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.
New to our collection is a very nice bound volume Fáinne an Lae, A Weekly Bilingual Newspaper for the Advancement of the Irish Language. Páipéar Seachtmhaine Dá Theanga chum Gaedhilge do Chur ar Aghaidh. Vol. 1, no. 1, January 8th, 1898 to the last volume, Vol. 5, no. 134, July 28th, 1900.
This pioneering work was taken on by printer Bernard Doyle (Brian Ó Dubhghaill), who owned and edited the newspaper, in cooperation with Conradh na Gaeilge (the Gaelic League).
Differences between the owner and Conradh na Gaeilge developed, and eventually Conradh na Gaeilge founded their own paper, An Claidheamh Soluis, which replaced Fáinne an Lae in 1900. Further information on the intertwined history of the two newspapers may be read in Fáinne an Lae agus an Athbheochan, 1898-1900, by Caoilfhionn Nic Pháidín (1998)
When this handsome volume arrived, we began to explore it, examining the content of the first issue (editorial on the need to revive the Irish language, summaries of Irish and overseas news items, and news of the Irish language and of the Gaelic League), but we soon became engrossed in the advertisements on the back page of each issue.
While most advertisements are in English, some are written in Irish, including this one from Madigan Brothers, tea merchants, of Henry Street, Dublin.
Tá tae “thar barr” ag Muintir Mhadagháin. (The Madigan family’s tea is superlative). The price of a pound of their tea ranges from 1/4 (one shilling and four pence) to two shillings.
A barber advertises his services — one wonders if the conversation in 180 Townsend Street was often in Irish, and how successful this ad was in bringing an Irish-speaking clientele. Surely he was not the only Irish-speaking barber in all of Ireland, but the claim might refer to Dublin city center.
As we might expect, many advertisements were directed not only to Irish language enthusiasts, but to those who supported Irish industry. In the spirit of Douglas Hyde’s groundbreaking essay, ‘The Necessity for De-Anglicising Ireland’ (1892), calling for Irish people to embrace Irish products as well as Irish culture and language, the advertisements promote Irish handkerchiefs, clothes, jewellery, whiskey and books.
Bernard Doyle’s biography in ainm.ie tells us that he was involved in the planning of centenary commemoration events for the 1798 Rising, and so it isn’t surprising to find an ad for ’98 commemorative items in his paper. Irish poplin, the material noted here for ties, sashes, and the Wolfe Tone badges, is a silk fabric that was woven in Dublin since the since the seventeenth century.
This Belfast jeweller advertises brooches complete with Celtic cross, harp, and what looks like a round tower.
Christmas cards with Irish language greetings, ‘the latest novelty’ are advertised below Tierney’s ad for rented china, glass and delph. Delph, or delf, a word rarely heard in America, is a common term in Ireland for earthenware dishes, cups, plates etc.
Kelly Brothers, above right, advertise their large stock of wine, but only as a footnote to their altar wine.
Having read and enjoyed the advertisements, we will now send the volume for cataloging, and look forward to making it available for students and visitors.
In honor of Juneteenth, the annual celebration of emancipation by African Americans following the Civil War, RBSC offers this new acquisition, a pamphlet by an African American minister who argued fervently during the late 1940s against states that restricted African Americans’ access to the polls. His message resonates today, as currently bills are rolling through state legislatures across the nation to regulate voting and reshape the franchise.
The Reverend Doctor Willis J. Winston (1877-1949) published this pamphlet, Disfranchisement Makes Subject Citizens Targets for the Mob and Disarms them in the Courts of Justice, sometime between 1947 and 1949. (The dates are inferred from references to aspects of the Truman Doctrine, introduced by the president in March 1947.) Winston was minister at the New Metropolitan Baptist Church in Baltimore, a position he had held since 1940 when the congregation formed. Before that he held a pulpit at the Wayland Baptist Church, also in Baltimore, from 1909. In the 1920s and 1930s Winston also served as president of two universities—Clayton-Williams University in Baltimore and Northern University in Long Branch, New Jersey.
Details earlier in his career as an outspoken leader for civil rights are scant but illuminating. In August 1932, a few months before the presidential election in which Franklin Delano Roosevelt defeated Herbert Hoover in the depths of the Great Depression, Winston gave the nominating speech for a fellow minister, Rev. Thomas S. Harten, at a mass meeting in Brooklyn sponsored by the Roosevelt for President Club. Harten ran as a Democrat for nomination as Congressman-at-Large for New York. (He did not gain the nomination.) By the time Winston denounced racial injustice in the late 1940s, however, he had become disillusioned with the Democratic party and urged his audience to remain within the “temple of Colored Republicanism” (p. 12) built by generations of African Americans.
By the late 1940s Winston’s disillusionment with FDR, Harry Truman, and the Democratic party was grounded in his experience with these administrations’ unfair racial policies. During the 1930s Roosevelt’s New Deal programs excluded most African Americans. After World War II, Truman was largely ineffectual in stemming a surge of violence targeted toward returning African American veterans, and he was indifferent to more general problems of segregation and disfranchisement. This pamphlet, which Winston probably developed out of a speech or sermon, was part of a rising tide of African American activism against racist attacks in the years immediately following the war that called on Truman to act.
Winston placed the responsibility to stop white violence against African Americans, specifically African American veterans, squarely on the federal government. “O, Federal Government, the Negro’s blood shall be required at your hand and shall be upon your head. This is the only country where men are tied to the stake and burned. . . . How long will this country’s flag fail to defend its defenders?” (p. 9)
Winston focused on African Americans’ persistent lack of rights—their disfranchisement, exclusion from jury service, and prejudice from the bench—which he connected to economic and class prejudice, and to physical attacks against African Americans. “Disfranchisement,” Winston declared, “makes subject-citizens objects of scorn.” (p. 6) For example, “[w]e are denied the rights to sit as jury in the courts of nearly every State, enconsequence of which our person and property are subject, the former to every species of violence and insult, and the latter to fraud and spoilation without any redress.” (p. 8) The right to vote, he argued, must be restored to African Americans for their rights to be respected. “We are living in a country almost half slave and half free, and these barriers which have humiliated the race, and built walls of caste and class must be torn down, and the best way to tear them down, is with the ballot.” (p. 14)
By February 1948 Truman sent a list of civil rights recommendations to Congress— for strengthening the protection of civil rights, a congressional anti-lynching bill, an end to poll taxes, federal protection for voting in national elections, and an end to segregation—nearly all of the points Winston raised. Congress, however, took no action on these reforms. In response, Truman focused on a smaller, but significant goal to desegregate the military, which he successfully began later in 1948 by executive order. Winston dedicated his publication to his father, Philip Winston, a Virginian and a farm worker who probably never learned to read or write. The minister honored the sacrifices his father had made that allowed his son, as well as his other children, to become educated. Winston’s burial stone, raised by his congregation, students, and widow, likewise memorialized Winston for his character, kindness, and self-sacrifice.
In honor of Memorial Day, we offer a new acquisition that is part of RBSC’s extensive American Civil War collection.
In the early months of the Civil War (1861-1865) an artist from Pennsylvania caricatured Jefferson Davis, the new president of the Confederate States of America. The cartoon, which was published and distributed as a poster, was titled “Jeff. Davis Going to War.” and “Jeff. Returning from War.”
Hesburgh Libraries recently acquired a variation on this cartoon, which includes visual and textual embellishments the original design lacked. It was created and published by E. B. and E. C. Kellogg of Harford, Connecticut and George Witing of New York City, probably not later than 1862.
The two cartoons’ common element is their topsy-turvy metamorphic style. Metamorphic portraits are images composed from other, sometimes unexpected, items, which produces an optical illusion effect. Viewed one way Davis appears as an impossibly mustachioed man in fancy military dress. Rotating the print 180 degrees reveals a new message and image. The original 1861 cartoon’s caption, “Jeff. returning from War,” is accompanied by an image of a donkey. Davis’ mustache is transformed into the animal’s long ears.
In the version held by Hesburgh Libraries, Davis is not identified by name in the print; instead, his name was stenciled (not printed) outside the print’s margin, indicating that it might have been added later. Other extant copies of this print differ from our copy by having captions printed just below the central image: “Jeff. Rampant” and “Jeff. Subdued,” or have Davis’ name printed (rather than stenciled) in the margin. Hesburgh Libraries’ copy, like other surviving copies, is hand-colored and includes poetry verses and illustrations, both of which elaborate on the central metamorphic image of Davis as a warrior / Davis as an ass. The verses read:
War. With lion heart and frantic mien, The warrior seeks the battle scene. To risk his precious blood and fight For glory and his vaunted right.
Peace. But when he hears the cannon roar, And views the dying in his gore, His courage fails and then alas! He homeward travels like an ass.
E.B. and E.C. Kellogg of Hartford, Connecticut and their New York agent, George Whiting (also spelled Witing), published this print in 1861 or 1862. The Kellogg brothers Edmund Burke and Elijah Chapman headed an important lithographic printing company during the middle decades of the nineteenth century. Lithography was, in the 1840s when the Kellogg’s established their business, still a relatively new method in the United States for making prints. Artists drew their work onto soft stone which then could be inked and impressed onto paper. The relative ease of drawing on stone and the durability of the lithographs in the printing process made such prints more cost-effective than steel or copperplate engravings. The Kelloggs were artists as well as printers and their shop produced hundreds of beautifully worked images that were affordable and popular for many decades during the nineteenth century.
This rare, possibly unique Civil War print documents public opinion about the incapacity of the leader of the new Confederate States of America early in the war.
During June and July the blog will shift to a summer posting schedule, with posts every other Monday in June and Julyrather than every week. We will resume weekly publication August 2nd.
Kilkenny, the home of an annual international arts festival, has a long history as a cultural city. Ask About Ireland, the Irish libraries and museums’ website of cultural and historical information for Irish students, features a page on Kilkenny Theatre, describing this Private Theatre as follows:
During the late 1700s, it became very fashionable for wealthy people to have private theatricals or plays performed at their houses. The popularity of this led to the formation of amateur acting companies, such as the one formed by Sir Richard Power in Kilfane. This company became so successful that it opened a public theatre in Kilkenny in 1802 called The Athenaeum. Most of its profits were donated to charitable organizations in the area.
The introduction discusses the history of theatrical activities in the area prior to the formation of the Theatre, during the years when plays were performed in the country homes of various landed families: “…about the end of the year 1774, a taste for Dramatic amusements was very prevalent in the County of Kilkenny. Plays were got up at Knocktopher, Farmley, and Kilfane, the Seats of the late Sir Hercules Langrishe, Mr. Henry Flood, of Parliamentary celebrity, and Mr. Gervais Parker Bushe … Mr. Henry Grattan … was a member of the Theatrical Society, which passed from one elegant and hospitable Mansion to another, for the purpose of enjoying their classic recreations: a little strolling community, of no mean talents, or ordinary pretentions.”
Each chapter provides the programs for the season, and also the text of the prologue and other commentary, for example an account of reviews or of visitors. The prologue shown above takes aim at critics of the theatre, including, apparently, The Globe of London:
But merit will have foes. Amus’d we find We’ve whet the spleen of some malignant mind, Who swells ouf fame, when he would wound and probe Which, grateful for his labours, fill *The Globe.
Our copy is elegantly bound, and is a great example of the craft of an Irish bookbinder. The bookseller describes it thus:
Contemporary full burgundy morocco. Covers with double gilt frame, blind stamped Greek-key and acanthus rolls, ‘Gervase Bushe / Glencairne Abbey’ in gilt on upper cover. Spine divided into six panels by five raised bands, title in gilt direct in the second, the remainder tooled with a gilt floral device. Armorial bookplate of Benjamin John Plunket on front pastedown.
This book is from the library of Benjamin John Plunket, and bears his bookplate. The Hesburgh Libraries acquired it this year by purchase from Irish bookseller, Éamonn de Búrca.
We recently acquired a manuscript German Catholic prayer book, made in Pennsylvania in 1799. Following is a short description of what we know about this particular manuscript book, and a comparison with a printed German Catholic prayer book that was published in Baltimore around the same time (1795).
Kary, Simon. Manuscript on paper, in German. Catholic prayer book. Pennsylvania, 1799. 136 pp. Original block-printed wrappers preserved inside; early inked annotations in German on inside of original front wrapper and elsewhere.
This beautiful manuscript’s opening page describes its contents:
…sich befinden in Andachtübung Gott deß Morgens, und Abends, bey den Heiligen Meß, Beicht und Kommunion Gebettern zu sprechen. Wie auch unterschiedliche Getbetter zu Christo, und Maria, auf die fürnehmsten FestTage deß Jahrs. Und auch Gebetter zu dem Heiligen Gottes zu finden sein. Zu grössern Ehr und Seelen Trost. Geschrieben worden von dem Simon Kary im Jahr 1799.
..they are [for] devotional practice to pray to God in the morning and in the evening, at the Holy Mass, confession and communion prayers. As well as different prayers for Christ and Mary on the most noble feast days of the year. And prayers to the Holy of God can also be found. To greater honor and consolation to souls. Written by Simon Kary in 1799
Simon Kary wrote his prayer book in the style that was current in the “Pennsylvania Dutch” region, a typical German-American fraktur style, including beautiful floral decorations and lettering. The 136-page manuscript even has its original block-printed paper wrappers, which shows that people took some care of it for over 220 years. The small book certainly had use, as smudges, dirt, oil, and handwritten additions attest. Perhaps most poignant is the inscription from a 19th c. owner opposite the manuscript title page, which reads in translation: “Forget not your father and your mother, for they have died. My most honored father died on 17th March in the year of the Lord [1]784. My beloved mother died on 6th December in the year of the Lord [1]801. The 14th November in the year of the Lord [1]803. M.S. in the sign of the fish.”
Who owned this unique prayer book? First, Simon Kary in 1799; then “M.S.,” who added the note about parents inside the front wrapper by 1803; later there is an early-19th-century ownership signature of “Anna Holzinger” on the title-page, and a pencil signature of “Theresa” in the lower margin of the title page. It would be hard to tell the particular story of this manuscript prayer book with only these clues, but it is an exemplar of a tradition of writing.
Our bookseller notes that German-American Catholic fraktur prayer books are rare but not unknown; there is a nearly contemporary example in the renowned collection of fraktur at the Free Library of Philadelphia, which contains a “Himmlischer Palm Zweig Worinen die Auserlesene Morgen Abend Auch Beicht und Kommunion Wie auch zum H. Sakrament In Christo und seinen Leiden, wie auch zur der H. Mutter Gottes, 1787” (item no: frkm064000).
In 1799 the German population in the U.S. is estimated to have been between 85,000 and 100,000 individuals, the vast majority being Protestants of one stripe or another. German Catholics were a very small minority, and concentrated in Pennsylvania. A 1757 count of Catholics in Pennsylvania, both Irish and Germans, compiled from several sources, totalled only 1365 people. Pennsylvania German Catholics were served first by Jesuits sent from Maryland, where half the population was Catholic. German Jesuit missionaries established the mission of The Sacred Heart at Conewago (circa 1720) and Father Schneider’s mission church in Goshenhoppen (circa 1740). There was also a tradition of fraktur birth and baptismal certificates among Protestants and Catholics in this era. Nevertheless, the Kary prayer book now in the Hesburgh Library is exceptionally rare.
Our bookseller, Philadelphia Rare Books & Manuscripts Company, stated that “There were no German-language Catholic prayer books published in the U.S. until the 19th century, so those wishing to have one before then had to have a bookstore import it or engender one in manuscript.”
Catholisches Gebät-Buch. Baltimore: Samuel Saur, 1795.
Rare Books Extra Small BX 2184 .C37 1795
However, we have a fine example of a German Catholic prayer book, printed in Baltimore in 1795 by Samuel Saur (1767-1820). Saur was a grandson of the Philadelphia (Germantown) printer Christopher Sauer (also Sower), famous for printing the whole bible in German in 1743. That 1743 bible was the translation of Martin Luther, and the Sauers were not Catholics. Printers such as the Irish immigrant Mathew Carey (arriving in Philadelphia in the 1780s) and later generations of Sauers, printed all manner of Catholic, Protestant, and secular materials, in a number of languages.
Samuel Sauer began his working life in Germantown, but eventually moved to Baltimore, where he advertised his unique-to-the-city skills of printing in English and German. One of his early Baltimore imprints was the Catholisches Gebät-Buch, published the year he set up shop in the city. Over the course of his 25 years in Baltimore, Saur printed a number of Catholic titles in German, as well as many Pietist works, almanacs, and newspapers. Certainly his location in Catholic Baltimore gave him the commissions for things Catholic, and the relative proximity of Baltimore to Pennsylvania gave him access to most of the German readers in the U.S.
The Simon Kary German prayer book of 1799 likely represents the middle to end of the era of the self-made manuscript for Catholic devotional purposes, while the Catholisches Gebät-Buch of Samuel Saur shows the arc of the German language printers accommodating the differing religious affiliations of the German immigrants, in order to make a living. There remain many questions to ask about the particular prayers contained in these two works, and questions about their Catholic readers.
Thanks to the Philadelphia Rare Books & Manuscripts proprietors for sharing their research with us.
Hesburgh Libraries has recently acquired an interesting example of early modern French humanist scholarship, Jacques Lefevre d’Etaples’ Iacobi Fabris Stapulensis De Maria Magdalena, & triduo Christi disceptatio (Hagenoae, 1518). In this work, Lefevre d’Etaples (c. 1455-c. 1536) contends that Mary Magdalene, Mary the sister of Lazarus, and the penitent woman who anointed Christ’s feet were three different women, an assertion that went against popular tradition up to that point.
While many scholastic theologians and traditionalists feared the questioning of such traditional beliefs posed a danger to the faith, Lefevre and other humanists believed that the real danger was in allowing ill-founded legends to corrupt authentic faith and piety and prevented the reform of belief and practice that was needed in the church.
We have identified only two other physical copies of this second edition held by North American libraries.
James Gillray’s New Morality (1798) is a loaded work from one of England’s greatest caricaturists at the height of his powers. The eighteenth-century had witnessed a flowering of both English art generally (with, for example, the establishment of the Royal Academy of Arts in 1768), and caricature specifically, especially in the work of Gillray’s predecessor, William Hogarth (1697 – 1764; for an example in RBSC, see Hogarth’s illustrations for Hudibras, below), although some care should be taken with terminology. Hogarth was concerned enough by the slight implied by “caricature,” that he created a print in 1743, “Characters and Caricaturas,” to emphasis his separation from the latter style. As the editors of the Public Domain Review write, “for Hogarth the comic character face, with its subtle exploration of an individual’s human nature, was vastly superior to the gross formal exaggerations of the grotesque caricature.”
Comic grotesquery would remain controversial, but it provided a powerful vehicle for visual expression, and its exaggeration need not imply a lack of technical mastery. Gillray was an early member of the Royal Academy (admitted April, 1778), and during “a sabbatical” from satirical work in 1783-85, he produced capable, non-satiric prints ranging “from nostalgic pastoral illustrations to ‘eyewitness’ reconstructions of celebrated marine disasters” for Robert Wilkinson” (Hill xx). His failure to “secure commissions” from Benjamin West and John Boydell (an example of whose famous Shakespeare illustration commissions, featured in the RBSC’s “Constructing Shakespeare” Spotlight Exhibit in 2016, can be found in RBSC holdings Graphic Illustrations and A Collection of Prints), helped determine his future direction; by “the early nineties Gillray finally decided to devote himself fully to the profession of caricature” (Hill xxi). Although his earlier “commercial failure was absolute and ignominious, yet it is paradoxical that his laborious hours cutting and notching with his engraver’s burin and stippling tools should have immeasurably strengthened his hand as a caricaturist” (Godfrey 15). Nor was capturing the exaggerated likenesses a trivial exercise. Without the benefit of willing models, let alone photographs, artists had to hunt “on big game safaris in the wilds of Westminster” and memorize faces from afar – “Earl Spencer, when warned decades later that there was a caricaturist in the gallery of the House of Lords, shrank on the front bench and ‘sat huddled-up [with his] face and beard in his knees’” (Hill x).
By the time Gillray produced The New Morality, in 1798, he was making some of his “most artistically brilliant and inventive images” (Hallett 36). He had also settled down from the pose of “a detached, cynical ‘hired gun,’ concealing any actual political convictions beneath a veil of ambivalence and irony” to a closer apparent alignment with the Tory government, which some allege was stirred by “a secret annual pension of £200” from 1797-1801 (Hill xxii and Hallett 35). Indeed, The New Morality was commissioned for the Anti-Jacobin Magazine (though also issued on its own) to go along with the poetical “New Morality” of George Canning, politician and eventual prime minister in 1827. The imputation of bribery was a detractor and source of embarrassment for some critics, though Gillray’s sympathies had started to manifest some years before the pension.
The allegorical density of The New Morality makes the image ripe for close and detailed analysis – an intense engagement supported by the magnifying glass of high resolution scanning at RBSC. The bookseller, Bernard Quaritch Ltd, describes the tableau thus:
On the right of the print is Lépaux, a member of the French Directory who had given prominence to Paine’s Theophilanthropic sect, preaching from a stool and attended on his dais by grotesque Jacobin creatures, while behind him are the monstrous embodiments of Justice, Philanthropy (devouring the globe) and Rousseauian Sensibility. Prostrated immediately before Lépaux are the two ass-headed figures of Coleridge and Southey, clutching their works, behind whom is seen the ‘Cornucopia of Ignorance’ and a flowerpot of plants resembling Jacobin hats with cockades. Out of the water rolls the monstrous Leviathan, resembling the misled Duke of Bedford (he has a fishhook through his nose), on whose neck rides the filthy Thelwall; on his back are Fox, Tierney and Nichols, waving their red bonnets[.] Emerging from the waves behind the Duke are diminutive sea-monsters and horned creatures clutching their works, while in the sky fly five grotesque birds, all representing various political radicals. In the foreground is a train of monsters: Paine as a crocodile (crying proverbial tears); Holcroft as a dwarfish figure in spectacles and leg-braces (Southey thought the likeness to be accurate); Godwin as an ass reading his Political Justice; and a snake representing David Williams, founder of the Royal Literary Fund.
(N.B. The acquisition of Gillray’s New Morality at RBSC coincides with the acquisition of a number of books written by “the filthy Thelwall”; RBSC’s holdings of Thelwall can be found here). The image’s breathless and baroque movement across a vast cultural landscape of major and minor political, philosophical, and poetical figures is a visceral reminder that a highly charged, partisan news media is hardly a twenty-first century invention. Graphical satires “functioned as powerful supplements to, and interventions in, the predominantly textual sphere of political journalism and printed social commentary [… in which newspapers and journals] were frequently subsidised [sic] by either the government or the opposition, and consequently functioned as propagandist mouthpieces for their policies” (Hallett 35).
The physical qualities of the print are noteworthy in their own right. While the plate was designed for mass printing, the print itself bears witness to bespoke treatment in its coloration. According to Draper Hill, “individual copperplate etchings, available plain or exquisitely colored by hand, were collector’s items from the moment of issue,” and perhaps most interesting, we “know nothing” of Gillray’s “colorists; presumably they were teams of extremely accomplished ladies working in relays” for the female printseller Hannah Humphrey, at whose residence Gillray lodged (ix, xi). Ironically, Gillray’s “technical wizardry” with his engraving tools “would be concealed by the bright hand colouring which became the norm for a published print” (Godfrey 15). Nevertheless, the colorized prints bear witness to a partnership with artisan labor, rendering each one a unique production.
Works Cited
Godfrey, Richard T. “Introduction.” James Gillray: The Art of Caricature, Tate Gallery Publishing, 2001, pp. 11–21, 38.
Hallett, Mark. “James Gillray and the Language of Graphic Satire.” James Gillray: The Art of Caricature, Tate Gallery Publishing, 2001, pp. 23–37, 39.
Hill, Draper, editor. The Satirical Etchings of James Gillray. Dover Publications, 1976.
Fontenoy. “Revenge! Remember Limerick. – Dash down the Sassenagh.” Colored lithograph. J. D. Reigh. Dublin: Printed by Tomsohn & Wogan. Supplement to the Christmas number of the Shamrock, 1886.
The above illustration depicts the oft-described reversal in the Battle of Fontenoy in 1745, from the French Army’s almost inevitable defeat to a decisive win. At a point when the battle between the French and the Allied coalition of English, French and Hanoverian troops was almost over for the French, a line of Irish regiments advanced.
Accounts of the battle claim that the Irish Colonel Lally shouted “Cuimhnidh ar Luimneach agus ar feall na Sasanach!” And that this cry was repeated down the ranks. “Remember Limerick and the treachery of the English” is a reference to the Treaty of Limerick of 1691, broken by the English not long after it was made.
This print, new to our collection, is by Irish artist and cartoonist John Dooley Reigh (1851-1914) who contributed illustrations to periodicals such as The United Irishman, Shamrock, Zoz, and others. As we add this print to our collection, we note that it is not our only illustration celebrating that battle, and indeed, were we to explore our collections, we would find many accounts and references to the Irish Brigade at the Battle of Fontenoy.
We select two examples to display here, an American print and a broadside ballad.
The print shown below, also from the 1880s, was produced by Kurz and Allison of Chicago. In this illustration the military leaders are less prominent than the fighting men, and the tattered green flag with the Irish harp emblem is prominent.
Battle of Fontenoy. Chicago: Kurz and Allison, circa 1886.
Elsewhere, we have an example of the Battle of Fontenoy as recounted in nineteenth-century Ireland in our the Broadside Ballads collection. “Fontenoy” by Thomas Davis introduces the Irishmen’s advance with a summary of the wrongs inflicted by the English:
… How fierce the look these exiles wear, who’re wont to be so gay, The treasured wrongs of fifty years are in their hearts to-day— The treaty broken, ere the ink wherewith ’twas writ could dry, Their plundered homes, their ruined shrines, their women’s parting cry, Their priesthood hunted down like wolves, their country overthrown— Each looks as if revenge for all were staked on him alone On Fontenoy, on Fontenoy, nor ever yet elsewhere, Rushed on to fight a nobler band than these proud exiles were. …
Hesburgh Libraries has recently acquired an important early history of the Council of Constance (1414-1418), Johannes Stumpf’s Des grossen gemeinen Conciiliums zu Costentz gehalten (Zurich, 1541). The main purpose of this ecumenical council was to end the papal schism which followed in the aftermath of the end of the papacy’s extended removal to Avignon, France (1309-1377). The Council successfully ended this crisis by electing Pope Martin V in November 1417.
Another important result of the Council was the condemnation of Jan Hus (c. 1372-1415), the Czech reformer who was clearly influenced by the 14th-century English dissident, John Wycliffe. Hus attacked the moral failings of the clergy and questioned church teachings on a number of theological topics, including the Eucharist and the practice of granting Indulgences. This work examines his career extensively and reproduces many of his letters, as well as a number of contemporary accounts of the Council. It concludes with an exhaustive list of all those involved in the various conciliar sessions.
We have identified only six other North American library holdings of this title.
Forty years ago Solidarity (Solidarność) was born in Poland. It became the first Soviet bloc’s independent self-governing trade union and the seat of Polish opposition during the 1980s.
The Hesburgh Libraries recently acquired a Solidarity ephemera collection (MSE/REE 0041) documenting a wide range of activities carried out by Solidarity leaders and supporters. The represented materials include samizdat (unofficial self-published and distributed) books, posters, broadsides, and handbills. For the most part, these were produced in response to specific events, often by hand on poor quality paper, and circulated in small quantities at great risk to their authors, distributors, and readers. The collection captures such inherent qualities of the Solidarity movement as spontaneity, commitment to democratic values, and sacrifices of the Polish people in their struggle for civic and political freedoms.
Owsiński, J. M., Fedorowicz, Jacek, Starzyński, Wojciech, & Witwicki, Andrzej. (1984). Solidarność : 500 pierwszych dni.
This popular samizdat comic book tells the story of the Solidarity’s first 500 days beginning with a peaceful strike at the Lenin Shipyard in Gdansk in August 1980 and ending with the tragic events of December 1981, when the Polish government declared Martial Law and arrested many of its leaders and supporters. The movement continued underground until the fall of the communist regime in 1989.
The authors claim that all dialogues in the book represent fragments of actual conversations and speeches. On page 8, the book features events from “difficult January 1981”. Included here is an image of Pope John Paul II, with words of encouragement and support to the Solidarity members, following his meeting with the Solidarity leader Lech Wałęsa in Rome on January 15, 1981.
Photograph of the Solidarity leader Lech Wałęsa (on the right) with two Solidarity Catholic priests, Father Jerzy Popiełuszko (in the middle) and Father Henryk Jankowski (on the left), November 1980.
This self-published booklet reproduces photographs by Adam Bujak, Stanisław Markowski, Andrzej Stawiarski, and Jerzy Szot depicting the funeral and protest marches following the murder of the Solidarity priest Father Jerzy Popiełuszko (1947-1984). He was kidnapped and savagely murdered by agents of the Polish Security Service, and has since been recognized a martyr by the Catholic Church. The booklet also reproduces Pope John Paul II’s words on the death of Fr. Popiełuszko.
This small hand-made handbill (7 x10 cm) features an image of the popular Solidarity leader Lech Wałęsa with an anchor as a symbol of strength, and the word razem (“together”). 1980.
This small hand-made handbill (10 X 14 cm) is one of the earliest versions of the Solidarity logo with a national red and white Polish flag on the letter “N”, denoting “national” unity. Designed by artist Jerzy Janiszewski in August 1980, the Solidarity logo was quickly adopted by the movement members and sympathizers and used on banners, posters, handbills, and graffiti during demonstrations, strikes, and protests. The logo became a powerful symbol of the Solidarity movement. 1980.
These small samizdat handbills (7 x 10 cm) were published and distributed by Solidarity with calls for boycotting (“not to vote” in) communist elections. Elections in communist Poland were undemocratic and manipulated by the ruling totalitarian government. Circa 1980.
