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
She is getting me out of the house, she is plotting and cajoling for the purpose of some wickedness.’”
مر مرا از خانه بیرون می‌کند ** بهر فسقی فعل و افسون می‌کند
She prepared his bed, and the master fell down (upon it): sighs and moans were arising from him.
جامه خوابش کرد و استاد اوفتاد ** آه آه و ناله از وی می‌بزاد
The boys sat there, reciting their lesson with a hundred sorrows in secret,
کودکان آنجا نشستند و نهان ** درس می‌خواندند با صد اندهان
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)!”
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
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).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