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4
262-311

  • 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.

  • 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 او 290
  • 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 کردنیست 295
  • 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 فرزانگی 300
  • 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 خام 305
  • 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 معجزات 310
  • 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!