Search

jamesgray2

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

Month

April 2017

Augsburg Confession 1530

Peter Canisius (another Copy)

Canisius 354G Mary and Child

Just recently, after I sold a copy of this wonderful book, I purchased another copy , this new copie has some nice features which make it a great copy , it has less browning that the previous copy  and it is certainly 17th century vellum.

650G spine

DSC_0017

650G 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 officinal typographic Davidis Sartori, 1583     $6,500

                                                                                                       

Folio, 32.5cm x 22.5cm.  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 or 18th 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. […] DSC_0048.

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) in 2011 Pope Benedict XVI gave the following talk on Canisius.

                                                                                                         BENEDICT XVI

GENERAL AUDIENCE

Paul VI Audience Hall

Wednesday, 9 February 2011

 

Saint Peter Canisius

Dear Brothers and Sisters,

Today I want to talk to you about St Peter Kanis, Canisius in the Latin form of his surname, a very important figure of the Catholic 16th century.

He was born on 8 May 1521 in Wijmegen, Holland. His father was Burgomaster of the town. While DSC_0036 he was a student at the University of Cologne he regularly visited the Carthusian monks of St Barbara, a driving force of Catholic life, and other devout men who cultivated the spirituality of the so-called devotio moderna [modern devotion].

He entered the Society of Jesus on 8 May 1543 in Mainz (Rhineland — Palatinate), after taking a course of spiritual exercises under the guidance of Bl. Pierre Favre, Petrus [Peter] Faber, one of St Ignatius of Loyola’s first companions.

He was ordained a priest in Cologne. Already the following year, in June 1546, he attended the Council of Trent, as the theologian of Cardinal Otto Truchsess von Waldburg, Bishop of Augsberg, where he worked with two confreres, Diego Laínez and Alfonso Salmerón. In 1548, St Ignatius had him complete his spiritual formation in Rome and then sent him to the College of Messina to carry out humble domestic duties.

He earned a doctorate in theology at Bologna on 4 October 1549 and St Ignatius assigned him to carry out the apostolate in Germany. On 2 September of that same year he visited Pope Paul III at Castel Gandolfo and then went to St Peter’s Basilica to pray. Here he implored the great Holy Apostles Peter and Paul for help to make the Apostolic Blessing permanently effective for the future of his important new mission. He noted several words of this prayer in his spiritual journal. He said: “There I felt that a great consolation and the presence of grace had been granted to me through these intercessors [Peter and Paul]. They confirmed my mission in Germany and seemed to transmit to me, as an apostle of Germany, the support of their DSC_0050benevolence. You know, Lord, in how many ways and how often on that same day you entrusted Germany to me, which I was later to continue to be concerned about and for which I would have liked to live and die”.We must bear in mind that we are dealing with the time of the Lutheran Reformation, at the moment when the Catholic faith in the German-speaking countries seemed to be dying out in the face of the fascination of the Reformation. The task of Canisius — charged with revitalizing or renewing the Catholic faith in the Germanic countries — was almost impossible. It was possible only by virtue of prayer. It was possible only from the centre, namely, a profound personal friendship with Jesus Christ, a friendship with Christ in his Body, the Church, which must be nourished by the Eucharist, his Real Presence. In obedience to the mission received from Ignatius and from Pope Paul III, Canisius left for Germany. He went first to the Duchy of Bavaria, which for several years was the place where he exercised his ministry.  As dean, rector and vice chancellor of the University of Ingolstadt, he supervised the academic life of the Institute and the religious and moral reform of the people. In Vienna, where for a brief time he was diocesan administrator, he carried out his pastoral ministry in hospitals and prisons, both in the city and in the countryside, and prepared the publication of his Catechism. In 1556 he founded the College of Prague and, until 1569, was the first superior of the Jesuit Province of Upper Germany.  In this office he established a dense network of communities of his Order in the Germanic countries, especially colleges, that were starting points for the Catholic Reformation, for the renewal of the Catholic faith.   At that time he also took part in the Colloquy of Worms with Protestant divines, including Philip Melanchthon (1557); He served as Papal Nuncio in Poland (1558); he took part in the two Diets of Augsberg (1559 and 1565); he accompanied Cardinal Stanislaw Hozjusz, Legate of Pope Pius IV, to Emperor Ferdinand (1560); and he took part in the last session of the Council of Trent where he spoke on the issue of Communion under both Species and on the Index of Prohibited Books (1562).  In 1580 he withdrew to Fribourg, Switzerland, where he devoted himself entirely to preaching and writing. He died there on 21 December 1597. Bl. Pius IX beatified him in 1864 and in 1897 Pope Leo XIII proclaimed him the “Second Apostle of Germany”. Pope Pius XI canonized him and proclaimed him a Doctor of the Church in 1925.

St Peter Canisius spent a large part of his life in touch with the most important people of his time and exercised a special influence with his writings. He edited the complete works of Cyril of Alexandria and of St Leo the Great, the Letters of St Jerome and the Orations of St Nicholas of Flüe. He published devotional books in various languages, biographies of several Swiss Saints and numerous homiletic texts.

However, his most widely disseminated writings were the three Catechisms he compiled between 1555 and 1558. The first Catechism was addressed to students who could grasp the elementary notions of theology; the second, to young people of the populace for an initial religious instruction; the third, to youth with a scholastic formation of middle and high school levels. He explained Catholic doctrine with questions and answers, concisely, in biblical terms, with great clarity and with no polemical overtones.

There were at least 200 editions of this Catechism in his lifetime alone! And hundreds of editions succeeded one another until the 20th century. So it was that still in my father’s generation people in Germany were calling the Catechism simply “the Canisius”. He really was the Catechist of Germany for centuries, he formed people’s faith for centuries.

This was a characteristic of St Peter Canisius: his ability to combine harmoniously fidelity to dogmatic principles with the respect that is due to every person. St Canisius distinguished between a conscious, blameworthy apostosy from faith and a blameless loss of faith through circumstances.

Moreover, he declared to Rome that the majority of Germans who switched to Protestantism were blameless. In a historical period of strong confessional differences, Canisius avoided — and this is something quite extraordinary — the harshness and rhetoric of anger — something rare, as I said, in the discussions between Christians in those times — and aimed only at presenting the spiritual roots and at reviving the faith in the Church. His vast and penetrating knowledge of Sacred Scripture and of the Fathers of the Church served this cause: the same knowledge that supported his personal relationship with God and the austere spirituality that he derived from the Devotio Moderna and Rhenish mysticism.

Characteristic of St Canisius’ spirituality was his profound personal friendship with Jesus. For example, on 4 September 1549 he wrote in his journal, speaking with the Lord: “In the end, as if you were opening to me the heart of the Most Sacred Body, which it seemed to me I saw before me, you commanded me to drink from that source, inviting me, as it were, to draw the waters of my salvation from your founts, O my Saviour”.

Then he saw that the Saviour was giving him a garment with three pieces that were called peace, love and perseverance. And with this garment, made up of peace, love and perseverance, Canisius carried out his work of renewing Catholicism. His friendship with Jesus — which was the core of his personality — nourished by love of the Bible, by love of the Blessed Sacrament and by love of the Fathers, this friendship was clearly united with the awareness of being a perpetuator of the Apostles’ mission in the Church. And this reminds us that every genuine evangelizer is always an instrument united with Jesus and with his Church and is fruitful for this very reason.

Friendship with Jesus had been inculcated in St Peter Canisius in the spiritual environment of the Charterhouse of Cologne, in which he had been in close contact with two Carthusian mystics: Johannes Lansperger, whose name has been Latinized as “Lanspergius” and Nikolaus van Esche, Latinized as “Eschius”.

He subsequently deepened the experience of this friendship, familiaritas stupenda nimis,through contemplation of the mysteries of Jesus’ life, which form a large part of St Ignatius’ Spiritual Exercises. This is the foundation of his intense devotion to the Heart of the Lord, which culminated in his consecration to the apostolic ministry in the Vatican Basilica.

The Christocentric spirituality of St Peter Canisius is rooted in a profound conviction: no soul anxious for perfection fails to practice prayer daily, mental prayer, an ordinary means that enables the disciple of Jesus to live in intimacy with the divine Teacher.

For this reason in his writings for the spiritual education of the people, our Saint insists on the importance of the Liturgy with his comments on the Gospels, on Feasts, on the Rite of Holy Mass and on the sacraments; yet, at the same time, he is careful to show the faithful the need for and beauty of personal daily prayer, which should accompany and permeate participation in the public worship of the Church.

This exhortation and method have kept their value intact, especially after being authoritatively DSC_0041proposed anew by the Second Vatican Council in the ConstitutionSacrosanctum Concilium: Christian life does not develop unless it is nourished by participation in the Liturgy — particularly at Sunday Mass — and by personal daily prayer, by personal contact with God.

Among the thousands of activities and multiple distractions that surround us, we must find moments for recollection before the Lord every day, in order to listen to him and speak with him.

At the same time, the example that St Peter Canisius has bequeathed to us, not only in his works but especially with his life, is ever timely and of lasting value. He teaches clearly that the apostolic ministry is effective and produces fruits of salvation in hearts only if the preacher is a personal witness of Jesus and an instrument at his disposal, bound to him closely by faith in his Gospel and in his Church, by a morally consistent life and by prayer as ceaseless as love. And this is true for every Christian who wishes to live his adherence to Christ with commitment and fidelity. Thank you. (Benedictus PP. XVI)

Within a decade of its founding, the Society of Jesus had already developed its own kind of spirituality. Ignatian spirituality, as it is now called, has as its cornerstone the Spiritual Exercises written by St. Ignatius himself.

DSC_0050 2

The glorious doctour S. Augustine. Newly translated into English.

454G    John Floyd (1572 – 15 September 1649)

The meditations, soliloquia, and manuall of the glorious doctour S. Augustine. Newly translated into English.

DSC_0109

London: Matthew Turner ,1686             £1500

 

Duodecimo 5 ½ X 3 inches A-T12        Second Edition (enlarged) of this Translation                        A very nice copy expertly rebacked.

 

DSC_0110John 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 in1588 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. 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.

 

Wing (2nd ed., 1994), A4212A ;Clancy 43; (see)Allison & Rogers #306

 

See: DeBacker-Sommervogel volIII col 814,#8

Martin DelRio Satan’s Lawyer!

403G Martino Delrio 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.

DSC_0047

DSC_0048

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

Octavo ã A-2G 2H This is a nice clean copy bound in original full vellum with intact ties.DSC_0046

This book contains catchwords to titles of the Digesta, in order, each followed by citations to authors (by chapter and verse) writing on the particular title, often with a brief note of explanation. In a sense, this book functions as a technical appendix to the Juris Civilis and can be used as a convenient and quick reference for both lawyers and judges.

Martin Antoine Del Rio was a famous Jesuit scholar and his encyclopedic Disquisitionum Magicarum, in many ways the most complete of all works on witchcraft, is as renowned as the Malleus Maleficarum. He was born in Antwerp, Belgium, of a distinguished Castilian father and wealthy Aragonese mother. 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. After Delrio’s studies in Paris and Salamanca, but before he entered the Jesuit Order in Valladolid in 1580, he was an Officer of the Order (AO) as one of the judges of the Inquisition in the Netherlands, the so-called “Blood Council”. It was at this time that his father, a royal official, had his castle pillaged in the native rebellions against Spanish domination, and Martin lost his library. 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.

DeBacker-Sommervogel Vol.II col 1897 no5 ; Adams D244

DSC_0049

“Scholar, statesman, Jesuit theologian, born at Antwerp, 17 May, 1551; died at Louvain, 19 October, 1608. He studied at Paris, Douai, Louvain, and Salamanca where he received the degree of Doctor of Law in 1574. Returning to the Low Countries with the reputation of being “the miracle of his age”, a title given him by Justus Lipsius, he held the offices of senator, auditor of the army, vice-chancellor, and procurator general. In 1580 he entered the Society of Jesus, made his novitiate at Valladolid, and returned to Louvain for further studies. He afterwards held the chairs of philosophy, moral theology, and Scripture at the Universities of Douai, Liège, Louvain, Graz, and Salamanca. He possessed a speaking-knowledge of at least nine languages, wrote in a pure though somewhat diffuse style, and was careful to the extreme in the preparation of his books, as may be seen from the fact that his second work, published at the age of twenty-three, contains citations from nearly eleven hundred authors. His principal works comprise: Commentaries on Claudius, Ennius, Florus, and Seneca; on the ancient geographer and historian, C. J. Silvius Polyhistor; notes on the Christian poets, St. Orientius and St. Aldhelm; an exhaustive treatise on civil law; a “Historia Belgica”, on the contemporary disorders in the Low Countries; some controversial pamphlets written against Joseph Scaliger; commentaries on Genesis, on the Canticle of Canticles, and on the Lamentations of Jeremias; an explanation of various proverbial expressions in the Old Testament called “Adagialia sacra Veteris Testamenti”; panegyrics and other works on the virtues of the Blessed Virgin; and a treatise on magic, called “Disquisitionum magicarum libri sex”. This last work, the one by which Delrio is best known, was much praised in its day and went through many editions, but can no longer be accepted in full.”   (CE)

 

A short pre-view of books from fascicule VII

DSC_0044798G                Anon

The Compleat Sheriff: wherein is set forth, his office and authority; with directions, how and in what manner to execute the same, according to the common and statute laws of this kingdom, which are now in force and use: and the judgments and resolutions of the judges in divers late cases in the several courts of Westminster, relating thereunto. Likewise of Under-Sheriffs and their deputies… to which is added, the office and duty of coroners, and many modern adjudged cases relating to the office of a Sheriff to this time, &c.

DSC_0046 2In the Savoy: printed by John Nutt. 1710   £2900

Octavo 7 ½ X 4 ½ Bound in full contemp. panelled calf, raised bands, gilt dec. spine; lacking label, sl. cracking to head of upper joint. Armorial bookplate of the Marquess of Headfort. v.g.           Second Edition with additions. This is one of those books in which the Title says it all..even including the duties of the Coroners!

ESTC T90638, BL, NLW, Oxford & National Trust only in British Isles; Columbia, Harvard & Kansas in North America.

 

 

649G Anon ( but probably Roger L’Estrange, 1616-1704)

A compendious history of the most remarkable passages of the last fourteen years: with an account of the plot, as it was carried on both before and after the fire of London, to this present time

DSC_0047London: printed by A. Godbid, and J. Playford, and are sold by S. Neale, at the Three Pigeons in Bedford-Street over against the New-Exchange 1680                                                      £2,400

Octavo , 7 X 4 ½ inches First edition A (-A1) B-O . With frontis. portraits (plate) of Titus Oates, Captain William Bedloe, Stephen Dugdale, and Miles Prance. As well as a large fold out of London Bridge.DSC_0049

This is a wonderful copy expertly rebacked retaining the original sheep boards.

DSC_0050The (Horrid) Popish Plot , a fabrication of the evil and twisted mind of Titus Oates. On 28 September 1678, Oates made 43 allegations against various members of Catholic religious orders — including 541 Jesuits — and numerous Catholic nobles. He accused Sir George Wakeman, Queen Catherine of Braganza’s physician, and Edward Colman, the secretary to Mary of Modena, Duchess of York, of planning to assassinate Charles. Oates was playing on two divergent groups of Zealous biggots.

Wing L1228

682G    Charles-Alphonse Dufresnoy 1611-1688 Translated by John    Dryden  1631-1700

DSC_0052De arte graphica. The art of painting, by C.A. Du Fresnoy. With remarks. Translated into English, together with an original preface containing a parallel betwixt painting and poetry. As also a short account of the most eminent painters, both ancient and modern, continu’d down to the present times, according to the order of their succession. By another hand.

DSC_0051

Heptinstall for W. Rogers, at the Sun against St. Dunstan’s church in Fleetstreet, 1695   £2,200

Quarto  8 1/8 X 6 in     [ ]2, (a-h)4, B-Z4, Aa-Yy4, Zz2. Internally, this copy is in very good shape.      This copy is the first edition of the text in English translation. Bound in contemporary paneled calf it is a very clean large copy.; the spine’s title label has been replaced. “His progress in his studies was more than usually promising; he soon became well versed in the classics, and at an early period of his life showed a mark genius for poetry” (Bryan’s D-96). He was a working artist who established himself within a circle of peers that inlcuded Poussin, Claude Lorrain, and, close friend, Pierre Mignard who spent several years with him in Italy. Dufresnoy and Mignard were involved in copying Annibale Caracci’s frescoes into the Farnese Palace. However, “Dufresnoy was before all things a critic, and his best known work is not a painting, but a book, “De Arte Graphica”, a manual written in extremely elegant Latin verse…and reprinted for a hundred years as a masterpiece” (CE vol.X, p.289). The academic and creative impact Dufresnoy’s book had was great; his influence reverberated across the artistic community. This is particularly clear within his circle of friends, “this rare amateur wielded a great educational influence over Mignard, and made him acquainted with Venice and its incomparable school, which our classic art had professed to despise” (CE). Lowndes describes the book as “a work of established reputation” (p. 163) and the text itself includes Dufresnoy’s explanation of the art of painting. Examples of some topics covered include “The motions of the hands and head must agree”, “The conduct of the tones of Light and Shadows”, “The reflection of colours”, “Things which are vicious in painting to be avoided”. There is also an interesting account of “the most eminent painters, both ancient and modern” by his personal judgement (includes articles on Vouet, Caravaggio, his hero, Titian, and others).
“Painting and Poetry are two Sisters, which are so like in all things, that they mutually lend to each other both their Name and Office. One is call’d a dumb Poesy, and the other a speaking Picture” (from pg. 3 of “De Arte Graphica”). Dufresnoy and Dryden helped assure this filial association between the two popular arts of painting and poetry. This text laid the groundwork for Jonathan Richardson’s seminal “Essay on the Theory of Painting” published in 1715 – a work that has been hailed as the “starting point for the classical school of art criticism in Britain” and the study of aesthetics. “ (Prince, “Aesthetics: Sources in the Eighteenth Century”).

Wing D-2458 ; H. Macdonald’s “Dryden Bibliography” 139a (p. 175)

 

 

453F     John      Dryden  1631-1700

Lucretius a poem against the fear of death. With an ode in memory of the accomplish’d young lady Mrs. Ann Killigrew, excellent in the two sister arts of poetry and painting.    London: H. Hills, 1709.   £800

DSC_0053Octavo  6 ½ X 4 ¼ inches         Hills’s pirate edition .A8

First edition in this form              Price from imprint: Price One PennyThis copy is bound in full reversed calf.    Killigrew died of smallpox on June 16, 1685, when she was only 25 years old so the question has frequently been raised: is Killigrew so deserving of such an immortalizing Ode by Dryden? Had he even read her poetry to properly determine her skills? Some say Dryden defended all poets as teachers of moral truths, and therefore Killigrew, despite her lack of experience, deserved his praise. However, evidence shows that she might not have been ready to see some of her work published, such as the unfinished poem “Alexandreis,” about Alexander the Great. At the end of the poem, she expresses the feeling that the task was too great for her to take on and she would try to finish it at another time. Then, there is the question of the last three poems that were found among her papers. They seem to be in her handwriting, which is why Killigrew’s father added them to her book. The poems are about the despair the author has for another woman, and could possibly be autobiographical if they are in fact by Killigrew. Some of her other poems are about failed friendships, possibly with Katherine Philips or Anne Finch, so this assumption may have some validity.
Anne Killigrew (1686), also an elegy, is devoid of theodicean complaint and provides the consolation of apotheosis throughout. Even when Dryden, in one of the best images in the poem (“Destiny … like a hardn’d Fellon,” that is, a rapist, refused to finish the “Murder at a Blow, … But … took a pride / To work more Mischievously slow, / And plunder’d first, and then destroy’d”), laments Killigrew’s premature death from smallpox, he concludes immediately that she, like Katherine Philips, the matchless “Orinda,” died only to be “translate[d]” to heaven. Moreover, the person praised is a poet–and a woman to boot. Dryden uses the occasion to apotheosize art itself. Anne is a Beatrice, a descendant of “Sappho,” whose transmigrating soul now leaves its peregrinations to sing eternally in a heavenly choir and to whom Dryden and other poets can now pray for poetic inspiration:

Hear then a Mortal Muse thy Praise rehearse,
In no ignoble Verse;
But such as thy own voice did practise here,
When thy first Fruits of Poesie were giv’n;
To make thy self a welcome Inmate there:
While yet a young Probationer,
And Candidate of Heav’n.

Dryden portrays this “Poetess” as having “Wit … more than Man,” as being indeed quasi-divine, a second Christ who “attone[s]” for the “Second Fall” of mankind through bad poetry, bad art, and bad drama; a second Noah in her ability to people creation itself through her portraits; and a cocreator who has the power to paint not only James II’s “Outward Part” but to “call out” with her very “hand” the “Image of his Heart.” Dryden thus portrays Anne’s agency on earth as a second Incarnation, one that, like Christ’s, raises mankind up to higher status–especially the “Sacred Poets,” who, at the sound of the “Golden Trump” on Judgment Day, will, because “they are cover’d with the lightest Ground,” spring first from the earth “And streight, with in-born Vigour, on the Wing, / Like mounting Larkes, to the New Morning sing,” led by Anne “As Harbinger of Heav’n, the Way to show.” Dryden has granted this “Virgin-daughter of the Skies” the status of the Blessed Virgin or Sophia, by implication a coequal member of the Trinity (from which the figure of woman has been conspicuously absent). And one of the main fictions of the poem is that his Pindaric poetry itself participates in the divine emanation. Without music itself, this poem is as wonderfully lyrical as anything the age produced. Witness the last stanza in its entirety:

When in mid-Aire, the Golden Trump shall sound,
To raise the Nations under ground;
When in the valley of Jehosaphat,
The Judging God shall close the Book of Fate;
And there the last Assizes keep
For those who Wake, and those who Sleep;
When ratling Bones together fly,
From the four Corners of the Skie,
When Sinews o’re the Skeletons are spread,
Those cloath’d with Flesh, and Life inspires the Dead;
The Sacred Poets first shall hear the Sound,
And formost from the Tomb shall bound:
For they are cover’d with the lightest Ground
And streight, with in-born Vigour, on the Wing,
Like mounting Larkes, to the New Morning sing.
There Thou, Sweet Saint, before the Quire shalt go,
As Harbinger of Heav’n, the Way to show,
The Way which thou so well hast learn’d below.

The play off the inverted iamb every time the line begins with “When” and then leads, in the first instance–or slams, in the third–into a spondee provides wonderful metrical variation, even as the foot-lengths vary, producing, along with the alliterative f’s and the collapsed iambs of the second line, these great sound effects: “When ratling Bones together fly, / From the four Corners of the Skie.” The use of medial caesuras is masterful especially in the last five lines, including double caesuras that allow the succeeding lines to explode forth in imitation of the mounting larks/resurrected bodies

Foxon, D458
English Short Title Catalog, ESTCT76294.

 

 

 

626G    (Parker, George, 1654-1743.)        Eland, William    fl 1690

Eland’s tutor to astrology : or, astrology made easie; being a plain introduction to that art, … The tenth edition. Corrected from its former errors, and enlarged.

London : G. Conyers, J. Sprint and T. Ballard, 1704.              £1900

Octavo  5 X 3 inches A4, B-Y6 (signature Y signed y & z2-6, no lacuna) Aa2 (complete)           Listed as the tenth edition, yet no earlier editions show up?                 This is a nice and clean copy, bound in later vellum.     DSC_0054      A4, is an advertisment for three books sold by G. Conyers,J Sprint and Tho Ballard including “A Wonderful history of all the storms, hurricanes, earthquakes, &c. That have happen’d in England for above 500 years past, and the great dammages they have done, with a particular and large account of the dreadful-storm, that happen’d on the 26th and 27th of November, 1703. “ which shows up in only two copies, it seems all the books sold by these sellers are rare. The Title page lists “Geo. Parker as the Author, yet ESTC leaves it as WilliamEland, the intooduction ‘to the reader’explains this in a typically early eighteenth century was the rather cloudy relation between the book ‘compil’d nearly half a century of yerars since,” and the Author’s memory.

DSC_0055DSC_0056


Gardner Biblioteca Asytrologica #297

Roma vetus ac recens, by Alessandro Donati, S.J.

dsc_0045

816G Alexander [Alessandro]: Donati, 1584-1640.

 

Roma vetus ac recens. utriusque aedificiis illustrata. In multis locis aucta, castigatior reddita, indice locupletißimo, & figuris aeneis illustrata.

 

Rome , Ex typographia Manelphi Manelphij:1639                          $2,100

Quarto 9 1/4 X 6 3/4 inches l 4 [pi] 2 A-Z8, Aa-Cc 8 [Dd]1.  A re-issue of the 1st ed. of 1638.

This copy is bound in neat quater vellum over marbled boards. Roma vetus ac recens, by Alessandro Donati, S.J. , was first published in 1638 (Romae: Ex typographia Manelphi Manelphii). Its four books provide a topographical and architectural study of the ancient city and conclude with a select guide to Christian constructions from Constantine to Sixtus V. ” Donati resided in Rome as a teacher and administrator in the Collegio Romano for most of his adult life.      His Roma vetus ac recens is an example of the growing sophistication of dsc_0039topographical studies of antiquity during the seventeenth century, a period long dismissed as an intellectually static time between the early achievements of Renaissance humanism in the fifteenth century and the beginnings of scientific archaeology in the eighteenth. Book One covers the foundation of the city, its shape, growth, extent, walls, gates, roads, and gives a general overview of construction and repair from Romulus to Justinian. It is a discrete portion of the whole work which both illustrates Donati’s methods and aims on very specific topics and summarizes his views on the whole history of ancient Rome as a built environment. The book concludes with a chapter on Donati’s general conclusions based on his comparison of ancient Rome and the modern Baroque Rome of Urban VIII. DeBacker-Sommervogel vol. III col 132 no14 dsc_0046

 

dsc_0040

Born to a noble Sienese family, Donati moved to Rome in 1600 to enter the Collegio Romano where he took orders as a Jesuit, professing in 1617. He taught rhetoric there, and then became prefect of the school of humanities. He wrote a three-volume work of Latin poetry dedicated to Cardinal Francesco Barberini in 1625 with an introductory ode about the Barberini arms. He published the first edition of his Roma vetus ac recens utriusque aedificiis ad erudite dsc_0043

cognitionem espositis in 1638, with further editions in 1639 and a second, corrected edition in 1648 and 1662, a third (ultima) edition following in 1725 from the de Rubeijs brothers in Rome. Eventually the plates for that book were printed in Amsterdam in 1695 with a new frontispiece loosely based on the one originally designed by Giovanni Antonio Lelli and etched by J.F. Greuter, and as we see from the edition included on this site, were also used later (without the frontispiece) to illustrate the travel diary of Ahmet Pasa, Antiquités Romaines expliquées dans les memoires de comte de B**, * printed in the Hague in 1750.

Aside from poetry, Donati wrote plays, and a three-volume ‘Ars poetica,, dedicated to Alfonso Della Valle.dsc_0044

E.L.

Sources

dsc_0041

Formichetti, Gianfranco. “Donati, Alessandro.” Dizionario Biografico degli Italiani. Volume 41 (1992)

 

 

 

Four works by Jesuits

841G Fabio Ambrosi Spinola , 1593-1671.

Vita del P. Carlo Spinola della Compagnia di Giesù morto per la santa fede nel Giappone : del P. Fabio Ambrosio Spinola dell’istessa compagnia.

Version 3

In Roma : Appresso Francesco Corbelletti, 1628                            $1,600

Octavo a4 A-O8.(this copy is lacking the Engraved port Spinolaas well as the folded plan of the prison in which Father Spinola was imprisoned in Nagasaki.)

The binding is early and certainly seventeenth century, a very nice but worn and chewed reversed alum tawed skin dyed green!  .

DSC_0003There is also the book plate of “Ex Fundatione R.P. Joachimi Faucher Bolennensis. Societ.Jusu ab Ano 1644” Polybiblion: Revue Bibliographique Universelle, Volume 76 – states (in French) that Docteur Bouland publishes a brochure adorned with beautiful engravings: The Foundation of Father Joachim Faucher and Vex-libris of PP. Jesuits of Avignon (Macon, imp. Protat, gr. in-8 4 p. Extract of the journal French Society of bookplate collectors). The author provides information on Fr. Joachim Faucher, born in Bollène February 12, 1606, died at Shore deGênes April 24, 1650, and the donation that he made in 1639 to the Jesuits of Avignon , using an inheritance given by his father, for a sum of three thousand pounds, whose interests were intended to sustain their library. For one hundred twenty-five years, from 1644-1768, all the books purchased by the Jesuit house Avignon were affixed with the commemorative book plate which is on this book: Ex fundatione RP Joachimi Bolennensis Faucher, Societ. lesu ab anno 1644.

DSC_0004

This is a First edition of the Biography Of Carlo Spinola which was written six years after his death by his cousin Fabio Ambrosi Spinola, 1593-1671.Carlo Spinola was born in January 1564 in Madrid, Spain, the son of Ottavio Spinola, Count of Tassarolo. He was educated in Spain and in the Jesuit school in Nola, where he lived with his uncle, Philip Cardinal Spinola, Bishop of Nola. He entered the noviatiate in December 1584, and studied in Naples, Milan, and Rome. He was ordained a priest in 1594, and assigned to serve parishes in Cremona. In 1596, he received a letter appointing him to the missions in Japan. His journey was marked by shipwrecks and delays, which included captivity in England, and he reached his destination only in 1602, six years later. The first ship he took from Genoa struck a rock and was forced to return to Genoa for repairs. Setting out again, he arrived in Barcelona and made his way on foot to Lisbon. Spinola and his companions set from Lisbon on 10 April 1596. A violent wind damaged the ship’s rudder and they were forced to make for Brazil, where they landed on the 15 July. After five DSC_0002 2months they left Brazil, but a severe storm drove them Puerto Rico, arriving on 24 March 1597. The missionaries found the general state of morality among the Spanish sugar plantations deplorable, and Spinola considered their arrival providential. Based in San Juan, he and the small band of Jesuits preached and taught catechism, visiting outlying settlements. On one occasion, Spinola was nearly drowned when his horse lost its footing crossing a river. Setting sail from Puerto Rico on 21 August 1597, Spinola’s ship was captured by English pirates off the Azores and the Jesuits arrived in Yarmouth on 5 November. He studied Japanese before going to Miyako (Kyoto) where he was minister at the Jesuit College, and a teacher of mathematics and astronomy. For twelve years, he worked at ministering to the growing Christian community in Japan. In 1614, all foreign missionaries were banished so Spinola went into hiding, eluding capture for four years. After being arrested in 1618, he, together with Brother Ambrose Fernandes and their catechist, John Chogoku, were imprisoned for four years in a birdcage-like confinement under harsh conditions. He was burnt at the stake at Nagasaki on 10 September 1622. Charles was declared Blessed in 1867, along with 30 other Jesuits, over half of whom were Japanese.see Bl. Charles Spinola”, jesuit.org.sg; accessed 1 March 2014. Debacker-Sommervogel vol VII, col 1448 no.2; Streit, R. Bib. missionum,; v. V, no. 1407

 

 

 

 

 

 

 

650G 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

DSC_0011

[Bound with]

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

DSC_0011

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

Folio, 8 1⁄2 X 13 inches. Second Edition 12 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 Original  17th century full vellum.

DSC_0016“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 DSC_0018
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 (1583) 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)

 

572G Léonore Gigault de,; O.S.B. Bellefont (Bouhours)

Les OEuvres spirituelles de Madame De Bellefont, religieuse, fondatrice & superieure du convent de Nôtre-Dame des Anges, de l’Ordre de Saint Benoist, à Roüen.Dediées à Madame La Dauphine.

DSC_0029A Paris : Chez Helie Josset, ruë S. Jacques, au coin de la ruë de la Parcheminerie, à la fleur de lys d’or, 1688                          $2200

Octavo 6.25 x 3.6 in. a4, e8, i8, o2, A-Z8; Aa-Qq8 ; *8, **4. This copy is very clean and crisp it is bound in contemporary calf with ornately gilt spine. La vie de Madame de Bellefont”, on unnumbered pages preceding numbered text./ “Table des chapitres . . .” and “Stances” and “Paraphrases” in verse on final 24 numbered pages./ In the “Avant propos” this work is ascribed to “feüe madame Lêonore Gigault de Bellefont”, but most authorities credit Laurence Gigault de Bellefont with authorship See Sommervogel I 1908 #25

 

 

 

866G Edmund Campion 1540-1581

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

DSC_0033

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.with the book plate of Ex libris Moritz Carl Christian Woog. È Bibliotheca Woogiana. „Nominor à Libra: Libratus nelevis unquam ..Karl Christian Moritz Woog DSC_0032(1684-1760), who was a German evangelical Minister who apparently devoted himself to scientific work, and more importantly for us, ‘collected a handsome library’ (Muller – General German Biography). The library, wonderfully named Bibliothecae Woogianae, was sold at auction in Dresden in 1755, and as you would expect was largely theological in content, though there were works on history, philosophy, economics and medicine This book has uniform humidity browning through out. 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 DSC_0030name of the young, sickly Edward VI, the transformation begun by Henry VIII.Campion was 13 and the most promising scholar at Christ’s Hospital school in London when he was chosen to read an address to Mary Tudor upon her arrival in London as queen in 1553. Campion received a scholarship to Oxford at age 15, and, by the time Elizabeth rose to power (“restoring” Protestantism as the national religion) upon Mary’s death in 1558, he was already a junior fellow.At Oxford Campion’s erudition, charisma, and charm gained him noteriety; his students even imitated his mannerisms and style of dress. Queen Elizabeth visited in 1566 and for her entertainment was treated to academic displays. Campion, the star of the show, single-handedly debated four other scholars and so impressed the queen that she promised the patronage of her advisor (and one of the principal architects of the Reformation in England) William Cecil, who referred to Campion as the “diamond of England.”It was the hope of the crown that Campion would become a defender of the new faith which, though favored by the temporal power, lacked learned apologists. Yet even as he was ordained to the Anglican diaconate, he was being swayed toward Rome, influenced in great part by older friends with Catholic sympathies. In 1569 he journeyed to Dublin, where he composed his <History of Ireland>. At this point Campion was at the summit of his powers. He could have risen to the highest levels of fame had he stayed his course. But this was not to be. By the time Campion left Ireland, he knew he could not remain a Protestant.Campion’s Catholic leanings were well-publicized, and he found the atmosphere hostile upon his return to England in 1571. He went abroad to Douay in France, where he was reconciled with the Church and decided to enter the Society of Jesus. He made a pilgrimmage to Rome and journeyed to Prague, where he lived and taught for six years and in 1578 was ordained a Jesuit priest.In 1580 he was called by superiors to join fellow Jesuit Robert Parsons in leading a mission to England. He accepted the assignment joyfully, but everyone was aware of the dangers. The night before his departure from Prague, one of the Jesuit fathers wrote over Campion’s door, “<P. Edmundus Campianus, Martyr.>”Campion crossed the English Channel as “Mr. Edmunds,” a jewel dealer. His mission was nearly a short one: At Dover a search was underway for Gabriel Allen, another English Catholic expatriate who was rumored to be returning to England to visit family. Apparently Allen’s description fit Campion also, and he was detained by the mayor of Dover, who planned to send Campion to London. DSC_0031Inexplicably, while waiting for horses for the journey, the mayor changed his mind, and sent “Mr. Edmunds” on his way.Upon reaching London, Campion composed his “Challenge to the Privy Council,” a statement of his mission and an invitation to engage in theological debate (see “Classic Apologetics” in this issue). Copies spread quickly, and several replies to the “Challenge” were published by Protestant writers, who attached to it a derogatory title, “Campion’s Brag,” by which it is best known today.The power and sincerity of the “Brag” is accompanied by a degree of naivete: Campion’s statement of purpose was of no value during his later trial for treason, and the challenge to debate, repeated later in his apologetic work <Decem Rationes>, was as much an invitation to capture. And his capture seemed almost inevitable: Elizabeth had spies everywhere searching for priests, the most sought after of whom being her former “diamond of England.”Campion and his companions traveled stealthily through the English countryside in the early summer of 1581, relying on old, landed Catholic families as hosts. They said Mass, heard confession, performed baptisms and marriages, and preached words of encouragement to a people who represented the last generation to confess the faith of a Catholic England.There were close calls. Many homes had hiding places for priests—some even had secret chapels and confessionals—and the Jesuits had to rely on these more than once. Campion took extraordinary risks, never able to turn down a request to preach or administer the sacraments, and more than once he escaped detection while in a public setting.His fortune changed while visiting the home of Francis Yate in Lyford Grange, which was west of London. Yate was a Catholic imprisoned for his faith who had repeatedly asked for one of the Jesuit fathers to tend to the spiritual needs of his household. Though it was out of the way and the queen’s searchers were reportedly in hot pursuit, Campion was unable to resist the request.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.”

 

 

 

 

Eleven early Books MCCCCLXXVI- to- Millesimo quingentesimosecu[n]do

 

dsc_0079In chronological order

dsc_0072-3

1) 723G  SaintBonaventura.  (i.e.”Conrad”of”Saxony)””

Speculum Beatae Mariae Virginis.

[Augsburg]: Anton Sorg, 29 Feb 1476                        $11,000

DSC_0002Folio,11 1/4 X 8 inches. First edition

50 leaves a-e10. Like in both BMC copies and in the Augsburg copy first blank leaf is wanting but text complete. Hain mentions also 50 leaves. GKW indicates 51 leaves (a-d10 e11). But there are no signatures nor catchwords.

This copy is bound in full modern vellum. This is a very nice copy with with wide margins and thick paper. This is one of Sorg’s early works, printed in his first type most probably handed down to him by the monastery of S. Ulrich & S. Afra, and used until 1477.

In the period of transition from manuscripts to books, authorship wasn’t as significant as it is in modern day, this particular book is an example of some of these complications. No longer attributed to Bonaventura, now attributed to Conrad of Saxony, his date and place of birth are uncertain. Holyinger is perhaps his family name. This error has been made by some of confounding Conrad of Saxony with another person of the same name who suffered for the Faith in 1284, whereas it is certain that they were two distinct individuals, though belonging to the same province of the order in Germany. Our Conrad became provincial minister of the province of Saxony in 1245, and for sixteen years ruled the province with much zeal and prudence. While on his way to the general chapter of 1279; he was attacked with a grievous illness and died at Bologna in 1279. The writings of Conrad of Saxony include several sermons and now the Speculum Beatæ Mariæ Virginis; the latter, at times erroneously attributed to St. Bonaventure, was edited by the Friars Minor at Quaracchi in 1904. The preface to this excellent edition of the Speculum contains a brief sketch of the ife of Conrad of Saxony and a critical estimate of his other writings.

The Franciscan C(K)onrad Holzinger von Sachsen was born in the early 13th century at Braunschweig as Konrad Holzinger (Holtnicker). He died in 1279 at Bologna while on his way to the General Franciscan Assembly at Assisi. He was known as lecturer at Hildesheim, orator and ascetic-mystic author. In 1247 he became the Saxon provincial and managed his Order for 16 years till 1263 when he resigned. But in 1272 he was again elected as provincial, to remain so till his death.

His most famous work is his Speculum Beatae M. Virginis. For centuries this work was attributed to Bonaventura (see e.g. Hain who listed the work under Bonaventura). This is quite understandable from the wording of the Incipit on the first leaf and that of the colophon on the last leaf. In this work, Konrad deploys his Mariology as an explanation to the Ave Maria. It is also known as Expositio de Salutatione Angelica and is one of the most important works of the 13th century ascetic literature; from the 13th till the 15th century it was dispersed in 173 manuscripts. His other works are a.o. a Bible-commentary and the Sermons De Tempore, De Sanctis, De Communi Sanctorum, Ad Sacerdotes et Rectores, Ad Religioses and a Quadragesimale.

Holzinger’s exegetic works are said to have influenced Dante’s “Purgatorio”.

On Konrad see: BBKL, Band IV (1992), 429-430; NDB 12 (1979), 549; N. Glassberger, Chronica (= Analecta Franciscana), Quaracchi 1887; A. Franz, Drei dt. Minoritenprediger, Freiburg 1907, 9-46; L. Lemmens, in: Jahrb. der Sächs. Provinz, Düsseldorf 1907, 142 and in: Beiträge zur Gesch. der Sächs. Franziskaner-Provinz 2 (1909), 3.

This is one of Anton Sorg’s early works and the second edition of this work at his press; the first one being from 29 II 1476 (Hain 3566; GKW 04817).

There is not much known about him. He was an apprentice in the printing shop of the monastery of Saint Ulrich and Afra in 1472 and later its director. In 1475 he left the monastery and started his own press in Augsburg. That city was then particularly famed for the craftsmen who produced woodcuts for block-books. In that city book illustration as an art first flourished and Sorg played an important part in that development. Sorg was active in Augsburg between 1475 and 1493. And very active, he was one of the most prolific of the early printers: the GW mentions altogether 242 works. He had close professional ties to other printers, especially the Bämmler and Schönsperger offices, who often used the same illustrations. His most famous edition was the 1477-German Bible.

A peculiarity of Sorg’s press was the use of outlined woodcut initials (after the examples of the medieval manuscript). Often a large outlined initial was inserted at the start of a chapter and within each chapter smaller woodcut initials headed each division. Sorg’s use of printed outlines of the letters to be illuminated was not a common practice. In this work there is on the first leaf a splendid 10-line decorative Maiblumen illuminated initial Q and furthermore there are 16 3- or 4-line illuminated initials (8x A; 4x D; 4x B).

On Sorg see: Albert Schramm – Der Bilderschmuck der Frühdrucke. Vol. 4: Die Drucke von Anton Sorg in Augsburg (Hiersemann, 1921).

Goff B959;  BMC II 343

Boston Public Library;
Univ. of North Carolina
The Newberry Librar
Univ. of South Carolina;
St Vincent College & Archabbey Library;
Yale Univ;,
Columbia Univ; New York Public ; Pierpont Morgan Library;
Brown Univ;
Hollins Univ. Library;
The Huntington Library; Library of Congress.

2)   Sacrobosco, Johannes de (ca. 1195 – ca. 1256 A.D.); Regiomontanus, Johannes (1436-1476); Peurbach, Georg von (1423-1461)

Sphaera mundi [with] Johannes Regiomontanus: Disputationes contra Cremonensia deliramenta [and] Georg von Peurbach: Theoricae novae planetarum.

Venice: Erhard Ratdolt, 6 July 1482

$38,000.00

 Quarto: 19.5 x 14.3 cm. 60 lvs. Collation: a-g8, h4. 30-31 lines, Gothic type

FIRST COLLECTED EDITION. Bound in fine 20th c. dark green crushed morocco with the gilt monogram and armorial device of the noted collector George Abrams. Leaf a2 is printed in red and black and has two very fine decorative initials on black ground. There is a full-page woodcut of an armillary sphere on leaf a1 verso and about 40 diagrams (many half-page) in the text, 8 of which are hand-colored in a green, yellow or red wash). This is handsome copy with a little bit of marginal foxing and a few marginal notes in an early hand.

2885_1

 

A fine copy of Erhard Ratdolt’s beautiful printing of Sacrobosco’s “Sphere”, the core astronomical textbook from the Middle Ages to the early 16th century. This edition is the first to include key texts by two of the most influential 15th c. astronomers: Johannes Regiomontanus and Georg Peurbach.

Working in the vein of the Renaissance humanists, Peurbach and his student Regiomontanus sought out the extant scientific writings of antiquity, the classical foundations of medieval European and Arabic science. Both men gleaned what they could from ancient authorities but more importantly, moved the science forward, adjusting, correcting, and often discrediting their ancient and medieval predecessors, while performing new scientific investigations of astronomical phenomena. These investigations led to important innovations, placing Renaissance astronomy on a new path.

The first of the two supplemental texts in this volume, Peurbach’s “Theoricae Novae Planetarum” (New Theories of the Planets), eventually came to replace Sacrobosco’s “Sphere” and another 13th c. text, the “Theorica planetarum communis” (Universal Theory of the Planets), attributed to Gerard of Cremona. Composed about 1454, Peurbach based his “Theoricae” on the familiar teachings of Ptolemy, Al-Battani, Al-Farghani and caliph Al-Mammun’s astronomer, whose name is unknown. The word “novae” in the title is not meant to refer to a completely new theory but only to emphasize that this work is a compilation of the latest contemporary scientific knowledge. “Following Arab astronomers, Peurbach added trepidation to Ptolemy’s six motions of the celestial spheres and substituted solid crystal spheres for the hypothetical circles employed in Ptolemy’s ‘Almagest’.” (Stillwell, Awakenings).

In the final text in this volume, “Disputationes contra Cremonensia deliramenta” (Arguments against the Errors of [Gerard of] Cremona), Peurbach’s student Regiomontanus offers a critique of Gerard’s aforementioned “Theorica”, and demonstrates the superiority of Peurbach’s “Theoricae novae.” Adopting the form of a dialogue between ‘Viennensis’ (the “man from Vienna”, representing Regiomontanus) and ‘Cracoviensis’ (“The one from Krakow”, representing Martin Bylica of Ilkusch), Regiomontanus used geometrical proofs, often supplemented by diagrams, to refute specific claims in the earlier “Theorica.” In the course of his critique, Regiomontanus -renowned for the accuracy of his own predictive tables and calendars- also makes corrections to Gerard’s planetary tables.

Sacrobosco’s “Sphere”:

2885_2

“Sacrobosco’s fame rests firmly on his ‘De Sphaera’, a work based on Ptolemy and his Arabic commentators, published about 1220 and antedating the ‘Sphaera’ of Grosseteste. It was quite generally adopted as the fundamental astronomy text, for often it was so clear that it needed little or no explanation. It was first used at the University of Paris. There are four chapters to the work. Chapter one defines a sphere, explains its divisions, including the four elements, and also comments on the heavens and their movements. The revolutions of the heavens are from east to west and their shape is spherical. The earth is a sphere, acting as the middle (or center) of the firmament; it is a mere point in relation to the total firmament and is immobile. Its measurements are also included. Chapter two treats the various circles and their names- the celestial circle, the equinoctial, the movement of the ‘primum mobile’ with its two parts, the north and south poles, the zodiac, the ecliptic, the colures, the meridian and the horizon, and the Arctic and Antarctic circles. It closes with an explanation of the five zones. Chapter three explains the cosmic, chronic, and heliacal risings and settings of the signs and also their right and oblique ascensions. Explanations are furnished for the variations in the length of days in different global zones namely the equator, and in zones extending from the equator to the two poles. A discussion of the seven climes ends the chapter. The movement of the sun and other planets and the causes of lunar and solar eclipses form the brief fourth chapter.” (Dictionary of Scientific Biography)

 

ISTC ij00405000; BMC V 286; Goff J405; Hain-Copinger 14110

 

 

 

3) 835G   Bernard of Clairvaux, Saint (1090 or 1091-1153).

Florum S. Bernardi nobiliorum libri X (auctore Guillelmo, S. Martini Tornacensis monacho). De quibusdam sermonibus venerabilis patris Bernardi.

Cologne : Johann Koelhoff, the Elder, 1482 (In this copy and in many copies, the arabic figures 82 have been added to the printed date ‘M.cccc.’, probably in the printing-shop )                               SOLD

Folio 11 1/4 x 8 inches {j.6} a2-q8, r-s6, t-v8 v8 blank(.j.1, a1,blank ).This copy lacks 5 leaves of index and 2 blanks. Second edition, the first  was printed in 1470.

 This is a very nicely rubricated copy with many large lombard initials in red and the capital stroked in red and each chapter has a leather tab, This copy is bound in original quarter calf over Oak boards, the clasp has been lost but the remains of the leather flap and the brass catch remains .It has a vellum two scraps of early music as paste downs

dsc_0074Compiled from the works of Saint Bernard by Guilelmus Tornacensis, Benedictine monk. It’s hard to know how to characterize Bernard of Clairvaux. On the one hand, he is called the “honey-tongued doctor” for his eloquent writings on the love of God. On the other hand, he rallied soldiers to kill Muslims. He wrote eloquently on humility; then again, he loved being close to the seat of power and was an adviser to five popes. What Bernard is remembered for today, more than his reforming zeal and crusade preaching, is his mystical writings. His best known work is On Loving God, in which he states his purpose at the beginning: “You wish me to tell you why and how God should be loved. My answer is that God himself is the reason he is to be loved.”

His other great literary legacy is Sermons on the Song of Songs, 86 sermons on the spiritual life that, in fact, only tangentially touch on the biblical text. One passage in

particular speaks aptly to Bernard’s lifelong passion to know God (and, likely, the temptations that troubled him).dsc_0070

After the death of his mother, fearing the snares and temptations of the world, he resolved to embrace the newly established and very austere institute of the Cistercian Order, of which he was destined to become the greatest ornament. He also persuaded his brothers and several of his friends to follow his example. In 1113, St. Bernard, with thirty young noblemen, presented himself to the holy Abbot, St. Stephen, at Citeaux. After a novitiate spent in great fervor, he made his profession in the following year. His superior soon after, seeing the great progress he had made in the spiritual life, sent him with twelve monks to found a new monastery, which afterward became known as the celebrated Abbey of Clairvaux. St. Bernard was at once appointed Abbot and began that active life which has rendered him the most conspicuous figure in the history of the 12th century. He founded numerous other monasteries, composed a number of works and undertook many journeys for the honor of God. Several Bishoprics were offered him, but he refused them all. The reputation of St. Bernard spread far and wide; even the Popes were governed by his advice. He was commissioned by Pope Eugene III to preach the second Crusade. In obedience to the Sovereign Pontiff he traveled through France and Germany, and aroused the greatest enthusiasm for the holy war among the masses of the population. The failure of the expedition raised a great storm against the saint, but he attributed it to the sins of the Crusaders. St. Bernard was eminently endowed with the gift of miracles. He died on August 20, 1153. His feast day is August 20.

Goff B389 ; Bod-inc,; B-178; GW; 3929; Hain-Copinger; 2926*; ISTC,; ib00389000; O

 

The Newberry Library ; Kalamazoo MI, Western Michigan Univ., (no longer there now at Our Lady of Gethsemani Abby); Library of Congress.

All copies of this text are quite rare in the US , the first edition Goff B-388 (before 1470) there are 5 copies :Our Lady of Gethsemani Abby; Brown University ;Huntington; Newbury; Princeton. Then this edition, the nGoff B-390 Paris 1499 Our Lady of Gethsemani Abby; Yale; Iowa; Fordham; San Diego.

        Making for only 13 copies of this important text listed in the US by the ISTC.

 

4)   836G

   Blanchellus, Menghus(Bianchelli, Mengo ) 1440-1520    

         Super logicam Pauli Veneti expositio et quaestiones (Menghi Fauentini viri clarissimi in Pauli Veneti logicam commentum cu[m] questionibus quibusdam.)  

 Impressu[m] Venetiis :[Per] Antoniu[m] [et] strata de Cremona.1483        18,000    

 Quarto a-t8 u6.   This copy is bound in Quarter reverse calf over quarter sawn wooden boards. A very nice copy in original condition. With many pages with fifteenth century notes.

 Title from incipit on a2 recto./ Colophon reads: Me[n]ghi faue[n]tini viri clarissimii Pauli veneti logica[m] Co[m]e[n]tu[m] cu[m] q[uesti]onib[us] no[n]nullis feliciter finit. Impressu[m] Venetiis Su[m]ma cu[m] dilige[n]tia [per] Antoniu[m] & strata de Cremona. Anno ab i[n]carnat[i]o[n]e d[omin]ni. Mcccclxxxiii. vi calendas Septe[m]bris. Joha[n]ne mocenico iclito veneto[rum] duce./ Text printed in 2 columns; 46 lines.

With initial spaces; without foliation and catchwords.

dsc_0072

This is a very Rare philosophical treatise by the philosopher and physician M. Blanchellus (about 1440-1520), giving an explanation of the work of Paul of Venice, the important logician and realist of the Middle Ages. Took part in a “disputation” with Pico della Mirandola in Florence.             

Goff B693; HR 3228; IBE 1072; IGI 1751; BSB-Ink B-545; GW 4406 (only one  copy in the U.S.A: San Marino CA, The Huntington Library)

5)   776G . Hilarius, Episcopus Pictaviensis (315-367/68) [ed. Cribellus, Georgius,; fl. 1489]

Libri Sancti Hilarii de Trinitate contra Arianos, contra Constantium hereticum, contra Auxentium et de synodis fidei catholicae contra Arianos. – Liber Aurelii Augustini de Trinitate. [Georgio Crivellio edente.]

Mediolani : per magi strum Leonardum Pachel1489                                     $9,800

Folio π 2 A-I8, AA, BB8, a-k8, (except H, I, in sixes) complete. The last blank leaf is missing . This copy is bound in eighteenth century quarter calf. There is light damp stain at top margin, few minor wormholes in the beginning, touching a few letters, some thumbing to lower outer corners of first few leaves, small old red ink note to last leaf. There is small bookplate of the former Redemptorist seminary St. Alphonsus in Esopus, NY.

DSC_0275

This is the Editio princeps of Hilary of Poitiers’ major theological work, issued with St. Augustine’s work on the same subject. “Hilary was said to be a defender of the divinity of Christ was a gentle and courteous man, devoted to writing some of the greatest theology on the Trinity, and was like his Master in being labeled a “disturber of the peace.”

In a very troubled period in the Church, his holiness was lived out in both scholarship and controversy. He was bishop of Poitiers in France. Raised a pagan, he was converted to Christianity when he met his God of nature in the Scriptures. His wife was still living when he was chosen, against his will, to be the bishop of Poitiers in France. He was soon taken up with battling what became the scourge of the fourth century, Arianism, which denied the divinity of Christ. The heresy spread rapidly. St. Jerome said “The world groaned and marveled to find that it was Arian.” When Emperor Constantius ordered all the bishops of the West to sign a condemnation of Athanasius, the great defender of the faith in the East, Hilary refused and was banished from France to far off Phrygia (in modern-day Turkey). Eventually he was called the “Athanasius of the West.” While writing in exile, he was invited by some semi-Arians (hoping for reconciliation) to a council the emperor called to counteract the Council of Nicea. But Hilary predictably defended the Church, and when he sought public debate with the heretical bishop who had exiled him, the Arians, dreading the meeting and its outcome, pleaded with the emperor to send this troublemaker back home. Hilary was welcomed by his people. His work on the Trinity is a scriptural confirmation of the philosophic doctrine of the divinity of Christ, and is of permanent value. It was not a mere restatement of traditional orthodoxy, but a fresh and living utterance of his own experience and study. In the discussion of the co-essentiality of the Son, Hilary lays emphasis on the Scripture titles and affirmations, and especially on his birth from the Father, which he insists involves identity of essence. In the elaboration of the divine-human personality of Christ, he is more original and profound. The incarnation was a move of the Logos towards humanity in order to lift humanity up to participation in the divine nature. It consisted in a self-emptying of himself, and the assumption of human nature. In this process he lost none of his divine nature; and, even during the humiliation, he continued to reign everywhere in heaven and on earth. Christ assumed body, soul, and spirit, and passed through all stages of human growth, his body being subject to pain and death. Redemption is the result of Christ’s voluntary substitution of himself, out of love, in our stead. Between the God-man and the believer there is a vital communion. As the Logos is in the Father, by reason of his divine birth, so we are in him, and become partakers of his nature, by regeneration and the sacraments of baptism and the Lord’s Supper.The christology of Hilary is full of fresh and inspiring thoughts, which deserve to be better known than they are.

 

 Goff H269; BMC VI 777 USA only two copies Yale, Villanova.

 

6) 794G Anon [Gesta Romanorum]

Gesta rhomanorum cu applicatõnib moralisatis ac misticis.

Strassburg: (Georg Husner), 25 January 1493             $35,000

Folio: [*]8, a8, b-o6, p7 (lacking 8 blank ) 101 (of 102) leaves; lacking the final leaf, blank. Imprint date supplied from colophon,anno … M.cccc.xciii. In die co[n]uersionis sancti pauli.

This copy is bound in original calf tooled in blind over wooden boards rebacked. Initials, capital strokes, paragraph marks, and underlining in red. Newer endpapers, over partially exposed original endpapers. Some minor worming throughout, mainly marginal. The final few leaves have a few more wormholes within the text, but text remains fully legible. A marginal closed tear to leaf n5, not affecting text. Leaves a bit wrinkled and some minor dampstaining to upper margin at the end. Overall a very good, clean copy.

DSC_0459

The Gesta Romanorum is “One of the best known collections of stories in Latin, the Gesta Romanorum is a medieval collection of anecdotes, to which moral reflections are attached. It was compiled in Latin, probably by a priest, late in the thirteenth or early in the fourteenth century. The ascription of authorship to Berchorius or Helinandus can no longer be maintained. The original objective of the work seems to have been to provide preachers with a store of anecdotes with suitable moral applications. Each story has a heading referring to some virtue or vice (e.g. de dilectione); then comes the anecdote followed by the moralisatio. The collection became so popular throughout Western Europe that copies were multiplied, often with local additions, so that it is not now possible to determine whether it was originally written in England, Germany, or France. Oesterley, its latest critical editor (Berlin, 1872), is of the opinion that it was originally composed in England, whence it passed to the Continent, and that by the middle of the fourteenth century there existed three distinct families of manuscripts: the English group, written in Latin; the Latin and German group; and a third group represented by the first printed editions. The manuscripts differ considerably as to number and arrangement of articles, but no one manuscript representing the printed editions exists. Probably the editors of the first printed edition selected stories from various manuscripts.

811G 1Shortly after this collection had been published, an enlarged edition, now known as the Vulgate, was issued, containing 181 stories. This was compiled from the third group of manuscripts, and was printed by Ulrich Zell at Cologne. Though the title of the work suggests Roman history as the chief source of the stories, many of them are taken from later Latin and German chronicles, while several are Oriental in character. In estimating the wide influence of the ‘Gesta’ it must be remembered that the collection proved a mine of anecdotes, not only for preachers, but for poets, from Chaucer, Lydgate, and Boccaccio down through Shakespeare to Schiller and Rossetti, so that many of these old stories are now enshrined in masterpieces of European literature.” (CE vol. VI, page 539-540)

“The Stories of the Gesta seem to have been a mine for later writers, like Chaucer, Shakespeare, and Schiller.” (Mediaeval Latin, 1925. p 432).

Goff G-293. BMC I, p. 142. ;Hain-Copinger *7747, 8267. Oates 236. Polain 1652, 1826. Proctor 625.

7) 834G Moses Maimonides [also .; John, of Damascus Saint.; `Abd al-Malik ibn Abi al-`Ala Ibn Zuhr ]

dsc_0015

Hoc in volumine hec Continent’. Aphorismi Rabi moysi.  Aphorismi Io Damasceni. Liber secreto⁄¿ Hipocratis. Liber Pnosticationum bm lunazin signis et aspectu planetarum Hipoc. Liber Q dicit’ capsula eburnea Hipo. Liber de elements siue de humana natura Hipocratis. Liber de aere r aqua r regioin9 Hip. Liber de pharmacijs Hipocratis. Liber de insomnijs Hipocratis. Liber zoar de cura lapidis. 

[Venice] : Bonetus Locatellus for Octavianus Scotus’ (i.e. Johannes Hamman),1497               $25,000

Folio 12 x 8 1/4 inches A6,B6 C4 D6 E4 F-G6 H4 I6. (48 leaves complete) Second edition ( this is a close reprint of Locatellus’s Rhasis (Goff R-176) This copy is bound in later vellum boards. (very rare only two copies in the US)

Originally written  in Arabic between 1187 and 1190 the Aphorisms of Maimonides, a digest of the teachings of Galen organized in 25 “particulae”, are in an anonymous thirteenth-century translation from the Arabic. They provides tantalizing insights into the work of Galen, as it draws on treatises of Galen that no longer exist and shines a light into the world of medieval and ancient medicine .

This “Book is based almost entirely on rational medicine, independant observation and the scientific method” (The Medical Legacy of Moses Maimonides. Fred Rosner 1998)

Maimonides, like his Arab precursors and contemporaries, considered himself one of the inheritors of classical Greek learning. Like some of them, eg, al Farabi and Razi among the Arabs, and Rabbi Schem Tov among the Jews, Maimonides did not accept this inheritance uncritically, and much space is given to showing the inconsistencies in Galen’s writings and in making a plea for rational observation. (These preceded the similar plea by Roger Bacon by half a century. Both were ignored.)

Part II consists of Johannes Damascenus, Aphorismi; Mohammed Rhasis, De secretis in medicinis; and pseudo-Hippocrates, Capsula eburnea. This last is a brief treatise on the external signs of impending death. According to its introduction, Hippocrates asked his servants to bury with him an ivory chest in which he had placed certain medical secrets. Learning of this, Caesar ordered the tomb to be opened and the chest removed, revealing this treatise. It is printed in the Latin translation made from an Arabic version by Gerard of Cremona in the twelfth century. It had already been printed in Milan, 1481,(Goff R175) in the supplement of miscellaneous medical tractates added to the first edition Rhasis, Liber ad Almansorem ..

This edition includes the aphorisms of Johannes Damascenus or Mesue, a ninth-century Baghdad physician responsible for the translation of Greek medical works into Arabic. Ibn Zuhr (Avenzohar)’s short treatise De curatione lapidis appears here in print for the first time.

Maimonides was born in Cordova but when driven out of Spain for refusing to convert to Islam he settled permanently in Cairo. His erudition and medical skill earned him the appointment of physician to the court of Saladin, the sultan of Egypt. His medical writings deeply influenced not only Muslim and Jewish but also Christian doctors, for example Henry of Mondeville and Guy de Chauliac. From 1177, Maimonides was head of the Jewish community of Egypt. This work, created towards the end of his life, was originally written in Arabic, then translated into Hebrew in the thirteenth century, and into Latin to be published in print.  It is the most important and influential work of the most revered early Jewish physician.

Goff; M79; BMC 15th cent.; V 429 ISTC; im00079000; Reichling (Suppl.); 1257; Klebs; 644.2 var. & 836.3 (note); IGI; 6745;  IBP; 4758;Proctor; 5200;

ISTC U.S.A: 2 copies: New York Academy of Medicine; Stanford Univ. Medical Center (no change from Goff)

(For Goff R-176:U.S.A: Univ. of Michigan, Univ.  National Library of Medicine; Boston MA, Harvard Univ.,; Harvard College ; Hebrew Union College Library;  Case Western Reserve Univ.,  Detroit Public Library (-a1); , Duke Univ.,  Univ. of Iowa, The Univ. Libraries; Los Angeles, Biomedical Library;  Yale Univ.,  Jewish Theological Seminary of America;  College of Physicians of Philadelphia;  Univ. of Pennsylvania, ; The Huntington Library; , Stanford Univ. , Stanford Univ. Medical Center,)

 

 

8)

Horace. Horatius Flaccus, Quintus (65-8 B.C.)

Opera cu[m] quibusdam Annotat[i]o[n]ib[us]. Imaginibusq[ue] pulcherrimis aptisq[ue] ad Odarum conce[n]tus & sente[n]tias.

Strasbourg: Johann Reinhard, called Grüninger, 12 March, 1498

$60,000.00

2614_6

Folio: 11 ¾ X 8 ¾ inches. [*]6, A-V6, X-Z6, AA-II6, KK-LL8; [**]6 (complete)

FIRST ILLUSTRATED EDITION OF HORACE and the first edition of the poet’s works to be printed in Germany. The text was edited by the poet laureate Jacob Locher, called Philomusus. The woodcuts were executed by the artist of the Grüninger Terence (November 1, 1496).

Bound in 19th c. half calf and marbled boards. Illustrated with more than 160 detailed woodcuts. This is an excellent copy with large margins. A contemporary 15th or 16th c. artist has painted five of the large woodcuts with subtlety and a sophisticated use of color and shadow: 1. title page portrait of the author crowned with a laurel wreath; 2. Horace and his patron, Maecenas; 3. Julius Caesar being slain by Brutus and Cassius; 4. Virgil sailing in a ship; and 5. two pairs of lovers discoursing in a landscape.

F (Franz Burkhard) Kloss (1787-1854), with his bookplate; Arthur Atherley, with his bookplate; and Etienne Reymond, with his bookplate . The German physician, philologist and Freemason George Kloss (1787-1854) was an early student of bibliographer and a collector of early books and manuscripts. This book was Lot 2046 in Kloss’ sale at Sotheby’s, May 1835.)

This copy is partially rubricated and is annotated, in Latin, throughout in at least two

contemporary hands. The early annotations are intact, having been spared by the binder’s knife, and consist of metrical notations, citations from other authors, and comments. There are also two glosses in Greek (leaves S6v and FF1r) as well as an apparent note in German (leaf FF6). An added manuscript index for the “Epistolae” is bound after the final text leaf. The readers have also made corrections and a few notable additions (e.g. “Cunnus CXXIX 3”) to the main index of words.

The annotators cite more than twenty authors, both ancient and contemporary, as well as the Bible. Among the ancient authors cited are Aesop, St. Ambrose, St. Augustine, Aulus Gellius, Cicero, Ovid, Diodorus Siculus, Juvenal, Lactantius, Pliny, Plutarch, St. Jerome, Seneca, and Virgil. The contemporary and near-contemporary authors cited include: Michael Marullus, Aeneas Sylvius Piccolomini, Mantuan, Antonio Mancinelli (commentary on Juvenal), Badius Ascensius (“Sylvae”), Publio Fausto Andrelini, and Erasmus (“Adagia”).

The most frequently cited authors are Juvenal (13 citations) and Badius Ascensius (12 citations from the “Sylvae”). One reader also shows a fashionable interest in the “Adagia” of Erasmus. He identifies 23 separate adages in the course of the text and mentions Erasmus’ work by name at least three times. He also makes a reference to an epistle of Publio Fausto Andrelini of Forli (1460-1518) that might be the letter that Erasmus asked Andrelini to write as a preface to the “Adagia”.

For Grüninger, his illustrated books, and Locher’s edition of Horace, see Mark Morford, Johann Grüninger of Strasbourg in “Syntagmatia: Essays on Neo-Latin Literature in Honour of Monique Mund-Dopchie and Gilbert Tournoy (Humanistica Lovaniensia, XXVI) 2009

 Goff H 461; BMC I, 112; Polain 1989; Proctor 485; Walsh 182; Fairfax Murray (German) 205; Rosenwald Collection 188; Dibdin, Bibl. Spenceriana II, 87-95.

U.S.A: Univ. of Texas at Austin,; Walters Art Gallery; Univ. of C, Bancroft ; Boston Public, Harvard College; Newberry; Ohio State; Southern Methodist Univ; Loras College; Northwestern Univ.; Trinity College; Cornell Univ. UCLA; Columbia Univ; Hispanic Society of America; Morgan; Newark Public Library; Smith College; Library of Philadelphia; Vassar College ;Brown Univ; San Francisco Public; The Huntington; St Louis Public; Univ. of South Florida; Univ. of Illinois at Urbana-Champaign; Vallejo CA, , Brandeis Univ; Library of Congress,; William and Mary College.
9) Barbo, Paolo, da Soncino [Paulus Soncinas]

1_1.jpg1_2-1.jpg 

Quaestiones in libros metaphysicae Aristotelis

Venice: Simon Bevilaqua, 28 September 1498

$9,000.00

Folio 19 X11 ½ inches. (204) ff.

FIRST EDITION and the only 15th c. edition of Barbo’s important commentary on Aritotle’s “Metaphysics”.

Bound in a very attractive, 16th c. blind-stamped calfskin binding, probably Spanish. A little worming, not affecting the text, to the first 4 leaves, some damp-staining to the upper margin of the text and some fraying to the edges of the first and last leaves, not affecting the text. Complete with the final blank leaf.

Paolo Barbò da Soncino [in Latin, Paulus Socinas] was an Italian Thomist philosopher and Doctor of Theology. He taught philosophy at Milan, and then at Ferrara, Siena, and Bologna. His life and work fall within the ambit of Italian Renaissance Thomism of the fifteenth century (He edited Aquinas’ “Opuscula” in 1488.) Among his masters were probably Peter Maldura of Bergamo (d. 1482) and Dominic of Flanders (d. 1479).

Barbo’s principal work, the exposition of Aristotle’s Metaphysics, proceeds from a particular synthesis of the Arabic commentator Averroes, Thomas Aquinas, Hervaeus Natalis (d. 1323), and John Capreolus (d. 1444). He held several challenging views, for instance stating the matter and quantity were distinct but that matter could not exist without quantity.

Goff P-208. GW M30270. ISTC ip00208000. Not in BMC

Only 4 U.S. copies: Yale, Columbia, Huntington, LC.

10)   723G   Raymond, of Sabunde, .        d 1436

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

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

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

DSC_0006

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

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

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

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

What is new and epoch-making is not the material but the method; not of circumscribing religion within the limits of reason, but, by logical collation, of elevating the same upon the basis of natural truth to a science accessible and convincing to all. He recognizes two sources of

 

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

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

Adams; R-3

 

 

 

11)       756G Diodorus Siculus fl. 44 B.C.

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

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

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

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

This copy is bound in full 18th century calf rebacked gilt spine.DSC_0111

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

ON December 6th, 2008 by Roger Pearse

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

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

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

  • Diodorus Siculus Argyrensis, historicus praestantissimus, qui sub Tiberio militavit. Historiam composuit libris quadraginta, quam Bibliothecam vocavit: de antiquitate Aegyptiorum, de Sicilia et aliis insulis, de bello Trojano, de gestis Alexandri et Romanorum usque ad suam artatem (?), quorum sex a Poggio Florentino traducti circumferuntur. Reliqui vix inventiuntur. Ego autem omnes ejus libros vidi in bibliotheca imperatoris C[onstantino]politani.

That’s plain enough:

  • Diodorus Siculus, of Argyra, a preeminent historian, who lived in the time of Tiberius. He composed a History in 40 books, which he called The Library: on the antiquities of the Egyptians, on Sicily and the other islands, on the Trojan war, the deeds of Alexander and the Romans, down to his own times, of which six translated by Poggio the Florentine are going around. The rest are hard to find. But I myself have seen all of his books in the imperial library in Constantinople.

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

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

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

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

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

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

 

Goff D215? (listing 3 copies) ; Moreau I 274: 63; Renouard, Imprimeurs III 128 and I, 1508, 63; Renouard, 1005 (mark of D. Roce) Pell 4264; BMC(Fr) p.135

 ISTC   U.S.A : National Library of Medicine; Harvard; Yale ; Williams College.

jamesgray2@me.com

 

46 Hobbs Road

Princeton Ma 01541

cell (617) 678-4517

Member ABAA & ILAB

Early Feminist writing…

DSC_0001

Susanna Centlivre     1667?-1723

The Gamester: A Comedy. As it is Acted at the New Theatre In Lincolns-Inn Fields By Her Majesty’s Servants. The Prologue Spoke by Mr. Betterton. Written by N. Rowe, Esq; The Third Edition.

DSC_0280

London: Printed for J. Knapton, in St. Paul’s Church-Yard, E. Curll at the Dial and the Bible, R. Gosling at the Mitre and Crown, both against St. Dunstan’s — Church in Fleetstreet, and A. Bettesworth on London-Bridge, 1714                                                    $1,950   

Duodecimo       6.3 x 3.75 inches       A4, B-D12, E2. 75 pages.   Third edition.             This copy has been recently rebound in full parchment over boards.

Susanna Centlivre was born Susanna Freeman and also known professionally as Susanna Carroll, was an English poet, actress, and

“the most successful female playwright of the eighteenth century”

DSC_0281“A sad lot were all these early feminine intruders into the field of letters, —Aphra Behn, Mrs. Manley, Mrs. Pilkington, and the rest. Mrs. Centlivre was the best of them. Almost the first of her sex to adopt literature as a calling, she may well be regarded as an unconscious reformer, the leader of a forlorn hope against that literary fortress which was so long defended by the cruel sneers of its masculine garrison. She fell upon the glacis. But over her body the Amazons have marched on to victory.” (H. A. Huntington, “Mrs. Centlivre,” Atlantic Monthly, 1882, vol. 49, page 764.

“[Centlivre’s] plays have a provoking spirit and volatile salt in them, which still preserves them, from decay. Congreve is said to have been jealous of their success at the time, and that it was one cause which drove him in disgust from the stage. If so, it was without any good reason, for these plays have great and intrinsic merit in them, which entitled them to their popularity, and besides, their merit was of a kind entirely different from his own.” (William Hazlitt, 1818, “Lectures on the English Comic Writers,” Lecture viii.

The original source for the plot line was Jean Francois Regnard’s “Le Joueur.” The prologue was written by Nicholas Rowe (1674-1718).     The dedication signed: S. Trotter, i.e. Susanna Centlivre.

DSC_0282

See  By Elisabeth J Heard   Experimentation on the English Stage, 1695-1708: ‪Routledge, ‪Sep 30, 2015 

ESTC T26857; NCBEL II, 781.

DSC_0283

147F         Titus Carus        Lucretius  95-52

B.C.  T.Lucretius Carus His Six Books Of Epicurean Philosophy, Done into English Verse, with Notes. The Third Edition. Demetri, Teq; Tigelli Discipulorum inter jubeo plorare Cathedras; i, Puer, atque meo citus hœc subscribe libello.   

DSC_0008

London: Printed for Thomas Sawbridge at the Three Flewer-de-luces in little Britain, and Anthony Stephens Bookseller near the Theatre in Oxford, 1683      $2800

Octavo, 7 1/4 x 4 3/4 inches (π1), A4, b-e4, f2, A-E4, (a)-(g)4, h2.         Third edition.

This copy is bound in original full calf its front joint is cracked at the foot, up to the second band, the rear joint is beginning to crack at either end, but it is completely sound and still quite appealing. The leaves are very clean and fresh, with deep impressions of the type.

This translation was prepared by Thomas Creech (1659-1700). The prefatory material contains DSC_0009commendatory poems by John Evelyn, Nahum Tate, Thomas Otway, and Aphra Behn {Her long poem (7 pages) To the unknown Daphnis appears here for the first time} among others, many of which were added after the first edition. Creech’s Lucretius first appeared in 1682, with certain portions of the text, notably those in the fourth book about the nature of love, left untranslated.

Both Pope and Evelyn praised the translation, and Dibdin says that the editor’s erudition, research, and correctness in this excellent and scarce work are acknowledged by every critic. The influence of Lucretius can be seen in Pope’s ‘Essay on Man.’ Lucretius was also favorite reading of Shelley, Wordsworth, and Tennyson.

“Creech’s translation of Lucretius vied in popularity with Dryden’s Virgil and Pope’s Homer. The son of one of his friends is reported to have said that the translation was made in Creech’s daily walk round the parks in Oxford in sets of fifty lines, which he would afterwards write down in his chamber and correct at leisure. […] When Dryden published his translations from Theocritus, Lucretius, and Horace, he disclaimed in the preface any intention of robbing Creech ‘of any part of that commendation which he has so justly acquired,’ and referred to his predecessor’s ‘excellent annotations, which I have often reprinted in the last century, and was included in the edition of the British poets which was issued by Anderson.” (DNB)          DSC_0010     Wing L-3448 Gordon: Lucretius 311c; O’Donnell (Behn) # BB11 ; Keynes (Evelyn) p.258; T.C. II: 6; see Grolier W-P #237 for the first edition.273F

453F         John Dryden     1631-1700

Lucretius a poem against the fear of death. With an ode in memory of the accomplish’d young lady Mrs. Ann Killigrew, excellent in the two sister arts of poetry and painting.

DSC_0013

London: H. Hills, 1709.      $980

Octavo      6 1/2 X 4 1/4 inches         Hills’s pirate edition .A8

First edition in this form            Price from imprint: Price One Penny. This copy is bound in full reversed calf.

Killigrew died of smallpox on June 16, 1685, when she was only 25 years old so the question has frequently been raised: is Killigrew so deserving of such an immortalizing Ode by Dryden? Had he even read her poetry to properly determine her skills? Some say Dryden defended all poets as teachers of moral truths, and therefore Killigrew, despite her lack of experience, deserved his praise. However, evidence shows that she might not have been ready to see some of her work published, such as the unfinished poem “Alexandreis,” about Alexander the Great. At the end of the poem, she expresses the feeling that the task was too great for her to take on and she would try to finish it at another time. Then, there is the question of the last three poems that were found among her papers. They seem to be in her handwriting, which is why Killigrew’s father added them to her book. The poems are about the despair the author has for another woman, and could possibly be autobiographical if they are in fact by Killigrew. Some of her other poems are about failed friendships, possibly with Katherine Philips or Anne Finch, so this assumption may have some validity.              Foxon, D458

English Short Title Catalog, ESTCT76294.

 

852F         Thomas Halyburton  Edited by Mrs. Janet Halyburton.       1674-1712

Memoirs of the life of the Reverend Mr. Thomas Halyburton. Professor of Divinity in the University of St. Andrews; digested into four parts, whereof the first three were written with his own hand some years before his death, and the fourth is collected from his diary by another hand; to which is annex’d some account of his dying words by those who were witnesses to his death.     

Edinburgh : printed by the heirs and successors of Andrew Anderson, 1715   1150         Octavo      4   6 1/4 in      [8], A O8, P2.     Second edition           Bound in early 19th century full leather with gilt trim and maroon leather title label.Contemporary ownership inscription of Archibald Craw on verso of title page and dated 1729.     This book is Edited by Halburton’s wife Janet Watson and Dedicated to Henretta Campbell.

Halyburton has been regarded as one of the most distinguished Scottish theologians. Hugh Martin described Halyburton and Cunningham as “the two greatest theologians that Scotland has ever produced”. John Duncan regarded him as “a minor John Owen” and classed his Memoirs with Augustine’s Confessions and Bunyan’s Grace Abounding. Obviously much indebted to the English Puritan, John Owen, Halyburton is more plain and popular in style. Among those beyond Scotland who benefited from and highly recommended the Memoirs and other published works of Halyburton are such significant (and varied) figures as George Whitefield and John Wesley, John Newton and Isaac Watts, and Archibald Alexander, first principal of the Princeton Theological Seminary.

Thomas Halyburton was born on December 25th 1674, the son of George Halyburton, minister of Aberdalgie and Dupplin in Perthshire until he was ejected from his charge in 1662 for his adherence to the Covenanted religion of Scotland. In 1676 George Halyburton was denounced by the Privy Council for keeping conventicles and was effectively silenced and in 1682 he died. Mrs. Halyburton and her two surviving children — her married daughter Janet and her son Thomas — fled to Rotterdam, to escape the persecution of the Covenanters. In the changed circumstances brought about by the Revolution, Thomas Halyburton was ordained and inducted to the ministry at Ceres in Fife in May of 1700. In April 1710 he became Professor of Divinity in the New College (St Mary’s), St Andrews. A struggle with ill health characterised most of his ministry and on September 23rd 1712 he died, leaving his wife with six surviving children. The impact of Halyburton’s sermons and theological writings is largely explained by the description given of him in the Preface to one edition of his The Great Concern of Salvation : “one that had the contents of the book written upon his own heart before he preached them to his people and was a living and lively witness and example of the great and grave truths now exhibited to public view”. Even his most technical and controversial work, Natural Religion Insufficient and Revealed Necessary to Man’s Happiness in his Present State, a refutation of Deism [which taught that all that needs to be known of God can be discovered by human reason in the light of nature without special revelation], found much of its impetus in his own spiritual struggle with the atheism of his carnal mind strengthened by Deistic reasonings and in his pastoral concern for others who might be subject to similar conflicts. His other major work, An Essay concerning the Nature of Faith; or, The Ground upon which Faith assents to the Scriptures, is an explanation of the apostle’s determination to preach in such a way “that your faith should not stand in the wisdom of men, but in the power of God” (1 Corinthians 2: 5). The English philosopher John Locke only accepted aspects of the Christian faith which were “above reason” on the basis of authority verified by reason. For him “reason must be our last judge and guide in everything”. Against Locke Halyburton contends that a God-given faith “looks only at the Lord’s authority…it leans only on the testimony of God, approving itself such to the souls of believers by its own glorious power, whereby, without borrowing help from any other signs, it evidences itself to be the Lord’s word, with a light so strong as carries the soul into an assent”.                 ESTC T148531, shows only one copy in the US

122F         Mary de la Rivière Manley        1663-1724

Secret memoirs and manners of several persons of quality of both sexes. From the New Atalantis, an island in the Mediteranean. 

DSC_0019

London: Printed for John Morphew, and J. Woodward, 1709    $4500

Octavo      7 1/2 X4 3/4 inches I. A4, B-Q8, R4.  Second edition.          This jewel of a book is DSC_0018expertly bound in antique style full paneled calf with a gilt spine. It is a lovely copy indeed.

The most important of the scandal chronicles of the early eighteenth century, a form made popular and practiced with considerable success by Mrs. Manley and Eliza Haywood.

Mrs. Manley was important in her day not only as a novelist, but as a Tory propagandist.

Her fiction “exhibited her taste for intrigue, and impudently slandered many persons of note, especially those of Whiggish proclivities.” – D.N.B. “Mrs. Manley’s scandalous ‘revelations’ appealed immediately to the prurient curiosity of her first audience ; but they continued to be read because they succeeded in providing certain satisfactions fundamental to fiction itself. In other words, the scandal novel or ‘chronicle’ of Mrs. Manley and Mrs. Haywood was a successful form, a tested commercial pattern, because it presented an opportunity for its readers to participate vicariously in an erotically exciting and glittering fantasy world of aristocratic corruption and promiscuity.” – Richetti, Popular Fiction before Richardson.

The story concerns the return to earth of the goddess of justice, Astrea, to gather information about private and public behavior on the island of Atalantis. Delarivier Manley drew on her own experiences as well as on an obsessive observation of her milieu to produce this fast-paced narrative of political and erotic intrigue.   New Atalantis (1709) is an early and influential example of satirical political writing by a woman. It was suppressed on the grounds of its scandalous nature and Manley (1663-1724) was arrested and tried.   Astrea [Justice] descends on the island of Atalantis, meets her mother Virtue, who tries to escape this world of »Interest« in which even the lovers have deserted her. Both visit Angela [London]. Lady Intelligence comments on all stories of interest. p.107: the sequel of »Histories« turns into the old type of satire with numerous scandals just being mentioned (e.g. short remarks on visitors of a horse race or coaches in the Prado [Hyde-Park]). The stories are leveled against leading Whig politicians – they seduce and ruin women. Yet detailed analysis of situations and considerations on actions which could be taken by potential victims. Even the weakest female victims get their chances to win (and gain decent marriages) the more desperate we are about strategic mistakes and a loss of virtue which prevents the heroines from taking the necessary steps. The stories have been praised for their »warmth« and breathtaking turns.

Manley was taken into custody nine days after the publication of the second volume of Secret Memories and Manners of several Persons of Quality of Both Sexes, from the New Atalantis, an island in the Mediterranean on 29 October 1709. Manley apparently surrendered herself after a secretary John Morphew and John Woodward and printer John Barber had been detained. Four days later the latter were discharged, but Manley remained in custody until 5 November when she was released on bail. After several continuations of the case, she was tried and discharged on 13 February 1710. Rivella provides the only account of the case itself in which Manley claims she defended herself on grounds that her information came by ‘inspiration’ and rebuked her judges for bringing ‘w woman to her trial for writing a few amorous trifles’ (pp. 110-11). This and the first volume which appeared in May 1709 were Romans a clef with separately printed keys. Each offered a succession of narratives of seduction and betrayal by notorious Whig grandees to Astrea, an allegorical figure of justice, by largely female narrators, including an allegorical figure of Intelligence and a midwife. In Rivella, Manley claims that her trial led her to conclude that ‘politics is not the business of a woman’ (p. 112) and that thereafter she turned exclusively to stories of love.

Delarivier Manley was in her day as well-known and potent a political satirist as her friend and co-editor Jonathan Swift. A fervent Tory, Manley skilfully interweaves sexual and political allegory in the tradition of the roman a clef in an acerbic vilification of her Whig opponents. The book’s publication in 1709 – fittingly the year of the collapse of the Whig ministry – caused a scandal which led to the arrest of the author, publisher and printer.

The book exposed the relationship of Queen Anne and one of her advisers, Sarah Churchill. Along with this, Manley’s piece examined the idea of female intimacy and its implications. The implications of female intimacy are important to Manley because of the many rumours of the influence that Churchill held over Queen Anne.                  ESTC T075114; McBurney 45a; Morgan 459.

 

684G         John Sheffield, Duke of Buckingham WITH   Wharton, Anne 1648-1720 and Anne Finch  (1661-1720) 

A Collection of Poems: Viz. The Temple of Death: By the Marquis of Normanby. An Epistle to the Earl of Dorset: By Charles Montague, Lord Halifax. The Duel of the Stags: By Sir Robert Howard. With Several Original Poems, Never before Printed, By The E. of Roscommon. The E. of Rochester. The E. Orrery. Sir Charles Sedley. } { Sir George Etherege. Mr. Granville. Mr. Stepney. Mr. Dryden, &c.     

DSC_0020London:Ralph Smith 1702                SOLD

Octavo      7 1/2 X 4 1/2 inches         A4, B-U8, W4, X-Z8; Aa-Ee8, Ff4.    Second edition.                  Bound in contemporary panelled calf, raised bands, rebackd, morocco label. a VG copy, being internally very crisp and clean .       A revised and enlarged edition of A Collection of Poems by Several Hands, published in 1693, this itself being an expansion of the first edition of 1672.

In this miscellany are seven Poems by  Anne Wharton .

Anne Wharton, née Lee (born 20 July 1659 at Ditchley Park, Oxfordshire, died 29 October 1685 at Adderbury, Oxfordshire)  She was the posthumous younger daughter of Sir Henry Lee, and a member of a wealthy family. Her mother died not long after her birth. She and her sister Eleanor were brought up at Adderbury House, where they lived with the mistress, mother and grandmother of its owner, the poet and libertine John Wilmot, 2nd Earl of Rochester, who was Anne Wharton’s uncle. In 1673 she married Thomas Wharton (1648–1715). She paid visits to Paris for her health in 1678 and 1680, as she suffered from eye troubles and convulsions, possibly linked to syphilis. Her husband soon neglected her and they had no children. After her death, Anne Wharton’s brother-in-law, Goodwin Wharton claimed in his autobiography that he had had an affair with her, and that she had had three other affairs – with Charles Mordaunt, 3rd Earl of Peterborough before her marriage (he bribed a servant to let him into the girl’s room at night) and with “Jack Howe” (probably the Whig politician John Grubham Howe, 1657–1722) in the 1680s – as well as being “lain with long by her uncle, my Lord Rochester.” Her letters to her husband from Paris seem devoted, but when visited her again in Paris, to obtain her signature on some documents to do with her £8000 estate, her ardour seems to have cooled. Anne Wharton’s death, in her sister Eleanor’s house at Adderbury in 1685, was very painful. The poet Robert Gould in an eclogue to the memory of Eleanor, who died in 1691, observes that hers was peaceful one by comparison:

“Think how her sister, dear ‘Urania’ [i. e. Anne], fell,

When ev’ry Arte’ry, Fibre, Nerve and Vein

Were by Convulsions torn, and fill’d with Pain…”[4]

 

A modern critical edition of 34 known works by Anne Wharton was published in 1997

Greer, Germaine; Hastings, Susan, eds. (1997). The Surviving Works of Anne Wharton. Saffron Walden: Stump Cross Books. p. not cited. ISBN 1-872029-25-6.

but at least eleven other poems have been discovered in manuscript since then.[9] Her “Elegy on the Earl of Rochester” appears in the New Oxford Book of Seventeenth-Century Verse (1991)

DSC_0024A Song

How hardly I concealed my Tears?

How oft did I complain?

When many tedious Days, my Fears

Told me I Loved in vain.

But now my Joys as wild are grown,

And hard to be concealed:

Sorrow may make a silent Moan,

But Joy will be revealed.

I tell it to the Bleating Flocks,

To every Stream and Tree,

And Bless the Hollow Murmuring Rocks

For Echoing back to me.

Thus you may see with how much Joy

We Want, we Wish, Believe;

‘Tis hard such Passion to Destroy,

But easy to Deceive.

Greer & Hastings, The Surviving Works of Anne Wharton, 1, 3, 4, 8, 9, 10(a), 20. 182.

DSC_0023

Also in this miscellany arms a Poem to Katherine Philips by Roscommon ” an Ode to Orinda”

DSC_0021

and an Anonymous “Prologue to Oroonoko”(by A Behn)

and Ann Finch’s  (1661-1720) The SPLEEN

DSC_0025 2

“The physical disability and psychological perturbations of melancholy were well known to one of the foremost women poets of the eighteenth century, Anne Finch, Countess of Winchilsea. As a victim of the malady, her description of its effects were firsthand and specific, with none of the generalities born of vague knowledge […] Lady Winchilsea begins her best-known poem on the subject, ‘The Spleen’ (1701), by describing the malady as ‘Proteus to abus’d Mankind.’ No one can find the cause of the affliction, she writes, nor can one ‘fix thee to remain in one continued Shape.’ By speaking of melancholy in these terms, Lady Winchilsea is echoing the sentiments of contemporary physicians who frequently compared the disease to Proteus, the shape-changing god of the sea, because its manifestations were always changing, continuously shifting from one part of the body to another, while constantly mimicking other diseases. Underlying its various forms, however, was the notion expounded by the Countess and contemporary physicians alike that melancholy was a mixed malady of body and mind, causing the sufferer physical pain and the psychological disorders of anxiety, grief, and fear without cause.” (Melancholy in Anne Finch and Elizabeth Carter, by John F. Sena) “‘Spleen’ is for Finch both triumph and failure. It is only once the spleen has affected the speaker that she describes her poetry as fallen, decayed failure. But, at the same time, the spleen allows her to assert that she does not wish to be a genteel woman artist, one who makes safe, insipid domestic arts or uncritically draws the monarch’s ‘undistinguish’d Face.’ ‘The Spleen’ returns to the overlap of political religious, and emotional failure in its closing lines with a description of Richard Lower, a physician to Charles II who supported the Whigs in the Popish Plot, sinking beneath the weight of the spleen.” (English Women’s Poetry, 1649-1714, by Carol Barash)

Also in this wonderful book are  among other poems …

The miscellany’s title-poem is a translation by the Earl of Mulgrave of Philippe Habert’s elegy ‘Le Temple de la Mort,’ in spite of the scorn expressed in the publisher’s preface for the French nation, and ‘the Servile way of following their Modes’. An essay on poetry, by J. Sheffield, 1st duke of Buckingham.–Horace: of the art of poetry, by Horatius Flaccus.–An essay on translated verse, by the earl of Roscommon.–Coopers hill, by J. Denham.–The duel of the stags, by R. Howard.–The temple of death, by P. Habert.–Macflecknoe, by J. Dryden; with Spencer’s ghost, by J. Oldham–Lecretius.–The plague of Ahtens (!) by T. Sprat.–The spleen, by A.K. Finch, contess of Winchilsea.–A letter from Italy, by J. Addison together with The mourning muse of Alexis, by W. Congreve.–The Kit-Cats, by R. Blackmore.–The campaign, by J. Addison.–Pastorals, by A. Philips.–Faction display’d, by W. Shippen.–Baucis and Philemon, by J. Swift; as also An ode upon, by W. Dillon, 4th earl of Roscommon.–Muscipula, by E. Holdsworth.            Case 151 (f); Greer & Hastings, The Surviving Works of Anne Wharton, 1, 3, 4, 8, 9, 10(a), 20. 182.   Prinz (Rochester) VII,21.*

 

 

767G         Katherine Philips       1631-1664

Letters from Orinda to Poliarchus

London: printed by W.B. for Bernard Lintott, 1705                $4,500

Octavo      6 3/4 X 3 3/4 inches         A-R8 First edition               This copy is bound in original full calf with a coat of arms stamped in gold on the boards,recently rebacked with new spine label.         This is a collection of 48 ( XLVIII) actual letters written by Philips to her patron Sir Charles Cotterell published several decades after her death, there is quit a bit of discussion of the literary culture of the seventh century in Britain. Including insite to Philips writing and reading habits. she often mentions books she is reading and plays which she is working on.

Philips was interested in the epistolary form, she founded the Society of Friendship in 1651 until 1661 was a semi-literary correspondence circle made up of mostly women, though men were also involved. The membership of this group, however, is somewhat questionable, because the authors took on pseudonyms from Classical literature (for example Katherine took on the name Orinda, in which the other members added on the accolade “Matchless.”) It is interesting to see the relations between the female members of the circle, especially Anne Owen, who is known in Philips’s poems as Lucasia. Half of Katherine’s poetry is dedicated to this woman. Anne and Katherine seem to have been lovers in an emotional, if not in a physical, sense for about ten years. Also significant as correspondents and lovers were Mary Awbrey (Rosania) and Elizabeth Boyle (Celimena). Elizabeth’s relationship with Katherine, however, was cut short by Philips’ death in 1664.

In “The Sapphic-Platonics of Katherine Philips, 1632-1664”   Harriette Andreadis

Source:Signs: Journal of Women in Culture and Society 15, no. 1 (autumn 1989): 34-60.

Ms Andreadis, in this essay nicely gives a view of Orinda’s live (and Loves) in relation to her writing by using excerpts from her poems andThese letters;

Create a website or blog at WordPress.com

Up ↑

%d bloggers like this: