and is placed above the last letter of the word. Subservient
_kadma_, ב֨, _antecedent_, to the leader _geresh_; and is
placed above the penult or antepenult letter.
Above, towards the left
Leader _geresh_, ב֝, _expulsion_, is sung with an impelled
voice.
Gereshajim, ב֞, _two expellers_, from the figure being doubled.
Below, towards the right--Leader _tiphcha_, ב֖, fatigue, from the
song, or note.
Below, towards the left
Of subservient _Merca_, ב֥, _lengthening out_, from its
lengthening out the song or note.
_Merca kephula_, ב֦, _a double lengthening_ out from its music
and figure.
The transverse line is either right or curved, thus: ֮־ .
The right line is placed between two words, connecting them together,
thus, ב־ב, and is called _maccaph_, i. e. connexion.
The curved, or waved line, ב֮, is called leader, _zarka_, or, _the
disperser_, from its modulation and figure.
Circles are either entire or semi.
The entire circle is placed always above, and has a small inclined
line attached to it.
Either, on the left, when it is placed at the head of the word, ב֠,
and is called leader _telisha the greater_, or, _the great evulsion_.
Or, on the right, when it is placed at the end, ב֩, and is called
subservient _telisha the less_.
On both together, ב֟, called leader _karne para_, _the horns of the
heifer_, from its modulation and figure.
The semicircle is either _solitary_ or _pointed_.
The solitary is either _angular_ or _reflected_.
The angular is on the right
Subservient _hillui_, ב֬, _elevated_, from the elevation of
the voice.
_Munach_, ב֣, _placed below_, from its position.
The angular is on the left
Leader _jethith_, ב֚, drawing back, from its figure.
Subservient _mahpach_, ב֤, _inverted_, also from its figure.
The reflected is
either single subservient _darga_, ב֧, a degree.
or double, leader, _shalsheleth_, ב֓, _a chain_, from its
figure and modulation.
When joined with other points, it is either above or below the letter.
When above the letter it has a small line attached to it on the left,
ב֡, leader _paser_, _the dispersor_, from the diffusion of the note.
When below the letter, it is pointed either downwards, ב֑, called
royal _athnach_, _respiration_, as the voice must rest on it, and
respire; or upwards, ב֪, subservient, _jerah-ben-jomo_, _the moon of
its own day_, from its figure.--_Bythner’s Lyre of David, translated
by the Rev. Thomas Dee, A.B._ 8vo. Dublin, 1836.
The following observations are from Buxtorf’s Hebrew Grammar:
The finals are commonly called _Camnephatz_. But they are excepted
in four places, namely, Isaiah ix. 6. where the final Mem is in the
middle of a word; Nehemiah ii. 13. where the open Mem is at the end;
and Job xxxviii. 1. and xl. 6. where נ is at the end.
These seven letters ﬡ ﬢ ﬣ ﬥ ﬦ ﬧ ﬨ are sometimes lengthened,
either for the sake of elegance, or for filling out the line, which
is never to be finished with a divided word.
The units are compounded with the tens and hundreds, as יא 11, קא
101, and so on: but for יה 15 is סו 9 and 6, lest the sacred name
יָה _Jah_ should be profaned.--_Buxtorf._
Hebrew is read from the right to the left. In composing it, the
general method is to place the nick of the letter downwards, and when
the points are put to the top, to turn the line and arrange those
points that come under the letter, taking care to place them in the
following order; if the letter has but one leg, the point must be
placed immediately under that leg, but otherwise the point must be
placed under the centre.
Smith, in his Printer’s Grammar, has the following observations
on Hebrew; I have not been able to ascertain upon what authority
his reasoning is founded, but I have ascertained the fact of the
variation in the types, that he speaks of, by an examination of a
Hebrew Bible.
“But we must not pronounce it a fault, if we happen to meet in some
Bibles with words that begin with a letter of a much larger Body than
the mean Text; nor need we be astonish’d to see words with letters in
them of a much less Body than the mean Text; or wonder to see final
letters used in the middle of words; for such Notes shew that they
contain some particular and mystical meaning. Thus in 2 Chron. I. 1.
the word _Adam_ begins with a letter of a larger size than the rest,
thereby to intimate, that Adam is the father of all Mankind. Again,
in Genes. I. 1. the great Beth in the word _Bereschith_ stands for a
Monitor of the great and incomprehensible work of Creation. Contrary
to the first, in Prov. XXVIII. 17. the Daleth in the word _Adam_ is
considerably less than the Letter of the main text, to signify, that
whoever oppresses another openly or clandestinely, tho’ of a mean
condition; or who sheds innocent blood, is not worthy to be called
Man.
“Sometimes the open or common Mem stands in the room of a final one;
as in Nehem. II. 13. where the word _hem_ has an open Mem at the
end, in allusion to the torn and open walls of Jerusalem, of which
there is mention made; and in Es. VII. 14. where the Prophet speaks
of the Conception of the Virgin Mary, the Mem in the word _haalma_,
or Virgin, is a close or final letter, to intimate the virginity of
the mother of our Saviour. Such are the peculiarities of some Jewish
Rabbis in Bibles of their publication; of which we have instanced the
above, to caution compositors not to take them for faults, if such
mystical writings should come under their hands.”--_Smith._
The following is the date to an Hebrew and Spanish folio Bible,
printed by Proops of Amsterdam in 5522 (_i. e._ 1762), showing
the date as usual in a sentence, the letters by which the date is
computed being larger.
[Illustration: Date of a 1762 Bible in Hebrew]
בשנת וׅׄיקראו בספרׅׄ תוׅׄרת אלהיׅׄם מפורשׅׄ לפ׳ק
A^o. 5522.
_Rabbinical._--The language or dialect of the Rabbins is divided into
two branches; one approaching nearer to the Hebrew, and the other to
the Chaldee, yet each agrees with the other in many points, and both
are generally used in conjunction in writing.
The letters agree with the Hebrew and Chaldee in regard to their
number and power, but they differ as to the form; for although in the
Talmudic text of the Holy Scriptures the Hebrew square character is
used, yet in commentaries and elsewhere a rounder letter is adopted,
better suited to promote facility in writing. Their points of
agreement or difference are shown in the subjoined table:--
[Illustration: Hebrew and Chaldean alphabets]
א א Aleph.
ב ב Beth.
ג ג Gimel.
ד ד Daleth.
ה ה He.
ו ו Vau.
ז ז Zain.
ח ח Cheth.
ט ט Teth.
י י Jod.
כ כ Caph.
ל ל Lamed.
מ מ Mem.
נ נ Nun.
ס ס Samech.
ע ע Ain.
פ פ Pe.
צ צ Tzaddi.
ק ק Koph.
ר ר Resch.
ש ש Schin.
ת ת Tau.
The finals are the same as in Hebrew, the forms of which they also
imitate, in this manner, ך ך, ם ם, ן ן, ף ף, ץ ץ.
There are no lengthened letters in printed books.
The two letters א and ל are often connected by the Rabbins in this
manner, ﭏ; as, הﭏ for הָאֵל _Deus_, ﭏא for אֶלָּא _sed_.
It is also to be remarked that they write the name of GOD in
different ways; namely, the Tetragrammaton, or יְיָ with the
Targumists, or יי, or האם and abbreviated ה׳, _nomen illud_, i.e.
the most excellent; but in expressing the word אלהים, they change
the letter ה into ד or ק, thus, אלדים or אלקים, which agrees
with a general superstition of the Jews.
The vowel points are the same as in the Hebrew, but they are rarely
expressed, except in books written for the use of students. When
they are wanting, they must be gathered from analogy, in which much
assistance may be gained from the frequent use and study of the
Hebrew; but where conjecture may be difficult, the three letters
י ו א, which are called _the mothers of reading_, are used in
order to assist the reader. Thus (1.) א denotes Kamets in גנשי
_turpitudo_, וודאי _confessum_, פדאם _redemit eos_, &c; (2.) Vau
denotes Cholem, Kybbutz, and Kamets-catuph; as, לקרוא _vocare_,
פוקד _visitans_; כולם for כֻלָּם _omnes illi_, כהוכה for
כְהֻכָּה _sacerdotium_, לפותרו for לְפָתְּרוֹ _ad explicandum
illud_, &c; (3.) Jod denotes Chirek, Tseri, Segol, and occasionally
in the Talmud both simple and compound Sheva; as, תפילה _precatio_,
בישר _annunciavit_, איבר _perdidit_; also פירוש for פֵרוּש
_explicatio_, אילי for אֵלַי _ad me_, שיני for שֵׁנִי
_secundus_, ביה for בֵּהּ _in eo_, בריה for בְרֵהּ _filius ejus_,
and so continually to mark the feminine affix בְּרָהּ.
The rules for the vowels, and for the Sheva, both simple and
compound, and also for the diphthongs, are the same as in the Hebrew
and Chaldee.
א is often absorbed by crasis, as, מצינא for מָצֵי אֲנָא
_possum_, as if it were _potens ego_, ידענא _scio_, also of the
feminine by an enallage frequent in this contraction, thus in לית
and ליכא for לא אית and לא אינא _non est_. In the same manner
ה is omitted by the Jews in תילם for תהילים _psalmi_. But many
others are accustomed to be contracted in this manner by the Jews of
Jerusalem, viz., א in נילו for כאילו _quasi_, ות for ואת _et
tu_, דת for דאת _quod tu_, דנא for דאנא _quod ego_, והיידינו
for והיידא דין הוא _quodnam est illud_; ה in לון for להון
_illis_; ח in תותי for תחותי _sub_; ד in קם, קום, or קותי,
for קודם _ante_.
Apocope is frequent among the Talmudists, as, בי for בית _domus_,
or בין _inter_. So in the pronouns both separate and suffixed, אתו
for אתון _vos_, נו for נון _vos_, _vester_, הי for הון _illis_,
_suis_; also in the feminine, ני for נין, הי for הין; and in the
verbs, as, גרסי for גרסית _docui_, שקלתו _sustulistis_, קאיו
_stans_, &c.
Aphæresis also occurs, though seldom, in חד for אחד _unus_, נא for
אנא _ego_, נן for אנן _nos_, מר for אמר _dixit_.
They leave the Dagesh, both lene and forte, to be collected from
analogy, but where it may be difficult to guess at, as in the
preterite Pihel, the letter י indicates the little Chirek as well as
the Dagesh forte, as, כיסה for כִסָּה _texit_; and in defectives
the letter which had been thrown aside is sometimes restored, as,
ינקם for יִקֹם _ulciscetur_, from נקם _ulcisci_.
A point at the end of a letter generally denotes a number, as, א׳
_unum_, ב׳ _duo_, ג׳ _tria_, &c; but at the end of two or more
letters it signifies a word cut off by a certain abbreviation, as,
את׳ for _dixit_, לות׳ for לותר _dicere_, ה׳ ית׳ for הַשֵׁם
יִתְבָרֵךְ _Deus benedictus_, וגו׳ for וִגוֹמַר _et cætera_, in
an abrupt passage of Scripture, וכו׳ for וְכֻלּוֹ _et totum illud_,
in sacred or profane use. Also פי׳ for פֵרוּשׁ _interpretatio_, or
פֵרֵשׁ _interpretatus est_, ר׳ for רבי _Rabbi_, _Magister_, שנ׳
for שֶׁנִּאֱמַר _quia dictum est_, &c.
A double point affixed to a letter indicates either compound numbers,
as, י״ד 14, ט״ו 15, תמ״ד 444; or letters taken materially,
as, א״לף _Aleph_, ב״ית _Beth_, גי״מל _Gimel_, &c.; or lastly
abbreviations by initial letters alone, denoting entire words,
which is called ראשי תיבות; the number of these is very great,
as אי״ה, that is, (יעזור) אם ירצה השם _si voluerit_ (or
_juverit_) _Deus_, א״כ אִם כֵן _si sic_, _si verum est_, אע״פיש
for אַף עַל פִי שֶׁ אף על פי ש _etsi_, _quanquam_, ה״בה or הק״בה
for הברוך הוא or הקדוש ברוך הוא _Deus benedictus_, _Deus sanctus
benedictus_; ה״שו for השם ימברך _Deus benedictus_, ז״ל for
זכרונו לברכה _memoria ejus sit in benedictione_, or in the plural
number זכרונם לברכה _memoria eorum sit in benedictione_; מ״ו for
מס ושלום _parce et pax sit_, that is, _absit_; ״א for יש אמרים
_sunt qui dicunt_; ״מ for מפרשים יש _sunt qui interpretentur_;
י״ל for יַשׁ לוֹמַר _est dicere_, _respondendum est_; יצר׳ for
ישמרהו צורו וגואלו _custodiat eum petra ejus, et redemptor ejus_;
כ״א for כִּי אִם _sed_, _nisi_; כ״כ for כָל־כַךְ _tantopere_;
נ״פ for כָל־פָנִים _omnibus modis_; כ״ש for כָל־שֶׁכֵּן _quantò
magis_, _quantò minus_; ל״ש for לְשֵׁם שָׁמַֽיִם _in honorem Dei_;
מ״מ for מִכָּל־מָקוֹם _nihilominus_, _tamen_; ע״ד for עַל דֶרֶךְ
_more_, _in modum_; ע״ה for השלום _super quo pax_, ע״ז for עבודה
זרה _cultus alienus_, _idololatria_; ע״פ for על פי _ad formam_,
_modum_; ע״צ for עַל צַד _ad latus_, _juxta_; פ״א for פירוש אקר
_expositio alia_; ר״ל for רוצה לומר _vult dicere_. Also ר״אבע
_Rabbi Aben-Ezra_, ר״דק _Rabbi David Kimchi_, רל״בג _Rabbi Levi
Ben Gerson_, רמ״בם _Rabbi Moses Ben Maiemon_, ר״שי _Rabbi Salomon
Iarchi_, or _Isaac_, &c., which are also read abbreviated, and, as it
were, figuratively, _Raba_, _Radak_, _Ralbag_, _Rambam_, _Raschi_, &c.
Accents are omitted in Rabbinical books; but in pronouncing words
the Hebrew accent is transposed from the last syllable to the
penultimate, thus, they read בראשית ברא אלהים _Beréschith bóro
Elóhim_, עולם הבא _aúlom hábbo_; for Vau Cholem is generally
pronounced as the diphthong _au_, and the vowel Kamets as an _o_.
There are also certain marks of distinction, by which the perfect
sense of a sentence is shown; for an imperfect sentence is not
pointed off, and often not even a perfect one. But for this purpose
there is used, either two perpendicular points, like the Soph-pasuk
in Hebrew, but which appears rarely, and indeed not at all in some
books; or a single point at the top of the letter similar to the
Greek colon; or lastly, a down stroke, either straight, or oblique
like the Greek acute accent, which, although the most frequently
used, is yet often neglected.
The purer Rabbins commonly use Hebrew words, but they have also
some words peculiar to themselves, which are either borrowed from
other languages, as, for example, from the Chaldee, אִילָן _arbor_,
גַדָּא _fortuna_, חָזַר _rediit_, &c.; from the Greek, אויר,
ἀὴρ, _aër_, זימן, σημεῖον, _signum_, דורון, δῶρον, _donum_,
הדיוע, ἰδώτης, _idiota_, פרהסייא, παῤῥησία, בפרהסייא _apertè_,
_palàm_, &c.; from the Latin, אושפיזא _hospes_ and _hospitium_,
פלעיו and פלעוריו _palatium_, &c.; and even from the Hebrew, but
in a Syro-Chaldaic signification, as, פרע _rependit_, _ultus est_,
שקל _sustulit_, פרח _volavit_, סמר _destruxit_, &c., or taken
evidently in a new sense, as, חין _hæreticus_, טען _argumentando
objecit_. Also these three, שמים _cœlum_, המקום _locus_, and גבורה
_fortitudo_, are often put for _Deus_, God.
קָ, from the full particle קָא, prefixed to words expletively, and
without any increase of signification, seems to be numbered with the
serviles by the Talmudists, and which the more vulgar Rabbins, as
Rabbi Lipman and the like, who are careless of a correct style, also
imitate, as, דקאמר _qui dixit_, מאי קעביד משה _quid fecit Moses?_
לא הווקא מעייליו ליה _non introduxerunt eum_, &c.
The preceding observations are translated from a small treatise
intituled “Synopsis Institutionum Rabbinicarum,” by George Otho,
Professor of the Greek and Oriental languages at the University
of Marburg in Hesse, and who acknowledges to having derived his
information from Cellarius, Buxtorf, and Hackspan; and bound in
connexion with the “Fundamenta Punctationis Linguæ Sanctæ,” of Jacob
Alting, printed at Frankfort-on-the-Maine, 2 vols. 1717.
Plan of a Pair of Hebrew Cases, as used in the Queen’s Printing
Office.
[Illustration: Layout of the Hebrew case]
_Upper Case._
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| אֹ | בֹ | חֹ | דֹ | | טֹ | גֹ ‖ | בֹּ | | דֹּ | | טֹּ | גֹּ |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| הֹ | יֹ | כֹ | לֹ | מֹ | נֹ | עֹ ‖ ב֗ | יֹּ | כֹּ | | מֹּ | נֹּ | |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| פֹ | קֹ | רֹ | סֹ | תֹ | צֹ | זֹ ‖ פֹּ | | | סֹּ | תֹּ | צֹּ | זֹּ |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| אּ | בּ | | דּ | | טּ | גּ ‖ ב֖ | ב֥ | ב֞ | ב֩ | ב֠ | ב֡ | ב֯ |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| הּ | יּ | כּ | לּ | מּ | נּ | ‖ ב֣ | ב֫ | ב֒ | ב֧ | ב֛ | ב֓ | ב֘ |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| פּ | קּ | | םּ | תּ | צּ | זּ ‖ | | | | | | |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
| | | | | | | ‖ |broad| | | | | |
| וֹ | וּ | | ךָ | ךְ | | ﭏ ‖ | ﬣּ | | שּׁ | שּׂ | שֹׁ | שֹּׁ |
+---+---+---+---+---+---+---‖---+-----+---+---+---+---+---+
_Lower Case._
VOWEL POINTS.
/--------------^-----------------\
+------+---+---+---+---+---+---+---+
/ | בָ | בֵ | בַ | בִ | בֶ | בֻ | בְ | בֽ |
| +------+---+---+---+---+---+---+---+
| |Quad- | ב | כ | ד | ח |
| |rats. | | | | |
| | | | | | |
Spaces | +------+---+-------+-------+-------+
and | |En | | | | |
Quadrats | |quads.| | | | |
for < +------+ ל | מ | נ | ה |
justifying | |Em | | | | |
the | |quads.| | | | |
Points. | +------+---+-------+-------+-------+
| |Hair | | | | |
| |sp. | ז | ו | ת |Spaces.|
| +------+ | | | |
| |Sp. | | | | |
\ +------+---+-------+-------+-------+
FINAL LETTERS. BROAD LETTERS.
/--------^---------\ /--------^---------+
+---+---+---+---+---+---+------+------+ |
| ך | ם | ן | ף | ץ | ﬡ | ﬣ | ﬥ | |
+---+---+---+---+---+---+------+------+ |
| י | ש | ס | ג | ט | ﬦ | |
| | | | | +------+ |
| | | | | | ﬨ | /
+-------+---+---+---+---+------+------+
| | | | | | En | Em |
| ע | צ | פ | שׂ | שׁ | quad-| quad-|
| | | | | | rats.| rats.|
| | | | | | | |
| | | | | | | |
+-------+---+---+---+---+------+------+
| | | | | |
| | | ק | ׃ | Quadrats. |
| א | ר +---+---+ |
| | | ב֗ | ־ | |
+-------+-------+---+---+-------------+
In the above plans the Hebrew Cases nearly resemble those of the
English now in use. The alphabets have been classified and arranged
so as to facilitate the composing of it; that is, the three different
dotted alphabets in the upper case are quite distinct from each
other, being separated by a thicker partition, to lead the eye of the
compositor to it with greater certainty. The alphabet, with the dot
over the letter, appears first in order, or left hand side of the
case; the second alphabet, with the dot in the middle of the letter,
under that of the first; and the third alphabet, with the dot over
and in the middle of the letter, in the small capital, or right hand
side of the case; and underneath, the points and accents required in
composing Hebrew with points.
The lower case letters are also arranged as near to the English plan
as is possible: the א (a) in the a box; the ב (b) in the b box, &c.
so that the compositor can go from a pair of English cases to the
Hebrew ones with very little perplexity, and a great saving of time,
instead of looking over a wide surface of three cases, as is now the
case, without any classification or arrangement whatever.
In composing Hebrew without points the lower case only is required,
as the final letters and broad letters are brought into it, and quite
under the hand of the compositor, which is desirable.
_Hebrew in the British Founderies._
_Two Line Great Primer._ Caslon and Livermore. Thorowgood and
Besley. Oxford.
_Two Line Great Primer_, with Points. Thorowgood and Besley.
_Two Line English._ Caslon and Livermore. Thorowgood and Besley.
Wilson.
_Two Line English_, with Points. Thorowgood and Besley.
_Double Pica._ Caslon and Livermore. Thorowgood and Besley.
Wilson.
_Double Pica_, with Points. Thorowgood and Besley.
_Great Primer._ Caslon and Livermore. Wilson.
_Great Primer_, with Points. Caslon and Livermore.
_English._ Caslon and Livermore. Thorowgood and Besley, formerly
Bynneman’s. Oxford. Wilson.
_English_, with Points. Caslon and Livermore. Thorowgood and
Besley. V. and J. Figgins. Wilson; this was cut after the
classical and elegant type of Attias, for Mr. John Wertheimer
of Leman Street, and is employed in printing the prayers of the
Sphardim, edited by the Rev. D. A. De Sola. It may be cast on any
body from English to Bourgeois.
_Pica._ Caslon and Livermore. Thorowgood and Besley. V. and J.
Figgins. Wilson.
_Pica_, with Points. Caslon and Livermore.
_Small Pica._ Caslon and Livermore. Thorowgood and Besley,
formerly Bynneman’s. V. and J. Figgins. Wilson.
_Small Pica_, with Points. V. and J. Figgins. This fount of
Hebrew was cut for Bagster’s Polyglot Bible.
_Long Primer._ Caslon and Livermore. Thorowgood and Besley,
formerly Bynneman’s. V. and J. Figgins. Oxford. Wilson.
_Bourgeois._ Caslon and Livermore. Thorowgood and Besley.
_Brevier._ Caslon and Livermore. Thorowgood and Besley, formerly
Bynneman’s. Wilson.
_Minion._ Wilson.
_Nonpareil._ Caslon and Livermore; with points it is equal to a
Long Primer body. V. and J. Figgins. Wilson.
_Small Pica_, Rabbinical. Thorowgood and Besley, formerly
Bynneman’s.
_Brevier_, Rabbinical. Thorowgood and Besley, formerly Bynneman’s.
_Nonpareil_, Rabbinical. Thorowgood and Besley, formerly
Bynneman’s.
HERALDRY.
The colours of the escutcheon, or of its ordinaries and charges,
are:--
Yellow (the heraldic name of which is) Or.
White Argent.
Red Gules.
Blue Azure.
Black Sable.
Green Vert.
Purple Purpure.
Orange Tenne.
Dark Blood-red, inclining to purple Sanguine or Murrey,
from mulberry.
The two first being ordinarily represented by gold and silver, are
called metals, and named by heralds after the French.
The two last are rarely seen in English coats of arms. The heraldic
colours are usually estimated as five,--red, blue, black, green,
purple.
HIGH BEARER. _See_ BEARER.
HIND POSTS AND RAILS.
Two upright posts mortised and tenoned into the feet at the back
of the wooden press; two rails connect these posts behind; and two
rails on the off side and two on the near side connect them with the
cheeks, by mortises and tenons; on the top rails a thin deal covering
is laid loose, that it may be lifted off, to allow access to the long
ribs, and to hang the platen when necessary; it prevents dirt and
other matter from falling on the ribs, and serves for a temporary
shelf. The ink block is attached to the near rails.
HITHER CHEEK. Same as NEAR CHEEK, which _see_.
HOLDFASTS, for Stereotype Risers. _See_ RISERS.
HOLDS OUT, or HOLDS NOT OUT.
These terms are applicable to the quires of white paper, to
wrought-off heaps, to gathered books, and to sorts of letter, &c. If
quires of white paper have twenty-five sheets apiece in them, they
say, the paper holds out five and twenties. Of wrought-off heaps, the
heap that comes off first in gathering is said not to hold out. Of
gathered books, if the intended number of perfect books are gathered,
they say the impression holds out: but if the intended number
of perfect books cannot be gathered off the heaps, they say the
impression holds not out. And so for sorts of letter, either when it
is in the founding house, or in the printing house.--_M._ There is no
paper at the present day with twenty-five sheets in a quire, except
that used for newspapers, on account of the stamps.
HOLE.
By a Hole, in printers dialect, is meant and understood a place where
private printing is used, viz. the printing of unlicensed books,
or printing of other men’s copies. Many printers for lucre of gain
have gone into Holes, and then their chief care is to get a Hole
private, and workmen trusty and cunning to conceal the Hole, and
themselves.--_M._
HOLY-DAYS. _See_ ANCIENT CUSTOMS.
HOME.
This is a term used at Press, and means that the bar of the press is
pulled over till it touches the near cheek; it is then said the bar
is home, or it is cheeked. _See_ CHEEK THE BAR.
HOOK-IN.
In poetry it occasionally happens that a line will not come into the
measure, in which case, when it is not allowed to turn a line, if
it be possible to avoid it, a syllable, or a word, is taken to the
end of the preceding line, or, if that be full, to the end of the
following one, and enclosed in a bracket; this is termed _Hooking-in_.
HOOKS OF TYMPAN. _See_ TYMPAN HOOKS.
HOPKINSON, MR. JOHN. The Albion Press. _See_ COPE’S PRESS.
[Illustration: Sloping wooden platform for paper]
HORSE.