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Includes entries for maps and atlases.
The “Dialogue between and Christian and a Hindu about Religion” (Javābasvāla aika krīstīān aura aika hīṃdu ke bīca mo imāna ke upara) was written in about 1751 by Giuseppe Maria da Gargnano with help from his Capuchin friend and colleague, Cassiano da Macerata, and from an unnamed Brahmin teacher. This teacher apparently taught Giuseppe Maria to read Hindustani and some Sanskrit, instructed him in the basics of Hindu religion, and corrected the Hindustani text of the “Dialogue”. A copy of the Hindustani text was first presented to the raja of Bettiah in 1751. Subsequently, an undetermined number of hand-made copies were distributed among persons in the Bettiah area. A copy ...
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Bridging the fields of conservation, art history, and museum curating, this volume contains the principal papers from an international symposium titled "Historical Painting Techniques, Materials, and Studio Practice" at the University of Leiden in Amsterdam, Netherlands, from June 26 to 29, 1995. The symposium—designed for art historians, conservators, conservation scientists, and museum curators worldwide—was organized by the Department of Art History at the University of Leiden and the Art History Department of the Central Research Laboratory for Objects of Art and Science in Amsterdam. Twenty-five contributors representing museums and conservation institutions throughout the world pro...
The illegitimate son of a fortune teller, Ezio Comparoni (1920-52) never knew his father, rarely left his home town, and admitted no one to his home. His deliberate obscurity was compounded by his use of many pseudonyms, including Silvio d'Arzo, under which he wrote the remarkable novella and three stories collected in The House of Others. The novella The House of Others is among the rare perfect works of twentieth century fiction. In a desolate mountain village an old woman visits the parish priest, ostensibly to ask about dissolving a marriage. Gradually, as she probes for information on "special cases"--cases in which what is obviously wrong can also be irrefutably right--it becomes clear her true question is whether or not she might take her own life. The question is metaphysical, involving not only the woman's life but the priest's; and to it he has no answer.