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By Filippo De Filippi

First released in 1932.
As good as an intensive advent, this version comprises notes to all 4 books, a bibliographical index, a common index and an index of Tibetan phrases. The advent is very helpful in that it units the significance of Desideri's undertaking within the basic context of the Jesuit Missions to Tibet.
In Desideri's account we obtain the 1st exact common description of Tibet: from the wildlife to the sociological and anthropological points of the folks and an entire exposition of Lamaism. His is the single whole reconstruction that we own of the Tibetan faith, based totally on canonical texts. And all of this greater than a century sooner than Europeans had any wisdom of the Tibetan language.

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Additional resources for An Account of Tibet: The Travels of Ippolito Desideri of Pistoia, S.J. 1712- 1727 (Broadway Travellers)

Sample text

A have been erroneously placed at the end of Book I, belong to Book IV, and have the following numbers and headings:— Chapter XVII, pp. 146–57: Father Desideri‘s opinions on the knowledge required by missionaries in India. Page 42 Chapter XVIII, pp. 157–65: Further explains the knowledge that is indispensable to missionaries to convert infidels in India. Chapter XIX, pp. 165–75: How the abovementioned knowledge should be taught and encouraged among missionaries to serve in India. Chapter XX, pp.

When and how had they quitted the country? Unfortunately these be left unanswered, as the letters are silent on this point. They may reasonably be supposed to have been sent back by Coresma himself. Another remark concerns Coresma‘s in judging of the of the mission and concluding to the impossibility of working it. Having left Goa at the beginning of 1635, his arrival in Guge cannot be placed earlier than June or July, his letter is dated 30th . He had thus at two months to acquaint himself with and enter into an exceedingly difficult of affairs.

Great was their disappointment on learning that at this season there was no way of crossing the mountains. It was not till four months later, February, 1627, that the two missionaries could leave Runate, and through Buxa Duar continue their way to Tibet. Brother Fonteboa meanwhile had died at Hugli, whither he had been ordered to return. Their road took them across the unknown territory of Bhutan, on which no European had set foot. The entertainment given them by the Dharma Rajah, king and spiritual head of the country, was extremely kind.

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