Marketing Paratexts in the Early English Book Trade
Manuscript fragment Chicago, Newberry Library, Masi Fragm. 14 was previously misidentified as containing an unknown sermon or biblical excerpts.1 It is, in fact, a remnant of large-format deluxe Bible containing a set of Spanish prefaces to the Pauline epistles. These prefaces identify the deluxe codex as a descendant of a Theodulf Bible, a scholarly revision of the biblical text produced in the first decades of the ninth century by Theodulf of Orleans. Only seven copies of the Theodulf Bible are known. It is thus relevant that the Newberry fragment may have been dependent on another, previously unknown copy that was kept in one of the large monasteries of northwestern France, from which the fragment most probably comes. Because of its provenance from Haspres, the deluxe manuscript may have been produced in the nearby abbey of St. Vaast in Arras or perhaps by the community of the abbey of Jumièges.
Georg Majors Edition des Justinus (1526/37) und die Chronica Carionis (1532)
This article argues that the literary reception of Classical historians through Philipp Melanchthon and his students made a decisive contribution to the pluralization and secularization of early Lutheran scholarly culture. It focuses on Georg Major’s hitherto unexplored edition of Justin’s Epitoma, which was printed in Hagenau in 1526, with a second, extended edition appearing in Magdeburg in 1537. Major’s first edition of 1526 is here scrutinized in the broader context of the emergence of Protestant universal history and the forming of Melanchthon’s understanding of the Four Kingdoms of Daniel, which is traditionally seen by scholars as the starting point of the distinction between secular and sacred history. The second edition (1537) includes a general instruction for the study of histories. Based as it is on Cicero’s historical-methodological principles of consilia, acta, and eventus, laid out in De Oratore, this handbook for Protestant Latin-school pupils is rooted in the historical thought of Italian humanists.
Angelus Silesius describes the mystical deification of the human soul as its inclusion in the Trinity. He uses traditional comparisons and metaphors, as formed on biblical basis by the Fathers to illustrate the inner Trinitarian relations, but also geometric and naturalistic analogies to lead the soul in three ways into God. These are always figurative appellations which, paradoxically, according to negative theology, can also be negated for the very essence of God, which remains unnameable. In this mystical unity, which in the teaching of the church can only happen by grace, but not in a pantheistic fashion by nature, man preserves the creaturely difference to the Creator. Even in the earliest epigrams, Scheffler’s Catholic point of view is that God cannot resist this union of love, and that therefore only man, with his free will, is responsible for its success. The model of the saints and the ethical demand for the keeping of the commandments and the doing of the good works, which confirm the authenticity of this mysticism as well as their conformity with the ecclesiastical tradition, also fit in with this result.
Die Reformationsschauspiele von Martin Rinckart und die Reformpoetik von Martin Opitz
The essay focuses on the drama-pieces planned by Martin Rinckart to celebrate the 100th anniversary of the Reformation in 1617. They are concentrated around Martin Luther as a “hero” for the protestant confession, like in Der Eißlebische Christliche Ritter where Luther figures as a warrior of true belief. Special attention is paid first to the relation between text and music with regard to the performances of the pieces; and second to the question why Rinckart has obviously realized only three of the seven planned pieces about the reformation and Luther. For answering, the essay argues that the reform in poetics and poetry initiated by Martin Opitz has challenged the poetical concept of Rinckart’s pieces in such a way that he was unable to continue them. Ironically, his most famous religious poem Nun danket alle Gott has been rescued out of the wreckage of his ambitious plan of a Luther-Heptalogy.
Sebastiaan Petzold’s Patrons
Rietje van Vliet
The microhistory of the Amsterdam-based Sebastiaan Petzold († 1704) demonstrates that in the Early Modern Period booksellers without a network were hardly able to manage professionally in the Republic of Letters. Petzold relied especially on patronage from Socinianist circles. The Socinian theologian Samuel Crellius (1660-1747) saw to it that Petzold was able to publish three highly controversial Socinian works, including the notorious Platonisme devoilé (1700). Petzold was also introduced to some prominent English booksellers thanks to Crell, which provided him with access to the international market. Another patron was the Berlin court preacher Daniel Ernst Jablonski (1660-1741), who recommended Petzold to Gottfried Wilhelm Leibniz. In Amsterdam the literary society ‘In Magnis Voluisse Sat Est’ commissioned Petzold to publish the complete works of Lucretius, an Epicurean work which was a favourite in anti-clerical circles. In spite of this support, in the end Petzold was besieged by creditors, instead of authors thronging at his door.
Facsimile, Transliteration, Modern Translations and Analysis
David Kromhout and Adri Offenberg
The Bulgarian printed book began to develop dynamically only at the beginning of the 19th century. The delay in printing in the Bulgarian language for almost 350 years led to the accumulation of a number of peculiarities related to the material and textual aspects of the Bulgarian book. On the one hand, these peculiarities are related to the strong influence of the contemporary 19th century Bulgarian manuscripts; on the other hand, those peculiarities differ depending on the divergent foreign influence—Austrian, Russian, etc. The article discusses how peculiarities in the Bulgarian books produced during the Revival period (1806-78) are obstructing the creation of the Digital Database and Information Retrieval System.