Skip to main content

Epistle to the Son of the Wolf — §245

Persian source with Shoghi Effendi’s authorized English translation. Paragraph 245 of 268.

Source (Persian)

حسن مازندرانی حامل هفتاد لوح بوده و چون فوت شد ان الواح را بصاحبانش ندادند و بيکی از اختهای اين مظلوم که من غير جهت اعراض نموده سپردند * اللّه يعلم ما ورد علی الواحه و ان اخت ابدا با ما نبوده * قسم بافتاب حقيقت بعد از ظهور اين امور ميرزا يحيی را نديده و از امر مطّلع نبوده چه که ان ايّام موافق نبوده‌اند ايشان در محلّه ای و اين مظلوم در محلّه ديگر ساکن و لکن محض عنايت و محبّت و شفقت چند يوم قبل از حرکت نزد او و والده‌اش رفته که شايد از کوثر ايمان بياشامند و بانچه اليوم سبب تقرّب الی اللّه است فائز گردند * حقّ ميداند و شاهد و خود او گواه که غير اين بهيچوجه خيالی نبوده تا انکه الحمد للّه از فضل الهی فائز شد و بطراز محبّت مزيّن گشت * و لکن بعد از اسيری و هجرت ما از عراق باستانه ديگر از او خبری نرسيد * و بعد از تفريق در ارض طا با جناب اخوی ميرزا رضا قلی ملاقات نشد و خبری از او مخصوصا نرسيد * در اوّل ايّام کلّ در يک بيت ساکن بوديم و بعد ان بيت در خريمه بقيمت نازلی رفت و فرمانفرما و حسام السّلطنه اين دو برادر خريدند و قسمت نمودند بعد از اين حادثه ما بين ما و اخوی تفريق حاصل ايشان بدر مسجد شاه و ما در دروازه شميران ساکن * و لکن از اخت از بعد من غير جهت اثار عناد ظاهر * اين مظلوم بهيچوجه سخنی نگفته الّا انکه بنت اخوی مرحوم ميرزا محمّد حسن عليه بهاء اللّه و سلامه و رحمته که مخطوبه غصن اعظم بوده او را اخت اين مظلوم از نور بخانه خود برده و بمقرّ ديگر فرستاد * جمعی از اصحاب و دوستان از اطراف شکايت نمودند چه که اين امر بسيار عظيم بود موافق رای هيچيک از اوليای حقّ واقع نشد * عجب در اينکه اخت او را بمحلّ خود برده و ترتيبات داده بمقام ديگر فرستاده مع ذلک اين مظلوم ساکت و صامت بوده و هست مگر انکه مخصوص تسکين احباب يک کلمه اظهار رفت و حقّ شاهد و گواه است که انچه گفته شد حقيقت بوده و براستی گفته و احدی از اوليای اين اطراف و ان اراضی گمان نميکردند که از اخت چنين امری که خلاف حميّت و محبّت و دوستی است واقع شود * بعد از ظهور اين امر سبيل را مقطوع ديدند و عمل نمودند انچه را که کلّ ميدانيد و ميدانند ديگر معلومست که چه مرتبه حزن از اين عمل بر مظلوم وارد شد و بعد بميرزا يحيی پيوست و حال مختلف شنيده ميشود معلوم نيست چه ميگويد و چه ميکند * نسأل اللّه تبارک و تعالی ان يرجعها اليه و يؤيّدها علی الانابة لدی باب فضله انّه هو العزيز التّوّاب و هو المقتدر الغفّار

Shoghi Effendi Translation

Ḥasan-i-Mázindarání was the bearer of seventy Tablets. Upon his death, these were not delivered unto those for whom they were intended, but were entrusted to one of the sisters of this Wronged One, who, for no reason whatever, had turned aside from Me. God knoweth what befell His Tablets. This sister had never lived with Us. I swear by the Sun of Truth that after these things had happened she never saw Mírzá Yaḥyá, and remained unaware of Our Cause, for in those days she had been estranged from Us. She lived in one quarter, and this Wronged One in another. As a token, however, of Our loving-kindness, our affection and mercy, We, a few days prior to Our departure, visited her and her mother, that haply she might quaff from the living waters of faith, and attain unto that which would draw her nigh unto God, in this day. God well knoweth and beareth Me witness, and she herself testifieth, that I had no thought whatsoever except this. Finally, she - God be praised - attained unto this through His grace, and was adorned with the adornment of love. After We were exiled and had departed from ‘Iráq to Constantinople, however, news of her ceased to reach Us. Subsequent to Our separation in the Land of Ta (Ṭihrán), We ceased to meet Mírzá Riḍá-Quli, Our brother, and no special news reached Us concerning her. In the early days we all lived in one house, which later on was sold at auction, for a negligible sum, and the two brothers, Farman-Farma and Hisamu's-Saltanih, purchased it and divided it between themselves. After this occurred, We separated from Our brother. He established his residence close to the entrance of Masjid-i-Sháh, whilst We lived near the Gate of Shimiran. Thereafter, however, that sister displayed toward Us, for no reason whatever, a hostile attitude. This Wronged One held His peace under all conditions. However, Our late brother Mírzá Muḥammad-Ḥasan's daughter - upon him be the glory of God and His peace and His mercy - who had been betrothed to the Most Great Branch (‘Abdu’l-Bahá) was taken by the sister of this Wronged One from Núr to her own house, and from there sent unto another place. Some of Our companions and friends in various places complained against this, as it was a very grievous act, and was disapproved by all the loved ones of God. How strange that Our sister should have taken her to her own house, and then arranged for her to be sent elsewhere! In spite of this, this Wronged One remained, and still remaineth, calm and silent. A word, however, was said in order to tranquilize Our loved ones. God testifieth and beareth Me witness that whatever hath been said was the truth, and was spoken with sincerity. None of Our loved ones, whether in these regions or in that country, could believe Our sister capable of an act so contrary to decency, affection and friendship. After such a thing had occurred, they, recognizing that the way had been barred, conducted themselves in a manner well-known unto thyself and others. It must be evident, therefore, how intense was the grief which this act inflicted upon this Wronged One. Later on, she threw in her lot with Mírzá Yaḥyá. Conflicting reports concerning her are now reaching Us, nor is it clear what she is saying or doing. We beseech God - blessed and glorified be He - to cause her to turn unto Him, and aid her to repent before the door of His grace. He, verily, is the Mighty, the Forgiving; and He is, in truth, the All-Powerful, the Pardoner.

Translation Notes

هفتاد
hftád h-f-t → “seventh” Distinctive

literal: seventh; seventy

This form usually rendered as “seventy” (1 occurrences)

seventh 50% seventy 50%
جهت
jht j-h-t

literal: direction; directions; reason

SE rendered از (iz), اختهای (ikhtháy), مظلوم (mẓlúm), غير (ghír), جهت (jht), اعراض (iʿráḍ), نموده (nmúdh), سپردند (sprdnd), اللّه (al-lh) as “of, sisters, Wronged One, no reason whatever, turned aside, had, were entrusted, God”

every 17% hand 17% reason 17% other 8% because 8% result 8% upon 8% thus 8% direction 8%
سپردند

literal: to entrust

1 occurrence in corpus

مطّلع
mṭṭlʿ ṭ-l-ʿ

literal: dawning-place

SE rendered ميرزا (mírzá), يحيی (yḥíy), نديده (ndídh), از (iz), امر (imr), مطّلع (mṭṭlʿ), نبوده (nbúdh), چه (chh), ايّام (iyyám) as “Mírzá, Yaḥyá, saw, of, Cause, remained unaware, for, days”

چند
chnd chnd

literal: several; how many, several; some

SE rendered لکن (lkn), محض (mḥḍ), عنايت (ʿnáyt), محبّت (mḥbbt), شفقت (shfqt), چند (chnd), يوم (yúm), از (iz), حرکت (ḥrkt), نزد (nzd), والده‌اش (wáldh‌ásh) as “however, Our loving-kindness, , our, affection, a few, days, to Our, departure, unto, mother”

number 33% certain 33% few 33%
بهيچوجه
bhíchújh bhíchújh

literal: in no way; way

SE rendered شاهد (sháhd), گواه (gúáh), غير (ghír), بهيچوجه (bhíchújh), خيالی (khíálí), نبوده (nbúdh), انکه (inkh), الحمد (al-ḥmd) as “witness, testifieth, no thought whatsoever, was, He, God be praised”

under 33% wise 33% every 33%
خيالی
khíálí kh-y-l

literal: thought; fancy

SE rendered گواه (gúáh), غير (ghír), بهيچوجه (bhíchújh), خيالی (khíálí), نبوده (nbúdh), انکه (inkh), الحمد (al-ḥmd), للّه (lllh), از (iz) as “testifieth, no thought whatsoever, was, He, God be praised, of”

intention 29% idle 29% thought 14% desire 14% fancy 14%
هجرت
hjrt h-j-r → “from”

literal: separation; abandonment; migration

SE rendered گشت (gsht), لکن (lkn), از (iz), اسيری (isírí), هجرت (hjrt), از (iz), عراق (ʿráq), باستانه (bástánh), ديگر (dígr), از (iz) as “were, After, of, had, from, Constantinople, her”

departed 40% had 20% retirement 20% fled 20%
ملاقات
mláqát l-q-y

literal: meeting; meeting, encounter

SE rendered طا (ṭá), جناب (jnáb), اخوی (ikhúy), ميرزا (mírzá), رضا (rḍá), قلی (qlí), ملاقات (mláqát), نشد (nshd), خبری (khbrí), از (iz), مخصوصا (mkhṣúṣá), نرسيد (nrsíd) as “(Ṭihrán), Our brother, Mírzá, Riḍá-Quli, to meet, was, news, of, special, reached”

meet 50% encounter 50%
خريدند
khrídnd kh-r-d → “grain” Distinctive

literal: mustard; buy; foolish

This form usually rendered as “purchased” (1 occurrences)

grain 33% purchased 17% who 17% foolish 17% folly 17%
حاصل
ḥáṣl ḥ-ṣ-l

literal: obtained; result; acquisition

SE rendered حادثه (ḥádthh), اخوی (ikhúy), تفريق (tfríq), حاصل (ḥáṣl), ايشان (iyshán), بدر (bdr), مسجد (msjd), شاه (sháh) as “occurred, brother, separated, she, Masjid-i-Sháh”

attained 40% arise 20% having 10% achieved 10% impossible 10% attain 10%
بدر
bdr b-d-r

literal: bad, worst; full moon; full-moon

SE rendered اخوی (ikhúy), تفريق (tfríq), حاصل (ḥáṣl), ايشان (iyshán), بدر (bdr), مسجد (msjd), شاه (sháh), دروازه (drúázh), شميران (shmírán) as “brother, separated, she, Masjid-i-Sháh, Shimiran”

worst 25% full 25% agonizing 25% resplendent 25%
شاه
sháh sháh → “sháh”

literal: king

1 occurrence in corpus

سخنی
skhní s-kh-n

literal: word; words

SE rendered عناد (ʿnád), ظاهر (ẓáhr), مظلوم (mẓlúm), بهيچوجه (bhíchújh), سخنی (skhní), نگفته (ngfth), انکه (inkh), بنت (bnt), اخوی (ikhúy), مرحوم (mrḥúm) as “before, displayed, Wronged One, He, daughter, brother, late”

2 occurrences in corpus

رای
ráy r-ʾ-y

literal: see; to see; mirror

SE rendered امر (imr), بسيار (bsíár), عظيم (ʿẓím), موافق (múáfq), رای (ráy), هيچيک (híchík), از (iz), اوليای (iwlíáy), حقّ (ḥqq), واقع (wáqʿ), نشد (nshd) as “act, very, grievous, toward Us, Our, loved ones, God, was”

advice 20% have 20% judgment 20% considered 20% opinions 20%
بمحلّ
bmḥll m-ḥ-l → “place” Distinctive

literal: place

This form usually rendered as “own” (1 occurrences)

place 50% own 50%
ترتيبات
trtíbát r-t-b

literal: rank; ranks; time

SE rendered اخت (ikht), بمحلّ (bmḥll), برده (brdh), ترتيبات (trtíbát), داده (dádh), بمقام (bmqám), ديگر (dígr), فرستاده (frstádh) as “sister, house, taken, her, sent”

station 26% rank 16% times 13% state 10% stations 10% things 10% how 6% ordained 3% ordinance 3% understanding 3%
بمقام
bmqám q-w-m

literal: station; place

SE rendered بمحلّ (bmḥll), برده (brdh), ترتيبات (trtíbát), داده (dádh), بمقام (bmqám), ديگر (dígr), فرستاده (frstádh), مظلوم (mẓlúm) as “house, taken, her, sent, Wronged One”

station 58% connection 10% such 7% place 5% seat 5% spot 4% passage 3% heights 3% position 2% respect 2%
فرستاده
frstádh frstádh → “sent”

literal: sent

1 occurrence in corpus

گمان
gmán gmán

literal: thought; supposition; conjecture

SE rendered اوليای (iwlíáy), اطراف (iṭráf), اراضی (iráḍí), گمان (gmán), نميکردند (nmíkrdnd), از (iz), اخت (ikht), چنين (chnín), امری (imrí) as “Our loved ones, regions, country, of, sister, such, act”

حميّت
ḥmímt ḥ-m-y

literal: protection; sanctuary; care/protection

SE rendered از (iz), اخت (ikht), چنين (chnín), امری (imrí), خلاف (khláf), حميّت (ḥmímt), محبّت (mḥbbt), دوستی (dústí), واقع (wáqʿ) as “of, sister, such, act, contrary to decency, friendship, occurred”

پيوست
píwst píwst

literal: join; to join

SE rendered وارد (wárd), بميرزا (bmírzá), يحيی (yḥíy), پيوست (píwst), حال (ḥál), مختلف (mkhtlf), شنيده (shnídh), ميشود (míshúd), معلوم (mʿlúm) as “inflicted, Yaḥyá, reports, been, clear”

joined 67% threw 33%
شنيده
shnídh shnídn

literal: hear; heard; to hear

SE rendered يحيی (yḥíy), پيوست (píwst), حال (ḥál), مختلف (mkhtlf), شنيده (shnídh), ميشود (míshúd), معلوم (mʿlúm), نيست (níst), چه (chh), ميگويد (mígúyd) as “Yaḥyá, reports, been, clear, was, for, saying”

heard 33% gleaned 13% hast 7% ears 7% surely 7% aware 7% thou 7% observed 7% familiar 7% sayings 7%
يؤيّدها
yʾíʾdhá ʾ-y-d

literal: support; come; strengthen

SE rendered تعالی (tʿálí), يرجعها (yrjʿhá), اليه (al-yh), يؤيّدها (yʾíʾdhá), الانابة (an-nábh), لدی (ldí), باب (báb), فضله (fḍlh) as “glorified, turn, repent, door, grace”

لدی
ldí l-d-y

literal: at; with; near

SE rendered يؤيّدها (yʾíʾdhá), الانابة (an-nábh), لدی (ldí), باب (báb), فضله (fḍlh), العزيز (al-ʿzíz), التّوّاب (at-tútáb) as “repent, door, grace, Mighty, Forgiving”

before 29% when 24% sight 18% face 12% through 6% after 6% beside 6%

Source: Bahá'u'lláh, Epistle to the Son of the Wolf

Model Translations by Shoghi Effendi

Fire Tablet cover

Fire Tablet

Bahá’u’lláh

Revealed in late 1871 during a period of severe hardship in ‘Akká, this Tablet takes the form of an anguished dialogue between Bahá’u’lláh and God. Questions about the sufferings of the faithful are answered with divine assurances, building to a crescendo of triumph over tribulation.

50 ¶

Gleanings cover

Gleanings

Bahá’u’lláh

A compilation of 166 selections from Bahá’u’lláh’s Tablets, spanning the Baghdad, Adrianople, and ‘Akká periods (1853–1892). George Townshend assisted with English refinement. Shoghi Effendi wrote that it gives the friends a splendid opportunity to acquire knowledge and understanding of the Faith.

729 ¶

Kitáb-i-'Ahd cover

Kitáb-i-’Ahd

Bahá’u’lláh

The Book of the Covenant — Bahá’u’lláh’s Will and Testament, written entirely in His own hand and unsealed on the ninth day after His ascension. It designates ‘Abdu’l-Bahá as His successor and establishes what Shoghi Effendi called the mightiest Covenant in all religious history.

16 ¶

Kitáb-i-Íqán cover

Kitáb-i-Íqán

Bahá’u’lláh

The principal doctrinal work of the Faith, revealed in Baghdad within the space of two days and two nights in response to questions from the Báb’s maternal uncle. Shoghi Effendi described it as occupying a position unequalled by any work except the Kitáb-i-Aqdas — a model of Persian prose, at once original, chaste, vigorous, and remarkably lucid.

291 ¶

Prayers and Meditations cover

Prayers and Meditations

Bahá’u’lláh

Published in 1938, this companion volume to Gleanings contains 184 prayers and meditations selected by Shoghi Effendi from Bahá’u’lláh’s devotional writings revealed across successive exiles from Baghdad to ‘Akká. Shoghi Effendi described it as a volume whose perusal would deepen the spirit of devotion and faith.

858 ¶

Tablet of Aḥmad cover

Tablet of Aḥmad

Bahá’u’lláh

Revealed in Adrianople and addressed to a believer named Aḥmad, this Tablet has been invested by Bahá’u’lláh with a special potency and significance. Its central imagery draws on the metaphor of fire and water: “Be thou as a flame of fire to My enemies and a river of life eternal to My loved ones.”

17 ¶

Tablet of Carmel cover

Tablet of Carmel

Bahá’u’lláh

Revealed during a visit to Mount Carmel, this Tablet addresses the mountain directly and prophesies its future as the world spiritual and administrative center of the Faith. Shoghi Effendi designated it one of three foundational Charters. Its imagery of the Ark and the dwellers therein prefigures the Universal House of Justice.

5 ¶

Tablet of the Holy Mariner cover

Tablet of the Holy Mariner

Bahá’u’lláh

Chanted aloud in the outskirts of Baghdad just weeks before the Declaration in the Garden of Riḍván, its gloomy prognostications aroused the grave apprehensions of all who heard it. Only the Arabic portion has an authorized translation; the Persian portion remains untranslated.

57 ¶

The Hidden Words cover

The Hidden Words

Bahá’u’lláh

Seventy-one Arabic and eighty-two Persian aphorisms revealed around 1858 while walking along the banks of the Tigris in Baghdad. Originally designated the “Hidden Book of Fáṭimih,” Shoghi Effendi described it as a marvelous collection of gem-like utterances occupying a position of unsurpassed preeminence among the ethical writings of the Faith.

160 ¶

Will and Testament cover

Will and Testament

‘Abdu’l-Bahá

Written by ‘Abdu’l-Bahá in three parts between 1901 and 1908, opened and read after His passing on 28 November 1921. Shoghi Effendi designated it the Charter of the New World Order — the mightiest instrument forged to ensure the continuity of the three ages of the Bahá’í Dispensation.

59 ¶