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3
1536-1585

  • 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 اعتدال 1540
  • 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 رود 1545
  • 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 زردفام 1550
  • 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 کرد 1555
  • 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 می‌شوی 1560
  • (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 طشت 1565
  • 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 معنیستت 1570
  • 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 گران 1575
  • 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 تمرضوا 1580
  • 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 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.