A discussion of interesting books from my current stock A site

And For Spring Mystical Science 1658


295J Alfonso GIANOTTI,  S.J.

Mysticum heliotropium Hoc Est Selectae Industriae Ad Unionem Cum Deo consequendam.

Ingolstadt: Joannes Ostermayr, 1658.        $3,300
16mo ( 3.86 x 2.24 inches), [8] leaves, 267, [5] pp. Two title pages, one engraved, the other IMG_1232letterpress: the former consists of a full-page emblematic design which includes several Latin Biblical quotes. Bound in 19th-century quarter brown morocco, five raised bands on spine, with small gilt design in the compartments; small paper defect in the lower margins of the first quire affecting a portion of the border of the engraved tittle and some letters in the letterpress title, including the last two roman digits of the date.

FIRST LATIN EDITION (see below) of the widely popular spiritual treatise whose title translates “The Mystical Sunflower,” by the Jesuit theologian Alfonso Gianotti (1596- 1649), Rector at Reggio and Bologna. The work’s title is a metaphor expressing that just as the sunflower always faces the sun, so the Christian soul is engaged in the constant pursuit of connecting itself with God.
This Latin translation, attributed in the title to “Another member of the Society of Jesus,” is based on the elusive original Italian version, Il mistico Girasole, believed to have first been published at Bologna in 1641, and reprinted there in 1646; although such Italian editions are mentioned by several sources (e.g., Tiraboschi, Biblioteca Modenese II, p. 403, and G. Melzi, Dizionario di opere anonime … di scrittori Italiani, vol. 1, p. 70),

No copy of any edition appears to have survived: I have been unable to locate an actual copy of any edition in any catalogue, including OCLC, WorldCat, NUC, etc.

The work was also translated into German as Die Geistliche Sonnenwend (Munich 1659).
Of the present first Latin edition a small handful of copies are known in European libraries, and reprints are recorded in 1665 and 1698; of this 1658 first edition and its 1665 reprint no copies may be located in American collections; of the 1698 reprint one copy is located at Harvard.


§ De Backer III, p. 1392, no. 2; VD17 12:102783F.


Quoted from:Annals of Botany 117: 1–8, 2016
doi:10.1093/aob/mcv141, available online at
VIEWPOINT. Phototropic solar tracking in sunflower plants: an integrative perspective Ulrich Kutschera* and Winslow R. Briggs
Department of Plant Biology, Carnegie Institution for Science, Stanford, CA 94305, USA *For correspondence: E-mail



IMG_1236The most popular misconception is that flowering H. annuusheads (Fig. 1) track the moving sun across the sky. This belief can be traced back to the writings of the German Jesuit poly- math Athanasius Kircher (1602–1680), who has been described as ‘the last man who knew everything’ (Breidbach and Ghiselin, 2006). In a monograph published in 1643, Kircher de- picted a ‘sunflower clock’, which purported to inform humans about the time of day via continuous movements of the mature, flowering head, driven by a mysterious cosmic magnetic force (Fig. 2A). Today, we no longer take this example of early 17th century natural magic seriously, but in Kircher’s time the stan- dards were different. In a subsequent book of 1667 entitledRegnum Naturae Magneticum, Kircher depicted a more realistic version of his ‘sunflower clock’, which is reproduced here. This drawing shows a mature sunflower plant the East head of which tracks the sun during the day, from 0600h (6 am), through 1200 h (noon), to 1800 h (6 pm).


In a classic monograph on Asteraceae of the genus Helianthus, Heiser (1976) summarized quotations from poets in which Kircher’s ‘sunflower dogma’ had been praised. He referred to the English botanist John Gerard (1545–1611), who was the first to dispute the old misconception of the ‘moving sunflower heads’ (Gerard, 1597), as depicted by Kircher in 1667. Heiser argued that ‘green plants are phototropic and respond by growing toward the source of light. Thus many plants, particularly at early stages, bend toward the east in the morning and toward the west in the evening. The common sun- flower shows this tendency more strikingly than most plants, but, once the flower head opens, it no longer bends toward the source of light. Interestingly enough, in my gardens the heads of the giant sunflowers always end up facing the east’ (Heiser, 1976, p. 28).

Fascicle XIX {W-O-W} How lucky we have been! So many wonderful books .


As a person who has  dedicated their adult life to  the rare book world, I truly never anticipated ever being  be able to offer such such  important  and beautiful books. I have been selling rare & early (pre seventeen  hundred  books since 1991) Here is a link to the catalogue, but please enjoy the wonderful images!

fXIX winter 191


IMG_0975IMG_0864 2IMG_0931IMG_0299118burleyIMG_0975IMG_0976IMG_0958IMG_0861 2IMG_0848IMG_0879Untitled 9Untitled 8284JtDSC_0079 2Untitled 6Untitled 7118burleyIMG_0881IMG_0299IMG_0873IMG_0865IMG_0879IMG_0864IMG_0868IMG_0869IMG_0880IMG_0863IMG_0874IMG_0878IMG_0857IMG_0866IMG_0867IMG_0861IMG_0802IMG_0816IMG_0819IMG_0816IMG_0814IMG_0749IMG_0747IMG_0746IMG_0743IMG_0744IMG_0745IMG_0741IMG_0740IMG_0739IMG_0734IMG_0735IMG_0736IMG_0737IMG_0733IMG_0729IMG_0725IMG_0723IMG_0724IMG_0722IMG_0721IMG_0720IMG_0719IMG_0718

Arbor Porphyriana, “Expanding on Aristotle’s Categories and visually alluding to a tree’s trunk, Porphyry’s structure reveals the idea of a layered assembly in logic. It is made of three columns of words, where the central column contains a series of dichomatous divisions between genus and species, whcih derive from the supreme genus, Substance.


Rear Board


Aristotelian hexagon a conceptual model of the relationships between the truth values of six statements. It is an extension of Aristotle’s square of opposition.
Front Board
Aristotelian diagrams have a long and rich history in philosophical logic. Today, they are widely used in nearly all disciplines dealing with logical reasoning.


[Cologne : Ulrich Zel, about 1466].

De pollutione nocturna — [Cologne: Ulrich Zel, about 1467]

Characters of Distinction between true and pretending Prophets are laid down. 1665

Todays book is as much fun to read as Brown’s Pseudoxia Epidemica , Like Brown Spencer is battling against superstition, with reason and natural history as his weapon and defense. 

940G     John Spencer, Dean of Ely             1630-1693

A Discourse concerning Prodigies: Wherein The Vanity of Presages by them is reprehended, and their true and proper Ends asserted and vindicated.

[bound with]

A Discourse Concerning Vulgar Prophecies. Wherein The Vanity of receiving them as the certain Indications of any future Event is discovered; And some Characters of Distinction between true and pretending Prophets are laid down.           


London: Printed by J. Field for Will. Graves over against Great S. Maries Church in Cambridge, 1665; London: Printed by J. Field for Timothy Garthwait at the Kings head in S. Pauls Church-yard, 1665           $1,450



Octavo  6 ½ X 4 ½ . A8, a8, B-Z8, Aa-Cc8, Dd4; A-I8, K4.   Second edition of the first book, first edition of the second book. Bound in contemporary calf.

The remarkable nature of Spencer’s achievement is enhanced when it is remembered that oriental studies were then in their infancy and that he was compelled to derive nearly all his data from classical writers of Greece and Rome, from the Christian fathers, the works of Josephus, or from the Bible itself. Spencer professed that his object was ‘to clear Deity from arbitrary and fantastic humor, “A greatly extended editon of Spencer’s refutation of omens and apparitions and the first to include his new publication, a “Discourse Concerning Vulgar Prophecies.” The book examines a copious assemblage of superstitions and auguries, such as comets, eclipses, the turning of ponds to blood and the moving of mountains, tracing the history of the Old Testament and classical mythology and commending the study of Natural Philosophy. Spencer examines superstitious beliefs surrounding comets and eclipses, as well as the beliefs held by some on the turning of ponds to blood and the moving of mountains and many more interpretations of bizarre natural phenomena.                                                              

“I Shall descend now to a close and distinct discourse concerning the (forementioned) Prodigies Signal; and amongst them, first con∣cerning those which more immediately resolve into causes Natural.”

 Spencer disapproved of the interpreting natural phenomena as superstitious prognostication and rather tricot to come up with, what we would call, a  scientific explanation.                

                         ” in which the vanity of receiving them as the certain indications of any future event is discovered, and some characters of distinction between true and pretended prophets are laid down.”

This attempt to bring the public to reason and sobriety was not less timely than the the first book, published  in response to the “Annus Mirabilis,”  Some enthusiasts  brought to notice a number of pretended prodigies, as portending future changes in the state, Spencer conceiving it to be of dangerous consequence thus to unsettle the minds of the people,,

And it might Be usefully renewed in current instances and at  THIS much later periods

Spencer writes :”That Nature in its production of the several kinds of crea∣tures, should (as if they were all stampt with one common seal) give them forth in such equal and similar figures and proportions, is a more just object of wonder, then to see the natural Archeus sometimes to play the bungler, and to leave its work (in some parts thereof) rude and mishapen. That the Earth should generally be delivered of the many vapours and winds within its bowels, without the pangs and throws of an earthquake; and that all the host of Heaven should marchJoel 2. 7, 8.every one on his way, and not break their ranks, neither thrust one another, but walk every one on his path (to borrow the language of the Prophet)Excedit profectò omnia miracula, ul∣lum diem fu isse in quo non cuncta confla∣grarent. Plin. Hist. Nat. l. 2. c. 107. are prodigies beyond an Earthquake, New star, or monster sometime discovered to the world, and therefore more justly chosen to be the constant instances of the divine Wisdom and Power; and to see some strange fires breaking forth (sometimes) from the caverns of the earth, is so much beneath wonder, that Pliny tells us, it exceeds all wonder, that there should be any day wherein all the things in the world (so pregnant with fiery principles) do not break forth into one mighty flame, and lay the world in ashes.Now then what sober Reason can warrant us to conclude any necessary and natural occurrences the prophetick signs of Events”

“John Spencer, master of Corpus Christi College, Cambridge, and author of ‘De Legibus DSC_0118Hebraeorum,’ was a native of Bocton, near Bleane, Kent, where he was baptized on 31 October 1630. He was educated at the King’s School, Canterbury, became king’s scholar there, and was admitted to a scholarship of Archbishop Parker’s foundation in Corpus Christi College, Cambridge, on 25 March 1645. He graduated B.A. in 1648, M.A. in 1652, B.D. in 1659, and D.D. in 1665. After taking holy orders he became a university preacher, served the cures first of Saint Giles and then of Saint Benedict, Cambridge, and on 23 July 1667 was instituted to the rectory of Landbeach, Cambridgeshire, which he resigned in 1683 in favor of his nephew and curate, William Spencer. On 3 August 1667 he was unanimously elected master of Corpus Christi College, and he governed that society for twenty-six years. He contributed verses to the Cambridge university Collection on the death of Henrietta Maria, queen dowager, in 1669. He was appointed a prebendary to the first stall at Ely in February 1671/2, and served the office of vice-chancellor of the university in the academic year 1673, during which he delivered a speech addressed to the Duke of Monmouth on his installation as chancellor of the university. He was admitted on the presentation of the king, to the archdeaconry of Sudbury in the church of Norwich on 5 September 1677; and was instituted to the deanery of Ely on 9 September 1677. He died on 27 May 1693, and was buried in the college chapel, where a monument with a Latin inscription was erected to his memory. He married Hannah, daughter of Isaac Puller, and sister of Timothy Puller. She died leaving one daughter (Elizabeth) and one son (John).
“Spencer was an erudite theologian and Hebraist, and to him belongs the honor of being the first to trace the connection between the rites of the Hebrew religion and those practiced by kindred Semitic races. In 1669 he published a ‘Dissertatio de Urim & Thummin,’ in which he referred those mystic emblems to an Egyptian origin. […] In 1685 appeared Spencer’s chief publication, his ‘De Legibus Hebraeorum ritualibus et earum rationibus libri tres.’ In this work, which included the earlier treatise on Urim and Thummin, Spencer deserted the time honored paths traced by commentators, and ‘may justly be said to have laid the foundations of the science of comparative religion. In its special subject, in spite of certain aspects, it still remains by far the most important book on the religious antiquities of the Hebrews.’ (Robertson Smith, Religions of the Semites, 1894) .’” (DNB)

Wing S-4948; CH, CLC, CN, IU, PL, WF, Y; Wing S-4949; CH, CLC, IU, MIU, NU, TO, TU, WF, Y.


 CHAP. II. Concerning Prodigies, Signal, Natural.I Shall descend now to a close and distinct discourse concerning the (forementioned) Prodigies Signal; and amongst them, first con∣cerning those which more immediately resolve into causes Natural. Concerning all which, I offer this general Thesis to proof. Prodigies Natural are not intended, nor to be expounded the Prognosticks of judge∣ments, suddenly to ensue upon whole Nations or particular persons. It is (especially) ignorance of their causes and ends which hath prefer∣redIsa. 44. 15. some of these Natural Prodigies to so great a veneration and re∣gard in many mens minds. As Ethnicism of old made the gods it worshipt, so ignorance oft makes the Furies it dreads.This Thesis I shall endeavour to perswade,1. By some general Reasons and Arguments.2. By a particular Induction and Survey of such as seem most plau∣sibly pretended the silent Monitours of some approaching venge∣ance.First, By some general Reasons.SECT. I. Reasons to prove Prodigies Natural no Signs of a future judgement.The first Argument taken from their doubtfull and uncertain indication; That proved from the confessions of their ablest Expositours; From their different Expositions in all times. The Interpreters of them banisht the Iewish Common-wealth of old, upon this account, Philo. Thuanus. The Argument further urged from Tully. God’s Signs express; The use∣lesness of those which are not.2. From a consideration of the times wherein most attended to. The rea∣son why a regard is to be had to the times and seasons; When Laws or U∣sages first obtained, noted from K. James. The times noted especially for gross ignorance in matters of Religion and Philosophy. Some Obser∣vations upon the remaining Registers of such accidents yet extant: The times remarked also for the publick fears and distractions happening in them. Livy. Seneca.3. From the natural and necessary Causes of these things. More of Na∣ture observable in a Prodigy, then common Occurrences.4. From the Nature and temper of the Oeconomy we are now under.THe Argument which I shall first offer to reprehend the commonArg. 1. vanity of receiving them as a kinde of indications in bodies Po∣litick, is this: Their (pretended) indications are so hugely perplext, doubt∣full and uncertain, that it cannot be concluded what judgement they portend, or when to ensue, or whether private persons or whole Nations be alam’d by them.If God do write Fata hominum in these mystick characters, there is none on earth found able to reade the writing, and (with any certainty) to make known the interpretation thereof. Most of their Expositours (like those upon Aristotle) are rather Vates quàm Interpretes. Concerning that prodigious Comet which shone in our Hemisphere, Ann. 1618▪ one that pretended himself as much Coelo à Conciliis as other men, yet thus freely delivers himself, Deum immortalem! quantò ille plurs de sese fermè Opiniones quàm crines sparsit. To a like purpose Tycho Brahe (discoursing de Nova stella Cygni, Ann. 1600.)

Gregory the Great. Moralia in Job 1496

Saint Gregory has exercised in many respects a momentous influence on the doctrine, the organization, and the discipline of the Catholic Church.   To him we must look for an explanation of the religious situation of the Middle Ages; indeed, if no account were taken of his work, the evolution of the form of medieval Christianity would be almost inexplicable.  (F.H. Dudden, “Gregory the Great”, 1, p. v).


289J Saint Gregory the Great (540-604)

Moralia Sancti Gregorii. [Sive Expositio Moralia in Job.]     

Basel: Nicolaus Kesler, 1496.                   SOLD

Ryan_Moralia_title_page-e1533734943432 2

Folio 12 ½  x 8 ¼ inches. [1]-[3]6, a-z6, A-P6, Q-R8, S-Z6, AA-GG6, HH8, II-KK6, LL4. 364 of 364 leaves. [The last leaf of the preliminaries, [3]6, the first leaf before the text, a1, and the last leaf before the table, HH8, are all blank]

Pope Gregory’s massive works on the epic suffering of Job was completed before he became Pope in 590. His analysis addresses the story of Job from every conceivable angle. Moralia in Job, or moral homilies on Job, one of his greatest works, before his election to the See of Peter. Sent as papal envoy to Constantinople, he gathered there a community of ascetics to whom he preached these homilies. While he was in Constantinople, the reflections on the Book of Job had been the object of friendly conversations with the young monks who had accompanied the pontiff. In Gregory’s reflections, Job is a figure of Christ, who suffered innocently—not for his sins but for the increase of his merits and the salvation of others by love. These homilies are a summa of Christian doctrine, from Creation to final Judgment, from the height of angelic hierarchies to the innermost depths of the human soul. Confident that the Holy Spirit has not idly chosen the words of Scripture, Gregory finds a depth of allegory out of which he draws a brilliant picture of Christ, whose humanity must mark our own and whose Cross is our path to eternal rest. A beautiful meditation on suffering, on the path from fear to love, and on the healing and glorification of the individual soul which, as a member of Christ’s body, comes to participate in the life of the holy Trinity. When Gregory was elected bishop of Rome just a few years later, he would continue to draw on and to develop the teaching herein, to guide the spiritual lives of his flock amidst the terror-filled final dissolution of the Western Empire. The teaching of the Moralia became a source for the doctors of the middle ages, including Hugh of St. Victor, St. Thomas Aquinas, St. Bonaventure, and many others It consists of 35 chapters in which he employs an analytical approach inspired by Augustine and Origen. Bible stories are often inherently confusing for many readers, and at times seem self-contradictory. The story of Job, with its strong themes of suffering and divine intervention, required special notice for the medieval Christian reader. In this valuable work, Gregory seeks to illuminate the ‘Biblical Truth’ residing and yet obscure in the text.
Gregory’s Moralia on Job was first published in 1470, and was so popular with medieval readers that it passed through nine Latin editions before 1501. The printer of this edition, Nicholaus Kesler of Bottwar, took his bachelor’s degree at the University of Basel in 1471. He seems to have worked for the printer Bernhard Richel for a time, before establishing his own press. The city records list Kesler as a “Buchtruker” in July of 1483, about a year after Richel’s death. Kesler’s earliest fully dated book was the Liber Sententiarum of Peter Lombard, finished on 2 March 1486. Kesler was still printing in 1510, and was alive as late as 1519.


This is a fine incunabulum in a lovely contemporary binding. The fifteenth-century alum-tawed pigskin is tooled in blind over both boards. The wooden boards have been fitted with brass catches but missing the clasps, all original corner and center pieces are still present, with only minor repairs.


The decorative tools stamped in blind on both boards are Ernst Kyriss’s 106.01, 106.02, 106.03, and 106.04. These four tools are used in combination on approximately 88 printed books found in European libraries. These books were all printed between 1483 and 1509. The most up-to-date information can be found on the Einband Datenbank, found on the web at: The four tools used on this volume are also used to decorate two other bindings illustrated in this online catalogue. Gerhard Loh’s essay, “Die Leipziger Buchbinder im 15. Jahrhundert,” and Ilse Schunke’s “Die Schwenke-Sammlung,” both associate these tools with a binder who worked in Leipzig in the late-fifteenth and early-sixteenth centuries. The binding is somewhat wormed. Alternating red and blue initials and paragraph marks throughout the text were inscribed by the hand of a professional rubricator in the fifteenth century. The xylographic title is stunning.


Goff G432; HC 7934*; Pell 5381; Polain(B) 1717; IGI 4444; IBP 2494; CCIR G-51; Sajó-Soltész 1475; IDL 2099; IBE 2718; IJL2 189; SI 1736; Coll(S) 482; Coll(U) 635; Sallander 1744; Madsen 1791; Sack(Freiburg) 1632; Finger 468; Voull(B) 538; Voull(Trier) 234; Günt(L) 358a; Leuze(Isny) 23; Hummel-Wilhelmi 265; Pad-Ink 289; Wilhelmi 264; Kind(Göttingen) 2167; Walsh 1218; Bod-inc G-221; Sheppard 2490; Pr 7690; BMC III 772; BSB-Ink G-320; GW 11434


Goff G432                 U.S. Copies

Harvard Library, Duke Univ. , Grand Valley State Univ.,Henry B. Fernald, Upper Montclair NJ,Library of Congress, New York Historical Society,Huntington Library,St John’s Univ.,The Newberry Library (-table),Univ. of Illinois at Urbana-Champaign ,Univ. of Texas at Austin, Yale University.

Augsburg Confession 1530

The History of the First English Essayist : Cornwallyes NOT Bacon

815F      Sir William Cornwallis d. 1631

Essayes, by Sr William Cornwallyes, the younger, knight. Newlie corrected.

London: Printed by Thomas Harper for I. M., 1632           $3,500


Octavo  5 ½ 5 x 3 ½. [A3] missing A1 blank, B-Z8, Aa-Oo8. This collation is consistent with Pforzheimer catalogue.  Engraved title page. by T. Cecill containing two portraits supposed to represent Sir William and his father, Sir Charles Cornwallis.


Third edition of the “Essayes”, Parts I and II; second edition of the “Discourses.”  DSC_0242                               This is a nice copy bound in full contemporary calf rebacked. The spine has gilt label
Overall, the leaves are in excellent condition, this copy has ample margins, not often found in this work.


This book is consists of three seperate works each with a seperate title page but published together. The first “Essayes” is followed by “ Essayes the Second Part” and “Discourses upon Seneca the Tragedian”.
While some state that Cornwallis “was a friend of Ben Jonson, and employed him to write ‘Penates, or a Private Entertainment for the King and Queen,’ on their visit to his house at Highgate on Mayday, 1604. This is not the author of the essays rather it is his Uncle.

His essays are in imitation of Montaigne, but lack the sprightliness of the French author. Yet they are true essays and therefor differ from Bacon, whose ‘Essays” are a collection of aphorisms. They cover such topics as ambition, resolution, youth, essays and books, and humility. DSC_0239 Cornwallis spent his life in studious retirement. The “Essayes” is also a work of considerable Shakespearean interest – it is “so rare that a writer in ‘Shakespeare’s Centurie of Prayse,’ could not find a copy”. This work is also referred to at length by Hunter in his “New Illustrations” of the Tempest, who argues that as Florio’s translation of Montaigne had undoubtedly been seen by Cornwallis before 1600, so too, it was probably seen and used by Shakespeare in his composition of the Tempest (see Hunter, Joseph “New Illustrations of the life, studies, and writings of Shakespeare” London: J.B. Nichols and son 1845).


STC 5781; Arber IV, 92; Huntington C.L., 90; Grolier Club W-P I, 182; Hoe Catalogue I (1903) 322. Hazlitt I, 101.

See also : Encyclopedia of the Essay edited by Tracy Chevalier  http://www.am41SU533HULL._SX331_BO1,204,203,


An early fifteenth century manuscript Homiliary

281J           Early 15th century  Homiliary  

{Homiliarius doctorum qui omiliarius dici solet … Hieronymi Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures ..}?

IMG_0848 St Augustine (354- 430),  John Christomos  (349-407) St Benedict , Pope Leo  I(440-61) ( and others)IMG_1117

Spain,  15th century.                           $37,000

Large Folio.  12 ½ x 9 1/4  inches Leaf size, text block is 9 3/4 x 6 inches.

196 Leaves This manuscript begins at Leaf 141 and continues to CCCXXVIII, (141- 337 leaves). For a total of 196 manuscript leaves on vellum. There are catch words and original it had signatures in the beginning of each quire, but they are now unintelligible. There are thirty five  large decorated initials with nice neat pen work. This book has seen a lot of use. Some pages have been trimmed, sections have been scratched out and others corrected. many leaves have cuts and cracks some repaired earlier than later, by stitching .

The rear board with bosses is intact but the spine and front board are long gone, It his been restored with calf over a quarter sawn oak board, decorated to match the original board.
















For this  collection of Homilies, who was the editor is  not certain, and while traditionally it is attributed to Paul  the Deacon  approximately 720-799  There is also supposition that it was collected by Alcuin or even Bede.

What we do know is that the production of
Homiliary began in the 780s when Charlemagne (742/743–814) appointed  Paul the Deacon to compose a Homiliary. Charlemagne,” has been represented as the sponsor or even creator of medieval education, and the Carolingian renaissance has been represented as the renewal of Western culture. This renaissance, however, built on earlier episcopal and monastic developments, and, although Charlemagne did help to ensure the survival of scholarly traditions in a relatively bleak and rude age, there was nothing like the general advance in education that occurred IMG_1094later IMG_0833with the cultural awakening of the 11th and 12th centuries. Learning, IMG_0880nonetheless, had no more ardent friend than Charlemagne, who came to the Frankish throne in 768 distressed to find extremely poor education systems” [EB] “Charlemagne stands out as the personification of everything that is unselfish and noble, a conqueror who visualized himself as the champion of European unity with the purpose of saving Europe through imperial conquest—an evangelist with a sword. As it turns out, Charlemagne did see himself as the Conqueror of everything pagan and heterodox and the divinely destined builder of Augustine’s City of God—of “one God, one emperor, one pope, one city of God.”[2]  It was as if Charlemagne consciously sought to fulfill Plato’s vision of the ideal philosopher king. After all, Europe badly needed a conquering strong man like David of old, who could exercise wisdom and discernment in the sustainment of God’s new Jerusalem on earth.” [Gregory W. Hamilton ;

So, We do know that ” From a very early time the Homilies of the Fathers were in high esteem, and were read in connection with the recitation of the Divine Office. That the custom was as old as the sixth century we know since St. Gregory the Great refers to it, and St. Benedict mentions it in his rule (Pierre Batiffol, History of the Roman Breviary, 107). This was particularly true of the homilies of Pope St. Leo I, very terse and peculiarly suited to liturgical purposesDSC_0053This particular Homilarium Begins [folio cxli] with Ambrose (340-397) Homilies for the  Quadragesima  (forty days of Lent -Yes lent is longer than 40 days even though there are more 40 days from Ash Wednesday to Easter. ( counting the days of Lent excluding its Sundays and the Sacred Triduum, which technically is a separate sacred time.) This takes up to folio 224 (cclxxiiii). Following St Ambrose who has iv sermons in this section  are sermons by Origen, Bede , John Chrystosom  Cyrill , Augustine , Peter Chrysologus  Archbishop of Ravenna , Alcuin of York . 


After the Quadragesima series begins the Homilies for The Passion of Christ (Holy Week) On Palm Sunday, Jesus and his disciples spent the night in Bethany, a town about two miles east of Jerusalem. This is where Lazarus, whom Jesus had raised from the dead, and his two sisters, Mary and Martha lived. They were close friends of Jesus, and probably hosted Him and His disciples during their final days in Jerusalem.


This section (folios 141-245 )of Homilies begins at Quadragesima  see above.

Then Holy Week/Passione homilies occupy folios 246-312.

Augustine of Hippo (13 November 354 – 28 August 430 AD) ,Gregory (3 September 590 to 12 March 604 AD) , Pope Leo (440-416 AD), Chrystomos (347–407)

 Next in  course  is Palm Sunday “Dominica in ramis palmarum  folios 313-337

Abbot Bernard (1090-1153), Pope Leo (440–461), Cyprian (200-258) , Chrystomos(347-407) Ambrose: (c339-397)

The final leaf is Easter Saturday (Sabbato sancto pasche)


Probably the first 140 leaves made up Homiletic commentaries on the Old Testament: the Hexaemeron (Six Days of Creation); De Helia et ieiunio (On Elijah and Fasting); De Iacob et vita beata (On Jacob and the Happy Life); De Abraham; De Cain et Abel; De Ioseph (Joseph); De Isaac vel anima (On Isaac, or The Soul); De Noe (Noah); De interpellatione Iob et David (On the Prayer of Job and David); De patriarchis (On the Patriarchs); De Tobia (Tobit); Explanatio psalmorum (Explanation of the Psalms); Explanatio symboli (Commentary on the Symbol).

Saint Augustine:


Peter Chrysologus:


(c. 380 – c. 450) Archbishop of Ravenna, approximately 400-450 , The earliest printed work by Chrysologus is 1575 Insigne et pervetvstvm opvs homiliarum.He is known as the “Doctor of Homilies” for the concise but theologically rich reflections he delivered during his time as the Bishop of Ravenna. His surviving works offer eloquent testimony to the Church’s traditional beliefs about Mary’s perpetual virginity, the penitential value of Lent, Christ’s Eucharistic presence, and the primacy of St. Peter and his successors in the Church. Few details of St. Peter Chrysologus’ biography are known. He was born in the Italian town of Imola in either the late fourth or early fifth century, but sources differ as to whether this occurred around 380 or as late as 406.

John Chrystosom


Beyond Chrstostoms preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of Saint John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.

Saint Cyrill. IMG_0857  Cyril’s jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present. At that council he voted for acceptance of the term homoousios,(“consubstantial” this term was later also applied to the Holy Spirit IMG_0848in order to designate it as being “same in essence” with the Father and the Son. Those notions became cornerstones of theology in Nicene Christianity, and also represent one of the most important theological concepts within the Trinitarian doctrinal understanding of God) having been finally convinced that there was no better alternative. Cyril’s writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to IMG_1095strengthen and to console”. Cyril himself followed God’s message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis. the well-known Catechetical Lectures of St. Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent

Holy God, you gather the whole universe
into your radiant presence and continually reveal your Son as our Savior.
Bring healing to all wounds,
make whole all that is broken,
speak truth to all illusion,
and shed light in every darkness,
that all creation will see your glory and know your Christ. Amen.


St. Gregory the Great (ca. 540-604).


Alcuin of York : Flaccus Albinus Alcuinus; c. 735 – 19 May 804 AD)—also called Ealhwine, Alhwin or Alchoinwas an English scholar, clergyman, poet and teacher from York, Northumbria. He was born around 735 and became the student of Archbishop Ecgbert at York. At the invitation of Charlemagne, he was a leading scholar and teacher at the Carolingian court, where he remained a figure in the 780s and ’90s.

IMG_0881Alcuin wrote many theological and dogmatic treatises, as well as a few grammatical works and a number of poems. He was made Abbot of Tours in 796, where he remained until his death. “The most learned man anywhere to be found”, according to Einhard‘s Life of Charlemagne (ca. 817-833), he is considered among the most important architects of the Carolingian Renaissance. Among his pupils were many of the dominant intellectuals of the Carolingian era


Origen :Origen of Alexandria ( c. 184 – c. 253)IMG_0860

Origen, most modest of writers, hardly ever alludes to himself in his own works; but Eusebius has devoted to him almost the entire sixth book of “Ecclesiastical History”. Eusebius was thoroughly acquainted with the life of his hero; he had collected a hundred of his letters; in collaboration with the martyr Pamphilus he had composed the “Apology for Origen”; he dwelt at Caesarea where Origen’s library was preserved, and where his memory still lingered; if at times he may be thought somewhat partial, he is undoubtedly well informed. We find some details also in the “Farewell Address” of St. Gregory Thaumaturgus to his master, in the controversies of St. Jerome and Rufinus, in St. Epiphanius (Haeres., LXIV), and in Photius (Biblioth. Cod. 118).



Certainly a quite rare Pigouchet Heures .

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172J [Printed Book of Hours (Use of Rome) In Latin and French]

DSC_0027 8Ces presentes heures a lusaige de Ro[m]me ont este faictes pour Simon Vostre Libraire domourant a Paris a la rue neuue nostre dame a le enseigne sainct Jehan l’evangeliste. [this is the exact title]

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No date here…

maybe from the calendar

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DSC_0027 7“He who wishes to know [the dates of] Lent, Easter, the Golden Number, the Sunday Number and leap year, from the year 501 to the year 520 inclusive, look at this figure of the line of this date and he’ll find there the things mentioned above”

Calendar on [a]1 verso for the years [1]501-[1]520.

Paris  [Philippe Pigouchet per] Simon Vostre.  1500            $28,000

Quarto 8 1/4 x 5 1/2 inches  a-l 8, ; A 8: (A 1-8 lacking).    88 of 96 leaves printed on vellum, lacking the “Sensuiuent les sept pseaulmes en françoys”(not surprisingly  other copies are lacking the final ‘A’ quire) .Initial spaces and spaces for initials within the line. Initials, paragraph marks and line fillers illuminated in gold on alternating red and blue grounds, red-ruled. (Some wear and darkening.) This copy is bound in full 18th century chagrin. It is a beautiful wide margined copy.

(Shagreen ,The word derives from the French chagrin, is a type of rawhide consisting of rough untanned skin, historically from a horse’s or onager‘s back, or from shark or ray.)

Large printer device of Adam and Eve.

DSC_0025 The present Horae are illustrated with 22 full-page engravings in the text and numerous and smaller cuts, metalcut historiated and ornamental borders on every page, many with criblé grounds ,depicting biblical scenes, the Virtues, the stag hunt, apple harvest and memento mori vignettes depicting including Pigouchet’s Dance of Death series (Claudin II, 53-53)

Pigouchet appears to have introduced the criblé technique, in which the black areas of a woodblock are punched with white dots, giving the page a lively tonality. Philipee Pigouchet’s collaboration with Simon Vostre lasted for over 18 years, during which period the duo produced hundreds of Books of Hours for European readers. The almanac was apparently kept standing in type for use in several Pigouchet editions .

Here are the 22 full page images

a.ii Astronomical man , with black criblé ground and the representations of the four temperaments as cornerpieces.


a.ii  the Holy Grail


b.i Martyrdom of St John


b.iii betrayal The Arrest of Christ . Judas with his bag of Gold.


b.Vii  The tree of Jesse

&. b.viii Mary: Annunciation

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c .vi The Virgin Mary the visitation Mary& Elizabeth

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d.iii Crucifixon

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d.iiii. Pentecost

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d.v  Christs Birth,in the manger.


d.vii   Shepherds at work

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e.i Adoration of the Shepherds “Gobin le Gay & Le Jean Roger” e.ii Virgin and child  adoration of the Magi.

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e.iii Presentation at the Temple

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e.v Flight into Egypt

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e.viii Death of the virgin “Pieta”

DSC_0029  Death of Uriah & f.vii Bathsheba

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g.vii Last judgment & g.viii Feast

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i.iii Holy trinity and church(Master of Anne of Brittany)or Meister Apokalypsenrose

DSC_0028 6 The Deposition Christ post cross Entombment.

DSC_0027 6k.viii assumption

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Pigouchet  used woodcuts based on designs by two of the leading illuminators of the period, the Master of the Très Petites Heures of Anne of Brittany and Jean Pichore. DSC_0032 5The Adoration of the Magi, Presentation to the Temple, Escape to Egypt, Death of the Virgin, David and Betsabea .

These gorgeous engravings belong to the First series of illustrations of Pigouchet’s Hours Books, : “The large and small cuts and the borders are from the same blocks as in the editions of 1496” with the exception of those that decorate the lives of the Virgin and Jesus, “in addition, there are series of border-panels with crible ground illustrating the seven cardinal virtues … »; Fairfax Murray French 289; Reinburg 33: «Pigouchet has apparently engraved these extraordinary miniatures and borders following designs created by a small network of artists and workshops, generally associated with an artist or artists styled differently as the Master of the Anne of Bretagne, the Master of the Very Small Hours etc. .. “. in the Office of the Dead, skeletons are pictured performing the cycle of the “dance of death;” panels of the calendar borders for each month contain the sign of the Zodiac, and vignettes of seasonal labors; DSC_0034 3.jpgnumerous panels filled with flowers, leaves, vines, animals, and grotesque figuresand  »; :  in the Office of the Dead, skeletons are pictured performing the cycle of the “dance of death;” panels of the calendar borders for each month contain the sign of the Zodiac, and vignettes of seasonal labors; numerous panels filled with flowers, leaves, vines, animals, and grotesque figures.

NO Holdings in the United States of America

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Goff H412; C 3106; Bohatta, H. Livres d’Heures;(1924) 730 = 705; Lacombe 109; Pell Ms 5892 (5878); Castan(Besançon) 554; Adams H1007; GW 13263

British Isles :Cambridge UL
Oxford Bodley

Canada:         Quebec Laval UL (vell)

France:          Besançon BM
Paris BN

Number of Holding Institutions. 5


Also give a look at :

Four Reformation Pamphlets I Like


197J Martin Luther      (1483-1546)

Vrsach vnd antwort. das Junckfrawen. Kloster. Götlich verlassen mügen.

Augsburg : Heinrich von Steiner 1523   $SOLD

Quarto 6 ¾x 5 ½inches. A4,B2 . Bound in 19thcentury boards.

The catalyst for this famous Luther letter was the escape of nine nuns from the cloister of Nimbschen bei Grimma at Easter in the year 1523. Luther supported this with a pamphlet giving the storyof a girl named Florentina, who had been taken into a convent at the age of six. At eleven she was forced to take the veil. When at age fourteen she told her abbess that she felt no calling for a nun’s life, the abbess told the girl that she was a nun for life and must make the best of it. Florentina tried to make her situation known to Martin Luther and later to her relatives, but each time she was caught and punished with severe penances. Eventually she was condemned to lifelong imprisonment in a cell. Later she escaped, and Luther published her story saying that he could tell many others like it.

To leave the cloistered life at that time was a capital offense. In 1522 twelve nuns were smuggled out of a convent in empty beer barrels. They were taken to Wittenberg, and Luther found husbands for eleven of them. When no husband could be found for the twelfth nun, Luther married her himself. The bride’s name was Catherine von Bora.

Luther names the nine, which include a sister of the Catholic theologian Johann von Staupitz (c. 1460–1524), Luther’s father confessor, and Katharina von Bora (1499–1552), who was to become Luther’s wife in 1525.


VD16 L 6882; Benzing. Lutherbibliographie; 1989, 1565; |B|Luther: WA T,; 11, 389; Druck E; |B|Kratzsch: Verzeichnis der Lutherdrucke, Nr.; 453; Kuzynski 3299.

171J Ulrich Zwingli (1484-1531)

Qvo pacto ingenvi adolescentes forma[n]di sint, praeceptiones pauculae, Huldricho Zuinglio autore.

IMG_1055Basileae : Apud Joannem Bebelium,1523                    $SOLD

Octavo 6 x 4 inches.[12] f. ; 8° A8, B4. The very rare, First Edition, bound in manuscript vellum with a long tie.

This Book has been referred to by W. Boyd in his History of western Education 1964, as :
“ The first book to be written on education from a Protestant point of: view”
“Whereas critics deem it a loose collection of personal observations about raising teenagers, the treatise in fact contains a clear summary of the biblical principles supporting Christian education. More precisely, it is one of the first treatises to discuss nurture of the young from an explicitly Reformed point of view. And “On the Education of the Youth” makes an eloquent case for the role of education in developing the moral as well as intellectual qualities of the young. Zwingli makes observations about the basis of IMG_1060Reformed instruction, the formation of an upright moral character, and the service to others that should result from proper nurture.” … Zwingli states that the object of learning is the universe and all that it contains. As the created order, the universe is subservient to the Creator. When we study the elements that make up the universe, “we learn that all these things are changing and destructible, but that he who conjoined them … is necessarily unchanging and immutable (104).” Thus the very things studied by humans reveal that there is someone superior to them and their learning, namely God. As human creatures fashioned by the eternal, omnipotent God, mortals should be humbled rather than exalted in their learning. In studying things brought into existence by the word of God, we are “taught that all things are ordained by the providence of God (104).” Wisdom is not to be sought in human philosophies, for they are as mortal and fallible as the people who conceive them. Rather, since all the objects of human enquiry are in the hands of God, “if we desire wisdom or learning, we are taught to ask it of Him alone (105)” and to seek it in His infallible Word. (Huldrych Zwingli on Reformed Instruction – Dr. R. Faber
Taken With permission from Clarion Vol. 48, No. 1 (1999)

Zwingli was during a time of emerging Swiss patriotism and increasing criticism of the Swiss mercenary system, he attended the University of Vienna and the University of Basel, a scholarly center of Renaissance humanism. He continued his studies while he served as a pastor in Glarus and later in Einsiedeln, where he was influenced by the writings of Erasmus.

In 1519, Zwingli became the pastor of the Grossmünster in Zürich where he began to preach ideas on reform of the Catholic Church. In his first public controversy in 1522, he attacked the custom of fasting during Lent. In his publications, he noted corruption in the ecclesiastical hierarchy, promoted clerical marriage, and attacked the use of images in places of worship. In 1525, Zwingli introduced a new communion liturgy to replace the Mass. Zwingli also clashed with the Anabaptists, which resulted in their persecution. Historians have debated whether or not he turned Zürich into a theocracy.

The Reformation spread to other parts of the Swiss Confederation, but several cantons resisted, preferring to remain Catholic. Zwingli formed an alliance of Reformed cantonsIMG_1061 which divided the Confederation along religious lines. In 1529, a war between the two sides was averted at the last moment. Meanwhile, Zwingli’s ideas came to the attention of Martin Luther and other reformers. They met at the Marburg Colloquy and although they agreed on many points of doctrine, they could not reach an accord on the doctrine of the Real Presence of Christ in the Eucharist.

In 1531 Zwingli’s alliance applied an unsuccessful food blockade on the Catholic cantons. The cantons responded with an attack at a moment when Zürich was ill-prepared. Zwingli was killed in battle at the age of 47..

An English translation of this Latin treatise appears in G.W. Bromiley, ed., Library of Christian Classics Vol. 24: Zwingli and Bullinger (Philadelphia: Westminster, 1953), 102-118. Quotations derive from this edition.

VD 16, Z-855.


189J    Anonymous; attributed to George Joye (1495-1553)


Our sauiour Iesus Christ hath not ouercharged his chirche with many ceremonies.  


[At Zijrik] [i.e. Antwerp : Widow of C. Ruremond?], M.D.XLIII. in Febru. [1543]                                  $11,000


Octavo, First and only edition A-B8 C6 .   Bound in beautiful red Morocco.

IMG_1064Like Coverdale, Joye was probably also employed in the printing business as proofreader, translator, and author of religious books.

His first, now lost publication was a Primer, the first Protestant devotional book ever published in English Based on contemporary accounts, it probably contained the translation of the seven penitential psalms, “Mattens and Euensong” with the Commendations (Psalm 119). The book was criticized by Thomas More for omitting the Litany of the Saints, the hymns and anthems to the Blessed Virgin, and the Dirge.

After the publication of his Primer, containing perhaps as many as thirty psalms, Joye set out to translate the rest of the Book of Psalms, which appeared in 1530. Joye used Martin Bucer‘s recent Latin translation of the Hebrew text, which was published under the pseudonym Aretius Felinus. In the same year Joye produced a revised version of his earlier primer with the title Ortolus animae. The garden of the soule.

In 1531, Joye’s translation of the Book of Isaiah appeared, which seems to have been intended as a twin volume to Tyndale‘s translation of the Book of Jonah. In 1531 Joye also published a defence countering the charges of heresy put against him by Ashwell in 1527.

By 1532 he married. Butterworth and Chester suggest that Joye published the translations of the Book of Proverbs and of Ecclesiastes in 1533 in Antwerp, of which only later London reprints have survived It is now also believed that Joye is the author of an anonymously published treatise entitled The Souper of the Lorde, which was earlier attributed to Tyndale. In this Joye described his position on the Eucharist, based on that of Zwingli.

Joye’s translation of the Book of Jeremiah, of Lamentations, and a new translation of the Psalter followed (this time from the Latin Psalter of Zwingli, whose Latin commentaries and translations had also served as source texts for Joye’s translations of the other books of the Old Testament). All these translations were the first of these books ever printed in English.

In 1534 Joye undertook the proofreading of Tyndale‘s New Testament edition that had been reprinted three times without any English-speaking corrector by the Flemish printing firm of the family Van Ruremund. Joye, however, not only corrected the typographical errors, but he also changed the term “resurreccion” as found in Tyndale’s text by expressions such as “the lyfe after this” in some twenty occurrences of the word. Joye believed, as he later explained, that the original term in the Bible in those places did not refer to the bodily resurrection but to the intermediate stateof the soul At the same time, Joye retained Tyndale’s original formulation at the some 150 other IMG_1067occurrences of the word, where he agreed with Tyndale that the term did refer to the bodily resurrection. Tyndale reacted by bringing out his own revised version of his New Testament in November 1534, in which he inserted a second foreword attacking Joye and his editorial work. Tyndale accused Joye of promoting the heresy of the denial of the bodily resurrection and causing divisions among Protestants. After an inconclusive attempt to reconcile the parties, Joye published an apology to refute Tyndale’s accusations in February 1535.

STC (2nd ed.), 14556 Copies  N.America

Folger ,Pierpont Morgan  , University of Illinois

Much of this information is from “Charles C. BUTTERWORTH, & Allan G. CHESTER, George Joye (1495?–1553). A Chapter in the History of the English Bible and the English Reformation, Philadelphia: University of Pennsylvania Press, 1962” and Graham Hardy’s Wiki page on Joye.

187J      Martin  Luther(1483-1546

Ein Brieff D.M. Luther Wider die Sabbather : an einen guten Freund.



Wittemberg , 1538                    $6,000

[Nickel Schirlenz]
Quarto, 6 ¾x 5 inches A4-D4. This copy is bound in limp manscript vellum wrapper. From a 14th century Breviarium, forming a semi wallet.

This treatise was published by Luther in the form of an open letter. This is a responce to Luthers friend Graff Wolfgang Schlick. This Anti-Jewish polemic was to refute those who argued that Christians ought to observe practices of God’s covenant with Israel (the Old Testament, or Judaism) that Christians historically either had set aside or had changed with the coming of Christ, but which the Jewish people had continued to practice. One of these Old Testament practices, to observe the Sabbath on Saturday (rather than on Sunday, as Christians had done historically), gave rise to the name that Luther uses for his opponents: “the Sabbatarians.” In Part One of the work, Luther argues that God’s covenant with Israel, also called the Law of Moses, is not in force for
Christians. Yet he goes on below to say that those parts of the Ten Commandments that are based on the universal moral law remain in force for everyone because that law preceded the Law of Moses.

Benzing 2394




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