Does any wise man, does any reasonable man, do this? Does he show anger and enmity to brickbats and stones?—
هیچ دانا هیچ عاقل این کند ** با کلوخ و سنگ خشم و کین کند
Saying, ‘I told you to do thus or thus: why have ye not done it, O dead and helpless ones?’
که بگفتم کین چنین کن یا چنان ** چون نکردید ای موات و عاجزان
How should reason exercise any authority over wood and stone? How should reason lay hold of the painted figure of a cripple,
عقل کی حکمی کند بر چوب و سنگ ** عقل کی چنگی زند بر نقش چنگ
Saying, ‘O slave with palsied hands and broken legs, take up the lance and come to battle’?3030
کای غلام بسته دست اشکسته‌پا ** نیزه برگیر و بیا سوی وغا
How, (then), should the Creator who is the Maker of stars and sky make commands and prohibitions like those of an ignorant person?
خالقی که اختر و گردون کند ** امر و نهی جاهلانه چون کند
You have removed from God the possibility of impotence, (but) you have (virtually) called Him ignorant and stupid and foolish.
احتمال عجز از حق راندی ** جاهل و گیج و سفیهش خواندی
(Divine) impotence does not follow from the doctrine of Free-will; and even if it do, ignorance is worse than impotence.
عجز نبود از قدر ور گر بود ** جاهلی از عاجزی بدتر بود
The Turcoman says graciously to the stranger-guest, ‘Come to my door without a dog and without a tattered cloak,
ترک می‌گوید قنق را از کرم ** بی‌سگ و بی‌دلق آ سوی درم
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.’3035
وز فلان سوی اندر آ هین با ادب ** تا سگم بندد ز تو دندان و لب
(But) you do the reverse of that and advance to the door: necessarily you are wounded by the violence of the dog.
تو به عکس آن کنی بر در روی ** لاجرم از زخم سگ خسته شوی
(You must) advance in the same manner in which slaves have advanced, so that his dog may become gentle and affectionate.
آن‌چنان رو که غلامان رفته‌اند ** تا سگش گردد حلیم و مهرمند
(If) you take a dog or a fox with you, a dog will rage (at you) from the bottom of every tent.
تو سگی با خود بری یا روبهی ** سگ بشورد از بن هر خرگهی
If none but God have the power of choice, why do you become angry with one who has committed an offence (against you)?
غیر حق را گر نباشد اختیار ** خشم چون می‌آیدت بر جرم‌دار
Why do you gnash your teeth at a foe? Why do you regard the sin and offence as (proceeding) from him?3040
چون همی‌خایی تو دندان بر عدو ** چون همی بینی گناه و جرم ازو
If a piece of timber break off from your house-roof and fall upon you and wound you severely,
گر ز سقف خانه چوبی بشکند ** بر تو افتد سخت مجروحت کند
Will you feel any anger against the timber of the roof? Will you ever devote yourself to taking vengeance upon it,
هیچ خشمی آیدت بر چوب سقف ** هیچ اندر کین او باشی تو وقف
(And say), ‘Why did it hit me and fracture my hand? It has been my mortal foe and enemy’?
که چرا بر من زد و دستم شکست ** او عدو و خصم جان من بدست
Why do you beat little children (when they do wrong), since (in theory) you make out that adults are exempt from blame?
کودکان خرد را چون می‌زنی ** چون بزرگان را منزه می‌کنی
(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’;3045
آنک دزدد مال تو گویی بگیر ** دست و پایش را ببر سازش اسیر
And (in the case of) a man who visits your wife, a hundred thousand angers shoot up from you.
وآنک قصد عورت تو می‌کند ** صد هزاران خشم از تو می‌دمد
(On the contrary), if a flood come and sweep away your household goods, will your reason bear any enmity towards the flood?
گر بیاید سیل و رخت تو برد ** هیچ با سیل آورد کینی خرد
And if the wind came and carried off your turban, when did your heart show any anger against the wind?
ور بیامد باد و دستارت ربود ** کی ترا با باد دل خشمی نمود
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.
خشم در تو شد بیان اختیار ** تا نگویی جبریانه اعتذار
If a camel-driver goes on striking a camel, the camel will attack the striker.3050
گر شتربان اشتری را می‌زند ** آن شتر قصد زننده می‌کند
The camel's anger is not (directed) against his stick: therefore the camel has got some notion of the power of choice (in Man).
خشم اشتر نیست با آن چوب او ** پس ز مختاری شتر بردست بو