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.
چون زعطر وحی کژ گشتند و گم ** بد فغانشان که تطیرنا بکم
This discourse (of yours) is illness and sickness to us: your exhortation is not of good omen to us.
رنج و بیماریست ما را این مقال ** نیست نیکو وعظتان ما را به فال
If ye once begin to admonish (us) overtly, at that instant we will stone you.285
گر بیاغازید نصحی آشکار ** ما کنیم آن دم شما را سنگسار
We have waxed fat on frivolity and diversion: we have not steeped ourselves in admonition.
ما بلغو و لهو فربه گشته‌ایم ** در نصیحت خویش را نسرشته‌ایم
Our food is falsehood and idle boasts and jests: our stomachs are turned by your delivering this message.
هست قوت ما دروغ و لاف و لاغ ** شورش معده‌ست ما را زین بلاغ
Ye are making the illness hundredfold and more: ye are drugging the intelligence with opium.”
رنج را صدتو و افزون می‌کنید ** عقل را دارو به افیون می‌کنید
How the tanner’s brother sought to cure him secretly with the smell of dung.
معالجه کردن برادر دباغ دباغ را به خفیه به بوی سرگین
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).
خلق را می‌راند از وی آن جوان ** تا علاجش را نبینند آن کسان
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;290
سر به گوشش برد هم‌چون رازگو ** پس نهاد آن چیز بر بینی او
For he had rubbed the dog’s dung on his palm: he had deemed it (to be) the remedy for the polluted brain.
کو به کف سرگین سگ ساییده بود ** داروی مغز پلید آن دیده بود
A short while passed: the man began to move: the people said, “This was a wonderful charm;
ساعتی شد مرد جنبیدن گرفت ** خلق گفتند این فسونی بد شگفت
For this (youth) recited charms and breathed (them) into his ear: he was dead: the charms came to succour him.”
کین بخواند افسون به گوش او دمید ** مرده بود افسون به فریادش رسید
The movement of iniquitous folk is to the quarter in which there is fornication and ogling glances and eyebrows.
جنبش اهل فساد آن سو بود ** که زنا و غمزه و ابرو بود
Any one to whom the musk, admonition, is of no use must necessarily make himself familiar with the bad smell.295
هر کرا مشک نصیحت سود نیست ** لا جرم با بوی بد خو کردنیست
God has called the polytheists najas (uncleanness)’ for the reason that they were born in dung from of old.
مشرکان را زان نجس خواندست حق ** کاندرون پشک زادند از سبق
The worm that has been born in dung will nevermore change its evil nature by means of ambergris.
کرم کو زادست در سرگین ابد ** می‌نگرداند به عنبر خوی خود
Since the largesse of sprinkled light did not strike upon him (the wicked man), he is wholly body, without heart (spirit), like (empty) husks.
چون نزد بر وی نثار رش نور ** او همه جسمست بی‌دل چون قشور
And if God gave him a portion of the sprinkled light, the dung hatched a bird, as is the custom in Egypt— so
ور ز رش نور حق قسمیش داد ** هم‌چو رسم مصر سرگین مرغ‌زاد
But not the cheap domestic fowl; nay, but the bird of know ledge and wisdom.300
لیک نه مرغ خسیس خانگی ** بلک مرغ دانش و فرزانگی
“Thou resemblest that (wicked man) for thou art devoid of that light, inasmuch as thou art putting thy nose to filth.
تو بدان مانی کز آن نوری تهی ** زآنک بینی بر پلیدی می‌نهی
Because of being parted (from me) thy cheeks and face have become yellow (pale): thou art (a tree with) yellow leaves and unripened fruit,
از فراقت زرد شد رخسار و رو ** برگ زردی میوه‌ی ناپخته تو
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!
دیگ ز آتش شد سیاه و دودفام ** گوشت از سختی چنین ماندست خام
Eight years have I boiled, thee in separation (from me): thy rawness and hypocrisy have not become less by a single mote.
هشت سالت جوش دادم در فراق ** کم نشد یک ذره خامیت و نفاق
Thy young grape is indurated; for through sickness the (other) young grapes are now raisins, while thou art (still) immature.”305
غوره‌ی تو سنگ بسته کز سقام ** غوره‌ها اکنون مویزند و تو خام
How the lover begged to be excused for his sin, (but) with duplicity and dissimulation; and how the beloved perceived that also.
عذر خواستن آن عاشق از گناه خویش به تلبیس و روی پوش و فهم کردن معشوق آن را نیز
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.]
گفت عاشق امتحان کردم مگیر ** تا ببینم تو حریفی یا ستیر
I was knowing (it) without the trial, but how should hearing be the same as seeing?
من همی دانستمت بی‌امتحان ** لیک کی باشد خبر هم‌چون عیان