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At the time of publication these were ‘the smallest books in the world’. An edition was first published at Mainz in 1952 to raise money for the reconstruction of the Gutenberg museum, while the firm of Waldmann & Pfitzner in Munique continued to print these novelty volumes into the 1960s. Bromer and Edison, p.117.

First editions of two very rare Swedenborgian sermons preached in the New Jerusalem Temple in Cripplegate. Separately issued, they were the first two in a series of 12 published in the same year listed on the advert leaf with details of subscription. On completion, all twelve could also be bought bound up with a general title as Twelve Sermons (also 1796). They are rare both alone and collectively — ESTC lists copies of these first 2 sermons at BL only and copies of the collected Twelve Sermons at: BL, Glasgow, Rylands, Academy of the New Church and Louisiana State University. The printer, Robert Hindmarsh was one of the founders of the Swedenborgian movement and the Church of the New Jerusalem in England. The publication dates of both titles is given as 1796=40, reflecting the Swedenborgian belief that the Last Judgement had occurred in 1757, with 1796 representing the 40th year of the Second Coming of Jesus Christ through divine revelation.

‘Sibly... (1757–1840), Swedenborgian minister and banker, was born at Bristol on 20 August 1757. He was the brother of Ebenezer Sibly (1751–c. 1799), a notable publisher of esoteric lore, and was himself an autodidact and nonconformist, self-taught in the classical and biblical languages, part of the self-taught artisan culture. He specialized in alchemy and astrology, and became for a period a bookseller in Goswell Street, London, specializing in books on the occult, some of which his brother was then publishing. He himself translated two astrological works by Palcidus de Titis... He also served as a shorthand writer... (ODNB).

They are here bound together with three other East London non-conformist sermons:

Joseph Priestley, The present State of Europe compared with antient Prophecies; a Sermon, preached at the Gravel Pit Meeting in Hackney, February 28, 1794, being the day appointed for a general fast. By Joseph Priestley, LL.D. F. R. S. &c. with a preface, containing the reasons for the author’s leaving England. London: for J. Johnson, pp. xx, 44, [8] (advert/catalogue for Priestley’s books). First edition.

William Cooper. The Promised Seed. A Sermon, preached to God’s ancient Israel the Jews, at Sion-Chapel, Whitechapel, on Sunday afternoon, August 28, 1796. By William Cooper.... London: Printed for the author; and sold by T. Chapman and J. Matthews, [1796], pp. 38. One of several editions of 1796 and probably the first.

William Cooper. Daniel’s Seventy Weeks. A Sermon, preached at Sion-Chapel, on Sunday Afternoon, September 18, 1796, to the Jews. By William Cooper. Being his second Address to that People. London: Printed and sold by T. Chapman, 1796, pp. 32. One of several editions of 1796 and probably the first.

First edition. ‘Noel Humphreys, when over 50, produced one more illuminated book, The Penitential Psalms, in 1861. It is similar in format and style to the others: it is an older man’s work, with some very beautiful pages. Strangely, it contains neither date, not name of publisher or printer, and the first edition omits the name of Noel Humphreys himself’ (McLean). McLean, Victorian Book Design and Colour Printing, p. 110.

First edition of a striking chromolithograph book, with all the pages and illustrations orientated to be read and viewed along the long edge of the book.

First edition. ‘Illuminated by W. & G. Audsley, architects, Liverpool... Illustrated by Charles Rolt. Chromolithographed by W.R. Tymms.’ William and George Audsley were to become highly influential in the Victorian gothic revival, designing significant buildings both in Britain and the United States. They created a number of lavishly illustrated books on ornament and Japanese art, notably The Keramic Art of Japan of 1875. ‘The size of this book alone is enough to make it one of the outstanding monuments to the Victorian passion for illumination’ (McLean). McLean, Victorian Book Design and Colour Printing (2nd ed.), p. 133.

First edition of the first of Joseph Cundall’s illuminated gift books, with superb decoration by John Brandard printed in chromolithography. ‘The borders in the book were copied from Harleian MS 2936 and MS 3469, Royal MS.19.C.3 and 19.C.8, the DeCroy MS, and Henry VIII’s Missal, all in the British Library; also used was a Book of Hours in the possession of the publisher. The miniature paintings are from Harleian MS. 2877’ (Claire McKendrick). Cundall (printer, publisher and photographer) is also known as the publisher of the first commercially printed Christmas card (in an edition of 1000 copies) in December 1843 (the same month as Dickens’s A Christmas Carol). He later produced some of the most handsome illustrated books of the 1850s and 1860s, including the ‘Home Treasury’ series of children’s books. McLean, Victorian Book Design and Colour Printing (2nd ed.) pp. 90-1.

First edition. The frontispiece included a mounted oval collotype print reproducing an engraved portrait of John Milton McLean, Victorian Book Design and Colour Printing (2nd ed.), p. 137.

First edition of this monument of Victorian book design, combining Jones’s exhuberant medievalism with an excellent example of the original relievo binding. Originally published in parts, 1861-1862, the binding an enormous example of deeply embossed leather executed in Leake’s patent ‘relievo’ process (1846-1850s). McLean, Victorian Book Design and Colour Printing (2nd ed.), p. 129.

An interesting collection of 54 rare hand coloured plates by Augsburg publishers Johann Michael Motz and Albrecht Schmidt, very much in the style of the recreational and educational prints of the slightly earlier Augsburg engraver-publisher Martin Engelbrecht. Like Engelbrecht’s these prints were intended for popular consumption and were often cut up for albums or other decoupage projects. All are very rare, notably the fine 4-plate suite of the continents here (Europe, Asia, Africa and America) and a very substantial part of the biblical sequence by Schmidt. There are also plates for the four, two hunting plates and another after Boucher. The album was evidently put together c. 1800 from two or more constituent parts, perhaps already quite well used to judge by the variation in condition across the collection and by the various patterns of previous stab holes. An early owner/user has added some amusing pencil drawings to the rear endpapers.

Comprising:

1. Les Amans Surpris (after Boucher, c, 1750), Motz.
2. Les Plaisirs au jardin & La musique, 2 plates, Motz.
3. Europa, Asia, Africa, America, 4 plates, lower lines of verses and imprint cropped, but Motz after I. Waxmuth.
4. Der Frühling, Der Sommer, Der Herbst, Der Winter, 4 plates, Motz.
5. Das Feuer, Das Wasser, Die Lufft, Die Erde, 4 plates, Motz.
6. Der Morgen, Der Mittag, Der Abend, Die Nacht, 4 plates, Motz after Stockhman[n].
7. [Hunting], 2 untitled prints, Motz after Stockhman[n].
8. [Old Testament. Genesis] 14 plates, numbered 5-12, 37, 40, 45-48 each with gold borders, Albrecht Schmidt. [of 56?]
9. [Old Testament, Genesis, the story of Joseph]. 13 plates, numbered 1-5, 7-14. Motz.
10. [The Prodigal Son]. 6 plates, numbered 1-2, 5-8, Motz after C. Vogt (stubs of plates 3 & 4, evidently cut out).

First edition of Artus’s satire on Henri III of France (assassinated in 1589) who was reputedly fond of cross-dressing and whose court was widely criticised for decadence and immorality.

Les Hermaphrodites describes a realm populated by men who dress as women, not strictly hermaphrodite but preoccupied by dress, hairstyle, makeup, extravagant gesture and speech. Also concerned with the laws and customs of the hermaphrodite kingdom, the satire operates by presenting Henri’s court as both dissolute and against nature. In so doing it reflects in great detail contemporary attitudes (both positive and negative) to gender-blurring of any sort, whether social or sexual. At one point, for example, Artus writes ironically that cross-dressing was perfectly permissible: ‘Chacun pourra s’abiller à sa fantasie, pourveu que ce soit bravement, superbement, & sans aucune distinction ny consideration de sa qualité ou faculté’, thus combining his disapproval with a suggestion of the negation of natural order or rank.
The engraved title depicts a figure of ambiguous gender (perhaps Henri himself) in male breeches, but full-hipped, with a suggestion of female breasts and a floral coiffe, with the legend ‘A tous accords’. Below it is the text:

‘Je ne suis masle ny femelle
Et sy je suis bien en ceruelle
Le quell des deux je doibs choisir
Mais qu’importe à qui on ressamble
Il vault mieux les avoir ensemble
On en reçoit double Plaisir.’

Henri’s sexuality was the subject of numerous contemporary satires. His taste for cross-dressing was well-known and his sexual orientation a matter of speculation, since he enjoyed close relationships with his male mignons (providing plenty of ammunition for moralistic detractors) but also well-publicised affairs with a succession of mistresses.

The second part of the book is Discours de Jacophile a Limne. Les Hermaphrodites was republished in 1724 with the title Description de l’isle des Hermaphrodites. This reprint is comparatively common, while the first edition is notably rare.

The arms of the contemporary binding are of the Clausse de Marchaumont family, probably those of courtier Henri (d. 1613), the eldest son of Henry II’s secreatary of state Cosme Clausse, who served as Henry III’s ambassador to the Swiss states.

A curious florilegium, with extensive lithographed devotional text, presumably after the handwriting of author (’Jean, prêtre’) and a series of handcoloured lithographs. The latter include 31 of flowers (marigold, violet, primula, iris, cornflower, honeysuckle etc) which are paired with a description and devotional meditation on the opposite page. The others depict a hermit, a memento mori, a decorative contents list and (at the end) women in a religious procession with a banner. At least one them is signed ‘Jean’. The prefatory text is from Chateaubriand’s Le Martyrs: ‘En achevant ces mots, Zacharie s’arrêta, me montra le ciel où nous devions nous retrouver un jour, et, sans me laisser le temps de me jeter à ses pieds, il me quitta après m’avoir donné sa dernière leçon. C’est ainsi que Jésus-Christ dont il imite l’exemple, se plaisoit à instruire ses disciples, en se promenant au bord du lac de Génésareth, et faisoit parler l'herbe des champs et le lis de la vallée’.

Although marked ‘Deposé’ on the first leaf, we have been unable to find any other copies or record of its publication. It was presumably printed in very small numbers.

A contemporary or early manuscript copy of ‘The Votes and other Proceeedings of the honourable House of Commons’ recording the dramatic political background to the Glorious Revolution and with a complete copy of the Declaration of Rights (commonly called the ‘Bill of Rights’) and the more comprehensive ‘Heads of Grievances’ from which it was distilled. With Magna Carta, the Bill of Rights is one of the landmarks in the development of constitutional law of England (and by extension, America) setting out basic civil rights which would shape the structure of government into our own era. It set firm limits on the powers of the crown while confirming the place of parliament in legislation and the right to free speech within it. It also guaranteed the right to bear arms, but limiting it to Protestants in defence against the perceived Catholic tyranny of the deposed James II. The Bill of Rights directly reflected the philosophy of John Locke and stands as one of the landmark documents in the development of civil liberties in the United Kingdom and a model for later, more general, statements of rights including the United States Bill of Rights, the French Declaration of the Rights of Man and of the Citizen, the United Nations Universal Declaration of Human Rights and the European Convention on Human Rights.
It is included here, with much other parliamentary business, in a yearly manuscript volume of ‘The Votes of the House of Commons’. A distinct class of the record, the ‘Votes’ were kept by a clerk of the House and recorded business transacted on each day’s sittings, including the bills read, orders and resolutions passed, divisions, licences, and the like. Copies of the Clerk’s originals could be made for members of parliament and there was a limited circulation of the texts in folio volumes such as this, but they were not published in print until much later. Frankle, Robert J. ‘The Formulation of the Declaration of Rights’. The Historical Journal, vol. 17, no. 2, 1974, pp. 265–279. cf. D. Menhennet, The Journal of the House of Commons: A Bibliographical and Historical Guide, 1971; M.F. Bond, Guide to the Records of Parliament (1971).

First editions of two significant anticlerical polemics. Factum pour les religieuses de Sainte-Catherine-lès-Provins is a celebrated example of the power of popular print over conventional legal process. In the 1660s a faction of nuns at Saint-Catherine sought to overthrow the tyranny of their abbess who was in league with the local Franciscans. Unable to access regular legal channels (as women and nuns) they appealed directly to the local parlement with this devastating Factum detailing a host of abuses committed by the Franciscans in their convent. The Factum was ‘purportedly addressed to their judges but intended for broad public distribution. In it they charged that the Franciscans ran Sainte-Catherine as a personal brothel, seducing and sometimes physically forcing the nuns into sexual relationships with friars while simultaneously plundering the convent’s treasury. The titillating Factum pour les religieuses de Sainte-Catherine-lès-Provins contre les pères cordeliers told a story that borrowed narrative inspiration from contemporary novels and pornography. It quickly became a sensation. The Franciscan order denounced the work as an illegal defamatory libel, and most copies of the original appear to have been seized and burned. But the Factum was quickly bootlegged, became a hot commodity in the clandestine book trade and earned, from the evidence of its multiple editions, a very broad readership (Tuttle). Indeed, several early editions survive, almost all issued without genuine imprints, and the first edition is extremely rare. Among the nuns’ many complaints is the accusation that friars brought pornographic books into the convent including Maximes d'amour, L’Ecole des filles and Catechisme d’amour and that one of them supplied a novice with a cipher to ‘write filth’ (pour écrire des ordures).

Elixir Jesuiticum also issued without a formal imprint was directed against the Jesuits and contains an interesting dedication to English Archbishop William Laud. Factum: cf. Gay II, 225 and see Tuttle, ‘From Cloister to Court: Nuns and the Gendered Culture of Disputing in Early Modern France.’ Journal of Women's History (2010) 22, 2, pp. 11-33; Elixir Jesuiticum: VD17 12:115207Y

‘Adam and Eve eating the forbidden fruit / Death how certain Death how sur[e] / Sin the wound. And Christ the cure’. ‘Emma. Preest. Her work / Tuts Hill House / July. 20. 1847 Aged /12. Years. Old’.

Emma Preest is possibly the Emma born on the 8th June 1835 at Bream Eaves, Gloucestershire and baptised in the Wesleyan chapel at Monmouth — certainly that would accord with her given age (12) in 1847 when she made this sampler. The identity of Tuts Hill house is not straightforward, there having been two houses so named in the vicinity of Tidenham, Chepstow. We can find no pictorial evidence of either of them as a three-storey, four bay house as in Emma’s depiction, and no Preest family associated with either. But if one accepts the likelihood of Emma being Gloucestershire born, both houses would have been some ten miles from her birthplace, suggesting the possibility she entered service at one of them at the age of 12 (quite possible) and that this may have been an ‘apprentice’ piece. Young girls were taught this kind of sewing not so much as a primer in reading (still less writing) as in household needleork and linen labelling.

The verse is a variation of a popular gravestone epitaph: ‘Life is uncertain, death is sure, Sin the wound, and Christ the cure. If we have correctly identified Emma Preest, she married in 1854, had several children and emigrated with her family after 1870 and died in 1915 at Shawnee, Perry County, Ohio, USA, aged 80.

Alphabet (upper and lower case), several decorative lines and two verses: ‘Is there ambition in my heart / search gracious God and see...’ [Isaac Watts] and ‘Teach me to live / that I may dread/ the grave as little / as my bed // Teach me to die ‘ that so I may / with joy behold /the judgement day’ [Thomas Ken, and later sued by Thomas Hardy in Jude the Obscure]. Needlework samplers remain one of the most widespread manifestations of the teaching and learning of basic literacy among girls and young women and, as here, reflect a strongly moralistic background.

First edition of this juvenile guide to the manners, customs and costumes of peoples of the known world. The plates include: France, England, Russia, Spain, Italy, Switzerland, Greece, Turkey, Persia, the East Indies, China, Japan, Barbary (North Africa), Egypt, Canaries, Africa, United States, Mexico, Brazil, Peru, Argentina, Java, Australia and New Zealand.

This is one of Aubert’s Récréations instructives series for young people. The ownership inscription is of Amédée Girod de l’Ain, lawyer and politician who became Minister of Public Education and Religious Affairs in 1832. Gumuchian, 5038.

Second edition (appearing in the same year as the first) of one of the best-loved works of William Penn, founder of Pennsylvania. After Penn’s departure from Pennsylvania in 1684, he returned to England. At the time of the Glorious Revolution, and James II’s exile he faced charges of high treason and was forced to remain in seclusion for three years. During that time he wrote Some Fruits of Solitude, a collection of maxims on such subjects as marriage, family, friendship, religion, and the temptations of wealth. Licensed on May 24 1693, the aphorisms were published anonymously (to avoid the author’s reimprisonment for disloyalty) and epitomize the simple Quaker truths upon which the Republic would be based, distilling the essence of Penn’s spiritual idealism, combining it with practicality and common sense. Wing P1369; Smith, Descriptive Catalogue of Friends’ Books, II, p. 309.

First edition in English. This copy in an attractive Regency binding with an interesting English Catholic provenance: the Hornyold family of Worcestershire. The Blackmore Park estate had been in the hands of the Hornyold family since the sixteenth century, and in 1844 Thomas Charles Hornyold donated land for the building of a new Catholic church. The church, with an attached monastery for monks of the Redemptorist order, was paid for by John Vincent Gandolfi, a Genoese silk merchant who had married into the Hornyold family and would inherit the Blackmore Estate in 1859. ESTC: BL, London Oratory, Bodley (several copies), Newberry Library and Clark Library (UCLA).

1. [ELLIS, Philip]. The first Sermon preach’d before Their Majesties in English at Windsor, on the first Sunday of October 1685. London: Henry Hills, 1686, pp. [4], 31, [1]. Upper forecorner of title neatly cut away (just touching one letter). Wing E595.

2. -- -- Second Sermon preach’d before the King and Queen, and Queen Dowager, in Their Majesties Chappel at St. James’s, upon All-Saints Day, November 1. 1685. London: Henry Hills, 1686, pp. [2], 32, [2] (advert). Wing E597.

3. -- -- The third Sermon preach’d before the King and Queen, in Their Majesties chappel at St. James’s, on the third Sunday in Advent, Decemb. 13. 1685. London: Henry Hills, 1686, pp. [2], 29, [1]. Small hole affecting a few words on recto and verso of final leaf. Wing E603.

4. CARTWRIGHT, Thomas. A Sermon preached upon the anniversary Solemnity of the happy Inauguration of our dread Soveraign Lord King James II. In the Collegiate Church of Ripon, February the 6th. 1685/6. The Second Edition. London: printed by J. Leake, and are to be sold by Walter Davis, 1686, pp. [6], 38. Title page and final leaf slightly inky with various pen tests, blots and stains. Wing C707.

5. ELLIS, Phillip. Sixth Sermon preach’d before the King and Queen, in Their Majesties chappel at St. James’s, upon the first Wednesday in Lent, Febr. 24. 1685. London: Henry Hills, 1686, pp. [2], 31, [3] (adverts). Wing E602.

6. BETHAM, John. A Sermon preach’d before the King and Queen, in Their Majesties Chappel at St. James’s, upon the Annunciation of our Blessed Lady, March 25. 1686. London: Henry Hills... sold by Matthew Turner, 1686, pp. [2], 32, [2] (advert). Wing B2060.

7. J. G., D.D. A Sermon of the Passion of our Blessed Saviour Jesus Christ. Preached on Good-Friday. In his Excellencies the Spanish Ambassador’s Chappel. London: for Matthew Turner, 1686, pp. [4] (including initial blank), 34, [2]. Wing G40.

8. [DORMER, John]. A Sermon preach’d before Their Majesties in their Chappel at St. James’s the 25th. Sunday after Pentecost, November 17th. 1686. London: by Nat. Thompson, 1687, pp. [2], 30. Wing D1928.

9. ELLIS, Philip. A Sermon preach’d before the King and Queen, upon the second Sunday in Advent, being the fifth of December, 1686. London: Henry Hills, 1686, pp. [2], 33, [1]. Wing E599.

10. [DORMER, John]. A Sermon of judgement, preached before the Queen Dowager, in Her Majesties Chappel at Somerset-House; on the first Sunday in Advent. Being the 27th. of Novemb. 1686. London: Nat. Thompson, 1687, pp. [2], 32. Wing D1927.

First editions (save for 4. Cartwright) of ten sermons delivered to the Royal Family at the Catholic Court of James II. Five are by James’s favourite, Philip Ellis, whose reputation as an orator began as a pupil at Westminster School, where he was reputed to speak ‘ex cathedra like an angel’ and nicknamed ‘Jolly Phil’. He converted to Catholicism while still at school and trod the path to Douai, entering the Benedictine priory of St Gregory. ‘After being ordained priest Ellis was appointed preacher-general in 1685 and sent to work in England. His abilities recommended him to the notice of James II, who appointed him one of his chaplains-in-ordinary and preachers. He was attached to the chapels royal at Whitehall, St James’s, Somerset House, and Windsor, where he became known as ‘the great pulpit man’ of the Catholics, and a number of his sermons delivered between 1685 and 1687 were published...’ (Geoffrey Scott in Oxford DNB).
Also included is the powerful sermon on repentance preached to Charles II’s widow, Catherine of Braganza (‘Queen Dowager’) by another royal favourite, John Dormer.

First edition. Reports from Tonkin, Cochinchina (parts of modern Vietnam) and China by missionaries of the the Séminaire des Missions étrangères de Paris, whose directors were then in exile in London. These letters (all dated) are first hand accounts by the bishops and other missionaries in the Far Eastern provinces and include numerous descriptions of local religion and custom, as a well as (sometimes violent) measures taken by Westerners against them. Printer James Coghlan (?1731-1800), originally a book binder, became the pre-eminent Catholic printer, publisher and bookseller in London in the last quarter of the eighteenth century, having taken over the stock of Thomas Meighan in 1774. ESTC: Cornell only in North America. CCFr: Ecole française d’Extrême-Orient, Paris only.