A small collection of Alton School Quaker(?) Needlework...
£2,300
est £2,300 – —
Carpets, Rugs & Textile
· Nov 2012
SCHOOLGIRL WATERCOLOR OF THE WESTERN AND EASTERN HEMISPHERES BY ANN E
US$826
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Arts & Graphics
· Oct 2016
John Comly COMLY'S READER AND BOOK OF KNOWLEDGE 1850...
US$10
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Books, Maps & Manuscripts
A silk and linen pictorial and verse sampler
US$2,000
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Furniture, Design & Mirrors
· Oct 2020
* Sampler. A Quaker sampler by Mary Hesletine, York School, 1791
£580
est £580 – —
Books, Maps & Manuscripts
· Jan 2008
A Needlework Sampler, Signed Rachel B. Evans, Pine Grove School, New Jersey, Dated 1813
US$10,000
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Porcelain & Pottery
£440
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Furniture, Design & Mirrors
· Jul 2025
Joseph Edward Southall RWS, NEAC, RBSA (1861-1944)
£30,000
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kestenbaum· Sept 2024
<p><span style="color:#9C0000"><strong>(AUSTRALIA).</strong></span></p>
<p><span style="color:#9C0000"><strong><br /></strong></span></p>
<p><span style="color:#9C0000"><strong> </strong></span></p>
<p><span style="color:#9C0000"><strong> Manuscript</strong></span> written in English: <b>"Diary of a Jewish Law Clerk." </b></p>
<p><br /></p>
<p>Tipped in are notes from a hand several decades later with comments and insights. Rear of journal with notes relating to legal studies. </p>
<p>pp. 94. Light wear. Contemporary exercise-book/journal, rubbed. Sm. 4to.<br /></p>
<p><br /></p>
<p><b>Sandhurst, Australia, 1857-61. </b></p>
<p><br /></p>
<p> Unpublished manuscript written by a youthful Mondle Emanuel Phillips (1841–65), whose musings are </p>
<p><span style="color:#9C0000"><strong>a fascinating source of local information on early Australian Jewish life. </strong></span></p>
<p><br /></p>
<p> At the start of the manuscript Phillips is only a teenager, and although working in a professional environment, his musings have a childish quality to them. He often uses slang, he regularly shows concern for his mother, and yet he entertains colorful, but petty, descriptions of how his sister eats her breakfast. </p>
<p><span style="color: rgb(156, 0, 0);"><strong> There is a noticeable amount of Jewish content in the diary</strong></span> such as the following consecutive entries:<br /></p>
<p><span style="color: rgb(156, 0, 0);"><strong> *</strong></span> Sunday. 27th Septr. “Anniversary of Mamma’s Birthday. ‘Col Nidra’ Night. Mr. Simmons read and very well too but, thought I say it who shouldn’t, not so well as Papa.”<br /></p>
<p><span style="color: rgb(156, 0, 0);"><strong> *</strong></span> Monday 28th Septr. “Youm Kippur, passed over very well Joseph (the Secretary of the Shool) read “Shachras” but poorly and his Brother “Mincha” ditto, Simmons read “Mussef, ” very nicely indeed and Michael Emanual “Neelah” very badly as a set off I suppose., but though three readers out of the four were muffs still we passed a very pleasant Youm Kippur and felt much better after it, Raining, thundering and lightg nearly all day.”<br /></p>
<p> A particularly colorful entry reads:<br /></p>
<p><span style="color: rgb(156, 0, 0);"><strong> *</strong></span> Saturday. 10th Octr. “At Court all day too. In the Evening went to Shool at Eight, that hour having been appointed for the convenience of persons in business, and heard the Service read worse than anything I’ve experienced yet, the “Chozin” did no more know what to say than a Child but was assisted by sundry suggestions of various members of the Congregation, it makes me quite melancholy to think of it.”<br /></p>
<p><br /></p>
<p> <span style="color:#9C0000"><strong> Mondle Emanuel Phillips</strong></span> was born 6th October, 1841 in Parramatta, Sydney, New South Wales and died of lung disease 28th October, 1865 (aged 24) in Melbourne, Victoria, see:</p>
<p><a href="https://peopleaustralia.anu.edu.au/lifesummary/phillips-mondle-emanuel-17115" target="_blank" rel="noopener">https://peopleaustralia.anu.edu.au/lifesummary/phillips-mondle-emanuel-17115</a></p>
<b>(AMERICAN-JUDAICA).<br />Mordecai, Jacob (1762-1838). Autograph Manuscript, written in English (with some Hebrew): Collected articles, all of a religious and philosophical nature. Approx. 120 pages.</b>
<br />
<br />
<br />
<span>The manuscripts are unsigned and mostly uncollated.</span>
<br />Densely written with many edits and erasures. Some wear, few tears. V.s.
<br />(Richmond, Va.): 1820’s
<br />
<br />
<br />Of these manuscripts, some are complete essays, others are fragments or single pages on various topics which interested Mordecai. For example, one essay is eight pages on Scriptural synonyms for the afterlife (i.e she’ol, gehennom, tofet) as interpreted by both Christianity and Judaism, in which Mordecai uses terms such as: “Christians say” and “we answer.” Many of these essays are not the typical writings of a traditional Jew as Mordecai was, as they are strictly analyses of the Bible without reference to rabbinic writings. However, another manuscript includes Mordecai’s “Remarks on the Typical Chapter introductory to Maimonides’ More Nevochim, ” on James Townley’s essay “The Typical Character of the Mosaic Institutions” in his “The Reasons of the Laws of Moses: From the "More Nevochim” (London, 1827). Jacob Mordecai (1762-1838) was the founder of the Warrenton Female Academy in Warrenton, North Carolina, making him thus a pioneer in women’s education in the United States. “Strange as it may seem, hundreds of Southern girls received their education during the early part of the last century, at a non-sectarian seminary conducted by a Jewish family, ” writes Herbert T. Ezekiel and Gaston Lichtenstein, still scarcely able to believe it (“The History of the Jews of Richmond from 1769 to 1917,” Richmond, 1917, pg. 23). Having been unsuccessful in commercial pursuits, but deemed an intellectual and a solid citizen of good character by his neighbors, Mordecai was asked to open his boarding school, which he did in 1809. Apart from good Southern citizen and educator Mordecai had another, more private life: he and his family were religious Jews, observant even as the only Jews in many miles. He was also a scholar of religion, intensely investigating the claims of Christianity and refuting them in favor of Judaism using what little tools he had at his disposal. In 1818, after Mordecai’s academy closed, he moved to Richmond, VA and joined its small but thriving Jewish community. A young friend of his from that period gives us a look at how he was perceived by the Jewish community: “Mr. Mordecai was always much admired on account of his brilliant intellect, being well versed in Biblical research, the Hebrew language, and its literature; in fact, he was considered authority on many questions pertaining to Judaism and Biblical interpretations. I always found him very genial in his deportment, and we became so much attached to each other that I felt it a pleasure to visit his home on Church Hill on Sabbath afternoons, and this became one of my weekly resorts. It is evident that Mr. Mordecai must have been a profound scholar, from the fact of the vast amount of manuscript it is said he left after his death and which I trust may be placed in the hands of a competent person for examination and preservation.” (Jacob Ezekiel, “Pleasing Incidents in Jacob Mordecai's Life, ” The Jewish South, April 8, 1898, p. 4.) Ezekiel further informs us that in Isaac Leeser's 1834 publication “The Jews and the Mosaic Law, ” (Philadelphia, 5594 [1834]) there is a devar Torah quoted by Leeser, which he heard from Mordecai (see p. 61, fn. *). This archive is some of the fruit of the scholarship Ezekiel was talking about. From essays such as these we have a view into the private intellectual life of an early American Jew and his vigorous defense of doctrines and the Biblical interpretations of Judaism.
![<b>(AMERICAN-JUDAICA).<br />Mordecai, Jacob (1762-1838). Autograph Manuscript, written in English (with some Hebrew): Collected articles, all of a religious and philosophical nature. Approx. 120 pages.</b>
<br />
<br />
<br />
<span>The manuscripts are unsigned and mostly uncollated.</span>
<br />Densely written with many edits and erasures. Some wear, few tears. V.s.
<br />(Richmond, Va.): 1820’s
<br />
<br />
<br />Of these manuscripts, some are complete essays, others are fragments or single pages on various topics which interested Mordecai. For example, one essay is eight pages on Scriptural synonyms for the afterlife (i.e she’ol, gehennom, tofet) as interpreted by both Christianity and Judaism, in which Mordecai uses terms such as: “Christians say” and “we answer.” Many of these essays are not the typical writings of a traditional Jew as Mordecai was, as they are strictly analyses of the Bible without reference to rabbinic writings. However, another manuscript includes Mordecai’s “Remarks on the Typical Chapter introductory to Maimonides’ More Nevochim, ” on James Townley’s essay “The Typical Character of the Mosaic Institutions” in his “The Reasons of the Laws of Moses: From the "More Nevochim” (London, 1827). Jacob Mordecai (1762-1838) was the founder of the Warrenton Female Academy in Warrenton, North Carolina, making him thus a pioneer in women’s education in the United States. “Strange as it may seem, hundreds of Southern girls received their education during the early part of the last century, at a non-sectarian seminary conducted by a Jewish family, ” writes Herbert T. Ezekiel and Gaston Lichtenstein, still scarcely able to believe it (“The History of the Jews of Richmond from 1769 to 1917,” Richmond, 1917, pg. 23). Having been unsuccessful in commercial pursuits, but deemed an intellectual and a solid citizen of good character by his neighbors, Mordecai was asked to open his boarding school, which he did in 1809. Apart from good Southern citizen and educator Mordecai had another, more private life: he and his family were religious Jews, observant even as the only Jews in many miles. He was also a scholar of religion, intensely investigating the claims of Christianity and refuting them in favor of Judaism using what little tools he had at his disposal. In 1818, after Mordecai’s academy closed, he moved to Richmond, VA and joined its small but thriving Jewish community. A young friend of his from that period gives us a look at how he was perceived by the Jewish community: “Mr. Mordecai was always much admired on account of his brilliant intellect, being well versed in Biblical research, the Hebrew language, and its literature; in fact, he was considered authority on many questions pertaining to Judaism and Biblical interpretations. I always found him very genial in his deportment, and we became so much attached to each other that I felt it a pleasure to visit his home on Church Hill on Sabbath afternoons, and this became one of my weekly resorts. It is evident that Mr. Mordecai must have been a profound scholar, from the fact of the vast amount of manuscript it is said he left after his death and which I trust may be placed in the hands of a competent person for examination and preservation.” (Jacob Ezekiel, “Pleasing Incidents in Jacob Mordecai's Life, ” The Jewish South, April 8, 1898, p. 4.) Ezekiel further informs us that in Isaac Leeser's 1834 publication “The Jews and the Mosaic Law, ” (Philadelphia, 5594 [1834]) there is a devar Torah quoted by Leeser, which he heard from Mordecai (see p. 61, fn. *). This archive is some of the fruit of the scholarship Ezekiel was talking about. From essays such as these we have a view into the private intellectual life of an early American Jew and his vigorous defense of doctrines and the Biblical interpretations of Judaism.](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9rZXN0ZW5iYXVtL2Nsb25lZC1pbWFnZXMvMTE3MjAzLzAwMS8wMDEuanBn.MOG0yhu1XK3IIy7Ce-NeUQ)
