Collection highlights, news about acquisitions, events and exhibits, and behind-the-scenes looks at the work and services of Rare Books & Special Collections (RBSC) at Notre Dame.
Over the past two years, Rare Books and Special Collections has acquired a series of unique chapbooks produced by Ediciones Arroyo, a small and specialized press located in the town of Arroyo Leyes, Argentina. An exciting addition to our collections, each “book” is small and lightweight, bound in black recycled plastic, and features the work of a contemporary poet from Argentina or elsewhere in South America.
Ediciones Arroyo is the brainchild of Alejandra Bosch, founder and owner of the press and a writer in her own right. A proponent of a thriving literary community and an advocate for recycling, Alejandra pursues these dual interests in the creation of her books. Each one includes between two and ten poems by a single poet. A short biography and whimsical illustrations, often by Julián Bosch, Alejandra’s son and collaborator, accompany the text.
The book covers are aesthetically bold, each bearing the name of its poet in bright, colorful letters. The black plastic that once packaged milk – something that might otherwise be considered garbage – is cleaned, cut and sewn by Bosch, to create artistic editions of a roughly uniform size.
Inside, readers find new, previously unpublished pieces, often by young, up-and-coming poets of diverse backgrounds. These imprints, coupled with literary festivals that Alejandra sponsors and organizes, offer support and a creative space for writers.
RBSC’s collection of Ediciones Arroyo imprints currently includes more than 100 editions and is growing. We are proud to be the first North American institution to collect Ediciones Arroyo and to serve as a repository for the poetry of a dynamic group of South American writers.
I recently asked Alejandra what it means to her to see her work, and the work of so many contemporary Argentine poets, here at Notre Dame. She expressed pride and also enthusiasm for the idea that young people here in the U.S., linguistically and culturally distant from Argentina, are now able to read these poems as they learn Spanish. “For me as a writer, it is fabulous, also, that these poets are in the university, when we trained by reading and translating the great North American poets. It is beautiful,” she said. Julián, a tattoo artist and poet as well as illustrator for Ediciones Arroyo, is also motivated by the idea that others are reading the poetry that he and others have worked so hard to create and disseminate. This contact with Notre Dame, “makes me want to forge ahead, beyond this pandemic year and all of the negative,” he states.
Ediciones Arroyo began in 2016, with 9 poets. Today, the press’s catalog includes more than 80 poets, “and they’ve all traveled to Indiana!,” Alejandra notes. Alejandra and Julián have recently begun working on bilingual editions with a number of Brazilian authors. They both aspire to bring their work, and the contemporary poetry of South America, to other university libraries in the near future.
Illustrated and typographical title pages from Images des fondatrices (1639).
The collection includes portraits of such famous women as St. Scholastica, St. Catherine of Siena, and St. Teresa of Avila; among those also portrayed is St. Jane Frances de Chantal, whose spiritual director was St. Francis de Sales and who was still living when the book went to press. The fact that the women are often depicted with items and clothing appropriate to their role in the history of spirituality is of particular interest.
Plate 25: St. Scholastica
Plate 55: St. Catherine of Siena
Plate 86: St. Jane Frances de Chantal
While the engraved plates include captions in Latin, the Table of Contents (Table des Image contenues au present Livre) for the book lists each women with a description in French. Here, as a comparison, are the first page of the Table and the first illustration of Mary, Mother of God, and “Founder of all Women Religious” (Fondatrice de toutes les Religieuses).
Table of Contents from Images des fondatrices, with descriptions of each plate in French.
Plate 1: Mary, Mother of God
We have verified only three other copies of this title among North American library holdings.
Today’s elections, nearly everyone agrees, have become fiercely, even bitterly, partisan. In 1860, as southern states teetered toward secession, the presidential race divided along partisan and regional lines. Republicans, who were from the north and west, supported Abraham Lincoln, while Democrats split north and south; the former followed Stephen Douglas and the latter John Breckinridge. John Bell, the third party Constitutional Union candidate, took a few states in the upper south. Yet, in what was a bitter contest, the rhetoric of one of Lincoln’s campaign biographies was deliberately calm and unabashedly high-minded.
Rare Books and Special Collections holds a scarce piece of campaign literature from the 1860 presidential race—The Lives and Speeches of Abraham Lincoln and Hannibal Hamlin—a book of more than 400 pages that introduced many Americans to Lincoln and his running mate for the first time. Our copy has an original cover and several illustrations, one of which is an engraving of Lincoln based on a photograph taken by Mathew Brady, the New York City photographer.
The volume appeared immediately after the June Republican convention in Chicago, where Lincoln had been chosen as the party’s presidential candidate. It contained a short biography of Lincoln written by a very young William Dean Howells (1837-1920), who would in later years, become a writer, editor of the Atlantic Monthly, and arbiter of American literature. The Lives and Speeches also held selected speeches of both men, including Lincoln’s February 1860 speech at the Cooper Institute in New York City, where he laid out his argument that slavery must not extend into the western territories. He ended with the stirring refrain, “Let us have faith that right makes might . . . let us, to the end, dare to do our duty as we understand it.” (p. 213)
Howells, who was at the time a 23 year-old journalist in Columbus, Ohio, interviewed people close to Lincoln to create a portrait of the candidate that emphasized the party’s Free Soil ideas. From friends who knew Lincoln since he was in his early 20s, Howells offered a narrative that included Lincoln’s self-made story, but also impressed on readers that the candidate had been supported along the way by people who recognized his abilities and character. After explaining in some detail how Lincoln had honored a financial debt as a young (and still poor) man, Howells summed up the incident with partisan boosterism, “that the old neighbors and friends of such a man should regard him with an affection and faith little short of man-worship, is the logical result of a life singularly pure, and an integrity without flaw.” (p. 43)
A few pages later Howells summed up his research by assuring his readers, “by the testimony of all, and in the memory of everyone who has known him, Lincoln is a pure, candid, and upright man, unblemished by those vices which so often disfigure greatness, utterly incapable of falsehood, and without one base or sordid trait.” (p. 48)
Howells also took pains to reassure readers, for whom Lincoln was relatively unknown outside of Illinois, that his opposition to slavery was long-standing, clear, and aligned with the Republican party’s 1860 platform. As proof, Howells pointed to an 1837 protest Lincoln had voiced in the Illinois Legislature against a resolution for suppressing abolition societies.
As a campaign piece must, Howells’ biography painted Lincoln as the principled candidate. Howells declared, “throughout his Congressional career, you find him the bold advocate of the principles which he believed to be right. He never dodged a vote. He never minced matters with his opponents.” (p. 57) Howells underscored Lincoln’s exemplary public record through his speeches, which gave the impression that “he has not argued to gain a point, but to show the truth; that it is not Lincoln that he wishes to sustain, but Lincoln’s principles.” (p. 65) To drive home the point that the candidate’s character connected to the presidency, Howells quoted Lincoln directly. “[Slavery],” Lincoln said, “forces so many really good men among ourselves into an open war with the very fundamental principles of civil liberty—criticising the Declaration of Independence, and insisting that there is no right principle of action but self-interest.”’ (pp. 75-76) For Lincoln, the Declaration of Independence, in which “all men are created equal,” was the nation’s foundational document and this ideal drove his ambition and service.
In a four-way race, Lincoln won less than 40% of the popular vote but 180 of 303 electoral votes, a decisive victory.
2019-2020 marks the two hundred years anniversary of Washington Irving’s first publication of The Sketch Book of Geoffrey Crayon, Gent., which includes the perennial Halloween favorite “The Legend Of Sleepy Hollow”. In the time since its publication, the story has found its way into films, TV shows, other books, and various other popular culture references. In honor of the anniversary, we’ve selected it for our 2020 Halloween tale.
The particular volume shown in this post came to us across the ocean from Ireland. It was part of the library of Walter Sweetman, a nineteenth-century Catholic landowner in County Wexford. When the Sweetman family of South Dakota inherited the Irish property, all the books from the library were included with furniture, but many perished from exposure to the salt water. It’s a pity our conservators were not involved in organizing that shipment. We like to imagine a reader in a large Irish country house reading of Sleepy Hollow with the backdrop of an Irish stormy evening.
Irving’s headless horseman was not the first of his kind, however. Riders who have lost or carry their head appeared in various stories and folklore before featuring as Ichabod Crane’s nemesis, beginning as early as the 14th century poem Gawain and the Green Knight. In Irish legend, the Dullahan or dúlachán is a Grim Reaper-like rider who carries his head under his arm (sometimes also known as the Gan Ceann, meaning literally “without a head” in Irish). (See Jessica Traynor’s ‘How tales of the headless horseman came from Celtic mythology’ in the Irish Times, October 23, 2019.)
In Thomas Crofton Croker’s Fairy Legends and Traditions of the South of Ireland (1834), we find several stories grouped together under the heading of “The Dullahan”, including one titled simply “The Headless Horseman”. Croker was one of the earliest writers to compile collections of Irish folklore. Fairy Legends and Traditions of the South of Ireland was first published in 1825. Having received much attention, including translation by the Grimm brothers, Croker went on to produce two more volumes. This edition, published in 1834, is a one-volume selection that he edited. A summary of the controversy surrounding the various friends who contributed stories may be found in the biography by Maureen Murphy in the Dictionary of Irish Biography.
The humorous story that we have selected begins in a sheebeen in Ballyhooley, West Cork, and follows the incredible encounter of Charley Culnane with a headless man on a headless horse.
Last week, a group of librarians participated in a large history class on Global Catholicism taught by Professor John McGreevy. Ideally, the fifty-five students would have visited the Special Collections and seen artifacts relating to different aspects of Catholic history throughout the world.
This year, students assembled on Zoom, and our preparation for the class included making digital images or identifying online digital surrogates. We also organized our selection of artifacts in an online library guide so that students could explore at their own pace. Each student is expected to write about one of these items.
Some items in our selection were already available digitally in different platforms.
In the case of the Chinese Catholic posters, Hye-jin Juhn complemented the digital exhibit of our own collection with a link to a digital collection at another library.
In some cases, we identified another copy on a platform such as Hathi Trust or the Internet Archive.
In presenting to the class, we assembled on zoom and each shared a screen and introduced our selections to an attentive class. While students missed the opportunity to see the physical items, as compensation, all fifty-five students could simultaneously view each item without peering over one another’s shoulders.
In other adventures in the online world, Rachel Bohlmann and Erika Hosselkus offered a workshop for students working on primary source-based projects through the Nanovic Institute. Five of the six people who registered were graduate students. This is one indication of an increased interest among our young scholars in finding primary sources online.
Teaching during COVID has meant an understandable and practical focus on finding primary sources online. I’ve appreciated having to double down on primary source databases and realize that we’ve all probably taken them for granted more than a little. Still, while this is in general a fine reminder of how far online primary source databases have come in the last decades, I miss using physical collections in my library classes, and getting students excited about examining a source right in front of them.
One theme I’ve noticed is that I think students and faculty are certainly more interested in hearing about online resources. I feel a slight shift toward more attention, especially to hearing about how to do more than just basic keyword searches.
– Rachel Bohlmann, American History and American Studies Librarian
Besides our adventures in screen-sharing, Monica Moore bravely taught an online class where she staged a selection of rare French books in our seminar room, speaking, showing books and turning pages beneath an overhead camera, all on Zoom — a kind of double-level filmed class. This was the closest simulation we have tried so far of a physical class in which students and librarian interact with the materials.
Frank Duff. Edel Quinn. This is an example of a Catholic pamhlet in our collection of Irish Pamphlets, where we identified a surrogate on the Internet Archive.
From our experiences, we have learned that once we understand what a professor hopes to gain by introducing students to our special collections, we can work together to develop a successful, and dare we say stimulating, class.
This leaf comes from an enormous Bible (447 x 278 mm) produced as a four-volume set in England ca. 1350. A narrower localization to the region of East Anglia is possible. Decoration and chiefly the illuminated miniatures forge a connection to the ‘Bohun group’ of manuscripts, which includes Psalters, Books of Hours, and other books owned by the Bohun family. The Bohuns were the earls of Hereford and their estates in East Anglia were tied to the royal court, so much that their final heiress, Mary, was the wife of Henry IV and mother of Henry V. This particular Bible in its entirety was perhaps commissioned by Edward III’s eldest son, the so-called ‘Black Prince’ (1330-1376).
The earliest provenance of the Bible is to the West in Cheshire, perhaps the Carmelite house in Chester. This Carmelite connection is reinforced by a historiated initial in the Bible which depicts a Carmelite friar. Likewise, the Carmelite house in Chester was endowed by none other than the Black Prince himself in 1353-1358. The manuscript circulated amongst a number of seventeenth century owners as a large number of leaves was already missing by 1678. Beginning in 1927, biblioclasty prevailed over the manuscript’s centuries of resilience. The Bohuns’ Bible was dismembered on Bond Street, London at the hands of Myers & Company and leaves were sold individually.
The story of this illustrious manuscript is the result of Christopher de Hamel’s research. He alone deduced the Bible’s provenance and identified hundreds of extant leaves scattered throughout the world from Chicago to Tokyo to New Zealand.
Bibliography
Christopher de Hamel, ‘The Bohun Bible Leaves,’ Script & Print 32:1 (2008): 49-63.
We join the Library of Congress, National Archives and Records Administration, National Endowment for the Humanities, National Gallery of Art, National Park Service, Smithsonian Institution, and United States Holocaust Memorial Museum in celebrating National Hispanic Heritage Month.
In honor of Hispanic Heritage Month, we feature the work of Puerto Rican printmaker, Consuelo Gotay. Educated in Puerto Rico and at Columbia University in New York, Gotay’s woodcuts are striking and reflect her early association with the workshop of iconic Puerto Rican printmaker, Lorenzo Homar. Rare Books and Special Collections holds five artist books that pair Gotay’s images with the poetry and prose of major Caribbean writers.
The first and earliest of these is a selection of texts (presented in Spanish and French) from Afro-Caribbean poet, Aime Cesaire’s, Cahier d’un retour au pays natal (Journal of a Return to My Native Land), originally published in 1939. If Cesaire’s poem is known for its exploration of Caribbean identities, particularly negritude, Gotay’s woodcuts illustrating the work are a sort of homage to the region’s natural beauty. Pleasing prints of ocean, swaying palm trees, and picturesque villages are interleaved with text.
The second, Salmos del cuerpo ardiente, features text by Puerto Rican writer, Lourdes Vázquez, and ten original woodcuts by Gotay. Vázquez’s “psalms” point to harsh realities of life in Puerto Rico in the first decade of the twenty-first century, particularly violence and addiction among young people. A fitting and somber complement, one of Gotay’s woodcuts here is an elegy to those tortured and killed when violence reaches its pinnacle.
In Vázquez’s words,
LA TORTURA Es como un BOXEADOR COMATOSO, Un mero asunto familiar, Un maleficio inexplicable.
The third and most recent of these works, Las brujas, is both a children’s story and a metaphoric lament for the youth of Puerto Rico who become involved in drug violence, by Puerto Rican writer, Edgardo Rodríguez Juliá. Gotay’s prints here combine the visual elements and the themes that appear in the earlier works. Palm trees frame the small house of the story’s good bruja (“witch”), Nina, in a manner reminiscent of her Cesaire portfolio. Los muchachos, on the other hand, are a reminder of the struggling youth portrayed in Salmos del cuerpo ardiente.
Each of these titles is a limited edition. Together they reflect the engaging and thought-provoking artistic output of a talented Puerto Rican printmaker.
Our colleague Doug Archer, a longtime activist for intellectual freedom and a Freedom to Read Foundation Roll of Honor awardee, has always used Banned Books Week as a time to raise awareness of threats to intellectual freedom. During this year’s Banned Books Week (September 27 to October 3), since Doug is enjoying his well-earned retirement, we decided to dive into our collections and identify books whose circulation has been impeded in different times and places.
In this post, you will find an assortment of examples that show various types of books and the ways that they have been withheld, by government or by church, nationally or locally, in various parts of the world.
This was the poster for our 2008 exhibit on the Index of Prohibited Books, curated by Benjamin Panciera (now Director of Special Collections and Archives at Connecticut College). The Freedom to Read and the Care of Souls: The Index of Prohibited Books since the Enlightenment examined how the Catholic Church sought to influence the circulation of ideas in the 19th and 20th centuries and what sort of material was considered dangerous.
The Index Librorum Prohibitorum, a list compiled by the Catholic Church over a period of four centuries, consisted of a large number of books that lay Catholics were not permitted to read. Galileo’s Dialogo dei massimi sistemi [Dialogue Concerning the Two Chief World Systems] was added to the Index in 1634 and was not removed until 1822. In addition, Galileo was tried for heresy in 1633 and placed under house arrest, where he remained until his death almost a decade later.
One of the most famous pronouncements on censorship of a literary work, which occurred in the U.S., is that of Judge Woolsey on James Joyce’s Ulysses. This was widely reported in newspapers at the time.
COURT LIFTS BAN ON ‘ULYSSES’ HERE
Ignores Single Passages
His Judging of Volume as a Whole, Not in Isolated Parts, Establishes a Precedent.
James Joyce’s “Ulysses,” a novel which has been banned from the United States by custom censors on the ground that it might cause American readers to harbor “impure and lustful thoughts,” found a champion yesterday in the United States District Court.
Federal Judge John M. Woolsey, after devoting almost a month of his time to reading the book, ruled in an opinion which he filed in court that “Ulysses” not only was not obscene in a legal sense, but that it was a work of literary merit.
New York Times, December 7, 1933.
As we have seen in the case of Galileo (above), in various places and at various times in history, censorship has not only prevented people from access to certain books, but has sometimes punished, imprisoned, or publicly shamed their authors.
M. Gorky, L. Averbakh, S. Firin, eds. Belomorsko-baltĭiskiĭ kanal imeni Stalina [The Joseph Stalin White Sea – Baltic Sea Canal]. Moscow: The State Publishing House, 1934. Special Collections Rare Books Large TC 686 .W4 B42 1934
This rare book is an example of early Stalin propaganda. It became the first and only Stalin-era book that glorified the use of slave labor in the massive building projects of the 1930s. An estimated 170,000 prisoners worked in subhuman conditions on Belomorkanal, moving stones and digging the canal using their bare hands or primitive materials and technologies. Tens of thousands of inmates died during the twenty-one months of its construction (1931–33).
Commissioned by Stalin and published in Moscow in 1934 to coincide with the opening of the infamous XVII Party Congress, this book was presented as a souvenir to Congress delegates to celebrate the success of the First Soviet Industrial Five-Year Plan. Thirty-six Soviet writers and many leading artists, including the avant-garde photographer Aleksandr Rodchenko, visited the Canal and contributed their essays and photographic images of prisoners to praise the “transforming power” of the Gulag. By 1937, at the height of the Stalin Great Terror, the policy of “reeducating” class enemies through corrective labor was replaced by mass arrests, imprisonments and executions. The new policy called for the physical extermination of the “enemies of the people” and the obliteration of their names from the public record, including books. Four years after its publication, even this blatantly propagandist piece was found suspect and withdrawn from circulation; most copies were destroyed, and its many contributors were sent to the Gulag.
While many countries have not taken such extreme measures against authors, censorship has sometimes been carried out along with public shaming.
In Ireland, books that portrayed indecency or behavior that was not approved by the Catholic Church were often subject to censorship. A famous case was that of The Tailor and Ansty, Eric Cross’s book portraying the storytelling and commentary of a rural couple, Tadhg Ó Buachalla and his wife Anastasia, or Ansty. Not only was the book the subject of government debate over a four-day period, but the couple were visited by a priest (or three priests in some accounts) and ordered to burn their own copy of the book.
In the first decade of Ireland’s Free State, the Censorship of Publications Act, 1929, was enacted to prohibit the sale and distribution of “unwholesome literature”. Over the next forty years, hundreds of books were banned from sale in Ireland.
Ethel Voynich’s popular novel, The Gadfly, first published in the U.S. in 1897, was banned in Ireland in 1943. We had occasion to pull this book off the shelves as a Notre Dame student who is writing her senior thesis on this novel is particularly interested in why the book, popular elsewhere in Europe, was little known and also banned in Ireland.
Novels by Kate O’Brien were banned in Ireland and in Spain. The novel featured here, Land of Spices, was apparently banned in Ireland on account of one sentence in which the protagonist learns that her father was in a homosexual relationship. “She saw Etienne and her father in the embrace of love.” Thus the novel was deemed indecent and obscene.
Edna O’Brien, whose recent books include Girl (2019) and The Little Red Chairs (2016), is the author of novels that were very controversial in Ireland in the 1950s and ’60s. Her earliest novels, found offensive for their depiction of girls’ and women’s lives, including sexuality, were consistently banned by the Irish Censorship Board. O’Brien’s books circulated widely in spite of censorship, and the following account by Dónal Ó Drisceoil shows that the Irish Censorship Board was fighting a losing battle:
At a packed public meeting in Limerick in 1966, O’Brien asked for a show of hands as to how many had read her banned books: she was met with a sea of hands and much laughter.
The censorship in Ireland of Frank O’Connor’s Kings, Lords, and Commons continues to provide amusement as the content that raised the censors’ concern was O’Connor’s translation of the acclaimed poem “Cúirt an Mheán Oíche” written in the eighteenth century by Brian Merriman. Much praised and valued as a literary work, the original Irish language text, and even earlier English translations, had never been censored, but this translation by O’Connor, conveying the humorous, hard-hitting language of sexually frustrated women, suggested that such lively discourse could exist in Irish-language literature, but not in English.
Once again, the Republic of Ireland is the place where this book by Hemingway was banned. This book and many others in our collection that could be freely read in the U.S. might not have been available to readers in Ireland and in other countries where such censorship was practiced. Examples of American books not allowed in Ireland for some time during the twentieth century include Tobacco Road by Erskine Caldwell (banned 1933), Manhattan Transfer by John Dos Passos (banned 1934) and For Whom the Bell Tolls by Ernest Hemingway (banned 1941).
Moving from national censorship to local censorship, the Hesburgh Libraries’ shelves are filled with books that have been censored in some way, either by being removed from the shelves of libraries, or being challenged and banned by local school boards. This is the kind of censorship that is generally of concern to the American Library Association, and that is highlighted during Banned Books Week.
Judy Blume. Are you there, God? It’s me, Margaret. NY: Bantam, 1986. (General Collection PS 3552 .L843 A84 1986)
Madeleine L’Engle. A Wrinkle in Time. New York: Dell Pub. Co., 1973. (General Collection PS 3523 .E55 W755 1973)
Judy Blume, an author whose books have often been removed from school libraries, has become a spokesperson against the censorship of books. Her 1970 book, Are you there, God? It’s Me, Margaret, has a young protagonist who muses on, and discusses, sexuality, menstruation, bras, and religion. Reasons that the book has been challenged and sometimes removed from library shelves include the sexual content and the treatment of religion.
Madeleine L’Engle’s A Wrinkle in Time, winner of the Newbery Medal in 1963, has frequently been challenged, e.g. by parents asking school districts to have the book removed from library shelves. The combination of science and religion in the book, along with a kind of magic or fantasy, is at the root of many of the challenges. The American Library Association’ Office for Intellectual Freedom compiles annual lists of books based on reports they receive from libraries, schools, and the media on attempts to ban books in communities across the country. For two decades, L’Engle’s novel was in the top one hundred challenged books.
More on the American Library Association’s findings on the books challenged throughout America may be learned by checking the Banned Books Week website.
References
Ó Drisceoil, Dónal. ‘The Best Banned in the Land: Censorship and Irish Writing since 1950’, in The Yearbook of English Studies 35 (2005), pp. 146-160. https://www.jstor.org/stable/3509330
A recent request for information on publishing an image from our blog prompted us to consider how our blog interacts with other ways of sharing our resources.
If a teacher in Mexico or Ireland saw a picture in a recent post and wished to use it for teaching, or perhaps to share in a publication for colleagues, can she or he do this?
The usual answer is, yes, and this should be clear from the Creative Commons license in the blog’s left side-bar.
Our preferred way of acknowledging that the image is from our collection is as follows:
Reproduced from the original held by the Department of Special Collections of the Hesburgh Libraries of the University of Notre Dame.
However, it would be good to let your readers know where they can find the image online, and so you might also want to reference the blogpost.
Five years ago, when we first began to share information about our collections and our work through this blog, we hoped that people would use it freely, and so we decided to use a Creative Commons license. We opted for the Creative Commons Attribution 4.0 International License.
This allows readers to copy and redistribute content from our blog as long as there is attribution, or as long as appropriate credit is given. On occasions when a blogpost has restrictions, this is stated at the bottom of the post.
The Creative Commons website provides all the information on this license, which includes the condition of attribution, that is, making sure readers are informed in an appropriate manner where the material has come from.
Let’s imagine that I thought the Juneteenth blogpost by Rachel Bohlmann would be a great contribution to my local newsletter. According to the license, I would be free to take the whole post and publish it, or adapt it for my purposes. The Creative Commons license requires that I give appropriate credit. In any case, it’s just good manners to acknowledge the source of the text, and this is also helpful for my readers.
So I incorporate text from Rachel’s blogpost into my newsletter article, omitting some parts, and I help my readers with more information, at the same time satisfying the requirements of the CC license, with the following statement:
The most attractive items on our blogpost, however, and the most valuable, are the images from the Special Collections. Here, there is some ambiguity between the Creative Commons License of the blog and our normal procedure for providing images on request. The best way to sort through this ambiguity is to look at the different ways of obtaining images and their different uses.
Readers are welcome to request images from our collections, which we are happy to provide if possible. If they wish to include those images in a publication, this is usually straightforward as long as the item is in the public domain, that is, old enough so that copyright restrictions do not apply. Otherwise, readers may need to obtain permission from the owner of those rights. Discovering who owns those rights is not always straightforward, and may be a significant research project.
When we supply an image, which we can provide in a higher-resolution format than that on our blog, we also provide an agreement, signed by us and by the requestor. This agreement includes the required statement to be included in the publication, as follows:
Reproduced from the original held by the Department of Special Collections of the Hesburgh Libraries of the University of Notre Dame.
Let’s imagine you are writing about the famous Edgeworth family of Ireland and you happened upon our blogpost describing the family’s album of drawings. You might take an image from our blogpost and cite the blog appropriately, thus satisfying the conditions of the CC license.
But you might also contact us, discuss the publication with the curator, and discover that another image from the book is even more appropriate for the intended publication, or that the image in the blog is a cropped version of a larger image that is available. We could then provide you with high-resolution images as well as the Agreement for Publication of Reproductions from Materials held by the Hesburgh Libraries of Notre Dame.
We are happy to announce that Hesburgh Libraries has just acquired a very rare first edition, Bernardo Sartolo’s El Eximio Doctor y Venerable Padre Francisco Suarez (Salamanca, 1693), a biography of the highly influential early modern Spanish philosopher and theologian, Francisco Suarez (1548-1617). Suarez was a leader of the “Second Scholastic” period, which revitalized philosophical and theological thought in the sixteenth and seventeenth centuries within the tradition of Thomas Aquinas, Duns Scotus and other medieval scholastics. Bernardo Sartolo (1654-1700) was a well known Spanish Jesuit and author.
A second edition of this title followed in 1731.
While a small number of copies of this edition may be found in libraries in Spain, we have located only two other copies in North American libraries.
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