On Jon’s Desk: Vapor Trails: 1949, 191st Fighter Squadron


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“Dedicated to the officers and men of the Utah Air National Guard whose past accomplishments, sincere endeavor, and esprit de corps have been an inspiration to all air units and with whom it has been our privilege to serve.”

Title: Vapor Trails: 1949, 191st Fighter Squadron

Author: Utah Air National Guard

Published: Salt Lake City: Mercury Publishing Co., 1949

Call Number: xUA489 V37 1949






“It is with the feeling of pride that I take this opportunity to commend all members of the 191st Fighter Squadron and its allied units for the outstanding records achieved in the past three years. Your ratings of ‘Superior’ and the results of your Operational Readiness Tests, indicate that you are one of the outstanding air units of the United States. I salute you as a Utah National Guard unit, that fully merits the confidence of the people of our state.”

– Brigadier General J. Wallace West, The Adjutant General (Commanding Officer) of the Utah National Guard, page five of Vapor trails: 1949, 191st Fighter Squadron

“I am proud, as you yourselves are proud, to have been a part of this organization which has made such an enviable record in its short history. I congratulate all of you, whether your job is on the ground or in the air, on your contribution to the work that has made the Utah Air National Guard the outstanding air unit it is today.”

– Lieutenant Colonel Alma G. Winn, Commanding Officer, 191st Fighter Squadron (1949)

“Organized as a tactical unit prepared to implement the regular Air Force in time of emergency, the 191st Fighter Squadron, after several months of extensive planning and preparation, was federally recognized November 18th, 1946. In its infancy, the squadron was commanded by Lt. Col. Jack J. Oberhansly who was later succeeded by the unit’s present commander, Lt. Col. Alma G. Winn. In its brief but colorful history, the squadron has grown from a complement of fifty-six officers and enlisted men to its present strength of three hundred and fifty – over ninety-seven percent of its authorized personnel. Based at Salt Lake’s Municipal Airport, the squadron began recruiting men from all communities in a widespread vicinity.”

“The first aircraft arrived on the base the 23rd of December, 1946. In the ensuing five months additional aircraft were received and by the 4th of June, 1947 the unit had all its planes and both Utility Flight and the Fighter Squadron were in full operation. The squadron now had twenty-six F-51s, two C-47s, four B-26s, and four T-6s. With the advent of the aircraft, recognition of the Air Guard by the public became evident and a marked increase in morale and interest was indicated by all members of the organization. The roar of the planes overhead became commonplace to the citizenry of surrounding towns and cities as the squadron’s fighters streaked across the skys in successive flights. Pilots, crew chiefs, armorers, radio men – needed technicians and rated airmen were attached from the ranks of the ex-servicemen. Untrained recruits were enlisted and classified in “on-the-job-training” status, practical and classroom instruction was initiated and the training program gathered momentum.”

“During the nationwide “Operation 88, 888,” the unit exemplified itself in procurement of personnel. Detachment “C,” 244th Air Service Group, won national acclaim in recruiting and received a bronze plague [sic] from the National Guard Bureau for its efforts.”

“Publicity was received by the organization in its beginning. ‘Utah Air National Guard Unit to Hold Exhibit,’ ‘Air Guard Group to Conduct Enlistment Drive,’ ‘Guard Squadron Aids in Feeding and Rescue of Livestock,’ and numerous other articles began to appear in local and national publications. Such activities and accomplishments soon established the 191st Fighter Squadron as one of the outstanding units of the Air National Guard.”

“The first building used by the Air Guard was the old Army hangar at the Salt Lake Municipal Airport. This structure was shared with an Airline and the arrangement proved very unsatisfactory due to the influx of men and equipment which could not be properly housed. Although this condition appeared to reduce efficient training and operations, the organization continued to progress. A new area, formerly part of the Salt Lake Army Air Base and located at the northern end of the airport, was allotted to the unit. A modern hangar and adjoining shop and supply buildings were constructed. Barracks, classrooms, mess hall and supply warehouses, long vacated, were renovated and prepared for use. The new area flourished and prospered until all needed facilities were available for squadron use.”

“The squadron has participated in three summer encampments since its activation. In 1947 the units were ordered to their first fifteen day tour of duty at their home station. Summer Camp in 1948 again found the squadron operating from their home base for a fifteen day period. During the summer of 1949, all units were flown to Victorville Air Force Base, California, for joint operations with units from California and Nevada under command of the 61st Fighter Wing. These summer camps were the “proving grounds” of the training and experience received during months of Monday night drill periods.”

“As the pages of this book are turned, the story of the squadron, its accomplishments and achievements, its work and its pleasures, its heartaches and its laughter, will be found. Reminisce these three years past, Air Guard, and resolve to maintain and fulfill the responsibilities which are yours to the citizens of the United States.”

– from “The Organization – Its History” (pages ten and eleven) of Vapor Trails: 1949, 191st Fighter Squadron

~ Contributed by Jon Bingham, Rare Books Curator

Painting the Cities Red


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“All for the People and all Through the People” — Programma

Revolution had been bleeding red on the tongues of Russian citizens for a least a decade before the fateful Autumn of 1917 when the Bolsheviks seized power from Tsar Nicholas II, ending the 300 year monarchy of the Romanov family. Through a series of unanticipated events – seeming impossible and shockingly intertwined – the headstrong leftist Socialist revolutionaries took control of the Imperial government and captured the Winter Palace and became the world’s first socialist country. One hundred years later, we remember the Russian Revolution through the words of comrades, dissidents and descendants in a series of books found in our very own collection.

By the early 20th century another revolution had already swept across Europe, Asia and the United States. The industrial market was booming. Yet Imperial Russia found itself far behind in comparison to the surrounding, developing economies. In addition to newfound economic struggles, the country was becoming more difficult to govern as the population sprawled across 8.6 million square miles – nearly 1/6 of the earth’s landmass. Between the deadly winters and the barren soil, anyone outside the upper classes struggled to make a living and even struggled to live.

It was the contention between the different economic classes that became a fundamental component of Bolshevik strategy – aligning the proletariat with the peasantry to fight against the bourgeois leaders who controlled and exploited their working class citizens. Vladimir Lenin and Leon Trotsky, the founding fathers of the Russian revolution, organized and educated the masses, inspiring everyday people to stand up and fight for equality and human rights. During the year of revolt, an outline called “Programma” was printed in Odessa by the Social-Democratic Labour Party, detailing the social, political and economic issues at hand, and its method to finally reclaim the country for the people.

Trudovaia (narodno-sotsialisticheskaia) Partiia
Odessa: 1917
JN6598 T8 A12

“All citizens of Russia, without distinction of sex, preoccupation and disposition, should be equal before the law. In this way – a man and a woman, a Russian, a Pole, an Armenian, a Tatar, an Orthodox Jew, a Catholic, a Lutheran, a Mohammedan, an old believer, a stuntman – all should get the same rights …”

Unfortunately not all of Russia’s citizens were given the same opportunity to participate with the increasingly fashionable revolutionaries. In fact, of the 170 million people who lived in the vast territory, 3/4 had been labeled ‘peasants’ and most among them could not read. While the participation of the peasantry was crucial to overthrowing the Tsarist rule, many of these rural villagers suffered greatly in the coming months and years as dramatic changes in urban governments left their communities incredibly destabilized. Once Bolshevik power had been gained, it became quickly noticeable that the Revolution, according to both Lenin and Trotsky, would benefit neither the bourgeoisie nor the peasants of Russia – the rewards of Revolution were given solely to the working classes, and even then, at quite the cost.

Amid the riots and marches that had become common since February and March of 1917, writers and artists were compiling their own narratives about what was going on in the streets. Some were critical of the violence and looting. Maxim Gorky and Marina Tsvetaeva were two such writers who depicted the chaos of the ‘wine riots’ where the cities cellars were taken over by citizens and Bolsheviks alike. The Bolsheviks saw an enemy among their drunk comrades and “replied with machine-guns pouring lead into the bottles… [destroying] three million rubles’ worth of vintage in the vaults of the winter palace.” Tsvetaeva, who changed allegiances over time, was concerned over the newfound ‘freedom’ and her poems often reflected musings about humanity, growing mobs and the unstable political state. In her poem, “To Tsar, on Easter” Tsvetaeva addresses Tsar Nicholas II and imagines the fall of the Russian Empire. Just three months after her poem was written, the Tsar was forced to abdicate the throne, leaving power in the hands of a provisional government.

Poezija Revolutsiooni Moskvy
Il’ia Erenburg (1891-1967)
Berlin: 1922
PG3505 M7 P64

To Tsar, on Easter
Open, Open,
The gates of the tsar!
Darkness dimmed and poured out far.
With clean heat
Burns the altar –
Resurrect, Christ,
Yesterday’s tsar!

Without glory fell
Two-headed eagle.
Tsar – you were wrong.

He’ll remember inheritance
Many more times –
Byzantine sacrilege
Of your clear eyes.

Your judges –
Lightning and wave!
Tsar! God sought
You, not men.

But now there’s Easter
In all the land,
Sleep in your village
With a calm mind,
Don’t dream of
The banners red.

Tsar! Descendants
And ancestors – sleep.
There is a knapsack since
A throne you won’t keep.
– April 1917 (Translated by Ilya Shambat)

Although power had been stripped from the Tsar, the revolution was far from over. It would not be until October that the Bolsheviks would officially seize power. Behind the front lines many writers and artists worked to help deliver the party’s propaganda. By 1917, Vladimir Mayakovsky, renowned Russian Futurist, had already been a major player of the socialist cause for ten years. Tied to the political left, the Futurists often contributed to underground journals and protests, but they had their own agenda: seeking to reject the symbolic and romantic ideas enforced by an imperial Russia. Rather than conform to the stringent structures of literature developed by their renowned predecessors, they proposed a return to the earth and the primeval spirit of the Russian language. In doing so, writers and artists collaborated to develop books of poetry written in a style they passionately declared as Zaum. In the immediate aftermath of the October Revolution, Mayakovsky wrote “Our March” – a reflection on the frenzy and madness that had been taking place. Mayakovsky’s and Tsvetaeva’s poems were both included in a small collection of Revolutionary poetry published in Berlin, 1922.

Our March
Let the squares ring to the tramp of revolt!
Lift your heads’ glorious mountain range higher!
We’ll cleanse all the cities around the world
With a flood even greater than Noah’s.

The days’ bull’s pied.
The years’ cart creaks.
Our god is speed.
Our heart’s drum beats.

Is our treasure, our gold not the loftiest thing?
Can we ever be stung by the wasp of a bullet?
Our weapon’s the songs that we sing.
Our voices are our gold bullion.

Lay yourself down, grass,
Cushion the days’ tread.
Rainbow, yoke the years’
Galloping steeds’ heads.

Look up! The skyful of stars is bored!
We weave our songs without the sky.
Hey, you there! Yes, you, Great Bear!
Demand we be taken to heaven alive.

Drink up the joy! Sing!
The veins’ spring’s sprung.
Heart! Fight! Ring!
Our breasts are the copper of kettledrums.
– December 1917 (Translated by James Womack)

With the Social-Democratic Labour Party officially in control, there was now the question of who among the party’s officials would take the role of leadership, Lenin or Trotsky. Leninism and Trotskyism became the two dominant perspectives of the socialist movement and, while similar in many ways, the debate between two caused major conflict within the party. Allegiances were made and votes were taken. Trotsky came before a Communist Party court, consisting of Lev Kamenev and Joseph Stalin, to defend his positions. In the end, Lenin would eventually take power in 1922, and Trotsky would be banished to exile yet again just five years later. During his ongoing split from the party, Trotsky’s commentary on the differences between ‘Leninism’ and ‘Trotskyism’ was published in Berlin, 1925. Written in two parts, Trotsky first details the fateful events of the October Revolution before giving his final response to the court. Ultimately, it was Stalin who arranged his assassination.

Trotskii pered sudom kommunisticheskoii partii: Uroki Oktiabria… Kamenev i Stalin. Leninizm ili trotskizm? Otvet Trotskomu
Leon Trotsky (1879-1940)
Berlin: 1925
DK265 T6 T73

Lenin had a different fate. While his reign over the country only lasted seven years, his influence over the people remained for much longer. He was the face of the Revolution, and subsequently, the face of freedom for many people. Unlike Stalin’s violent wrath, Lenin embodied a hope which, perhaps, is still sought-after to this day. Images of Lenin still remain throughout Russia and other Eastern European countries, and his revolutionary prowess even crossed the seas into countries such as Cuba. It could be argued that he has transcended the role of mere politician to a sort of religious icon. 100 years after the October Revolution, you can still visit his resting body, preserved in a massive mausoleum in Moscow – in a way, for the Russian people, he is ‘always alive.’ In a way, the Revolution is ongoing.

Vechno Zhivoi : fotoalʹbom
Egor Iakovlev. 1977
Moscow: 1977
DK254 L4 V43

Suggested Reading…

For the Voice
Vladimir Mayakovsky and El Lissitzky
PG3476 M3 D5713 2000

Inside the Rainbow : Russian children’s literature, 1920-35
Julian Rothenstein and Olga Budashevskaya
PG3190 I5 2013

1917 : Stories and Poems from the Russian Revolution
Boris Dralyuk
PG3213 A15 2016

Explodity: Sound, Image, and Word in Russian Futurist Book Art
Nancy Perloff
PG3065 F8 P47 2016

–Contributed by Lyuba Basin, Rare Books Assistant, known in these parts as “Golden Girl”

Book of the Week — Von er Lenhard Keiser ynn Byern vmb des euangelij…


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“Also mein allerliebster bruder, sterck dich ynn dem Hern und sey gestrost ynn seiner mechtigen krafft, auff das du erkennest, tragest, liebest, und lobest aus gutwilligem hertzen, den veterlichen willen Gottes. Du werdest ledig odder nicht. Das du aber solches vermogest zu ehren seines heyligen Evangelii, das wolle ynn dir wircken der Vater unsers Herrn Jhesu Christi, nach dem reichtumb seiner herlichen gnaden, der ein Vater ist der barmhertzickeit und ein Gott alles trosts.” — Martin Luther

So, my beloved brother, strengthen yourself in the Lord and be confident in His mighty strength so that you recognize, carry, love, and praise with a glad heart the fatherly will of God. You will be free or not. Because you had the ability to honor his holy gospel, the Father of our Lord Jesus Christ will produce in you, after the wealth of his glorious grace, the understanding that He is a merciful Father and a God of consolation. — Loose translation by Jon Bingham

Von er Lenhard Keiser ynn Byern vmb des Euangelij…
Martin Luther (1483-1546)
Wittemberg: Hans Lufft, 1528
First edition

Leonhard Kaiser (1480-1527) studied at Wittenberg. He spread Martin Luther’s message through letters and books that he sent to friends. While visiting his dying father in Raab (Upper Austria), in 1527, he was arrested, imprisoned and interrogated. Kaiser had been openly preaching Lutheran doctrine. Charges against him included teaching justification through faith alone and other heresies; including his disapproval of confession and other sacraments, freedom of will, purgatory, the invocation of saints and the power of the papacy.

While Kaiser was in prison, Luther sent him a letter of consolation. Kaiser was burned at the stake in Bavaria on August 16, 1527.

This volume contains Luther’s letter to Kaiser, and a preface and conclusion by Luther; and a letter from Elector John of Saxony to the Bishop of Passau appealing for clemency on Kaiser’s behalf. The author of the account of the martyrdom itself is unknown. Kaiser’s execution quickly became infamous. This text was reprinted nine times in quick succession.

The printer, Hans Lufft, printed the first complete edition of Luther’s Bible.

A woodcut title border by Georg Lemberger contains architectural elements, garlands, and cherubim.

Autumn’s End


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“…yours until the final ghosts
from darkened fires
rise like filaments
on the low blue-grey
edge of light and air,
to shine like music must,
momentarily, to the blind.”

Autumn’s End
Christopher Buckley
Lagniappe Press, 1992
PS3552 U339 A98 1992

Printed in October 1992 with 12 point Dante. The poem first appeared in “Hubbub,” Fall 1992. Edition of forty copies. Rare Books copy signed by the poet.

On Jon’s Desk: The Wonders of the Invisible World – New England, a Battle Ground of Demons and Lawyers


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“It has been a most usual thing for the bewitched Persons, at the same time the Spectres representing the Witches, troubled them, to be visited with Apparitions of Ghosts, pretending to have been Murdered by the Witches then represented. And sometimes the Confessions of the Witches afterwards acknowledged those very Murders, which these Apparitions charged upon them; altho’ they had never heard what Informations had been given by the Sufferers.”

– From chapter four (“The Tryal of Elizabeth How”) of The Wonders of the Invisible World

Title: The Wonders of the Invisible World, being an account of the tryals of several witches lately executed in New-England

Author: Cotton Mather (1663 – 1728)

Published: London: J. R. Smith, 1862

Call Number: BF1575 M38 1862

In the late seventeenth century a battle waged across New England. No, it wasn’t the French and Indian War. That one wouldn’t occur for another half century. This was a battle which became manifest in church sermons and in the court room. It wasn’t fought for land. Rather, souls were at stake. Demons were on the rampage, deploying witches in their evil attacks on righteous, Christian New Englanders. The Devil had mobilized and his captains, the demons, gave marching orders to these witches, who did their best to cause the righteous to suffer. Or so some claimed.

One such individual was Cotton Mather, a socially and politically influential New England Puritan minister, prolific author and pamphleteer. Mather was a graduate of Harvard College and participated in the scientific development of hybridization and disease prevention through inoculation, but it is not for these contributions he is most commonly remembered. Rather, his legacy rests on his support of the Salem witch trials. He became a proponent for the controversial topic of spectral evidence, which is a form of evidence based upon dreams and visions. The verdicts of the Salem witch trials rested greatly on spectral evidence. Mather argued that it was appropriate to admit spectral evidence into legal proceedings, but cautioned that convictions should not be based on spectral evidence alone as it was possible for the Devil to take the shape of an innocent person.

Mather published The Wonders of the Invisible World in 1693, as a defense for the part he played during the trials. In this work he presents himself as an objective historian, drawing on court documents to offer a record of the events. Through this work the reader can easily see that Mather believed that witchcraft existed and was the product of evil magical power granted by the devil to those who swore an oath to him. Mather believed witches were the devil’s tools, used to undermine the Puritan colony in Massachusetts. He fought back against the Devil’s legions as best he could, primarily with sermons and his quill. With his help many alleged followers of Satan became casualties of the then court system.

The accounts contained in this book are super spooky and if a Harvard-trained Puritan minister supporting the admissibility of spectral evidence in court doesn’t scare you I don’t know what will. I just hope you don’t run into any demons, witches, or spectres this Halloween. Or, if you become one yourself, that spectral evidence isn’t laid out against you. Instead, come to Special Collections at the J. Willard Marriott Library and let your socks be scared off while reading Mather’s accounts of the Salem witch trials.

~ Contributed by Jon Bingham, Rare Books Curator


Book of the Week — Eine Hochzeit Predigt, Uber den Spruch zun…


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“For no adornment is above the Word of God, through which you look upon your wife as a gift from God.”

Eine Hochzeit Predigt, Uber den Spruch zun…
Martin Luther (1483-1546)
Wittenberg: Hans Weiss, 1531
First edition

This is a wedding sermon preached by Martin Luther for an unnamed couple on January 8, 1531, on Hebrews 13:4: “Marriage should be held in honor among all, and let the marriage bed be undefiled; for God will punish whores and adulterers.” Luther’s sermon is a dark warning, at a presumably joyous occasion, to beware the temptations of boredom, curiosity, and shameful lust as threats to the sanctity of married life.

Luther wrote: “Those who are outside the marital estate and lead immoral lives, such as pimps, think marriage is nothing, but they despise and denigrate both God’s word and this estate, no matter how pious they pretend to be.” The married couple “are to make sure that they are careful to keep the marriage bed pure and unstained, which means that the wife keeps to her husband and the husband lets himself be contented with his wife.” Where this does not happen, God’s word, the beautiful jewel, is befouled with the devil’s filth and the marital bed is stained…” If, instead, one is mindful of God’s word, it will “create fear and hesitation, or actually loathing and horror” at the thought of adultery.

God’s word “will adorn your wife, so that even if she is hideous and hostile, impatient and obstinate, she will be more dear to you because of the word, and will please you more than if she were adorned with vanity and gold.” From the gutter of adultery and the horror of an odious wife, Luther elevates and edifies the beset husband: “For no adornment is above the Word of God, through which you look upon your wife as a gift from God.”

Book of the Week — Bulla Cene Domini


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“Denn nach dem wir erlitten haben, so viel Bullen kremer: Cardinel, Legaten, Commissarien, Untercommissarien, Ertzbischoff, Bishoff, Abte, Prebste, Dechant, Dorthumpte Herrn, Priors, Gardianten, Stacionirer, Terminierer, stifft boten, klosterboten, capellen boten, alter boten, glocken boten, turn boten. Und wer kundt die rotte solcher schynder und schlinder all ertzelen? … Aber ich halt das sie nicht dein urfach gewesen, sondern das sichs hat zu mit auf ein trunken abend solch latin zu reden. Zu der Zeit wenn die Zunge auf steltzen geht und die vornunft mit halben segel ferret.”

“For after which we have suffered the clamor of so many Bulls: Cardinals, Legates, Commissioners, Under Commissioners, First Bishops, Bishops, Abbots, Priests, Lords, Priors, Stationers, monastery messengers, convent messengers, chapel messengers, alter messengers, and bell messengers. And who can explain the speech of such harassing stuff? … But I believe their origin has not been this, but rather they were begun on a drunken evening when such Latin was being spoken. At a time when the tongue was lifted up and the future was explored with half a sail.” — loose translation by Jon Bingham

Wittenberg: Melchior Lotter, 1523
Fifth edition
BV824 C37 1523

The first edition of this bull was printed by Melchior Lotter in 1522. Martin Luther (1483-1546) was excommunicated from the Roman Catholic Church on January 3, 1521. On April 15, Maundy Thursday, Pope Leo X published the bull “Consueverunt Romani Pontifices,” in which Luther’s name appeared for the first time on the Church’s list of heretics. Luther prepared this German translation of the bull with notes and an afterward. Luther, irony intended, dedicated the printing to Leo X as a “New Year’s gift.” Pope Leo died on December 21, 1521 and never received the gift.

Every Maundy Thursday the pope announced the excommunication of heretics, also naming the external enemies of the papacy. Bishops were required to publish these special bulls. In his 1521 bull, the pope included the Wycliffites, the Hussites, and the Fraticeli along with Luther. Luther entitled his response, the translation and printing in German of the bull, “Bull of the Supper-devouring Most Holy Lord, the Pope.” Luther commented that the bull could only have been written by a drunk.

Book of the Week — Fairies I Have Met


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“She noticed that the girls and boys in the books were not altogether like the girls and boys who played with her in the Square and came to tea with her. The children in the books were wonderfully brave and clever; and when they were having their magnificent adventures they always did exactly the right thing at the right moment.”

Mrs. Rodolph Stawell
London; New York: John Lane, 1907?
First edition
PZ8 S488 Fa 1907

Mrs. Stawell wrote these tales for a little girl named Penelope. This book is illustrated with eight color plates by Edmund Dulac (1882-1953), one of the premier illustrators of the golden age of children’s book. Born in Toulouse, Dulac studied art in France. He became a British citizen in 1912. He is, perhaps, best known for his illustrations for Fairies. Reviewed in the British journal Outlook in November 1907, the reviewer focuses on the detailed and whimsical illustrations of bold design. Dulac took inspiration from textile design and Japanese prints to depict the vibrant stories.


Recommended reading: For a modern-day, adult fairy tale, appropriately creepy to the season, we recommend The Changeling by Victor LaValle, in the Browsing Collection, PS3562 A8458 C48 2017

Book of the Week — A Discourse upon the Pharisee and the Publicane


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“See how ye Pharisee in the Temple stands
And justifies himself with lifted hands
Whilst ye poor publican with downcast eyes
Conscious of guilt to God for mercy cries.”

A Discourse upon the Pharisee and the Publicane…
John Bunyan (1628-1688)
London: Printed for Jo. Harris, at the Harrow, over against the Church in the Poultry, 1685
First edition
BT378 P5 B85 1685

John Bunyan was born about a mile from Bedford, England in 1628. He was arrested on November 12, 1660 for preaching without the approval of the Anglican Church. He was jailed for nearly thirteen years. His best known work, The Pilgrim’s Progress, was written while in the Bedford jail. During his lifetime, about one hundred thousand copies of the work were distributed throughout the British Isles and the British American colonies. It has been continuously in print since its first printing. In spite of the popularity of his work, Bunyan was nearly penniless, a traveling tinker like his father before him. While in prison, he made shoelaces to support his family.

Printed one year after the appearance of the authentic second part of The Pilgrim’s Progress and in the same year that the Bedford magistrates ordered penal laws against Nonconformists to be enforced, Bunyan’s Discourse is a critique of the tyranny of the Church of England and of those among his readers who, like the Pharisee in the parable, prided themselves in what he considered superficial religiosity.

John Bunyan wrote during a time of phenomenal political, religious and social upheaval in England. It was also a time of remarkable literary output. Bunyan’s works kept company with those of George Herbert, Thomas Browne, Thomas Hobbes, Richard Allestree, Andrew Marvell, and others.

Illustrated with an engraved frontispiece depicting the Pharisee and the publican in the temple, within a cross-vaulted arcade. Below this is a portrait of Bunyan at age 57.



Edgar Allan Poe (Jan. 19, 1809-Oct. 7, 1849) – The Raven


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“Deep into that darkness peering, long I stood there wondering, fearing”

Edgar Allan Poe (1809-1849)
Easthampton, MA: Cheloniidae Press, 1986

First published in 1845, Poe’s narrative poem The Raven tells of a talking raven’s mysterious visit to a distraught lover, mourning the loss of his love named Lenore, and traces the man’s slow descent into madness. Although the poem did not bring Poe much financial success, its publication made him widely popular in his lifetime. While critical opinion is divided as to the poem’s literary status, it remains one of the most famous poems ever written.

Fully redesigned by Alan James Robinson, this edition of The Raven was issued in a new edition of 225 copies by Chelondiidae Press. The text, printed by Daniel Keleher at Wild Carrot Letterpress, is the original Lorimer Graham version with the author’s corrections. Wood engravings and etchings are by Alan James Robinson and printed by Harold McGrath. The paper is Magnani mould made letterpress. Bound in full leather by Daniel E. Kelm and Sarah Pringle at the Wide Wake Garage. Signed by the artist. Rare Books copy is Artist Proof number VI.