Search

First edition of Lydis’s exquisite illustrations for selected passages from the Qur'ān inspired by Persian miniatures. The plates, in colours and gold, were printed by Ganymed in Berlin, the text by Proeschel & Trepte in Leipzig. among the early works by Austrian born Lydis (1887-1970), who settled in Paris in 1926. She became known for her daring prints celebrating same-sex and bisexual love (notably her 1926 portfolio, Lesbiennes) and illustrated deluxe editions of Boccaccio, Louÿs, Baudelaire, Mirbeau and Valéry. Lydis had no formal artistic training, or at least her education is obscure, but her work was no doubt inspired by the freedom of twentieth-century Paris. She escaped the Nazis during the occupation, living briefly with her partner Erica Marx in England, before she emigrated to Buenos Airies.

An excellent example of a French neo-gothic prayerbook, imitating many of the forms of medieval manuscripts, designed to be illuminated by hand by (or for) the owner. The photogravure text and borders were printed in monochrome and could then be coloured to the owner’s taste. In this example, a manuscript note on the title verso, ‘Enl. Charles DeFrance. 1883’ gives the identity of the illuminator, whose work is both accurate and sumptuous.
Mademoiselle A. Rabeau was an interesting figure in the revival of illumination in late nineteenth-century, providing instruction in this popular art (see Hindman, Manuscript Illumination in the Modern Age, p. 152). In fact, there were two A. Rabeau sisters: Amélie and Adrienne — both contributed illuminations to the exhibition ‘Miniaturistes et Enlumineurs de France’ in 1894 (La Plume, 1894, 303). The 1882 Livre d’Heures was a popular publication (examples survive with different levels of illumination) and was often given as a First Communion gift, usually but not exclusively, to girls. It contains a final leaf on which the recipient could record the date of their later marriage but in this case it has been left blank.

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 and a part of the biblical sequence by Schmidt. 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 this important legal memoir, the official record of the trial of Anne Grandjean (later Jean-Baptiste). Anne Grandjean was born at Grenoble in 1732, and baptised and raised as a girl until she discovered her attraction to other girls at the age of 14. Confessing this to her father, he was convinced of her feelings, and had her re-baptised as Jean-Baptiste, insisting she live as a young man. At the age of 32, while living as a married man at Lyon, a childhood friend informed Jean-Baptiste’s wife that she had married a ‘hermaphrodite’. Subjected to judicial enquiry, Grandjean was declared to be female and banished in perpetuity with the requirement that he live as a woman and have no further congress with the female sex for the rest of his life.
The official memoir of the case is thus a remarkable source of detail concerning contemporary orthodox notions of sex and gender. The case and the verdict reward a very close reading and yield several immediate observations. Firstly, the term ‘hermaphrodite’ is used to denote same-sex attraction rather than in a physiological sense, secondly, the decision to change gender was made under the advice of a Catholic confessor who counselled that to remain a woman attracted to women would inexorably lead to a crime in the eyes of the church and, thirdly, a major objection to the transition was that Jean-Baptiste had unlawfully adopted the legal status of a male citoyen. Gay III, 107.

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 (or biologically) 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 seeking to present 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 (presumably 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. The first edition is notably rare.
The arms of the contemporary binding are of the Clausse de Marchaumont family, probaby 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 ‘The Votes and other Proceeedings of the honourable House of Commons’ for the first year of the reign of William and Mary, 1688/9, 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. Along 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 Protestant subjects 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. Like the better known manuscript ‘Journals’ of the House of Commons the ‘Votes’ are primarily concerned with deeds, not words, and do not typically record the text of speeches or the acts themselves, though certain important determinations such as the Declaration of Rights are given in full. 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 one, but they were not published in print until much later.

The fine calligraphic title here originally read ‘1680’, and error corrected, with the final ‘0’ deleted and substituted with an ‘8’. The front free endpaper is inscribed with a note to the binder: ‘Titled Votes 1688 & Marbled on the Leaves’. Included is a note from 1948 from the Commons Librarian to a former owner. While it is impossible to be certain of the date of this manuscript version, both the hand and the binding would place it within a decade or so of 1688. 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, apparently transcribed from a genuine Middle English original. The title-page notes: ‘The Manuscript to be disposed of. – Apply to the Printer’. pp. 61-70 is an ‘Astronomical and Astrological Appendix’ from a work published in 1647. Caleb Stower (d. 1816) was an interesting and prolific printer with Unitarian connections.

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.

A large and striking broadside printed on vellum by an unknown press, presumably in France around the year 1700. The text is of 20 ‘Maximes du sage’ ― wise and stoic counsels for the government of the mind, spirit and body. The typography is competent but occasionally irregular, reflecting the difficulty of handling such a large sheet of vellum in the press, but also suggesting the possibility of a private press. The floral borders are stylised, with decorative swags and ribbons at the head, but with recognisable lilies, roses, carnations and iris on either side, and blue china bowl with tulips, fritillaries and other flowers at the foot.
No other example of the broadside has been located, though the text is almost identical to that of a fine manuscript on vellum probably made at the behest of Louis XIV (1638-1715) for the philosophical education of his son Louis, the Grand Dauphin (1661-1711) (sold at Sotheby’s Paris, 6 July 2017, collection of Mme Djahanguir Riahi, lot 28). A quotation of a fragment of the text appears in the Clef du cabinet des princes de l’Europe, 21, October 1714, p. 237, appearing also as advice to princes, but we have not found any other printed version of the text.

‘Adore le Createur de l’Univers, & l’aïme de toute ton Ame: Honore ceux qui t’ont mis au monde; obeïs aux loix; revere les Puissances: Faits à autruy comme tu voudrois qu’on te fît à ton mesme. Sois humain, civil & bien faisant à tous les hommes. Aïme tes proches, aïme tes amis; mais plus que tour aime ta Patrie, & procure le bien public. Respecte les gens de bien, fuy les méchans, & ne hante que ceux à qui tu veux ressembler, Reconnois les biensfairs, n’attire pas les injures, Connois-toy toy-mesme, mesure tes desseins à tes forces, ta dépense à ton bien, & l’un & l’autre à la raison. Exerce moderement ton corps, applique fortement ton esprit: Ecoûte beaucoup, parle peu, regle tes pensées & pese tes paroles. Abhorre le menteur & le mensonage, mais souviens-toy que toutes vertitez ne sont pas toûjours bonnes à dire, Pardonne beucoup aux autres, rien à toy, & sois plûtost ennemy de tes vices. Que censeur de ceux d’autruy, Songe que le repentir suit de pres la faute, & que le premier fruit des bonnes actions est la plaisir qu’il y a de les faire. Ne prens jamais de mauvaises voyes pour arriver a une bonne fin. Tiens les flateurs pour tes plus grands ennemis, pour tes meilleurs amis ceux qui te voyent plutost à cause de toy qu’à cause d’eux-mesmes. Prens conseil, mais forme tes resolutions toy-mesme. Sois ferme non pas opiniâtre, & si tu as à changer d’avis, que ce soit par raison, non par legereté. Desire ce que t’est propre, supporte ce qui t’arrive. Sois le maître non pas l’esclave de tes passions, qu’elles servent à t’avancer, non pas à t’égarer. Modere tes desirs, tu augmenteras tes biens, il est assés riche qui est content, & il est content qui est sage’.

A striking and well preserved ‘dressed print’ cut from one of the popular devotional prints by Martin Engelbrecht. The weeping Magdalene has been modified by being pasted onto glazed paper, giving a dramatic black-sky background, her robes are embellished with three different brocade fabrics (two with metallic thread), and the print further enhanced with hand-colouring, some metallic lace and ground glass. As often, the dressing has been ingeniously applied both under and over the surface of the original engraving. The print includes Mary’s traditional attributes of a cross, a book, a myrrh jar and skull, while her left foot rests on a globe or orb.

The fashion for dressing prints existed probably from the origin of printed illustrations themselves, though it was a widespread, predominantly female recreation during the seventeenth and eighteenth centuries, often with a devotional intent. It is hard to be sure when the print was dressed or adorned. The print dates from the mid eighteenth century. Having been stitched at 10 points around the margin to a ruled backing paper, it must have been framed in the following century, to judge by the framer’s label. The colouring and character of the applied materials suggest it was adorned in the eighteenth century, though the problem of dating is compounded by the widespread use and recycling of earlier materials.

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.

First edition in English of the Jesuit Crasset’s Histoire de l’Église du Japon (1689).

First edition of this rare French abridgement of the seventeenth-century Mystica ciudad de dios, a life of the Virgin Mary and the most important work by this Franciscan abbess and mystic. Spiritual adviser to king Philip IV of Spain, Abbess María was reputed to be able to bilocate herself, mystically appearing among missionaries to the Jumano Indians of New Spain. The ‘Lady in Blue’ or ‘Blue Nun’ was a major inspiration to Franciscan missionaries in America. OCLC lists no US copies.