Voyage to the Other Side

By Emily Miranker, Events & Project Manager

Tomorrow is the 159th anniversary of Sir Arthur Conan Doyle’s birth. Best known as the author of the Sherlock Holmes stories, he was a prolific writer beyond his detective fiction writing fantasy-science fiction, humor, plays, poetry, historical novels, and non-fiction. Doyle was trained as a doctor, at the renowned University of Edinburgh Medical School in the late 1870s, so it was not a surprise to me to spot his name on the spine of one of our books here in the library stacks. The title was a bit of a surprise.

Conan Doyle_History of Spiritualism spine_1926

A favorite author’s name on a book’s spine catches my eye in the stacks.

Spiritualism was the belief that the spirits of the dead exist and are able to communicate with the living. Spiritualism came to Britain in October 1852 when American Maria Hayden visited London to work as a medium conducting séances and spreading the Spiritualist message.[ii] Along with the technological and scientific innovations of the period, Victorians were also fascinated by the supernatural, paranormal, and occult.

Conan Doyle had a longstanding interest in mystical subjects; he was a Freemason, a founding member of the Hampshire Society for Physical Research in 1889, and he joined the London Society for Psychical Research in 1893.[iii] His Spiritualist beliefs deepened at the height of World War One when war-related deaths abounded, particularly the death of his son Arthur Alleyne “Kingsley” Doyle at the Battle of Somme in 1916. Kingsley was 25.

In The Wanderings of a Spiritualist, Conan Doyle evocatively describes his experiences of a séance held in Merthyr, Wales.

For two hours my wife and I had sat within listening to the whispering voices of the dead, voices which are so full of earnest life, and of desperate endeavours [sic] to pierce the barrier of our dull senses. They had quivered and wavered around us, giving us pet names, sweet sacred things, the intimate talk of the olden time. Graceful lights, signs of spirit power had hovered over us in the darkness. It was a different and a wonderful world. Now with those voices still haunting our memories we had slipped out into the material world—a world of glaring iron works and of twinkling cottage windows. As I looked down on it all I grasped my wife’s hand in the darkness and I cried aloud, “My God, if they only knew—if they could only know!” Perhaps in that cry, wrung from my very soul, lay the inception of my voyage to the other side of the world.[iv]

Many criticized Spiritualist mediums as frauds. Others attributed these other worldly experiences not to chicanery but as hallucinations or the products of mental illness.[v] To 21st century minds it may seem odd that Doyle, a doctor and creator of the supremely logical Sherlock Holmes, was so fervent a believer. Dr. Andrzej Diniejko considers the paradox of Victorian Spiritualism as the “child of rationalism and loss of religious faith; a strange hybrid of science and evolutionary metaphysics which attracted the minds of many people at the turn of the nineteenth century.”[vi] Other notable Victorian Spiritualists included biologist Alfred Russell Wallace, poet Elizabeth Barrett Browning, eventual Prime Minister Arthur Balfour, scientists William Crooks and Oliver Lodge, and novelist Charles Dickens.  Even Queen Victoria and Prince Albert attended séances; and in Paris physicists Pierre and Marie Curie did as well (though Marie with far less enthusiasm than her husband).

In an article Doyle wrote for the London spiritualist weekly, Light, in 1917 he stated that “the weight of disproof lies upon those who deny.” He continues, “These phenomena have passed through the stage of being a parlor game; they are now emerging from that of a debatable scientific novelty; and they are, or should be, taking shape as the foundations of a definite system of religious thought, in some ways confirmatory of ancient systems, in some ways entirely new.” Conan Doyle’s belief was such that even risking some tarnish to his reputation he went “on public record as a student of these matters.”[vii]

Conan Doyle died of a heart attack –or passed to the Other Side‑ on July 7, 1930. His son Adrian Doyle informed the New York Times for its obituary that “my father fully believed that when he passed over he would continue to keep in touch with us. All his family believe so, too.”[viii]

That being the case, Happy Birthday Sir Arthur!

References:
[i] Henry Maudsley. Body and mind: An inquiry into their connection and mutual influence.  New York: Appleton and Co., 1884.
[ii] History of Spiritualism: Spiritualism Comes to Britain. https://www.apsychicspace.co.uk/?p=821 A Psychic Space. Published June 1, 2016. Accessed April 27, 2018.
[iii] Hesketh Pearson. Conan Doyle, his life and art. London: Methuen, 1943.
[iv] Arthur Conan Doyle. The Wanderings of A Spiritualist. New York: George H. Doran Company, 1921.
[v] J. Barry “The Nineteenth Century: Medicine, Spiritualism and Christianity.” Raising Spirits: How a Conjuror’s Tale Was Transmitted across the Enlightenment. London: Palgrave Pivot, 2013.
[vi]  Andrzej Diniejko. Arthur Conan Doyle’s Interest in Spiritualism. The Victorian Web. http://www.victorianweb.org/authors/doyle/spiritualism.html Updated November 14, 2013. Accessed April 30, 2018.
[vii] Arthur Conan Doyle. Memories and adventures. London: John Murray, 1930.
[viii] Conan Doyle Dead From Heart Attack. The New York Times Learning Network. https://archive.nytimes.com/www.nytimes.com/learning/general/onthisday/bday/0522.html Published July 8, 1930. Updated 2010. Accessed May 1, 2018.

Maker’s Mark: A Look at Early Modern Printers’ Devices

By Emily Miranker, Events & Project Manager

Did you know that required trademarks go back to 1266? In England, bakers were required by parliament to use a distinctive mark on the bread they sold.[i] Fun design/history/bibliographic fact, the Drs. Barry and Bobbi Coller Rare Book Reading Room here at the Library features trademarks in its décor. More specifically, the room’s chandelier have printers’ marks. As an homage to book history and the art of the book, the chandeliers of our reading room are decorated with printers’ marks.

RBR chandelier

I got to know these marks beyond “those pretty design bits on the lights” when we created special bookplates (another age old way to ‘mark’ your stuff) for Adopt-a-Book donors. The virtual bookplates that donors receive features four of these marks keeping them connected with the legacy and art of the book.

TIna's first demo of bookplate sketches

Our incredibly talented graphic designer sharing sample sketches for the adoption bookplates; artistic inspiration courtesy of early modern printers, the architecture of the rare book room and the Academy building.

As the name suggests, printers’ marks are a device or emblem, like a logo, that early printers used to make clear the source of the item. According to Printer’s Marks, the first of these is Johann Fust and Peter Schöffer’s Mainz Psalter of 1457. Among the best well-known of these old printers’ marks is one that you will find on our library’s custom designed chandeliers and on our adoption bookplates (upper righthand corner) the device of Aldus Manutius: the dolphin and anchor.

 

Hippocrates_Omnia Opera_1526-printers mark_watermark

The dolphin twined around an anchor predates Manutius. Going back to Roman times, this pair symbolizes the adage, “Make haste slowly.” (The dolphin is haste, and the anchor is slow.)

Next to Aldus in the upper left corner of the bookplate, the ethereal hand manipulating the compass with the Latin motto Labore et Constantia (Work and Constancy) belongs to Dutch publisher Christophe Plantin (1520-1589). During his life, he used a large number of devices and they could vary in appearance. There are three primary types; the first features a tree and the second a scroll with a Latin motto twined around a grape vine; the third is the hand and compass and first appeared in 1557.[ii] The compass is symbolic of the motto: the leg of the compass turning around is work while the stationary point is constancy.

Below Plantin’s mark on the lower left, is the printer’s mark of Paris printer and bookseller Poncet Le Preux (1508 – 1551). His initials P L P are ‘tethered’ together by a tasseled cord.

Lastly, the monogram in the lower right corner of the bookplate that also adorns our chandeliers belongs to Badius Ascensius or Jodocus Badius (1462 – 1535). Originally from Flemish town of Asche, he set up a print shop in Paris, Prelum Ascensianum, in 1503. The initials in the monogram are I V A B, the A and V intersecting to form the diamond shape at the center, which stand for his Latinate name Iodocus Van Asche Badius.

Your Name Here bookplateWe invite you to come look at these gorgeous marks on the chandeliers and in the books themselves at our First Monday tours. The first Monday of every month at 12 pm we do a free tour of the Rare Book Room. Or adopt a book in our collection and receive a copy of these marks in the custom designed donor bookplate.

Bonus mark! This is the mark used by Badius’ printing house, Prelum Ascensianum (his monogram featuring at the bottom center, the shop’s name visible on the center crossbeam of the press itself) and my personal favorite because it is a printer in action.Beroaldi_Opvscvlvm _1511-tp-ornament_watermark

References:
[i] https://en.wikipedia.org/wiki/Trademark#History Accessed 4/18/18
[ii] Roberts, William. Printer’s Marks: A Chapter in the History of Typography (New York: George Bell & Sons, 1893).
printermark shop ad

Intern in our Digital Lab this Summer

The New York Academy of Medicine’s Library is looking for a digital intern to work in the Library’s digital program.  The internship will provide hands-on experience with creating and building digital collections, editing metadata for digitization projects, and conducting quality control of scanned images. The Intern will have an opportunity to learn about the digitization process and how to build digital collections.

We are looking for an intern who is imaginative and interested in learning more about developing digital collections and how metadata is used to enhance collections.

The internship is paid or may be taken for course credit.

Duties and Responsibilities

  • Create digital collections on Islandora website
  • Collect, edit, create and organize metadata according to standards
  • Conduct quality control on scanned images and digital collections

Qualifications and Experience

  • Familiarity with technology, digital collections, and/or digital humanities projects
  • Experience with metadata schemas (e.g. MODS, Dublin Core, MARC, IPTC etc.)
  • Knowledge of XML, XSLT, and OCLC
  • Coursework in Library and Information Science

Start Date: June 2018.

Hours: Approximately 10 hours a week for 12 weeks.  Intern must be available 2 days per week between the hours of 10:00am-5:00pm, Monday through Thursday.

To Apply

Please forward cover letter and resume with “Digital Intern” in the subject line to library@nyam.org.  Please also outline your academic needs for obtaining course credit, if applicable.  Deadline: May 18, 2018.