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.
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!
هشت سالت جوش دادم در فراق ** کم نشد یک ذره خامیت و نفاق
Eight years have I boiled, thee in separation (from me): thy rawness and hypocrisy have not become less by a single mote.
غوره‌ی تو سنگ بسته کز سقام ** غوره‌ها اکنون مویزند و تو خام305
Thy young grape is indurated; for through sickness the (other) young grapes are now raisins, while thou art (still) immature.”
عذر خواستن آن عاشق از گناه خویش به تلبیس و روی پوش و فهم کردن معشوق آن را نیز
How the lover begged to be excused for his sin, (but) with duplicity and dissimulation; and how the beloved perceived that also.
گفت عاشق امتحان کردم مگیر ** تا ببینم تو حریفی یا ستیر
The lover said, “I made the trial—do not take offence—that I might see whether thou art a hetaera or a modest woman. [The lover said, “I made the trial—do not take offence—that I might see whether thou art a courtesan or a modest woman.]
من همی دانستمت بی‌امتحان ** لیک کی باشد خبر هم‌چون عیان
I was knowing (it) without the trial, but how should hearing be the same as seeing?
آفتابی نام تو مشهور و فاش ** چه زیانست ار بکردم ابتلاش
Thou art (like) the sun: thy name is renowned and known to all: what harm is there if I have tested it?
تو منی من خویشتن را امتحان ** می‌کنم هر روز در سود و زیان
Thou art I: every day I am making trial of myself in profit and loss (good and evil).
انبیا را امتحان کرده عدات ** تا شده ظاهر ازیشان معجزات310
The prophets were put to the trial by their enemies, with the result that miracles were displayed by them.
امتحان چشم خود کردم به نور ** ای که چشم بد ز چشمان تو دور
I made trial of my own eye with light, O thou from whose eyes may the evil eye be far!
این جهان هم‌چون خرابست و تو گنج ** گر تفحص کردم از گنجت مرنج
This world is as the ruin, and thou the treasure (buried there): if I have made investigation concerning thy treasure, be not aggrieved.
زان چنین بی‌خردگی کردم گزاف ** تا زنم با دشمنان هر بار لاف
I recklessly committed such an indiscretion, that I may always boast (of thy virtue) to (thy) enemies;
تا زبانم چون ترا نامی نهد ** چشم ازین دیده گواهیها دهد
So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
گر شدم در راه حرمت راه‌زن ** آمدم ای مه به شمشیر و کفن315
If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet.