COMPILATION ON BAHÁ’Í TRANSLATION WORK

compiled by Gerald Warren, Botswana, 2008 (revised 2017)

A. BAHÁ’U’LLÁH...... 1

B. ‘ABDU’L-BAHÁ...... 2

C. SHOGHI EFFENDI I Africa...... 4 II The Importance of Translation...... 4 III Strategies...... 7 IV Specific Terms...... 9 V A High Standard for Bahá’í Publications. . . . 10 VI Shoghi Effendi’s own translations...... 10

D. THE UNIVERSAL HOUSE OF JUSTICE I Translation Goals...... 13 II Indigenous Languages & Peoples...... 13 III Importance & Nature of Translation Work. . 14 IV Style...... 17 V Strategies...... 19 VI Specific Terms & Passages...... 23

The International Teaching Centre...... 30 COMPILATION ON BAHÁ’Í TRANSLATION WORK

compiled by Gerald Warren, Botswana, 2008 (revised 2012)

A. BAHÁ’U’LLÁH

I implore Thee, O my God, by Thy Most Great Name, to enrapture the nations through the potency of the Word which Thou didst ordain to be the king of all words, the Word whereby the goodly pearls of Thy hidden wisdom were uncovered, and the gem-like mysteries which were wrapped up within Thee were unravelled. . . . Thou knowest, O my Lord, that I am but one of Thy servants. I have tasted of the sweetness of Thy speech, and acknowledged Thy unity and Thy singleness, and set my face towards the Source of Thy most excellent names and the Day-Spring of Thy transcendent attributes. . . . Assist me, by Thy strengthening grace, O my Lord, to do what Thou didst will, and withhold not from me the things Thou dost possess. So enravish me with the wonders of Thine utterances that the noise and distraction of this world may be powerless to deter me from turning unto Thee, and may fail to shake my constancy in Thy Cause, or to distract my gaze from the horizon of Thy grace. (Prayers and Meditations, No. 69)

O friend of mine! The Word of God is the king of words and its pervasive influence is incalculable. It hath ever dominated and will continue to dominate the realm of being. The Great Being saith: The Word is the master key for the whole world, inasmuch as through its potency the doors of the hearts of men, which in reality are the doors of heaven, are unlocked. (Tablets of Bahá’u’lláh, p. 173)

It is incumbent upon every man of insight and understanding to strive to translate that which hath been written into reality and action. (Lawh-i-Maqsúd, Tablets of Bahá’u’lláh, p. 166)

Take heed lest ye alter or pervert the text of the Word of God. (Suríy-i-Haykal, ¶132)

1 B. ‘ABDU’L-BAHÁ

1. Act in accordance with the teachings of 5. Great care should be exercised in preparing this Bahá’u’lláh. All His Books will be translated. Now is translation. Mr. . . . should make a supreme effort so the time for you to live in accordance with His that the language will be most exquisite, eloquent words. Let your deeds be the real translation of their and lucid, even if the translated text is to be meaning. submitted to, and made dependent upon the (Promulgation of Universal Peace, p. 239) opinions of, experts in language. (From a Tablet to an individual believer, Compilation on Writers and Writing, IN Compilation of Compilations, 2. Regarding the translation of the Books and No. 2221) Tablets of the Blessed Beauty, erelong will translations be made into every tongue, with power, clarity and grace. At such time as they are translated, 6. Truly translation is very difficult. One has to conformably to the originals, and with power and have the utmost proficiency in science and religion, grace of style, the splendours of their inner meanings in divine wisdom, in the current trends of thought in will be shed abroad, and will illumine the eyes of all Europe, and in philosophical and scientific terms. mankind. Do thy very best to ensure that the (Má’idiy-i-Asmání, vol. 9, p. 141, from ‘The Story of My translation is in conformity with the original. Heart’ by ‘Alí-Akabar Furútan, p. 208) (Selections from the Writings of ‘Abdu’l-Bahá, p. 66 / Abdu’l-Bahá, Tablets of Abdu’l-Bahá v3, p. 543) 7. Books and pamphlets must be either translated or composed in the languages of these countries and 3. Concerning the effect of translation, it is islands, to be circulated in every part and in all evident that it is not as effective as the original. For directions. instance, the Tablets of His Holiness BAHA’O’LLAH (Tablets of the Divine Plan, p. 42) which have been translated from Persian or Arabic, the original text exerts a wonderful power, while translation may produce certain effect but cannot be 8. Likewise, whenever it is possible a committee measured with the original. The delicacy, must be organized for the translation of the Tablets. smoothness and sweetness of the Words of His Wise souls who have mastered and studied perfectly Holiness BAHA’O’LLAH are beyond any human the Persian, Arabic, and other foreign languages, or conception. It is, however, conditioned upon one’s know one of the foreign languages, must commence knowledge of Persian and Arabic. translating Tablets and books containing the proofs Translated by Shoghi Rabbani, January of this Revelation, and publishing those books, 26th, 1919. Home of Abdul-Bahá, Haifa, circulate them throughout the five continents of the Palestine globe. (Star of the West, Vol. 10, No. 7, p. 144) (Tablets of the Divine Plan, pp. 54-5)

4. Thou intendest to print and publish the 9. . . . if thou desirest to get the translation of a addresses of ‘Abdu’l-Bahá which thou hast compiled. Tablet from the Blessed Writings, it must be This is indeed very advisable. This service shall cause translated by a committee of two Persian translators thee to acquire an effulgent face in the Abhá together with two competent English writers. The Kingdom, and shall make thee the object of the Persians should translate, and the writers mould the praise and gratitude of the friends in the East as well significance into profound, musical and perfect cast as in the West. But it is to be undertaken with the of style in English, and in such wise that the musical utmost care, so that the exact text may be sweetness of the original Persian may not be lost. reproduced and will exclude all deviations and Then the material must be forwarded to me. I will corruptions committed by former translators. consider the matter and give permission for its (Selections from the Writings of ‘Abdu’l-Bahá, p. 224) publication and circulation. Consequently, rejoice thou that thou hast already become specialized with

2 BAHÁ’Í TRANSLATION WORK: ‘ABDU’L-BAHÁ this permission, that thou hast circulated will be made by a committee composed of two most publications. erudite Persians and two learned Americans, all of In brief, translation is one of the most difficult them having the utmost proficiency in both languages arts. In both Persian and English utmost proficiency and possessing a certain knowledge of sciences and is necessary, that the translator be a writer and use as arts. Then others from among the scholars and the vehicle of expression great eloquence and fluency thinkers must assist. At that time Tablets will be of tongue. translated correctly and published. What ye have in (Tablets of ‘Abdu’l-Bahá v1, pp. 151-2) your hands and what is already printed will impart a certain degree of information. (Tablets of ‘Abdu’l-Bahá Abbas, Vol. 1, Introduction, 10. Thou hast written concerning the translation of pp. iii-iv) Tablets. Perfect translation will be made at a time when a committee of translators is organized. The members of that committee must be composed of 12. As to the translation of the Surat-el-Hykl, at several Persians and several Americans, all of whom present we do not find a translator who can give it its must have the utmost proficiency in both the Persian merit. God willing, in the future a committee shall and English languages. Then the Tablets will be be organized whose members are experts in Arabic, translated through this committee. For the present Persian and English. By that perfect committee, the the organization of such a committee is not possible. Surat-el-Hykl will be translated, but one person Therefore, whenever the publication of a Tablet cannot arise and give the translation that it deserves. becomes necessary, have a proficient person translate God willing, this committee will be organized. . . . it, then circulate it and the end will be attained. . . . (July 24th, 1919, Haifa, Syria IN ‘Star of the West’, Concerning the Book of Akdas: Undoubtedly it Vol. 10, p. 250) must be translated by a scientific committee of translators. The translation of one person is not sufficient. 13. His honour, Sheikh Faraju’llah, has here (Tablets of Abdu’l-Bahá v2, p. 466-7) rendered into Arabic with greatest care the Ishraqat and yet I have told him that he must submit his version to the Spiritual Assembly of Egypt, and I 11. Ye have written concerning the printing and the have conditioned its publication upon the approval of publication of the Tablets. the above-named Assembly. This is so that things The translation of the Surat-u’l-Hykl is of the may be arranged in an orderly manner, for should it utmost difficulty. It must be translated by a not be so any one may translate a certain Tablet and committee who are exceedingly efficient both in print and circulate it on his own account. Even a Persian and English, exercising the closest and most non-believer might undertake such work, and thus minute attention. Otherwise the text would not cause confusion and disorder. If it be conditioned, become intelligible. The same rule applieth to other however, upon the approval of the Spiritual Writings and Tablets. For the present the Assembly, a translation prepared, printed and organization of such a committee of translators is not circulated by a non-believer will have no recognition possible and there is no other means than the whatever. translations made by individuals. In the future, God (Quoted by Shoghi Effendi IN Bahá’í Administration, willing, means will be brought about. Translations p. 23)

3 C. SHOGHI EFFENDI Letters written on his behalf unless otherwise indicated

Part I — Africa

14. The translation of ever more literature into people who speak the language are illiterate, and, African tongues is . . . very important as the new strictly speaking, do not require a printed pamphlet believers are ready and eager to learn, and must have in their own tongue. He considers however the the facilities placed at their disposal. psychological values of having something translated (4 July 1956, to a National Spiritual Assembly,) into their own language, the compliment implicit in it, so to speak, of great importance, sufficient to offset the time, effort and expense involved. 15. Special attention should, moreover, be paid to (4 June 1954, to the British Africa Committee, The the no less vital duty of completing the translation, Unfolding Destiny of the British Bahá’í Community, the publication and the dissemination of Bahá’í p. 330) literature in the languages assigned to your Assembly, in accordance with that same Plan, an achievement which will greatly stimulate the work to 17. TENTH TRANSLATION BAHA’I be undertaken in the course of the future phases of LITERATURE THIRTY-ONE AFRICAN this world spiritual Crusade as it unfolds itself in the LANGUAGES: ACCRA, AFRIKAANS, ALADIAN, African Continent. ASHANTI, BANU, BEMBA, BUA, CHUANA, (17 June 1954, NSA of British Isles, Unfolding Destiny, GIO, GU, JIENG, JOLOF, KUANYAMA, p. 339) KRONGO, KROO, LIUMBI, MALAGASY, NUBIAN, PEDI, POPO, RONGA, SENA, SHILHA, SHONA, SOBO, SUTO, WONGO, XOSA, 16. He hopes that every effort will be made to get YALUNKA, YAO, ZULU. out a pamphlet in each of the languages chosen, or (Shoghi Effendi, Message to National Convention of the those that you have substituted for a chosen British Isles 1953, The Unfolding Destiny of the British language. He fully realises that, in many cases, the Bahá’í Community, p. 298)

Part II — The Importance of Translation

18. He was very happy to receive these reports, distribution among the public on certain occasions, which indicate that the work of translating is actively and its presentation to both the leaders of public in hand. He feels this is a very important aspect of thought and the numerous and famous libraries our teaching work, as it is impossible, or at least, established in those countries. most difficult to teach natives, without some of the (Shoghi Effendi, 5 June 1947, Citadel of Faith, p. 22) literature being translated into their languages. Thus he hopes you will follow up the matter quite actively. 20. I wish you to do all in your power to ensure the (19 January 1957, Messages to the Indian Subcontinent, speedy and correct translation of this book p. 412) [Bahá’u’lláh and the New Era] into these two languages, and if necessary to hire the services of a competent non-Bahá’í translator. I shall be only too 19. The translation, the publication and pleased to assist financially both with regard to their dissemination of Bahá’í literature, whether in the translation and publication. May the Beloved guide form of leaflets, pamphlets or books, in the nine and assist you in this vital and important task. Shoghi selected languages, should, as the work progresses (Shoghi Effendi, 12 March 1932, Messages to the Indian and the demand is correspondingly increased, be Subcontinent, p. 79) strenuously carried out, as a preliminary to its free

4 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI

21. In short, Shoghi Effendi would be very thankful Personal footnote from Shoghi Effendi if you should arrange for its [Bahá’u’lláh and the New Dear and precious co-worker: Era] translation into the Burmese language. It should, I rejoice to hear of the steps that are being taken however, be done by a person who is well versed in for the printing of the Burmese edition of the ‘New that language and also is thoroughly conversant with Era’ but deplore the delay in the translation of the English. He also promises to send a contribution book into Hindi and Urdu. The Gujrati copies have when it is ready for publication as he has been doing already been placed in the library of the Mansion at in the case of the other translations. Bahjí, and I long with all my heart to witness these (24 March 1932, Messages to the Indian Subcontinent, remaining translations in their final and printed p. 79) form, side by side with the nineteen printed versions which have already been collected and distributed throughout the world. I would urge you to 22. In regard to the translation of Dr Esslemont’s concentrate your energy on this important and book into Burmese, Shoghi Effendi wishes you to essential preliminary to an intensive campaign of persevere in your efforts and not be discouraged by teaching among the masses in India. Persevere and the difficulties and obstacles that stand in your way. rest assured that my prayers will continue to be He sincerely trusts that through your devotion, offered on your behalf. wisdom and selfless endeavours the book will be (24 March 1933, Messages to the Indian Subcontinent, soon translated and published. pp. 95-6) (10 July 1932, Messages to the Indian Subcontinent, p. 84) 25. He was very glad to receive the Gujrati translation of Dr Esslemont’s book, and he hopes 23. Shoghi Effendi wishes me to acknowledge the that through your efforts the Hindi and Urdu receipt of your letter dated October 10th 1932 translation of it will soon be ready for publication. regarding the translation of Dr Esslemont’s book into As you may know, this work has already been Burmese. translated into nineteen different languages, and its He was very glad to learn that the work is rendering into eleven others will be soon completed. progressing gradually and surely, and that already a This is really encouraging. considerable amount of pages have been translated. Recently the Guardian received a letter from (26 October 1932, Messages to the Indian Subcontinent, Mr. Habibo’llah M. Monji, one of our young p. 89) Bombay friends, telling him of his intention of having the Hidden Words translated into Gujrati and Hindi. This is a splendid idea, provided Mr. Monji’s 24. The Guardian feels we should concentrate upon knowledge of these languages be sufficiently the Hindi and Urdu translations. We should not extensive. He seems to be a very devoted and permit so much unnecessary delay. If one way seems enthusiastic Bahá’í. Shoghi Effendi would like you to closed or difficult we could try another and strive for find out whether he is really competent to undertake the speedy completion of those books. The more we such an important work, and in case you find that he see the crying need of the world for the spiritual is really capable, he would strongly urge you to help teachings of our Faith the more restless we should him and encourage him to bring his work to feel in giving out the Message and improving the successful completion. means of diffusing the precepts of the Cause. In his moments of prayer at the Blessed Shrines Personal footnote from Shoghi Effendi the Guardian will think of you and ask God to guide I am also eager to receive the good news of the and sustain your efforts. He knows fully how difficult completion of the translation and early publication of it is these days to bring a task to a speedy and the Urdu and Hindi versions of the “New Era”. The successful conclusion, but to a person who is utmost effort should be exerted to ensure the determined and lays his trust in God nothing is consummation of this work, which, I feel, must impossible. precede an intensive teaching campaign among the

5 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI masses in India. 30. So great is the importance and so supreme is the (8 June 1933, Shoghi Effendi, Messages to the Indian authority of these assemblies that once ‘Abdu’l-Bahá Subcontinent, p. 96) after having himself and in his own handwriting corrected the translation made into Arabic of the Ishraqat (the Effulgences) by Sheikh Faraj, a Kurdish 26. With reference to the Bengali translation of friend from Cairo, directed him in a Tablet to submit “Bahá’u’lláh and the New Era”, he wishes me to the above-named translation to the Spiritual convey to you . . . his hearty congratulations and Assembly of Cairo, that he may seek from them grateful thanks for your splendid, sustained and before publication their approval and consent. These successful efforts in this connection. He feels certain are His very words in that Tablet: - that nothing short of divine assistance, and of your painstaking and continued labours, could have “His honour, Sheikh Faraju’llah, has here brought this task to a successful consummation. rendered into Arabic with greatest care the (17 December 1934, Messages to the Indian Subcontinent, Ishraqat and yet I have told him that he must p. 121) submit his version to the Spiritual Assembly of Egypt, and I have conditioned its publication upon the approval of the above-named 27. Although your Assembly has succeeded in Assembly. This is so that things may be getting out a number of new language publications, arranged in an orderly manner, for should it not you should not relax for a moment in your efforts to be so any one may translate a certain Tablet and translate and publish the “New Era” in the remaining print and circulate it on his own account. Even languages chosen, as this work is of the utmost a non-believer might undertake such work, and importance, enables you to teach new language thus cause confusion and disorder. If it be groups the Faith, and adds to the prestige of the conditioned, however, upon the approval of the Cause not only in India but abroad. Spiritual Assembly, a translation prepared, (13 March 1947, Messages to the Indian Subcontinent, printed and circulated by a non-believer will p. 278) have no recognition whatever.”

This is indeed a clear indication of the Master’s 28. He (the Guardian) sincerely hopes that the express desire that nothing whatever should be given translation of Dr. Esslemont’s book will proceed at to the public by any individual among the friends, a rapid pace, because no real advance can be made in unless fully considered and approved by the Spiritual the teaching work without proper literature, and this Assembly in his locality; and if this (as is undoubtedly book is undoubtedly the most comprehensive the case) is a matter that pertains to the general exposition of the Teachings yet written. The interest of the Cause in that land, then it is language should, however, be worthy of the theme incumbent upon the Spiritual Assembly to submit it otherwise it would not make the necessary appeal to to the consideration and approval of the national the educated classes. body representing all the various local assemblies. (Japan Will Turn Ablaze, p. 60) (Shoghi Effendi, Baha’i Administration, p. 23)

29. Needless to say the translation work must also 31. (1) When Shoghi Effendi orders someone to go on uninterruptedly and receive first attention, as translate some book it does not mean that the work there is now a wealth of Bahá’í literature in English could be published without the sanction of the for you to draw upon and which is much needed by National Spiritual Assembly even though that the German friends to help deepen their sanction may be a function of formality, for Shoghi understanding of the Divine Cause, and better enable Effendi has submitted for the sanction of the National them to teach it. Spiritual Assembly things that he has himself (Light of Divine Guidance Vol.1, p. 112) translated.

6 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI

(2) The National Assembly should be interested in interested and help in such translations. such translations and help as much as possible for it is, after all, a service to the Cause. That body should (4) The National Spiritual Assembly is free to help in therefore be responsible for copyrights and other its publication or not, according to whether they matters. Their attitude should be that of assistance deem the work worthwhile. Their objective should rather than obstruction. be the highest good of the Cause and not obstruction of individual initiative. (3) The National Spiritual Assembly should feel (27 December 1932 to an individual believer)

Part III — Strategies

32. It must have been very distasteful to you to read 35. He does not believe there is anyone at present some of the off-hand and ungrammatical translations capable of translating the passages you referred to in that more out of necessity than choice won the Qayyúmu’l-Asmá into befitting and accurate circulation and were even published. Furthermore, English. Arabic is especially difficult, and many of it was always the expressed wish and desire of the Bahá’í writings will require a well-qualified ‘Abdu’l-Bahá to have proper and adequate group of translators, not just one person. translations that would not only convey the true (15 July 1947) spirit of the original but also possess some literary merit. And for this he emphasised the necessity of a board of translators. Such a board it has 36. The whole question of translation from the unfortunately been impossible to form as yet. original text is very important. He has just written Meanwhile Shoghi Effendi, realising the urgent on this subject, at some length, to Baroness von necessity of the translation of some of the important Werthern, explaining to her that he considers now writings, has translated some of the passages. is not the time to translate the teachings into German (28 March 1926 to George Townshend, The Unfolding from Persian and Arabic. No Persian with a sufficient Destiny of the British Bahá’í Community, p. 422) expert knowledge of German is available to help in this matter; he does not feel, therefore, that such works as “Some Answered Questions”, “Seven 33. Some of Bahá’u’lláh’s and ‘Abdu’l-Bahá’s Valleys”, etc. should be embarked upon at all. Tablets are so poorly translated that it is almost People who have not spent years steeped in the impossible to grasp the true meaning . . . atmosphere and language and literature of the East (24 February 1947, to an individual believer) cannot possibly grasp the subtleties of oriental usage. A good example of this very point is that Prof. Sussheim has not grasped what Bahá’u’lláh means by 34. The books of laws or Aqdas has not yet been the word “[Arabic script]”. He is using it in a loose properly translated because as you mentioned we do and colloquial sense which means “a passing thing”, not have any competent person for the work. When a small amount, and not literally associating it with the Cause was first introduced to west one of the food. Arab friends made such an attempt but it was so He feels you should continue your study of the misleading and confusing that the Master forbade any teachings in the original and, from time to time, if individual to make another trial. He said that it is the you desire to, translate material from the original in work of a group of competent translators and not of short excerpts; but not at present important books one person. Most of the important subjects and Tablets. These you can better translate from mentioned there are, however, quite familiar to the good English editions. friends through other tablets and there is no pressing (3 May 1947, Light of Divine Guidance Vol. 2, p. 66) need for such a work at present. (Light of Divine Guidance Vol. 2, p. 10)

7 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI

37. He was very glad to hear that Mr. Hishmatu’llah The basis of your translation should be his has undertaken to translate Dr Esslemont’s book into English translation of it and not the Persian original. Urdu for he is sure that he will exert himself to He feels that you should adhere as closely as possible produce a first class translation. to the English text without making your translation Even though we can refer to a non-Bahá’í when so literal as to be un-German and unidiomatic, and we have no one among the friends to undertake a therefore not very readable to German-speaking proper work of translation, yet it is always preferable people. to have it accomplished by a person who is imbued (15 November 1956, Light of Divine Guidance Vol.2, with the spirit and is already familiar with the pp. 121-2) different expressions of Bahá’í conceptions unfamiliar to a non-Bahá’í. Shoghi Effendi wishes him success and will pray for his guidance. 41. He is interested in accomplishing two things – (31 May 1932, Messages to the Indian Subcontinent, he would like in the European languages to have as p. 83) much uniformity with the English translations as possible; he does not wish the Bahá’í translations to be in any way a flagrant violation of the rules of the 38. The decision reached by the N.S.A. concerning language into which our literature is being the matter of Spanish translations, he hopes, will be translated. carried out promptly and vigorously, so as to avoid Your Committee must conscientiously study any further delay. He feels the highest literary this question, and then do the best you can to have standard possible should be maintained in any future the Bahá’í literature in French meet the high translations of Bahá’í Writings into Spanish, and for standards of the French language and grammar. this reason he heartily welcomes the suggestion to If the possessive and demonstrative adjectives refer such work to Spanish professors, even though and pronouns in French are never capitalized where this may involve some expenses which your they stand for “God”, then this should not be done in Committee, or the N.S.A., might find somewhat the Bahá’í literature. If there is a precedent for doing difficult to bear in the beginning. so in the French language, however, they should be. (14 December 1938) The same is true of the attributes of god. (15 February 1957 to the National Translation and Publication Committee of France) 39. Shoghi Effendi was very glad to know that the new edition of the Íqán has reached you safely and that you are going to use it in going over your 42. I am directed by Shoghi Effendi to acknowledge translation into German. He is surely very sorry that receipt of two chapters of the French translation of not knowing Persian you cannot go to the very Dr. Esslemont’s book which you had sent him. original. He sincerely hopes that before long we will He has read them and is well pleased except have some of the younger members of the German that he wishes me to remind you and Mrs. Roa not Bahá’ís who would make translation their life-work, to attempt a too literal rendering because that is and with that object in mind make a thorough study bound to affect the language of the French translation of Persian and Arabic. They would surely be unfavourably. He wishes you rather to attempt a rendering a wonderful service to their nation as well faithful rendering of the thought and meaning of the as to the Faith as a whole. original in as good French as possible without of (24 February 1932, Light of Divine Guidance Vol.1, course deviating too much. p. 40) (19 March 1930)

40. As regards the translation of the Íqán, as this is 43. You need not worry if the rendering is not a very important and fundamental book, the absolutely correct. For the essential is that it should Guardian hopes that it will be published as soon as convey the Message in a fairly good and possible. understandable language. In teaching literary

8 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI considerations are, no doubt, important, but are things of general interest rather than the purely quite secondary when compared to the ideas and Christian topics; some of the excerpts from thoughts constituting the Message itself. “Gleanings”. In other words try and get together a (14 October 1936) selection from our Teachings that covers a wide range of subjects and is representative of our beliefs, and translate these at first. Whole books can be 44. As to translations, this is certainly very undertaken in the future. important, but he would not suggest that at present He feels the teaching and translating work can with the limited facilities at your disposal, that you go hand in hand as you teach with new material translate whole books. Make selections of subjects translated. that will interest the Japanese; some prayers, some of (Japan Will Turn Ablaze, p. 104) the chapters from “Some Answered Questions” on

Part IV — Specific Terms

45. As regards the question of how to write some of have ‘His Holiness Moses’ etc. However, as this the Oriental words, like Bahá’u’lláh and ‘Abdu’l- seems peculiar in English, and not in the best usage Bahá in the translations which have Latin script, he of our language, he feels it can be dispensed with. feels that at least in parenthesis a phonetical Pronouns referring to the Manifestation, or the pronunciation should be included after the name Master, should, however, invariably be capitalized.” when the English transliteration is used. There is no (November 8, 1948: Bahá’í News, No. 216, p. 1, use giving people the Teachings, and not enabling February 1949) them to pronounce correctly the names that have the deepest association of all with our Faith. (Letters to Australia and New Zealand, p. 119) 49. He also wishes me to inform you that the symbol of the Greatest Name represents an invocation which can be translated either as ‘O Glory 46. The Guardian wishes your Committee to of Glories’ or ‘O Glory of the All-Glorious’. The capitalize all pronouns when referring to word Glory used in this connection is a translation of Bahá’u’lláh, the Báb and the Master, even though the the Arabic term ‘Bahá’, the name of Bahá’u’lláh.” newspapers do not use them. (Directives of the Guardian, p. 33) (From a letter written to the Bahá’í News Service Committee, February 5, 1938 IN Lights of Guidance, p. 105-6) 50. . . . concerning those passages in "The Hidden Words" in which Bahá'u'lláh refers to man as "Son of Spirit", "Son of existence", "Son of humanity", etc., 47. In regard to your question about capitalizing the the word "son" used in this connection is a kind of pronouns: the Guardian realizes this looks a little collective noun meaning mankind and has, therefore, strange to non-Bahá’ís, but he feels we, being no connotation of any sex differentiation between believers, and having the full sense of the Stations of man and woman whatever. the Central Figures of our Faith, should do this as a (From a letter dated 19 January 1935 written on behalf of sign of respect under all circumstances. Shoghi Effendi to an individual believer) (22 November 1949 IN Lights of Guidance, p. 106) 51. The word “Say” is used in Arabic as an interjection and sign of emphasis on what follows. 48. In Persian it is impolite not to use the word (11 November 1930—in response to a question about the “Hadrat” before the name of the Prophet, so that word “Say” used by Bahá’u’lláh at the beginning of some of strictly speaking a proper translation should always His sentences)

9 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI

title for the book*, and feels that you should not 52. You say that in Irish, the word “Báb” is not necessarily try to get a short one . . . As you know, appropriate to be used; and as the word “Gate” is not the concept embodied in the English words is very as nice in translation in any language, he suggests that subtle . . . a very powerful spiritual concept, but a in place of the word “Báb”, you use “Herald”. . . . beautiful term in the English language . . . He (13 December 1955, Unfolding Destiny, p. 359) cannot, alas, provide you with the originals of the less well-known quotations. (19 April 1947) 53. . . . He attaches great importance to a suitable * Translation of ‘God Passes By’ into Arabic

Part V — A High Standard for Bahá’í Publications

54. Much of the progress of the Cause depends books. . . . Shoghi Effendi is now anxiously waiting upon you for more people are attracted through to see what the de luxe edition will look like if the reading than by hearing lectures given. The first standard edition is already so beautiful. requisite, however, is that every thing that is put (15 May 1932) before the public should be of the highest type, both literary and artistic. The Cause is in great need for first-class publications. 56. I trust the printing will be completed, and the (15 March 1931 to a Bahá’í Publishing Committee) book issued by next month, in a most attractive form. You should take care that the binding should be as solid as possible, unlike the French edition 55. Shoghi Effendi was very pleased with the which is in paper cover. For, as you well know, the standard edition of "The Dawn-Breakers" and many Guardian wishes the friends to maintain a high of the non-Bahá'í friends of the Cause, to whom he standard of printing and binding in all their official made a present of a copy, have especially remarked publications. on the workmanship used in publishing the (1 March 1939)

Part VI — Shoghi Effendi’s own translations

57. Concerning the different translations of the befitting rendering of Bahá’u’lláh’s matchless Words: It is surely the original text that should never utterance. be changed. The translations will continue to vary as (Shoghi Effendi: introduction to The Kitáb-i-Íqán) more and better translations are made. Shoghi Effendi does not consider even his own translations as final, how much more translations made in the 59. As the ‘Íqán is the most important book early days of the Cause in the West when no wherein Bahá’u’lláh explains the basic beliefs of the competent translators existed. faith, he thought a proper rendering of it would (14 August 1930 to John Hyde Dunn) infinitely enhance the teaching work in the West. He hopes that this new rendering will be an improvement on the previous one, but he fully 58. This is one more attempt to introduce to the admits that it is far from perfect, far from the West, in language however inadequate, this book of original itself. Shoghi Effendi has given the proper unsurpassed pre-eminence among the writings of the transliteration of the Eastern terms and wants you to Author of the Bahá’í Revelation. The hope is that it abide by them, keeping every dash, point, accent or may assist others in their efforts to approach what inverted comma. To help you in this, he has also on must always be regarded as the unattainable goal – a a separate sheet written these in their proper form.

10 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI

As Shoghi Effendi has been emphasizing the need of (19 January 1930, to George Townshend concerning the submitting all publications to the Reviewing translation of the Kitáb-i-Íqán) Committee, he wants to be the first to abide by that rule, though he hopes that they will not make unnecessary delay. In Germany they have translated 62. As to the ‘Ighan’, Shoghi Effendi is very grateful the ‘Íqán from the last translation and they are for your kind assistance. He is now working on the waiting for Shoghi Effendi’s rendering to make the translation into English of Nabil’s history. . . . Shoghi necessary alterations and publish their own. The Effendi would be grateful if you would go over his proceeds of the sale of the book Shoghi Effendi translation of Nabil and make suggestions and wishes to go to the American National Assembly in alterations like the ‘Ighan’. Of course in this case you an unlabelled form. This is a gift of his own personal need not be as literal as with sacred writings. labours that he wishes to present that body and he (17 April 1930, to George Townshend) wishes it to be considered as a token of appreciation for the help they have rendered him in carrying on his arduous task. 63. I am taking the liberty of forwarding to you some of my recent translations and if you feel that Personal footnote by Shoghi Effendi you would like to reshape and reconstruct the whole “Unable to find a good typist, I have had to do sentence or bring about a fundamental change in the the work myself, and I trust that the proofreaders expression of the thought in some passages, please do will find it easy to go over and will not mind the type not hesitate. I would greatly value your opinion as to errors which I have tried to correct. I would the standard of English represented by these recent especially urge you to adhere to the transliteration renderings and would appreciate your detailed which I have adopted. The correct title is, I feel, comment, criticism and suggestion. ‘The Kitáb-I-‘Íqán,’ the sub-title ‘The Book of (Shoghi Effendi, 1 May 1926, personal note to George Certitude.’ May it help the friends to approach a step Townshend) further, and obtain a clearer idea of the fundamental teachings set forth by Bahá’u’lláh.” (Shoghi Effendi, Extracts from the USBN, No. 46 - 64. I am in correspondence with Rev. Townshend November 1930 - p. 2) in connexion with various alterations in my rendering of the Hidden Words. I have just received his second letter containing suggestions which I 60. Concerning his translation of the Íqán, Shoghi greatly appreciate and value. I am hoping to revise it Effendi has finished it, but it needs going over and for a third time after my correspondence with Mr. retyping, and this he cannot as before summer. T. is over. (14 June 1930, The Light of Divine Guidance v I, p. 37) (16 July 1926, Personal footnote from Shoghi Effendi, The Unfolding Destiny of the British Bahá’í Community, p. 55)

61. He would like to draw your attention to the word ‘tribulation’ on page 9. Bahá’u’lláh is quoting 65. “Translated by SHOGHI EFFENDI with the the famous words of Jesus recorded in Matthew assistance of some English friends*.” 24:29-31, ‘Immediately after the tribulation of those (Shoghi Effendi’s title page of his translation of the Hidden days shall the sun be darkened . . . ‘ etc. The Words) Authorized Version reads ‘tribulation’ whereas the * George Townshend & Ethel Rosenberg Arabic, from which Bahá’u’lláh is quoting, gives ‘narrowness’. As there is a difference, Shoghi Effendi would like you to please find out what the original in 66. He leaves it to your discretion to suggest such Greek or Hebrew is. If you think proper he would terms as will render it* more idiomatic, just as you welcome such alterations from you which would have already done with the Hidden Words. make the language of the rendering more Biblical as (12 March 1930, to George Townshend) he thinks it preferable. * The Kitáb-i-Íqán

11 BAHÁ’Í TRANSLATION WORK: SHOGHI EFFENDI

67. Also he specifically requests you to go carefully over the manuscript* with the view of improving its style and of making it as idiomatic as possible. (16 December 1934, to George Townshend) * Gleanings from the Writings of Bahá’u’lláh

12 D. THE UNIVERSAL HOUSE OF JUSTICE Including letters written on its behalf

Part I — Translation Goals

68. Publications 70. A world-wide increase in the translation, Every National Spiritual Assembly should have production, distribution and use of Bahá’í literature a well conceived plan for the provision and * Foster the use of Bahá’í literature, especially in dissemination of a balanced supply of Bahá’í local languages, supplemented as need be by literature for the believers and for the teaching work. tape recordings and visual aids. In translation and publication, priority should be * Improve the distribution of Bahá’í literature by given to the Sacred Texts* and the writings of Shoghi taking specific steps, such as the establishment Effendi, for without access to the life- giving waters of regional depots where necessary, and the of the Holy Word, how are the believers to deepen education of Local Spiritual Assemblies in the in their understanding of the Teachings and convey responsibilities to acquaint the friends with them accurately to others? Bahá’í literature and ensure its easy availability. (Elucidation of Seven Year Plan Goals, Naw-Rúz 1979) * Produce greater supplies of Bahá’í literature in *The Writings of Bahá’u’lláh, the Báb, and accordance with well-thought-out plans of ‘Abdu’l-Bahá. translation, production and distribution. * Produce, where required for translations into 69. Five specific tasks face the Bahá’í world as it vernacular languages, simplified versions of the enters this second phase of the Plan: Sacred Scriptures, the writings of the Guardian . . . and the statements of the Universal House of The third is acceleration of the provision of Bahá’í Justice. literature, particularly its translation and publication * Establish Bahá’í lending libraries. in those languages in which, as yet, none has been (25 February 1986, The Major Objectives of the Six Year published or the supply is inadequate. Plan: The Universal House of Justice to National Spiritual (Ridván 1966) Assemblies)

Part II — Indigenous Languages & Peoples

71. Equally important is the right of the members of (From a letter written on behalf of the Universal House of indigenous populations to learn, speak, write and Justice to an individual, 25 July 1995) communicate in their native tongue, if they so wish, in addition to the official language of the country in 72. You ask what is the purpose and wisdom of the which they reside, for language is the expression of translation of the Bahá’í Writings, and what is the the spirit of a people and the vehicle of its cohesive philosophy behind it. and inspiring traditions. Facility in one’s native As you know, one of the principles of the Bahá’í language in addition to the official language of one’s Faith is for a single language to be adopted as the country can produce an enrichment of the heritage of universal auxiliary language of mankind, to be taught the entire people and can act as a stabilizing influence in the schools of all the nations. When that time in society, while the cultural oppression which seeks comes, the need for so many translations will be to obliterate minority languages can have a deracin- greatly reduced, since there will be one common ating and demoralizing effect that will be very medium of communication for all who dwell on difficult to correct. Furthermore, Bahá’ís advocate earth. Alas, however, it will take some time yet for the development or adoption of an international the governments of the world to adopt such a far- auxiliary language by which all the peoples of all reaching and fundamental measure. countries and cultural backgrounds will be able to In the meantime it is essential for the Bahá’ís to communicate. convey the Word of God to all the peoples of the

13 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE world, as quickly and as completely as possible. For Guardian. Both ‘Abdu’l-Bahá and Shoghi Effendi this, translation is essential. The Writings of the Báb often encouraged the friends to memorize passages and Bahá’u’lláh are, as you know, in Arabic and from the Writings and such a practice acquires added Persian, as are those of ‘Abdu’l-Bahá Who also wrote importance in areas where there is a shortage of some Tablets in Turkish. Shoghi Effendi, for his part, printed literature or a high degree of illiteracy. wrote many of his most important works in English. Consequently, availability of passages from the Holy To expect the Japanese Bahá’ís to learn Arabic, Writings in native dialects is an important aspect of Persian and English sufficiently well to really a successful deepening programme. understand the Bahá’í literature in those three (From a memorandum of the Universal House of Justice to tongues would be too great a demand. Fortunately, the International Teaching Centre, 19 February 1975) there is already a wealth of the Arabic and Persian Writings translated into English, but even if the friends’ command of English is sufficiently good for 74. Ensure the availability and wide dissemination them to fully comprehend such Writings, there is an of Bahá’í publications such as selections from the important emotional and psychological advantage to Holy Writings and basic Bahá’í literature in major their being able to read the Word of God in their local languages. own mother-tongue. (From letter of the Universal House of Justice to the Bahá’ís Thus we engage in translating the Writings into of Botswana, January 1981) even tribal languages which have quite a small number of native speakers. (From a letter written on behalf of the Universal House of 75. The Universal House of Justice was happy to Justice to an individual, 14 December 1992) learn from your letter . . . that you plan to write an introductory book about the Faith from an African perspective and commends you most warmly on 73. As to Counsellor …’s question in his letter of your initiative. A book of this nature will be of January 22, it may be pointed out to him that the inestimable value to the teaching work, initially in translation and recording of some of the Holy areas of the African continent where English is Writings into native dialects not only helps the spoken, and possibly it will be of interest elsewhere teaching work and pays honour to the native in the world. languages, but also provides the way to achieve an (From a letter written on behalf of the Universal House of objective established by the Master and the beloved Justice to an individual, 8 June 1988)

Part III — Importance & Nature of Translation Work

76. . . . . It will be essential that Holy Writings and (From a letter dated 29 November 2015 written on behalf institute materials are prioritized for translation and of the Universal House of Justice to a National Spiritual a suitable structure for following the work of teams Assembly) of translators is put in place. Attention will need to be given to raising the capacity of selected individuals to carry out this work, ensuring that the spiritual 77. Translation is, indeed, a very difficult art, and concepts contained in the Writings are, to the extent ‘Abdu’l-Bahá has explained that, ideally, all possible, rendered into the local language with translations of the Sacred Texts should be made by clarity. No doubt, part of the effort will include competent committees, rather than by individuals. establishing a lexicon of standard translations of At the present time, unfortunately, there is seldom words and phrases frequently found in Bahá’í texts. in any country a large enough number of sufficiently As experience is gained in this sphere of action, you skilled persons who can be called upon to constitute may wish to also revise previously translated works. such committees, and the institutions of the Faith

14 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE have to rely on the services of such individuals as interpretation which he, as Interpreter of the Sacred they can find with adequate time and skill to Text, could alone authoritatively provide. undertake the arduous work of translation. (From a letter of the Universal House of Justice to a The Writings of the Faith are not in the nature National Spiritual Assembly, 27 February 1989) of scientific treatises. One must remember that the Manifestation of God is using the inadequate instrument of human language to convey truths and 80. The matter of translation is a major problem. As guidance which can raise mankind high above its you yourself know only too well, to convey exactly present level of development and understanding. He the meaning and flavour of a passage from one makes extensive use, therefore, of metaphor and language to another is often impossible and one can simile, and often approaches a subject from several but labour to approach as near as possible to the different points of view so that its various facets and unattainable perfection. Even our Beloved Guardian, implications can be better understood. It would not whose skill in this art amounted to genius, be possible, therefore, to compile a list of meanings characterized his translation of the “Kitáb-i-Íqán” as for specific symbols, expressions and words, since “one more attempt to introduce to the West, in they may vary in their implication from passage to language however inadequate, this book of passage. unsurpassed pre-eminence among the writings of the The translation of a passage can seldom be an Author of the Bahá’í Revelation: and he expressed entirely faithful rendering of the original—one just the hope “that it may assist others in their efforts to has to strive to make it as faithful and befitting as approach what must always be regarded as the possible. At the present time many of the translations unattainable goal—a befitting rendering of of the Writings fall far below the desirable standard, Bahá’u’lláh’s matchless utterance.” especially in those languages spoken by a relatively The difficulty of translation increases when two small number of Bahá’ís, but time and an increase in languages express the thoughts and metaphors of the number of Bahá’ís who have a profound widely differing cultures; thus, it is infinitely more understanding of the Teachings as well as an difficult for a European to conceive the thought exemplary command of the languages concerned will patterns expressed in Arabic or Persian than to enable new and improved translations to be understand a passage written in English. Moreover, produced. For the time being we must do what we the Beloved Guardian was not only a translator but can with what we have. the inspired Interpreter of the Holy Writings; thus, (From a letter written on behalf of the Universal House of where a passage in Persian or Arabic could give rise Justice to an individual, 8 September 1985) to two different expressions in English he would know which one to convey. Similarly he would be much better equipped than an average translator to 78. Translation of the Sacred Text is indeed a vital know which metaphor to employ in English to matter, and as you yourself point out, the Guardian’s express a Persian metaphor which might be translations are not simply literal, academic meaningless in literal translation. translations, but contain an element of exposition of Thus, in general, speakers of other European the original Text, an exposition greatly amplified for tongues will obtain a more accurate translation by the Bahá’í community and posterity by the great following the Guardian’s English translation than by volume of Shoghi Effendi’s other writings on the attempting at this stage in Bahá’í history to translate World Order of Bahá’u’lláh and the implications of directly from the original. His Revelation. This does not mean, however, that the (2 June 1982, to an individual believer) translators should not also check their translations with the original texts if they are familiar with Persian or Arabic. There may be many instances 79. It must be remembered that Shoghi Effendi’s where the exact meaning of the English text is translations carry with them a large measure of unclear to them and this can be made evident by interpretation of the intent and purpose off the comparison with the original. Author of the text he set about to translate—an You mention the goal of the Nine Year Plan

15 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE concerning the collation of texts. This refers only to The term thus underscores the immense contrast the gathering and correlation of the original writings between our reality, which is related to the and not to revisions of translations. The works contingent world, and His reality which is already well translated into English or written in that independent of any cause and which entirely language by the beloved Guardian are quite sufficient transcends the world of being. Indeed, the point is for the present time. Of course in other languages that He is the Cause of being itself. There is a way to there are many goals for translation and publication deduce such a meaning, however, solely from the of literature. In time of course, old translations into common meaning of the words. According to its English such as those of Tablets and talks of ‘Abdu’l- primary dictionary definition, “to subsist” means to Bahá will have to be revised, but we feel this is not as have existence, to persist or continue. The addition urgent as many other tasks. of “self” makes it reflexive. Knowing just these two (From a letter dated 8 December 1964 written by the things, can we not then say that if God is self- Universal House of Justice to an individual believer) subsisting it means that there is nothing other than Himself upon which He depends for His continuing existence? In other words, He exists in and of 81. Although it appreciates your desire to make the Himself without being dependent on any other Writings more accessible, the Universal House of cause: He has no creator and there is nothing prior to Justice does not feel that it would be justified for Him. your pamphlet to appear without the use of A few comments may serve to provide a diacritical markings; nor would it be appropriate for perspective in which to view the issues you have you to change the form of word endings to make the raised. First, it is essential to recall that, as we are style accord with modern usage. There are several told in the Writings, the comprehension of the reasons for this. Sacred Writings is not dependent upon scholarship You should be aware that the system adopted by or learning. This should encourage every believer, the Guardian is such that anyone familiar with the no matter what his attainments, to delve into the original languages (e.g., Arabic or Persian) can Revelation with determination and confidence. In immediately tell exactly which word has been the Book of Certitude, Bahá’u’lláh says: transliterated. Moreover, by adopting a style somewhat removed from everyday discourse, it was “The understanding of His words and the possible for Shoghi Effendi to capture something of comprehension of the utterances of the Birds of the allusive, poetic, and highly metaphorical nature Heaven are in no wise dependent upon human of the original languages without its seeming learning. They depend solely upon purity of ridiculous. In any case, although the language may heart, chastity of soul, and freedom of spirit.” appear archaic at first glance—because of the word endings, obsolete contractions and other incidental But, in addition to needing the proper spirit, it features—in actuality the language of the Bahá’í requires concentration and meditation to unravel the Writings is indeed far closer to everyday English than meanings which lie enshrined in the Revealed Word. the authorized version of the Bible which millions of Nowadays, however, the lives of most people are English-speaking Christians are able to read with busy and crowded with distractions, so it requires understanding even though many of the English great discipline to devote the time, attention and words in the Bible have disappeared from the care necessary to study the Teachings in the way they language or have taken on completely different deserve. Deepening is like a skill or art which must meanings. be acquired through effort. And, just as there are In your second letter, you have stated that the millions of Christians who would not trade the King term “self-subsisting”, which Bahá’u’lláh often uses James Version of the Holy Bible, once one has caught to characterize God, “means nothing” in the English the flavour of the English translations done by Shoghi language. It is likely that this term signifies in some Effendi—or done in the style he developed—the way a basic concept of the Faith; namely, that beauty and power of expression become appealing creation is an emanation from God, without Whose and inspiring. One comes to fall in love with that continuing bounty and grace it would cease to exist. style.

16 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE

The questions you have asked touch on matters, as an assistance to those who might wish to avail such as the theory of translation, which have themselves of it, and National Spiritual Assemblies occupied thinkers for generations and about which are free to make their own translation in accordance much ink has flowed. They cannot be adequately with local language needs. This also applies to the addressed within the scope of a brief letter. You are, statement on Bahá’u’lláh which the House of Justice therefore, urged to take up these issues with requested you to translate into Chinese. knowledgeable believers, or you may ask your Local (7 August 1991, to an individual,) Spiritual Assembly to appoint someone to assist you in working through these questions. (From a letter written on behalf of the Universal House of 83. As you know, at this stage all works by Bahá’ís Justice to an individual, 21 January 1993) which refer to the Faith, such as books, pamphlets, articles and translations, must be approved by the Spiritual Assembly before publication. The Guardian 82. Translation is indeed a difficult issue, and it is has stated that the purpose of review is to: ‘provide for this reason that the official version of the in general for a dignified and accurate presentation of messages and letters of the Universal House of all Bahá’í literature and its distribution to the public’. Justice are sent in the original English. Any (11 January 1988, to an individual believer) translation offered is unofficial and simply intended

Part IV — Style

84. Language used by Shoghi Effendi in his English 86. A translation should of course be as true as writings: possible to the original while being in the best As Mr. ... may be aware, the House of Justice possible style of the language into which it is being makes clear that the English translations of the translated. However, you should realize that it will Guardian represent a high standard in their nearness not be possible to translate the Tablets adequately to the style and spirit of the original Texts, a into easy, modern Dutch. Many of the original standard towards which all translators of the Sacred Writings of Bahá’u’lláh and ‘Abdu’l-Bahá are written Writings are encouraged to strive. in very exalted and poetic Persian and Arabic and (From a memorandum of the Research Department of the therefore a similar flavour should be attempted in the Universal House of Justice, 13 October 1998) language into which it is translated. You will see, for example, that in translating the Tablets of Bahá’u’lláh into English the beloved Guardian has 85. We realise that translation is a very difficult task created a very beautiful and poetic style in English and that however good a translation is there are using many words which might be considered archaic always differences of opinion, both as to accuracy and are reminiscent of the English used by the and style. However, in translating Bahá’í Scripture it translators of the King James Version of the Bible. is important to remember that the style in the As you point out, a literal translation is often a original is an exalted one and this aspect should not bad one because it can produce a phraseology of be lost when it is translated into other languages. It imagery that would convey the wrong impression; can be noted, for example, that when the beloved thus, a translator is at times compelled to convey the Guardian was making his translations into English he meaning of the original by means of a form of words used a style that is far from being that of modern suited to the language. However, a person English usage but is admirably suited to the richness translating the Bahá’í Writings must always bear in and imagery of the original. mind that he or she is dealing with the Word of God, (From a letter of the Universal House of Justice to a and, when striving to convey the meaning of the National Spiritual Assembly, 12 August 1973) original, he should exert his utmost to make his

17 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE rendering both faithful and befitting. would have preferred it otherwise, for taste, which (From a letter dated 29 October 1973 written by the is undefinable, plays such large part in such Universal House of Justice to an individual believer) judgements. (From a letter dated 20 September 1982 written on behalf of the Universal House of Justice to an individual believer) 87. With regard to your question about the style of English used in the translation of Bahá’í prayers, we are asked to point out that finding an adequate style 89. Translation is always a notoriously difficult in English for expressing beautifully the poetic, process because, apart altogether from the matter of metaphorical and allusive style of many of the Bahá’í accuracy, individuals tend to have strong personal Scriptures is not easy. The Persian and Arabic of the preferences for one style or another. You will find Bahá’í Writings are themselves considerably different that where translations already exist believers will from the current styles and usages in those have formed many emotional attachments to the languages. Shoghi Effendi’s solution of using a forms of words used. In the case of prayers for slightly archaic form of English, which is somewhat example, they may have committed many of them to equivalent to the use in the original languages, makes memory. It is thus unwise to repeatedly change possible the use of images and metaphors that might translations and therefore we advise you to do so seem strange if expressed in modern English. only when the translations are really poor and there Furthermore, styles of writing are changing are obvious errors, and to concentrate your efforts comparatively rapidly. If it were already found on obtaining translations of the great volume of necessary to use a style different from that used for Bahá’í literature which has not yet been made translations fifty years ago, one can estimate that a available in . . . . further change would be called for fifty years hence. (From a letter dated 7 October 1973 written by the One merely has to consider the large number of new Universal House of Justice to a National Spiritual translations of the Bible that have appeared, and are Assembly) still appearing, and yet many English-speaking Christians prefer to continue using the Authorized Version in spite of its proven inaccuracies. Holy 90. A word should be said about the style of Scriptures have a profound meaning for their language in which the Kitáb-i-Aqdas has been readers, and to change the familiar words too often rendered into English. Bahá’u’lláh enjoyed a superb can be gravely disturbing. mastery of Arabic, and preferred to use it in those Books of Scripture themselves mould the Tablets and other Writings where its precision of language in which they are written. The House of meaning was particularly appropriate to the Justice believes that if translators strive to render the exposition of basic principle. Beyond the choice of words of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá into language itself, however, the style employed is of an English in a way that reproduces as accurately as exalted and emotive character, immensely possible the meaning of the originals, that is as compelling, particularly to those familiar with the beautiful as possible, and that harmonizes closely great literary tradition out of which it arose. In with the style used by Shoghi Effendi, these Writings taking up his task of translation, Shoghi Effendi faced themselves will have a far-reaching effect on the the challenge of finding an English style which would ability of Bahá’ís, and especially Bahá’í children and not only faithfully convey the exactness of the text’s youth, to use the English language effectively for meaning, but would also evoke in the reader the thought and for expression. spirit of meditative reverence which is a (From a letter dated 3 February 1988 written on behalf of distinguishing feature of response to the original. The the Universal House of Justice to an individual believer) form of expression he selected, reminiscent of the style used by the seventeenth-century translators of the Bible, captures the elevated mode of 88. Translation is a very difficult art—an art in Bahá’u’lláh’s Arabic, while remaining accessible to which absolute perfection is unattainable. However the contemporary reader. His translations, good a translation, there will always be those who moreover, are illumined by his uniquely inspired

18 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE understanding of the purport and implications of the experts in many lands. Since some one third of the originals. text had already been translated by Shoghi Effendi, it Although both Arabic and English are languages was necessary to strive for three qualities in the with rich vocabularies and varied modes of translation of the remaining passages: accuracy of expression, their forms differ widely from one meaning, beauty of English, and conformity of style another. The Arabic of the Kitáb-i-Aqdas is marked with that used by Shoghi Effendi. by intense concentration and terseness of expression. We are now satisfied that the translation has It is a characteristic of this style that if a connotation reached a point where it represents an acceptable is obvious it should not be explicitly stated. This rendering of the original. Nevertheless, it will presents a problem for a reader whose cultural, undoubtedly give rise to questions and suggestions religious and literary background is entirely different which may shed further light on its content. We are from that of Arabic. A literal translation of a passage profoundly grateful for the assiduous and meticulous which is clear in the Arabic could be obscure in labours of the members of the Committees whom English. It therefore becomes necessary to include in we commissioned to prepare and review this the English translation of such passages that element translation of the Aqdas and to compose the of the Arabic sentence which is obviously implicit in annotations. We are confident that this first the original. At the same time, it is vital to avoid authorized English edition of the Kitáb-i-Aqdas will extrapolating this process to the point where it enable its readers to obtain at least an inkling of the would add unjustifiably to the original or limit its splendour of the Mother Book of the Bahá’í meaning. Striking the right balance between beauty Dispensation. and clarity of expression on the one hand, and Our world has entered the dark heart of an age literalness on the other, is one of the major issues of fundamental change beyond anything in all of its with which the translators have had to grapple and tumultuous history. Its peoples, of whatever race, which has caused repeated reconsideration of the nation, or religion, are being challenged to rendering of certain passages. Another major issue is subordinate all lesser loyalties and limiting identities the legal implication of certain Arabic terms which to their oneness as citizens of a single planetary have a range of meanings different from those of homeland. In Bahá’u’lláh’s words: “The well-being similar terms in English. of mankind, its peace and security, are unattainable Sacred Scripture clearly requires especial care unless and until its unity is firmly established.” May and faithfulness in translation. This is supremely the publication of this translation of the important in the case of a Book of Laws, where it is Kitáb-i-Aqdas lend a fresh impulse to the realization vital that the reader not be misled or drawn into of this universal vision, opening vistas of a worldwide fruitless disputation. As had been foreseen, the regeneration. translation of the Most Holy Book has been a work of (The Universal House of Justice, Introduction: The Kitáb-i- the utmost difficulty, requiring consultation with Aqdas, pp. 9-11)

Part V — Strategies

91. Of course the most fundamental requirement translation is almost inevitably a bad translation, the for the attainment of a good translation is the translator must guard against departing from or availability of the translator who has not only a adding to the meaning of the original even though he thorough understanding of the original language, but may have to use a phrase to translate a word, or also is able to write in clear and beautiful French, so reduce a phrase in the original to one word in the that he can re-express in French not only the true French, or recast the order of a sentence, or replace meaning of the original, but can clothe it in language a metaphor which would be meaningless if translated which appropriately reproduces in the French idiom literally by an equivalent one which conveys the the beauty of style of the original. While a literal same meaning. In translating Shoghi Effendi’s

19 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE writings in particular, you may find that many of his In most languages each word has a range of long sentences, which are perfectly clear in English, meanings and also a penumbra of connotations. are impossible in French and must be divided into Certain of these overlap, giving rise to synonyms shorter ones. which are interchangeable in some contexts but not If there is no French-speaking Bahá’í with the in others. It is seldom that there is an exact requisite command of both languages, or if such correspondence between the range of meanings and friends are over-burdened, you may most certainly connotations of a word in one language and those of employ non-Bahá’í translators. Here, however, you its nearest equivalent in another language. This lack may face another problem, that of the translator’s of correspondence is particularly evident between understanding the Bahá’í teachings which underlie the words of languages used in widely separate parts the words. It would be essential for you to have such of the world or in very different cultures. translations carefully checked by knowledgeable The House of Justice feels, therefore, that to Bahá’ís, who can raise with the translator any construct a rigid list of Dutch words which are passages which they feel convey the wrong meaning. always used to translate certain other English words When you are having any of the Sacred Texts would not only be unnecessary but definitely translated on the basis of authorized English misleading. As the beloved Guardian pointed out, translations, you should involve in the work one or the word “Bahá” signifies at once the “Glory”, the more Bahá’ís who are fluent in French and are also “Splendour” and the “Light” of God; there is no familiar with the original Arabic or Persian. Thus, single word in English which can express all these. when the translator finds he is unable to grasp the Thus, as you have noted, it is translated as “Glory” in exact meaning of the English words, his the use “Bahá’u’lláh”, while in the list of the months, understanding can be illuminated by reference to the where “Jalál”, the second month, is translated original texts. “Glory”, “Bahá” is translated “Splendour”. All (From a letter dated 2 December 1988 written on behalf of translations are, to some degree, inadequate. the Universal House of Justice to Maison d’Editions Those who are entrusted with the task of Bahá’íes) translating the Sacred Writings from the original into English should study the original very closely, and then attempt to express as accurately and as 92. While the translation of a passage can seldom be beautifully as possible in English that which the an entirely faithful rendering of the original, a original conveys. To do this they frequently have to translator must strive to make it as true and befitting use various different synonyms in English to give the as possible. Sometimes a word in its particular best translation of the same Arabic or Persian word context contains connotations that cannot be found when it appears in different contexts. Conversely, in only one word in the target language, and so the they may have to use the same English word in single word has to be translated by a phrase. Thus, in different contexts to translate various different the passage you quote from the Hidden Words, words in the original. In doing this they attempt to Shoghi Effendi has translated “Ay Bivafáyán” as “O ye follow the example set by Shoghi Effendi in his that are foolish, yet have a name to be wise!” This, magnificent translations. however, is very different from the translator’s The House of Justice suggests that, although amending or adding to the translation in ways that your committee should, of course, follow the depart from or distort the meaning of the original instruction of the Guardian to make your translations text. into Dutch from the English translations rather than (From a letter dated 14 February 2005 written on behalf from the original Persian or Arabic, you may find it of the Universal House of Justice to a National Spiritual helpful to consult Persian believers who are well- Assembly) versed in Dutch and who could check with the original Texts for you. This could help you to make the correct choice of word in Dutch when the 93. The Universal House of Justice has received English wording seems ambiguous. your letter about the translation of various words and (From a letter written on behalf of the Universal House of synonyms, and has asked us to convey the following. Justice to a National Translation and Revision Committee,

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31 May 1981) would also provide a means whereby the people of . . . could improve their knowledge and understanding of the English language.’ 94. The Universal House of Justice, in response to (From a letter dated 20 September 1973 written on your letter of 20 April concerning translations into behalf of the Universal House of Justice to a National French or Creole using simpler words than the Spiritual Assembly) original text, has requested us to send the following three quotations. These make it clear that a ‘It is, of course, permissible to translate Bahá’í quotation in English may be rendered into simple Writings into other languages and dialects of English in order to facilitate its translation into languages. It is also possible to simplify or another language or dialect. However, it is not paraphrase the Bahá’í Writings in order to permissible to publish simplifications and facilitate their translation into languages and paraphrased extracts of Bahá’í Writings as Bahá’í dialects having small vocabularies. However, it Scripture. is not permissible to publish simplifications and paraphrases of Bahá’í Writings as Bahá’í ‘We have noticed a tendency in a number of Scripture.’ countries to attempt to translate Bahá’í (From a letter dated 13 March 1969 written on literature into the current, easy, everyday behalf of the Universal House of Justice to a National language of the country. This, however, should Spiritual Assembly) not be an overriding consideration. Many of the Tablets of Bahá’u’lláh and ‘Abdu’l-Bahá are in (From a letter written on behalf of the Universal House of exalted and highly poetic language in the Justice to the Spiritual Assembly of Guadeloupe, May 13, original Persian and Arabic and you will see, for 1986) example, that when translating Bahá’u’lláh’s Writings into English the beloved Guardian did not use present-day colloquial English but 95. Your letter of 9 May concerning the translation evolved a highly poetic and beautiful style, of Bahá’í literature into Georgian has been received using numbers of archaic expressions and we have been instructed to reply as follows. reminiscent of the translations of the Bible.’ You have asked whether Bahá’í literature should (From a letter dated 7 October 1973 written by the be translated from English or Russian. In principle, Universal House of Justice to a National Spiritual the desirable course is to translate from English, as Assembly) the English translations have been made by the Guardian or authorized by the Bahá’í World Centre. ‘Obviously teaching literature and books about If this is not practical at the moment, then the Faith can be written in simple English. provisional translations can be made from Russian However, we feel that when the Sacred until such time as proper translations from English Writings are published the standard English can be prepared. Such a solution is far better than translation should be used, but there would be waiting and being without Bahá’í literature in the no objection to printing alongside it the native tongue of your region. translation into simple English which should be (From a letter written on behalf of the Universal House of described as a paraphrase of the Holy Word. Justice to a National Spiritual Assembly, 23 May 1995) Thus, for the people of . . . who have difficulty in comprehending standard English, the simple English version would be in the nature of an 96. The point is well taken that it would unduly explanation of the Writings which they could delay fundamental Bahá’í teachings being published understand. In the case of teaching literature in in a number of languages if we were to await the which quotations from the Writings appear, availability of Bahá’ís competent to make the these could either be paraphrased or a simple translations. Summaries, commentaries and simple English version could be used with the standard re-statements of the Guardian’s writings, provided version printed as a footnote. This method the text itself is not attributed to the Guardian, are

21 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE to be encouraged. made by the beloved Guardian, his request may be (From a letter of the Universal House of Justice to the referred to the Universal House of Justice. Passages Hands of the Cause of God in the Holy Land, 13 August from the Sacred Text not translated by Shoghi 1972) Effendi, but already in English and published with approval, may be used. If an author wishes to make his own translation of a passage not already translated 97. The National Spiritual Assembly which by Shoghi Effendi, the new translation may be undertake the translation, usually through a submitted to the Universal House of Justice for committee of Bahá’í translators, is the body which approval. “authorizes” the translation, if it is approved. In some With the exception of certain oriental languages instances, if there are no Bahá’í translators available, such as Turkish, Arabic and Urdu, which are related there is no objection, in principle, to employing to the original Persian or Arabic, new translations of non-Bahá’ís for this purpose. It is usual for the the Sacred Text into languages other than English National Spiritual Assembly to appoint a Reviewing must be made from the Guardian’s English Committee, or establish some means of providing translation where it exists. When there is no review of the completed translation. You will note translation into English by Shoghi Effendi of a from the enclosed memorandum that, with the particular passage, the National Spiritual Assembly exceptions enumerated therein, new translations of concerned should seek the advice of the Universal the Sacred Text into languages other than English House of Justice. When translations already exist, must be made from the Guardian’s English which are not made from the Guardian’s English translation where it exists; and when no such text, but have been published and approved, they translation exists, advice should be sought from the may be used. Universal House of Justice. In the case of Spanish, to (Memorandum on Bahá’í Publishing, prepared by the avoid duplication of effort and to achieve the highest Research Department of The Universal House of Justice, standard of accuracy, the National Assembly 3 November 1996) concerned should feel free to consult EBILA and/or the National Spiritual Assembly of Spain, and indeed the House of Justice encourages the closest 99. The Universal House of Justice has requested us co-operation between all administrative bodies and to advise you to base your translations on current publishing trusts responsible for the production of editions of all the books referred to, if translation is literature in Spanish. involved. In each instance you should consult the Regarding the transliteration of Persian and original publisher and obtain a copy of the latest Arabic words the House of Justice requests that the printing or edition to ensure that all approved method adopted by the beloved Guardian, and which corrections are embodied in your translation. is described in the various volumes of ‘The Bahá’í (From a letter written on behalf of the Universal House of World’, be followed, as it permits all languages Justice to the National Spiritual Assembly of Taiwan, which use the Roman alphabet to transliterate such May 22, 1984) terms in the same way throughout the Bahá’í world. (From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Panama, 100. You may find it useful . . . as you carry out your July 16, 1979) translation work, to compile a list of terms and their translation. Such a listing should not be applied rigidly, as it is seldom that there is an exact 98. Translations correspondence between the range of meanings and As regards English, the beloved Guardian’s connotations of a word in one language and those of translations are obviously the most authentic and its nearest equivalent in another language. should be used. If, for some particular reason, a Moreover, there should be no attempt to impose Bahá’í author, when quoting a passage of the Sacred consistency upon passages in Shoghi Effendi’s Text which has been rendered into English by the writings that differ slightly, as the Guardian often Guardian, wishes to use a translation other than that translated the same term in a number of different

22 BAHÁ’Í TRANSLATION WORK: THE UNIVERSAL HOUSE OF JUSTICE ways. (From a letter dated 1 July 2014 written on behalf of the Universal House of Justice to a National Spiritual Assembly)

Part VI — Specific Terms & Passages

101. The Universal House of Justice has received that up to now you have been translating your email letter of 29 December 2008, asking why “nightingale” by the Malagasy word “railovy” which such terms as “Alláh-u-Abhá” and “Yá Bahá’u’l-Abhá” is the name of the bird with the most beautiful voice are used by Bahá’ís rather than being translated into among all the birds in Madagascar. their native tongues, and has asked us to respond as Such decisions should be made by a competent follows. committee you should appoint to establish a glossary The House of Justice on another occasion has for the translation of terms into Malagasy. In this clarified that the Greatest Name is to be used in its particular case, “railovy” would seem to be a very original language for the recitation of “Alláh-u-Abhá” suitable choice. However, you should consider all 95 times a day, as well as for its use in the Long aspects of the matter. In most instances in the Bahá’í Obligatory Prayer and the Prayer for the Dead. It has Scriptures, the word “nightingale” is not used also clarified that to translate words such as literally; it is a metaphor. Hence the specific “Alláh-u-Abhá”, “Yá Bahá’u’l-Abhá”, zoological significance of the word is not of primary “Mashriqu’l-Adhkár” and “Hazíratu’l-Quds” into importance. For example, in some instances where one’s native language is not acceptable. One the original word is “varqa” (which means “dove”) exception to this is the alternative use of the words Shoghi Effendi has translated it as “nightingale”; in “Right of God” or their equivalent into other others he has used “dove”. languages while the term “Huqúqu’lláh” gradually The nightingale not only has a beautiful song, becomes a part of Bahá’í vocabulary. but it tends to sing at night, when other birds are In general, one should bear in mind that all quiet, and the solitariness of its song enhances its translations are, to some degree, inadequate. For poignancy and beauty. Over the years various stories instance, the beloved Guardian has pointed out in and symbolisms have arisen in different cultures. For God Passes By that the word “Bahá” signifies at once example it is often conceived that the nightingale is the “Glory”, the “Splendour” and the “Light” of God; so enamoured of the beauty of the rose that it sings there is no single word in English which can express for the rose, even though the thorns pierce its breast. all these. It is, of course, desirable that there be no No doubt it would be impossible to translate all such loss of meaning through translation; thus, it is elements of the metaphor into a similar word in preferable that certain terms directly related to the Malagasy, so the translators must just do the best Manifestation of God remain in their original form. they can. (From a letter dated 22 February 2009 written on behalf If, in another case, you find that there is no of the Universal House of Justice to an individual believer) word at all in Malagasy which is suitable, you would be free to use the original Arabic or Persian word with an appropriate footnote, or, if French is 102. You ask how to render the word “nightingale”, sufficiently familiar to the people of Madagascar, a and similar words that refer to places, plants, birds, French word. stones and other objects for which there are no (From a letter dated 13 October 1994 to the National words in Malagasy. You wish to know whether they Spiritual Assembly of the Bahá’ís of Madagascar) should be rendered in the language from which you are making the translation (e.g. English or French) or in the original language of revelation. You mention

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103. You mention that there are no capital letters in 106. With reference to the final question in this Japanese; this is also the case in Persian and Arabic. letter, the word “Qayyum” has been used both in the It is permissible to use the proper noun in place of Qur’án and in the Writings of Bahá’u’lláh as one of the personal pronoun if this is the accepted good the attributes of God and, in such a context, Shoghi standard in the Japanese language, as you say is done Effendi in his translations has rendered the word in translations of the Bible. The Guardian was always “Qayyum” as “Self-subsisting”, “Self-existent” and in favour of seeking the most expert advice in such “the All-compelling”. problems and you would do well to present these . . . the Báb has used the term “Qayyum” in technical literary problems to some professor of the several of His Works as a reference to Bahá’u’lláh, Japanese language or some well-known and and, in fact, Bahá’u’lláh, in His “Kitáb-i Badi” (pp. established translators. 113-116) has quoted the Báb’s references which will (14 March 1977, to a translation and review committee of no doubt be of interest to you. a National Spiritual Assembly) (15 September 1983, to an individual believer)

104. Moreover, it is observable in some of the 107. In Arabic, there are several words for prayer. Guardian’s translations of passages in which The word “salát”, which appears here in the original, Bahá’u’lláh refers to Himself, that Shoghi Effendi has refers to a particular category of prayers, the capitalized the pronouns when they indicate the recitation of which at specific times of the day is Manifestation in His relationship to mankind, but has enjoined on the believers. To differentiate this made them lower case when the passage is category of prayers from other kinds, the word has contrasting the Manifestation with the Godhead. been translated as “obligatory prayer”. (From a letter written on behalf of the Universal House of Justice to a Publishing Trust, 27 March 1989) The word “amín”, translated in this paragraph as “reliable individual” and “trustee”, conveys in Arabic a wide range of meanings connected principally with 105. In contrast to many European languages, in the idea of trustworthiness, but signifying also such Persian, personal pronouns are never capitalized. qualities as reliability, loyalty, faithfulness, ‘Abdu’l-Bahá followed this established rule and did uprightness, honesty, and so forth. Used in legal not capitalize the pronouns that referred to Him. . . . parlance “amin” denotes, among other things, a It is interesting to note that when ‘Abdu’l-Bahá trustee, guarantor, custodian, guardian, and keeper. signed His name in English, He used a combination of upper and lower case letters. He, typically, wrote This is the first of several passages referring to “abdul Baha abbas”—the reference to Bahá’u’lláh the importance of refinement and cleanliness. The being the only word He capitalized. original Arabic word “latáfah”, rendered here as On the same principal it is the policy of the “refinement”, has a wide range of meanings with Universal House of Justice when approving both spiritual and physical implications, such as translations of Tablets written by ‘Abdu’l-Bahá, elegance, gracefulness, cleanliness, civility, generally to have “me” and “my” and “mine” in lower politeness, gentleness, delicacy and graciousness, as case, following the example given by ‘Abdu’l-Bahá in well as being subtle, refined, sanctified and pure. In the writing of His own name in Roman letters. accordance with the context of the various passages Pronouns used in referring to ‘Abdu’l-Bahá by where it occurs in the Kitáb-i-Aqdas, it has been someone else, however, are normally capitalized. translated either as “refinement” or “cleanliness”. This policy can be seen in “Selections from the Writings of ‘Abdu’l-Bahá”. The word here translated as “Constantinople” is, (From a memorandum of the Research Department, 23 May in the original, “Ar-Rúm” or “Rome”. This term has 1991, attached to a letter written on behalf of the generally been used in the Middle East to designate Universal House of Justice to an individual, 20 June 1991) Constantinople and the Eastern Roman Empire, then the city of Byzantium and its empire, and later the Ottoman Empire.

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Sadratu’l-Muntahá: Literally “the furthermost is that the pronoun “this” in the last sentence refers Lote-Tree”, translated by Shoghi Effendi as “the Tree specifically to “that crimson ink that hath been shed beyond which there is no passing”. in My path” (rather than to the act of writing); and that the possessive adjective “its” refers also to this The word here translated “Vicegerency” is, in same antecedent. the original Arabic, “viláyat”, which has a range of (Memorandum of the Research Department to The meanings including “vicegerency”, “guardianship”, Universal House of Justice, 6 January 1997) “protectorship” and “successorship”.

Shoghi Effendi, in letters written on his behalf, 109. Your letter of 27 August 1995, regarding the has explained the significance of the “letters B and E”. use of the word “Whose” in a specified passage in the They constitute the word “Be”, which, he states, Table of Ahmad*, was received at the Bahá’í World “means the creative Power of God Who through His Centre and referred to the Research Department of command causes all things to come into being” and the Universal House of Justice for further study. “the power of the Manifestation of God, His great That Department has now completed its work, and spiritual creative force”. we have been asked to convey to your the results of that study. The imperative “Be” in the original Arabic is the It is clear from the original Arabic that the word word “kun”, consisting of the two letters “káf” and “Whose” in the sentence which you indicated in your “nún”. They have been translated by Shoghi Effendi letter refers to the commands of ‘Alí, that is, the in the above manner. This word has been used in the Báb. Qur’án as God’s bidding calling creation into being. (2 October 1995 to two individual believers) * “And that the One Whom He hath sent forth by (The Kitáb-i-Aqdas: Notes, pp. 166, 187, 199, 217, the name of ‘Alí was the true One from God, to 220, 244, 247) Whose commands we are all conforming.”

108. Questions concerning the Xhosa translation of the 110. “Whoso hath remained faithful to the Covenant hath “Hidden Words” been steadfast in his adherence to trustworthiness, whilst In an email dated 8 December 1996, Dr. . . . , those who have repudiated it have erred grievously.” writing on behalf of the National Translation (Compilation on Trustworthiness) Committee of the Bahá’ís of South Africa, has forwarded a number of questions to the Research An examination of the original Arabic shows the Department concerning the Xhosa translation of the same grammatical ambiguity as to the referent of the Hidden Words, with which that Committee is pronoun, and so the meaning must be deduced from currently occupied. In response, the Research the context. In regards to translating the passage into Department provides the following brief Setswana and whether the word “it” refers to “the observations. Covenant” or to “trustworthiness”, the Research With regard to the word “O” used in Bahá’í Department suggests that the passage is contrasting prayers, and in the opening of each of the Hidden the trustworthiness of those who have “remained Words, this represents respectively the particles “ya” faithful” to the Covenant with the trustworthiness (in Arabic), and “ay” (in Persian), which are of those who have “repudiated it”, and that the most exclusively vocative in function. likely referent of the pronoun is therefore With regard to the last Hidden Word in Arabic, to “the Covenant”. the Arabic text cannot support a construction of the (Letter to the National Spiritual Assembly of Botswana, English translation which would take the “that” clause 3 March 2009, in response to a query from their as standing in apposition to the foregoing pronoun Translation Task Force) “this;” “that” here is a conjunction signifying “so that,” and introducing a purpose clause. The most plausible construction of the passage

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111. In his email message of 14 December 2002, of the phrase in question, it is suggested that Mr. . . Mr. . . . , a believer from Uganda, explains that he is Mmight find it helpful to examine the kinds of in the process of translating the long Obligatory general statements about God, which appear in the Prayer. To this end, he seeks assistance in Writings of Bahá’u’lláh. We provide, below, three understanding several phrases in this prayer, which examples: appear in the following passages. . . . To every discerning and illumined heart it “. . . the city of Thy nearness” is evident that God, the unknowable Essence, The Research Department has not, to date, been the divine Being, is immensely exalted beyond able to find an authoritative interpretation of this every human attribute, such as corporeal passage or the particular phrase in the long existence, ascent and descent, egress and Obligatory Prayer. It is interesting to note, however, regress. Far be it from His glory that human that the image of the city appears frequently in the tongue should adequately recount His praise, or Writings of Bahá’u’lláh.1 It is used, for example, to that human heart comprehend His fathomless symbolize a place of security and peace, the end mystery. point of a long and arduous journey, the result of a (“The Kitáb-i-Íqán” (Wilmette: Bahá’í Publishing spiritual quest, the presence of the Manifestation of Trust, 1993), page 98) God, and the like. It is suggested that rather than representing a particular physical location, the “city Regard thou the one true God as One of Thy nearness” might be considered as a reference Who is apart from, and immeasurably exalted to the condition of being near to the Beloved. above, all created things. The whole universe reflecteth His glory, while He is Himself “. . . this evanescent soul” independent of, and transcendeth His creatures. Mr . . . notes that according to his This is the true meaning of Divine unity. He understanding “the soul is meant to be immortal”. Who is the Eternal Truth is the one Power The original Arabic text of the prayer was examined, Who exerciseth undisputed sovereignty over and it appears that the word translated as “soul” does the world of being, Whose image is reflected in not constitute a reference to man’s spiritual reality. the mirror of the entire creation. All existence Rather the word “soul” is used to convey the sense of is dependent upon Him, and from Him is “man”, “a being”, or “a person”. In fact the “Concise derived the source of the sustenance of all Oxford Dictionary” gives one of the meanings of soul things. This is what is meant by Divine unity; as “person”. this is its fundamental principle. (“Gleanings from the Writings of Bahá’u’lláh”, “Greater is God than every great one!” section LXXXIV, paragraph 1) Mr. . . . wishes to know whether God is great in terms of “age”, “eminence” or “size as in big”, and Immeasurably exalted is His Essence above the he asks how best to translate this phrase. As descriptions of His creatures. He, alone, mentioned earlier, the Research Department has not occupieth the Seat of transcendent majesty, of been able to locate an authoritative interpretation of supreme and inaccessible glory. The birds of this statement in the long Obligatory Prayer. It men’s hearts, however high they soar, can would appear, however, that the greatness of God never hope to attain the heights of His does not constitute a reference to some material unknowable Essence. It is He Who hath called condition, such as “age” or “size”, but rather to His into being the whole of creation, Who hath majesty and power. As to an appropriate translation caused every created thing to spring forth at His behest. Shall, then, the thing that was born by virtue of the word which His Pen hath revealed,

1 and which the finger of His Will hath directed, See for example, The Kitáb-i-Íqán” (Wilmette: be regarded as partner with Him, or an Bahá’í Publishing Trust, 1993), pages 197–199; Gems of Divine Mysteries” (Haifa: World embodiment of His Self? Far be it from His Centre Publications, 2002), various references. glory that human pen or tongue should hint at

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His mystery, or that human heart conceive His Research Department that the substitution of “juice” Essence. All else besides Him stand poor and for “wine” in translations of the Sacred Writings desolate at His door, all are powerless before would not be appropriate. He might find it helpful to the greatness of his might, all are but slaves in check how “wine” is translated in a Luganda Bible His Kingdom. He is rich enough to dispense since the people may be familiar with it. In addition, with all creatures. should he be concerned that the friends may (“Gleanings from the Writings of Bahá’u’lláh”, section misunderstand the intention when the word “wine” XCIV, paragraph 3) is employed to convey spiritual meanings, he may wish to provide an explanatory footnote. From a Memorandum of the Research Department, 6 February 2003, prepared for the Universal House of 2. “The wise are they that speak not unless Justice in answer to some questions posed by an individual they obtain a hearing. . . .” believer. Mr. . . . quotes the phrase above from verse 36 of the Persian Hidden Words. He wonders whether it means that “the wise would not speak until they 112. The Research Department has studied the email have listened first, or that the wise will not speak message of 2 December 2002 from Mr. . . . to the until they have found someone to listen to them”, Bahá’í World Centre. Mr. . . . states that he is and asks for clarification. translating some of the Sacred Writings into Luganda including, if we understand correctly, prayers and While the Research Department has not found Bahá’u’lláh’s Hidden Words. His questions concern a direct interpretation of the phrase in question in the meanings of certain terms and phrases for the the Bahá’í Writings, it seems to us that Shoghi purpose of rendering them in a befitting manner in Effendi has provided an elucidation indirectly that Luganda. His queries and our responses follow suggests the second meaning offered by Mr. . . . In below. . . . a passage from a letter dated 29 April 1925 written on his behalf to an individual, the phrase in question 1. Translation of “wine” or “choicest wine” is quoted to help clarify an important principle Mr. . . . states that he finds it difficult to associated with sharing the teachings with others. translate “wine” or “choicest wine” into Luganda We read: without making it sound like it is “beer or alcohol”, and he has used the word “juice” instead. He asks for Bahá’u’lláh says that if after two or three guidance. meetings with a person you fail to influence him it is better to leave him alone. What we must As he is no doubt aware, the word “wine” as it do is to seek out those who are thirsty and give appears in the Bahá’í Sacred Writings is associated them to drink, to find those who are hungry with two different kinds of intoxication, spiritual or and feed them with the bread of life. If people physical, depending upon the context in which it is have heard of the teachings for years, but have found. He may find it helpful to peruse the discussion not become changed in their lives—are still of the different uses of “wine” in the Kitáb-i-Aqdas.2 heedless and without enthusiasm or In note 2, it is clarified that while the consumption of devotion—then let us turn our attention to wine and other intoxicants is prohibited, reference is others who are more ready for the teachings, also made in the Writings to the allegorical meaning who when they hear and are convinced are of “wine”, such as being the cause of spiritual ecstasy. ready to obey and to sacrifice themselves in the path of the Beloved. “The wise are they who Based on the foregoing, it seems clear to the speak not unless they obtain a hearing.”

3. Meaning of Sadrat’l-Muntahá in Verse 77 of the Persian Hidden Words 2 “The Kitáb-i-Aqdas: The Most Holy Book” (Wilmette: Bahá’í Publishing Trust, 1993), Regarding whether “Sadratu’l-Muntahá” in verse pp. 167– 168. 77 of the Persian Hidden Words refers to God or to

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Bahá’u’lláh, it seems useful to begin by drawing important than its symbolic significance; (2) in attention to Shoghi Effendi’s clarification of the rendering this symbolic meaning, an attempt should general theme of this verse. In extract 33 in the be made to preserve the sense of mystery attached compilation of references to the Hidden surrounding the expression (without attempting to Words cited above, the Guardian suggests that the define too closely exactly what is being symbolized); verse in question might be “construed as an and (3) reference might usefully be made to any allegorical allusion to the progressiveness of Divine available translation into Luganda of the Qur’án, Revelation”. Mr. . . . may wish to keep this verse 53.14. interpretation in mind when choosing among possible symbolic meanings. 4. “Dayspring”, “Daystar” and “Maid of heaven” In note 128 in the Kitáb-i-Aqdas,3 the literal Mr. . . . asks for a “befitting” meaning of these translation of Sadratu’l-Muntahá and its symbolic terms. As indicated in the extract from the letter meaning are provided, as follows: dated 8 September 1985 of the Universal House of Justice quoted above, the meaning of specific Literally “the furthermost Lote-Tree”, symbols varies from passage to passage. However, translated by Shoghi Effendi as “the Tree beyond regarding “Dayspring”, the original Arabic word which there is no passing.” This is used as a matEla’ has been translated as “Dawning-place” and symbol in Islám, for example in the accounts of “Dayspring”. MatEla’ literally means “dawn” and Muhammad’s Night Journey, to mark the point “point of ascent”.1 “Daystar” is frequently used in the in the heavens beyond which neither men nor Writings as a poetic reference to the sun. angels can pass in their approach to God, and thus to delimit the bounds of divine knowledge Regarding the “Maid of heaven”, as he is as revealed to mankind. Hence it is often used doubtlessly aware, this symbol appears in many of in the Bahá’í Writings to designate the Bahá’u’lláh’s Writings. In “God Passes By”, we read Manifestation of God Himself. that the “Maiden” is “The Most Great Spirit” which revealed itself “to the agonized soul of Bahá’u’lláh”,2 As Mr. . . . may be aware, this term has acquired a and the personification of “the Spirit of God within rich overlay of spiritual significance, in view of its Him”.3 occurrence in the Qur’án, at 53.14, in the framework of the expression “sidratu’l-muntahá”, (Memorandum of the Research Department of the Universal said to denote “The Lote-tree in the Seventh Heaven; House of Justice, 13 February 1993) beyond which neither angel nor prophet passes, and which shades the water and Paradise” (Lane). 1 Hans Wehr, “A Dictionary of Modern Written Arabic” Concerning the meaning of the term in the (Ithaca: Spoken Language Services, 1994), page 661. verse in question, the Research Department would suggest that (1) the basic meaning of the term is less 2 “God Passes By” (Wilmette: Bahá’í Publishing Trust, 1995), page 101.

3 Ibid., page 121.

3 Ibid., pages 219–220.

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113. GUIDELINES FOR THE TRANSLATION OF BAHÁ’Í SACRED WRITINGS

1. Translations into languages other than those d. In accordance with the instructions of akin to Persian and Arabic should normally be Shoghi Effendi the name of the committee made from approved English translations rather should appear in the book as the translator, than from the original Persian and Arabic. In but the names of the members should not such cases it is an advantage if it is possible for so appear. the translator(s) to also check with the original. 5. If it is not feasible to form a translation 2. All new translations into English, and all committee, translations must, perforce, be revisions of earlier translations in that language, made by individuals. must be checked at the World Centre and officially approved before publication. a. When an individual is commissioned by an Assembly to make a translation, the 3. Any believer is free to translate for his own use translation becomes the property of the anything he wishes, but dissemination or Assembly, not of the individual, even if the publication of such translations is dependent work is done without remuneration. It is upon their approval by the appropriate National advisable to have this and other matters Spiritual Assembly or, in the case of translations agreed in writing before the work is into English, by the World Centre. undertaken so that there may be no ground for subsequent misunderstandings. a. If an individual Bahá’í spontaneously makes his own translation of a passage, he may b. A translation made by an individual willingly make it available to a Spiritual should, if possible, be checked before Assembly, but he cannot be compelled to being published, and such checking should do so. be done by a committee rather than by an individual, if this is feasible. b. If a translation made spontaneously by an individual is approved and published, he c. When a translation made by an individual retains the copyright of his translation, is published, his name may appear as unless, of course, he wishes to surrender translator if he so wishes. it. 6. Normally credit for translation should appear 4. When a Spiritual Assembly wishes to have a on all complete works and compilations that are translation made it should, if possible, have the published, as well as on books that quote task undertaken by a committee rather than by translated passages. individuals, as explained by ‘Abdu’l-Bahá. a. Credit for translation should not appear in a. The members of such a committee need the case of passages quoted in not all be Bahá’ís. communications from Bahá’í institutions, even when these are published. b. Translations made by a committee are the property of the Assembly appointing the b. Credit for translation need not appear on committee, and not of the members of the published leaflets and pamphlets unless it committee. is legally required to do so.

c. Except for translations into English, a (Ridván 1971, from a memorandum by the Universal translation made by a committee does not House of Justice on Bahá’í publishing addressed to have to be checked unless the Assembly “National Spiritual Assemblies and all those concerned with deems it advisable. the production of Bahá’í publications”)

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114. INTERNATIONAL TEACHING CENTRE

We wish to express our warmest thanks for the establishing concrete and effective means by which copy of the glossary of frequently found terms from the translation of Bahá’í literature into local the Writings, prepared by the National Spiritual languages could be accelerated. We suggest that you Assembly of Nigeria, that will have the approved explore the development of guidelines for equivalent in local languages . . . translators. Another course of action would involve The development of the glossary, a basic the establishment of training programs for element of a comprehensive translation program, is translators, possibly as part of an institute program. a major step towards the systematization of the Such guidelines could be utilized in the courses. We translation work. We urge you to collaborate fully call your attention to the national institute program with the National Assembly in addressing the of Kenya which includes training courses for long-standing challenge of creating a common vision translators. and understanding of the elements involved in (International Teaching Centre to a Counsellor in Africa, executing a successful program of translation. The 3 February 1997) collaboration could include broadening knowledge about the nature and purpose of translating Bahá’í Writings, the principles of translation, the 115. . . . . to foster the movement of more and more complexities of the tasks confronting translators, the peoples towards the Revelation of Bahá’u’lláh, it is methods which can be used to maintain the highest imperative that the need for translation, production, possible standards of excellence, and the style of and distribution of literature is addressed. language used in translating. (International Teaching Centre to all Continental A complementary approach would involve Counsellors, 5 January 2016)

Compiled by Gerald Warren, Botswana, [email protected]. Comments about and additions to the compilation are welcome.

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