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6
389-413

  • رو بپرس آن کاروان را بر رصد  ** کز کدامین شهر اندر می‌رسد 
  • Go and ask that caravan at the custom-house from what city they are arriving.”

  • رفت و پرسید و بیامد که ز ری  ** گفت عزمش تا کجا درماند وی  390
  • He went and asked and returned, saying, “From Rayy.” “Whither bound?” asked the King. He (the Amír) was unable (to reply).

  • دیگری را گفت رو ای بوالعلا  ** باز پرس از کاروان که تا کجا 
  • (Then) he said to another (Amír), “Go, noble lord, and ask whither the caravan is bound.”

  • رفت و آمد گفت تا سوی یمن  ** گفت رختش چیست هان ای موتمن 
  • He went and returned and said, “For Yemen.” “Ha,” said the King, “what is their merchandise, O trusty one?”

  • ماند حیران گفت با میری دگر  ** که برو وا پرس رخت آن نفر 
  • He (the Amír) remained (silent) in perplexity. (Then) the King said to another Amír, “Go and inquire (what is) the merchandise of those people.”

  • باز آمد گفت از هر جنس هست  ** اغلب آن کاسه‌های رازیست 
  • He came back and said, “It is of every sort; the greater part consists of cups made in Rayy.”

  • گفت کی بیرون شدند از شهر ری  ** ماند حیران آن امیر سست پی  395
  • He (the King) asked, “When did they set out from the city of Rayy?” The dull-witted Amír remained (silent) in perplexity.

  • هم‌چنین تا سی امیر و بیشتر  ** سست‌رای و ناقص اندر کر و فر 
  • So (it went on) till thirty Amírs and more (had been tested): (all were) feeble in judgement and deficient in (mental) power.

  • گفت امیران را که من روزی جدا  ** امتحان کردم ایاز خویش را 
  • (Then) he said to the Amírs, “One day I put my Ayáz to the test separately,

  • که بپرس از کاروان تا از کجاست  ** او برفت این جمله وا پرسید راست 
  • Saying, ‘Inquire of the caravan (and find out) whence it comes.’ He went and asked all these questions (just) right.

  • بی‌وصیت بی‌اشارت یک به یک  ** حالشان دریافت بی ریبی و شک 
  • Without instructions, without a hint (from me), he apprehended everything concerning them, point by point, without any uncertainty or doubt.”

  • هر چه زین سی میر اندر سی مقام  ** کشف شد زو آن به یکدم شد تمام  400
  • Everything that was discovered by these thirty Amírs in thirty stages was completed by him (Ayáz) in one moment.

  • مدافعه‌ی امرا آن حجت را به شبهه‌ی جبریانه و جواب دادن شاه ایشان را 
  • How the Amírs endeavoured to rebut that argument by the Necessitarian error and how the King answered them.

  • پس بگفتند آن امیران کین فنیست  ** از عنایتهاش کار جهد نیست 
  • Then the Amírs said, “This is a branch (species) of His (God's) providential favours: it has nothing to do with (personal) effort.

  • قسمت حقست مه را روی نغز  ** داده‌ی بختست گل را بوی نغز 
  • The fair face of the moon is bestowed on it by God, the sweet scent of the rose is the gift of Fortune.”

  • گفت سلطان بلک آنچ از نفس زاد  ** ریع تقصیرست و دخل اجتهاد 
  • “Nay,” said the Sultan, “that which proceeds from one's self is the product of (one's own) remissness and the income derived from (one's own) labour.

  • ورنه آدم کی بگفتی با خدا  ** ربنا انا ظلمنا نفسنا 
  • Otherwise, how should Adam have said unto God, ‘O our Lord, verily we have wronged ourselves’?

  • خود بگفتی کین گناه از نفس بود  ** چون قضا این بود حزم ما چه سود  405
  • Surely he would have said, ‘This sin was from Fate: since it was destiny, what does our precaution avail?’

  • هم‌چو ابلیسی که گفت اغویتنی  ** تو شکستی جام و ما را می‌زنی 
  • Like Iblís, who said, ‘Thou hast led me astray: Thou hast broken the cup and art beating me.’”

  • بل قضا حقست و جهد بنده حق  ** هین مباش اعور چو ابلیس خلق 
  • Nay, (the Divine) destiny is a fact and the slave's (man's) exertion (of power) is a fact: beware, do not be blind of one eye, like the tatterdemalion Iblís.

  • در تردد مانده‌ایم اندر دو کار  ** این تردد کی بود بی‌اختیار 
  • We are left vacillating between two (alternative) actions: how should this vacillation be without (unaccompanied by) free-will?

  • این کنم یا آن کنم او کی گود  ** که دو دست و پای او بسته بود 
  • How should he whose hands and feet are chained say, “Shall I do this or shall I do that?”

  • هیچ باشد این تردد بر سرم  ** که روم در بحر یا بالا پرم  410
  • Can there ever be in my head such a dilemma as this, (namely), “Shall I walk on the sea or shall I fly aloft?”

  • این تردد هست که موصل روم  ** یا برای سحر تا بابل روم 
  • (No); there is (only) this (kind of) vacillation, (namely), “Shall I go toMosul (for trade) or shall I go to Babylon for (the study of) magic?”

  • پس تردد را بباید قدرتی  ** ورنه آن خنده بود بر سبلتی 
  • Vacillation, then, must have (in connexion with it) a power to act; otherwise, it would be a (mere) mockery.

  • بر قضا کم نه بهانه ای جوان  ** جرم خود را چون نهی بر دیگران 
  • Do not put the blame on Destiny, O youth: how can you lay upon others (responsibility for) your own sin?