ANDERTON, Lawrence

The Protestants Apologie for the Roman Church.

[St. Omer] [English College Press], 1608


FIRST EDITION thus. 4to. pp. [xxviii] 56 [iv] 57-751 [i.e. 756] [lxxii]. Roman and Italic letter. Woodcut initials, woodcut and typographical ornaments, library stamp of Milltown Park on title, (repaired at blank upper outer corner) their label and William O’Brian’s ex legato label on pastedown, occasional marginal annotation and editorial type correction in an early hand. Light age yellowing, very light browning on a few leaves, the occasional mark or spot, some upper margins a bit tight. A very good copy in fine C19th dark blue straight grained morocco, covers triple blind ruled to a panel design, stoped with gilt fleurons, outer panel with blind floral roll, inner panel gilt ruled at border with fleurons gilt to corners, spine with wide richly gilt bands, large blind fleurons in compartments, title gilt lettered, edges gilt ruled, inner dentelles gilt ruled with gilt fleurons to corners, a.e.g, extremities worn, fly detatched.

First edition thus, a much expanded version of Brerely’s 1604 ‘Apologie of the Roman Church’. Brerely was a pseudonym, and the true author is supposed to be the seminary priest Lawrence Anderton, though the text is sometimes attributed to James Anderton. It represents the beginnings of a new sort of controversial literature that aimed to refute its opponents using his, or his supporters’, own words. This work aimed to establish Catholic claims “by the testimonies of the learned Protestants themselves”. The original version proved “something of a sensation” on publication and was “frequently praised and imitated by subsequent Catholic apologists” (Milward). The work is particularly interesting for its accounts of the earlier reformation movements of Huss, Wyclif, Waldo and others and their distinction from Lutheran Protestantism, as well as its historical appeal to Englishmen that they and their kings lived and died in the Catholic faith, with numerous examples. A short but valuable bibliography of Protestant writers and their works precedes the text. The 1608 edition appears in two issues. The present copy contains both the original first issue title page, and the reprinted one with new preliminary leaves which comprises the second issue. These additional leaves form an attack on Thomas Morton who had answered the first edition.

This work was printed in small numbers at St. Omer in France by the English College for export to the English market where such works were actively suppressed. Copies in good condition are particularly rare.

STC 3605, also with title page of STC 3604.5. Milward, Religious Controversies of the Jacobean Age, 514. Lowndes I, p. 262. Allison & Rogers II, 20. Allison & Rogers. Catholic books, 133.


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MICHAËLIS, Sébastien

Pneumalogie ou discours des esprits en tant qu’il est de besoing pour entendre et resouldre la matiere difficile des sorciers

Paris, chez Guillaume Bichon, 1587


FIRST EDITION. 8vo. fff. [viii] 122 (i.e. 124) [iv] :8, A-Q8.] (without Q8 blank). Roman letter, some Italic. Woodcut printer’s device on title page (a hunting scene), floriated woodcut initials, woodcut and typographical headpieces. Light age toning, tear restored in lower blank margin of fol. 24, very rare marginal spot or mark. A very good copy, crisp and clean, in C19th calf by “Petit Successor de Simier” (signed on fly), covers bordered with a triple gilt rule, spine with raised bands gilt ruled in compartments richly gilt, red morocco title label and black morocco date label, edges gilt ruled, inner dentelles richly gilt, all edges gilt over marbled edges, joints a little rubbed.

Extremely rare first edition of the major work on sorcery by the redoubtable Dominican witch-hunter and inquisitor Sebastien Michaelis. Michaelis was vice-inquisitor in Avignon during the 1580s and was involved in a number of witch trials. In 1587 he published this work on demons. By 1610 he was prior of the Dominican community at Saint-Maxim near Aix-en-Provence where he was later involved in one of the most notorious witch trials, and case of demonic possession, in the History of France, that of the priest Louis Gaufridi, who was convicted of sorcery, tortured and burnt, on the evidence of a nun ‘possessed by the devil.’  The many publications and the notoriety surrounding the Gaufridi case lead to the translation of this work, the Pneumalogie, into English in 1613, where it was of great influence. The first part of the book is divided into eight chapters discussing various aspects of witchcraft, sorcery, spirits, and possession, such as a chapter discussing if spirits have bodies, another on how evil spirits can possess people. The work then presents the case of a witch trail (in Latin) in which Michaelis was involved. He then provides eleven ‘Scholies’ or sentences given against witches, which also includes much discussion on the nature of the devil. “The account of the Avignon witches featured the whole panoply of Continental diabolism, including devil-worship, the Sabbath, cannibalism of infants, copulation with incubi and succubi and the osculum obscenium in which witches pledged their allegiance to the devil by kissing a black goat on the anus. This Catholic work was sufficiently sensational to find a ready market in England..”. Francis Young ‘English Catholics and the Supernatural, 1553–1829.’

Executions for witchcraft in France became rarer after 1610 as the Parlements of Paris and several provinces were de facto decriminalising witchcraft. However Michaelis was Grand Inquisitor in the papal territory of Avignon and so fell out of French jurisdiction. “Michaelis was something of an expert on witchcraft, since he had served as vice-inquisitor during a major out-break of witchhunting in the region of Avignon. In this series of trials in 1581 and 1582, at least fourteen witches were convicted and burnt. Jonathan L. Pearl. ‘The Crime of Crimes: Demonology and Politics in France, 1560-1620’. Michaelis’ work on witches is particularly interesting for its focus on women and sexuality; this and the fact that the work was written in the ‘vulgar’ vernacular caused some disquiet among the clergy in France. In this work he gives an example of a sentence passed at Avignon in 1582 as comprising, in a little space, the most execrable and abominable of the crimes of witches and Sorcerers, which includes their use of broomsticks, the murder and dismemberment of new born babies, copulating with devils, “then adding sin to sin you the men did copulate with Succubi and you the women did fornicate with Incubi.” ..“Sebastien Michaelis, the leading French Dominican, wrote in his ‘Pneumalogie, ou discours des esprits’ of ‘la simplicite naturelle qui est en ce sexe’ and of the Devil’s awareness ‘que c’est un organe propre a attirer l’homme a sa volonté.’ But he also said that women were addicted to extremes of behaviour, good as well as bad, and then devoted the rest of his discussion to the examples of the latter not the former.” Brian P. Levack. ‘Gender and Witchcraft’.

Very rare first edition of this most influential work on witches.

Adams M 1407. USTC 19441. Caillet, 7506.


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SAINT-ANDRÉ, François de

Lettres de M. de Saint-André, .. au sujet de la magie, des maléfices et des sorciers,

Paris, chez Robert-Marc Despilly, libraire, place de Sorbonne, à Sainte Ursule. 1725


FIRST EDITION. 12mo. [viii] 446 [ii]. [ã4, A-S12, T8]. Roman letter, some Italic. Woodcut initials, head and tail pieces, typographical ornaments, occasional underlinings. Light age yellowing, occasional minor spotting, a few tears in blank margins with early repairs. A very good copy, with good margins, in C19th three quarter olive calf over marbled boards, spine with gilt ruled raised bands, blue and red morocco labels gilt, a.e.r. joints restored.

First edition of this important enlightenment text on witch-craft and demons by the French physician Francois de Saint-André, published posthumously. Saint-André, physician to Louis XV, denounces popular belief in witchcraft and wizards, and demonstrates, with many examples, that all that is attributed to wizards and demons is most improbable and, most often, derived from the imagination of weak-minded people. He also inveighs against superstitious practices on the grounds that they are contrary to the teachings of the Holy Scriptures. “Clearly, there was still a lively interest in witchcraft during the 18th century, but through polemics and controversies the discussion was integrated into philosophical, legal, and religious debates, within which more or less modified versions of traditional Demonological theories jostled with “enlightened” critiques of those very theories. In France, for example, a quarrel developed over the physician Nathaniael de Saint André’s ‘lettres .. au sujet de la magie, des maléfices et des sorciers (1725. Letters about magic, evil spells, and sorcerers.) In this work he calls into question the traditional justification of a belief in witches by citing both passages in the Bible and canon law, and he explains all the phenomena in question in terms of natural effects or the power of illusion. The demonologists and even, to a certain extent, the physician John Wier, in his De Praestigiis Daemonum (1563 On the imposture of Devils), had interpreted such phenomena as effects of the devils power of the imagination, melancholia, and matter. However, Saint-Andre interprets them in purely human terms, drawn from psychology and physiology. The light of science, and particularly of medicine, is therefore to ‘disabuse’ human beings of false belief in witchcraft” Michel Delon. ‘Encyclopaedia of the Enlightenment.’

A very good copy of the first edition of one of the first treatises to move away from the theories of witch-craft developed in the the late C15 and C16th centuries.

Quérard IX, 320; Caillet, 9750; Yve-Plessis, 864.


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Confutatio Virulentae Disputationis Theologicae, In Qua Gerogius Sohn Professor Academiae Heidelbergensis, Conatus est…

Trier, Excudebat Henricus Bock anno 1589.


FIRST EDITION. 4to. pp. [iv], 123, [i]. Roman letter, some Italic. Woodcut printer’s device on title, floriated woodcut initials, typographical ornaments, early manuscript note on title detailing the author. Light age yellowing, a few quires browned, light spotting, tiny worm trails in lower blank margin of a few leaves at beginning and end. A good copy with good margins in modern paper wraps.

Extremely rare first edition of this work by the English Jesuit and scholar, John Bridgewater. The work is a refutation of a treatise by the protestant Georg Sohn that claimed the the Pope was the Antichrist; Sohn’s work was translated into English in 1600 with the title “A briefe and learned treatise, conteining a true description of the Antichrist, who was foretold by the prophets and apostles. And an evident proofe that the same agreeth vnto the Pope”. John Bridgewater “Known also as Aquapontus, historian of the Catholic Confessors under Queen Elizabeth, b. in Yorkshire about 1532; d. probably at Trier, about 1596. He proceeded M. A at Oxford in 1556, was ordained priest, and in 1563 became Rector of Lincoln College in that university. He also held several other important preferments all of which he resigned in 1574, when with several of his students he crossed over to Douai, preferring “the old form of religion” to the novelties of those whom he styled “Calvinopapists and Puritans”. He probably never returned to England but lived at various places on the Continent (Reims, Paris, Rome, Trier); in 1588 and 1594 he resided at Trier. Ribadaneira, followed by Father Southwell and Brother Foley, accounts him a member of the Society of Jesus, though there is no proof of the fact (Records of English Catholics, I, 408). He refuted (Trier 1589) a Protestant work on the pope as Antichrist and wrote also an “Account of the Six Articles usually Proposed to the Missioners that Suffered in England”, and against which he voted in 1562. Bridgewater is best known as the earliest martyrologist of Catholic England. His work, conceived in the spirit of Eusebius as a triumphant apology for Catholicism, is entitled “Concertatio Ecclesliae Catholicae in Angliâ adversus Calvinopapistas et Puritanos sub Elizabethâ Reginâ quorundam hominum doctrina et sanctitate illustrium renovata et recognita, etc.,” i.e. The Battle of the Catholic Faith in England under Queen Elizabeth, renewed in the lives of certain men illustrious for learning and sanctity, among them more than one hundred martyrs, and a very great number of others distinguished for their (religious) deeds and sufferings; confirmed also by the retractations of apostates, by new edicts of the persecutors, and by the writings of very learned Catholics against the Anglican, or rather female, pontificate, and in defense of the authority of the Roman pontiff over Christian princes (Trier, 1588, about 850 pp. in 8vo).” Catholic encyclopedia.

Not in Millward, Alison and Rogers, or BM STC Ger. C16th. Harvard copy only in US.


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Traicté des anges et demons, du R.P. Maldonat … Mis en françois, par maistre François de La Borie …

Rouen, chez Jacques Besonge, rue des Juifs, devant la Gallere, 1616


12mo. ff. [8]-242. ã8, [A-V12, X2.] Roman letter, side notes in Italic. Engraved printer’s device on title, woodcut initials, head and tail-pieces, ‘collegii soctis Jesu Nivellis’ in an early hand at the head of the t-p. Light age yellowing, t-p dusty, minor light waterstain in lower margin in places, the odd mark or spot. A good copy, in contemporary vellum over thin boards, yapp edges, title ms. on spine. lacks flys

Rare popular edition of this important and most influential treatise on Angels and Demons by the Jesuit Juan Maldonado, first published in 1605 in this French translation, though the lectures from which the work derived started in 1571. The work was particularly influential; two of the most important Catholic demonologists, Martin del Rio and the witch-hunting magistrate Pierre de Lancre, were among Maldonado’s auditors, and both drew heavily on him in their own demonologies. This French translation, by Francois de La Borie, brought the work to a much wider audience. “Juan Maldonado, a Spanish Jesuit, was appointed in 1565 to the chair of theology at the College of Clermont, a recently founded Jesuit institution in Paris. … In the academic year 1571-1572, Maldonado gave a series of lectures on demons. These lectures were given on Sundays and holidays to maximize attendance and employed a simple Latin so that more people could understand them. Maldonado presented demonology in terms of the religious struggle between Catholics and Calvinists then convulsing France, emphasizing the connections between heretics, witches and demons. .. Much demonology coming from league supporters, such as the Spanish Jesuit and Parisian professor Juan Maldonado, strongly identified sorcery with heresy, endorsing a witch-hunt as complementary to a campaign to eradicate Protestant heresy. Even Catholics who opposed the League, such as Queen Catherine de Medici (1519-1589) and King Henri III (r. 1574-1589), were often portrayed as demonic witches. (Italians such as Catherine, numerous and unpopular in France, were also frequent targets of witchcraft accusations.) The only major sixteenth-century French demonologists to stand outside this tradition were France’s only Protestant demonologist, Lambert Daneau, and Bodin, who despite his promotion of witch-hunting did not identify witches and Protestants.” William Burns Witch hunts in Europe and America.

“In his famous sermons about the nature of angels and Demons, given at the College of Clermont in Paris 1572, Maldonado, who was generally praised and accepted as a theological authority, answered the question, ‘si les corps peuvent estre changez en diverses formes par les démons?’ In citing well-known examples from classical literature, the Jesuit  explained that Demons conducted metamorphosis in three different ways; As a real mutation as when the Egyptian sorcerers had changed their staffs into serpents. However, for Maldonado it remained impossible for demons to transform a human body in such a material way because of its soul and reason. Thus the demons achieved metamorphosis either as an apparition, which deluded both the enchanted and the bystander, or as a delusion which deceived only the enchanted. Maldonado stated that disbelievers in the facts of lycanthropy and shapeshifting acted like Calvinists who denied transubstantiation. Once and for all the Jesuit labelled all sceptics of shape-shifting as heretics and blasphemers.” Willem de Blécourt. ‘Werewolf Histories’.

Caillet, 7043. ‘Curieux traité d’Angéologie et de la Démonomanie.’ Not in BM STC Fr. C17th or Brunet.


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MARTIN, Gregory

A discouerie of the manifold corruptions of the Holy Scriptures by the heretikes of our daies, specially the English sectaries, …

Rhemes, By Iohn Fogny, 1582.


FIRST EDITION. 8vo. pp. [xxviii], 322, [vi]. [a8, b6, A-V8, X4.] Roman letter, some Italic, Hebrew and Greek. Small historiated woodcut initials, typographical ornaments, woodcut tail-pieces, marginal scribbles in a contemporary hand on a few leaves, shelf mark in early hand at head of fly, library stamp of Milltown Park on title, their label and William O’Brian’s ex legato label on pastedown, engraved armorial book plate of Edw. Dyneley, on pastedown, R. Dyneley’s on verso of fly, another, anonymous, on recto, bibliographical note in C19th hand on fly. Light age yellowing, title page dusty, worm trail in lower blank margin of quires E-G, cut a little close in upper margin, just trimming a few running headlines, the odd mostly marginal spot or mark, otherwise a good copy in late C19th polished tan calf, covers blind ruled with a floral roll to a panel design, spine with double gilt ruled raised bands, red morocco label gilt, extremities a little rubbed.

First edition of this important and rare counter-reformation work by the renowned English scholar, Priest and translator, Gregory Martin. “although his life is relatively unstudied, his works – particularly the Douai-Rheims translation of the Bible – continue to play a significant role in history and life of the Roman Catholic Church. Before he went into Exile, probably in 1569, Martin was a fellow at St John’s College, Oxford, where he became good friends with the future Catholic martyr, Edmund Campion. After his patron Thomas Howard, Duke of Norfolk, was arrested following his participation in the northern rebellion (a Catholic revolt against Elizabeth’s reforms in 1569), Martin joined the ranks of the English College at Douai” David J. Davis. ‘From Icons to Idols: Documents on the Image Debate in Reformation England.’

“Before becoming a Bishop in the 1590s, he (Thomas Bilson) was involved in the Rheims New Testament controversy. This was sparked by the appearance in 1582 of the Catholic translation of the new Testament by Gregory Martin of Saint John’s College, Oxford, then licentiate in theology at the English College at Rheims, France. Following in the counter-Reformation tradition of Catholic polemical Bibles dating back to Luther’s early Catholic opponents, this version of the New Testament included not just a vernacular translation from the Latin Vulgate but also copious annotations denouncing Protestant heresies, alleging that false and heretical corruptions had been deliberately made in Protestant English translations of the Bible. In the same year, also from the pen of Gregory Martin, a treatise on the subject was published under the title ‘A discoverie of the Manifold Corruptions of the Holy Scriptures by the Heretikes of our daies’. The Rheims new Testament and ‘A Discoverie’ formed a companion set of sorts, and in conjunction with the arrival of Jesuit Priests in England, and Edmund Campion’s Rationes Decem, also known as ‘Campion’s brag,’ they prompted many establishment replies and counter-replies from the Catholic camp. Not by Gregory Martin However, who died in 1582.” Torrance Kirby. ‘Paul’s Cross and the Culture of Persuasion in England, 1520-1640.’

“It was at Douai that he wrote his translation of the Latin Vulgate and, simultaneously, ‘A Discoverie’… During his research and study for the translation, Martin seems to have compared English Protestant editions with both his own translation and with one another. ‘A Discoverie’ is an unprecedented assault upon the legitimacy and veracity of Protestant translations, particularly in regards to how much they differ with one another and, more importantly, how much they vary from the original Greek and Hebrew.” David J. Davis.

Rare first edition of this important work.

ESTC S112358. STC 17503. Allison & Rogers, 525.


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ANDERTON, Lawrence

The apologie of the Romane Church, deuided into three seuerall tractes

[England], Printend [sic] with licence [by the English secret press], anno Domini 1604.


FIRST EDITION. 4to. pp. [xviii], 58, 58-72, [i], 73-191, [i]. [[par.]⁴, 2[par.]², A-2B⁴.] Roman letter with some Italic. Woodcut IHS device on title, large woodcut initial at beginning of dedication to the King, incorporating an ‘IHS’ and various tools, typographical ornaments, library stamp of Milltown Park on title, their label and William O’Brian’s ex legato label on pastedown, early autograph of ‘Elizabeth Younge’ on title, W. Maskell’s in C19th hand on fly, marginal note in latin in early hand on [par.]4 recto. Light age yellowing, fore and lower edge of title backed, repairs to lower blank margin of first two and last four leaves, waterstain to lower blank margins, the occasional thumb mark, tiny worm trail in lower blank margin of two quires. A good copy in late C19th brown morocco, inner dentelles gilt, combed marbled end-leaves, a.e.g.

Extremely rare first edition of this controversial Catholic work clandestinely printed in England, probably at a secret press in Lancashire connected with William Wrench. Brerely was a pseudonym, and the true author is supposed to be the seminary priest Lawrence Anderton, though the text is sometimes attributed to James Anderton. It represents the beginnings of a new sort of controversial literature that aimed to refute its opponents using his, or his supporters’, own words. This work aimed to establish Catholic claims “by the testimonies of the learned Protestants themselves”. This first edition proved “something of a sensation” on publication and was “frequently praised and imitated by subsequent Catholic apologists” (Milward). The work is particularly interesting for its accounts of the earlier reformation movements of Huss, Wyclif, Waldo and others and their distinction from Lutheran Protestantism, as well as its historical appeal to Englishmen that they and their kings lived and died in the Catholic faith, with numerous examples. A short but valuable bibliography of Protestant writers and their works precedes the text.

“‘Bereley’ was a seasoned controversialist. As early in James’s reign as 1604, Bereley’s ‘Apologie of the Romane Church’ had set out to prove ‘the continuance of the Catholike Romane Religion ever since the Apostles time’, that ‘the Protestantes Religion was not so much as in being, at or before Luthers first appearing’, and that ‘Catholickes are no less Loyall and dutiful to their Soveraigne then Protestantes’. All the above theses were announced on the title page of the book that had no author’s name on it, but was decorated with a cartouche containing the monogram of Jesus’s name, IHS, which had been adapted as a Jesuit insignia, and ‘Printed with licence’ probably at a secret English press.” Kathleen Lynch. ‘Protestant Autobiography in the Seventeenth-Century Anglophone World.’

The Anderton family were associated with the printing of many clandestine Catholic works in England, a very dangerous occupation. “In the “Catalogue of Popish Books” printed in his Foot out of the Snare, 1624, the gossipy but sometimes remarkably well-informed John Gee has the following entry: “The reformed Protestant, by Brerely. There was a printing house supprest some three yeers since in Lancashire, where all Brerely his workes, with many other Popish Pamphlets, were printed.” The “printing-house… in Lancashire” is undoubtedly the secret press associated with the Anderton family of Birchley Hall, near Wigan. A & R list sixteen books from this press, all printed between 1615 and 1621, including two by the unidentified author who used the pseudonym John Brereley, sometimes thought to be Lawrence Anderton.” A. F. Allison. ‘Brereley’s Reformed Protestant.’

An extremely rare first edition.

STC 3604. ESTC S119868. Allison and Rogers, Catholic books, 131. Allison & Rogers, II, 18.


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YEPES, Diego de

Historia particular de la persecucion de Inglaterra, y de los martirios mas insignes que en ella ha auido, desde el año del Señor. 1570.

Madrid, por Luis Sanchez, 1599.


FIRST EDITION. 4to. pp. (16), 894 (i.e. 864), (24). [§⁸, A-3I⁸, 3K⁴] Roman and Italic letter. Woodcut initials head and tail-pieces, autograph of ‘L. Gompertz’ with his acquisition note dated 1872 on fly. Light age yellowing, intermittent browning and mostly marginal spotting, worm trails in blank upper margin in first part of the work, at gutter and in blank lower margin towards end, light waterstain on a few leaves, the odd thumb mark. A good, unsophisticated copy in contemporary vellum, title manuscript on spine, all edges sprinkled blue, string ties, lacking clasps.

First edition of this important description of the persecution of Catholics in England in the reign of Elizabeth I, by the Bishop of Tarazona, Diego de Yepes. The work is of great historic and social interest, and provides much insight into the lives of Catholics in Britain, and the dissemination of their stories across Europe. “In fact, it is worth emphasising that whatever cognizance that Europeans obtained concerning events in England during the last decades of the 16th century came primarily from the published writings of figures like Persons and Allen and their fellow exiles, or alternatively figures such as Diego de Yepes whose ‘Historia particular de la persecucion de Inglaterra’ shows that he was in close contact with them.” Brian C. Lockey ‘Early Modern Catholics, Royalists, and Cosmopolitans.’ Yespes also seems to have been in contact with the indefatigable Verstegen whose close contacts with English recusants were important in the compilation of this work. “Though few remain, Petti estimates that (Verstegen) must have sent thousands of dispatches to key authors throughout Europe, funnelling through the news he received from his contacts in England. Dispatches to influential English exiles such as Robert Persons, Francis Englefield, Roger Baynes and Cardinal William Allen remain to this day, but he was also in touch with numerous other prominent Catholics throughout Europe who subsequently used his information for their own ends. Petti recognises Verstegan’s hand in, for instance, Pedro de Ribadeneira S.J.’s Historia Ecclesiastica del Reyno de Inglaterra (1593) and Diego de Yepes’s Historia Particular de la Persecucion de Inglaterra (1599).” A Ewing ‘A Comparative Analysis of Catholic and Puritan Polemics, 1618- 1628.’ A good example of the dissemination of these stories across is given by the English Nun Dorothy Arundel: “How did English nuns gain an international audience in the late sixteenth and seventeenth centuries? One route was to write about persecution and martyrdom. The currency of such accounts was heightened in Counter-Reformation Europe, where the religious wars as well as efforts to halt or reverse the exponential growth of Protestant congregations gave strong impetus to the circulation of narratives strengthening Catholic identity. The religious orders were already transnational networks, transcending as well as embracing local and national allegiances. .. Dorothy Arundell, who resided at her widowed mother’s home, Chideock Castle, in Dorset, provides one example. This recusant community was raided in 1594; Dorothy and her sister Gertude – who both went on to found the exiled Benedictine convent at Brussels in 1598 – were among those arrested. Their priest, John Cornelius, was subsequently executed, reportedly making his Jesuit vows on the scaffold. Within a short time, Arundell had composed a narrative of the martyred priest, which was quickly absorbed by Jesuit historians across Europe. Her account was first publicised in Spain in the history of English persecution compiled by the Bishop of Tarazona, Diego de Yepes, in collaboration with the English Jesuit, Joseph Creswell: Historia particular de la persecucion de Inglaterra (Madrid, 1599).” Marie-Louise Coolahan. ‘Nuns’ Writing and Martyrology.’

A handsome copy of the first edition of this most interesting work.

BM STC Spain C16th p. 220. Palau 377815. “Obra muy estimada en Inglaterra. Refiere la introduccion y succesivo establecimiento de la reforma anglicana en aquel pais y las persecuciones sufridas por los catolicos, con las biografia de mas de un centenar victimas de sus creencias”


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Tractatus de hereticis et sortilegiis omnifariam coitu Eorumque penis. Item de questionibus & tortura ac de relaxatione carceratorum…

Lyon, apud Jacques Giunta, 1545.


8vo. f. [xvi] 128. Aa-Bb8, A-Q8. Gothic letter in double column. Title in red and black within four part woodcut border with small woodcut vignette of a doctor reading to an assembly, Giunta’s woodcut printer’s device on verso of last, white on black criblé and floriated woodcut initials, engraved bookplate of Alfredo Tiburzi on pastedown. Age yellowing, waterstaining in upper margin, and lower outer corner of first few leaves, upper blank margin of t-p restored on verso just touching border, likewise with last three leaves at head, the occasional thumb mark. A good copy in slightly later vellum over boards, title mss. on spine, a.e.r. upper cover a little scratched.

Excellent edition of these works of Paulus Grillandus on heretics and witchcraft with two further works on sexual crimes and on torture, first published in this form by Giunta in 1536, dedicated to Felix, Archibishop of Chieti. Grillandus’ case book of trials for sorcery and heresy contains particularly valuable and detailed accounts of their procedure and greatly helped in establishing belief in witchcraft, enjoying great and long authority. It was probably the most influential work on witchcraft published before the middle of the C16th. Grillandus, a judge and doctor of canon and civil law, builds his treatise on witchcraft with quotations from Scholastic philosophy, theology and law and records many curious anecdotes. The book opens with an index and a ‘proemium’ and continues with five sections respectively on heretics, sorcery, punishment for sexual offences, examination and torture and finally punishment in jail. “Paulus Grillandus who supervised witch trials near Rome, wrote the ‘Tractatus de hereticis ..’ (tract on heretics and diviners) in 1534. This influential text helped to describe and define the sabbat.. Although demons do not have natural bodies, Grillandus wrote, their actions could affect people. Another book he wrote, De Quaestionibus et tortura (Concerning interrogation and torture) systemised methods for examining witches.” Brian Alexander Pavlac. ‘Witch Hunts in the Western World.’

“With Grillandus we enter the courtroom proper; he was himself a papal judge who presided over witch-trials at Rome. Robbins heaps scorn upon him; says that by his efforts ‘the fabric of witchcraft was buttressed by the crassest fables of the preceding century. And yet Grillandus was a Doctor of Laws.’ Other modern authorities are more respectful. .. Many of the facts which Grillandus gives are warranted as first-hand experience; he actually handled witches’ ointments, for example. Lea thinks that he did not depend so much upon earlier authors as upon his own observations, which makes him an especially valuable source of data, although not one .. to be read without caution.” Charles Alva Hoyt ‘Witchcraft.’ Grillandus’ theory of witchcraft distinguishes between the ‘Tacit Profession’ and the ‘Express Profession’. The former is a pact made with a sorcerer, the Devil’s agent, the latter is the pact made with the demon in person. He describes ‘Maleficia’ as those who seek to obtain some part of the person to be bewitched (teeth, hair, nails, blood, fragments of clothing). He also describes philtres, potions and poisons that are used to produce harm (such as inducing abortions and causing the drying up of milk in women and cattle, impotency in men.etc..) Another interesting subject discussed is whether witches are transported corporeally to the Sabbat, a view most theologians, including Grillandus, held, or whether it is merely a diabolic illusion, as the doctors of civil and canon law thought. Many of the anecdotes arise from Grillandus’ own experience as a judge in witchcraft trials in the area of Rome and inquisitor at Arezzo. One such anecdote tells of a girl of sixteen who was seduced by a witch and carried to the Sabbat, warned not to cross herself or utter the name of God or Christ. When she saw Satan on his throne and the crowd around him, astonished, she crossed herself exclaiming “Jesu benedetto”. Suddenly everything vanished and she found herself alone. She started to pray and made a vow of virginity. In the morning an old peasant and his son rescued her and after three days she was able to return home. She entered a Franciscan convent and the witch who had misled her was denounced and burnt.

The third section, “De penis omnisariam coitus”, is a most interesting treatise that deals with sexual offences such as prostitution, incest, adultery etc. “Ouvrage très curieux; on y trouve les plus singuliers détails de procédure en usage contre les hérétiques, les sorciers, etc., etc. Les questions de omnisariam coitu sont très scabreuses et en font un véritable code pénale de la prostitution au moyen âge” (Gay III 1226). The fourth work is on torture and gives a chilling account of the practise, how, when and on whom it was used. The final section of the work deals with punishments for heresy.

BM. STC. Fr. C16th p. 209. USTC 149495. Baudrier VI, p.220. Gültlingen IV p. 39: 324. Brunet II 1739 “Curieux et assez recherché”. Caillet 4776 (1592 edn. only). Dorbon 1989 (1547 edn. with long note). Gay III 1226.


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MORE, Thomas

Lucubrationes,abinnumerismendis repurgatae. Vtopiae libri 2. Progymnasmata. Epigrammata. Ex Luciano conuersa quaedam.

Basel, apud Episcopium F.(roben),1563


FIRST EDITION thus. 8vo. pp.(32), 530,(46). α­-β8, a­-z8, A-­N8. Roman and Italic letter, some Greek. Froben’s woodcut device on title, repeated on verso of last, full page woodcut of the Island of Utopia, white on black floriated initials, underlinings and occasional marginal annotation in an early hand, autograph “Th. Thruston, Caio-Gonvil” in C17th hand at head of t-p. repeated on stubb, price record, dated 1766, of 2 shillings on fly, Robert S Pirie’s bookplate on fly. Light age yellowing, first few leaves with some mostly marginal soiling, a7 soiled in lower margin (original paper soiling), closed tear in upper margin of a4, the very rare mark or spot. A very good copy, crisp and clean, with good margins, in contemporary English dark calf, covers bordered with a quadruple blind rule, spine with blind ruled raised bands, all edges blue, ‘Moras’ in contemporary hand to fore-edge, small crack to head of upper joint, tear to lower compartment on spine, fore-edge of upper cover worn, corners worn.

First edition of the Latin works of St. Thomas More, a collection of five works and 13 letters, containing the Utopia, the Epigrammata, the translation of Lucian and the epistle to Dionysius, finely printed by Froben, including a beautiful full page woodcut of the island of ‘Utopia’. The Utopia, based on Froben’s edition of 1518, includes the prefatory letters of Erasmus to Johannes Froben, Guillaume Budé to Thomas Lupset, Pierre Gillis to Jerome Busleyden, Thomas More to Peter Gillis and Jerome Busleyden to Thomas More. It also includes the annotations by Erasmus. The Epigrammata is based on the revised first separate edition, also printed by Froben, in 1520, including the dedicatory letter to the German humanist Willibald Pirckheimer by Beatus Rhenanus (a well known editor of classical texts, an associate of Froben, and a friend of both Erassmus and Pirckheimer) in which he writes glowingly about More and his epigrams praising his wit, language, style, learning and ability as both translator and composer. By far the most important of More’s Latin works was the Utopia, the pre-eminent humanistic dialogue, appealing for the application of wisdom in the life and government of men, but at the same time a delightful work of entertainment and irony. The origin of a new word in the English language (and subsequently in many others), the work was the model or source for innumerable ‘Utopias’ or ‘distopias’, from Bacon’s ‘New Atlantis’ in the C17, through Swift in the C18, to Huxley and Orwell in the C20. It was More’s greatest literary work, achieving immediate international success, and probably the most significant and enduring by any Englishman of the age. “It was written, like Gulliver’s Travels … as a tract for the times to rub in the lesson of Erasmus; it inveighs against the new statesmanship of an all-powerful autocracy and the new economics of large enclosures and the destruction of the old common-field agriculture, just as it pleads for religious tolerance and universal education … Utopia is not, as often imagined, More’s ideal state; it exemplifies only the virtues of wisdom, fortitude, temperance and justice. It reflects the moral poverty of the states which More knew, whose Christian rulers should possess also the Christian virtues of Faith, Hope and Charity … [More] is both a saint to the Catholic and a predecessor of Marx to the Communist. His manifesto is and will be required reading for both, and for all shades of opinion between” Printing and the Mind of Man 47, on the 1st edn.

This copy is particularly interesting as it is preserved in a contemporary English binding showing the work was imported to the UK shortly after its publication, despite Thomas More’s then status in England as a ‘traitor’. John Venn in his Biographical History of Gonville and Caius College records a donation made by a “Thomas Thruston MD, fellow commoner”, who left all his medical books and £50 to the college circa 1700, most probably the same Thomas Thruston who once owned this work.

BM STC C16. Ger. p. 860. Adams M 1752. Gibson 74. JCB 1:220. Alden, 563/17.


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