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1882 Antique Bible Catholic Douay Huge Clasps Dore Picture(s) and Description:
1892 Beautiful Antique Douay Rheims Catholic, Illustrated Family Bible With Working ORNATE silver Leaf Clasps. Scroll all the way down for lots of photos! Gustave Dore Illustrations Huge, Beautiful Hand tooled, carved, engraved Leather binding. This is the LARGEST size of the Family Bibles 12 1/2 X 10 x 5 1/2 " Good condition.The leather and Gold embossed decorations are in Great condition. Moderate wear to spine covering Front and back cover cracked at hinges but still attached. Binding is secure except for the first few pages are coming loose. Translated from the Latin Vulgate - Gustave Dore (and other famous illustrators) Illustrations. This 1882 Unabridged Edition of Haydock's Holy Bible is packed with steel engravings with many in color as shown in the photos. 1882 Extensively Illustrated Douay Rheims Catholic Bible This large extensively illustrated (full page black and white engravings as well as a number of chromolithographs) Roman Catholic antique family Bible has a beautiful decorative cover which consists of 3/8" thick leather covered boards embossed and gilded with intricate artwork, and depicts a cross and a number of scenes from the Bible (including the Last Supper). The text of this Bible is the so called Douay-Rheims Bible (or Doway Rheims Bible or D-R Bible), which is an English translation from the Latin Vulgate. The text covers the complete Old and New Testament as well as the books that are often referred to as the Apocrypha (which are part of the canon of the Roman Catholic Old Testament). To support the study of this Bible various notes and explanations are added to the text in chapter descriptions and footnotes. Numerous full pages engravings (including from the French artist Gustave Doré). Antique Catholic Douay Rheims Latin Vulgate Bible Wood Cut style pictures. Paul Gustave Dore illustrations throughout this Bible. Catholic Bible Dictionary, Life of the Blessed Virgin Mary, and Indexes, Maps, etc. throughout this ancient Bible. Copyright, 1882The Holy Bible containing The Entire Canonical Scriptures, according to the decree of the Council of Trent;Translated from "The Latin Vulgate": Diligently compared with The Hebrew, Greek and other Editions in Divers Languages.The Old Testament, First Published by the English College at Douay, A.D. 1609.The New Testament, by the English College at Rheims, A.D. 1582With Useful Notes, Critical, Historical, Controversial, and explanatory,Selected from the Most Eminent Commentators, and the Most Able and Judicious Critics,By The Late REV. GEORGE LEO HAYDOCK.The Text carefully collated with that of the original edition, and the annotations abridgedBY THE VERY REV. F.C. HUSENBETH, D.D., V.G.To which is added anILLUSTRATED AND COMPREHENSIVE DICTIONARY,Based on the works of Calmet, Dixon, and Other Catholic authors, and adapted to the English version first published at Rheims and Douay,as RevisedBY THE VEN. RICHARD CHALLONER.With a Comprehensive History of the Books of the Holy Catholic Bible, and Life of the Blessed Virgin Mary, Mother of Christ,From the New Testament Scriptures, and the Best traditions of the East, as accepted by the Greek and Latin FathersBY BERNARD O'REILLY, D.D., L.D., (Graduate of Laval University, Quebec)An Historical and Chronological Index, a table of the Epistles and Gospels for all the Sundays and Holy Days throughout the year, and other devotional and instructive matter.THE WHOLE IS BEAUTIFULLY ILLUSTRATED WITH NUMEROUS STEEL PLATES AND OTHER APPROPRIATE ENGRAVINGS.PAGES: 388 OLD TESTAMENT; 354 NEW TESTAMENT, INCLUDING TABLE OF REFERENCESSIZE: 10 1/2" X 12 1/2" X 5 1/2"WEIGHT: APPROXIMATELY 14 lbs The Measurements are roughly 12 x 10 x 5" The Publisher is Moore & Brothers Version Information The Douay Version is the foundation on which nearly all English Catholic versions are still based. It was translated by Gregory Martin, an Oxford-trained scholar, working in the circle of English Catholic exiles on the Continent, under the sponsorship of William (later Cardinal) Allen. The NT appeared at Rheims in 1582; the OT at Douay in 1609. The translation, although competent, exhibited a taste for Latinism that was not uncommon in English writing of the time but has seemed excessive in the eyes of later generations. The NT influenced the Authorized version Douay-Rheims Bible From Wikipedia, the free encyclopedia The Douay-Rheims Bible (also known as the Rheims-Douai Bible or Douai Bible, and abbreviated as D-R) is a translation of the Bible from the Latin Vulgate into English. The New Testament was published in one volume with extensive commentary and notes in 1582. The Old Testament followed nearly thirty years later in two volumes; the first volume (Genesis to Job) in 1609, the second (Psalms to 2 Machabees plus the apocrypha of the Clementine Vulgate) in 1610. Marginal notes took up the bulk of the volumes and had a strong polemical and patristic character. They also offered insights on issues of translation, and on the Hebrew and Greek source texts of the Vulgate. The purpose of the version, both the text and notes, was to uphold Catholic tradition in the face of the Protestant Reformation which was heavily influencing England. As such it was an impressive effort by English Catholics to support the Counter-Reformation. The New Testament was reprinted in 1600, 1621 and 1633, while both the Old Testament volumes were reprinted in 1635, but neither thereafter for another hundred years. In 1589, William Fulke produced an attempted refutation of the Rheims New Testament, in the form of an edition with the Rheims text and notes in parallel columns with those of the Bishop's Bible. This work sold widely, being re-issued in three further editions to 1633; and it was predominantly through these editions that the Rheims New Testament came to exercise a significant influence on the development of 17th Century English. Much of the text of the 1582/1610 bible, however, employed a densely latinate vocabulary, to the extent of being in places unreadable; and consequently this translation was replaced by a revision undertaken by bishop Richard Challoner; the New Testament in three editions 1749, 1750, and 1752; the Old Testament (minus the Vulgate apocrypha), in 1750. Although retaining the title Douay-Rheims Bible, the Challoner revision was in fact a new version, tending to take as its base text the King James Bible rigorously checked and extensively adjusted for improved readability and consistency with the Clementine edition of the Vulgate. Subsequent editions of the Challoner revision, of which there have been very many, reproduce his Old Testament of 1750 with very few changes. Challoner's New Testament was, however, extensively revised by Bernard MacMahon in a series of Dublin editions from 1783 to 1810; and these various Dublin versions are the source of some Challoner bibles printed in the United States in the 19th Century. Subsequent editions of the Challoner bible printed in England most often follow Challoner's earlier New Testament texts of 1749 and 1750; as do most 20th century printings, and on-line versions of the Douay-Rheims bible circulating on the internet. Although the Jerusalem Bible, New American Bible (in the United States), the Revised Standard Version, the New Revised Standard Version and the New Jerusalem Bible are the most commonly used in English-speaking Catholic churches, the Challoner revision of the Douay-Rheims is still often the Bible of choice of English-speaking Traditionalist Catholics. Style The Douay-Rheims Bible is a translation of the Latin Vulgate, which is itself a translation from Hebrew, Aramaic, and Greek texts. The Vulgate was largely created due to the efforts of Saint Jerome (345-420), whose translation was declared to be the authentic Latin version of the Bible by the Council of Trent. While the Catholic scholars "conferred" with the Hebrew and Greek originals, as well as with "other editions in diuerse languages,"[2] their avowed purpose was to translate from the Latin Vulgate, for reasons of accuracy as stated in their Preface, but which also tended to produce, in places, stilted syntax and Latinisms. The following short passage (Ephesians 3:6-12), taken almost at random, is a fair example, admittedly without updating the spelling conventions then in use: The Gentils to be coheires and concorporat and comparticipant of his promis in Christ JESUS by the Gospel: whereof I am made a minister according to the gift of the grace of God, which is given me according to the operation of his power. To me the least of al the sainctes is given this grace, among the Gentils to evangelize the unsearcheable riches of Christ, and to illuminate al men what is the dispensation of the sacrament hidden from worldes in God, who created al things: that the manifold wisedom of God, may be notified to the Princes and Potestats in the celestials by the Church, according to the prefinition of worldes, which he made in Christ JESUS our Lord. In whom we have affiance and accesse in confidence, by the faith of him. Elsewhere, however, the English wording of the Rheims New Testament follows more or less closely the Protestant version first produced by William Tyndale in 1525; though the base text for the Rheims translators appears to be the revision of Tyndale found in an English and Latin diglot New Testament, published by Miles Coverdale in Paris in 1538. Furthermore, the translators are especially accurate in their rendition of the definite article from Greek to English, and in their recognition of subtle distinctions of the Greek past tense, neither of which are well represented in the Vulgate Latin. Consequently, the Rheims New Testament is much less of a new version, and owes rather more to the original languages, than the translators admit in their preface. Where the Rheims translators depart from the Coverdale text, they frequently adopt readings found in the Wycliff bible; as this version had been translated from the Vulgate; and had been widely used by English Catholic churchmen unaware of its Lollard origins. Nevertheless, it was a translation of a translation of the Bible. Many highly-regarded translations of the Bible still use the Vulgate for consultation, especially in certain difficult Old Testament passages, but nearly all modern Bible versions go directly to the Hebrew, Aramaic, and Greek Biblical texts for translation and not to a secondary version like the Vulgate. (The reason that the translators preferred the Vulgate, in many cases, was explained in their Preface, pointing to assorted corruptions of various 'original' texts available in that era, to assertions that St. Jerome had access to manuscripts that were later destroyed, and to the Council of Trent’s decree that the Vulgate was free of doctrinal error.) In their decision consistently to apply latinate language, rather than everyday English, to render religious terminology, the Rheims-Douay translators continued a tradition established by Thomas More and Stephen Gardiner in their criticisms of the biblical translations of William Tyndale. Gardiner indeed had himself applied these principles in 1535 to produce a heavily revised version, which unfortunately has not survived, of Tyndale's translations of the Gospels of Luke and John. More and Gardiner had argued that Latin terms were more precise in meaning than their English equivalents, and consequently should be retained in Englished form in order to avoid ambiguity. David Norton observes, however, that the Rheims-Douay version extends the principle much further. In the preface to the Rheims New Testament the translators criticise the Geneva Bible for their policy of striving always for a rendering of the biblical text in clear and understandable English: ..we presume not in hard places to modifie the speaches or phrases, but religiously keepe them word for word, and point for point, for feare of missing or restraining the sense of the holy Ghost to our phantasie. This adds to More and Gardiner the opposite argument, that previous versions in standard English had improperly imputed clear meanings for obscure passages in the Greek source text; where the Latin Vulgate had often tended to rather render the Greek literally, even to the extent of generating improper Latin constructions. In effect the Rheims translators argue, that where the source text is ambiguous or obscure, then a faithful English translation should also be ambiguous or obscure, with the various options for understanding the text discussed in a marginal note. The translation was prepared with a definite polemical purpose in opposition to Protestant translations (which also had polemical motives). The notes and annotations reflected Catholic positions. The Tridentine Biblical canon was naturally used, with the Deuterocanonical books incorporated into the Douay-Rheims Old Testament, and only 3 Esdras, 4 Esdras and the Prayer of Manasses in the Apocrypha section. The Douay Rheims’ Version’s influence on the King James Bible The Old Testament “Douay” translation of the Latin Vulgate arrived too late on the scene to have played any part in influencing the King James Bible[3]. The Rheims New Testament had, however, been available for twenty years; and in the form of William Fulke's parallel version, was readily accessible. Nevertheless, the official instructions to the King James Bible translators excluded the Rheims version from the list of previous English translations that should be consulted, probably deliberately. The degree to which the King James Bible drew on the Rheims version has, therefore, been the subject of considerable debate; with James G Carleton in his book “The Part of the Rheims in the making of the English Bible” [4] arguing for a very extensive influence, while Charles C Butterworth proposed that the actual influence was small, relative to those of the Bishops Bible and the Geneva Bible. Fortunately, much of this debate was resolved in 1969, when Ward Allen published a partial transcript of the minutes made by John Bois of the proceedings of the General Committee of Review for the King James Bible (i.e. the supervisory committee which met in 1610 to review the work of each of the separate translation 'companies'). Bois records the policy of the review committee in relation to a discussion of 1 Peter 1:7 "we have not thought the indefinite sense ought to be defined"; which reflects the strictures expressed by the Rheims translators against concealing ambiguities in the original text. Allen shows that in several places, notably in the reading "manner of time" at Revelation 13:8, the reviewers incorporated a reading from the Rheims text specifically in accordance with this principle. More usually, however, the King James Version handles obscurity in the source text by supplementing their preferred clear English formulation with a literal translation as a marginal note. Bois shows that many of these marginal translations are derived, more or less modified, from the text or notes of the Rheims New Testament; indeed Rheims is explicitly stated as the source for the marginal reading at Colossians 2:18. Otherwise the English text of the King James New Testament can often be demonstrated as adopting latinate terminology also found in the Rheims version of the same text. In the majority of cases, these latinisms could also have been derived directly from the versions of Miles Coverdale or the Wyclif Bible (i.e. the source texts for the Rheims translators), but they would have been most readily accessible to the King James translators in Fulke's parallel editions. This also explains the incorporation into the King James Bible from the Rheims New Testament of a number of striking English phrases, such as "publish and blaze abroad" at Mark 1:45. Influence The Douay Old Testament was reprinted once in the course of a century, and the Rheims New Testament a few times in the next century. In England, the Douay-Rheims Bible was ironically popularized by the action of a vehement adversary, William Fulke, who, in order to expose its perceived errors, in 1589 (Herbert #202) printed the Rheims New Testament in parallel columns with the Protestant Bishops' version of 1572, and the Rheims annotations with his own refutations of them; and this work had a considerable vogue among Protestant Reformers. Further editions of Fulke's work continued until 1633 (Herbert #480). It deserves mention in the history of the English Bible because the Rheims New Testament was one of the versions consulted by the translators of the King James Version (the Authorized Version). The Authorized Version is distinguished from previous English Protestant versions by a greater tendency to employ Latinate vocabulary, and the translators were able to find many such terms (for example: emulation Romans 11:14) in the Rheims New Testament. Consequently, a number of the latinisms of the Douay-Rheims, through their use in the King James Bible, have entered standard literary English. The translators of the Rheims New Testament appended a list of neologisms in their work; including many latinate terms that have since become assimilated into standard English. Examples include, "acquisition", "adulterate", "advent", "allegory", "verity", "calumniate", "character", "cooperate", "prescience", "resuscitate", "victim", and "evangelise"; and, while such English may also have been generated through independent creation, nevertheless the totality demonstrates a lasting influence on the development of English vocabulary. In addition the editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as "azymes" for unleavened bread, and "pasch" for Passover. Few of these have been assimilated into standard English; but one that has is "holocaust" for burnt offering. On Feb-07-10 at 18:02:18 PST, seller added the following information: The Family Records pages (marriages, births, deaths, presented to & marriage certificate) are all clean and bright and unmarked (no writing) ~~See PICS~~
