This tale comes from J. S. Kennard’s short 1901 tome on the colophon — that last page at the end of a manuscript or book. The colophon has served many purposes: giving the title of the work, identifying the scribe or printer, naming the place and date of completion or imprint, thanking and praising the patron, bragging, blaming, apologizing, entreating, praying and much more. Examples can be traced back to clay tablets and forward to websites.
Its presence on websites may be one of those decried skeuomorphic hangovers from book publishing, but perhaps the colophon has an underlying value or purpose to serve in both the analogue and digital worlds. The late Bill Hill, who wrote the 1999 Microsoft white paper “The Magic of Reading” and was an early contributor to online typography, suggested making colophons a compulsory standard for website design and asked:
Why not introduce the venerable concept of the colophon to the Web? Could it be used to drive a new business model for fonts which would benefit the font industry, web developers and designers – and the people who visit their sites?[Sadly this page at the Bill Hill’s site is no longer available.]
Fanciful? Perhaps, but not much more fanciful than Erasmus’ proffered explanation of the word “colophon”. His expanded edition of Adagia printed by Manutius in 1508 includes this adage:
Colophonem addidit He added the colophon. This came to be used when the finishing touch is added to something, or when some addition is made without which a piece of business cannot be concluded. The origin of the adage is pointed out by Strabo in … his Geography, …
And here is Strabo from the Loeb Classical Library online:
As venerable a publishing custom as the colophon may be, it is more honoured in the breach than the observance. Book artists tend to be more observant, but not religiously so, and of course some works of book art might be disfigured by a colophon. Still, there are sound reasons why book artists should bother themselves with a colophon — even if it stands apart from the work. In her review of Book Artists and Artists Who Make Books (2017), India Johnson gives one of those sound reasons:
It’s probably impossible to include every detail of production in a colophon—but some give it their best stab, exhaustively listing everyone that took part in a project. More concise colophons recap only the most relevant details of making—perhaps those the primary creator feels will factor saliently into making meaning of the book.
The convention of the colophon in our field exposes an assumption that the meaning of an artwork is informed not only by the finished product, but by the specifics of artistic labor. “Book Artists and Artists Who Make Books“, CBAA, 1 October 2018. Accessed 3 October 2018.
If craft does figure in a work’s meaning, then the more we can see how it figures, the greater our ability to appreciate and understand the work. For conveying insight — what materials and from what sources, what processes, what tools, who contributed, where and when the work occurred — the colophon stands ready. But where does it stand?
A contemporary of Kennard, A.W. Pollard declared that, to be a proper colophon, it had to appear at the conclusion or summit of the work. Artful as are some of the manuscripts and books that Kennard and Pollard cite, none push the envelope in the manner that works of contemporary book art do. Which brings us to another reason for book artists to consider the colophon: inspiration from history or tradition.
The last page of the codex may be a rightful spot for placing the codex, but what if the bookwork’s shape is challenging or musing about the shape of the book? Finishing touches might go anywhere. Think of Van Eyck’s self-portrait hidden in a reflection in The Arnolfini Portrait, or that of Vélazquez in Las Meninas.
Historians’ diligent cataloging of the “hands” of the scribes has enriched the self-identifications in colophons and connected those craftspersons with additional manuscripts. Book artists who use calligraphy or involve calligraphers should ponder the implications of this tool historians use to identify scribes by the style of their “hands”.
What potential, meaningful “tells” in a work’s colophon might the book artist or calligrapher leave to enrich the work — and provide insights for historians and connoisseurs poring over the finishing touch?
The colophon’s underlying value or purpose warrants book artists’ thinking about recording it offline and online, though this might be stretching the definition of the colophon. Our enjoyment of Kitty Maryatt’s 2018 reconstruction of La prose du Transsibérien et de la Petite Jehanne de France (1913) by Blaise Cendrars and Sonia Delaunay is certainly enhanced by the “colophonic” booklet she included with the work and the “About” page online.
Perhaps the story of the little “i” left over – the colophon – will prod the future historians of book art to examine bookworks and their artists’ websites for those finishing touches and stir artists to bestow that last finishing touch for the sake of the work’s soul if not their own.
A Prospect of Colophons
CREWS Project, “Learning about Cuneiform Tablets Behind the Scenes at the British Museum”, 14 June 2017, accessed 20 April 201. (See for an example of scribes’ skill in ink on clay.)
Richard Gameson. The Scribe Speaks? Colophons in Early English Manuscripts. Cambridge: Cambridge University Press, 2001. (See for the human interest: “I, Aelfric, wrote this book in the monastery of Bath”; “Pray for Wigbald”; “Just as the port is welcome to sailors, so is the final verse to scribes”.)
Bill Hill, “The Magic of Reading”, accessed 20 April 2019.
Joseph Spencer Kennard. Some early printers and their colophons. Philadelphia : G.W. Jacobs and Co., 1902. (Less academic but just as interesting and typographically more fun than Gameson.)
Alfred W. Pollard. An essay on colophons, with specimens and translations. Chicago: Caxton Club, 1905.
Alfred W. Pollard. Last words on the history of the title-page, with notes on some colophons and twenty-seven facsimiles of title-pages. London: J.C. Nimmo, 1891.
Ming-Sun Poon, “The Printer’s Colophon in Sung China, 960-1279”, The Library Quarterly,43:1 (January 1973). (See for the 34 calligraphic inscriptions and the colophon to the Diamond Sutra: “On the 15th of the 4th moon of the 9th year of Hsien-t’ung [May 11, 868], Wang Chiek on behalf of his two parents reverently made this for universal free distribution.”)
Christine Proust, “Reading Colophons from Mesopotamian Clay-Tablets Dealing with Mathematics”, NTM Zeitschrift für Geschichte der Wissenschaften, Technik und Medizin, 20:3 (September 2012). (Helpfully diagrammed black and white views of the difficult-to-see incisions in clay.)
Ding Wang, “A Buddhist Colophon from the 4th Century: Its Reading and Meaning”, Manuscript Cultures, 3 (2010). (Beautiful photos of the scroll scribed by Baoxian.)
David C. Weber, “Colophon: An Essay on its Derivation,” Book Collector 46 (Autumn 1997).