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5
2984-3008

  • So the Angel and the Devil have become presenters (of good or evil objects of desire) for the purpose of setting the power of choice in motion.
  • پس فرشته و دیو گشته عرضه‌دار  ** بهر تحریک عروق اختیار 

  • Your power to choose good or evil is increased tenfold by inspirations (of the Angel) and suggestions (of the Devil). 2985
  • می‌شود ز الهامها و وسوسه  ** اختیار خیر و شرت ده کسه 

  • Hence, when thy ritual prayer is finished, O excellent man, it behoves thee to offer a salutation to the Angels,
  • وقت تحلیل نماز ای با نمک  ** زان سلام آورد باید بر ملک 

  • Saying, ‘Through your goodly inspiration and incitement, my power to choose this ritual prayer was set going.’
  • که ز الهام و دعای خوبتان  ** اختیار این نمازم شد روان 

  • Again, after (having committed) sin thou wilt curse Iblís, because through him thou art inclined (to wards sin).
  • باز از بعد گنه لعنت کنی  ** بر بلیس ایرا کزویی منحنی 

  • These two adversaries are making offers to thee in secret and presenting (objects of desire) in the (state of phenomenal existence which is a) curtain over the Unseen.
  • این دو ضد عرضه کننده‌ت در سرار  ** در حجاب غیب آمد عرضه‌دار 

  • When the curtain over the Unseen is raised from before thee, thou wilt behold the faces of thy (two) brokers, 2990
  • چونک پرده‌ی غیب برخیزد ز پیش  ** تو ببینی روی دلالان خویش 

  • And from their words wilt recognise without trouble that these were they who spoke (to thee) invisibly.
  • وآن سخنشان وا شناسی بی‌گزند  ** که آن سخن‌گویان نهان اینها بدند 

  • The Devil will say, ‘O thou who art a captive to thy (sensual) nature and body, I was (only) presenting to thee (objects of desire): I did not force (them upon thee).’
  • دیو گوید ای اسیر طبع و تن  ** عرضه می‌کردم نکردم زور من 

  • And the Angel will say, ‘I told thee that thy sorrow would be increased in consequence of this (sensual) joy.
  • وآن فرشته گویدت من گفتمت  ** که ازین شادی فزون گردد غمت 

  • Did not I tell thee on such and such a day that the way to Paradise is in that (spiritual) direction?
  • آن فلان روزت نگفتم من چنان  ** که از آن سویست ره سوی جنان 

  • (That) we are lovers of thy soul and fosterers of thy spirit and sincere worshippers of thy Father? 2995
  • ما محب جان و روح افزای تو  ** ساجدان مخلص بابای تو 

  • (That) at this time also we are serving thee and inviting thee (to advance) towards sovereignty?
  • این زمانت خدمتی هم می‌کنیم  ** سوی مخدومی صلایت می‌زنیم 

  • (And that) that party (the Devils) were thy Father's enemies who refused to obey the (Divine) command, Worship (Adam)?
  • آن گره بابات را بوده عدی  ** در خطاب اسجدوا کرده ابا 

  • Thou didst accept that (offer made by them), thou didst reject ours: thou didst not acknowledge the debt (of gratitude) due for our services.
  • آن گرفتی آن ما انداختی  ** حق خدمتهای ما نشناختی 

  • Now look on us and them in clear view, and recognise (each party) by voice and speech.’
  • این زمان ما را و ایشان را عیان  ** در نگر بشناس از لحن و بیان 

  • If you hear a secret from a friend at midnight, you will know that it was he when he speaks (to you again) at dawn; 3000
  • نیم شب چون بشنوی رازی ز دوست  ** چون سخن گوید سحر دانی که اوست 

  • And if two persons bring news to you in the night, you will recognise both of them in the daytime by their (manner of) speaking.
  • ور دو کس در شب خبر آرد ترا  ** روز از گفتن شناسی هر دو را 

  • (If) during the night the sound of a lion and the sound of a dog have come (into some one's ear) and he has not seen their forms on account of the darkness,
  • بانگ شیر و بانگ سگ در شب رسید  ** صورت هر دو ز تاریکی ندید 

  • When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).
  • روز شد چون باز در بانگ آمدند  ** پس شناسدشان ز بانگ آن هوشمند 

  • The upshot is this, that both the Devil and the (angelic) Spirit who present (objects of desire to us) exist for the purpose of completing (actualising) the power of choice.
  • مخلص این که دیو و روح عرضه‌دار  ** هر دو هستند از تتمه‌ی اختیار 

  • There is an invisible power of choice within us; when it sees two (alternative) objects of desire it waxes strong. 3005
  • اختیاری هست در ما ناپدید  ** چون دو مطلب دید آید در مزید 

  • Teachers beat (school-)children: how should they inflict that correction upon a black stone?
  • اوستادان کودکان را می‌زنند  ** آن ادب سنگ سیه را کی کنند 

  • Do you ever say to a stone, ‘Come to-morrow; and if you don't come, I will give your bad behaviour the punishment it deserves’?
  • هیچ گویی سنگ را فردا بیا  ** ور نیایی من دهم بد را سزا 

  • Does any reasonable man strike a brickbat? Does any one reprove a stone?
  • هیچ عاقل مر کلوخی را زند  ** هیچ با سنگی عتابی کس کند