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Pettigrew, Jane
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Book Et Co, 1999. In-4° demi, relié. 96 pages. Illustré de nombreuses photos en couleur et en noir et blanc.
Reference : CUI61M
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5 book(s) with the same title
Rhetorica Christiana ad concionandi, et orandi vsvm acj commodata, vtrivsq[ue] facvltatis exemplis svo loco insertis ; qvae qvidem, ex Indorvm maxime de prompta svnt historiis. Vnde praeter doctrinam, svmâ qvo qve delectatio comparabitur. Avctore Rdo. admodvm P. F. Didaco Valades totivs ordinis fratrvm minorvm | regvlaris observantiae olï procvratore generali in Romana Curia. “The Rhetorica Christiana is an extraordinary combination of Old World erudition and New World anthropoloy (…) his Rhetorica Christiana is almost certainly the first book written by a native of Mexico to be published in Europe” (Don Paul Abbott, Rhetoric in the New World, 1996, pp. 41 et suivantes).
Très curieuse illustration dessinée et gravée sur cuivre par l’auteur lui-même, comprenant 26 gravures dont 12 hors texte, mêlant figures, mnémoniques ou bien relatives aux mœurs et usages des Indiens du Mexique. Parmi celles-ci, signalons une remarquable planche dépliante montrant une vue de Mexico avec au centre un rituel de sacrifice humain. An°. Dni. M. D. LXXVIIII. Cvm licentia svperiorvm Sanctissimo. D. nô. D. Papa Gregorio XIII dicata Ano Dni. 1579. [Colophon:] Perusia. Apud Petrumiacobum Petrutium. 1579. In-4 de (10) ff. (titre gravé, avec les armes de Grégoire XIII à qui le livre est dédié et la date de 1579, dédicace, préface, index), 378 pp. dont 7 planches à pleine page, (8) ff., (1) f.bl., 9 planches hors texte dont 1 dépliante (placée entre les pages 168 et 169, elle représente le sacrifice humain des anciens Mexicains), chaque page avec encadrements de deux filets, 26 figures gravées sur cuivre par l’auteur, entre les pages 298 et 299 il y a un tableau plié qui n’a pas été conservé. Vélin souple, traces d'attaches, mention Double écrite à l'encre sur le premier plat, dos lisse portant le titre calligraphié au dos en long, début du titre inscrit à l'encre sur la tranche supérieure. Reliure de l’époque. 242 x 174 mm.
Edition originale d’une insigne rareté de ce précieux Americana qui constitue à la fois un manuel remarquable à l’usage des missionnaires de la Nouvelle-Espagne et une description de la culture des anciens mexicains. Harvard/Mortimer Italian 510; Medina BHA 259; Sabin 98300; Palau 346897 ; Adams V-18; Esteban J. Palomera, Fray Diego Valadés, o.f.m., Evangelizador Humanista de la Nueva España (repr. 1988), passim; Chiappelli et al., First Images of America; Catholic Encyclopedia, s.v. Valadés; Leclerc n°1513. Scarce first edition of one of the most interesting documents for the evangelization of colonial Mexico and the region’s literary and graphic culture, of special interest for its conflation of the Renaissance memory treatise and Native American picture scripts. The son of a conquistador and a Tlaxaca Indian (thus making him one of the first mestizos), Valades is the first Mexican to be published in Europe. « The Rhetorica Christiana is an extraordinary combination of Old World erudition and New World anthropology (…) His Rhetorica Christiana is almost certainly the first book written by a native of Mexico to be published in Europe (Don Paul Abbott, Rhetoric in the New World, 1996, pp. 41 et suivantes ). “The most elaborate theoretical attempt to exploit the indigenous mnemonic systems was Diego de Valadés's Rhetorica christiana, an exhaustive manual on Indian, or more precisely Mexican, culture and on the ways it could be exploited by the missionary in his constant struggle to establish communication with his charges. Most Indian groups, argued Valadés, although ‘rude and uncultured (crassi et inculti)’ had nevertheless contrived a means of conveying messages through ‘arcane modes’, using what he calls ‘figures of the sense of the mind’. These functioned, or so he thought, as the Egyptian hieroglyphs (which until the late eighteenth century were believed to be purely symbolic)” (Anthony Pagden, The fall of natural man, p. 189). A number of the chapters relate to America and to Native Americans. Ce volume est le témoin des relations directes qui unissaient Rome et le Nouveau Monde. Très curieuse illustration dessinée et gravée sur cuivre par l’auteur lui-même, comprenant 26 gravures dont 12 hors texte mêlant figures, mnémoniques ou bien relatives aux mœurs et usages des Indiens du Mexique. Parmi celles-ci, signalons une remarquable planche dépliante montrant une vue de Mexico avec au centre un rituel de sacrifice humain (cette planche est placée à l’envers dans notre exemplaire). The plates afford a rich example of the strange admixture of colonial culture in which the oddly familiar mnemonic alphabets from contemporary editions of Dolce are filled with Indian motifs, or the Crucifixion of Dürer is transplanted to Mexican soil. Né en 1533 à Tlaxcala à l’est de Tenochtitlan, d’un père-conquistador, Diego de Valadés appartient à la deuxième génération de missionnaires au Mexique. Frère de l'ordre des Franciscains, il passa plus de vingt ans à prêcher et écouter les confessions des Indiens. De 1558 à 1562, il participa à la mission d'évangélisation des Chichimèques, peuple semi-nomade vivant au nord du pays. Après avoir enseigné dans diverses écoles franciscaines, il fut appelé à Rome où il occupa la charge de procureur général de son ordre monastique. En 1579, il alla à Pérouse afin de superviser la publication de son livre, puis mourut quelques années plus tard vers 1582. « La Rhetorica Christiana est un ouvrage fort bien écrit et rempli de notions intéressantes sur les indigènes du Mexique. Les pages qu’il consacre à l’examen de leurs arts et de leurs sciences et ce qu’il dit (le P. Valades) de la variété de leur système graphique, prouve qu’il les connaissait bien et qu’il avait su les apprécier.» Brasseur de Bourbourg. Valadès a édité l’important ouvrage Rhetorica Christiana à Pérouse en 1579 dans lequel il résumait les arguments théologiques sur la nature des indigènes et leur capacité à apprendre et à pratiquer le christianisme. Il y abonde dans les méthodes missionnaires des ordres mendiants et les méthodes qu'ils utilisent pour évangéliser, ce qui constitue l'objet principal de plusieurs de ses gravures, destinées à illustrer des aspects de cette manière de prêcher, comme les gravures 9 et 10, dans lesquelles il reproduisait l'alphabet mnémotechnique de Ludovico Dolce, et le onzième, dans lequel il présentait celui que les missionnaires espagnols avaient élaboré pour enseigner l’alphabet latin aux indigènes, ou 19, intitulé Enseignement religieux aux Indiens à travers des images, peut-être la plus célèbre d'entre elles, qui montre le prédicateur en chaire expliquant à un groupe d'indigènes une série d'images avec des scènes de la Passion du Christ qu'il désigne avec un bâton ou un pointeur. Valadès était le fils du conquistador homonyme Diego de Valadés – originaire d’Estrémadure en Espagne et qui faisait partie de l’expédition Panfilo de Narvaez – et d’une femme indigène de Tlaxcala. Eduqué à Mexiso, il fut disciple et secrétaire de Fray Pedro de Gante, auprès de qui il apprit l’art de la gravure et du dessin à l’école qu’il dirigea au couvent de San Francisco de México. «A partir de 1568 s'installe à Rome un intérêt particulier pour le Nouveau Monde, qui peine à s'organiser en structures et en réseaux, mais qui profite du caractère fondamentalement centripète de la ville de Rome pour reconstituer des milieux tournés vers l'Amérique, à la faveur de l'activité particulière à Rome d'un visiteur disposant d’une expérience américaine, comme ce fut le cas avant Valadés pour Alonso Maldonado de Buendia, franciscain, et après Valadés pour José de Acosta, jésuite. Il était donc possible pour le Saint-Siège de s'informer directement sur le Nouveau Monde grâce à une série de personnages dont une typologie est dressée. Cet intérêt romain pour le Nouveau Monde était un prélude à une action diplomatique directe, toujours mise en échec par Philippe II, ainsi que le prouve la longue affaire de la nonciature apostolique de Mexico, finalement avortée et remplacée d'abord par l'entrée des diocèses américains dans le cycle des visites Ad Limina en 1594, puis par la création de la congrégation De Propaganda Fide. Cette curiosité avait donc une traduction politique et institutionnelle, au-delà de la seule histoire culturelle des relations entre l'Europe et l'Amérique, d'autant que les cardinaux eux-mêmes faisaient entrer ces questions dans une perspective d'histoire globale en liant l'argent des Amériques avec la guerre des Flandres, et en prolongeant leur horizon vers l'Asie des Indes orientales, où les Ibériques étaient également présents. Quant à la reconstitution de la trajectoire intégrale de Diego Valadés depuis sa naissance à Tlaxcala jusqu'à sa mort encore indéterminée (à Rome ou à Anvers, mais certainement pas en Nouvelle- Espagne), si elle a d'abord permis de visiter et d'animer les milieux américanistes de Rome, elle a aussi voulu faire avancer l'histoire des mobilités au sein des mondes ibériques. En effet, à peine arrivé à Seville depuis Mexico, Valadés se précipite à Paris en 1572 ; une fois arrivé à Rome, en 1575, il semble ne plus vouloir en partir, puisque, même expulsé en 1577 il se met à la controverse antiprotestante pour répondre à une commande du cardinal Sirleto qui le protège » (Boris Jeanne). «The plates and illustrations were drawn and engraved by the author. Some of them represent in their backgrounds Mexican scenes with which the artist was familiar. That there were two or more issues is shown by the plates. The NYP. copy has 8 plates on 7 leaves. In the H. and JCB. copies the plate with the heading "Hierarchia Ecclesiastica" has on its verso another symbolical engraving with the word "Meritorum" inscribed in one of the blank spaces. In the NYP. copy the verso is blank. The allegorical engraving, which in the list of plates on the last printed page is called "figura Matrimonij& Mechorum," in the JCB.copy is on the verso of the leaf, and in the H. copy on the recto, both copies having on the back another symbolical engraving with a scroll at the top and the inscription "EGo sum Alpha et 0 " The recto of the "fIgura Matrimonij & Mechorum" in the NYP. copy is blank. The leaf, which together with this forms a signature, in the H. and JCB. copies is another plate, with inscription beginning "Vulnificum fuso ...," while in the NYP. copy it is blank. Medina's Bib. hisp. amer., no. 259, describes two variant issues of the folded table. In one there is a vignette in the lower left corner. In the other there is the following imprint in this corner: Perusia, Apud Petrumiacobum Petrutium, MDLXXIX Permiss Superiorum F. Duidaco Valades. Fratrum Minorum regularis observantia Auctore. The H, JCB, and NYP copies have the vignette. For a list of chapters relating to America and the American Indians, see Medina. Graesse’s «Trésor de livres rares et précieux», volume 6, 1867, p. 235, notes a second edition with additions, printed in 1583. Appleton mentions a Rome, 1587, edition» Sabin, vol 26, page 201. Précieux exemplaire conservé dans son vélin souple de l’époque portant le titre manuscrit à l’encre sur la tranche supérieure et calligraphié au dos en long. Il porte la mention manuscrite Ex libris Oratorii Dei Jesu Domus Avenion en début de volume.
The Mirror of News, Wylie: yul phyogs so so'i gsar 'gyur gyi me long, ZYPY: Yulchog Soseu Sargyour Mélong) or Mirror of News from All Sides of the World 1925 - 1931 the first five years complete. Not in any library worldwide
Kalinpong 1925 Gegen (Gergan) Dorje Tharchin Hardcover 1st Edition
Not in any library worldwide:. IFolio (34,4 x 19,5 cm): 60 installments (4 double) in blue and black stencil (install. 11, vol. III printed in gold) totalising 122 ff. hand-numbered in blue pencil, illustr. (2 textlvs on red paper bound with; overall good condition).. Contemp. half black sheep, title in gold on flat spine (joints cracked, corners blunt).. Only run known being complete of the first 5 years missing at all sets registered worldwide, including 1925-1926, the very first volume.rnIn 1925, "Yul phyogs so so?i gsar ?gyur me lon" (often abbreviated as "me lon" and "melon") or the "The Tibetan Newspaper", also known as "The Mirror of News" or "The Tibet Mirror", was founded at Kalimpong in West Bengal, India. Published after "The Ladakh Journal", it is the second Tibetan language newspaper to have been started, per available records. Its founder was one Gergan Dorje Tharchin, a Tibetan of Christian denomination who was a pastor at Kalimpong, at the time a border town that acted as a centre for the wool trade between Tibet and India. He was born in 1890 in Himachal Pradesh and was educated by Moravian missionaries although he did not use his newspaper as a platform for proselytising Christianity to his readers.rnPublished on a monthly basis, the journal's first record was given in October 1925 under the title "The Mirror of News of All Sides of the World", followed by a second one in February 1926. Only 50 copies were printed and all sent to Tharchin's friends in Lhasa, including one for the 13th Dalai Lama who sent a letter encouraging him to continue with the publication and became an ardent reader.rnIts founder Tharchin was at the same time journalist, chief editor and publisher. He would select the news from newspapers of which he was a subscriber, and translate them into Tibetan. He had assigned to himself opening up Tibet to the outside world. The journal reported on what went on in the world at the Chinese Revolution, at World War II, during the Indian independence movement, and covered events in Tibet, India, and in Kalimpong itself. The more it informed about western material civilisation such as gramophone, photographic camera, clocks, flashlite, horse saddle, fountain pen, printer's press, an automobile etc, all illustrated. One finds also in the text the photographic portraits of the 13th and of the 14th Dalai Lama, a small view on the Potala Palace in Lhasa, the crash of a zeppelin aircraft etc.rnStarted as a Tibetan language chronicle of world events, by the 1950's became a vehicle for the fight for Tibetan freedom from the Chinese invasion and occupation. By the early 1960's, with financial troubles that never seemed to end, Tharchin ceased the publication in 1963 and died in 1976.rnApparently, our set is the only one known to contain the complete first 5 volumes (1925/1926-1930), as neither the "Beinecke Rare Book and Manuscript Libray" at Yale University, nor "The Tharchin Collection" at Columbia University, being Tharchin's personal archives, have complete runs, both starting with the year 1930 (a part from only one record -vol. 2, n. 5- at Columbia).rnRef. Paul G. Hackett, Barbarian Lands: Theos Bernard, Tibet, and the American Religious Life. Ph.D. dissertation, Columbia University, 2008.rnVolume 1 : 1925/1926 : 1 12 complete rnvolume 2 : 1927 : 1 12 completernVolume 3 : 1928 : 1 12 completernVolume 4 : 1929 : 1 12 completernVolume 5 : 1930 : 1 12 completern
(CLAM, )
Phone number : +32(0)496 80 81 92
Oriental Album, characters, costumes, and modes of life in the valley of Nile. “The above is one of the most attractive books of Eastern Costume”.
“The influence of such a book on the mind is analogous to that of travelling: it extends our knowledge of different modes of existence”. London, James Madden, [1848]. 30 planches en couleurs en tirage à part plus 1 frontispice.
Superbe illustration complète sur l’Egypte et la Nubie en tirage hors-texte ; chaque planche de format 422 x 303 mm correspond au tirage de l’édition originale de 1848. Les planches en couleurs sont dessinées par Prisse d’Avennes, qui travailla à Thèbes de 1839 à 1843 avec le botaniste George Lloyd. Atabey 1001 ; Blackmer 1357 ; Lipperheide 1599. Nomenclature : Portrait of the late George Lloyd. Arnaout and osmanli soldiers, Alexandria. Ghawazi, or dancing girls. Rosetta. Camels resting in the sherkiyeh. Land of Goshen, lower Egypt. Egyptian lady in the harem. Cairo. Nizam, or regular troops. Kanka. Habesh, or Abyssinian slave. Cairo. Zeyat (oilman), his shop and customers. Cairo. Janissary and merchant. Cairo. Young arab girl returning from the bath. Cairo. Cairine lady waited upon by a galla slave girl. Bedouins, from the vicinity of Suez. Fellah, dressed in the haba. Female fellah. Female of the middle class drawing water from the nile. Fellahs, a man and a woman. Women of Middle Egypt. Peasant dwellings. Upper Egypt. Ababdeh. Nomads of the Eastern thebaid desert. Ababdeh riding their dromedaries. Kafileh, with camels bearing the hodejh. Dromedaries halting in the eastern desert. Arab Sheikh smoking. From the coast of the red sea. Wahabis, with an Azami arab. Nejdi horse. Arabia. Nubian females ; Kanoosee tribe. Phile. Nubian and a fellah, carrying dromedary saddle-bags. Berberi playing on the kisirka to women of the same tribe. Nubia. Abyssinian priest and warrior. Warrior from Amhara. Abyssinian costume. “31 large coloured plates of Arab costume, Bedouin Groups and Scenes. The most interesting and correct work on the Costume of the Arabs, Syrians and Egyptians”. (Oriental history, literature and languages, n°289) “The above is one of the most attractive books of Eastern Costume ; the figures and groups are on a large scale, full of Eastern spirit”. (Catalogue B. Quaritch, 1859). “Now complete, containing 31 large Lithographs. From the ‘Times’, Sept. 25. Among the splendid illustrated works by which this age is distinguished, there is, perhaps, none that will excel the ‘Oriental Album’, which is devoted to the pictorial exhibition of Egyptian life. The chief illustrations consist of large coloured lithographs, representing the costume and habits of all classes. These are beautifully drawn by Mr. Prisse, and finished with that scrupulous attention to elaborate detail which is so necessary when designs are to be means of information as well as choice Works of Art”. “From the ‘Spectator’, Sept. 12. The air of life, the force of effect, the brilliant but harmonious colouring, render the prints among the very finest works of their kind. The influence of such a book on the mind is analogous to that of travelling: it extends our knowledge of different modes of existence, and helps us to limit our category of necessaries. To possess such a work, therefore, is a luxury which counteracts the influence of luxury; though, indeed, to many it will furnish materials much more substantially useful than any more luxury”. (The Athenaeum: Journal of Literature, Science, the Fine Arts, etc., 1850).
Isolario « Première carte imprimée de la Corse » and “the earliest authentic description of Pizarro’s entry into Peru to appear in a printed book.”
112 cartes gravées sur bois. Venice, Nicolo d'Aristotile Zoppino, June 1534. In-folio de (4) ff. y compris 1 titre imprimé en rouge et noir au sein d’un encadrement gravé, 74 ff. présentant 112 cartes gravées sur bois dont 4 sur double-page (3 montées sur onglets) et 2 à pleine page, 1 diagramme, quelques initiales historiées, marge blanche inf. du feuillet final et du f. 66 restaurées sans atteinte au texte, plein maroquin havane janséniste. Reliure moderne. 296 x 203 mm.
The rare second and, from an Americanist point of view, the most desirable edition of the «Isolario» as it contains for the first time the «gionta del Monte del Oro novamente ritrovato» mentioned on the title-page, the earliest authentic description of Pizzaro's entry into Peru to appear in a printed book. Phillips/Le Gear 163; Nordenskiöld Coll. 28 ; Sabin 6419 ; Alden / L. 534/2 ; Borba de Moraes I, 112 Anm. ; Index Aurel 122-344. The isolario, or «book of islands», was a cartographie form introduced and developed in Italy during the fifteenth and sixteenth centuries. Like the portolano, or pilot-book, to which it was related, it had its origin in the Mediterranean as an illustrated guide for travelers in the Aegean archipelago and the Levant. Bordone's 'Isolario' was the second isolario to be printed and the first to give prominence to the transatlantic discoveries. Divided into three books, the «Isolario» is devoted, respectively, to the islands and peninsula of the Western Ocean, to the Mediterranean, and to islands of the Indian Ocean and the Far East. While this order corresponds very roughly to that of Ptolemy, it gives conspicuous priority to the discoveries across the Atlantic. In addition to a page of diagrams illustrating the construction of a circular world map and wind roses of "ancient" and "modem type", there are three general maps: Europe, the Aegean, and an oval world map. The work also contains 107 small maps, plans, or views, including a nearly three-quarter page plan of Mexico City before the conquest of Cortez - which qualifies because it is an island. According to Cortazzi, the 'Isolario' also contains the earliest European printed individual map of Japan. Cette édition contient aussi la première carte imprimée de la Corse. Très rare et première carte imprimée de la Corse, publiée dans la seconde édition de l'Isolario de Benedetto Bordone. L'île est représentée à l'horizontale, le nord orienté à gauche. La carte est dérivée du portulan d'Andréa Bianco de 1436, et ne porte que le seul nom de "Corsica", situé à l'emplacement du Cap Corse. Onze villes sont représentées par des dessins de châteaux. Au nord-est de l'île, on peut voir les îles d'Elbe, Capraia, Giglio et Montecristo. Au verso figure une carte de Pianosa, ici nommée Palmosa, le nord de la Corse avec le Cap Corse nommé, le sud de l'île d'Elbe et les îles de Capraia et Gorgona. Texte en italien sur les deux pages. Miniaturiste, géographe et graveur originaire de Padoue, Benedetto Bordone travailla à Venise. Son Isolario le rendit célèbre. First edition using «Isolario» in the title. Amongst others with early depictions of the Carribean islands Cuba, Jamaica and Hispagnola, as well as with an early map of Japan, a large plan of Mexico before its destruction by Cortes and a large birds eye view of Venice. Containing on the last two leaves the first printed account of Pizarro’s conquest of Peru in 1533.
Art and the Sacred in Mumuyeland
Oostkamp 2018 Stichting Kunstboek Hardcover 1st Edition
Hardcover, 29 x 22 cm, 144 pp., English, 1st Edition, Illustrations, book condition: Very Good. Despite some field research our knowledge of the sacred among the Mumuye is still embryonic. In all these acephalic groups of a binary and antinomic nature, the complex va constitutes an extremely varied semantic field in which certain aspects are accentuated depending on the circumstances. Religious power is linked to the strength contained in sacred objects, of which only the elders are the guardians. Moreover, this gerontocracy relies on a system of initiatory stages which one must pass to have access to the status of 'religious leader'. Geographically isolated, the Mumuye were able to resist the attacks of the Muslim invaders, the British colonial authority and the activities of the different Christian missions for a long time. As a result, the Mumuye practised woodcarving until the beginning of our century.In 1970 Philip Fry published his essay on the statuary of the Mumuye of which the analysis of the endogenous network has so far lost nothing of its value. Basing himself on in situ observations, Jan Strybol attempted to analyze the exogenous network of this woodcarving. Thus he was able to document about forty figures and some masks and additionally to identify more than twenty-five Mumuye artists as well as a specific type of sculpture as being confined to the Mumuye Kpugbong group. During and after the Biafran war, hundreds of Mumuye sculptures were collected. Based on information gathered between 1970 and 1993 the author has demonstrated that a certain number of these works are not Mumuye but must be attributed to relic groups scattered in Mumuye territory.
