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The First English Catholic New Testament in English,printed in England. ……. translated by the papists of the traiterous seminarie at Rhemes

image002781G

The text of the Nevv Testament of Iesus Christ, translated out of the vulgar Latine by the papists of the traiterous seminarie at Rhemes. With arguments of bookes, chapters, and annotations, pretending to discouer the corruptions of diuers translations, and to cleare the controuersies of these dayes. VVhereunto is added the translation out of the original Greeke, commonly vsed in the Church of England, with a confutation of all such arguments, glosses, and annotations, as conteine manifest impietie, of heresie, treason and slander, against the catholike Church of God, and the true teachers thereof, or the translations vsed in the Church of England … By William Fulke, Doctor in Diuinitie

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London:  Christopher Barker, printer to the Queenes most excellent Maiestie 1589                                                                   Sold

 

Folio * A-Y 2A-2Y 3A-3Y 4A-4V 4X First Edition

This copy is bound in full older calf, a very sound and impressive copy.image002

The Rheims version and the Bishops’ Bible version in parallel columns, with Fulke’s commentary at the end of each chapter. The Rheims version is translated from the Vulgate chiefly by Gregory Martin; the Bishops’ Bible translation was overseen by Matthew Parker.In England the Protestant William Fulke ironically popularized the Rheims New Testament through his collation of the Rheims text and annotations in parallel columns alongside the 1572 Protestant Bishops’ Bible. Fulke’s work (as here) was first published in 1589; and as a consequence the Rheims text and notes became easily available without fear of criminal sanctions.

Not only did Douay-Rheims influence Catholics, but also it had a substantive influence on the later creation of the King James Bible. The Authorized Version is distinguished from previous English Protestant versions by a greater tendency to employ Latinate vocabulary, and the translators were able to find many such terms (for example: emulation Romans 11:14) in the Rheims New Testament. Consequently, a number of the latinisms of the Douay–Rheims, through their use in the King James Bible, have entered standard literary English. Douay-Rheims would go on through several re-printings on both sides of the continent.

The translators of the Rheims New Testament appended a list of neologisms in their work, including many latinate terms that have since become assimilated into standard English. Examples include “acquisition”, “adulterate”, “advent”, “allegory”, “verity”, “calumniate”, “character”, “cooperate”, “prescience”, “resuscitate”, “victim”, and “evangelise”.

While such English may have been generated through independent creation, nevertheless the totality demonstrates a lasting influence on the development of English vocabulary. In addition the editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as “azymes” for unleavened bread, and “pasch” for Passover. Few of these have been assimilated into standard English. One that has is “holocaust” for burnt offering.

The First English Catholic New Testament in English,printed in England.

“The ‘editio princeps’ of the Roman Catholic version of the New Testament in English. Translated from the Vulgate by Gregory Martin, under the supervision of William Allen and Richard Bristow. According to the “Douai Diaries”, Martin began the translation in October1578 and completed it in March 1582.

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“The translation adheres very closely to the Latin, though it shows traces of careful comparison with the Greek. But its groundwork was practically supplied by the existing English versions, from which Martin did not hesitate to borrow freely. In particular there are very many striking resemblances between Martin’s renderings and those in Coverdale’s diglot of 1538. Martin’s own style is often disfigured by Latinisms.

“This Rheims New Testament exerted a very considerable influence on the King James version of 1611, transmitting to it not only an extensive vocabulary, but also numerous distinctive phrases and turns of expression. (See J.G. Carleton’s exhaustive analysis, The Part of Rheims in the Making of the English Bible. Oxford: Clarendon Press, 1902.)

“Since the English Protestants used their vernacular translations not only as the foundation of their own faith but as siege artillery in the assault on Rome, a Catholic translation became more and more necessary in order that the faithful could answer, text for text, against the ‘intolerable ignorance and importunity of the heretics of this time.’ The chief translator was Gregory Martin… Technical words were transliterated rather than translated. Thus many new words came to birth… Not only was [Martin] steeped in the Vulgate, he was, every day, involved in the immortal liturgical Latin of his church. The resulting Latinisms added a majesty to his English prose, and many a dignified or felicitous phrase was silently lifted by the editors of the King James Version and thus passed into the language” (Great Books and Book Collectors, 108).

The names, numbers, and chapters of the Douay–Rheims Bible and the Challoner revision follow that of the Vulgate and therefore differ from those of the King James Version and its modern successors, making direct comparison of versions tricky in some places. For instance, the books called Ezra and Nehemiah in the King James Version are called 1 and 2 Esdras in the Douay–Rheims Bible. The books called 1 and 2 Esdras in the KJV are called 3 and 4 Esdras in the Douay, and were classed as apocrypha.

image003

STC (2nd ed.), 2888; Darlow & Moule (Rev. 1968), 202

The First English Catholic New Testament in English,printed in England. ……. translated by the papists of the traiterous seminarie at Rhemes

image002781G

The text of the Nevv Testament of Iesus Christ, translated out of the vulgar Latine by the papists of the traiterous seminarie at Rhemes. With arguments of bookes, chapters, and annotations, pretending to discouer the corruptions of diuers translations, and to cleare the controuersies of these dayes. VVhereunto is added the translation out of the original Greeke, commonly vsed in the Church of England, with a confutation of all such arguments, glosses, and annotations, as conteine manifest impietie, of heresie, treason and slander, against the catholike Church of God, and the true teachers thereof, or the translations vsed in the Church of England … By William Fulke, Doctor in Diuinitie

image001

image001

London:  Christopher Barker, printer to the Queenes most excellent Maiestie 1589                                                                   Sold

 

Folio * A-Y 2A-2Y 3A-3Y 4A-4V 4X First Edition

This copy is bound in full older calf, a very sound and impressive copy.image002

The Rheims version and the Bishops’ Bible version in parallel columns, with Fulke’s commentary at the end of each chapter. The Rheims version is translated from the Vulgate chiefly by Gregory Martin; the Bishops’ Bible translation was overseen by Matthew Parker.In England the Protestant William Fulke ironically popularized the Rheims New Testament through his collation of the Rheims text and annotations in parallel columns alongside the 1572 Protestant Bishops’ Bible. Fulke’s work (as here) was first published in 1589; and as a consequence the Rheims text and notes became easily available without fear of criminal sanctions.

Not only did Douay-Rheims influence Catholics, but also it had a substantive influence on the later creation of the King James Bible. The Authorized Version is distinguished from previous English Protestant versions by a greater tendency to employ Latinate vocabulary, and the translators were able to find many such terms (for example: emulation Romans 11:14) in the Rheims New Testament. Consequently, a number of the latinisms of the Douay–Rheims, through their use in the King James Bible, have entered standard literary English. Douay-Rheims would go on through several re-printings on both sides of the continent.

The translators of the Rheims New Testament appended a list of neologisms in their work, including many latinate terms that have since become assimilated into standard English. Examples include “acquisition”, “adulterate”, “advent”, “allegory”, “verity”, “calumniate”, “character”, “cooperate”, “prescience”, “resuscitate”, “victim”, and “evangelise”.

While such English may have been generated through independent creation, nevertheless the totality demonstrates a lasting influence on the development of English vocabulary. In addition the editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as “azymes” for unleavened bread, and “pasch” for Passover. Few of these have been assimilated into standard English. One that has is “holocaust” for burnt offering.

The First English Catholic New Testament in English,printed in England.

“The ‘editio princeps’ of the Roman Catholic version of the New Testament in English. Translated from the Vulgate by Gregory Martin, under the supervision of William Allen and Richard Bristow. According to the “Douai Diaries”, Martin began the translation in October1578 and completed it in March 1582.

image003

“The translation adheres very closely to the Latin, though it shows traces of careful comparison with the Greek. But its groundwork was practically supplied by the existing English versions, from which Martin did not hesitate to borrow freely. In particular there are very many striking resemblances between Martin’s renderings and those in Coverdale’s diglot of 1538. Martin’s own style is often disfigured by Latinisms.

“This Rheims New Testament exerted a very considerable influence on the King James version of 1611, transmitting to it not only an extensive vocabulary, but also numerous distinctive phrases and turns of expression. (See J.G. Carleton’s exhaustive analysis, The Part of Rheims in the Making of the English Bible. Oxford: Clarendon Press, 1902.)

“Since the English Protestants used their vernacular translations not only as the foundation of their own faith but as siege artillery in the assault on Rome, a Catholic translation became more and more necessary in order that the faithful could answer, text for text, against the ‘intolerable ignorance and importunity of the heretics of this time.’ The chief translator was Gregory Martin… Technical words were transliterated rather than translated. Thus many new words came to birth… Not only was [Martin] steeped in the Vulgate, he was, every day, involved in the immortal liturgical Latin of his church. The resulting Latinisms added a majesty to his English prose, and many a dignified or felicitous phrase was silently lifted by the editors of the King James Version and thus passed into the language” (Great Books and Book Collectors, 108).

The names, numbers, and chapters of the Douay–Rheims Bible and the Challoner revision follow that of the Vulgate and therefore differ from those of the King James Version and its modern successors, making direct comparison of versions tricky in some places. For instance, the books called Ezra and Nehemiah in the King James Version are called 1 and 2 Esdras in the Douay–Rheims Bible. The books called 1 and 2 Esdras in the KJV are called 3 and 4 Esdras in the Douay, and were classed as apocrypha.

image003

STC (2nd ed.), 2888; Darlow & Moule (Rev. 1968), 202

Peter Canisius (another Copy)

Canisius 354G Mary and Child

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

650G spine

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650G Commentariorum de Verbi Dei Corruptelis tomi duo. Prior de Venerando Christi Domini Praecursore Ioanne Baptista, Posterior de Sacrosancta Virgine Maria deipara disserit, et utriusque personae historiam omnem adversus Centuriatores Magdeburgicos aliosq; Catholicae Ecclesiae hostes diserte vindicat. Postrema et Plenior utriusque operis, in unum volumen nunc primum redacti editio, D. Petro Canisio Societatis Iesu Theologo, tùm Authore, tùm Recognitore. Accessit index Copiosus, partim locorum Scripturae Sacrae, quae passim tractantur, partim rerum praecipuarum, quae utroque Tomo continentur

      [Bound with]

Alter tomvs Commentariorvm de verbi Dei corrvptelis, adversvs novos et veteres sectariorvm errores …

De S. Joan. Baptista. De B. V. Maria

Ingolstadii : Ex officinal typographic Davidis Sartori, 1583     $6,500

                                                                                                       

Folio, 32.5cm x 22.5cm.  Second  Edition  Numerous full-page woodcut illustrations including one of John the Baptist, the Tree of Jesse with crowned kings and Mary and Child at the top and the key episodes of Mary’s life Bound in 17th or 18th century full vellum.   “In 1543 [Canisius] visited Peter Faber and, having made the ‘spiritual exercises’ under his direction, was admitted into the Society of Jesus at Mainz, on 8 May. With the help of Leonhard Kessel and others, Canisius, laboring under great difficulties, founded at Cologne the first German house of that order; at the same time he preached in the city and vicinity, and debated and taught in the university. In 1546 he was admitted to the priesthood. […] [Canisius] spent several months under the direction of Ignatius in Rome [in 1547]. On 7 September 1549, he made his solemn profession as Jesuit at Rome, in the presence of the founder of the order. [Under Ignatius’ direction, Canisius also set up Jesuit colleges in Vienna, Ingolstadt, Prague, Zabern, Munich, Innsbruck, and Dillingen.] By the appointment of the Catholic princes and the order of the pope he took part in the religious discussions at Worms. As champion of the Catholics he repeatedly spoke in opposition to Melanchthon. The fact that the Protestants disagreed among themselves and were obliged to leave the field was due in a great measure to Canisius. […] DSC_0048.

One of Canisius’ most important works, is “Commentariorum de Verbi Dei corruptelis liber primus: in quo de Sanctissimi Præcursoris Domini Joannis Baptistæ Historia Evangelica . . . pertractatur”. Here the confutation of the principal errors of Protestantism is exegetical and historical rather than scholastical; in 1577 “De Maria Virgine incomparabili, et Dei Genitrice sacrosancta, libri quinque” was published at Ingolstadt. Later he united these two works into one book of two volumes, “Commentariorum de Verbi corruptelis” (Ingolstadt, 1583, {the book discussed here} and later Paris and Lyons);

the treatise on St. Peter and his primacy was only begun; the work on the Virgin Mary contains some quotations from the Fathers of the Church that had not been printed previously, and treats of the worship of Mary by the Church. A celebrated theologian of the present day called this work a classic defence of the whole Catholic doctrine about the Blessed Virgin (Scheeben, “Dogmatik”, III, 478) in 2011 Pope Benedict XVI gave the following talk on Canisius.

                                                                                                         BENEDICT XVI

GENERAL AUDIENCE

Paul VI Audience Hall

Wednesday, 9 February 2011

 

Saint Peter Canisius

Dear Brothers and Sisters,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

DSC_0050 2

The First English Catholic New Testament in English,printed in England. ……. translated by the papists of the traiterous seminarie at Rhemes

781G

The text of the Nevv Testament of Iesus Christ, translated out of the vulgar Latine by the papists of the traiterous seminarie at Rhemes. With arguments of bookes, chapters, and annotations, pretending to discouer the corruptions of diuers translations, and to cleare the controuersies of these dayes. VVhereunto is added the translation out of the original Greeke, commonly vsed in the Church of England, with a confutation of all such arguments, glosses, and annotations, as conteine manifest impietie, of heresie, treason and slander, against the catholike Church of God, and the true teachers thereof, or the translations vsed in the Church of England … By William Fulke, Doctor in Diuinitie

image001

London:  Christopher Barker, printer to the Queenes most excellent Maiestie 1589                                                                   $18,000

Folio * A-Y 2A-2Y 3A-3Y 4A-4V 4X First Edition

This copy is bound in full older calf, a very sound and impressive copy.image002

The Rheims version and the Bishops’ Bible version in parallel columns, with Fulke’s commentary at the end of each chapter. The Rheims version is translated from the Vulgate chiefly by Gregory Martin; the Bishops’ Bible translation was overseen by Matthew Parker.In England the Protestant William Fulke ironically popularized the Rheims New Testament through his collation of the Rheims text and annotations in parallel columns alongside the 1572 Protestant Bishops’ Bible. Fulke’s work (as here) was first published in 1589; and as a consequence the Rheims text and notes became easily available without fear of criminal sanctions.

Not only did Douay-Rheims influence Catholics, but also it had a substantive influence on the later creation of the King James Bible. The Authorized Version is distinguished from previous English Protestant versions by a greater tendency to employ Latinate vocabulary, and the translators were able to find many such terms (for example: emulation Romans 11:14) in the Rheims New Testament. Consequently, a number of the latinisms of the Douay–Rheims, through their use in the King James Bible, have entered standard literary English. Douay-Rheims would go on through several re-printings on both sides of the continent.

The translators of the Rheims New Testament appended a list of neologisms in their work, including many latinate terms that have since become assimilated into standard English. Examples include “acquisition”, “adulterate”, “advent”, “allegory”, “verity”, “calumniate”, “character”, “cooperate”, “prescience”, “resuscitate”, “victim”, and “evangelise”.

While such English may have been generated through independent creation, nevertheless the totality demonstrates a lasting influence on the development of English vocabulary. In addition the editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as “azymes” for unleavened bread, and “pasch” for Passover. Few of these have been assimilated into standard English. One that has is “holocaust” for burnt offering.

The First English Catholic New Testament in English,printed in England.

“The ‘editio princeps’ of the Roman Catholic version of the New Testament in English. Translated from the Vulgate by Gregory Martin, under the supervision of William Allen and Richard Bristow. According to the “Douai Diaries”, Martin began the translation in October1578 and completed it in March 1582.

“The translation adheres very closely to the Latin, though it shows traces of careful comparison with the Greek. But its groundwork was practically supplied by the existing English versions, from which Martin did not hesitate to borrow freely. In particular there are very many striking resemblances between Martin’s renderings and those in Coverdale’s diglot of 1538. Martin’s own style is often disfigured by Latinisms.

“This Rheims New Testament exerted a very considerable influence on the King James version of 1611, transmitting to it not only an extensive vocabulary, but also numerous distinctive phrases and turns of expression. (See J.G. Carleton’s exhaustive analysis, The Part of Rheims in the Making of the English Bible. Oxford: Clarendon Press, 1902.)

“Since the English Protestants used their vernacular translations not only as the foundation of their own faith but as siege artillery in the assault on Rome, a Catholic translation became more and more necessary in order that the faithful could answer, text for text, against the ‘intolerable ignorance and importunity of the heretics of this time.’ The chief translator was Gregory Martin… Technical words were transliterated rather than translated. Thus many new words came to birth… Not only was [Martin] steeped in the Vulgate, he was, every day, involved in the immortal liturgical Latin of his church. The resulting Latinisms added a majesty to his English prose, and many a dignified or felicitous phrase was silently lifted by the editors of the King James Version and thus passed into the language” (Great Books and Book Collectors, 108).

The names, numbers, and chapters of the Douay–Rheims Bible and the Challoner revision follow that of the Vulgate and therefore differ from those of the King James Version and its modern successors, making direct comparison of versions tricky in some places. For instance, the books called Ezra and Nehemiah in the King James Version are called 1 and 2 Esdras in the Douay–Rheims Bible. The books called 1 and 2 Esdras in the KJV are called 3 and 4 Esdras in the Douay, and were classed as apocrypha.

 

image003

STC (2nd ed.), 2888; Darlow & Moule (Rev. 1968), 202

The First English Catholic New Testament in English,printed in England. ……. translated by the papists of the traiterous seminarie at Rhemes

image002781G

The text of the Nevv Testament of Iesus Christ, translated out of the vulgar Latine by the papists of the traiterous seminarie at Rhemes. With arguments of bookes, chapters, and annotations, pretending to discouer the corruptions of diuers translations, and to cleare the controuersies of these dayes. VVhereunto is added the translation out of the original Greeke, commonly vsed in the Church of England, with a confutation of all such arguments, glosses, and annotations, as conteine manifest impietie, of heresie, treason and slander, against the catholike Church of God, and the true teachers thereof, or the translations vsed in the Church of England … By William Fulke, Doctor in Diuinitie

image001

image001

London:  Christopher Barker, printer to the Queenes most excellent Maiestie 1589                                                                   $18,000

Folio * A-Y 2A-2Y 3A-3Y 4A-4V 4X First Edition

This copy is bound in full older calf, a very sound and impressive copy.image002

The Rheims version and the Bishops’ Bible version in parallel columns, with Fulke’s commentary at the end of each chapter. The Rheims version is translated from the Vulgate chiefly by Gregory Martin; the Bishops’ Bible translation was overseen by Matthew Parker.In England the Protestant William Fulke ironically popularized the Rheims New Testament through his collation of the Rheims text and annotations in parallel columns alongside the 1572 Protestant Bishops’ Bible. Fulke’s work (as here) was first published in 1589; and as a consequence the Rheims text and notes became easily available without fear of criminal sanctions.

Not only did Douay-Rheims influence Catholics, but also it had a substantive influence on the later creation of the King James Bible. The Authorized Version is distinguished from previous English Protestant versions by a greater tendency to employ Latinate vocabulary, and the translators were able to find many such terms (for example: emulation Romans 11:14) in the Rheims New Testament. Consequently, a number of the latinisms of the Douay–Rheims, through their use in the King James Bible, have entered standard literary English. Douay-Rheims would go on through several re-printings on both sides of the continent.

The translators of the Rheims New Testament appended a list of neologisms in their work, including many latinate terms that have since become assimilated into standard English. Examples include “acquisition”, “adulterate”, “advent”, “allegory”, “verity”, “calumniate”, “character”, “cooperate”, “prescience”, “resuscitate”, “victim”, and “evangelise”.

While such English may have been generated through independent creation, nevertheless the totality demonstrates a lasting influence on the development of English vocabulary. In addition the editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as “azymes” for unleavened bread, and “pasch” for Passover. Few of these have been assimilated into standard English. One that has is “holocaust” for burnt offering.

The First English Catholic New Testament in English,printed in England.

“The ‘editio princeps’ of the Roman Catholic version of the New Testament in English. Translated from the Vulgate by Gregory Martin, under the supervision of William Allen and Richard Bristow. According to the “Douai Diaries”, Martin began the translation in October1578 and completed it in March 1582.

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“The translation adheres very closely to the Latin, though it shows traces of careful comparison with the Greek. But its groundwork was practically supplied by the existing English versions, from which Martin did not hesitate to borrow freely. In particular there are very many striking resemblances between Martin’s renderings and those in Coverdale’s diglot of 1538. Martin’s own style is often disfigured by Latinisms.

“This Rheims New Testament exerted a very considerable influence on the King James version of 1611, transmitting to it not only an extensive vocabulary, but also numerous distinctive phrases and turns of expression. (See J.G. Carleton’s exhaustive analysis, The Part of Rheims in the Making of the English Bible. Oxford: Clarendon Press, 1902.)

“Since the English Protestants used their vernacular translations not only as the foundation of their own faith but as siege artillery in the assault on Rome, a Catholic translation became more and more necessary in order that the faithful could answer, text for text, against the ‘intolerable ignorance and importunity of the heretics of this time.’ The chief translator was Gregory Martin… Technical words were transliterated rather than translated. Thus many new words came to birth… Not only was [Martin] steeped in the Vulgate, he was, every day, involved in the immortal liturgical Latin of his church. The resulting Latinisms added a majesty to his English prose, and many a dignified or felicitous phrase was silently lifted by the editors of the King James Version and thus passed into the language” (Great Books and Book Collectors, 108).

The names, numbers, and chapters of the Douay–Rheims Bible and the Challoner revision follow that of the Vulgate and therefore differ from those of the King James Version and its modern successors, making direct comparison of versions tricky in some places. For instance, the books called Ezra and Nehemiah in the King James Version are called 1 and 2 Esdras in the Douay–Rheims Bible. The books called 1 and 2 Esdras in the KJV are called 3 and 4 Esdras in the Douay, and were classed as apocrypha.

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STC (2nd ed.), 2888; Darlow & Moule (Rev. 1968), 202

Todays Selection From the JESUIT shelf 1555-1759 (with special Pricing)

742G Emperor 1500-1558 Charles V

Università degli Studi di Messina Letter in transcription. To an unnamed addressee.

Folio 12 X 8 1/2 inches Messina 13 august 1555                   $1,800  (NOW $ 1,100)

One leaf two pages front and back. Only example I could find.

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This is an imperial letter, co-signed by the imperial secretary Retrus Carbons.

This letter  concerns the provisioning of the Jesuit College of Messina, founded in 1548. (Italian: Università degli Studi di Messina, UNIME) is a public university located in Messina, Italy. Founded in 1548 by Ignatius of Loyola, it became the model for hundreds of Jesuit colleges. The university is organized in 11 Faculties.
.Juan de Vega,( who is the first signatory) was an imperial official then in the service of the viceroy of Sicily, returned to Spain and became one of the magistrates of Cadiz. In 1587 Vega helped plan the defense of Cadiz against Sir Francis Drake.

This is disbound. there are 3 small holes along fold slightly affecting the text, there is slight fraying. From the Libraries of Laserna de Santander; and then of Sir Thomas Phillipps (ex ms 4135) {further this was bought en mass by H.P. Kraus, their inventory number R5823.

 

see: 1)Polanco, Juan Alfonso de (ca. 1573–1574). Chronicon Societatis Jesu ab anno 1537 ad annum Domini 1549 (in Latin). and : “Selections from Chronicon, on the Jesuit college at Messina”. Jesuit Writings of the Early Modern Period: 1540–1640. Indianapolis: Hackett Publishing Company. p. 46–54. ISBN 0-87220-839-7.

 

555G Francesco Benichi

Francisci Bencii ab Aqvapendente, E Societate Iesv, Orationes & Carmina : Qvae Partim Nvnquam antehac, partim in Germania nunc primùm in lucem prodierunt. Orationvm Singvlarvm argumentum … indicabit. His demum subiuncta est eiusdem De stylo & scriptione disputatio. (Pt. 2 has separate dated t.p. with title “Francisci Bencii ab Aqua Pendente, e Societate Iesu Carminum libri quatuor eiusdem Ergastus et Philotimus, dramata” and begins new pagination and register./ Adams treats the two pt. as two separate items./ Jesuit trigram device on t.p.s to both pt./ The two plays, Ergastus and Philotimus, at the end of pt. 2 each have divisional t.p.; pagination and register continuous./ Head- and tail-pieces, initials./ Francisci Bencii ab Aqva Pendente, e Societate Iesv, Orationes & carmina./ Orationes & carmina.)

 

Ingolstadii : David Sartorial 1592                  $4,500  (NOW $ 4,100)

Quarto 6 1/2 X 4 inches )(4,A-Z8, a-b4 and )(4,A-V8 ,X4. Francisci Bencii ab aqua pendente, e Societate Iesu Carminum libri quatuor eiusdem ergastus et philotimus, dramata” has separate title-page, pagination, and register, with imprint identical to general title-page; Jesuit title vignette./ “Francisci Bencii e Societate Iesu Ergastus, drama …” has separate title-page (p. 189, fourth series), with imprint: “Romae, III. kalend. Nouembris, MDLXXXVII [November 1587]”; “M” and “D” of publication date appear as apostrophic characters on this title-page; pagination and register are continuous. This copy is bound in full blind stamped pigskin over wooden boards, the clasps are missing. This is a very nice copy. Benci, was a disciple and close friend of Marc-Antoine Muret, who would bequeath his library and manuscripts. He entered the Society of Jesus in 1570, and was sent to India, where he learned Sanskrit and translated first into Latin the “Bhagabad-gîtâ (from the Mahâbhârata)”. He returned to Italy, taught rhetoric at the Jesuit Collegio Romano, won great reputation as an orator, poet and author of Latino school plays. It was “avvisato and levato” for his close relationship with some students, especially Giulio Cesare Stella, author of “The Columbeida” published and disseminated at its behest. Also maintained a close friendship with Justus Lipsius, which has remained a brilliant epistolary. taught in Rome , Siena and Perugia , was a great orator and great Latin poet .

– DeBacker Sommervogel vol.I – col.1288 no.20 ; Adams, B626 (pt. 1); Adams, B625 (pt. 2)
6) 497G Ignacio de Paredes Horacio Carochi;

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

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En Mexico(Mexico; Mexico City.): En la Imprenta de la Bibliotheca Mexicana, en frente de S. Augustin, 1759                                  $2,900  (NOW $ 2,000)
Quarto ¶4,¶¶4, ¶¶¶4 A-Z4, Aa-Bb4 ,C1 Lacking frontice piece Second Edition

Bound in the original full limp vellum with “Compendio del arte dell Carochi “Hand lettered in ink on spine This is a truly nice copy. It has the leather book plate of Estelle Doheny. First published in 1645 –and virtually impossible to find complete today-, this edition is revised by Ignacio de Paredes, a Jesuit Priest in Mexico the foremost 18th-century scholar of Nahuatl. The author was an Italian Jesuit who spent most of his life in Mexico, a prolific writer dedicated to the study of Mexican native tongues and dialects –this arguably being his most regarded accomplishment. One of the best colonial grammars of the native Mexican language,is that of Horacio Carochi, . James Lockhart, author of Nahuatl as Written which is a basic text for the subject, made extensive use of early editions of Carochi, escpecially this one. produced by one of Mexico’s best 18th-century presses This second, abridged edition of Carochi’s Arte, included additions by Ignacio de Paredes, sometime superior of the Jesuit seminary at Tepotzotlan and rector of the college of San Andrés in Mexico. see. DeBacker-Sommervogel vol II col 761: Medina, J.T. México; 4534 (long note); Palau y Dulcet; vol. 3, p. 185, no. 44871; Sabin; vol. 3, p. 351, no. 10954

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354G Darrell, William?. 1651- 1721

The Lay-man’s Opinion, sent in a private Letter to a Considerable Divine of the Church of England.

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[together with]

The Lay-Mans ansvver to the Lay-mans opinion: in a letter to a friend.

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Np ,np 1687 & London 1687                      $1,150  (NOW $ 900)

Both Quarto, 7 3⁄4 X 6 inches. First editions, A4 & A-B4 Disbound, a nice clean copies.

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

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

 

 

833G Richard Archdekin  1618-1693

THEOLOGIA QUADRIPARTITA :POLEMICA, Praecipuas Fidei Controversias, ad brevem, ac facilem Metrodum redactas, PRACTICA, Resolutiones Theologicas, ac omnia prope SACERDOTIS munia accommodatas, SACRA, Apparatum alphabeticum, cum Praxi et Conceptibus Contionum pro singulis anni Dominicis; CATECHETICA, Summam Doctrinae Christianae, selectissimis exemplis, et brevi explicatione illustratam complectens
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Pragæ : Typis Universitatis Carolo- Ferdinandae in Collegio Societ. Jesu ad S. Clemente,1678                                $2,800  (NOW $ 1,900)

Octavo 6 1/2 X 4 inches π1,)(6, )o(8,A-Z8, Aa-Pp8,Qq4. {[XXVIII], 582, [XXXI]}

First and only edition. Bound in the original Vellum binding, two brass clasps, manuscript title on spine.
The ‘ Controversias Fidei’ had a wonderful success. A few copies of the work which found their way to the university of Prague were received with such enthusiasm that some transcripts of the whole were made for the use of the students; and in 1678 the book was reprinted, without the knowledge of the author, at the University

Press. ARCHDEKIN, or ARSDEKIN, RICHARD an Irish Jesuit, who has adopted both forms of his name on his own title-pages, and is also known as Mac Gioi.la Cuddy, was the son of Nicholas Archdekin and his wife Ann Sherlock, and was born at Kilkenny 16 March 1618. He went through a course of classical studies, and for two years applied himself to philosophy before he entered the Jesuit order; and he studied theology for four years at Louvain. Entering the Society of Jesus at Mechlin 28 Sept. 1642, he was in due time enrolled among the professed fathers of the order. He was teaching humanities in 1650; he studied under the Jesuits at Antwerp and Lille; and arrived at the Professed House at Antwerp 26 March 1653. For six years he taught humanities, and he was professor of philosophy, moral theology, and Holy Scripture for a long period, chiefly at Louvain and Ant werp. His death occurred in the latter city 31 Aug. 1693. Father Archdekin, who was proficient in the Latin, Irish, English, and Flemish languages, composed the following works:— 1. ‘A Treatise of Miracles, together with New Miracles, and Benefits obtained by the sacred reliques of S. Francis Xaverius exposed in the Church of the Society of Jesus at Mechlin,’ Louvain, 1667, 8vo, in English and Irish. This very scarce book is supposed to be the first ever printed in the two languages in conjunction. 2. ‘Precipure Controversiie Fidei ad facilem methodum redactae; ac Resolutiones Theologicoe ad omnia Sacerdotis munia, pnesertim in Missionibus, accommodatse,’ Louvain, 1671, 8vo. At the end of this volume, which is a summary of theology, is usually found: 3. ‘ Vitie et Miraculorum Sancti Patricii Hiberniie Apostoli Epitome, cum brevi notitia Hibernioe et Prophetia S. Malachise’ (Louvain, 1671,8vo), a life of St. Patrick, with a short notice of Ireland, and the prophecy of St. Malachi respecting the succession of the popes. The ‘ Controversias Fidei’ had a wonderful success. A few copies of the work which found their way to the university of Prague were received with such enthusiasm that some transcripts of the whole were made for the use of the students; and in 1678 the book was reprinted, without the knowledge of the author, at the University Press. The third edition, which was printed at Antwerp with the author’s corrections and additions, was followed by a fourth and fifth at Cologne and Ingolstadt; and the sixth, again at Antwerp, by a seventh again at Cologne. These particulars are gathered from the prefaces to the eighth edition, which appeared at Antwerp in 1686r and where the title, the bulk, and the arrangement of the work are so altered that it would hardly be recognised as the same. The ‘ Controversioe Fidei’ of 1671 is a small octavo of 500pages. In the edition of 1686 the title is ‘Theologia Tripartita Universal and the three volumes quarto, of which it consists, comprise in all about 1,100 pages closely printed in double columns, containing about five times the matter of the ‘Controversial’ The work includes a life of Oliver Plunket, the catholic archbishop of Armagh, who was executed at London in 1681r and a life of Peter Talbot, the catholic archbishop of Dublin, who died in imprisonment at Dublin in 1680. In addition to these Archdekin’s work contains a number of anecdotes connected with the history of Ireland, introduced as examples in support of his theological doctrines. Archdekin’s work displays much order, knowledge, and precision, but some of his decisions in cases of conscience have been controverted by higher authority in the catholic church. In 1700 it was prohibited until correction should be made by the Congregation of the Index. The first edition published with the necessary corrections appears to have been also the last. It appeared at Antwerp in 1718, and was the thirteenth of the whole.

. [Foley’s Records, vii. 15; Oliver’s Collectanea S. J., 231; O’Reilly’s Irish Writers, 198 ; Ware’s Writers of Ireland, ed. Harris, 203; Thomas Watts, in Biog. Diet. Soc. D. U. K.; Ribadeneira, Bibl. Scriptorum Soc. Jesu,,ed. Southwell, 718; Backer, Bibliotheque des Ecrivains de la Compagnie do Jesus (1869), 267; Foppens.Bibl. Belgica, 1066.] T. C. Sweeney? see DeBacker Sommervogel vol I col 515-521

 

490G Georg Stengel or Stengelio 1584-1651

Labyrinthi ab Aegyptiis structi fraudes, cum mundi a diabolo seducti periculis collatae. Pars prior.

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Ingolstadt, Gregor Henlin, 1630                 $3,400  (NOW $ 2,900)

Octavo Acording to Debacker-Sommervogel there was never a second part published. )(8, A-Z8, Aa-Ss8, Tt2 Second? Edition Bound in full contemporary vellum.

Georg Stengel was born in 1584 in Augsburg he entered the Society of Jesus in 1601 and spent his whole life close to Ingolstadt. , he was a novice at Landsberg and taught at Munich, in 1618 he was Rector at the college at Dillingen and in 1640 he retrned to Ingolstadt. Stengel believed that all the punishments of God point to the need for an implacable persecution of witches on the Franconian model. (between 1600 and 1605 in Lower Franconia hundreds of ‘witches’ were burnt 250 in Fulda, 139 in Freigericht and more than 100 in Hanau) Stengel, while a professor at Ingolstadt, (in his great work, “De judiciis divinis”) urges, as reasons why a merciful God permits illness, his wish to glorify himself through the miracles wrought by his Church, and his desire to test the faith of men by letting them choose between the holy aid of the Church and the illicit resort to medicine, declares that there is a difference between simple possession and that brought by bewitchment, and that the latter is the more difficult to treat.

DeBacker-Sommervogelvol. VII col. 1552 no. 46 Not listing a 1630 edition but a 1628 and a 1651.

 403G Martino Delrio 1551-1608

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

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Lugduni, Apud Franciscum Fabrum, 1590.                                            $2,900 (NOW $ 2,200)

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

This book contains catchwords to titles of the Digesta, in order, each followed by citations to authors (by chapter and verse) writing on the particular title, often with a brief note of explanation. In a sense, this book functions as a technical appendix to the Juris Civilis and can be used as a convenient and quick reference for both lawyers and judges.
Martin Antoine Del Rio was a famous Jesuit scholar and his encyclopedic Disquisitionum Magicarum, in many ways the most complete of all works on witchcraft, is as renowned as the Malleus Maleficarum. He was born in Antwerp, Belgium, of a distinguished Castilian father and wealthy Aragonese mother. Del Rio was well educated in the classics, Hebrew and Chaldean, five modern languages, and in law; at nineteen he had published an edition of Seneca (citing over 1,300 authorities). At twenty-four he was made Vice-Chancellor and Attorney General for Brabant—later, Voltaire satirized this appointment as Attorney General for Beelzebub. After Delrio’s studies in Paris and Salamanca, but before he entered the Jesuit Order in Valladolid in 1580, he was an Officer of the Order (AO) as one of the judges of the Inquisition in the Netherlands, the so-called “Blood Council”. It was at this time that his father, a royal official, had his castle pillaged in the native rebellions against Spanish domination, and Martin lost his library. In 1580, however, Del Rio decided to enter the Jesuit order, and studied and taught at various Jesuit centers such as Valladolid, Douay, Liege, Louvain (where he gathered the material for his demonology), Graetz (Styria), Salamanca, and Brussels, dying there in 1608. During these twenty-six years of study and research, he wrote at least fifteen books of sermons and commentaries.
DeBacker-Sommervogle Vol. II col. 1897 no.5 ; Graesse vol. II, page 355.

 

 

 

Ten (more) Books by Jesuits from the 17th Century!

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Another short List of some books by Jesuits currently in my inventory. Please enjoy.

 

 

 

 

 

 

 

271G Campion, Edmund. 1540-1581

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

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Duaci : Sumptibus Marci Wyon, Typographi Iurati, sub signo Phoenicis, 1622 $4,400

DSC_0037 (4)Folio, 332 X 210 mm . a4, e4, i4, A-4Z4, 5A-5E4. This copy is bound in original full vellum. Historia Wicleffiana eivsdem avctoris”: p. [661]-732./ “Catalogus. Ex Anglico Ioannis Speed Latinva, in quo suo uno aspectu videre est omnium tum monasteriorum …” p. 741-779.DSC_0038 (2)

“Shortly after dawn on July 18, 1581, the cry went out: “I have found the traitors!” With a crowbar the false wall at the head of the stairs was torn away, revealing the huddled figures of Edmund Campion and two companions, three priests lately returned to their native England to minister to those resisting the oppression from the new English Church. Their discovery set them upon the path to martyrdom.

Edmund Campion was born on January 25, 1540 into an England of religious and social upheaval. Protestantism had usurped the Catholic Church as the spiritual authority; the dissolution of monasteries and the suppression of Catholic beliefs and believers intensified as land-hungry nobles and men of power continued, in the name of the young, sickly Edward VI, the transformation begun by Henry VIII. Campion was 13 and the most promising scholar at Christ’s Hospital school in London when he was chosen to read an address to Mary Tudor upon her arrival in London as queen in 1553. Campion received a scholarship to Oxford at age 15, and, by the time Elizabeth rose to power (“restoring” Protestantism as the national religion) upon Mary’s death in 1558, he was already a junior fellow.

At Oxford Campion’s erudition, charisma, and charm gained him noteriety; his students even imitated his mannerisms and style of dress. Queen Elizabeth visited in 1566 and for her entertainment was treated to academic displays. Campion, the star of the show, single-handedly debated four other scholars and so impressed the queen that she promised the patronage of her advisor (and one of the principal architects of the Reformation in England) William Cecil, who referred to Campion as the “diamond of England.”

It was the hope of the crown that Campion would become a defender of the new faith which, though favored by the temporal power, lacked learned apologists. Yet even as he was ordained to the Anglican diaconate, he was being swayed toward Rome, influenced in great part by older friends with Catholic sympathies. In 1569 he journeyed to Dublin, where he composed his <History of Ireland>. At this point Campion was at the summit of his powers. He could have risen to the highest levels of fame had he stayed his course. But this was not to be. By the time Campion left Ireland, he knew he could not remain a Protestant.

Campion’s Catholic leanings were well-publicized, and he found the atmosphere hostile upon his return to England in 1571. He went abroad to Douay in France, where he was reconciled with the Church and decided to enter the Society of Jesus. He made a pilgrimmage to Rome and journeyed to Prague, where he lived and taught for six years and in 1578 was ordained a Jesuit priest.

In 1580 he was called by superiors to join fellow Jesuit Robert Parsons in leading a mission to England. He accepted the assignment joyfully, but everyone was aware of the dangers. The night before his departure from Prague, one of the Jesuit fathers wrote over Campion’s door, “<P. Edmundus Campianus, Martyr.>”

Campion crossed the English Channel as “Mr. Edmunds,” a jewel dealer. His mission was nearly a short one: At Dover a search was underway for Gabriel Allen, another English Catholic expatriate who was rumored to be returning to England to visit family. Apparently Allen’s description fit Campion also, and he was detained by the mayor of Dover, who planned to send Campion to London. Inexplicably, while waiting for horses for the journey, the mayor changed his mind, and sent “Mr. Edmunds” on his way.

Upon reaching London, Campion composed his “Challenge to the Privy Council,” a statement of his mission and an invitation to engage in theological debate (see “Classic Apologetics” in this issue). Copies spread quickly, and several replies to the “Challenge” were published by Protestant writers, who attached to it a derogatory title, “Campion’s Brag,” by which it is best known today.

The power and sincerity of the “Brag” is accompanied by a degree of naivete: Campion’s statement of purpose was of no value during his later trial for treason, and the challenge to debate, repeated later in his apologetic work <Decem Rationes>, was as much an invitation to capture. And his capture seemed almost inevitable: Elizabeth had spies everywhere searching for priests, the most sought after of whom being her former “diamond of England.”

Campion and his companions traveled stealthily through the English countryside in the early summer of 1581, relying on old, landed Catholic families as hosts. They said Mass, heard confession, performed baptisms and marriages, and preached words of encouragement to a people who represented the last generation to confess the faith of a Catholic England.

There were close calls. Many homes had hiding places for priests—some even had secret chapels and confessionals—and the Jesuits had to rely on these more than once. Campion took extraordinary risks, never able to turn down a request to preach or administer the sacraments, and more than once he escaped detection while in a public setting.

His fortune changed while visiting the home of Francis Yate in Lyford Grange, which was west of London. Yate was a Catholic imprisoned for his faith who had repeatedly asked for one of the Jesuit fathers to tend to the spiritual needs of his household. Though it was out of the way and the queen’s searchers were reportedly in hot pursuit, Campion was unable to resist the request.DSC_0041

He traveled to Lyford, heard confessions, preached well into the night, and departed without difficulty after saying Mass at dawn. Some nuns visiting the home shortly thereafter were upset to hear they had just missed Campion, and so riders were dispatched to pursuade him to return, which he did. Word of his return reached George Eliot, born and regarded as Catholic but in fact a turncoat in the pay of the queen; he had a general commission to hunt down and arrest priests. Eliot arrived at Lyford with David Jenkins, another searcher, and attended a Mass. He was greatly outnumbered by the Catholics, and, fearing resistance, made no move to arrest Campion. He departed abruptly to fetch the local magistrate and a small militia and returned to the Yate property during dinner. News of the approaching party reached the house, and Campion and his two priestly companions were safely squirreled away in a narrow cell prepared especially for that purpose, with food and drink for three days.

Later Eliot and Jenkins both claimed to have discovered the priests, offering the same story: A strip of light breaking through a gap in the wall leading to the hiding place was the giveaway—both men took credit for noticing it, and each reported being the one to break through the wall. No doubt each sought the credit for capturing the infamous Campion, for no priest was more beloved by the Catholics nor more despised by the crown.

Campion was taken to the Tower and tortured. Several times he was forced to engage in debates, without benefit of notes or references and still weak and disoriented from his

rackings and beatings. He acquited himself admirably, all things considered: a testament to his unparalled rhetorical skills.

His trial was a farce. Witnesses were bribed, false evidence produced; in truth, the outcome had been determined since his arrival. Campion was eloquent and persuasive to the last, dominating the entire procedure with the force of his logic and his knowledge of the Scripture and law, but in vain. He and his priestly and lay companions were convicted of treason on November 14 and were sentenced to death. His address to the court upon sentencing invoked the Catholic England for which he had fought, the Catholic England which was about to die: “In condemning us, you condemn all your own ancestors—all the ancient priests, bishops and kings—all that was once the glory of England.”

On December 1,1581 the prophecy hanging over his door in Prague was fulfilled: Campion was hanged, drawn, and quartered. The poet Henry Walpole was there, and during the quartering some blood from Campion’s entrails splashed on his coat. Walpole was profoundly changed. He went overseas, took orders, and 13 years later met his own martyrdom on English soil. Campion was beatified by Leo XIII in 1886.” by Todd M. Aglialoro Campion

see De Backer-Sommervogel vol II col 589

 

 

459G Canisius, Peter (Saint) (1521-1597)

Commentariorum de Verbi Dei Corruptelis tomi duo. Prior de Venerando Christi

Domini Praecursore Ioanne Baptista, Posterior de Sacrosancta Virgine Maria deipara disserit, et utriusque personae historiam omnem adversus
Centuriatores Magdeburgicos aliosq; Catholicae Ecclesiae hostes diserte vindicat. Postrema et Plenior utriusque operis, in unum volumen nunc primum redacti

editio, D. Petro Canisio Societatis Iesu Theologo, tùm Authore, tùm Recognitore.

Accessit index Copiosus, partim locorum Scripturae Sacrae, quae passim tractantur, partim rerum praecipuarum, quae utroque Tomo continentur

[Bound with]

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

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Ingolstadii : Ex officina typographica Davidis Sartorii, 1583

DSC_0037Folio, 8 1⁄2 X 13 inches. Second Edition Numerous full-page woodcut illustrations including one of John the Baptist, the Tree of Jesse with crowned kings and Mary and Child at the top and the key episodes of Mary’s life Bound in 17th century full vellum.

$6,500

“In 1543 [Canisius] visited Peter Faber and, havingDSC_0017
made the ‘spiritual exercises’ under his direction,
was admitted into the Society of Jesus at Mainz, on
8 May. With the help of Leonhard Kessel and
others, Canisius, laboring under great difficulties,
founded at Cologne the first German house of that
order; at the same time he preached in the city and
vicinity, and debated and taught in the university.
In 1546 he was admitted to the priesthood. […]
[Canisius] spent several months under the direction
of Ignatius in Rome [in 1547]. On 7 September 1549, he made his solemn profession as Jesuit at Rome, in the presence of the founder of the order.
[Under Ignatius’ direction, Canisius also set up Jesuit colleges in Vienna, Ingolstadt, Prague,
Zabern, Munich, Innsbruck, and Dillingen.] By the appointment of the Catholic princes and the order of the pope he took part in the religious discussions at Worms. As champion of the Catholics he repeatedly spoke in opposition to Melanchthon. The fact that the Protestants disagreed among themselves and were obliged to leave the field was due in a great measure to Canisius. […]

One of Canisius’ most important works, is “Commentariorum de Verbi Dei corruptelis liber primus: in quo de Sanctissimi Præcursoris Domini Joannis Baptistæ Historia Evangelica . . . pertractatur”. Here the confutation of the principal errors of Protestantism is exegetical and historical rather than scholastical; in 1577 “De Maria Virgine incomparabili, et Dei Genitrice sacrosancta, libri quinque” was published at Ingolstadt. Later he united these two works into one book of two volumes, “Commentariorum de Verbi corruptelis” (Ingolstadt, 1583, {the book discussed here} and later Paris and Lyons); the treatise on St. Peter and his primacy was only begun; the work on the Virgin Mary contains some quotations from the Fathers of the Church that had not been printed previously, and treats of the worship of Mary by the Church.

DSC_0040A celebrated theologian of the present day called this work a classic defence of the whole Catholic doctrine about the Blessed Virgin (Scheeben, “Dogmatik”, III, 478) De Backer- Sommervogel vol II col. 674

479G Drexel, Jeremias. 1581-1638

Aloe Amari sed salubris succi Ieiunium quod in aula ser[enissi]mi utriusque Bauariae Ducis Maximiliani S.R.I. Archidapiferi, Electoris etc. explicavit et latine Scripsit Hieremias Drexelius e Societate jesu.

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München : formis Cornelij Leysserij elect. typography & biblipolæ(IS), Lesser, Cornelius 1637 Formis Cornelij Leysserij          $860 (ON HOLD)

Duodecimo, . First Edition A-X12 Y6 The frontispiece depicts angels trying to tempt a hermit with plates of food. The book is bound in full contemporary vellum. Drexel, born on the 15th of August in 1581 entered the Society of Jesus in 1598. Soon after, he became a professor of the humanities and rhetoric at Dillingen. For twenty-three years he was the court preacher to the elector of Bavaria where he wrote this work on fasting . cf.Weiss 817 (1650 edition). He was professor of humanities and rhetoric at Augsburg and Dillengen, and for twenty-three years court preacher to the Elector of Bavaria. His writings enjoyed an immense popularity. Chief among them was his “Considerationes de Æternitate” (Munich, 1620), of which there were nine editions; in addition to these Leyser printed 3200 copies in Latin and 4200 in German. It was also translated into English (Cambridge, 1632; Oxford, 1661;

London, 1710 and 1844) and into Polish, French, and Italian. His “Zodiacus Christianus” or “The Twelve

Signs of Predestination” (Munich, 1622) is another famous book but there seems to have been an edition anterior to this; in 1642 eight editions had already been issued and it was translated in several European languages. “The Guardian Angel’s Clock” was first issued at Munich, 1622, and went through seven editions in twenty years; it was also translated extensively. “Nicetas seu Triumphata conscientia” (Munich, 1624) was dedicated to the sodalists of a dozen or more cities which he names on the title page; “Trismegistus” was printed in the same year and place; “Heliotropium” or “Conformity of the Human Will with the Divine Will” came out in 1627; “Death the Messenger of Eternity” also bears the date 1627. His fancy for odd titles shows itself in other books also. Thus there are the “Gymnasium of Patience”; “Orbis Phaëton, hoc est de universis vitiis Linguæ”. The only work he wrote in German was entitled “Tugendtspregel oder Klainodtschatz” (Munich, 1636). He has also a “Certamen Poeticum”; Rosæ selectissimarum virtutum”; “Rhetorica Coelestis”; “Gazophyacium Christi”. There are in all thirty-four such books. Other works are “Res bellicæ expeditionis Maximiliani” (1620), and some odes and sermons.

His writings on the eternal truth, the virtues and the Christian exemplar were popular; hundreds of thousands of copies of his works were printed. By 1642 in Munich alone, 170,700 copies of his works had appeared. His first work, De aeternitate considerationes, concerned various representations of eternity. Another of his works, Heliotropism, discussed man’s recognition of the divine will and conformity to it.

De Backer-Sommervogel vol, III col, 199, no.; Pörnbacher, K. Jeremias Drexel,; p. 186, no. 18

474G Gautruche , Pierre. 1602-1681

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

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Cadomi,[Caen] apud Adamum Cavelier et Joannem Cavelier. M.DC.LVI. 1654 $1,700

Octavo, . [8], 360, [20], 359 [i.e. 357, 3] p Bound in full contemporary vellum. The body of the book a bit loose from the spine This books contents are V.1. Logica et moralis ; v.2.Physica universalis ; v.3. Physica particularis ; v.4. Metaphysica ; v.5. Mathematica ; v.6. Idea et summa simulque index universae hujus philosophiae per theses digestae, adjecto… indice theologico. Parte altera ostenduntur scopuli novorum dogmatum philosopho cuique ac theologo vitandi. DSC_0037Each section has its own title page.

Gautruche,a French Jesuit, entered the Society in 1621, after studying in Rennes, he was sent to the College of Mount Caen in 1642, where he taught philosophy two years before (perhaps)he was sent to La Flèche. In 1653 Gautruche returned to college Du Monte as prefect of studies and professor of theology, two charges he held until 1679, two years before his death. From 1668 he also gave the mathematics course, a matter of particular interest to, and it seems also of influenced to the Archbishop of Avranches, Pierre-Daniel Huet ,who developed an enthusiasm for mathematics. Gautruche is the author of the first textbook of philosophy published by a French Jesuit. He remained in this regard the only book of its kind in France until the publication of the manual of another Jesuit, Gaspard Buhon in 1723.

De Backer-Sommervogel vol III col 1286 no.1

77G González ,de Santalla, Tirso. 1624- 1705.

Fundamentum theologiae moralis, id est Tractatus theologicus de recto usu opinionum probabilium, in quo ostenditur, ut quis licite possit sequi opinionem probabilem faventem libertati adversus legem, omnino necessarium esse et sufficere, quod post diligentem veritatis inquisitionem, ex sincero desiderio non offendendi Deum susceptam, opinio illa ipsi appareat, attenta ratione et authoritate, vel unice verisimilis, vel manifesti verisimilior quam opposita, stans pro lege adversus libertatem, ac idcirco ad ipso judicetur vera judicio absoluto, firmo et non fluctuante

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Coloniæ Agrippinæ: Köln : sumptibus Aloysii Ghissardi(IS), Ghissardi, Luigi 1694

$900

Quarto, 9 1/4 x 6 3/4 inches. a8, b6, A-R8, S10

As an ardent adversary of probabilism González had frequently asked his superiors to have some Jesuit write against the doctrine. He himself had composed a work in which he defended probabiliorism, assigning, however, an exaggerated importance to the subjective estimation of the degree of probability. The general revisors of the Society unanimously rendered an unfavorable opinion on the work, and accordingly, in 1674, the Superior General Giovanni Paolo Oliva refused permission for its publication. González received encouragement from Pope Innocent XI and by his order the Holy Office issued a decree, in 1680, ordering the superiors of the Society to allow their subjects to defend probabiliorism, a permission that had never been denied.

González was born in 1622 in Argante a small town in Leon, Spain. He had entered the Society at the age of 20 in 1642 and became a renowned parish-mission preacher in a team with a certain Gabriel Guillén. The two of them were known all over Spain for their Parish missions and worked successfully together from 1665 until 1672.

Then González was appointed to teach Theology at Salamanca and it was there that he became obsessed with the theological opinions known among theologians as probabilism versus probabiliorism, one more rigorous on Moral issues than the other after which there was a falling out of friendship with Guillén. After the death of de Noyelle the 13th General Congregation was called for June 22 until Sept. 7, 1667. The Pope had made it clear that he wanted the Congregation to elect González General and to approve a decree expressly stating that Jesuits were free to defend probabiliorism with a clear conscience. The 65 year old González was elected General as Innocent had requested on July 6, 1687.

When the project of King James II of England to return it to Catholic rule failed, He escaped the forces of William of Orange in December 1688 of Paris. Fearing the dangers of his own court, King Louis XIV then requested the Jesuits provide him safety and hide him in the grounds of the Collège de Clermont in Paris. General González sent Michelangelo Tamburini S.J. to meet with the king at the Collège de Clermont and propose to him a plan to subvert the Protestant nobility and their Freemasonry clubs by “resurrecting” the mythology of the Templars and instituting a higher authority Freemason lodge. King James II agreed and implemented the first 25 rites of the Scottish Rite as written by the Jesuits. In 1696, the 14th, General Congregation was called by González at the request of the Pope. This was done in accord with the decree of Innocent X, which required the Jesuits to have a General Congregation every nine years. González was 80 years old by this time and was failing physically. His Assistants advised him to choose a Vicar General and he chose Michelangelo Tamburini to help him. The next “9 year” General Congregation was coming closer and was called for January 1706. The General insisted on imposing his own moral ideas on the whole Society and the Theologians balked. As the delegates began arriving in Rome for the 15th General Congregation, Thyrsus González was called to eternal reward and a great sigh of relief was heard among the delegates and in Jesuit houses around the world.

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After a Generalate of 18 years and 3 months González died on October 27, 1705. He was succeeded as superior general by Michelangelo Tamburini (1706–1730).

De Backer-Sommervogel vol.III col.1595 no.6

 

 

503G Hugo, Herman. 1588-1629

Pia Desideria tribus libris Comprehensa.1. Gemitus animæ pænitentis: 2. Vota animæ sanctæ: 3. Suspiria animæ amantis:

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Antuerpiæ : apud Lucam de Potter, in candido Lilio, 1676 $1,800 Octavo, 6 x 4 in. Nineth edition. The first was printed in 1624. *8 A-R12 S4. There are 45 full-paged emblems throughout the work and an engraved frontispiece. Two of the emblems, leaves *6 and A4, have been hand DSC_0037colored. This copy is bound in full contemporary calf.

The Pia desideria was the most popular emblem book of the seventeenth century…It gained enormous influence both on the continent and in England through Francis Quarles’ Emblemes. The Pia desideria appeared in over forty-four Latin editions and many other Latin translations. (Summerized from Ratio Studiorum: Jesuit Education, 1540-1773 21-22)
The genre of the emblem book was the particular domain of the Jesuits, they produced more books in this area than did any other identifiable group of writers. One reason for this was that “Jesuit emblematists saw the emblem as the means to a noble end: the spread of the Gospel, God’s Kingdom, the betterment of society – all key concepts in the Spiritual Exercises.”
Before he joined the order of the Jesuits, he received five years of secondary education in the Humaniora (including studies in philosophy and theology). He arrived at the University of Louvain in 1602, and was made ‘Magister Artium’ in 1604. Shortly thereafter he decided to DSC_0041become a Jesuit, entering the novitiate at Doornail in September of 1605. He then spent two years to familiarize himself with the Ignatian method for beginning Jesuits. Due to the increasing demand of trained personel in the order, he probably served as a teacher in the order while continuing his own studies after that. He took his vows in September 1607, and was ordained as a priest in 1613 in Louvain. By 1617 he had completed his studies in Louvain. He then spent one year in Lier, where he served a probationary year – intended to give young priests further experience with Igantius’s Spiritual Exercises. After this year, he was called to Brussels to serve as prefect of studies under the rectorship of Father Antoine Sucquet. In 1621, he accompanied the Duke of Aerschot to Madrid, to express the sympathy of the Flemish nobility to Philips IV, who had just be installed as the new Spanish king. After the trip to Spain, and a brief trip to Rome in 1623, Hugo worked as a chaplain to the Spanish armies in the southern Netherlands. He died in 1629, still serving the armies, in Rheinberg (Germany), after the Spanish armies were defeated at ‘s Hertogenbosch.

The engravings of the Pia desideria were made by the illustrator Boëtius à Bolswert, who was DSC_0040engaged in this project by publisher Hendrick Aertssens. Bolswert produced 45 copperplates that were used again for the Goddelycke wenschen by Justus de Harduwijn, published in 1629. Hugo’s Pia desideria became very popular from the moment it was published. In all it was reprinted 49 times, and 90 translations and adaptations of the Pia desideria were published in all the major European languages. Therefore, the Pia desideria was one of the most widely distributed, most widely translated and imitated religious books (not just emblem books) of the seventeenth century.

Hugo’s Pia desideria contains emblems constructed on the basis of the three stages of mystical life, and filled with references, allusions, and quotations taken from various sources (the Bible, ancient works, hagiography, mystical writings).

Leach, M. C.The Literary and Emblematic Activity of Herman Hugo, S.J. (1588-1629) Ann Arbor, Michigan, 1979

De Backer-Sommervogel vol. IV, cols.514/5. Landwehr, J. Emblem and fable books (3rd ed.) 354

560G Sebastián Izquierdo 1601-1681; Ignatius of Loyola, Saint,; 1491-1556.

Practica de los Exercicios Espirituales de Nuestro Padre San Ignacio

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Romae : Por El Varese, 1675 3800 Octavo 6 X 4 inches A-G H . Second Spanish edition.

The copy offered here is a little browned but not badly , it is bound in DSC_0037modern full calf with gilt spine by Roycroft. The Jesuit Sebastián Izquierdo in his Práctica de los ejercicios espirituales, written in 1665 translated in to Italian the same year then in 1678 translated into Latin and later published in several translations and versions offers an illustrated guide to the Ignatian spiritual exercises. The illustrations, 12 of them, are the subject of image meditation which was a favorite method of the Jesuits who, beginning with the monumental Evangelicae Historiae Imagines (1593) of Jerónimo Nadal, actively took hold of religious iconography and adjusted and concentrated it for the teaching of the Societies ( and Ignatius’ ) vision. The images are not just simple depiction’s instead they are mnemonic devices. These images are points of departures and give the current 21st century reader a precious examples of images that inspire meditation, DSC_0039direct the reception of the teachings and anchor them in the memory. Particularly memorable is the Image of Hell on page 72, or the Puteus Abyssi (the bottomless pit) . The lay-out shows the pedagogical intentions and possibilities of this little book: there are 12 parts consisting of 12 separate quires, numbered from ‘A’ to ‘M’ and paginated each from 1-12, each with its own full-page illustration , these could have been meant to be distributed separately – according to match the educational needs or level of the students. The Images are in high contrast, with plenty of Bloody and memorable images.The Puteus Abyssi depicts a poor man who is naked and sitting in a chair in some sort of oubliette. He has sevenswords, each with animal head handles, in him and each is strategically stuck in various parts of the body. The swords are labeled for the passions. Most interesting of these might be the sword marked ‘Vengeance’ it is hanging offer the mans head, the Idleness sword is stuck between his legs, Gluttony in his stomach, Lust … Envy in his back, Avarice between his Shoulders and Pride in his DSC_0041heart.Izquierdo was also the author of Pharus scientiarum, a treatise on the methodology and propaedeutic to be used to access knowledge, conceived it as a single science. In this work, which is felt the imprint of Raymond Lully and traditions are assimilated Aristotelian and Baconian logic, outlines some of the ways that will travel later Leibniz and expressed some original ideas on mathematics and logic that have earned their author be among the most outstanding Spanish of his time in those fields. Thus, for example, used it not only featured Spanish mathematicians, like his contemporary John Caramuel or illustrated Tomás Vicente Tosca , but also significant foreign mathematicians as Athanasius Kircher , Gaspar Knittel or Gottfried Wilhelm Leibniz , the latter, in particular, cited another work of its author, his Disputatio of Combinatione, in Combinatorial Art (1666). DeBacker-Sommervogel, vol.IV, col 700 no.4 ; Landwehr:Romantic 412.; Praz,p.382: Palau y Dulcet (2nd ed.); 291352:Toda 2466.

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632G Kircher, Athanasius (& Kestler) . 1602-1680

Physiologia Kircheriana Experimentalis, Qua Summa Argumentorum Multitudine & Varietate Naturalium rerum scientia per experimenta Physica, Mathematica, Medica, Chymica, Musica, Magnetica, Mechanica comprobatur atque stabilitur. Quam Ex Vastis Operibus Adm. Revdi. P. Athanasii Kircheri extraxit, & in hunc ordinem per classes redegit Romæ, Anno M. DC. LXXV. Joannes Stephanus Kestlerus Alsata, Authoris discipulus, & in re litterariâ assecla, & coadjutor.

632G title
632G title

Amsterdam: Ex Officinâ Janssonio-Waesbergiana, 1680           $11,500

Folio, 9.4 x 14.25 in. First and only edition. *4, A-Z4, Aa-Ii4. There are many illustrations in this book: an extra engraved title page, one hundred and sixty text woodcuts, and ten text engravings, some of which are very large. These illustrations all depict scientific instruments and experiments. This is a very good copy bound in original full vellum with a gilt spine.

DSC_0015 Physiologia Kircheriana Experimentalis “Thus in the most varied branches of science Kircher played the role of pioneer. Even medicine received his attention. His scientific activities brought him into correspondence with scholars laboring in the most different fields, as the numerous volumes of his extant letters show. It is to his inventive mind that we owe one of the earliest of our counting machines: the speaking-tube and æolian harp were perfected by him. He was also the inventor of the magic lantern [depicted in this volume] which has since been brought to such perfection and is today almost indispensable. [All of Kircher’s inventions are illustrated in the present work, including three different depictions of magic lanterns.]” (CE)

“This work, edited by one of Kircher’s pupils, Johann Stephan Kestler, is a codification of Kircher’s observations and experiments across the entire spectrum of his researches in DSC_0019physics. Naturally there are large sections on light and shadow, magnetism, acoustics, and music; but there are also experiments and observations in hydraulics, alchemy, and a myriad of other topics. This compendium was perhaps a response to entreaties from Kircher’s fellow scientists, who appreciated his keen observations and experiments but did not care to wade through some forty volumes to glean them. The book is an example of what Kircher’s writings could have been like at the hands of a good editor. Kircher died the year this book was published, and it is uncertain to what extent he was involved in its publication. The Physiologia is not only a measure of Kircher’s scientific curiosity and the vast range of his scientific researches, but also a barometer of his age, a catalogue of the scientific concerns of his time.” (Merrill)

. Kircher produced some forty treatises “on virtually every imaginable aspect of ancient and modern knowledge”, each one “demonstrat[ing] his dizzying array of linguistic, paleographic, historical, and scientific skills, and … advertis[ing] his myriad inventions, possession of strange and exotic artifacts, and mysterious manuscripts” (Findlen)

Merrill #29; Sommervogel IV 1076, 24; Caillet II, 365.5796; Brunet III, 669; Clendening 13.26;

Garrison/Morton 80.580.Findlen, ed., Athanasius Kircher: The Last Man Who Knew Everything

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375G Sucquet è Societate Iesu., R.P. Antonij. 1574-1627

Piæ considerationes ad declinandum à malo et faciendum bonum : cum iconibus Viae vitae aeternae R.P. Antonij Sucquet è Societate Iesu.

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Vienna Austriæ : Wien : [s.n.], 1672             $1,900

Quarto,4 3⁄4 X 7 inches .

( no printed signatures) π 4 A-T4 V2
This copy is bound in full original vellum overDSC_0037

pasteboards.

An abridgment in 32 chapters of Sucquet’s Via vitae aeternae. Backer-Sommervogel cites the editor as Jean-Baptiste Plengg. There is an engraved emblematic title page signed “I.M. Lerch sc. Viennae;” The other 32 illustrations (numbered 1-32) are full-page emblems engraved by Boetius a Bolswert–See Landwehr. The Illustrations are printed on the verso of leaf, recto is blank; accompanied by explanatory text on facing leaf. The text and illustrations are printed within ruled border.

This popular emblematical work is arranged as a series of meditations, by the Jesuit Antoine Sucquet. Many religious emblem books were published during the 17th and 18th centuries, and of these, Sucquet’s work was one of the most popular. Because of its engravings by Boëtius a Bolswert , it was especially important for the development of the 17th-century Christian iconography.DSC_0039 DSC_0040

The counter-reformation produced a great number of emblematic meditation-books where text and illustrations are interwoven. Emblem books were therefore much favoured by the Jesuits for the purposes of teaching, as religious propaganda, and to provide subjects for meditation. The 17th-century Jesuit curriculum prescribed that emblems were composed in the schools. Members of the highest classes in the Flemish Jesuit colleges each composed an emblem, and the production of the entire class was collected in commemorative albums painted by professional artists and calligraphers. The meditation on the soul’s relation to Christ was precisely guided by provision of references in the engravings. The first religious catholic emblem book was published in 1571 and composed by Arias Montanus. In 1601 Jan David composed the first Jesuit emblem book, the “Veridicus Christianus”. Sucquet’s work is composed around the widely spread concept of the “homo viator in bivio”, the creature who during his life again and again arrives at the cross and has to make the good choice for the narrow and difficult path to his eternal destination. Sucquet made clear that vision is the most important sense of a human being. It had foundational importance for the Christian iconography of the seventeenth century. According to Brunet the work was very much searched after by the pious for its texts, by the curious minds for the 32 engravings by Boetius a Bolswert.

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Praz, M. Studies in 17th cent. imagery (2nd ed.),; p. 506; Corpus librorum emblematum. Jesuit series,; J.1414; Landwehr, J. German emblem books,; 564; De Backer- Sommervogel,; VI, column 892, no. 2

 

 

Seven Jesuit books from the 17th century

DSC_00301) 620G Lenaert Leys (Lessius) 1554-1623

R.P. Leonardi Lessi E Societate Jesu, Sacrae Theologiae In Academia Louvaniensi Quondam Professoris, De Jure et Justitia Compendium. A quodam Patre eiusdem Societatis compilatum

Duaci, [i.e. Douai]. Apud Joannem Serrurier, Typographum juratum, 1640. $2,500

Octavo 7 X 4 1/2 inches a8, A-Z8,Aa7 (complete) about the fifth edition,the Approbation is dated23 jan 1634 This very nice copy is bound in near contemporary black morocco, gilt, later paper lettering-pieces. Rubbed, with some marking to boards. A.E.G. From the library of Ramsgate Monastery, with bookplate and library pouch to the front board. Lenaert Leys (1554-1623), Flemish Jesuit and professor of theology at Louvain, consultant to Antwerp merchants on legal matters. An early edition of this useful Douai-printed compendium of Leys groundbreaking legal work De Justitia et Jure (Louvain, 1605), which dealt with numerous commercial and business mattersand the ethical banking practices. Lessius is best known for this treatise De justitia and iure (De justice and law) in 1605 which was reprinted twenty times during the seventeenth century .

It was the first time a theologian seriously studying the moral problems raised by the economy and finance . Lessius went to Antwerp, then a city in full economic expansion, to study first hand how banks and modern trade worked. He acquired the competence in this area – a rare thing among the clerics of the time – gave considerable weight to his proposed solutions to the problems raised. Today historians of economics admire the subtlety of his analyzes of issues related to lending at interest . Among other things he gave information to calculate exactly what a fair price, giving up in this area which was proposed by his mentor, St. Thomas Aquinas ..

BT Gordon, Economic Analysis Before Adam Smith: Hesiod to Lessius, Macmillan, 1975.; Bernard Dempsey, Interest and usury, Dobson, 1943.

109. ;VD16.; ZV 957; Adams. A- 208.

2) 833G Richard, 1618-1693 Archdekin,

THEOLOGIA QUADRIPARTITA :POLEMICA, Praecipuas Fidei Controversias, ad brevem, ac facilem Metrodum redactas, PRACTICA, Resolutiones Theologicas, ac omnia prope SACERDOTIS munia accommodatas, SACRA, Apparatum alphabeticum, cum Praxi et Conceptibus Contionum pro singulis anni Dominicis; CATECHETICA, Summam Doctrinae Christianae, selectissimis exemplis, et brevi explicatione illustratam complectens__

Pragæ : Typis Universitatis Carolo- Ferdinandae in Collegio Societ. Jesu ad S. Clementem,1678 $2,800

Octavo 6 1/2 X 4 inches π1,)(6, )o(8,A-Z8, Aa-Pp8,Qq4. {[XXVIII], 582, [XXXI]}

First and only edition. Bound in the original Vellum binding, two brass clasps, manuscript title on spine. _

The ‘ Controversias Fidei’ had a wonderful success. A few copies of the work which found their way to the university of Prague were received with such enthusiasm that some transcripts of the whole were made for the use of the students; and in 1678 the book was reprinted, without the knowledge of the author, at the University

Press.__ARCHDEKIN, or ARSDEKIN, RICHARD an Irish Jesuit, who has adopted both forms of his name on his own title-pages, and is also known as Mac Gioi.la Cuddy, was the son of Nicholas Archdekin and his wife Ann Sherlock, and was born at Kilkenny 16 March 1618. He went through a course of classical studies, and for two years applied himself to philosophy before he entered the Jesuit order; and he studied theology for four years at Louvain. Entering the Society of Jesus at Mechlin 28 Sept. 1642, he was in due time enrolled among the professed fathers of the order. He was teaching humanities in 1650; he studied under the Jesuits at Antwerp and Lille; and arrived at the Professed House at Antwerp 26 March 1653. For six years he taught humanities, and he was professor of philosophy, moral theology, and Holy Scripture for a long period, chiefly at Louvain and Ant werp. His death occurred in the latter city 31 Aug. 1693._Father Archdekin, who was proficient in the Latin, Irish, English, and Flemish languages, composed the following works:— 1. ‘A Treatise of Miracles, together with New Miracles, and Benefits obtained by the sacred reliques of S. Francis Xaverius exposed in the Church of the Society of Jesus at Mechlin,’ Louvain, 1667, 8vo, in English and Irish. This very scarce book is supposed to be the first ever printed in the two languages in conjunction. 2. ‘Precipure Controversiie Fidei ad facilem methodum redactae; ac Resolutiones Theologicoe ad omnia Sacerdotis munia, pnesertim in Missionibus, accommodatse,’ Louvain, 1671, 8vo. At the end of this volume, which is a summary of theology, is usually found: 3. ‘ Vitie et Miraculorum Sancti Patricii Hiberniie Apostoli Epitome, cum brevi notitia Hibernioe et Prophetia S. Malachise’ (Louvain, 1671,8vo), a life of St. Patrick, with a short notice of Ireland, and the prophecy of St. Malachi respecting the succession of the popes. The ‘ Controversias Fidei’ had a wonderful success. A few copies of the work which found their way to the university of Prague were received with such enthusiasm that some transcripts of the whole were made for the use of the students; and in 1678 the book was reprinted, without the knowledge of the author, at the University Press. The third edition, which was printed at Antwerp with the author’s corrections and additions, was followed by a fourth and fifth at Cologne and Ingolstadt; and the sixth, again at Antwerp, by a seventh again at Cologne. These particulars are gathered from the prefaces to the eighth edition, which appeared at Antwerp in 1686r and where the title, the bulk, and the arrangement of the work are so altered that it would hardly be recognised as the same. The ‘ Controversioe Fidei’ of 1671 is a small octavo of 500pages. In the edition of 1686 the title is ‘Theologia Tripartita Universal and the three volumes quarto, of which it consists, comprise in all about 1,100 pages closely printed in double columns, containing about five times the matter of the ‘Controversial’ The work includes a life of Oliver Plunket, the catholic archbishop of Armagh, who was executed at London in 1681r and a life of Peter Talbot, the catholic archbishop of Dublin, who died in imprisonment at Dublin in 1680. In addition to these Archdekin’s work contains a number of anecdotes connected with the history of Ireland, introduced as examples in support of his theological doctrines. Archdekin’s work displays much order, knowledge, and precision, but some of his decisions in cases of conscience have been controverted by higher authority in the catholic church. In 1700 it was prohibited until correction should be made by the Congregation of the Index. The first edition published with the necessary corrections appears to have been also the last. It appeared at Antwerp in 1718, and was the thirteenth of the whole.

[Foley’s Records, vii. 15; Oliver’s Collectanea S. J., 231; O’Reilly’s Irish Writers, 198 ; Ware’s Writers of Ireland, ed. Harris, 203; Thomas Watts, in Biog. Diet. Soc. D. U. K.; Ribadeneira, Bibl. Scriptorum Soc. Jesu,,ed. Southwell, 718; Backer, Bibliotheque des Ecrivains de la Compagnie do Jesus (1869), 267; Foppens.Bibl. Belgica, 1066.] T. C._Sweeney? see DeBacker Sommervogel vol I col 515-521

3) 589G Tomasso Ceva 1648-1737

Carmina. (Jesus puer, etc.-Silvæ, etc.-Philosophia novo-antiqua, etc.)._

Venetiis : ex typographia Gasparis Girardi 1732 $2,900

Octavo Bound in original calf. Editio Veneta Tomasso Ceva came from a rich and famous Italian family; he was the brother of Giovanni Ceva. In 1663 he entered the Society of Jesus and at an early age became professor of mathematics at Brera College in Milan.__Ceva’s first scientific work, De natura gravium (1669), deals with physical subjects—such as gravity, the attraction of masses for each other, free fall, and the pendulum—in a philosophical and even theological way. (For example, several pages are devoted to the concept of the spatium imaginarum.) Ceva wrote the treatise in two months of steady work; in his “Conclusion,” he asks his readers for emendations.__Ceva’s only truly mathematical work is the Opuscula mathematica (1699; parts were published separately in the same year as De ratione aequilibri, De sectione geometrico-hormonia et arithmetica, and De cycloide; de lineis phantasticis; de flexibilibus). The book is discussed in Acta eruditorum (1707); its particular importance is that it is the summation of all of Ceva’s mathematical work. It is concerned with gravity, arithmetic, geometric-harmonic means, the cycloid, division of angles, and higher-order conic sections and curves. It also contains a report on an instrument designed to divide a right angle into a specified number of equal parts; this same instrument was described in 1704 by L’Hospital—who makes no mention, however, of Ceva.__Higher-order curves are also the primary subject of an extensive correspondence between Ceva and Guido Grandi. Ceva proposed the problem; Grandi reported that such curves had well-defined properties. Grandi replied to Ceva’s questions not only in letters, but also in a work on the logarithmic curve published in 1701 with an appended letter by Ceva.__Ceva’s contribution to mathematics was modest; he is perhaps better remembered as a poet. Although some of his verse is mathematical and philosophical, he is best known for his religious poem Jesus Puer, which went through many printings and was translated into several languages. The German poet Lessing called Ceva a great mathematician as well as a great poet, while Schubart, writing in 1781, considered him the greatest Jesuit poet-genius. Ceva’s mathematical and scientific works are De natura gravium libri duo Thomae Cevae (Milan, 1669); Instrumentum pro sectione cujuscunque anguli rectilinei in partes quotcunque aequales (Milan, 1695; repr. in Acta eruditorum [16951, p. 290); and Opuscula mathematica Thomae Cevae e Soc. Jesu (Milan, 1699), discussed in Acta eruditorum (1707), pp. 149–153.___ !!Sylvae. Carmina Thomae Cevae (Milan, 1699, 1704, 1733); _Ceva’s correspondence with Grandi is in the Braidense Library (eight letters) and the Domus Galilaeana, Pisa (485 letters).__An important secondary source is Guido Grandi, Geometrica demonstratio theorematum Hugenianorum circa logisticam, seu logarithmicam lineam, addita epistola geometrica ad P. Thomam Cevam (Florence, 1701).__Herbert Oettel De Backer-Sommervogel Vol II col 1019 no.15

4) 516G Giovanni Pietro Pinamonti

La religiosa in solitudine : opera in cui si porge alle monache il modo d’impiegarsi con frutto negli esercizij spirituali di s. Ignazio e può anche seruire a chiunque brama di riformare con vn tal mezo il proprio stato

Bologna : nella stamperia del Longhi(IS), Longhi: 1696 $2300

Duodecimo 5 1/4 X 3 inches A-Z12, Aa12. -(lacking the blank Aa12) First? Edition Bound in contemporary vellum. Pinamonti was born in 1632 in Pistoia. In 1647 he joined the Society of Jesus , completing his studies in Rhetoric and Philosophy , completing the school year of Theology . From1664 , along with Paul Segneri , began the activity in the missions, devoting himself especially to the confessions.
Father Pinamonti was known for his humble and peaceful manner.

De Backer-Sommervogel vol.VI col 776, no 9 ( not mentioning this Edition! but 1695?)

5) 490G Georg Stengel or Stengelio 1584-1651

Labyrinthi ab Aegyptiis structi fraudes, cum mundi a diabolo seducti periculis collatae. Pars prior.

Ingolstadt, Gregor Henlin, 1630 $3,400

Octavo Acording to Debacker-Sommervogel there was never a second part published. )(8, A-Z8, Aa-Ss8, Tt2 Second? Edition Bound in full contemporary vellum.

Georg Stengel was born in 1584 in Augsburg he entered the Society of Jesus in 1601 and spent his whole life close to Ingolstadt. , he was a novice at Landsberg and taught at Munich, in 1618 he was Rector at the college at Dillingen and in 1640 he retrned to Ingolstadt. Stengel believed that all the punishments of God point to the need for an implacable persecution of witches on the Franconian model. (between 1600 and 1605 in Lower Franconia hundreds of ‘witches’ were burnt 250 in Fulda, 139 in Freigericht and more than 100 in Hanau) Stengel, while a professor at Ingolstadt, (in his great work, “De judiciis divinis”) urges, as reasons why a merciful God permits illness, his wish to glorify himself through the miracles wrought by his Church, and his desire to test the faith of men by letting them choose between the holy aid of the Church and the illicit resort to medicine, declares that there is a difference between simple possession and that brought by bewitchment, and that the latter is the more difficult to treat. DeBacker-Sommervogelvol. VII col. 1552 no. 46 Not listing a 1630 edition but a 1628 and a 1651

6) 679G Gaspar Schott ( Aspasius Caramuelius) ; Athanasius Kircher 1608-1666

Joco-seriorum naturæ et artis, sive, Magiæ naturalis centuriæ tres, das ist, Drey-Hundert nütz- und lustige Sätze allerhand merckwürdiger Stücke, von Schimpff und Ernst, genommen auss der Kunst und Natur, oder natürlichen Magia Athanasii Kicheri Diatribe .

Franckfurt am Mayn : In Verlegung Johann Arnold Cholin,1672 $5,500

Quarto 8 X 5 inches [6] unsigned leaves, A-Z4, Aa-Tt4. First Edition This copy is bound in full contemporary sheep. Rare first (?) German trsl. of this esoteric work by the German Jesuit and scientist G. Schott (1608-1666) describing scientific and magical tricks to show that science can be fun and enjoyable. There are twenty two engraved plates. (some folding) depicting how these incentions work for example how to build a fireplace, how to walk on water or how to catch fish with your hands. Bound after the Schott work is a treais by Athanasius Kircher, titled “Diatribe, Oder Beweisschrifft”. Ms. ownership entry “Joannes Michaël Jenigen, jurisprudentia et (…) professor”.

DeBacker-Sommervogel vol.VII col.911 no.13 ; Faber du Faur,; no. 1011; [Caillet 10003 and cf. Caillet 10002] ;. VD-17 14:637268W

7) 642G Athanasius Kircher 1602-1680

R.P. Athanasii Kircheri e societate jesu Itinerarium Exstaticum, quo mundi opificium, id est: Coelestis expansi, fiderumque tam errantium, quam sixorum natura, vires, proprietates, singulorumque compositio & structura, ab infimo Telluris globo, usque ad ultima Mundi confinia, per ficti ratus integumentum explorata, nova hypothesi exponitur ad veritatem_[Bound with ]_R.P. Athanasii Kircheri E Societate Jesu Iter Exstaticum II. Qui & Mundi subterranei prodromus dicitur.

Trnava (Zapadoslovensky kraj, Slovakia): Fridericum Gall, 1729 $SOLD

Duodecimo 5 x 3 inches π, A-Z12; Aa-Bb12, Cc7; A-D12, E5 This copy is bound in full contemporary calf, slightly wormed and bumped, with an elaborately blind-tooled spine and inlaid title. Overall, a very good copy with clean leaves of a rare edition of an important work. This is a very rare edition of Kircher’s Iter Exstaticum. OCLC records no copies of this edition and only the Stanford copy could be located world-wide. Sommervogel’s entry for this edition states that this work is a total of 468 pages, but the copy they examined probably lacked the second part, with continuous pagination to 604 as well as the seperately paginated “Dialogus III” (106 pgs.) both present in this copy. _The first part of this two part work tells of an imaginary astronomical journey made by our author. “The Itinerarium Exstaticum is one of Kircher’s most curious works. He wrote the treatise in the form of a narrative in which a certain Theodidactus —Kircher himself— is caught up in a dream-vision or an ecstatic journey and is guided through the heavens by a spirit named Cosmiel. The genre was not uncommon: the Somnium Scipionis of Cicero and Kepler’s Somnium, published posthumously in 1634, both recount dream-journeys to the moon. In the first dialogue Kircher recounts the journey to the moon, which he finds scarred with mountains and craters, contrary to the Aristotelian view. He flies on to Venus, which he discovers is made of the four elements, and so on to each of the other planets and through the region of the fixed stars. The sun itself has blemishes, Kircher proclaims. He himself had seen sunspots through a telescope several years earlier [which are depicted in one of the engravings.]” (Merrill) Kircher also mentions the rings around Jupiter, the pluralirty of inhabited worlds, and in one plate depicts six possible planetary systems._The second part of Kircher’s imaginary journey takes him to the underground world, and serves as an outline of the theories developed five years later in his Mundus Subterraneus. This work presents a unified theory of the dynamics of the earth, its rivers, oceans, mountains and volcanoes._“Having journeyed through the heavens with the angel Cosmiel, Theodidactus descends with a second guide, Hydriel, and examines the waters and their natures. Cosmiel then returns and shows him the land, its geography, its characteristics, and wonders. The dialogue also treats animals and plants and their generation and corruption. In the third dialogue they explore the wonders of the submarine world, and in the fourth the subterranean world.” (Merrill) DeBacker-Sommervogel vol.IV col.1056DSC_0030

The First English Catholic New Testament in English,printed in England. ……. translated by the papists of the traiterous seminarie at Rhemes

781G
The text of the Nevv Testament of Iesus Christ, translated out of the vulgar Latine by the papists of the traiterous seminarie at Rhemes. With arguments of bookes, chapters, and annotations, pretending to discouer the corruptions of diuers translations, and to cleare the controuersies of these dayes. VVhereunto is added the translation out of the original Greeke, commonly vsed in the Church of England, with a confutation of all such arguments, glosses, and annotations, as conteine manifest impietie, of heresie, treason and slander, against the catholike Church of God, and the true teachers thereof, or the translations vsed in the Church of England … By William Fulke, Doctor in Diuinitie

image001

London:  Christopher Barker, printer to the Queenes most excellent Maiestie 1589                                                                   $18,000

Folio * A-Y 2A-2Y 3A-3Y 4A-4V 4X First Edition

This copy is bound in full older calf, a very sound and impressive copy.image002

The Rheims version and the Bishops’ Bible version in parallel columns, with Fulke’s commentary at the end of each chapter. The Rheims version is translated from the Vulgate chiefly by Gregory Martin; the Bishops’ Bible translation was overseen by Matthew Parker.In England the Protestant William Fulke ironically popularized the Rheims New Testament through his collation of the Rheims text and annotations in parallel columns alongside the 1572 Protestant Bishops’ Bible. Fulke’s work (as here) was first published in 1589; and as a consequence the Rheims text and notes became easily available without fear of criminal sanctions.

Not only did Douay-Rheims influence Catholics, but also it had a substantive influence on the later creation of the King James Bible. The Authorized Version is distinguished from previous English Protestant versions by a greater tendency to employ Latinate vocabulary, and the translators were able to find many such terms (for example: emulation Romans 11:14) in the Rheims New Testament. Consequently, a number of the latinisms of the Douay–Rheims, through their use in the King James Bible, have entered standard literary English. Douay-Rheims would go on through several re-printings on both sides of the continent.

The translators of the Rheims New Testament appended a list of neologisms in their work, including many latinate terms that have since become assimilated into standard English. Examples include “acquisition”, “adulterate”, “advent”, “allegory”, “verity”, “calumniate”, “character”, “cooperate”, “prescience”, “resuscitate”, “victim”, and “evangelise”.

While such English may have been generated through independent creation, nevertheless the totality demonstrates a lasting influence on the development of English vocabulary. In addition the editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as “azymes” for unleavened bread, and “pasch” for Passover. Few of these have been assimilated into standard English. One that has is “holocaust” for burnt offering.

The First English Catholic New Testament in English,printed in England.

“The ‘editio princeps’ of the Roman Catholic version of the New Testament in English. Translated from the Vulgate by Gregory Martin, under the supervision of William Allen and Richard Bristow. According to the “Douai Diaries”, Martin began the translation in October1578 and completed it in March 1582.

“The translation adheres very closely to the Latin, though it shows traces of careful comparison with the Greek. But its groundwork was practically supplied by the existing English versions, from which Martin did not hesitate to borrow freely. In particular there are very many striking resemblances between Martin’s renderings and those in Coverdale’s diglot of 1538. Martin’s own style is often disfigured by Latinisms.

“This Rheims New Testament exerted a very considerable influence on the King James version of 1611, transmitting to it not only an extensive vocabulary, but also numerous distinctive phrases and turns of expression. (See J.G. Carleton’s exhaustive analysis, The Part of Rheims in the Making of the English Bible. Oxford: Clarendon Press, 1902.)

“Since the English Protestants used their vernacular translations not only as the foundation of their own faith but as siege artillery in the assault on Rome, a Catholic translation became more and more necessary in order that the faithful could answer, text for text, against the ‘intolerable ignorance and importunity of the heretics of this time.’ The chief translator was Gregory Martin… Technical words were transliterated rather than translated. Thus many new words came to birth… Not only was [Martin] steeped in the Vulgate, he was, every day, involved in the immortal liturgical Latin of his church. The resulting Latinisms added a majesty to his English prose, and many a dignified or felicitous phrase was silently lifted by the editors of the King James Version and thus passed into the language” (Great Books and Book Collectors, 108).

The names, numbers, and chapters of the Douay–Rheims Bible and the Challoner revision follow that of the Vulgate and therefore differ from those of the King James Version and its modern successors, making direct comparison of versions tricky in some places. For instance, the books called Ezra and Nehemiah in the King James Version are called 1 and 2 Esdras in the Douay–Rheims Bible. The books called 1 and 2 Esdras in the KJV are called 3 and 4 Esdras in the Douay, and were classed as apocrypha.

 

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STC (2nd ed.), 2888; Darlow & Moule (Rev. 1968), 202

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