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4
278-327

  • 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

  • He said only, ‘O Lord, verily we have done wrong,’ when he saw the (angelic) life-guards in front and behind.
  • ربنا انا ظلمنا گفت و بس ** چونک جانداران بدید از پیش و پس