There is a fingerprint in the margins of a book printed in 1664. It is not meant to be there. It is not a flourish, not an authorial signature, not a printer’s device carefully engraved to announce identity and authority. It is a smudge: a blurred whorl of ink left behind by a pressman in William Wilson’s shop as he lifted a damp sheet of Margaret Cavendish’s ‘Poems, and Phancies’ from the press.
Three hundred and fifty-nine years later, in the Bodleian Library, Adam Smyth leans closer and sees it. And in that instant, the history of the book is not abstract, not technological, not chronological—it is human.
That fingerprint is the governing metaphor of ‘The Book-Makers: A History of the Book in 18 Remarkable Lives’. Not the perfection of the page, but the accident. Not the machine, but the hand that hesitated, slipped, pressed too soon.
Smyth’s project is to restore that hand to view. To insist that books are not inevitabilities but outcomes: of decisions, collaborations, quarrels, misjudgements, obsessions, vanities, stubbornness, poverty, taste. People make books.
And if we look carefully—at the binding waste, the printer’s device, the lower-case ‘g’, the stitched spine, the staple through cheap paper—we can see them.
The book begins, as all good origin myths should, in noise. Chapter 1, “Printing: Wynkyn de Worde (d.1534/5),” opens in a multilingual London of the 1490s. A Dutch immigrant walks into a tavern in 1492. It sounds like a joke, Smyth suggests, but it is history. Wynkyn de Worde, successor to William Caxton, is one of those figures who hover in footnotes until someone bothers to tilt the page toward the light. Smyth does that tilting.
Through images like ‘A Lytyll Treatyse Called the Booke of Curtesye’ (1492), Wynkyn’s printer’s device, three versions of ‘The Ship of Fools’ (1517), John Fisher’s sermon, and ‘The Descrypcyon of Englonde’ (1502), we watch print establish itself not as triumphant conqueror of manuscript but as an anxious imitator.
Early print disguised its novelty. Gutenberg’s 1454–55 ‘Biblia Latina’—represented later in the book—was designed to look like a manuscript, complete with hand-coloured initials. What else could print look like? Manuscript was the only available model.
The idea that print obliterated handwriting is a fantasy of clean replacement. In truth, as the book historian Peter Stallybrass has argued, print was a “revolutionary incitement to writing by hand.” Almanacs like ‘Poor Richard, 1737’ actively invited readers to annotate. One 1566 almanac offered itself to anyone “that will make & keepe notes of any actes, deedes, or thinges that passeth from time to time.” Print did not silence scribes; it multiplied them.
Smyth is careful to resist what he calls a Whiggish narrative of improvement. Books do not get better in a straight line. The paper used by Gutenberg—its watermark a brilliantly clear bunch of grapes—remains of a time-defeating quality unsurpassed by modern industrial processes. Those pages look today as they did on a summer’s morning in 1455.
The fantasy of technological refinement dissolves when confronted with the stubborn endurance of good rag paper.
If Chapter 1 is about the birth of print in England, Chapter 2, “Binding: William Wildgoose (fl. 1617–26),” reminds us that books are also sewn, glued, repurposed. The Bodleian Library Day Book of 1623, scraps of printed Latin waste, pages from Hans Sachs’s ‘Eygentliche Beschreibung aller Stände auff Erden’ (1568), a leaf of ‘Romeo and Juliet’ from Shakespeare’s First Folio, and William Wildgoose’s own signature tell a story of recycling and repair.
Bindings are archives of what was discarded. Printed sheets become endpapers; fragments survive because they were convenient stuffing.
Wildgoose is harder to grasp than Wynkyn. We see him in glimpses, as Smyth puts it, arriving in the room just after he has left. But his books stand in a pile on the desk.
The romance of authorship gives way to the labour of stitching and pressing. The binder’s work is both humble and decisive: without it, pages scatter. In restoring Wildgoose, Smyth restores the quiet artisans whose names rarely make title pages.
Chapter 3, “Cut and Paste: Mary (1603–80) and Anna Collett (1605–39),” explodes any lingering idea of the book as fixed object. The Collett sisters’ ‘Gospel Harmony’ (1635), their rearranged ‘Whole Law of God’, images of St Matthew writing, and collaged “Last Judgement” after Marten de Vos demonstrate that readers were editors, too.
They cut printed Bibles apart and reassembled them into new configurations. Chronological adjacency, Smyth insists, is not always the best basis for comparison. Laura Grace Ford’s ‘Savage Messiah’ (early 2000s), battling the gentrification of London through cut-and-paste collage, finds a natural interlocutor in the Collett sisters.
The 17th century and the 21st speak across time through scissors and glue.
This refusal of linearity is one of the book’s quiet radicalisms. It is organised chronologically—from Wynkyn to Yusuf Hassan—but it is full of loops. William Morris’s ‘Works of Geoffrey Chaucer’ (1896) at the Kelmscott Press (Chapter 9) deliberately imitates medieval manuscripts. Thomas Cobden-Sanderson’s Doves Press (Chapter 9) designed type to resemble Nicolas Jenson’s 1476 ‘Historia naturale di Caio Plinio Secondo’.
The Doves Press ‘Paradise Lost’, its punch and matrix lovingly crafted, looks backward to refuse the industrial present. These are purposeful anachronisms. They flicker between historical periods, belonging to several at once.
Chapter 4, “Typography: John Baskerville (1707–75) and Sarah Eaves (1708–88),” might have been a familiar story of typographic genius, but Smyth refuses to isolate Baskerville from the woman beside him. Baskerville’s ‘Publii Virgilii Maronis Bucolica, Georgica, et Æneis’ (1757), his specimen sheets with their elegant italic ‘Q’ and lower-case ‘g’, the reproduction of his slate—these are triumphs of clarity and calm.
An observing historian wrote that Baskerville’s volumes sailed forth “to astonish all the librarians of Europe.” But Sarah Eaves was there, partner and wife, present in the archive yet long overlooked. Smyth’s history is as much about the blindness of historians as it is about the brilliance of printers.
Chapter 5, “Non-Books: Benjamin Franklin (1706–90),” destabilises the very category of the book. Franklin’s Philadelphia lottery papers (1748) and ‘Poor Richard’ almanacs complicate the idea that the book is a bounded codex. Giuseppe Arcimboldo’s “The Librarian” (1566?)—a portrait composed of books—reminds us that books can form bodies, identities, caricatures.
Franklin produced a new publication every week. Ephemera, pamphlets, lottery tickets: these too shape print culture.
Paper itself becomes protagonist in Chapter 6, “Paper: Nicolas-Louis Robert (1761–1828).” The invention of the continuous paper-making machine alters scale and speed. Yet Smyth’s eye lingers not on mechanisation alone but on what paper enables: the village lawyer in Peter Brueghel the Younger’s painting (c.1620), Hans Sachs’s printed worlds. Paper is the substrate of imagination and bureaucracy alike.
By the time we reach Chapter 7, “Extra-Illustration: Charlotte (1782–1852) and Alexander (1753–1820) Sutherland,” the book has become almost baroque in its self-awareness. James Granger’s ‘Biographical History of England’ (1769) inspired readers to “Grangerise”—to insert extra prints and illustrations into books.
Carrie and Sophie Lawrence at work, Irving Brown’s Grangerising, and Adam Broomberg and Oliver Chanarin’s 2013 ‘Holy Bible’ (which overlays the biblical text with contemporary images) extend the practice into modern art. Books become palimpsests. Readers become co-creators.
Chapter 8, “Circulation: Charles Edward Mudie (1818–90),” shifts from making to moving. Mudie’s Great Hall inauguration guest list, the image of “Mr. Mudie’s New Hall,” and Florence Nightingale’s letter to Mudie reveal the power of distribution.
Mudie’s circulating library shaped Victorian reading habits, determining which novels flourished. Circulation is curation. Access is influence.
Then come the small presses and the avant-garde. Chapter 10, “Small Presses: Nancy Cunard (1896–1965),” brings us to rural France in the 1920s and 1930s, where Cunard printed Samuel Beckett’s ‘Whoroscope’ (1930). Barbara Ker-Seymer’s photograph of Cunard printing captures a woman at the press, sleeves rolled, modern and defiant.
Chapter 11 gathers zines and DIY culture: Laura Grace Ford’s ‘Savage Messiah’, Craig Atkinson, Phyllis Johnson, George Maciunas, Yusuf Hassan. Images of Chris Killip’s ‘Shipbuilding on Tyneside’ (1975–76), Brian David Stevens’s ‘Notting Hill Sound Systems’, a 2022 artwork beginning “I roped, threw, tied, bridled, saddled …,” and even ‘The London Prodigall’ (1605) remind us that stapled pamphlets and Fluxus boxes belong in the same lineage as folio Bibles.
Throughout, Smyth writes in a contemporary culture increasingly online. He chooses not to devote a full chapter to e-books, but the digital hovers like a shadow. Printing today is altered by the presence of another medium. To publish a punk zine in 1977 was one thing; to publish one in 2009, in the age of blogs, is another. The printed book acquires new connotations in the digital age: endurance, slowness, depth, cost, history. It becomes radical in the Latin sense of radix—rooted.
The relationship between digital and print, Smyth argues, is not Darwinian struggle but mutuality. Just as manuscript and print coexisted in the fifteenth and sixteenth centuries, so do digital and print now. Early print scrambled for credibility by imitating manuscript; today, print gains aura by existing alongside the ephemeral screen.
Sales of printed titles increase even as online publishing proliferates. The academic study of physical books grows in tandem with our immersion in pixels. The older medium is changed by the presence of the new.
What makes ‘The Book-Makers’ feel postmodern is not irony but layering. The book is conscious of its own belatedness. It knows that the codex in our hands has existed at every moment between its printing and now, accumulating annotations, ticks, crosses, ownership inscriptions.
Time is not linear but sedimentary. The marginalia are the book’s memory of itself.
And then there is that fingerprint again. It anchors everything. In the Bodleian, halfway through Cavendish’s ‘Poems, and Phancies’, Smyth sees the smudge and imagines the noise and stink of William Wilson’s print shop in 1664: paper windows, wet sheets hung on strings, a pressman’s inky finger. The fingerprint does not resurrect the man’s name. It does not grant him biography. But it reveals the book as event. Production is illuminated like lightning across centuries.
I found myself reading this history not as scholar ticking off familiar milestones but as a reader newly alert to the object in my hands. The spine glue, the typeface, the feel of the paper: each became charged. The book insists that if we learn to read material signs correctly, books can tell us the story of their own making.
In a sense, Smyth’s project mirrors the extra-illustrators he describes. He inserts people back into the margins of technological history. He Grangerises the narrative of print with lives that do not fit neatly into triumphal arcs. Some loom in three dimensions, like Nancy Cunard. Others flicker in fragments, like William Wildgoose. But together they form a chorus.
It is also a celebration. Not a nostalgic lament for a dying form, but an affirmation that the printed book remains central to human culture precisely because it is adaptable, collaborative, rooted.
The history stretches back to China in the second century and the Islamic world in the eighth, even as its spine runs through England, France, and North America. It ends not with closure but with Yusuf Hassan and BlackMass Publishing in 2024, stapling and circulating in a world of screens.
A Dutchman walking into a tavern in 1492 begins the story. A zine-maker in New York in 2024 continues it. Between them lie folio Bibles, printer’s devices, bindings stuffed with waste, cut-and-paste scriptures, typographic revolutions, lottery tickets, paper machines, Grangerised volumes, circulating libraries, socialist societies, Kelmscott Chaucer proofs, Doves Press Bibles, Beckett pamphlets, Fluxus boxes, and stapled manifestos. It is less a straight road than a river with eddies and returns.
When I closed the book, I looked again at the margins of my own copy. No fingerprints yet. But I am tempted to leave one. Not out of vandalism, but in homage. Because what Smyth makes clear is that books are never just texts. They are encounters. They are the residue of labour and imagination. They are objects that outlive us, carrying our marks forward.
And somewhere, centuries from now, someone might tilt a page toward the light and see where I once held it.
Standing in 2026, I can safely confirm that this book will find its place in the top five books ‘on books’. Most recommended.