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4
238-287

  • شهوت دنیا مثال گلخنست ** که ازو حمام تقوی روشنست
  • The lust of this world is like the bath-stove by which the bath, piety, is (made) resplendent;
  • لیک قسم متقی زین تون صفاست ** زانک در گرمابه است و در نقاست
  • But the pious man's portion from this stove is (naught but) purity, because he is in the hot-bath and in cleanliness.
  • اغنیا ماننده‌ی سرگین‌کشان ** بهر آتش کردن گرمابه‌بان 240
  • The rich resemble those who carry dung for the bath-keeper's fire-making.
  • اندریشان حرص بنهاده خدا ** تا بود گرمابه گرم و با نوا
  • God hath implanted cupidity in them, in order that the bath may be hot and well-provided.
  • ترک این تون گوی و در گرمابه ران ** ترک تون را عین آن گرمابه دان
  • Abandon this stove and advance into the hot-bath: know that abandonment of the stove is the very essence of that bath.
  • هر که در تونست او چون خادمست ** مر ورا که صابرست و حازمست
  • Any one who is in the stove is as a servant to him that is self-denying and on his guard.
  • هر که در حمام شد سیمای او ** هست پیدا بر رخ زیبای او
  • Whosoever has entered the bath, his (characteristic) sign is visible upon his comely face.
  • تونیان را نیز سیما آشکار ** از لباس و از دخان و از غبار 245
  • The signs of the stokers are conspicuous too—in their dress and in the smoke and dust (which blacken them).
  • ور نبینی روش بویش را بگیر ** بو عصا آمد برای هر ضریر
  • And if you see not his (the stoker's) face, smell him; smell is (as) a staff for every one that is blind;
  • ور نداری بو در آرش در سخن ** از حدیث نو بدان راز کهن
  • And if you have not (the sense of) smell, induce him to speak, and from the new talk learn the old secret.
  • پس بگوید تونیی صاحب ذهب ** بیست سله چرک بردم تا به شب
  • Then a gold-possessing stoker will say, “I have brought in twenty baskets of filth, (working from dawn) till nightfall.”
  • حرص تو چون آتشست اندر جهان ** باز کرده هر زبانه صد دهان
  • Your cupidity is like fire in the (material) world: every (flaming) tongue (thereof) has opened a hundred mouths (to swallow filthy lucre).
  • پیش عقل این زر چو سرگین ناخوشست ** گرچه چون سرگین فروغ آتشست 250
  • In the sight of Reason, this gold is foul as dung, although, like dung, it is (the cause of) the blazing of the fire.
  • آفتابی که دم از آتش زند ** چرک تر را لایق آتش کند
  • The sun, which emulates the fire, makes the moist filth fit for the fire.
  • آفتاب آن سنگ را هم کرد زر ** تا بتون حرص افتد صد شرر
  • The sun also made the stone gold, in order that a hundred sparks might fall into the stove of cupidity.
  • آنک گوید مال گرد آورده‌ام ** چیست یعنی چرک چندین برده‌ام
  • He who says, “I have collected riches”—what is (the meaning of) it? It means, “I have brought in all this filth.”
  • این سخن گرچه که رسوایی‌فزاست ** در میان تونیان زین فخرهاست
  • Albeit this saying is exceedingly disgraceful, there are boasts on this account amongst the stokers.
  • که تو شش سله کشیدی تا به شب ** من کشیدم بیست سله بی کرب 255
  • (One of them says), “Thou hast carried (only) six baskets ere nightfall; I have carried twenty baskets without trouble.”
  • آنک در تون زاد و پاکی را ندید ** بوی مشک آرد برو رنجی پدید
  • He that was born in the stove and never saw purity, the smell of musk produces a painful effect upon him.
  • قصه‌ی آن دباغ کی در بازار عطاران از بوی عطر و مشک بیهوش و رنجور شد
  • Story of the tanner who fainted and sickened on smelling otto and musk in the bazaar of the perfumers.
  • آن یکی افتاد بیهوش و خمید ** چونک در بازار عطاران رسید
  • A certain man fell senseless and curled up as soon as he came into the bazaar of the perfumers.
  • بوی عطرش زد ز عطاران راد ** تا بگردیدش سر و بر جا فتاد
  • The scent of the perfume (floating) from the goodly perfumers smote him, so that his head reeled and he fell on the spot.
  • هم‌چو مردار اوفتاد او بی‌خبر ** نیم روز اندر میان ره‌گذر
  • He fell unconscious, like a car case, at noontide in the middle of the thoroughfare.
  • جمع آمد خلق بر وی آن زمان ** جملگان لاحول‌گو درمان کنان 260
  • Thereupon the people gathered over him, all crying Lá hawl and applying remedies.
  • 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 نمی‌داند که چون مصروع گشت ** یا چه شد کور افتاد 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 ز عطر وحی کر 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.