All About Ampersands

Carl Shank • August 12, 2024

To help pay my way through seminary, I painted the outsides of old Philadelphia homes in the summers. During those months of fighting off bees and wasps and enduring the heat of summer work, I often ran across very intricate fascia trim designs from the Victorian era. These fascinating and complex designs represented the work of the craftsmen of older days and required time intensive sanding and repainting. I usually ignored, and sometimes complained, about such fancy decorative pieces.


Ampersand History. Like these carefully crafted pieces, ampersands, symbols derived from the Latin or French et, meaning and, are one of the oldest alphabetic abbreviations. In The Printer's Handbook of Trade Recipes (Charles Thomas Jacobi, London, 1891),  the “character and” or “ short and” as it is known among printers, has the title "ampersand" in the dictionaries, where it is said to be “a corruption of and, per se and, ie. and, by itself and.” It was originally formed as may be seen in some old-style italic fonts of today — of a combination of the capitals E and T, making the French and Latin word “et,“ signifying “and.” Its preferred use is in connecting firm and corporation names, and it is sometimes permitted in display lines where the whole word cannot be inserted. The famous typographer, Robert Bringhurst, notes that "since the ampersand is more often used in display work than in ordinary text, the more creative versions are often the more useful." (The Elements of Typographic Style)


One of the first examples of an ampersand appears on a piece of papyrus from about 45 A.D. Written in an early Roman capital cursive (the handwriting of the time), it shows the ligature ET. A sample of Pompeian graffiti from 79 A.D. also shows a combination of the capitals E and T, and is again written in early Roman script. The ampersand is generally interchangeable with "and." This is why “etc.” can sometimes be seen written as “&c.” Interestingly, there are a number of versions of the word in various British dialects: ampussy, ampusand, amsiam.


The Ligature ET Actually, the ampersand is what is called a ligature, first adopted with the invention of printing in the early 15th century, which occurs when two or more letterforms are written or printed as one unit. Generally, ligatures replace characters that occur next to each other when they overlap. One of the most common ligatures is “fi" (f plus i).  Because the dot of the i interferes with the loop of the lowercase f, when they are printed next to each other, the two letters are combined into a single glyph with the dot absorbed into the f, or eliminated. Frank Romano in the August 2004 Issue of Electronic Publishing notes that "ligatures were originally used by medieval scribes to increase writing speed. A 14th century manuscript included hundreds of ligatures and early typefaces used ligatures to emulate the appearance of hand-lettered manuscripts. Gutenberg’s font had 292 glyphs—most of them 2- and 3-letter ligatures to fool Bible buyers into thinking it was handwritten. Most ligatures fell out of common use except for the five f-ligtures (fi, ff, fl, ffi, ffl), and the two dipthongs in upper- and lowercase (Æ and Œ). Only recently has computer-based typesetting had automated ligatures."


Bringhurst notes in his callout about ampersands that earlier typographers made liberal use of them — "The 16th century French printer Christophe Plantin sometimes uses four quite different ampersands in the course of a single paragraph, even when setting something as unwhimsical as the eight-volume polylingual Bible on which he risked his fortune and to which he devoted more than six years of his life." (Elements of Typographic Style, 78) (For more on Plantin, See my Blog on "Early Printing and Typography — An Extended Early History," July 10, 2024)


But even earlier than the printed page were scribal calligraphic writings, in which the combination E T was a ligature from the 8th century onward, depending on the calligrapher's handwriting style. We see an early form of the ligature in the Cancellaresca fonts used by calligraphers in the 1400s, In one of its historically five variants, Cancellaresca was the handwriting of Titian, Michelangelo and Raphael, of Bembo, Aldus, Lorenzo de Medici and many others. Arnold Bank notes in his lecture, From Calligraphy and Its Influence in the Time of Plantin, that this well-used calligraphic font "was also the official business and correspondence script of the scholars and writers engaged in the secretarial departments of those court and papal chanceries requiring at this time a literary style of Latin composition for which the usual secretary and mercantile hands were considered unsuited."


Encyclopedia Britannica notes that "cancellaresca corsiva, in calligraphy, script that in the 16th century became the vehicle of the New Learning throughout Christendom. It developed during the preceding century out of the antica corsiva, which had been perfected by the scribes of the papal chancery. As written by the calligrapher and printer Ludovico degli Arrighi of Vicenza in the early decades of the 16th century, the cancellaresca corsiva can range from eye-arresting contrasts of Gothic-like thick and thin strokes to a delicate, supple monotone tracery. Arrighi’s ascending letters, rather than terminating in serifs as in earlier versions, wave plumelike to the right, offset by the leftward swing of the descenders. Lively yet disciplined, responsive to various cuts of nib and speeds of movement, the cancellaresca corsiva was revived under the popular name italic in the 20th century for personal, primarily decorative purposes." (Britannica.com)



Gilles Le Corre, born in 1950 in Nantes, France, is an engraver and calligrapher who rediscovered this typeface and gave us the 1491 Cancellaresca font family. The 1610 Cancellaresca font family was "inspired by the “Cancellaresca moderna ” type, which was calligraphed by Francesco Periccioli (published in 1610 in Siena, Italy). It was entirely handwritten by the designer for each circumstance, using quill pen and medieval ink on a rough paper, with added characters as accented ones and a lot of ligatures with respect for the original design." (MyFonts.com)  Alan Meeks designed Cancellaresca Script, a decorative typeface in 1982, The 2010 Cancellaresca font family was inspired by the Cancellaresca pattern (look at the 1491 Cancellaresca and 1610 Cancellaresca), in particular Spanish one, from Francisco Lucas, who was working in the late 1500s. It is a modern variation, including West European accented characters and a lot of initial and final alternates. The sampling below shows the ampersand choices redrafted by Gilles Le Corre (GLC). Along with the opening selection of digitally reproduced ampersands of the 7th–16th centuries, we have a choice selection of ET ligatures, ampersands, that have survived the test of time.


The Poetica typeface family, designed by Robert Slimbach of Adobe and based on Cancelleresca, has 58 ampersands (one more than Heinz catsup). Some typefaces have especially beautiful ampersands—the italic ampersands for Garamond, Minion, Janson, Meridien, Baskerville, and Caslon are gorgeous. With the appearance of slab serif and sans serif typefaces in the 19th century, typefounders preferred the roman version of the ampersand in italic as well as roman styles. Ampersand usage varies from language to language. 


Sources

Arnold Bank, Calligraphy and Its Influence in the Time of Plantin, Visiting Lecturer at the Royal College of Art, London, www.dbnl.org.

Robert Bringhurst, The Elements of Typographic Style, Hartley & Marks, 1992, 1996, 2004, 2005.

Charles Thomas Jacobi, compiler, The Printers’ Handbook of Trade Recipes, Hints & Suggestions Relating to Letterpress and Lithographic Printing, Bookbinding, Stationery, Engraving, Etc., London, 1891

Frank Romano, From Ampersands to Interrobangs, Electronic Publishing, August 2004

Stephen Moye, Fontographer: Type By Design (MIS Press:1995)

Various font articles from MyFonts.com




Successful Layout & Design

By Carl Shank April 7, 2026
The King James Bible (KJV), commissioned by King James 1 in 1604 and published in 1611, has been a profound Bible translation and masterpiece of beauty through the ages. It has been one of the most influential English translations of the Bible. Its history combines politics, religion, and literary achievement in early modern England. It has an elevated, poetic style that influenced many later writers. It has been prized for its literary beauty, historical continuity and memorability in public reading and worship (ChatGPT).
By Carl Shank April 6, 2026
Responding to AI and Digital Babylon H. Carl Shank April 4, 2026 Austin Gravley, a former Social Media Manager of The Gospel Coalition, and now the Director of Youth Ministry at Redeemer Christian Church in Amarillo, TX, is writing a book on AI and the digital revolution taking place. He compares this Digital Babylon and its captivity and its exiles to Christians living under the overwhelming influence of an active anti-Christian developing AI. Piecing together his comments with those of many others on the advancing scene of AI on our lives, several themes come to mind. First, AI is not God. While there are some in the Silicon Valley who might wish or see AI as a unifying, ontological force that can shape or rule our lives — the Super Machine —others remind us that this is only technology. And as advanced as AI is and becomes, God is still sovereignly in control of it and our lives. Jason Thacker, professor of philosophy and ethics at Southern Seminary and Boyce College, writes — “We must engage these issues, rather than respond after their effects are widely felt. But we don’t have to face today or tomorrow with fear. God is sovereign and his Word is sufficient for every good work, so we are able to walk with confidence as we apply his Word to these challenges with wisdom and guided by his Spirit.” ( The Age of AI: Artificial Intelligence and the Future of Humanity , Zondervan, 2020) A recent storm that darkened my community and scuttled Internet services reminded me of that. Even AI data centers, growing to over 3,000 in 2025 nationwide, are not immune to power disruptions and total blackouts. AI pundits may claim to have control procedures to keep the Internet and AI running cannot promise it to be so. We need to keep this in mind in the Digital Babylon age, as was needed to be kept in mind by Israel in the Babylonian Empire age in biblical times. Babylon went through many iterations, but will be defeated by God at the end of the day, as noted in Revelation. Digital Babylon will experience the same demise. This is not prediction, just Bible truth. We as believers need to hold on to such truth. Second, AI is still technology. Indeed, advanced and advancing technology, but not human. Matthew Schultz in a recent mereorthodoxy.com article notes— “Technology has existed since the Garden and is an integral component of our cultural mandate. We should also remember that one of the core distinctions between the Creator and his creatures is that we never create matter but merely (!) rearrange it. This becomes clear whether we consider an ancient farmer in Mesopotamia irrigating a plot of soil, a medieval peasant in Northumbria weaving a basket from flax, or a young musician in London taking the raw outputs of machine sound, adjusting its pitch, volume, and length, and incorporating it into a DAW loop. While there are all sorts of important distinctions and qualifications between pre- and post-industrial craft, there is no metaphysical distance between the two.” ( Artificial Intelligence Is A Technology , Feb. 26, 2026). AI may be the harbinger of a new Industrial Age, but though changes will be major and sometimes severe, the human side of the equation cannot be discounted or counted out. Part of my retired status as a pastor and theologian is that of a typographer restoring old type faces and doing a deep dive into the history of type. Two historical typographical truths stand out. Although the Renaissance age brought movable type from Gutenberg and others into the machine age, the typographical flair of those ancient scribes with pen-drawn exquisite type remained a stylistic standard. The second note is that with the Industrial Age, while affecting the quantity and speed of type development and printing, master type craftsmen rebelled against machine driven type for more organic typefaces. This was seen, for instance, in the type movement spawned by William Morris (1834–1896). William Morris was an Arts & Crafts designer who founded the Kelmscott Press (1891), reviving hand craftsmanship in printing. His work influenced the twentieth century private press and type revival movements. Lettering became a vehicle for breaking convention. Led by figures such as Morris, there was a decided reaction against industrialization, seeing machine-made goods as dehumanizing and ugly. Handcraftmanship, honesty in materials and utility fused with beauty made up much of what was called the Arts & Crafts Movement. That movement was rooted in medieval guild ideals and morality in design. (For an expanded history of type development, see “Advances in Typography: A Historical Sketch — Three Parts” in the blogs by CARE Typography, www.caretypography.com , Nov. 8, 2025, Nov. 18, 2025 and Nov. 20, 2025) Third, AI affects everyone everywhere. Austin Gravely, a former Social Media Manager of The Gospel Coalition, raises and answers the query — “’So what?’, you may think. ‘I’m not an Internet technician. I’m not a fan of AI. I’m not planning to change how I use the Internet. Why does any of this matter to me?’ To put it bluntly: you are naive if you think these disruptions won’t directly affect you, or indirectly affect you through the effect they will have on others. If the iPhone, social media, and AI have taught us anything, it is that you are impacted by these events regardless of whether you participate in them or not.” ( The State of the Internet: 2026 , mereorthodoxy.com, March 30, 2026) He goes on to say — “A changing Internet will change you. It will change you in ways you can see and in ways you can’t. It will change those you live with, work with, play with, build with, and fight with. It will change what is possible, probable, permissible, and prohibited in your life, your vocation, your church, your neighborhood, and any other physical space the Internet touches.” I recall my 99 year old mother who passed away a couple of years ago in a nursing facility. She was one of those survivors of the Great Depression and World War Two who dismissed the first moon landing and had her flat screen TV removed from her room for fear the government was watching. She lasted for nine years in the same private room in a modern nursing center. She was attended by doctors and nurses and staff who used AI on their computers and other care devices. She even had a modern digital phone removed from her room and refused to learn it. While she personally rebelled against her AI driven machine age, she could not escape those who used such technology for her care. We cannot isolate ourselves from AI and its advancing development, no matter how isolated we try to be. Fourth, AI can be either a blessing or a curse. Again, Matthew Schultz notes — “Our task is not to develop a unique theology of AI but to catechize our members into a people who can wield this technology without becoming captive to its internal logic. Like alcohol, artificial intelligence will become a test of character, a dangerous good that divides the foolish from the wise.” He says “Yet the greatest danger is both more pervasive and less obvious: AI is much more likely to be deployed as a multiplicative layer that allows ever more efficient micro-targeting of digital services and physical products by industries that already profit from compulsive behavior. The advent of hyper-personalized, real-time engagement strategies will require legislative safeguards, especially if AI leads to video advertisements generated in real time for an exhaustively mapped individual profile.” We must seek to “humanize” AI and employ it “humanly.” We must resist the phenomenological bent toward unbelief in AI development and pressures. We must once again learn to think critically and pervasively and biblically about AI. Our young people must be taught prescriptive critical thinking practices, rather than unwittingly and ignorantly giving in to what their phones and computers spit out. Church and ministry pastors must pastor rather than let AI bots plan, prepare and even give their sermons. We must learn to smartly negotiate with the “Magnificent Seven”— Apple, Microsoft, Alphabet, Amazon, Meta, Nvidia and Tesla — rather than blindly following their lead. Convenience and speed must not be allowed to overtake and overcome careful, sustained and critical thinking and acting. “To give language to this change, we must take the best of Christian thinking regarding the social and political imaginary and apply it to the economic imaginary of life under the glowing shores of Digital Babylon, and that kind of work cannot be done with quick hot takes. It will take slow, deep, and thoughtful meditation to apply the riches of Christian thought to making sense of the companies that got us here and where they are taking us.” (Austin Gravley, The State of The Internet: 2026 ) I am both excited and wary of AI. I have learned to be much more cautious about social media and the videos and photos and information they give. Much of it has been and is being AI produced and tweaked. Spammers use AI technology to wrest thousands of dollars from unsuspecting senior citizens. Schools are requiring students to turn off their cell phones or “bag” them until after school hours because of the insidious nature of AI generated stuff. I value more and more of a face-to-face approach in teaching and learning and mentoring others. And we must adopt a state of “believing is seeing” rather than a non-Christian scientifically sanctioned “seeing is believing” approach to truth and justice.
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