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Born in Highgate, Vermont, 2 June, 1816; died in Albany, New York, 31 March, 1887. He entered Wesleyan university in 1835, but left in his freshman year,

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Presentation on theme: "Born in Highgate, Vermont, 2 June, 1816; died in Albany, New York, 31 March, 1887. He entered Wesleyan university in 1835, but left in his freshman year,"— Presentation transcript:

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2 Born in Highgate, Vermont, 2 June, 1816; died in Albany, New York, 31 March, He entered Wesleyan university in 1835, but left in his freshman year, and was graduated at Middlebury in During the four years following he studied law in Lockport, New York, and then in St. AI-bans, Vermont, where, in 1843, he was admitted to the bar. He practised with success in Franklin county for several years, becoming in 1850-'1 state's attorney for Chittenden county, and in 1847-'8 he was superintendent of common schools. John Godfrey Saxe

3 העיוורים והפיל זהו אחד מסיפורי הלימוד הידועים בתבל. הוא ידוע ברחבי מרכז אסיה, פרס והודו. נאמר כי סופר על ידי מיסטיקן בן המאה ה13, משורר סופי דגול שנולד בעיר בלק הנמצאת כיום באפגניסטן. שמו ידוע בפי כל כג'לאלדין רומי.

4 שִׁשָּׁה הָיוּ בְּאִינְדּוּסְטָן שׁוֹקְדֵי עַל מִשְׁנָתָם, יָצְאוּ לָזוּן עֵינָם בְּפִיל, אַף כִּי עִוְּרִים שֶׁשְׁתָּם, שֶׁאַגַּב הִסְתַּכְּלוּת תָּנוּחַ דַּעְתָּם. רִאשׁוֹן אֶל מוּל הַפִּיל צָעַד, וּכְדֶרֶךְ הַסּוּמָא מִשֵּׁשׁ הֵיטֵב בְּצַלְעוֹתָיו, הִפְטִיר מִיָּד : " מַשְׁמָע, הַפִּיל רֵעַי בְּלִי צֵל סָפֵק, הִנּוֹ כְּעֵין חוֹמָה." הָעִוְּרִים וְהַפִּיל שֵׁנִי אָחַז בְּשֶׁנְהַבָּיו יָדָיו שְׁלוּחוֹת מָרוֹמָה : " הוּא כֹּה חָלָק, אָרֹך וָחַד, מִבּוֹמְבֵּי עַד לְרוֹמָא, אֵין כָּל פְּלֻגְתָּא כִּי זֶה הַפִּיל, הִנּוֹ כְּעֵין הָרוֹמָח."

5 שְׁלִישִׁי, שֶׁבִּשְׁקִידַת מַתְמִיד אֶת תַּלְמוּדֹו רָכַשׁ, לָפַת חִדְקוֹ הַחֲלַקְלַק, וּבְבִטְחָה לָחַשׁ : " הַפִּיל רֵעַי, בְּלִי פִּקְפּוּק, הִנּוֹ כְּעֵין נָחָשׁ." הָרְבִיעִי, עוֹקֵר הָרִים, יָצָא נֶגְדּוֹ חוֹצֵץ, יָדוֹ סָבִיב לַבֶּרֶךְ שָׁת לַוִּכּוּחַ קֵץ : " הַפִּיל, הָעֵזּוּ לְהַכְחִישׁ, הִנּוֹ כְּעֵין הָעֵץ."

6 הַחֲמִישִׁי בָּאֹזֶן חָשׁ, וּבַטּוּחוֹת צָפָה, מַסְקָנָתוֹ כְּמַסְמֵרוֹת, מִלָּיו אֱמֶת צְרוּפָה : " הַפִּיל, וְדַי לְהִתְפַּלְפֵּל, הִנּוֹ כְּעֵין הַמְּנִיפָה." שִׁשִּׁי שָׁלֵו וּמְכֻנָס וְסֵמֶל הַפִּקְחוּת, תָּפַס לַפֶּלֶא בִּזְנָבוֹ וְסוֹף לַהִתְוַכְּחוּת : " הַפִּיל, וְזֶהוּ סוֹף - פָּסוּק, הִנּוֹ כְּעֵין הָחוּט."

7 וְכָך חַכְמֵי הָאִינְדּוּסְטָן הִתְפַּלְפְּלוּ פְּלָאִים, וְכָל אֶחָד אֶת דַעְתּוֹ בְּקַ " ן דֵּעוֹת הִטְעִים, וְכָל אֶחָד צוֹדֵק מְעַט, אֲבָל כֻּלָם טוֹעִים. אָכֵן לֹא פַּעַם בְּרִתְחַת פֻּלְמוּס לַמִּתְוַכְּחִים שִׁטָּה, נֹוגְחִים מִבְּלִי לָדַעַת כְּלָל, מַה שֹּׁרֶשׁ הַפְּלֻגְתָּא וְכָךְ מִתְפַּלְפְּלִים עַל פִּיל עֵינָם לֹא רָאֲתָה. The Blind Men and the Elephant John Godfrey Saxe - תרגם : שמואל רוזן ציורים : פרידל שטרן הוצאת " צבר " תל - אביב, תשי " ח

8 Japanese print of the six blind men …

9 Blind monks examining an elephant

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11 Blind Men and an Elephant The story of the blind men and an elephant appears to have originated in India, but its original source is debated. It has been attributed to the Jainists, Buddhists, and sometimes to the Sufis or Hindus, and has been used by all those groups. The best- known version attributed to an individual in the modern day is the 19th Century poem by John Godfrey Saxe.

12 The Blind Men and the Elephant by John Godfrey Saxe ( ) The Blind Men and the Elephant by John Godfrey Saxe ( ) It was six men of Indostan To learning much inclined, Who went to see the Elephant )Though all of them were blind), That each by observation Might satisfy his mind

13 The Blind Men and the Elephant by John Godfrey Saxe ( ) The Blind Men and the Elephant by John Godfrey Saxe ( ), The First approached the Elephant, And happening to fall Against his broad and sturdy side, At once began to bawl: "God bless me! but the Elephant Is very like a wall!"

14 The Second, feeling of the tusk, Cried, "Ho! what have we here So very round and smooth and sharp? To me 'tis mighty clear This wonder of an Elephant Is very like a spear!"

15 The Third approached the animal, And happening to take The squirming trunk within his hands, Thus boldly up and spake: "I see," quoth he, "the Elephant Is very like a snake!"

16 The Fourth reached out an eager hand, And felt about the knee. "What most this wondrous beast is like Is mighty plain," quoth he; "Tis clear enough the Elephant Is very like a tree!"

17 The Fifth, who chanced to touch the ear, Said: "E'en the blindest man Can tell what this resembles most; Deny the fact who can This marvel of an Elephant Is very like a fan!"

18 The Sixth no sooner had begun About the beast to grope, Than, seizing on the swinging tail That fell within his scope, "I see," quoth he, "the Elephant Is very like a rope!"

19 And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong!

20 So oft in theologic wars, The disputants, I ween, Rail on in utter ignorance Of what each other mean, And prate about an Elephant Not one of them has seen !

21 ציורי ילדים על הסיפור

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24 In various versions of the tale, a group of blind men (or men in the dark) touch an elephant to learn what it is like. Each one touches a different part, but only one part, such as the side or the tusk. They then compare notes on what they felt, and learn they are in complete disagreement. The story is used to indicate that reality may be viewed differently depending upon one's perspective, showing how absolute truths may be relative; the world of half-truths. Various versions are similar, and differ primarily in how the elephant's body parts are described, how violent the conflict becomes, and how (or if) the conflict among the men and their perspectives is resolved.

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27 Blind Men Study the Elephant; Liu Zhangde; 1985.

28 גרסות שונות בעמי אסיה ועוד מקורות: קלריטה ואפרים הנכם מוזמנים להיכנס לאתר שלנו: נשמח לתגובות נשמח לתגובות


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