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Item forms a comprehensive list of the British Museum, Department of Printed Books collection of catalogues of books sales and auctions held between 1676, the first time books were sold at aution in England, until the end of the ninteenth century.
In writing this book three questions chiefly interested me. What books and pamphlets did Richard Porson own? From whom did he acquire these materials? What has become of his holdings? Answering the first question was relatively easy. For over two hundred years students have known that, after his death, Porsons library was divided into two unequal parts. The larger portion was sent to auction, the smaller part, together with Porsons papers, was separately sold to Trinity College, Cambridge. To treat the problem I have examined all of the microfilm set of the Sotheby auction catalogues from 1783 to 1808, save when catalogues were not marked or the markings were too faint to decipher: notably Jan. 1, 1785; May 29, 1786; Jan. 22 and May 1, 1797; June 1788; Jan. 13, 1789; May 26, 1791; June 22, 1795; Jan. 1796; 1800; Nov. 14, 1803 through Dec. 3, 1804 (twenty-three catalogues); April 18 and May 29, 1805; April 14-30, May 19, June 5, July 2, 10, 15, 1806...or when the microfilm is imperfect. Likewise, I have seen, in London, most of Christies book catalogues from 1782 to 1808; and, in Los Angeles, much of the Frank Marcham collection at UCLA (coll. 416 boxes 10-34). Finally, I have seen almost all of Porsons books at Trinity and a few other places. From 1786 to 1808, Porson purchased hundreds of books and pamphlets. The records allow us to trace his purchases at forty-seven auctions. Of these, Leigh & Sotheby presented most of the sales. But Porson also bought at sales offered through Edwards, Robson and Clarke, King & Loche, and he at least interested himself in a Stewart sale. In addition, one has to take into account books given to Porson as prizes or gifts; perhaps books entrusted to him for review; and books for which he subscribed. Addressing the second question is complicated by three factors. First, there is the imperfection of the records. The archives of most houses do not sirvive; even the L&S house-files are, on occasion, imperfect or incompletely legible. Secondly, clerks wrote down what they heard. Often enough, they heard Pawson or Pauson, and it was needful to establish identity. Thirdly, there are difficulties in the way of determining specific editions: these range from the existence of multiple editions or impressions to incompleteness of library records and of descriptions of volumes of tracts.
How did people learn to write letters in the eighteenth century? Among other books, letter-writing manuals provided a possible solution. Although more than 160 editions can be traced for the eighteenth century, most manuals were largely intended for men. As a consequence, when The Ladies Complete Letter-Writer was released in London in 1763, it was the first manual to be exclusively destined for women in eighteenth-century Britain. Even though it was published anonymously, several elements tend to show that it must have been edited by Edward Kimber. It was reprinted in Dublin in 1763 and in London in 1765 and largely circulated. The reasons for its success may have come from its concern in epistolary rhetoric, its original organisation, or the entertainment provided by examples coming from different sources, among which letters by Eliza Haywood, Samuel Richardson, Mary Collier, or the Marquise de Lambert. It also provided women with a variety of subjects which were supposed to be part of their sphere of interest, and others which were not, thus questioning a number of pre-conceived ideas on women and their way of writing with or without propriety. Unedited since 1765, the manual is now presented with introduction, notes and two indices focusing on the issues of sources, society and epistolary writing.
John Erskine was the leading evangelical in the Church of Scotland in the latter half of the eighteenth century. Educated at Edinburgh University, he learned to appreciate the epistemology of John Locke and other empiricists alongside key Scottish Enlightenment figures. As a clergyman, he integrated the style and moral teachings of the Moderate Enlightenment into his discourses and posited new theories on traditional views of Calvinism in his theological treatises. While widely recognized as an able preacher and theologian, Erskine's primary contribution to evangelicalism was as a disseminator. He sent countless religious and philosophical works to correspondents like Jonathan Edwards so that he and others could learn about current ideas, update their writings, and provide an apologetic against perceived heretical authors. Erskine also was crucial in the publishing of books and pamphlets by some of the best evangelical theologians in America and Britain. Within his lifetime, Erskine's main contribution was as a propagator of an enlightened form of evangelicalism. While there is a great deal of scholarship on Jonathan Edwards and John Wesley, Yeager argues that it is time to expand the scholarship of eighteenth-century evangelicalism by turning to one of their lesser-studied colleagues. In this new biography of Erskine, Jonathan Yeager lays out the life and thought of a hitherto under-researched - yet, in his day, widely respected - preacher and gives Erskine the scholarly treatment that he so richly deserves.
Reprint of the original, first published in 1859.