1) Venice : [Nicolaus Jenson] 1477.

2)  Venice: Johannes Emericus de Spira, for Lucantonio Giunta, 12 Mar. 1495

3) Venice: Simon de Luere for Andreas Torresanus, 4 September 1500

4) [Baptista de Tortis]: Venexia, Adi .viiii. de Octubrio. 1494.

5) Venice: Christophorus Arnoldus, [circa 1476-7]

6) [Vicenza]: Hermannus Liechtenstein, [c.1475]

7) Venice: Johannes Emericus, de Spira, 22 Feb. 1495/96

8) Venice : Erhard Ratdolt, 8 Sept. 1485

9) [Rome], [Andreas Freitag],15 October 1492



  1. 269J Thomas Aquinas 1225-1274

  2.  360J Bernard Clarvallensis  (Saint Bernard of Clairvaux)

  3. 284J Aristotle and Gualtherus Burlaeus. (Walter Burley (c. 1275–1344/5)

  4. 312J. Domenico Cavalca. (1270?-1342)

  5. 957G Richard Mediavilla [Middleton], d. 1302/3

  6. 277JPaulus Orosius (385-420 AD).

  7. 145J Paulus Pergulensis ca -1451.

  8. 359J  Werner Rolewinck    1425-1502

  9. 235J    Nicolaus   Tygrinus or Tegrinus or Tegrini (1448-1527)




  1. 269J Thomas Aquinas 1225-1274

Summa theologiae: Pars prima. Ed: Franciscus de Neritono, Petrus Cantianus, and Joannes Franciscus.

Venice : [Nicolaus Jenson] 1477.     $ 18,000

Folio 10 ½ x 7 inches. a8, b-z8, [&]8, [Rho]8,[Psi]8, A8-H8, I-L10, M12  (lacking three Blanks)

IMG_1007This copy is bound in full contemporary calf over wooden boards, with the remenents of clasps and replaced corner pieces.  It is rubricated through out.

This is the second edition of the ‘pars prima”, the first was 1473. The Summa was written 1265–1274 and also known as the Summa Theologica or simply the Summa) is the best-known work of Thomas Aquinas.

Although unfinished, the Summa is “one of the classics of the history of philosophy and one of the most influential works of Western literature.”  It is intended as an instructional guide for theology students, including seminarians and the literate laity. It is a compendium of all of the main theological teachings of the Catholic Church. It presents the reasoning for almost all points of Christian theology in the West.

The Summa Pars Prima addresses the God’s existence and nature; the creation of the world; angels; the nature of man.   

Among non-scholars, the Summa is perhaps most famous for its five arguments for the existence of God, which are known as the “five ways” (quinque viae). The five ways, however, occupy only one of the Summa’s 3,125 articles.

Part I treats of God, who is the “first cause, himself uncaused” (primum movens immobile) and as such existent only in act (actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus.

Prima Pars consists of Questions 1-26 and was intended mainly for lay clergy or beginners. Here, many basic premises of Christianity, the Creation and the Existence of God are discussed. The knowledge of God, How God is Known to Us, ideas of Truth and Falsity, The Book of Life, the Power and Beatitude of God, the nature of Man, and many more are some of the metaphysical questions discussed. The Summa deeply influenced contemporary artists and writers like Dante.


As God rules in the world, the “plan of the order of things” preexists in him; in other words, his providence and the exercise of it in his government are what condition as cause everything which comes to pass in the world. Hence follows predestination: from eternity some are destined to eternal life, while as concerns others “he permits some to fall short of that end”. Reprobation, however, is more than mere foreknowledge; it is the “will of permitting anyone to fall into sin and incur the penalty of condemnation for sin”. 2

  1. Gilson, Etienne (1994). The Christian Philosophy of Saint Thomas Aquinas. Notre Dame, IN: University of Notre Dame Press. p. 502. ISBN 978-0-268-00801-7.
  2. “Thomas Aquinas” The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XI, (1911), pp. 422–427.
  3. Goff T198; HC 1442*; Mich 118; Pell 1038; CIBN T-170; Zehnacker 2241; Castan(Besançon) 95; Polain(B) 4759; IGI 9573; IBP 5300; Sajó-Soltész 3263; IDL 4392; IBE 5623; IJL2 354; SI 3796; Coll(U) 1431; Madsen 4397; Voull(Trier) 1820; Voull(B) 3669; Ohly-Sack 2743; Sack(Freiburg) 3444; Borm 2610; Bod-inc T-167; Sheppard 3283; Pr 4103; BMC V 177; BSB-Ink T-273GW M46455




Goff B440

2)     360J Bernard Clarvallensis  (Saint Bernard of Clairvaux)

Sermones de t[em]p[or]e et de sanctís cu[m] omeliis beatí Bernardí abbatís clarevalle[nsis] ordínís cístercíensís cu[m] no[n]nullis ep[isto]lis eiusde[m.

Venice: Johannes Emericus de Spira, for Lucantonio Giunta, 12 Mar. 1495.      $7,500

IMG_3229This collection contains 171 sermones. As modern readers we must not read  sermones as “sermons.” Sermones were not given in the church during the liturgy.  “They were, at least notionally, addresses or discourses or talks given by an abbot to his community in the chapter room.”

“Since, probably, they represent talks given in the chapter room, their content was probably dictated by pastoral considerations and the changing circumstances of community life. In the twelfth century, an abbot’s regular teaching of the community was the principal means of what we would term spiritual direction. In a less individualized culture, where monks were many, corporate instruction was the mainstay of monastic formation. The giving and receiving of personal counsel was probably reserved to exceptional situations where no general direction was applicable”

“ Far from being lofty discourses of disembodied mysticism, Bernard seasons his talks with  references to everyday objects, animals, and plants. Even though he does nothing to disguise the “hard and rough things”to be encountered on the monastic journey,he is never harsh or dictatorial, nor is he impatient with the imperfections he sees around him.9 His style is simple and expository, sympathetic to the difficulties his monks encounter, and always encouraging, especially to beginners. He follows his own prescription: “There should be moderation in correction, abundance in exhortation, and effectiveness in persuasion””(Casey)

Bernard of Clairvaux Monastic Sermons. Introduction by Michael Casey [ ] © 2016 by Order of Saint Benedict, Collegeville, Minnesota.

Goff B440; HC 2849; Pell 2091; CIBN B-266; Coq 76; Polain(B) 4084; IBE 933; IGI 1560; Kotvan 208; Sajó-Soltész 573; Gspan-Badalić 92; IBPort 271; CCIR B-45; Voull(B) 4455; Madsen 618; Essling 806; Sander 967; Rhodes(Oxford Colleges) 325; Pr 5497A; BMC V 540; BSB-Ink B-318.050GW 3945

Walters ,Bryn Mawr Claremont Colleges
Folger, Library of Congress,
Brigham Young Univ, Rowfant Club
Huntington Library, The Newberry Library
UCLA, UC-Bancroft Library
Univ. of Kansas,.
Western Michigan Univ., Inst. of Ciste (probably gone)


3) 284J Aristotle and Gualtherus Burlaeus. (Walter Burley (c. 1275–1344/5)

Expositio Gualteri Burlei super decem Libros Ethicorum Aristotelis (Contains the text of Robert Grosseteste’s translation of the Nicomachean Ethics)

Venice: Simon de Luere for Andreas Torresanus, 4 September 1500                    $10,500

Folio, 12 1/4 X 8 1/2 in.    A8 a6 b-x8 y10.

Second edition after that of 1481. This copy is bound in contemporary 1/4118burley blind-tooled goatskin over wooden boards with 3 (of 4) metal catches on front cover, rebacked retaining most of original backstrip, conspicuous termite damage on front cover, rear cover replaced with modern board, endpapers renewed; contents washed with residual soiling on opening leaves, worming through much of volume generally not impairing legibility, crude restoration in blank margins at beginning and end .G

Ethica Nicomachea, Books 1-10, in the Latin translation of Robertus Grosseteste( 1175-1253) , incipit “[O]Mnis ars et om[n]is doctrina similiter aut[em] [et] actus [et] electio bonum quodda[m] ap=pete[re] videt[ur]. J[de]o b[e]n[e] enunciaueru[n]t bonu[m] q[uo]d omnia appetu[n]t”, b1r-y9v; colophon (Venetijs impresse arte Simonis de Leure: impensis v[ir]o domini Andree Torresani de Asula. Anno M.D. die v[er]o, IIIJ. Septebris.,), y10r; printer’s register, y10r. Wood cut diagrams.

Walter Burley is one of the most prominent metaphysicians of the Middle Ages

“The first Latin translations of Aristotle’s Nicomachean Ethics, the Ethica vetus and the Ethica nova, are the object of six commentaries from the first half of the thirteenth century, presumably written by Parisian arts masters. Typical for these early commentaries is the interpretation of Aristotle’s doctrine in the light of Christian religion.  In 1246/1248, Robert Grosseteste achieved a complete translation of the Nicomachean Ethics.  The first to write commentaries on it were Albert the Great (twice) and Thomas Aquinas.  Both attempted to interpret Aristotle philosophically, avoiding the theological implications. Burley turned to moral philosophy and varia rather late in his life, completing his exposition of Aristotle’s Ethics in 1333–1334 and of the Politics in 1340–1343.

There are two printed editions of this work, the one offered here is the second, the first is quite rare-Goff B 1300, (3 copies) Harvard,and St Bonaventure Univ. University of Penn

The copy offered today is also rare- Goff B1301  (3 copies)

Free Library of Philadelphia, Newberry Library, U. of Illinois.


Goff; B-1301 ; BM 15th cent.,; V, 576 (IB. 24667); GW; 5779; ; Hain-Copinger; *4144; Harman; 191; ISTC (online); ib01301000; Proctor; 5269; Pellechet; 3080


Lines DF (2002) Aristotle’s ethics in the Italian renaissance (ca. 1300–1650): the universities and the problem of moral education. Brill, Leiden Lohr, Charles. “Medieval Latin Aristotle Commentaries.” Traditio24 (1968): 179–180. List of Burley’s commentaries. Ottman, Jennifer, and Rega Wood. “Walter Burley: His Life and Works.” Vivarium37 (1999): 1–23. This is the lead article in a volume also containing papers by Elizabeth Karger, Paul Vincent Spade, Risto Saarinen, Rega Wood, and Gerhard Krieger on Burley. Two of these articles are on logic and two others are on ethics.


4) 312J. Domenico Cavalca. (1270?-1342)

            Pungi    lingua

[Baptista de Tortis]: Venexia, Adi .viiii. de Octubrio. 1494.            $12,000.

IMG_2946Quarto  (200 x 145 mm); [80] pages. a-k8. Double columns, 38, 39 lines to a column. Large woodcut depicting the crucifixion on the frontispiece, Rare first Venetian edition with the beautiful woodblock published here for the first time. This copy has a beautiful initial “A” in gold, blue, red and green, a colorful coat of arms. This copy is bound in modern carta rustic with a gold title on a smooth orange label.

This is a treatise on the dangers of the misuse of the language it was, as you might expect quite popular . Written by the Dominican monk who was one of the first to write in the vernacular, and one of the most successful translators of holy texts.

“In him, as in all the major Dominican preachers of the early fourteenth century, there is a very lively concern about the spread of new heretical movements, in particular that of the” apostles “, followers of Gherardo Segarelli. Segalelli was the founder of the Apostolic Brethren. He was burned at the stake in 1300. The problem is treated with particular interest in the Frutti della lingua, where the need to eradicate the danger of those poor people “who are commonly called Apostles and who are singing to have something to eat” But some friars are no less insidious and Sarabaiti who deceive the women and the simple with their false signs and hypocritical sermons ” The contribution of the Dominican Order to the Inquisition was rather relevant due to the large number of friars who enrolled in the Holly Office. Often times Inquisition trials would take place in Dominican houses. However, the inquisitors were not necessarily superiors in these houses. The rules of the cloisters forbade monks from neglecting their daily duties as friars because of inquisitorial duties. Not only did these men have to daily chores and follow through various trials, they were also required to take thorough notes during the judicial procedures. ” It seems the fierce “black and white watchdogs” of the faith (as inquisitors likes to refer to themselves, from the colors of their Dominican garb) were in peril of being transformed into a class of bookkeepers and accountants.” (John Tedeschi, p. 16).

Goff C342; H(Add)C 4776a; R 116; Pell 3448; CIBN C-195; IGI 2637; Essling 750; Sander 1853; Pr 4649; BMC V 328; GW 6413

One copy in Goff.   – Huntington Library.     Queried Location: New York NY, Manhattan College: sold Christie’s (NY) 1 June 1991 lot 41 (current whereabouts unknown)


5) 957G Richard Mediavilla [Middleton], d. 1302/3

Commentum super quartem Sententarium..

Venice: Christophorus Arnoldus, [circa 1476-7] $22,000

Folio 12 ¼ 9 ¼ inches. a-z10 [et]10 [cum]10 [per]10 A 10 B-D8 (D8v blank and aa1r blank) aa8 bb10 cc8 {320 leaves complete}

Second edition. This copy is rubricated throughout with nicely complicated red initials. It is bound in an age appropriate binding of full calf over wooden boards with clasps and catches with quite impressive end bands.

DSC_0285Richard of Middleton was a Franciscan friar, theologian, and philosopher, was born about the middle of the thirteenth century in either England or France. He studied at Paris, where he formed part of the so-called neo-Augustinian movement, defending the philosophy and theology of Augustine against the inroads of Aristotelianism, during the years 1276–87. He probably studied under William of Ware and Matteo d’Acquasparta, usually viewed as principal figures in this movement. Middleton’s Commentary on Peter Lombard’s ‘Sentences’ was probably begun in 1281 and was completed in 1284, when he became regent master of the Franciscan school in Paris, a post he held until 1287. The chief characteristic of his Commentary is its sober assessment of many of the positions of Thomas Aquinas. However, the tone of his eighty Quodlibet Questions, produced during his regency, is much more critical and on many issues shows a strong anti-Thomist reaction. In this they have more in common with his disputed questions, which were argued after the condemnations of 1277 but before his Sentences commentary. The latter commentary has been edited along with his Quodlibet Questions. A small number of his disputed questions have also been edited, as have six of his sermons.

Furthermore; nine questions (23 to 31) in this volume form a veritable treatise on demonology, a rare type in the thirteenth century. Mediavilla’s remark is singular: he is the only thinker who gives autonomy of existence to the demon, in the framework of a rational description.
Mediavilla focuses on the present of the devil and its modes of action on men. He is the great thinker of the demonic turn of the 1290s.
This text offers one of the origins of a Western genre, the “novel of Satan”

The questions of volume IV
23. Did the first sin of the angel come from a good principle?
24. Can the angel at the moment of his creation sin?
25 . In the first sin of the angel, was the comparison of the creature anterior, according to the order of nature, to the distancing from God?
26. Was the first sin of the angel pride?
27 . Did the evil angel repent of his pride?
28 . In the evil angels, does sin follow another sin without end?
29. Does the sorrow of the evil angels leave her with a certain joy?
30 . Would the evil angels not be?
31 . Can bad angels play our sensations?

Middleton’s link to the neo-Augustinian movement is seen especially in his treatment of the will, even though he does not entirely follow his teachers, Ware and Acquasparta. For Middleton the will is much more noble than the intellect, since it is much more noble to love God than to understand him. Understanding without the corresponding love separates man from God. However, the key to the will’s nobility is its freedom. The intellect is forced by evidence when evidence is given; the will also is forced by its nature to seek the good, but it is free in choosing the means to its predetermined goal. Even if the intellect were prudent enough to show man the best means to his goal, he would not be forced to adopt them. ‘For although the intellect, like a servant with a lamp, points out the way, the will, like the master, makes the decisions and can go in any direction it pleases’ (Stegmüller, 722).

The superiority of the human will over the intellect further manifests itself in Middleton’s conception of the nature of theology. Certainly, the study of the scriptures attempts to clarify human knowledge of both creator and creatures; principally, however, it aims to stimulate man’s affections. Middleton believes that scripture prescribes laws, forbids, threatens, attracts man through promises, and shows him models of behaviour that he should follow or avoid. The study of scripture perfects the soul, moving it toward the good through fear and love. It is more of a practical science than a speculative endeavour. A theology that is speculative is one that models itself on the theology of the metaphysician or philosopher and tends to reduce Christian faith to reason.

The influence of Aquinas is more in evidence in Middleton’s theory of knowledge. Middleton rejects the illumination theory of Bonaventure and his more loyal followers. Man’s intellectual knowledge can be explained, he argues, by the abstraction performed by the agent intellect from the singulars experienced by the human senses. In short, human individuals know, and they know by means of their own intellectual efforts, not by some special divine illumination. Unlike those who endorse the illumination theory, Middleton contends that there is no direct knowledge of spiritual beings, including God. God is not the first thing known. He can be known only by starting with creatures and by reasoning about their origins or final end. Middleton died in Rheims on 30 March 1302 or 1303.” [Oxford DNB]

See also Satan the Heretic: The Birth of Demonology in the Medieval West November 15, 2006 by Alain Boureau (Author), Teresa Lavender Fagan (Translator)
Goff M-424; BMC V 206; HCR 10985; BSB-Ink R-169.050; GW M22505 :
ISTC im00422800

The ISTC shows two US copies:
St Louis Univ., Pius XII Memorial Library (-) & YUL – i.e. both defective.
UCLA.Has a complete copy listed in their catalogue.



6) 277J Paulus Orosius (385-420 AD).

Historiae adversus paganos, edited by Aeneas Vulpes.

Scias velim humanissime lector: Aeneam Vulpem Vicentinum priorem sanctae crucis adiutore Laurentio Brixiensi Historias Pauli Orosii quae continentur hoc codice:

[Vicenza]: Hermannus Liechtenstein, [c.1475].           17,000

No signatures: [1-7]8 [8]6 [9-12]8 [13]6. 100 leaves unnumbered.

In this copy there is a large opening initial in green, red, blue, and yellow, with floral extensions in the margin, other initials in red, some in blue, initial spaces, most with guide letters, rubricated. It is bound in full modern vellum of appropriate style.

“As this book is the only one of Liechtenstein’s editions which has no printed signatures it is presumably his earliest work”–British Museum catalogue; that is, it predates 13 September 1475. Edited by Aeneas Vulpes and Laurentius Brixiensis, as stated on leaf, (“The concluding pages have 40 lines to the page, with a slightly broader type-page”–British Museum catalogue).

The Second edition of Orosius’s universal history, written to counter the prevailing belief among non-Christians that disasters which had befallen civilisation were the result of the pagan gods, angry with worshippers turning to Christianity. This history is a continuation of the thrust of Augustine’s “City of God”. Augustine urged Orosius to write this history to refute Symmachus who in an address to Emperor Valentinianus in 384 C.E. alledged that the Roman Empire was crumbling due to Christianity. Orosius was a Gallaecian Chalcedonian priest, historian and theologian, a student of Augustine of Hippo as well as Saint Jerome.  This history begins with the creation and continues to his own day, was an immensely popular and standard work of reference on antiquity throughout the Middle Ages and beyond. Its importance lay in the fact that Orosius was the first Christian author to write not a church history, but rather a history of the secular world interpreted from a Christian perspective. This approach gave new relevance to Roman history in the medieval period and allowed Rome’s past to become a valued part of the medieval intellectual world.  The structure of history and methodology deployed by Orosius formed the dominant template for the writing of history in the medieval period, being followed, for example, by such writers as Otto of Freising and Ranulph Higden.  The work treats world history as a concrete proof of the apocalyptic visions of the Bible. This became a kind of textbook of universal history for the Middle Ages; and therefore many manuscripts exist all over Europe.  Orosius’s work is crucial for an understanding of early Christian approaches to history, the development of universal history, and the intellectual life of the Middle Ages, for which it was both an important reference work and also a defining model for the writing of history.

Goff O-97; H *12099; GW M28420; BMC VII 1035; Bod-inc O-027; BSB-Ink O-82; ISTC io00097000; Goff O-97


7) 145J Paulus Pergulensis ca -1451.

Logica magistri Pauli Pergulensis.

Venice: Johannes Emericus, de Spira, 22 Feb. 1495/96       $12,500

Quarto. 10 x 8 ½ inches. a-e8, f44 of 44 leaves (complete)
Signature of Thomas Stewart, Knight of St. John of Jerusalem, dated Rome 1837 on title. Bound in early 19th-century quarter sheep; light dampstaining in lower margins throughout, title and last page soiled.
Italy, the centre of humanism, produced the best logicians of the Renaissance. Paulus Pergulensis (d. 1451) was a pupil of Paul of Venice, author of the Logica magna and parva.. Introducing the theory of reference, sometimes called supposition, is an explanation of the ways in which words refer to objects in function of certain linguisitc signs.

Paul of Venice maintains a threefold division: Material Reference, Simple Reference, and Personal Reference, all of which are identified The present is a more succinct and highly systematized logic, composed entirely in the form of theses.
From 1420 to 1454 Pergulensis taught logic and natural philosophy, and then also mathematics, astronomy and theology, to the Venetian school of Rialto (founded in 1408 ), to which he gave a real university organization. He was nominated (1448 ) bishop of Koper, which he renounced so as not to leave the teaching. We are left of him, manuscripts or press, some treatises of logic (Dubia in consequentias Strodi, De sensu composite and divided, In regulas insolubilium , De scire et dubitare , Compendium logicae ), in which he discusses the new logical doctrines of the Oxford school in Padua by Paolo Veneto.
Paul of Pergula (died 1451) became the first publicly paid lecturer in philosophy in Venice, where he was officially honored in a public ceremony. In 1448, he was offered a bishopric, which he refused, and at the end of his life he accepted the administration of the Church of Saint John Almoner. He translated some works of Aristotle from Greek to Latin and was considered “on a par with the renowned Greek and Latin philosophers” (Brown, pp. vi-vii). Depending on the Logica Parva of Paul of Venice, De sensu composito et diviso should be regarded as a “mosaic of the treasury of logic known at the time” (Brown, p. viii).
Lohr, C.H. “A Note on Manuscripts of Paulus Venetus, Logica,” Manuscripta, 17(1973), pp. 35-36; reprinted in Bulletin de philosophie medievale, 15 (1973), pp. 145-146.
The first edition was printed in Pavia, Martinus de Lavalle, 5 November 1488 (Goff P-198).
Perreiah, Alan. Paul of Venice: Logica Parva [English translation], Munich, Philosophia Verlag, 1984.

All editions are rare:
P190 1481 Ratdolt 2 us Pml ,HeHl
P191. 1483 Tortis 2 us Hehl, JHU
P192. 1486 Tortis 2 us UPaL, (EHLS Rockport maine)
P193. 1489 Tridinesis 1 us LOC
P194. 1491 deStrada 1 us WartG
P195 1495 Emericus , 3 us NewL, PrinUL, and this copy
P196. 1489 Quarengiia 3 us LC, UILL, YUL

Paulus Pergulensis ca -1451. Ennio De Bellis, Nicoletto Vernia e Agostino Nifo: aspetti storiografici e metodologici, Congedo, 2003, p. 9.
Logica; and, Tractatus de sensu composito et diviso by Paolo della Pergola, edited by Mary Anthony Brown, Saint Bonaventure, New York: Franciscan Institute, 1961.
BABCOCK, ROBERT G. “AN UNRECORDED SESSA IMPRINT.” The Yale University Library Gazette, vol. 64, no. 3/4, 1990, pp. 124–131. JSTOR,


8) 359J  Werner Rolewinck    1425-1502

Fasciculus temporu[m] omnes antiquo[rum] chronicas strictim complectens felici numine incipit. Prologus.

Venice : Erhard Ratdolt, 8 Sept. 1485              $16,000


Folio (275 x 195 mm).  [A]8 [a-g]8 [h]10   75 leaves  without signatures or page numbers (9 leaves, 1-66 foliated ), 3 columns in table, 59 lines and foliation, gothic letter, 2 large ornamental initials, 59 woodcuts, one full-page, woodcut diagrams. This  copy is nicely bound in modern quarter vellum.

As the fifth and last Venetian edition, and fourth Ratdolt edition it is the most complete edition of Rolewinck’s chronological history of the world. The chronology follows a double time-line, measuring time from both the Creation and the birth of Christ to the death of the Ottoman Sultan Mehmed II commonly known as Mehmed the Conqueror in the year 1481, demanding a remarkably complex
typographical layout. The Fasciculus Temporum (Little bundles of time) was the first book printed on history of the world, it is also one of the earliest and greatest of illustrated incunabula.

The illustrations show Noah s Ark, the tower of Babel and contain several town views including Jerusalem, Syracuse, Rome and the Doge s Palace in Venice. Rolewinck (1425-1502) was a Carthusian monk and prolific author. This book was both the most popular of his numerous writings and the most popular concise world chronicle of its time, being printed 32 times in the 15th century, including translations into French, German and Dutch . Rolewinck’s Fasciculus Temporum was an enormously popular world chronicle, appearing in over 30 incunabular editions in Latin, German, French, and Dutch. A very handsome and typographically-sophisticated volume, with varying columns, circular devices with inset type, and woodcuts throughout. This work aspires to trace the history of the world from the beginning of time until the year of pulication. The thirty-three woodcuts are crisp and rather charming, and, like those in many fifteenth- and sixteenth-century chronicles, are occasionally reused to illustrate different events and locations. The work is fascinating for the comprehensiveness of its content as well as the beauty of its execution.


Of particular interest is a reference to the invention of printing (in 1454) on the verso of Folio 64.



Goff R271; H 6935*; Redgr 52; Essling 280; Sander 6530; Schr 5116C; Pell Ms 10192 (9969); CIBN R-177; Arnoult 1276; Neveu 528; Nice 269; Torchet 821; Polain(B) 4691; IDL 3943; IBE 4955; IGI 8420; CCIR R-40; Kotvan 1024; Sajó-Soltész 2972; Gspan-Badalić 590; IBPort 1576; Mendes 1124, 1125, 1126; Madsen 3526; Martín Abad R-48; Voull(B) 3801; Hubay(Augsburg) 1811; Hubay(Eichstätt) 898; Walsh 1830; Rhodes(Oxford Colleges) 1525; Bod-inc R-121; Sheppard 3688; Pr 4404; BMC V 290; BSB-Ink R-247; GW M38738



9) 235J    Nicolaus   Tygrinus or Tegrinus or Tegrini (1448-1527)

Lucensium Oratio Luculentissima Pont. Maximo Alexandro Sexto per Nicolaum Tygrinu[m] Lucensem Vtriusq[ue] Iuris.

[Rome], [Andreas Freitag],15 October 1492       $4,000


Quarto, A4.   First Edition (see below .) This copy is bound in later black roan & gray boards, spine letters gilt. The binding is slightly worn, and the first leaf is slightly soiled. Ex-libris Walter Goldwater.IMG_3221

This rare and short Oration is a tribute of the City Of Lucca to the election of Pope Alexander VI. This is one of three almost simultaneously published prints of this on October 25, 1492 before the newly elected Borgia Pope Alexander VI. held  this speech. –

“”This was the typical ‘Oratio’ – in the style of the times, both florid and unctous – which extolled the virtues of the Pope, traits which subsequent events failed to confirm!”” (Bühler) According to Buhler’s study, The Freitag printing was preceded by the editions of  Stephan Planck (in Roman type) , whose corrections  Freitag employed in his edition.


CF Bühler, The Earliest Editions of the “”Oratio”” (1492) by Nicolaus Tygrinus (in: Gutenberg JB 1975, pp. 97-99)”

Tygrinus From Lucca. Jurist, he graduated in Bologna in 1472; then he worked as a diplomatic for the City government of Lucca, for the Duke of Milan and for the Pope (Julius II), who named him Governor of Bologna.  In 1514 he retired from public activities to become a religious, archdeacon of the Cathedral in Lucca.

Goff T563; HC 15751*; GfT 1842; Pell Ms 10972; CIBN T-51; Nice 209; IGI 9670; IBE 5542; SI 3893; Madsen 4034; Coll(S) 1419; Sallander 2484; Voull(B) 3540; Martín Abad T-44; Sack(Freiburg) 3350; Oates 1583; Bod-inc T-295; Sheppard 3153; Pr 3968; BMC IV 137; BSB-Ink T-350; GW M45292 In fact printed after Goff T564 and T565 (cf. C.F. Bühler in Gb Jb 1975, pp.97-9). BMC records variants

United States of America:

Baltimore MD, The Walters Art Museum Library
Bryn Mawr College, Goodhart Medieval Library
Library of Congress, Rare Book Division
New York, Columbia University, Butler Library
San Marino CA, Huntington Library
Southern Methodist Univ., Bridwell Library
Southern Methodist Univ., de Golyer Library
New Haven CT, Yale University, Beinecke Library

Freitag 1492



1) 269J Aquinas Goff  T198 Columbia, Free Library of Philadelphia, Morgan,Huntington, UCLA, U.of  Illinois.

2)  360J Bernard Clarvallensis    Goff B440

3) 284J Aristotle and  Burlaeus. Goff B1301 3 us copies   Free Library of Philadelphia,  The Newberry Library,Univ. of Illinois at Urbana-Champaign

4) 312J. Cavalca. Goff  C342        No us copy! New York NY, Manhattan College: sold Christie’s (NY) 1 June 1991 lot 41 (whereabouts unknown).

5) 957G   Richard  Mediavilla [Middleton], Goff M 424;.( St Louis Univ., Pius XII Memorial Library  (-) & YUL – i.e. both defective)  add UCLA.

6) 277J. Orosius  Goff O-97.

7) 145J  Paulus Pergulensis Goff P195 (Princeton Univ (2) and The Newberry Library)     

8) 359J Werner Rolewinck    1425-1500

9)  235J Nicolaus Tygrinus Goff T563