Reviving Old Fonts

Carl Shank • September 11, 2024

Reviving Old Fonts.  Lewis Foreman Day (1845-1910) was an influential English designer, author, and lecturer who played a significant role in the Arts and Crafts movement of the late 19th and early 20th centuries. He became a prolific designer, working across various mediums including wallpaper, textiles, stained glass, pottery, and metalwork. Day advocated for the integration of form and function, emphasizing the importance of practicality in design alongside aesthetic considerations. His work and writings contributed significantly to the development of British design education and theory in the late Victorian era.


His book, Alphabets Old and New, published in London, in 1910 gives sterling examples of his typography work. Day's approach to design, blending traditional craftsmanship with modern industrial techniques, helped shape the transition from Victorian aesthetics to more modern design principles. CARE Typography has digitized a number of the font faces in the book for modern use and aesthetic appeal. The typefaces below illustrate the beauty and craftsmanship of Day which can contribute to modern typography.


These mostly pen drawn typefaces have been digitized by CARE Typography using Fontographer to make them available as usable fonts. Caps or Unicals are often used in display faces and advertising. Some of these classic faces can enliven your printing and advertising projects. They are available, either individually, or as a set, for a modest fee. Contact CARE Typography   for more information and ordering, email cshanktype@gmail.com.


Roman Forum Regular. Day notes these as ROMAN LETTERS cut in marble. From inscriptions in the Forum at Rome. Characteristically chisel work. CARE Typography made the copying and digitizing of these capitals more precise using Adobe InDesign and Fontographer.


The Roman Forum (Forum Romanum in Latin) was the political, social, and economic heart of ancient Rome, serving as the central public space for much of the city's history. It was a place of great significance where triumphal processions, elections, public speeches, trials, and commercial activities took place. The development of the Roman Forum spans many centuries, reflecting the growth and transformation of Rome from a monarchy to a republic, and ultimately to an empire.

German Bell Font from Hildesheim. Note the traditional Gothic capitals style, with the flairs on the "J" and the alternate "A." Included is the symbol for the ancient Christian Cross.


Hildesheim is a historic city located in Lower Saxony, Germany, known for its rich history, cultural heritage, and medieval architecture. Here’s a detailed overview of the city: Hildesheim is situated about 30 km southeast of Hanover, near the northern foothills of the Harz Mountains. The Innerste River flows through the city.


Hildesheim has a long history dating back over a thousand years. The city was founded in 815 AD when Emperor Louis the Pious, the son of Charlemagne, established a bishopric here. It developed as a significant religious center during the Middle Ages. During the 11th century, Hildesheim became an important ecclesiastical center. Several Romanesque churches were built, which have become famous for their architecture and cultural significance.


See the fancy graphic below. 224078382 © British Library Commons | Dreamstime.com



Italic Offerings.  The transition from Gothic to Italic typefaces was part of the broader evolution of typography that took place during the Renaissance period, driven by shifts in cultural, aesthetic, and technological factors. Gothic script was primarily used for religious texts, legal documents, and early printed books like the Gutenberg Bible. It symbolized tradition, formality, and authority. Gothic type, as seen in my previous Blogs, was characterized by its dense, angular, and ornate letters, often with sharp vertical strokes, tight spacing, and elaborate flourishes. It was designed to mimic the style of manuscript writing at the time.


 The Renaissance, beginning in Italy in the 14th century, marked a revival of classical antiquity and a move toward humanism. This brought a renewed interest in the legible, flowing scripts of Roman and Greek antiquity, which were more readable and aesthetically simple compared to Gothic lettering. The development of the printing press (ca. 1440) by Johannes Gutenberg created a need for more versatile and legible typefaces. The emerging humanist values aligned with a preference for typefaces that resembled the clear, round, and graceful writing of ancient Roman scripts.


The Italic typeface was introduced by Aldus Manutius in Venice around 1501. Manutius, a prominent printer and publisher, sought to create more compact and elegant typefaces that could fit more text on a page, catering to the rising demand for smaller, portable books. Italic was based on the handwriting of Niccolò de' Niccoli, a Renaissance scholar and calligrapher. Italic typefaces are defined by their slanted, cursive-like appearance, with letters that have a flowing, dynamic quality. It allowed for more text to be fitted on the page and mimicked the handwriting style of humanist scholars.



Italic type was not only more elegant than the Gothic but also more efficient in terms of space. It became the preferred choice for printed texts that emphasized classical learning, philosophy, poetry, and humanist literature. Italic was initially used for entire texts but later became more common for emphasis (such as book titles, headings, or foreign phrases) alongside Roman type. While Italic and Roman typefaces became dominant in Italy and spread throughout Europe, Gothic typefaces continued to be used in northern Europe, especially in Germany, until the 18th century. However, Gothic script gradually became associated with tradition and older religious or legal texts, while Italic and Roman types became synonymous with modern, humanist, and scholarly work.


Today, the transition from Gothic to Italic and Roman typefaces represents one of the key shifts in the history of typography, reflecting both technological advancements and cultural changes that valued clarity, readability, and classical elegance.

Walter West. Walter West was an influential typographer known for his innovative approach to type design and his contributions to the field of modern typography. While specific detailed records about his life and career may be sparse, West was often celebrated for blending traditional craftsmanship with contemporary aesthetics in his work. His designs typically showcased a deep understanding of typographic history while incorporating modern readability and functionality.


West's work is often cited in the context of the broader movement towards clearer, more legible typefaces in print and digital media, reflecting the changing needs of design as it shifted into the 21st century. His focus on the user experience in design and the importance of type in communication earned him a notable reputation in the design community.


Flemish Printers. Christophe Plantin (1520–1589). Plantin was one of the most prominent printers of the 16th century, and his work had a lasting impact on printing in Europe. Born in France, Plantin moved to Antwerp, which was then a thriving hub of commerce and culture. He founded the Plantin Press (Plantin-Moretus), which became one of the most successful printing houses in Europe. Plantin is best known for publishing the Polyglot Bible, one of the most ambitious and influential religious texts of the time. His printing house, now a UNESCO World Heritage Site, is still preserved as a museum​.


The Moretus Family. After Plantin's death, the business was inherited by his son-in-law, Jan Moretus (1543–1610), who continued his legacy. The Moretus family maintained the Plantin Press for several generations, producing high-quality books and playing a major role in spreading printed works across Europe. The Moretus family was known for its skilled typography and meticulous attention to detail in book design


Dirk Martens (c. 1447–1534). Dirk Martens was one of the earliest Flemish printers and a pioneer of printing in the Low Countries. He established printing presses in cities like Aalst and Antwerp and was responsible for publishing key humanist works by Erasmus and Thomas More. His efforts helped make Antwerp a major center of printing and humanist thought during the Renaissance.


Jan van Ghelen (1512–1560). Jan van Ghelen was another prominent Flemish printer, especially known for his work in printing almanacs and religious works. He operated in Antwerp and was a central figure in the print industry during the mid-16th century. Van Ghelen is remembered for his editions of religious and scientific works, which were highly regarded across Europe. These Flemish printers were not just businesspeople but also cultural figures who contributed to the dissemination of knowledge, humanism, and the arts during the Renaissance and early modern periods. Their work helped shape the future of European literature and typography.

English Influences. By the late 16th century, London had become the central hub of printing in England. Several prominent printers and publishers emerged during the Elizabethan era, contributing to the spread of Renaissance ideas. Among them were Richard Grafton, who printed the first Bible in English, and John Day, who specialized in Protestant literature.


Christopher Barker, the Queen’s Printer, held exclusive rights to print official government documents, as well as Bibles and prayer books, which gave him immense influence. His son, Robert Barker, would go on to print the famous King James Bible in 1611.


Typography and Typefaces. The dominant typefaces used in Elizabethan printing were blackletter (Gothic) and roman types. Blackletter, with its dense and elaborate strokes, was widely used for religious and official documents, giving an air of authority and tradition. However, as Renaissance humanist ideas spread, roman typefaces (more legible and less ornate) began to gain popularity for non-religious texts, scholarly works, and poetry.


Printers like John Day were instrumental in promoting the use of roman type for English texts, which helped move England toward a more modern typographic style. Italic type was also occasionally used for emphasis or prefaces, adding variety to the page layouts.

Foreign Language Fonts. Lewis F. Day includes in his survey of alphabetic fonts, both Hebrew and Greek lettering. While they both do not include all of the accented marks professional language fonts offer, they do provide clear and clean and crisp typefaces to use as a base for both languages. The Greek offering above includes Greek Initials from a book printed at Basel from wood engravings with obvious serif faces. The small letters are part of my original Greek font work for the Zondervan corporation back in the early 1990s. The Hebrew Consonants font consists of the twenty two letters of the Hebrew alphabet. Notice the outstanding rendering of the Hebrew letters.


Sources

ChatGPT

Lewis F. Day's Alphabets Old and New, London, 1910

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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