English    Türkçe    فارسی   

5
3028-3052

  • 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 

  • Similarly a dog, if you throw a stone at him, will rush at you and become contorted (with fury).
  • هم‌چنین سگ گر برو سنگی زنی  ** بر تو آرد حمله گردد منثنی