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3
1585-1634

  • 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
  • To the spirit the knowledge of the Unity (of God) is sweeter (than care for the body): it hath a hand and foot different from those which are visible.
  • روح را توحید الله خوشترست ** غیر ظاهر دست و پای دیگرست
  • You may behold in dream the (spiritual) hand and foot and their connexion (with the spiritual body): deem that (vision) a reality, deem it not to be in vain.
  • دست و پا در خواب بینی و ایتلاف ** آن حقیقت دان مدانش از گزاف
  • You are such that without the (material) body you have a (spiritual) body: do not, then, dread the going forth of the soul from the body.
  • آن توی که بی بدن داری بدن ** پس مترس از جسم و جان بیرون شدن
  • Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”
  • حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی انا جلیس من ذکرنی و انیس من استانس بی گر با همه‌ای چو بی منی بی همه‌ای ور بی همه‌ای چو با منی با همه‌ای
  • There was a dervish dwelling in a mountainous place: solitude was his bedfellow and boon-companion.
  • بود درویشی بکهساری مقیم ** خلوت او را بود هم خواب و ندیم
  • Since collectedness (spiritual quiet) was coming for him from the Creator, he was weary of the breaths of man and woman. 1615
  • چون ز خالق می‌رسید او را شمول ** بود از انفاس مرد و زن ملول
  • Just as staying at home is easy to us, so travelling is easy to another class of people.
  • همچنانک سهل شد ما را حضر ** سهل شد هم قوم دیگر را سفر
  • In the same way as thou art in love with dominion, that worthy man is in love with the ironsmith's handicraft.
  • آنچنانک عاشقی بر سروری ** عاشقست آن خواجه بر آهنگری
  • Every one has been made for some particular work, and the desire for that (work) has been put into his heart.
  • هر کسی را بهر کاری ساختند ** میل آن را در دلش انداختند
  • How should hand and foot be set in motion without desire? How should sticks and straws go (from their place) without any water or wind?
  • دست و پا بی میل جنبان کی شود ** خار وخس بی آب و بادی کی رود
  • If thou see (that) thy desire (is) towards Heaven, unfold the wings of empire, like the Humá; 1620
  • گر ببینی میل خود سوی سما ** پر دولت بر گشا همچون هما
  • But if thou see (that) thy desire (is) towards the earth, keep lamenting, cease not at all from moaning.
  • ور ببینی میل خود سوی زمین ** نوحه می‌کن هیچ منشین از حنین
  • The wise, indeed, make lamentations at first; the foolish beat their heads at the last.
  • عاقلان خود نوحه‌ها پیشین کنند ** جاهلان آخر بسر بر می‌زنند
  • From the beginning of the affair discern the end (thereof), so that thou mayst not be repenting on the Day of Judgement.
  • ز ابتدای کار آخر را ببین ** تا نباشی تو پشیمان یوم دین
  • How a goldsmith discerned the end of the affair and spoke in accordance with the end to one who wished to borrow his scales.
  • دیدن زرگر عاقبت کار را و سخن بر وفق عاقبت گفتن با مستعیر ترازو
  • A certain man came to a goldsmith, saying, “Give me the scales, that I may weigh some gold.”
  • آن یکی آمد به پیش زرگری ** که ترازو ده که بر سنجم زری
  • The master (goldsmith) said, “Go, I have no sieve.” “Give me the scales,” he replied, “and don't stop to jest like this.” 1625
  • گفت خواجه رو مرا غربال نیست ** گفت میزان ده برین تسخر مه‌ایست
  • He said, “I have no broom in the shop.” “Enough, enough!” cried the other; “leave these jokes.
  • گفت جاروبی ندارم در دکان ** گفت بس بس این مضاحک رابمان
  • Give (me) the scales which I am asking for; don't make yourself out to be deaf, don't jump in every direction.”
  • من ترازویی که می‌خواهم بده ** خویشتن را کر مکن هر سو مجه
  • He (the goldsmith) said, “I heard what you said, I am not deaf; you must not think that I am nonsensical.
  • گفت بشنیدم سخن کر نیستم ** تا نپنداری که بی معنیستم
  • I heard this (request), but you are a shaky old man: your hand is trembling and your body is not erect;
  • این شنیدم لیک پیری مرتعش ** دست لرزان جسم تو نا منتعش
  • And moreover that gold of yours consists of little tiny filings: your hand trembles, so the fragments of gold will drop (from it); 1630
  • وان زر تو هم قراضه‌ی خرد مرد ** دست لرزد پس بریزد زر خرد
  • Then you will say, ‘Sir, fetch a broom, that I may look in the dust for my gold.’
  • پس بگویی خواجه جاروبی بیار ** تا بجویم زر خود را در غبار
  • When you sweep (with the broom), you will gather dust (along with the gold); you will say to me, ‘I want the sieve, O gallant man.’
  • چون بروبی خاک را جمع آوری ** گوییم غلبیر خواهم ای جری
  • I from the beginning discerned the end complete. Go from here to some other place, and farewell!”
  • من ز اول دیدم آخر را تمام ** جای دیگر رو ازینجا والسلام
  • The rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck any mountain fruit from the trees or shake the trees or tell any one to shake them, either plainly or in veiled terms, and that he would only eat what the wind might cause to fall from the trees.
  • بقیه‌ی قصه‌ی آن زاهد کوهی کی نذر کرده بود کی میوه‌ی کوهی از درخت باز نکنم و درخت نفشانم و کسی را نگویم صریح و کنایت کی بیفشان آن خورم کی باد افکنده باشد از درخت
  • On that mountain were trees and fruits; there were many mountain-pears- (they were) numberless.
  • اندر آن که بود اشجار و ثمار ** بس مرودی کوهی آنجا بی‌شمار