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).’
کز خلاف عادتست آن رنج او ** پس دوای رنجش از معتاد جو
He (the tanner), from carrying dung, has become like the dung-beetle: the dung-beetle is made insensible by rose-water.
چون جعل گشتست از سرگینکشی ** از گلاب آید جعل را بیهشی
The remedy for him consists in that same dog's dung to which he is habituated and accustomed.”
هم از آن سرگین سگ داروی اوست ** که بدان او را همی معتاد و خوست
Recite (the text), the wicked women for the wicked men: recognise (both) the front and the back of this saying.280
الخبیثات الخبیثین را بخوان ** رو و پشت این سخن را باز دان
The sincere mentors prepare medicine for him (the wicked man) with ambergris or rose-water to open the door (of Divine Mercy);
ناصحان او را به عنبر یا گلاب ** می دوا سازند بهر فتح باب
(But) sweet words will not do for the wicked: ’tis not fitting and suitable, O ye trusty ones!
مر خبیثان را نسازد طیبات ** درخور و لایق نباشد ای ثقات
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
Thou art (like) the sun: thy name is renowned and known to all: what harm is there if I have tested it?
آفتابی نام تو مشهور و فاش ** چه زیانست ار بکردم ابتلاش
Thou art I: every day I am making trial of myself in profit and loss (good and evil).
تو منی من خویشتن را امتحان ** میکنم هر روز در سود و زیان
The prophets were put to the trial by their enemies, with the result that miracles were displayed by them.310
انبیا را امتحان کرده عدات ** تا شده ظاهر ازیشان معجزات
I made trial of my own eye with light, O thou from whose eyes may the evil eye be far!
امتحان چشم خود کردم به نور ** ای که چشم بد ز چشمان تو دور
This world is as the ruin, and thou the treasure (buried there): if I have made investigation concerning thy treasure, be not aggrieved.
این جهان همچون خرابست و تو گنج ** گر تفحص کردم از گنجت مرنج
I recklessly committed such an indiscretion, that I may always boast (of thy virtue) to (thy) enemies;
زان چنین بیخردگی کردم گزاف ** تا زنم با دشمنان هر بار لاف
So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
تا زبانم چون ترا نامی نهد ** چشم ازین دیده گواهیها دهد
If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet.315
گر شدم در راه حرمت راهزن ** آمدم ای مه به شمشیر و کفن
Do not cut off my feet and head save with thine own hand, for I belong to this hand, not to another hand.
جز به دست خود مبرم پا و سر ** که ازین دستم نه از دست دگر
Thou art talking again of separation: do whatsoever thou wilt, but do not this!”
از جدایی باز میرانی سخن ** هر چه خواهی کن ولیکن این مکن
The way is now made (open for entering) into the realm of Discourse (Exposition); (but) ‘tis impossible to speak (on the subject), since there is no time (to do so at present).
در سخن آباد این دم راه شد ** گفت امکان نیست چون بیگاه شد
We have told the husks (externals), but the kernel (the inner meaning) is buried; if we remain (alive), this will not remain (concealed) as it is now.
پوستها گفتیم و مغز آمد دفین ** گر بمانیم این نماند همچنین
How the beloved rejected the excuses of the lover and rubbed his duplicity into him.
رد کردن معشوقه عذر عاشق را و تلبیس او را در روی او مالیدن
The loved one opened her lips to answer him, saying, “On my side it is day, and on thy side it is night.320
در جوابش بر گشاد آن یار لب ** کز سوی ما روز سوی تست شب
Why in contention dost thou bring forward dark evasions be fore those who see (the truth plainly)?
حیلههای تیره اندر داوری ** پیش بینایان چرا میآوری
To us, all the deceit and dissimulations that thou hast in thy heart are manifest and clear as day.
هر چه در دل داری از مکر و رموز ** پیش ما رسواست و پیدا همچو روز
If we, in kindness to our servant, cover it up, why dost thou carry shamelessness beyond the limit?
گر بپوشیمش ز بندهپروری ** تو چرا بیرویی از حد میبری
Learn from thy Father; for in (the hour of) sin Adam came down willingly to the vestibule
از پدر آموز که آدم در گناه ** خوش فرود آمد به سوی پایگاه
When he beheld that Knower of secrets, he stood up on his feet to ask forgiveness.325
چون بدید آن عالم الاسرار را ** بر دو پا استاد استغفار را
He seated himself on the ashes of contrition: he did not jump from one branch of idle pleading to another
بر سر خاکستر انده نشست ** از بهانه شاخ تا شاخی نجست