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Inscription by Peter Haberkorn

‘Bonum est gloriari in terris, | Sed longè melius, gloriari in caelis.’ (St John Chrysostom.) Probably written at Giessen. The writer’s title is ‘Prof[essor] P[ublicus] Pastor et Superintend[ens] Gissensis.’

Inscription by Johannes Musaeus

‘Ἡμῶν τὸ πολίτευμα ἐω οὐρανοῖς ὑπάρχει.’ (Philippians, iii. 20.) Dated at Jena.

Inscription by Christian Chemnitz

‘Momentum vita est: momento pendet ab illo; | Sive perenne BONUM, sive perenne MALUM.’ Dated at Jena. Addressed to Johann Heuppel.

Inscription by Wolfgang Keysler

‘Fide Deo, diffide Tibi, fac propria laetus, | Cautus age, et si vis vivere, disce mori.’ Dated at Rostock. Addressed to Johann Heuppel.

Inscription by Johann Bellin

‘Non decet membrum delicatum esse sub capite spinis confixo.’ ‘Das glid kan nicht in weissen[?] blumen sitzen, | wan sich das haubt vom dorn mus lassen ritzen.’ Probably written at Wismar. The writer’s title is ‘Schol[ae] Wismar[iensis] Rector’.

‘The Glasse of Righteousnes’: an English translation of Den Spegel der Gherechticheit, by Hendrik Niclaes

See the table of contents below. On the spine is stamped ‘The Glasse of Righteousness by H. Nichol of the family of Love. M.S.S. Anno M. D. LXXX.’

—————

Contents

f. i r: Title: ‘The Glasse of Righteousnes. (Speculum Justitiae) Through the holy Spirit of the Love of Jesus Christ and the deified Man, out of the Heavenly truth witnessed and published. To a declareing the Headsumme of the Upright Righteousnes or Kingly crowne of the Everlasting life. And is by HN perused anew and playnely or Distinctly declared. Translated out of Base-almayne. … ANNO. M. D. LXXX.’

f. 1v: Print of a symbolic representation of the Last Judgement, headed, in Low German, ‘Nu geit idt Gerichte ŏuer de Werlt: nu wert de Fŏrste desser Werlt vth-geworpen. Joan. 12.’ (John xii. 31). [1590 x 1630.]
The illustration depicts, in the words of the British Museum catalogue, ‘an angel hovering above two large orbs; a devil and skeleton standing on the right orb as it is swallowed by a hell mouth [with a lamb in front]; at left the same orb upturned, crush-ing the devil, the lamb with the flag of the resurrection standing on top of the fallen skeleton’. The angel carries a label inscribed ‘Nu is idt Heil de Kraft, vnde idt Ryck vnserem Gode geworden vnde de Macht Synem Christo Apoc 12’ (Rev. xii. 10). The lambs are each labelled ‘De Wech de Waerheit vnde idt Leuen’ (‘The Way, the Truth, and the Life’); the devils are each labelled ‘Sunde’ (‘Sin’).
Cf. British Museum No. 1870,0514.311.

f. 5r: ‘The First Booke. of the Glasse of Righteousnes.’
At the foot of the page is the date 1578.

f. 77r: Print of a symbolic representation of God in Heaven, 1656.
Engraved by Richard Gaywood. The print depicts a sun with the tetragrammaton in the centre, surrounded by clouds and a heavenly host. At the head is the text ‘Ego primus et ego novissimus: alpha et omega Is. 44.48. Ap.1.21.22’, and round the sun is ‘Coronae assimilabo judicium meum. 4.Esd.5.’ This is an elaboration of the device which appears on the title-page of several of Niclaes’s books, e.g. The Prophetie of the Spirit of Love (1574).

f. 78r: ‘The Second Booke of the Glasse of Righteousnes.’

f. 201r: ‘The Third Booke of the Glasse of Righteousnes.’

f. 295r: ‘The Tree of Life | The Fourth Booke of the Glasse of Righteousnes.’

f. 403r: Print of a heart and other emblems, captioned with verses beginning ‘Our Heart is the Minde of God’, [17th c.].
Two hands clasped in greeting in front of a lily, within a heart surrounded by rays of light, clouds, and winged heads. Above the hands are the words ‘Love trueth’, and amidst the clouds are the tetragrammaton and the word ‘Emmanuel’. Below the illustration are the following verses: ‘Our Heart is the Minde of God most high. Our Beeing amiable, as the sweet Lillie. Our faitfullnes Love and Trueth upright, Is Gods Light. life, and Cleernes bright.’

Letter from Isaac Barrow to the Fellows of Trinity College, Cambridge

Pera, Constant[ino]politanae - After an apology for the long delay in writing to the Fellowship, he gives an account of his travels from Paris, with a description of his stay in Florence, prolonged because of the plague in Naples, which was predicted to spread to Rome whither he had planned to go next; heeding the warning that if caught by the plague he would not be able to leave, and it proving too difficult to reach Venice, he embarks on a ship to Constantinople. He describes the present state of affairs under the Grand Vizier, Koprulu Mehmed Pasha, who had come to power two years earlier: his work to restore the Ottoman name at home and abroad, recovering the islands of Tenedos and Lemnos, repelling an attack by the Venetian fleet, suppressing a revolt in Moldavia and Wallachia by removing their princes, repressing the infighting threatening the prestige of the empire, most recently undertaking an expedition to Transylvania on the pretext that Prince Ragotzy, a Turkish subject, had invaded Poland hoping to take the kingdom for himself. Barrow predicts that Christendom will find in the Grand Vizier its worst enemy and describes his punishment of Parthenius, the Patriarch of the Greek Church, who was accused of intrigue with the Duke of Muscovy despite the commonly held view that the accusations were false, and who was hanged and left on display in his Pontifical robes as a deterrent to plotters. Barrow closes with a promise to return to Cambridge within the year.

Docketed by William Derham, "Paper. 1. Dr Barrows Lr ...to the Fellows of Trin. Col. Cambridge from Constantinople. Caland August 1658. Publ. Lr 1. W.Ds.'

Barrow, Isaac (1630–1677), mathematician and theologian

Inscription by Herbert Ulrich

Four lines, beginning ‘Verlasse dich auf Menschen nicht’. Probably written at Riga. The writer’s title is ‘Pastor ad D. Johan[nem] in Riga.’

‘Verbum Sapienti’, by Sir William Petty

(‘In Petty's list of his own writings … the entry “Verbum Sapienti, and the value of People” stands opposite the year 1665, and the internal evidence makes it probable that the booklet was written in the latter part of that year.’ (The Economic Writings of Sir William Petty, ed. C. H. Hull (1899), vol. i.))

Inscription by Georg Wolfgang Gruber

Text in Hebrew. ‘Devolve ad Dominum viam tuam et spera in eum et ipse faciet.’ (Psalm xxxvii. 5.) ‘Symb. Gottes Will Geschehe.’ Dated at Strasbourg. The writer’s title is ‘Norib[ergensis] S. Theolog[iæ] St[udens].’

Inscriptions by (i) Georg […], ‘Holsatus’ (of Holstein), 25 Oct. 1667, and (ii) Johann Jacob Müller, [1671 x 1674?]

Two inscriptions on one slip, (i) on the recto, (ii) on the verso. (i) ‘Est Deus cui et ego curæ sum.’ ‘Symb: Prudens simplicitas.’ Dated at Leipzig. Addressed to [Balthasar Friedrich] Saltzmann. Cf. f. 54r. (ii) ‘Non dubitari potest, quin omnes spes vitæ ac salutis in sola Dei religione posita sit.’ (Lactantius, Epitome.) Dated at Ulm, where Müller was rector between 1671 and 1674. See E. E. von Georgii-Georgenau, Biographische-genealogische Blätter aus und über Schwaben (1879), p. 624.

Printer’s device of Jean-Antoine and Samuel de Tournes [Geneva]

Two vipers, one with the head of the other in its mouth, forming a circle around the motto ‘Quod tibi fieri non vis, alteri ne feceris’, all within a roundel with female figures on either side. Above the roundel is a monogram of the letters ‘IASDT’, and below it a printer’s mark containing the initials ‘I A S’. Engraved by I. David, from a design by F. C. This device appears in the edition of Paracelsus’ works published by the brothers in 1668.

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