So that, when with one consent thirty boys successively tell this story, it may find lodgement (in his mind).”
تا چو سی کودک تواتر این خبر ** متفق گویند یابد مستقر
Each (of the boys) said to him (the ringleader), “Bravo, O sagacious one! May your fortune rest on the favour (of God)!”
هر یکی گفتش که شاباش ای ذکی ** باد بختت بر عنایت متکی
They agreed, in firm covenant, that no fellow should alter the words;
متفق گشتند در عهد وثیق ** که نگرداند سخن را یک رفیق
And afterwards he administered an oath to them all, lest any tell-tale should reveal the plot.1535
بعد از آن سوگند داد او جمله را ** تا که غمازی نگوید ماجرا
The counsel of that boy prevailed over all (the others), his intellect was going in front of the (whole) flock.
رای آن کودک بچربید از همه ** عقل او در پیش می‌رفت از رمه
There is the same difference in human intellect as (there is) amongst loved ones in (their outward) forms.
آن تفاوت هست در عقل بشر ** که میان شاهدان اندر صور
From this point of view, Ahmad (Mohammed) said in talk, “The excellence of men is hidden in the tongue.”
زین قبل فرمود احمد در مقال ** در زبان پنهان بود حسن رجال
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.
عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است
You must hear (and believe) in accordance with the Sunnís (that) the difference in (people's) intellects was original,
اختلاف عقلها در اصل بود ** بر وفاق سنیان باید شنود
In contradiction to the doctrine of the Mu‘tazilites, who hold that (all) intellects were originally equal,1540
بر خلاف قول اهل اعتزال ** که عقول از اصل دارند اعتدال
(And who maintain that) experience and teaching makes them more or less, so that it makes one person more knowing than another.
تجربه و تعلیم بیش و کم کند ** تا یکی را از یکی اعلم کند
This is false, because the counsel of a boy who has not experience in any course of action—
باطلست این زانک رای کودکی ** که ندارد تجربه در مسلکی
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.
بر دمید اندیشه‌ای زان طفل خرد ** پیر با صد تجربه بویی نبرد
Truly, the superiority that is from (any one's) nature is even better than the superiority that is (the result of) endeavour and reflection.
خود فزون آن به که آن از فطرتست ** تا ز افزونی که جهد و فکرتست
Tell (me), is the gift of God better, or (is it better) that a lame person should (learn to) walk smoothly (without stumbling)?1545
تو بگو داده‌ی خدا بهتر بود ** یاکه لنگی راهوارانه رود
How the boys made the teacher imagine (that he was ill).
در وهم افکندن کودکان اوستاد را
Day broke, and those boys, (intent) on this thought, came from their homes to the shop (school).
روز گشت و آمدند آن کودکان ** بر همین فکرت ز خانه تا دکان
They all stood outside, waiting for that resolute fellow to go in first,
جمله استادند بیرون منتظر ** تا درآید اول آن یار مصر
Because he was the source of this plan: the head is always an Imám (leader and guide) to the foot.
زانک منبع او بدست این رای را ** سر امام آید همیشه پای را
O imitator (follower of convention and tradition), do not thou seek precedence over one who is a source of the heavenly light.
ای مقلد تو مجو بیشی بر آن ** کو بود منبع ز نور آسمان
He (the boy) came in and said to the master “Salaam! I hope you are well. Your face is yellow in colour.”1550
او در آمد گفت استا را سلام ** خیر باشد رنگ رویت زردفام
The master said, “I have no ailment. Go and sit down and don't talk nonsense, hey!”
گفت استا نیست رنجی مر مرا ** تو برو بنشین مگو یاوه هلا
He denied (it), but the dust of evil imagination suddenly struck a little (made a slight impression) upon his heart.
نفی کرد اما غبار وهم بد ** اندکی اندر دلش ناگاه زد
Another (boy) came in and said the like: by this (second suggestion) that imagination was a little increased.
اندر آمد دیگری گفت این چنین ** اندکی آن وهم افزون شد بدین
(They continued) in like manner, until his imagination gained strength and he was left marvelling exceedingly as to his state (of health).
همچنین تا وهم او قوت گرفت ** ماند اندر حال خود بس در شگفت
How Pharaoh was made (spiritually) ill by vain imagination arising from the people's reverence (for him).
بیمار شدن فرعون هم به وهم از تعظیم خلقان
The people's prostrating themselves—women, children, and men—smote the heart of Pharaoh and made him ill.1555
سجده‌ی خلق از زن و از طفل و مرد ** زد دل فرعون را رنجور کرد
Every one's calling him lord and king made him so tattered (infamous) from a vain imagination,
گفتن هریک خداوند و ملک ** آنچنان کردش ز وهمی منهتک
That he dared to pretend to divinity: he became a dragon and would never be sated.
که به دعوی الهی شد دلیر ** اژدها گشت و نمی‌شد هیچ سیر
Imagination and opinion are the bane of the particular (discursive) reason, because its dwelling-place is in the darkness.
عقل جزوی آفتش وهمست و ظن ** زانک در ظلمات شد او را وطن
If there be a path half an ell wide on the ground, a man will walk safely without imagining;
بر زمین گر نیم گز راهی بود ** آدمی بی وهم آمن می‌رود
(But) if you walk on the top of a high wall, you will stagger even if its width be two ells;1560
بر سر دیوار عالی گر روی ** گر دو گز عرضش بود کژ می‌شوی
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. She said, “There is no possibility (of speaking), and my heart is 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