متفق گشتند در عهد وثیق ** که نگرداند سخن را یک رفیق
They agreed, in firm covenant, that no fellow should alter the words;
بعد از آن سوگند داد او جمله را ** تا که غمازی نگوید ماجرا1535
And afterwards he administered an oath to them all, lest any tell-tale should reveal the plot.
رای آن کودک بچربید از همه ** عقل او در پیش می‌رفت از رمه
The counsel of that boy prevailed over all (the others), his intellect was going in front of the (whole) flock.
آن تفاوت هست در عقل بشر ** که میان شاهدان اندر صور
There is the same difference in human intellect as (there is) amongst loved ones in (their outward) forms.
زین قبل فرمود احمد در مقال ** در زبان پنهان بود حسن رجال
From this point of view, Ahmad (Mohammed) said in talk, “The excellence of men is hidden in the tongue.”
عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است
People's intellects differ in their original nature, (though) according to the Mu‘tazilites they are (originally) equal and the difference in intellects arises from the acquisition of knowledge.
اختلاف عقلها در اصل بود ** بر وفاق سنیان باید شنود
You must hear (and believe) in accordance with the Sunnís (that) the difference in (people's) intellects was original,
بر خلاف قول اهل اعتزال ** که عقول از اصل دارند اعتدال1540
In contradiction to the doctrine of the Mu‘tazilites, who hold that (all) intellects were originally equal,
تجربه و تعلیم بیش و کم کند ** تا یکی را از یکی اعلم کند
(And who maintain that) experience and teaching makes them more or less, so that it makes one person more knowing than another.
باطلست این زانک رای کودکی ** که ندارد تجربه در مسلکی
This is false, because the counsel of a boy who has not experience in any course of action—
بر دمید اندیشه‌ای زان طفل خرد ** پیر با صد تجربه بویی نبرد
From that small child sprang up a thought (which) the old man with a hundred experiences did not smell out (detect and apprehend) at all.
خود فزون آن به که آن از فطرتست ** تا ز افزونی که جهد و فکرتست
Truly, the superiority that is from (any one's) nature is even better than the superiority that is (the result of) endeavour and reflection.
تو بگو داده‌ی خدا بهتر بود ** یاکه لنگی راهوارانه رود1545
Tell (me), is the gift of God better, or (is it better) that a lame person should (learn to) walk smoothly (without stumbling)?
در وهم افکندن کودکان اوستاد را
How the boys made the teacher imagine (that he was ill).
روز گشت و آمدند آن کودکان ** بر همین فکرت ز خانه تا دکان
Day broke, and those boys, (intent) on this thought, came from their homes to the shop (school).
جمله استادند بیرون منتظر ** تا درآید اول آن یار مصر
They all stood outside, waiting for that resolute fellow to go in first,
زانک منبع او بدست این رای را ** سر امام آید همیشه پای را
Because he was the source of this plan: the head is always an Imám (leader and guide) to the foot.
ای مقلد تو مجو بیشی بر آن ** کو بود منبع ز نور آسمان
O imitator (follower of convention and tradition), do not thou seek precedence over one who is a source of the heavenly light.
او در آمد گفت استا را سلام ** خیر باشد رنگ رویت زردفام1550
He (the boy) came in and said to the master “Salaam! I hope you are well. Your face is yellow in colour.”
گفت استا نیست رنجی مر مرا ** تو برو بنشین مگو یاوه هلا
The master said, “I have no ailment. Go and sit down and don't talk nonsense, hey!”
نفی کرد اما غبار وهم بد ** اندکی اندر دلش ناگاه زد
He denied (it), but the dust of evil imagination suddenly struck a little (made a slight impression) upon his heart.
اندر آمد دیگری گفت این چنین ** اندکی آن وهم افزون شد بدین
Another (boy) came in and said the like: by this (second suggestion) that imagination was a little increased.
همچنین تا وهم او قوت گرفت ** ماند اندر حال خود بس در شگفت
(They continued) in like manner, until his imagination gained strength and he was left marvelling exceedingly as to his state (of health).
بیمار شدن فرعون هم به وهم از تعظیم خلقان
How Pharaoh was made (spiritually) ill by vain imagination arising from the people's reverence (for him).
سجده‌ی خلق از زن و از طفل و مرد ** زد دل فرعون را رنجور کرد1555
The people's prostrating themselves—women, children, and men—smote the heart of Pharaoh and made him ill.
گفتن هریک خداوند و ملک ** آنچنان کردش ز وهمی منهتک
Every one's calling him lord and king made him so tattered (infamous) from a vain imagination,
که به دعوی الهی شد دلیر ** اژدها گشت و نمی‌شد هیچ سیر
That he dared to pretend to divinity: he became a dragon and would never be sated.
عقل جزوی آفتش وهمست و ظن ** زانک در ظلمات شد او را وطن
Imagination and opinion are the bane of the particular (discursive) reason, because its dwelling-place is in the darkness.
بر زمین گر نیم گز راهی بود ** آدمی بی وهم آمن می‌رود
If there be a path half an ell wide on the ground, a man will walk safely without imagining;
بر سر دیوار عالی گر روی ** گر دو گز عرضش بود کژ می‌شوی1560
(But) if you walk on the top of a high wall, you will stagger even if its width be two ells;
بلک می‌افتی ز لرزه‌ی دل به وهم ** ترس وهمی را نکو بنگر بفهم
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.
رنجور شدن اوستاد به وهم
How the teacher was made ill by imagination.
گشت استا سست از وهم و ز بیم ** بر جهید و می‌کشانید او گلیم
The master became unnerved by imagination and dread; he sprang up and began to drag his cloak along,
خشمگین با زن که مهر اوست سست ** من بدین حالم نپرسید و نجست
Angry with his wife and saying, “Her love is weak: I am in this state (of health), and she did not ask and inquire.
خود مرا آگه نکرد از رنگ من ** قصد دارد تا رهد از ننگ من
She did not even inform me about my colour: she intends to be freed from my disgrace.
او به حسن و جلوه‌ی خود مست گشت ** بی‌خبر کز بام افتادم چو طشت1565
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.”
آمد و در را بتندی وا گشاد ** کودکان اندر پی آن اوستاد
He came (home) and fiercely opened the door—the boys (were following) at the master's heels.
گفت زن خیرست چون زود آمدی ** که مبادا ذات نیکت را بدی
His wife said, “Is it well (with thee)? How hast thou come (so) soon? May no evil happen to thy goodly person!”
گفت کوری رنگ و حال من ببین ** از غمم بیگانگان اندر حنین
He said, “Are you blind? Look at my colour and appearance: (even) strangers are lamenting my affliction,
تو درون خانه از بغض و نفاق ** می‌نبینی حال من در احتراق
(While) you, at home, from hatred and hypocrisy do not see the state of anguish I am in.”
گفت زن ای خواجه عیبی نیستت ** وهم و ظن لاش بی معنیستت1570
His wife said, “O sir, there is nothing wrong with thee: ’tis (only) thy vain unreal imagination and opinion.”
گفتش ای غر تو هنوزی در لجاج ** می‌نبینی این تغیر و ارتجاج
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?
گر تو کور و کر شدی ما را چه جرم ** ما درین رنجیم و در اندوه و گرم
If you have become blind and deaf, what fault of mine is it? I am in this (state of) pain and grief and woe.”
گفت ای خواجه بیارم آینه ** تا بدانی که ندارم من گنه
She said, “O sir, I will bring the mirror, in order that thou mayst know that I am innocent.”
گفت رو مه تو رهی مه آینت ** دایما در بغض و کینی و عنت
“Begone,” said he; “may neither you nor your mirror be saved! You are always (engaged) in hatred and malice and sin.
جامه‌ی خواب مرا زو گستران ** تا بخسپم که سر من شد گران1575
Lay my bed at once, that I may lie down, for my head is sore.”
زن توقف کرد مردش بانگ زد ** کای عدو زوتر ترا این می‌سزد
The wife lingered; the man shouted at her, saying, “O hateful one, (be) quicker! This (behaviour) is worthy of you.”
در جامه‌ی خواب افتادن استاد و نالیدن او از وهم رنجوری
How the master went to bed and moaned, imagining himself to be ill.
جامه خواب آورد و گسترد آن عجوز ** گفت امکان نه و باطن پر ز سوز
The old woman brought the bed-clothes and spread them. She said, “There is no possibility (of speaking), and my heart is filled with burning (grief).
گر بگویم متهم دارد مرا ** ور نگویم جد شود این ماجرا
If I speak, he will hold me suspect; and if I say nothing, this affair will become serious.”
فال بد رنجور گرداند همی ** آدمی را که نبودستش غمی
A man who has not suffered any pain is made ill by a bad omen.
قول پیغامبر قبوله یفرض ** ان تمارضتم لدینا تمرضوا1580
It is obligatory to accept the saying of the Prophet, “If ye pretend to be sick beside me, ye will become (actually) sick.”
گر بگویم او خیالی بر زند ** فعل دارد زن که خلوت می‌کند
“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.
مر مرا از خانه بیرون می‌کند ** بهر فسقی فعل و افسون می‌کند
She is getting me out of the house, she is plotting and cajoling for the purpose of some wickedness.’”
جامه خوابش کرد و استاد اوفتاد ** آه آه و ناله از وی می‌بزاد
She prepared his bed, and the master fell down (upon it): sighs and moans were arising from him.