Tablets of the BabisТаблички бабидов
3 passagesотрывков: 3
Each date opens its day beside the list, with these passages marked.Каждая дата открывает свой день рядом со списком, где отрывки этого автора отмечены.
7. До тех пор, пока ты сам грешен, не говори ни слова о грехах других.
7. So long as you yourself are sinful, say not a word about the sins of others.
From The Hidden Words · shortened by Tolstoy (more).
In English · Mirza Ameen U. Fareed, in Eric Hammond, The Splendour of God (Wisdom of the East), 1909Breathe not the sins of any one as long as thou art a sinner.
If thou doest contrary to this command, thou art not of Me.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Hidden Words (Kalimát-i-Maknúnih), Arabic part, no. 27; Hammond, The Splendour of God (1909; 1911 printing), p. 101, under 'Of Disputation and Fault-Finding'.
The Hidden Words of Bahá'u'lláh, Arabic part, no. 27, shortened. The English that Eric Hammond printed in The Splendour of God (1909), in Mirza Ameen U. Fareed's translation, reads: 'Breathe not the sins of any one as long as thou art a sinner. If thou doest contrary to this command, thou art not of Me. To this I bear witness.' Tolstoy keeps the first sentence, making 'breathe not' «не говори ни слова» (say not a word): «До тех пор, пока ты сам грешен, не говори ни слова о грехах других». The rest is dropped. His source, the Jubilee commentary says, was I. F. Nazhivin's «Таблички бабидов» in «Голоса народов», no. I (Moscow, 1908), not found online; the entry therefore probably came into the Circle with the 1908 revision. «Таблички бабидов» (Babi tablets) is Nazhivin's title; the saying is Bahá'u'lláh's. The Arabic was not found in a public-domain text that could be saved.
Translation note. The Babis were the followers of the Báb, the Persian religious teacher executed in 1850.
8. Животным бог дал всё, что им нужно. Но человеку он не дал этого, человек сам должен добыть всё, что ему необходимо. Высшая мудрость человека не родилась вместе с ним, он должен трудиться, чтобы достичь ее, и чем более его труды, тем более награда. Он не может приблизиться к совершенной мудрости, если он не сделает великого усилия.
8. To the animals God gave everything they need. But to man he did not give this; man must himself obtain everything necessary to him. Man’s highest wisdom was not born with him; he must labor to attain it, and the greater his labors, the greater the reward. He cannot draw near to perfect wisdom unless he makes a great effort.
Source not found yet (more).
Not found yet.
Not found. Tolstoy's source, the Jubilee commentary says, was I. F. Nazhivin's «Таблички бабидов» in «Голоса народов», no. I (Moscow, 1908), not found online. The thought, that God gave the animals all they need but man must win what he needs, and wisdom above all, by his own labor, was not found among the Hidden Words and Words of Wisdom of Bahá'u'lláh in Hammond's The Splendour of God, which gave the other «Таблички бабидов» entry of June (6-14.7).
Searched: The Hidden Words and Words of Wisdom in Eric Hammond's The Splendour of God (1909; 1911 printing), which gave 6-14.7; Conway's Sacred Anthology; Thoughts of Wise Men (1903) and the Jubilee commentary (vols. 40-42); archive.org for English Bahá'í and Bábí texts before 1910 (Tablets of Abdul-Baha Abbas, 1909, Browne's Materials for the Study of the Bábí Religion, 1918, not opened); web searches for the English and for Nazhivin's «Таблички бабидов».
3. Люди не знают ничего о том мире и потому желают остаться здесь. Самое большое желание их — это жить в этом мире вечно. Но птица, побывавшая в цветущем саду, не хочет быть запертой в клетке. Если она и попадет в клетку, она будет желать вырваться из нее, чтобы снова возвратиться в сад. Так и человек: когда он будет освобожден от тела, он не захочет возвратиться в него. Разве есть такой ребенок, который, родившись, снова пожелал бы возвратиться в чрево матери? Разве есть человек, который, будучи освобожден из тюрьмы, захотел бы снова вернуться в нее? Разве есть птица, которая, ускользнув из клетки, захочет снова быть запертой в ней? Так и человек не будет бояться предстоящего ему освобождения от тела, если он не привязан к телесной жизни.
3. People know nothing of that world, and therefore they wish to remain here. Their greatest desire is to live in this world forever. But a bird that has been in a blossoming garden does not want to be shut up in a cage. Even if it does get into a cage, it will want to break out of it, to return to the garden again. So it is with man: when he is freed from the body, he will not want to return to it. Is there a child that, once born, would wish to return to its mother’s womb again? Is there a man who, freed from prison, would want to go back to it again? Is there a bird that, having escaped from its cage, will want to be shut up in it again? So too man will not fear the release from the body that awaits him, if he is not attached to the bodily life.
From Life and Teachings of Abbas Effendi · reworded by Tolstoy (more).
What changed“When a man is delivered” becomes “when he is freed from the body,” and the close, that no man, “unless he be imperfect or undeveloped,” will be attached to material things, becomes a condition for not fearing death: man “will not fear the release from the body that awaits him, if he is not attached to the bodily life.” †
† An intermediate translation may have made this change.
In English · The interpreter's English of Abbas Effendi's spoken Persian, as Myron H. Phelps took it down (Life and Teachings of Abbas Effendi, New York and London, Putnam, 1903), 1903Men in their present condition are ignorant of that world, and therefore they wish to remain here.
But the bird which has known the flower garden will not wish to be confined in the cage. If he finds himself there, his desire will be to escape from it that he may return to the garden. So when a man is delivered, he will not wish to return.
Is there any child who, after being born into the world, desires to return to the womb? Is there any man who, having been freed from prison, desires to be again imprisoned? Is there any bird which, after it has escaped from the cage, will desire to return to it?
… neither will a man, unless he be imperfect or undeveloped, be attached to material things.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Life and Teachings of Abbas Effendi (1903), ch. XI (Discourses, continued), 'The Worlds of Darkness and Light', pp. 201-202.
A discourse of Abbas Effendi (ʻAbdu'l-Bahá), son and successor of Bahá'u'lláh, which Myron H. Phelps heard at Akka and printed in Life and Teachings of Abbas Effendi (1903) under 'The Worlds of Darkness and Light'; Phelps says the discourses were taken down from the interpreter consecutively. Tolstoy's source, the Jubilee commentary says, was I. F. Nazhivin's «Таблички бабидов» in «Голоса народов», no. I (Moscow, 1908), not found online; since that book is of 1908, the entry probably came in with Tolstoy's 1908 revision. Against Phelps: 'Their utmost desire is to live here always — like a bird in a cage' loses the cage simile; 'when a man is delivered' becomes «когда он будет освобожден от тела» (when he is freed from the body); 'He will never desire to descend — to be exiled from the godly world and come back to this dark world' is dropped, and so is the lame bird with a broken wing that alone prefers the cage; the close, 'neither will a man, unless he be imperfect or undeveloped, be attached to material things', becomes «Так и человек не будет бояться предстоящего ему освобождения от тела, если он не привязан к телесной жизни» (so a man will not fear his coming release from the body if he is not attached to bodily life): a statement about the developed man becomes a condition for not fearing death. Whether these changes are Nazhivin's or Tolstoy's cannot be told while Nazhivin's text is unseen. The signature names Nazhivin's collection; the words are the Bahá'í leader's, spoken, and no Persian text of the discourse was found. Not in Thoughts of Wise Men (1903).