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5
3035-3059

  • 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 

  • If he seize the stone, ’tis because of his anger against you; for you are far off and he has no means of getting at you.
  • سنگ را گر گیرد از خشم توست  ** که تو دوری و ندارد بر تو دست 

  • Since the animal intelligence is conscious of the power of choice (in Man), do not thou, O human intelligence, hold this (Necessitarian doctrine). Be ashamed!
  • عقل حیوانی چو دانست اختیار  ** این مگو ای عقل انسان شرم دار 

  • This (power of choice) is manifest, but in his desire for the meal taken before dawn that (greedy) eater shuts his eyes to the light. 3055
  • روشنست این لیکن از طمع سحور  ** آن خورنده چشم می‌بندد ز نور 

  • Since all his desire is for eating bread, he sets his face towards the darkness, saying, ‘It is not (yet) day.’
  • چونک کلی میل او نان خوردنیست  ** رو به تاریکی نهد که روز نیست 

  • Inasmuch as greed causes the sun to be hidden (from him), what wonder if he turn his back on the convincing proof?
  • حرص چون خورشید را پنهان کند  ** چه عجب گر پشت بر برهان کند 

  • A Story illustrating and confirming the view that mankind have the power of choice, and showing that Pre-ordination and Predestination do not annul the power of choice.
  • حکایت هم در بیان تقریر اختیار خلق و بیان آنک تقدیر و قضا سلب کننده‌ی اختیار نیست 

  • A thief said to the magistrate, ‘O (my) king, that which I have done was decreed by God.’
  • گفت دزدی شحنه را کای پادشاه  ** آنچ کردم بود آن حکم اله 

  • The magistrate replied, ‘That which I am doing is also decreed by God, O light of my eyes.’
  • گفت شحنه آنچ من هم می‌کنم  ** حکم حقست ای دو چشم روشنم