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.
کودکان آنجا نشستند و نهان ** درس می‌خواندند با صد اندهان
The boys sat there, reciting their lesson with a hundred sorrows in secret,
کین همه کردیم و ما زندانییم ** بد بنایی بود ما بد بانییم1585
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?”
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 بیم1590
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 دوغ1595
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 حول‌گو1600
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 خبر1605
It has become an oft-told tale concerning the women of Joseph's Egypt that consciousness departed from them on account of 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.