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3
1561-1610

  • Nay, through (the force of) imagination and from trembling of heart, you will be (on the point of) falling. Consider well and understand the fear that is due to imagination.
  • بلک می‌افتی ز لرزه‌ی دل به وهم ** ترس وهمی را نکو بنگر بفهم
  • How the teacher was made ill by imagination.
  • رنجور شدن اوستاد به وهم
  • The master became unnerved by imagination and dread; he sprang up and began to drag his cloak along,
  • گشت استا سست از وهم و ز بیم ** بر جهید و می‌کشانید او گلیم
  • Angry with his wife and saying, “Her love is weak: I am in this state (of health), and she did not ask and inquire.
  • خشمگین با زن که مهر اوست سست ** من بدین حالم نپرسید و نجست
  • She did not even inform me about my colour: she intends to be freed from my disgrace.
  • خود مرا آگه نکرد از رنگ من ** قصد دارد تا رهد از ننگ من
  • She has become intoxicated with her beauty and the display (of her charms) and is unaware that I have fallen from the roof, like a bowl.” 1565
  • او به حسن و جلوه‌ی خود مست گشت ** بی‌خبر کز بام افتادم چو طشت
  • He came (home) and fiercely opened the door—the boys (were following) at the master's heels.
  • آمد و در را بتندی وا گشاد ** کودکان اندر پی آن اوستاد
  • His wife said, “Is it well (with thee)? How hast thou come (so) soon? May no evil happen to thy goodly person!”
  • گفت زن خیرست چون زود آمدی ** که مبادا ذات نیکت را بدی
  • He said, “Are you blind? Look at my colour and appearance: (even) strangers are lamenting my affliction,
  • گفت کوری رنگ و حال من ببین ** از غمم بیگانگان اندر حنین
  • (While) you, at home, from hatred and hypocrisy do not see the state of anguish I am in.”
  • تو درون خانه از بغض و نفاق ** می‌نبینی حال من در احتراق
  • His wife said, “O sir, there is nothing wrong with thee: ’tis (only) thy vain unreal imagination and opinion.” 1570
  • گفت زن ای خواجه عیبی نیستت ** وهم و ظن لاش بی معنیستت
  • He said to her, “O strumpet, are you still obstinately disputing (with me)? Don't you see this change (in my appearance) and (this) tremor?
  • گفتش ای غر تو هنوزی در لجاج ** می‌نبینی این تغیر و ارتجاج
  • If you have become blind and deaf, what fault of mine is it? I am in this (state of) pain and grief and woe.”
  • گر تو کور و کر شدی ما را چه جرم ** ما درین رنجیم و در اندوه و گرم
  • She said, “O sir, I will bring the mirror, in order that thou mayst know that I am innocent.”
  • گفت ای خواجه بیارم آینه ** تا بدانی که ندارم من گنه
  • “Begone,” said he; “may neither you nor your mirror be saved! You are always (engaged) in hatred and malice and sin.
  • گفت رو مه تو رهی مه آینت ** دایما در بغض و کینی و عنت
  • Lay my bed at once, that I may lie down, for my head is sore.” 1575
  • جامه‌ی خواب مرا زو گستران ** تا بخسپم که سر من شد گران
  • The wife lingered; the man shouted at her, saying, “O hateful one, (be) quicker! This (behaviour) is worthy of you.”
  • زن توقف کرد مردش بانگ زد ** کای عدو زوتر ترا این می‌سزد
  • How the master went to bed and moaned, imagining himself to be ill.
  • در جامه‌ی خواب افتادن استاد و نالیدن او از وهم رنجوری
  • The old woman brought the bed-clothes and spread them. There was no possibility (of speaking), and her heart was filled with burning (grief).
  • جامه خواب آورد و گسترد آن عجوز ** گفت امکان نه و باطن پر ز سوز
  • "If I speak, he will hold me suspect; and if I say nothing, this affair will become serious.”
  • گر بگویم متهم دارد مرا ** ور نگویم جد شود این ماجرا
  • A man who has not suffered any pain is made ill by a bad omen.
  • فال بد رنجور گرداند همی ** آدمی را که نبودستش غمی
  • It is obligatory to accept the saying of the Prophet, “If ye pretend to be sick beside me, ye will become (actually) sick.” 1580
  • قول پیغامبر قبوله یفرض ** ان تمارضتم لدینا تمرضوا
  • “If I tell him (that he is not ill), he will cast up (conceive) a vain fancy (and will think to himself), ‘My wife has an (evil) design, for she is making arrangements to be alone.
  • گر بگویم او خیالی بر زند ** فعل دارد زن که خلوت می‌کند
  • She is getting me out of the house, she is plotting and cajoling for the purpose of some wickedness.’”
  • مر مرا از خانه بیرون می‌کند ** بهر فسقی فعل و افسون می‌کند
  • She prepared his bed, and the master fell down (upon it): sighs and moans were arising from him.
  • جامه خوابش کرد و استاد اوفتاد ** آه آه و ناله از وی می‌بزاد
  • The boys sat there, reciting their lesson with a hundred sorrows in secret,
  • کودکان آنجا نشستند و نهان ** درس می‌خواندند با صد اندهان
  • 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.” 1585
  • کین همه کردیم و ما زندانییم ** بد بنایی بود ما بد بانییم
  • 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.
  • دوم بار وهم افکندن کودکان استاد را کی او را از قرآن خواندن ما درد سر افزاید
  • The clever boy said, “O good fellows, recite the lesson and make your voices loud.”
  • گفت آن زیرک که ای قوم پسند ** درس خوانید و کنید آوا بلند
  • When they were reciting (loudly), he said, “Boys, the noise we are making will do the master harm.
  • چون همی‌خواندند گفت ای کودکان ** بانگ ما استاد را دارد زیان
  • 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?”
  • درد سر افزاید استا را ز بانگ ** ارزد این کو درد یابد بهر دانگ
  • The master said, “He is speaking the truth: depart. My headache is worse: go out (of the house)!”
  • گفت استا راست می‌گوید روید ** درد سر افزون شدم بیرون شوید
  • How the boys escaped from school by this trick.
  • خلاص یافتن کودکان از مکتب بدین مکر
  • They bowed and said, “O honoured sir, may illness and danger be far from you!” 1590
  • سجده کردند و بگفتند ای کریم ** دور بادا از تو رنجوری و بیم
  • Then they bounded off to their homes, like birds in desire of grain.
  • پس برون جستند سوی خانه‌ها ** همچو مرغان در هوای دانه‌ها
  • Their mothers became angry with them and said, “A school-day and you at play!”
  • مادرانشان خشمگین گشتند و گفت ** روز کتاب و شما با لهو جفت
  • They offered excuses (every one of them), saying, “Stop, mother! This sin does not proceed from us and is not caused by our fault.
  • عذر آوردند کای مادر تو بیست ** این گناه از ما و از تقصیر نیست
  • By the destiny of Heaven our master has become ill and sick and afflicted.”
  • از قضای آسمان استاد ما ** گشت رنجور و سقیم و مبتلا
  • The mothers said, “It is a trick and a lie: ye bring forward a hundred lies because of your greed for buttermilk. 1595
  • مادران گفتند مکرست و دروغ ** صد دروغ آرید بهر طمع دوغ
  • In the morning we will come to (visit) the master, that we may see (what is at) the bottom of this trick of yours.”
  • ما صباح آییم پیش اوستا ** تا ببینیم اصل این مکر شما
  • “Go in God's name,” said the boys; “inform yourselves as to our lying or telling the truth.”
  • کودکان گفتند بسم الله روید ** بر دروغ و صدق ما واقف شوید
  • How the mothers of the boys went to visit the sick master.
  • رفتن مادران کودکان به عیادت اوستاد
  • At morning those mothers came; (they found) the master in bed like one who is gravely ill,
  • بامدادان آمدند آن مادران ** خفته استا همچو بیمار گران
  • Perspiring on account of the great number of coverlets, his head bandaged and his face enveloped in the quilt.
  • هم عرق کرده ز بسیاری لحاف ** سر ببسته رو کشیده در سجاف
  • He was moaning softly: they too all began to cry “Lá hawl.” 1600
  • آه آهی می‌کند آهسته او ** جملگان گشتند هم لا حول‌گو
  • They said, “Master, we hope all will be well. This headache— by thy soul, we were not aware of it.”
  • خیر باشد اوستاد این درد سر ** جان تو ما را نبودست زین خبر
  • He replied, “I also was not aware of it; the whoresons (the scoundrelly boys) made me aware (of it), mark you.
  • گفت من هم بی‌خبر بودم ازین ** آگهم مادر غران کردند هین
  • I did not notice (it), through being busy with discourse (teaching), (but) within (me) there was such a severe malady.”
  • من بدم غافل بشغل قال و قیل ** بود در باطن چنین رنجی ثقیل
  • When a man is busy in earnest, he is blind to the sight of (unconscious of) his pain.
  • چون بجد مشغول باشد آدمی ** او ز دید رنج خود باشد عمی
  • 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). 1605
  • از زنان مصر یوسف شد سمر ** که ز مشغولی بشد زیشان خبر
  • (Hence) they cut their fore-arms to pieces: (in such a case) the spirit is distraught, so that it looks neither behind nor before.
  • پاره پاره کرده ساعدهای خویش ** روح واله که نه پس بیند نه پیش
  • Oh, many a brave man in battle whose hand or foot is cut by blows (of the sword),
  • ای بسا مرد شجاع اندر حراب ** که ببرد دست یا پایش ضراب
  • And he bears that same hand into the combat, thinking that it remains firm (intact).
  • او همان دست آورد در گیر و دار ** بر گمان آنک هست او بر قرار
  • (Afterwards) indeed he will see that his hand has been injured (and that) much blood has gone from him unawares.
  • خود ببیند دست رفته در ضرر ** خون ازو بسیار رفته بی‌خبر
  • 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.
  • در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزه‌ی پای روحست
  • (I mention this insensibility to pain) that you may know that the body is like a garment. Go, seek the wearer of the garment, do not lick (kiss) a garment. 1610
  • تا بدانی که تن آمد چون لباس ** رو بجو لابس لباسی را ملیس