جمع آمد خلق بر وی آن زمان ** جملگان لاحول‌گو درمان کنان260
Thereupon the people gathered over him, all crying Lá hawl and applying remedies.
آن یکی کف بر دل او می براند ** وز گلاب آن دیگری بر وی فشاند
One was putting his hand on his (the tanner's) heart, while another sprinkled rose-water upon him;
او نمی‌دانست کاندر مرتعه ** از گلاب آمد ورا آن واقعه
(For) he did not know that from (smelling) rose-water in the meadow (the bazaar) that calamity had overtaken him.
آن یکی دستش همی‌مالید و سر ** وآن دگر کهگل همی آورد تر
One was massaging his hands and head, and another was bringing moist clay mixed with straw (to serve as a cold plaster);
آن بخور عود و شکر زد به هم ** وآن دگر از پوششش می‌کرد کم
One compounded incense of aloes-wood and sugar, while another was divesting him of part of his clothes;
وآن دگر نبضش که تا چون می‌جهد ** وان دگر بوی از دهانش می‌ستد265
And another felt his pulse, to see how it was beating; and another was smelling his mouth,
تا که می خوردست و یا بنگ و حشیش ** خلق درماندند اندر بیهشیش
To see whether he had drunk wine or eaten beng or hashish: the people (having exhausted every resource) remained in despair at his insensibility.
پس خبر بردند خویشان را شتاب ** که فلان افتاده است آن‌جا خراب
So they speedily brought the news to his kinsfolk—“Such and such a person is lying there in a state of collapse;
کس نمی داند که چون مصروع گشت ** یا چه شد کو را فتاد از بام طشت
No one knows how he was stricken with catalepsy, or what it was that led to this public exposure.”
یک برادر داشت آن دباغ زفت ** گربز و دانا بیامد زود تفت
That stout tanner had a brother, (who was) cunning and sagacious: he came at once in hot haste.
اندکی سرگین سگ در آستین ** خلق را بشکافت و آمد با حنین270
(With) a small quantity of dog's dung in his sleeve, he cleft (his way through) the crowd and approached (the senseless man) with cries of grief.
گفت من رنجش همی دانم ز چیست ** چون سبب دانی دوا کردن جلیست
“I know,” said he, “whence his illness arises: when you know the cause (of a disease), the (means of) curing (it) is manifest.
چون سبب معلوم نبود مشکلست ** داروی رنج و در آن صد محملست
When the cause is unknown, the remedy for the illness is difficult (to find), and in that (case) there are a hundred grounds to which it may be referred;
چون بدانستی سبب را سهل شد ** دانش اسباب دفع جهل شد
(But) when you have ascertained the cause, it becomes easy: knowledge of causes is the means of expelling ignorance.”
گفت با خود هستش اندر مغز و رگ ** توی بر تو بوی آن سرگین سگ
He said to himself, “The smell of that dog's dung is multiplied in his brain and veins.
تا میان اندر حدث او تا به شب ** غرق دباغیست او روزی‌طلب275
Up to the waist in filth, he is absorbed in the tanner's craft till nightfall, seeking his livelihood.
پس چنین گفتست جالینوس مه ** آنچ عادت داشت بیمار آنش ده
Thus then has the great Jálínús (Galen) said: ‘Give the patient that to which he was habituated (before his illness);
کز خلاف عادتست آن رنج او ** پس دوای رنجش از معتاد جو
For his illness arises from doing the contrary to (his usual) habit: therefore seek the remedy for his illness in that which is habitual (to him).’
چون جعل گشتست از سرگین‌کشی ** از گلاب آید جعل را بیهشی
He (the tanner), from carrying dung, has become like the dung-beetle: the dung-beetle is made insensible by rose-water.
هم از آن سرگین سگ داروی اوست ** که بدان او را همی معتاد و خوست
The remedy for him consists in that same dog's dung to which he is habituated and accustomed.”
الخبیثات الخبیثین را بخوان ** رو و پشت این سخن را باز دان280
Recite (the text), the wicked women for the wicked men: recognise (both) the front and the back of this saying.
ناصحان او را به عنبر یا گلاب ** می دوا سازند بهر فتح باب
The sincere mentors prepare medicine for him (the wicked man) with ambergris or rose-water to open the door (of Divine Mercy);
مر خبیثان را نسازد طیبات ** درخور و لایق نباشد ای ثقات
(But) sweet words will not do for the wicked: ’tis not fitting and suitable, O ye trusty ones!
چون زعطر وحی کژ گشتند و گم ** بد فغانشان که تطیرنا بکم
When from the perfume of the Revelation they (the wicked infidels) became crooked (disordered in mind) and lost (in error), their lament was, “We augur evil from you.
رنج و بیماریست ما را این مقال ** نیست نیکو وعظتان ما را به فال
This discourse (of yours) is illness and sickness to us: your exhortation is not of good omen to us.