaûa; Alcalç de Henares} 1698 $2,600
Quarto, 20 X 126 cm. First edition
ª4, A-Z8, Aa-Cc8, Dd6.
In this copy the title page has manuscript signature of a previous owner, one leaf with burn spots, some pages creased, approximately 5 leaves have the original deckel edges. It is bound in full original limp (Iberian) vellum. A nice copy of a scarce book. Peynado authored three other works on Aristotle, for six years he was professor of philosophy at Alcalç, then for twenty two years where he held the Chair of Theology.
The titles of the other three books are listed here. ( all are scarce in the US)
Peynado’s books seem to have been popular teaching books in Colonial latin america. (see Redmond) 
Disputationes in universam Aristotelis logicam. Authore R.R. P. M. Ignatio Francisco Peinado. : Fernandez, 1679

Disputationes in octo libros Physicorum Aristotelis 
Compluti :, 1680

Disputationes in duos Aristotelis libros De Generatione & Corruptione : opus posthumum 
; Fernandez, typographi Universitatis 1698
De Backer-Sommervogel vol.VI, col.644 no.3 see also (Manual del librero hispano-americano: inventario bibliogrçfico de la producciùn cientÆfica y literaria de Espaûa y de la America latina desde la invenciùn de la imprenta hasta nuestros dias, con el valor comercial de todos los artæculos descritos, Volume 1 page 77) SEE Also : Bibliography of the Philosophy in the Iberian Colonies of America
 By Walter Bernard Redmond #1015

516G Pinamonti, Giovanni Pietro .(1647-
L La religiosa in solitudine : opera in cui si porge alle monache il modo d’impiegarsi con frutto negli esercizij spirituali di s. Ignazio e puÿ anche seruire a chiunque brama di riformare con vn tal mezo il proprio stato
Bologna : nella stamperia del Longhi(IS), Longhi:1696 $ 1,500

D Duodecimo, . First? Edition A-Z12 Aa12 This copy is bound in contemporary vellum. Pinamonti was born in 1632 in Pistoia , in Tuscany , son of John and Catherine Campanelli Pinamonti of Terchio. In 1647 , in Rome wore the dress of the Society of Jesus , completing his studies in Rhetoric and Philosophy , completing the school year of Theology . In 1664 , along with Paul Segneri; Pinamonti held the office of Superior to the Houses of Novices in Rome and Florence. He was buried in the Chapel of the ‘ Immaculate Conception of Orta. Father Pinamonti was known as a humble and peaceful. Later Segneri paid him the honor of publishing his Writings .
De Backer-Sommervogel vol.VI col 776, no 9 ( not mentioning this Edition! but 1695?)
S

Sa, Manuel de. 1530?-1596
Not Notationes in totam scripturam sacram : quibus omnia fere loca difficilia brevissime èxplicantur tum variae ex Hebraeo, Chaldæo, & Græco lectiones indicantur. Opus omnibus scripturæ studiosis utilissimum, certe a plurimis divmultumque desidertrum
Moguntiæ : Sumptibus Ioannis Kinckii sub Monocerote, excudebat Balthasarus Lippius,1610 $1,600
Quarto, 9.5 X 7 inches. *4,A-Z4,Aa-Zz4, Aaa-Yyy4, Zzz2.
This copy is bound in full pigskin over wooden boards. In this copy, like the other two copies I looked at all the pages are uniformly browned, due no doubt to bad paper stock, used in the printing of this edition.
Manuel de Sá distinguished himself as a student at the University of Coimbra, and at the age of fifteen joined the Society of Jesus. He soon afterward taught philosophy, first at Coimbra, and next at Gandia, where he also acted as tutor to Francis Borgia, then Duke of Gandia. In 1557, he became one of the early professors of the Roman College, and commented for two years on the prophecies of Osee and the Summa of Thomas Aquinas. Exhausted by his labours, he discontinued his lectures, and visited the houses of the Society in Tuscany. Restored to health, he returned to the Roman College, where he filled the chair of exegesis, and found time to give missions. His reputation for scholarship induced Pope Pius V to appoint him as a member of the commission in charge of preparing the authentic edition of the Septuagint. This did not prevent him from continuing his apostolic labours and from founding several houses of his order in Upper Italy. After residing for a time at Genoa, he withdrew to the professed house of Arona (Diocese of Milan), where he died.
His exegetical works are: “Scholia in Quatuor Evangelia” (Antwerp, 1596), and “Notationes in totam Scripturam Sacram” (Antwerp, 1598), both of which passed through several editions. However short, Sá’s annotations clearly set forth the literal sense of Holy Writ, and bespeak a solid erudition, despite a few inaccuracies which have been sharply rebuked by Protestant critics. His theological treatise entitled “Aphorismi Confessariorum ex Doctorum sententiis collecti” (Venice, 1595), however remarkable, was censured in 1603, apparently because the Master of the Sacred Palace treated some of its maxims as contrary to opinions commonly received among theologians, but it was later corrected and has been removed from the Roman Index (1900). Sá’s life of John of Texeda, the Capuchin confessor of Francis Borgia, when Duke of Gandia, has not been published.
De Backer -Sommervogel vol VII,col 353 no.3

492G Sánchez, Tomás. (1550-1610.)
& Soarez, Emanuel Laurentius. [editor].
Compendivm Totivs Tractatvs De S. Matrimonii Sacramento. R.P. Thomae Sanches E Soc. Iesv Ab Emanuele Laurentio Soares Vlyssiponensi, Presbytero Th. Alphabetice breuiter dispositum.
Coloniae AGRIPINÆ: Sumptibus PETRI Hennengij, ANNO M. DC. XXIV. $1,200
Duodecimo, 5 1/18 X3 1/4 inches. )(12,A-T12 This copy is bound in full contemporary vellum with yapp edges missing ties.
Sanchez in his De Sancto Matrimonii Sacramento Dispvtationvm Tomi Tres. has a mode of expression shows a not always pleasing verbosity. As it deals with every possible point in the subject, it has often, quite unjustifiably, drawn upon Sanchez the charge of immorality. […] According to Wernz (Jus decretalium, iv, n. 20), Sanchez’ work ‘De matrimonio’ is even today reckoned by the Roman Curia among the classical works on marriage.” (quoted from the Catholic Encyclopedia, vol. xiii, page 428) But, here we have a first edition of a compendium of that huge work, in an easy alphabetical format!!
De Backer-Sommervogel vol VII col 533

375G Sucquet è Societate Iesu., R.P. Antonij. 1574-1627
P Piæ considerationes ad declinandum à malo et faciendum bonum : cum iconibus Viae vitae aeternae R.P. Antonij Sucquet è Societate Iesu.
Viennæ Austriæ : Wien : [s.n.], 1672 $1,900

Quarto,4 ¾ X 7 inches . ( no printed signatures) π 4 A-T4 V2
This copy is bound in full original vellum over 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. 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.

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

365G Vatier, Antoine . 1591-1659
La conduite de S. Ignace de Loyola :menant vne ame a la perfection par les Exercices spirituels : auec quelques remarques qui en facilitent la connoissance à ceux qui desirent de s’y employer, ou d’y conduire les autres : et vn petit extrait des Regles & Instructions spirituelles que S. Ignace y a inserées.
Paris : Chez Gaspar Meturas, rue S. Iacques, à la Trinité, prés les maturins, 1650 $1800
Quarto, . First Edition ã4 e4 A-3P4 [16], 480, [8] p. : 1 ill. (woodcut) This copy is bound in a contemporary binding with gilt spine. the front board has a gilt central motif. The binding shows ownership of a cardnal?
Vatier studied philosophy at the College of La Flèche (1615-1618 ) and he taught grammar (1618-1620), studied theology (1620-24) and taught mathematics (1624-1626). He then became professor of theology, still at La Flèche (1636-42). In the summer of 1642, he left his position of teaching theology (this was one of the most prestigious in the province), and in the fall it is transferred to the College of Orleans. Concerned with the “peregrinae opiniones” Vatier that would teach his students, as mentioned in the correspondence of the General of the Society in Rome (Ep. ad Gen prov FRANCIÆ, 6… Letters to PP Dinet Filleau and Vatier him itself), which explicitly calls for dismissed teachers who teach novae and absurdae opiniones (ineptiae).

It is probably not a coincidence that these complaints are exactly the time of the publication of Descartes’ Meditations, and we know from the correspondence of the latter, that Vatier had expressed support for early doctrines of the philosopher, himself a former student of the college where Descartes taught. (see letter to the Vatier 22.II.1638 on the Speech, AT I, 558-564, in which he stated the need to explain the Eucharist on the basis of its physical and metaphysical, then letters Descartes to Mersenne and Vatier of 17.XI.1642, AT III 591, 594-597). Once transferred to Orléans, the relationship between Descartes and Vatier gradually ceased, and there was no trace of contact after 1644. Thereafter, Vatier devoted to ascetic works. He was responsible for the conduct of S. Ignatius of Loyola, leading a soul to perfection by the Spiritual Exercises (Paris, Meturas, 1650)

De Backer-Sommervogel vol.VIII, col. 489-492 no 1 Six, Karl, “Descartes im Jesuitenkolleg von La Fleche,” Zeitschrift für katholische Theology 38 (1914) 498-508

478G Xavire?, .

Pratica di divotione delli deci Venerdi ad onore di Dio sotto l’inuocatione di S. Francesco Saverio Apostolo dell’Indie, e della Divotione solita a farsi avanti a Festa del medesimo Apostolo chiamata vo gazmente il Triduo. Dedicata da un Divoto obligato al santo All’ Illust. Sign. Contessa Martia Maria Rossi Pecoli. Con l’aggiunta di cio, che si pratiea nell’ Elercitio Santo della buona morta,e di quanto devono ooflervare quei Fratelli. e Sorelle,che saranno alcritti a que sta Congregatione.

IN Fano, Per Francesco Gaudenzij con Lic. de Sig Super 1696 $ SOLD

Octavo, 5 1/4 X 3 inches. First and only edition?
A-B12 ( 1-49 p) printed on thick paper bound in original card binding. Or should I say cartonnage de (protection/l’ éditeur)? {humm}

I have been unable to find another book anything like this, searching title printer authors or key words…

513G Virgill, .

Bucolica Georgica et Aeneis Ex Cod. Mediceo-Laurentiano descripta ab Antonio Ambrogi Florentino S.J. italico versu reddita adnotationibus atque varianti bus lectionibus et antiquissimi codici Vaticani picturis TOMUS PRIMUS- TOMUS TERTIUS

Rome, Excudebat Joannes Zempel prope Montem Jordanum Venantii Monaldini, 1763-65,

$4,500

Three Large Folios, large paper copy.
427 x 294. One full-page copper engraving at opening of each volume. 165 copper engravings in the text, some of them with uncommon views of ancient Rome. A Full-Page Map of Mediterranean Sea.

This is a beautiful book in every way it is bound in nineteenth century half black morocco, there are small embossed institutional stamp at top of titles, card pocket on rear pastedowns, ink blot in outer margin of L3 in Volume 3. One of the masterpieces of the Roman Printing of XVIIIth Century, it is very rare to find complete with all title-pages, engravings and the map.

In 1761 Anton Maria Ambrogi was made the curator of the Museo Kircheriano.

Brunet V, 1306; Schweiger II, 1177; Mambelli 417: ‘Edizione Monumentale divenuta rara’

End of Fascicule no.I

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