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3
1585-1609

  • کین همه کردیم و ما زندانییم ** بد بنایی بود ما بد بانییم 1585
  • Thinking, “We have done all this and (still) we are prisoners: it was a bad building (a badly devised plan), and we are bad builders.”
  • دوم بار وهم افکندن کودکان استاد را کی او را از قرآن خواندن ما درد سر افزاید
  • How for the second time the boys made the master imagine (that he was ill), saying that their recitation of the Qur’án would increase his headache.
  • گفت آن زیرک که ای قوم پسند ** درس خوانید و کنید آوا بلند
  • The clever boy said, “O good fellows, recite the lesson and make your voices loud.”
  • چون همی‌خواندند گفت ای کودکان ** بانگ ما استاد را دارد زیان
  • When they were reciting (loudly), he said, “Boys, the noise we are making will do the master harm.
  • درد سر افزاید استا را ز بانگ ** ارزد این کو درد یابد بهر دانگ
  • The master's headache will be increased by the noise: is it worth while that he should suffer pain for the sake of (a few) pence?”
  • گفت استا راست می‌گوید روید ** درد سر افزون شدم بیرون شوید
  • The master said, “He is speaking the truth: depart. My headache is worse: go out (of the house)!”
  • خلاص یافتن کودکان از مکتب بدین مکر
  • How the boys escaped from school by this trick.
  • سجده کردند و بگفتند ای کریم ** دور بادا از تو رنجوری و بیم 1590
  • They bowed and said, “O honoured sir, may illness and danger be far from you!”
  • پس برون جستند سوی خانه‌ها ** همچو مرغان در هوای دانه‌ها
  • Then they bounded off to their homes, like birds in desire of grain.
  • مادرانشان خشمگین گشتند و گفت ** روز کتاب و شما با لهو جفت
  • Their mothers became angry with them and said, “A school-day and you at play!”
  • عذر آوردند کای مادر تو بیست ** این گناه از ما و از تقصیر نیست
  • They offered excuses (every one of them), saying, “Stop, mother! This sin does not proceed from us and is not caused by our fault.
  • از قضای آسمان استاد ما ** گشت رنجور و سقیم و مبتلا
  • By the destiny of Heaven our master has become ill and sick and afflicted.”
  • مادران گفتند مکرست و دروغ ** صد دروغ آرید بهر طمع دوغ 1595
  • The mothers said, “It is a trick and a lie: ye bring forward a hundred lies because of your greed for buttermilk.
  • ما صباح آییم پیش اوستا ** تا ببینیم اصل این مکر شما
  • In the morning we will come to (visit) the master, that we may see (what is at) the bottom of this trick of yours.”
  • کودکان گفتند بسم الله روید ** بر دروغ و صدق ما واقف شوید
  • “Go in God's name,” said the boys; “inform yourselves as to our lying or telling the truth.”
  • رفتن مادران کودکان به عیادت اوستاد
  • How the mothers of the boys went to visit the sick master.
  • بامدادان آمدند آن مادران ** خفته استا همچو بیمار گران
  • At morning those mothers came; (they found) the master in bed like one who is gravely ill,
  • هم عرق کرده ز بسیاری لحاف ** سر ببسته رو کشیده در سجاف
  • Perspiring on account of the great number of coverlets, his head bandaged and his face enveloped in the quilt.
  • آه آهی می‌کند آهسته او ** جملگان گشتند هم لا حول‌گو 1600
  • He was moaning softly: they too all began to cry “Lá hawl.”
  • خیر باشد اوستاد این درد سر ** جان تو ما را نبودست زین خبر
  • They said, “Master, we hope all will be well. This headache— by thy soul, we were not aware of it.”
  • گفت من هم بی‌خبر بودم ازین ** آگهم مادر غران کردند هین
  • He replied, “I also was not aware of it; the whoresons (the scoundrelly boys) made me aware (of it), mark you.
  • من بدم غافل بشغل قال و قیل ** بود در باطن چنین رنجی ثقیل
  • I did not notice (it), through being busy with discourse (teaching), (but) within (me) there was such a severe malady.”
  • چون بجد مشغول باشد آدمی ** او ز دید رنج خود باشد عمی
  • When a man is busy in earnest, he is blind to the sight of (unconscious of) his pain.
  • از زنان مصر یوسف شد سمر ** که ز مشغولی بشد زیشان خبر 1605
  • Joseph became (the hero of) an oft-told tale because the women of Egypt who lost consciousness in their pre-occupation (with the beauty of Joseph).
  • پاره پاره کرده ساعدهای خویش ** روح واله که نه پس بیند نه پیش
  • (Hence) they cut their fore-arms to pieces: (in such a case) the spirit is distraught, so that it looks neither behind nor before.
  • ای بسا مرد شجاع اندر حراب ** که ببرد دست یا پایش ضراب
  • Oh, many a brave man in battle whose hand or foot is cut by blows (of the sword),
  • او همان دست آورد در گیر و دار ** بر گمان آنک هست او بر قرار
  • And he bears that same hand into the combat, thinking that it remains firm (intact).
  • خود ببیند دست رفته در ضرر ** خون ازو بسیار رفته بی‌خبر
  • (Afterwards) indeed he will see that his hand has been injured (and that) much blood has gone from him unawares.
  • در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزه‌ی پای روحست
  • Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit's hand, and that this (bodily) foot is the shoe of the spirit's foot.