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5
3027-3051

  • هیچ دانا هیچ عاقل این کند  ** با کلوخ و سنگ خشم و کین کند 
  • Does any wise man, does any reasonable man, do this? Does he show anger and enmity to brickbats and stones?—

  • که بگفتم کین چنین کن یا چنان  ** چون نکردید ای موات و عاجزان 
  • Saying, ‘I told you to do thus or thus: why have ye not done it, O dead and helpless ones?’

  • عقل کی حکمی کند بر چوب و سنگ  ** عقل کی چنگی زند بر نقش چنگ 
  • How should reason exercise any authority over wood and stone? How should reason lay hold of the painted figure of a cripple,

  • کای غلام بسته دست اشکسته‌پا  ** نیزه برگیر و بیا سوی وغا  3030
  • Saying, ‘O slave with palsied hands and broken legs, take up the lance and come to battle’?

  • خالقی که اختر و گردون کند  ** امر و نهی جاهلانه چون کند 
  • How, (then), should the Creator who is the Maker of stars and sky make commands and prohibitions like those of an ignorant person?

  • احتمال عجز از حق راندی  ** جاهل و گیج و سفیهش خواندی 
  • You have removed from God the possibility of impotence, (but) you have (virtually) called Him ignorant and stupid and foolish.

  • عجز نبود از قدر ور گر بود  ** جاهلی از عاجزی بدتر بود 
  • (Divine) impotence does not follow from the doctrine of Free-will; and even if it do, ignorance is worse than impotence.

  • ترک می‌گوید قنق را از کرم  ** بی‌سگ و بی‌دلق آ سوی درم 
  • The Turcoman says graciously to the stranger-guest, ‘Come to my door without a dog and without a tattered cloak,

  • وز فلان سوی اندر آ هین با ادب  ** تا سگم بندد ز تو دندان و لب  3035
  • And hark, come in respectfully from such and such a quarter, in order that my dog may keep his teeth and mouth closed (and refrain) from (biting) thee.’

  • تو به عکس آن کنی بر در روی  ** لاجرم از زخم سگ خسته شوی 
  • (But) you do the reverse of that and advance to the door: necessarily you are wounded by the violence of the dog.

  • آن‌چنان رو که غلامان رفته‌اند  ** تا سگش گردد حلیم و مهرمند 
  • (You must) advance in the same manner in which slaves have advanced, so that his dog may become gentle and affectionate.

  • تو سگی با خود بری یا روبهی  ** سگ بشورد از بن هر خرگهی 
  • (If) you take a dog or a fox with you, a dog will rage (at you) from the bottom of every tent.

  • غیر حق را گر نباشد اختیار  ** خشم چون می‌آیدت بر جرم‌دار 
  • If none but God have the power of choice, why do you become angry with one who has committed an offence (against you)?

  • چون همی‌خایی تو دندان بر عدو  ** چون همی بینی گناه و جرم ازو  3040
  • Why do you gnash your teeth at a foe? Why do you regard the sin and offence as (proceeding) from him?

  • گر ز سقف خانه چوبی بشکند  ** بر تو افتد سخت مجروحت کند 
  • If a piece of timber break off from your house-roof and fall upon you and wound you severely,

  • هیچ خشمی آیدت بر چوب سقف  ** هیچ اندر کین او باشی تو وقف 
  • Will you feel any anger against the timber of the roof? Will you ever devote yourself to taking vengeance upon it,

  • که چرا بر من زد و دستم شکست  ** او عدو و خصم جان من بدست 
  • (And say), ‘Why did it hit me and fracture my hand? It has been my mortal foe and enemy’?

  • کودکان خرد را چون می‌زنی  ** چون بزرگان را منزه می‌کنی 
  • Why do you beat little children (when they do wrong), since (in theory) you make out that adults are exempt from blame?

  • آنک دزدد مال تو گویی بگیر  ** دست و پایش را ببر سازش اسیر  3045
  • (In the case of) a man who steals your property, you say (to the magistrate), ‘Arrest him, cut off his hand and foot, make him a captive’;

  • وآنک قصد عورت تو می‌کند  ** صد هزاران خشم از تو می‌دمد 
  • And (in the case of) a man who visits your wife, a hundred thousand angers shoot up from you.

  • گر بیاید سیل و رخت تو برد  ** هیچ با سیل آورد کینی خرد 
  • (On the contrary), if a flood come and sweep away your household goods, will your reason bear any enmity towards the flood?

  • ور بیامد باد و دستارت ربود  ** کی ترا با باد دل خشمی نمود 
  • And if the wind came and carried off your turban, when did your heart show any anger against the wind?

  • خشم در تو شد بیان اختیار  ** تا نگویی جبریانه اعتذار 
  • The anger within you is a clear demonstration of (the existence of) a power of choice (in Man), so that you must not excuse yourself after the fashion of Necessitarians.

  • گر شتربان اشتری را می‌زند  ** آن شتر قصد زننده می‌کند  3050
  • If a camel-driver goes on striking a camel, the camel will attack the striker.

  • خشم اشتر نیست با آن چوب او  ** پس ز مختاری شتر بردست بو 
  • The camel's anger is not (directed) against his stick: therefore the camel has got some notion of the power of choice (in Man).