S Beal
Biographic Data
| ID | 5612872 |
|---|---|
| NAME | S Beal |
| GIVEN NAMES | S |
| FAMILY NAME | Beal |
| SIGNATURE | BÉAL S |
| AFFILIATIONS | Portuguese Army |
| VERIFIED | No |
| TOTAL WORKS | 13 |
| TOTAL CITATIONS | 3 |
| WORKS AS AUTHOR | 13 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 1862 |
| LATEST PUBLICATION YEAR | 2012 |
| H-INDEX | 1 |
The Substance of Light
Durante a belle époque brasileira, especialmente na primeira década do século vinte, os espaços públicos do Rio de Janeiro sofreram umas transformações substanciais. O presidente Rodrigues Alves, que liderou o país de 1902 a 1906, iniciou uma grande reforma urbana, conhecida como o “bota-abaixo” para reconstruir a imagem e o espaço físico do centro da cidade. O Ministério da Indústria, Viação e Obras Públicas da época, nos seus relatórios anuais,…
Becoming a Character
O jovem antropólogo Buell Quain, colega de Claude Lévi-Strauss e aluno predileto de Ruth Benedict, prometia tornar-se uma figura proeminente na sua área. Aos 27 anos, o ambicioso antropólogo viajou ao interior do Brasil para estudar a remota tribo Krahô que vivia na fronteira entre os atuais estados de Tocantins e Maranhão. Em 2001, o ficcionista e jornalista brasileiro Bernardo Carvalho descobriu uma nota num artigo de jornal a respeito da morte…
Art. VI.—Some Remarks on the Narrative of Fâ-hien
Fa-hien, the Chinese Buddhist Pilgrim to India (A.D. 400), has left an interesting narrative of his travels, in a little volume known as the Fo-kwŏ-ki . This was first translated by MM. Rémusat, Klaproth, and Landresse into French (A.D. 1836). Their version, being accompanied by valuable notes, was found of great use in the study of the Buddhist Religion by those who took up the subject, after Mr. Hodgson's discovery of the Nepalese Sanskrit text…
Art. XII.—Some Further Gleanings from the Si-yu-ki
There are several passages in the Si-yu-ki that deserve more notice than can be given in a foot-note by a translator. To some of these I will call attention in this paper. My remarks may appear in some cases too discursive; but I trust this may be pardoned, as they are but “Gleanings.”
ART. XIII.—Two Sites named by Hiouen-Thsang in the 10th Book of the Si-yu-ki
Hiouen-Thsang, towards the end of the lOth book of the Si-yu-ki, alludes to a celebrated mountain called Potakara, on which Avalokitesvara was accustomed to reside. The question of the origin of the worship of this deity by the Buddhists is so interesting that I was led, when engaged in the translation of the Si-yu-ki, to inquire further into the subject. I gladly submit my conclusions to the notice of this learned Society
Art. V.— Note on Pl xxviii. fig . 1, of Mr. Fergusson's “Tree and Serpent Worship,” 2nd Edition
I beg leave to call attention to a very curious result, drawn from a comparison of the two versions, viz. that the Vaggi or Vaggians of Vesâlî are the same as the Yue-chi of the Chinese
Art. XXIII.— Two Chinese-Buddhist Inscriptions found at Buddha Gayâ
These inscriptions were found among the rubbish surrounding the Great Temple at Buddha-Gayâ; this rubbish had accumulated during the progress of the alterations and improvements carried out by the Burmese deputation who visited the Temple in 1877. Quoting from p. 65 of Dr. Rajendralála Mitra's work on Buddha Gayâ. we learn “that certain Burmese gentlemen, deputed by his Majesty the King of Burmah, arrived at Buddha Gayâ, at the beginning of 1877,…
Art. XIV.—The Legend of Dipañkara Buddha. Translated from the Chinese (and intended to illustrate Plates XXIX. and L., ‘Tree and Serpent Worship’)
From a brief examination of a work in the India. Office Library, called “ K'ai yuen shĭ kiau ,” (one volume of which is unfortunately missing), I find that the number of books included in the Chinese Buddhist Canon, down to the time of Tchi-Shing, the compiler of the work in question (who lived A.D. 730 during the Tang dynasty (618–904 A.D.), and shortly after Hwen-Thsang), amounted altogether to 1076, divided into 5048 chapters ( kiouen ), and i…
ART. IX.—Some Remarks on the Great Tope at Sânchi
Dr. Fergusson's book on “Tree and Serpent Worship” has opened a large field for inquiry and research. After looking through the photographs and lithographed scenes relating to the Sânchi Topes, two questions naturally suggest themselves, viz.: What was the idea which suggested the peculiar form of the Indian Tope? and, What are the scenes so carefully represented on the rails and gateways at Sanchi and Amravati
Art. V.—Brief Prefatory Remarks to the Translation of the Amitâbha Sûtra from Chinese
The following translation of the Amitâbha Sûtra is made from the Chinese edition of that work, prepared by Kumârajîva, and bound up in a volume known as the “Daily Prayers of the Buddhist Priests belonging to the Contemplative School” (Shan-mun). No doubt the Chinese version is much abbreviated. We are told that Kumârajîva omitted repetitions and superfluities in making his translations. We have reason to be thankful that he did so
Art. I.—Vajra-chhediká, the “Kin Kong King,” or Diamond Sútra
This work belongs to a class of Buddhist books called Prajná Páramitá. It was translated first into the Chinese by Kumára-jíva (A.D. 405), who was brought into China from Thibet. “The King of Tsin had sent an army into that country with directions not to return without the Indian whose fame had spread amongst all the neighbouring nations. The former translations of Buddhist works were to a great extent erroneous. To produce them in a form more ac…
Art. VIII.—Text and Commentary of the Memorial of Sakya Buddha Tathagata
There is no life of Gótama Buddha, by any native author, yet discovered, that is free from the extravagant pretensions with which his history has been so largely invested; from which we may infer that the records now in existence were all prepared long after his appearance in this world. The Chinese work, of which the following is a translation, was written about the middle of the seventh century after Christ. We learn from “The History of the Su…
Art. XVIII.—Comparative Arrangement of two Translations of the Buddhist Ritual for the Priesthood, known as the Prátimoksha, or Pátimokhan
The importance of any document that throws light on the essential character of Buddhism will be at once confessed, when it is remembered that its doctrines are received, and its precepts obeyed, by Rome hundreds of millions of men. The writings of its priests are so vast in their extent, and appear in so many languages, that it is scarcely possible for one mind to make itself acquainted with them all. Hence the value of any authoritative treatise…
Becoming a Character
O jovem antropólogo Buell Quain, colega de Claude Lévi-Strauss e aluno predileto de Ruth Benedict, prometia tornar-se uma figura proeminente na sua área. Aos 27 anos, o ambicioso antropólogo viajou ao interior do Brasil para estudar a remota tribo Krahô que vivia na fronteira entre os atuais estados de Tocantins e Maranhão. Em 2001, o ficcionista e jornalista brasileiro Bernardo Carvalho descobriu uma nota num artigo de jornal a respeito da morte…
Art. XXIII.— Two Chinese-Buddhist Inscriptions found at Buddha Gayâ
These inscriptions were found among the rubbish surrounding the Great Temple at Buddha-Gayâ; this rubbish had accumulated during the progress of the alterations and improvements carried out by the Burmese deputation who visited the Temple in 1877. Quoting from p. 65 of Dr. Rajendralála Mitra's work on Buddha Gayâ. we learn “that certain Burmese gentlemen, deputed by his Majesty the King of Burmah, arrived at Buddha Gayâ, at the beginning of 1877,…
Art. XVIII.—Comparative Arrangement of two Translations of the Buddhist Ritual for the Priesthood, known as the Prátimoksha, or Pátimokhan
The importance of any document that throws light on the essential character of Buddhism will be at once confessed, when it is remembered that its doctrines are received, and its precepts obeyed, by Rome hundreds of millions of men. The writings of its priests are so vast in their extent, and appear in so many languages, that it is scarcely possible for one mind to make itself acquainted with them all. Hence the value of any authoritative treatise…
Art. VIII.—Text and Commentary of the Memorial of Sakya Buddha Tathagata
There is no life of Gótama Buddha, by any native author, yet discovered, that is free from the extravagant pretensions with which his history has been so largely invested; from which we may infer that the records now in existence were all prepared long after his appearance in this world. The Chinese work, of which the following is a translation, was written about the middle of the seventh century after Christ. We learn from “The History of the Su…
Art. I.—Vajra-chhediká, the “Kin Kong King,” or Diamond Sútra
This work belongs to a class of Buddhist books called Prajná Páramitá. It was translated first into the Chinese by Kumára-jíva (A.D. 405), who was brought into China from Thibet. “The King of Tsin had sent an army into that country with directions not to return without the Indian whose fame had spread amongst all the neighbouring nations. The former translations of Buddhist works were to a great extent erroneous. To produce them in a form more ac…
Art. V.—Brief Prefatory Remarks to the Translation of the Amitâbha Sûtra from Chinese
The following translation of the Amitâbha Sûtra is made from the Chinese edition of that work, prepared by Kumârajîva, and bound up in a volume known as the “Daily Prayers of the Buddhist Priests belonging to the Contemplative School” (Shan-mun). No doubt the Chinese version is much abbreviated. We are told that Kumârajîva omitted repetitions and superfluities in making his translations. We have reason to be thankful that he did so
ART. IX.—Some Remarks on the Great Tope at Sânchi
Dr. Fergusson's book on “Tree and Serpent Worship” has opened a large field for inquiry and research. After looking through the photographs and lithographed scenes relating to the Sânchi Topes, two questions naturally suggest themselves, viz.: What was the idea which suggested the peculiar form of the Indian Tope? and, What are the scenes so carefully represented on the rails and gateways at Sanchi and Amravati
Art. XIV.—The Legend of Dipañkara Buddha. Translated from the Chinese (and intended to illustrate Plates XXIX. and L., ‘Tree and Serpent Worship’)
From a brief examination of a work in the India. Office Library, called “ K'ai yuen shĭ kiau ,” (one volume of which is unfortunately missing), I find that the number of books included in the Chinese Buddhist Canon, down to the time of Tchi-Shing, the compiler of the work in question (who lived A.D. 730 during the Tang dynasty (618–904 A.D.), and shortly after Hwen-Thsang), amounted altogether to 1076, divided into 5048 chapters ( kiouen ), and i…
Art. XXIII.— Two Chinese-Buddhist Inscriptions found at Buddha Gayâ
These inscriptions were found among the rubbish surrounding the Great Temple at Buddha-Gayâ; this rubbish had accumulated during the progress of the alterations and improvements carried out by the Burmese deputation who visited the Temple in 1877. Quoting from p. 65 of Dr. Rajendralála Mitra's work on Buddha Gayâ. we learn “that certain Burmese gentlemen, deputed by his Majesty the King of Burmah, arrived at Buddha Gayâ, at the beginning of 1877,…
Art. V.— Note on Pl xxviii. fig . 1, of Mr. Fergusson's “Tree and Serpent Worship,” 2nd Edition
I beg leave to call attention to a very curious result, drawn from a comparison of the two versions, viz. that the Vaggi or Vaggians of Vesâlî are the same as the Yue-chi of the Chinese
ART. XIII.—Two Sites named by Hiouen-Thsang in the 10th Book of the Si-yu-ki
Hiouen-Thsang, towards the end of the lOth book of the Si-yu-ki, alludes to a celebrated mountain called Potakara, on which Avalokitesvara was accustomed to reside. The question of the origin of the worship of this deity by the Buddhists is so interesting that I was led, when engaged in the translation of the Si-yu-ki, to inquire further into the subject. I gladly submit my conclusions to the notice of this learned Society
Art. XII.—Some Further Gleanings from the Si-yu-ki
There are several passages in the Si-yu-ki that deserve more notice than can be given in a foot-note by a translator. To some of these I will call attention in this paper. My remarks may appear in some cases too discursive; but I trust this may be pardoned, as they are but “Gleanings.”
Art. VI.—Some Remarks on the Narrative of Fâ-hien
Fa-hien, the Chinese Buddhist Pilgrim to India (A.D. 400), has left an interesting narrative of his travels, in a little volume known as the Fo-kwŏ-ki . This was first translated by MM. Rémusat, Klaproth, and Landresse into French (A.D. 1836). Their version, being accompanied by valuable notes, was found of great use in the study of the Buddhist Religion by those who took up the subject, after Mr. Hodgson's discovery of the Nepalese Sanskrit text…
Becoming a Character
O jovem antropólogo Buell Quain, colega de Claude Lévi-Strauss e aluno predileto de Ruth Benedict, prometia tornar-se uma figura proeminente na sua área. Aos 27 anos, o ambicioso antropólogo viajou ao interior do Brasil para estudar a remota tribo Krahô que vivia na fronteira entre os atuais estados de Tocantins e Maranhão. Em 2001, o ficcionista e jornalista brasileiro Bernardo Carvalho descobriu uma nota num artigo de jornal a respeito da morte…
The Substance of Light
Durante a belle époque brasileira, especialmente na primeira década do século vinte, os espaços públicos do Rio de Janeiro sofreram umas transformações substanciais. O presidente Rodrigues Alves, que liderou o país de 1902 a 1906, iniciou uma grande reforma urbana, conhecida como o “bota-abaixo” para reconstruir a imagem e o espaço físico do centro da cidade. O Ministério da Indústria, Viação e Obras Públicas da época, nos seus relatórios anuais,…
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