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 
letterpress: 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 http://www.aob.oxfordjournals.org
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 kut@uni-kassel.de
SOLAR TRACKING: FROM KIRCHER 1643 TO KOLLER 2011
The 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).
Hebraeorum,’ 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).
This is a nice copy bound in full contemporary calf rebacked. The spine has gilt label
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).
azon.com/Encyclopedia-Essay-Tracy-Chevalier/dp/1884964303/ref=sr_1_sc_1?ie=UTF8&qid=1454524110&sr=8-1-spell&keywords=encycloedia+of+the+essay
St Augustine (354- 430), John Christomos (349-407) St Benedict , Pope Leo I(440-61) ( and others)
later 
with the cultural awakening of the 11th and 12th centuries. Learning, 
nonetheless, 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 ;
N
This particular Homilarium Begins [folio cxli] with 
in 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 
strengthen 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 
Ces 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]
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)
f.vi Death of Uriah & f.vii Bathsheba
k.viii assumption
The Adoration of the Magi, Presentation to the Temple, Escape to Egypt, Death of the Virgin, David and Betsabea .
numerous 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.
Basileae : Apud Joannem Bebelium,1523 
Reformed 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
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.
Like Coverdale, Joye was probably also employed in the printing business as proofreader, translator, and author of religious books.
occurrences 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.
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