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.
گر بیاغازید نصحی آشکار ** ما کنیم آن دم شما را سنگسار285
If ye once begin to admonish (us) overtly, at that instant we will stone you.
ما بلغو و لهو فربه گشته‌ایم ** در نصیحت خویش را نسرشته‌ایم
We have waxed fat on frivolity and diversion: we have not steeped ourselves in admonition.
هست قوت ما دروغ و لاف و لاغ ** شورش معده‌ست ما را زین بلاغ
Our food is falsehood and idle boasts and jests: our stomachs are turned by your delivering this message.
رنج را صدتو و افزون می‌کنید ** عقل را دارو به افیون می‌کنید
Ye are making the illness hundredfold and more: ye are drugging the intelligence with opium.”
معالجه کردن برادر دباغ دباغ را به خفیه به بوی سرگین
How the tanner’s brother sought to cure him secretly with the smell of dung.
خلق را می‌راند از وی آن جوان ** تا علاجش را نبینند آن کسان
The youth kept driving the people away from him (the tanner), in order that those persons might not see his treatment (of the sick man).
سر به گوشش برد هم‌چون رازگو ** پس نهاد آن چیز بر بینی او290
He brought his head (close) to his ear, like one telling a secret; then he put the thing (which he had in his hand) to his (the tanner’s) nose;
کو به کف سرگین سگ ساییده بود ** داروی مغز پلید آن دیده بود
For he had rubbed the dog’s dung on his palm: he had deemed it (to be) the remedy for the polluted brain.
ساعتی شد مرد جنبیدن گرفت ** خلق گفتند این فسونی بد شگفت
A short while passed: the man began to move: the people said, “This was a wonderful charm;
کین بخواند افسون به گوش او دمید ** مرده بود افسون به فریادش رسید
For this (youth) recited charms and breathed (them) into his ear: he was dead: the charms came to succour him.”
جنبش اهل فساد آن سو بود ** که زنا و غمزه و ابرو بود
The movement of iniquitous folk is to the quarter in which there is fornication and ogling glances and eyebrows.
هر کرا مشک نصیحت سود نیست ** لا جرم با بوی بد خو کردنیست295
Any one to whom the musk, admonition, is of no use must necessarily make himself familiar with the bad smell.
مشرکان را زان نجس خواندست حق ** کاندرون پشک زادند از سبق
God has called the polytheists najas (uncleanness)’ for the reason that they were born in dung from of old.
کرم کو زادست در سرگین ابد ** می‌نگرداند به عنبر خوی خود
The worm that has been born in dung will nevermore change its evil nature by means of ambergris.
چون نزد بر وی نثار رش نور ** او همه جسمست بی‌دل چون قشور
Since the largesse of sprinkled light did not strike upon him (the wicked man), he is wholly body, without heart (spirit), like (empty) husks.
ور ز رش نور حق قسمیش داد ** هم‌چو رسم مصر سرگین مرغ‌زاد
And if God gave him a portion of the sprinkled light, the dung hatched a bird, as is the custom in Egypt— so
لیک نه مرغ خسیس خانگی ** بلک مرغ دانش و فرزانگی300
But not the cheap domestic fowl; nay, but the bird of know ledge and wisdom.
تو بدان مانی کز آن نوری تهی ** زآنک بینی بر پلیدی می‌نهی
“Thou resemblest that (wicked man) for thou art devoid of that light, inasmuch as thou art putting thy nose to filth.
از فراقت زرد شد رخسار و رو ** برگ زردی میوه‌ی ناپخته تو
Because of being parted (from me) thy cheeks and face have become yellow (pale): thou art (a tree with) yellow leaves and unripened fruit,
دیگ ز آتش شد سیاه و دودفام ** گوشت از سختی چنین ماندست خام
The pot was blackened by the fire and became like smoke in colour, (but) the meat, on account of (its) hardness, has remained so raw as this!