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4
261-285

  • 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 می‌ستد 265
  • 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 حنین 270
  • (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 روزی‌طلب 275
  • 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 دان 280
  • 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 سنگسار 285
  • If ye once begin to admonish (us) overtly, at that instant we will stone you.