موسیی فرعون را با رود نیل ** میکشد با لشکر و جمع ثقیل
A Moses kills Pharaoh, with his army and mighty host, by means of (a sea like) the river Nile.
پشهای نمرود را با نیم پر ** میشکافد بیمحابا درز سر
A single gnat with half a wing cleaves intrepidly the suture of Nimrod's skull.
حال آن کاو قول دشمن را شنود ** بین جزای آن که شد یار حسود1190
Behold the state of him who hearkened to the words of his enemy, and the retribution of him who became the friend of the envious one—
حال فرعونی که هامان را شنود ** حال نمرودی که شیطان را شنود
The state of a Pharaoh who hearkened to Haman, and the state of a Nimrod who hearkened to Satan.
دشمن ار چه دوستانه گویدت ** دام دان گر چه ز دانه گویدت
Albeit the enemy speak to thee in friendly wise, know (his words to be) the snare, though he speak to thee of the grain (bait).
گر ترا قندی دهد آن زهر دان ** گر به تن لطفی کند آن قهر دان
If he give thee some candy, regard it as poison; if he do a kindness to thy body, regard it as cruelty.
چون قضا آید نبینی غیر پوست ** دشمنان را باز نشناسی ز دوست
When the (Divine) destiny comes to pass, you see naught but the skin (outward appearance): you do not distinguish enemies from friends.
چون چنین شد ابتهال آغاز کن ** ناله و تسبیح و روزه ساز کن1195
Since the case is thus, begin humble supplication; set about lamenting and glorifying (God) and fasting.
ناله میکن کای تو علام الغیوب ** زیر سنگ مکر بد ما را مکوب
Lament continually, crying, “O Thou who well knowest the hidden things, do not crush us beneath the stone of evil contrivance.
گر سگی کردیم ای شیر آفرین ** شیر را مگمار بر ما زین کمین
O Creator of the lion, if we have wrought currishness, do not set the lion (to spring) on us from this covert.
آب خوش را صورت آتش مده ** اندر آتش صورت آبی منه
Do not give to sweet water the form of fire, do not put upon fire the form of water.
از شراب قهر چون مستی دهی ** نیستها را صورت هستی دهی
When Thou makest (us) drunken with the wine of Thy wrath, Thou givest to things non-existent the form of existence.”
چیست مستی بند چشم از دید چشم ** تا نماید سنگ گوهر پشم یشم1200
What is (this) drunkenness? That which binds (prevents) the eye from (true) eyesight, so that a (common) stone appears a jewel, and wool (pashm) a jasper (yashm).
چیست مستی حسها مبدل شدن ** چوب گز اندر نظر صندل شدن
What is (this) drunkenness? The perversion of the senses, the change of tamarisk-wood into sandal-wood in the (perverted) sight.
قصهی هدهد و سلیمان در بیان آن که چون قضا آید چشمهای روشن بسته شود
Story of the hoopoe and Solomon, showing that when the Divine destiny comes to pass, clear eyes are sealed.
چون سلیمان را سراپرده زدند ** جمله مرغانش به خدمت آمدند
When the tent-pavilion was pitched for Solomon, all the birds came to pay him obeisance.
هم زبان و محرم خود یافتند ** پیش او یک یک به جان بشتافتند
They found (him) speaking the same tongue (as themselves) and familiar with them: one by one they sped with (eager) soul into his presence.
جمله مرغان ترک کرده جیک جیک ** با سلیمان گشته افصح من اخیک
All the birds, having ceased from twittering, (in converse) with Solomon became more distinct (spoke more articulately) than your own brother.
هم زبانی خویشی و پیوندی است ** مرد با نامحرمان چون بندی است1205
To speak the same tongue is a kinship and affinity: a man, (when he is) with those in whom he cannot confide, is like a prisoner in chains.
ای بسا هندو و ترک هم زبان ** ای بسا دو ترک چون بیگانگان
Oh, many are the Indians and Turks that speak the same tongue; oh, many the pair of Turks that are as strangers (to each other).
پس زبان محرمی خود دیگر است ** هم دلی از هم زبانی بهتر است
Therefore the tongue of mutual understanding is different indeed: to be one in heart is better than to be one in tongue.
غیر نطق و غیر ایما و سجل ** صد هزاران ترجمان خیزد ز دل
Without speech and without sign or scroll, hundreds of thousands of interpreters arise from the heart.
جمله مرغان هر یکی اسرار خود ** از هنر وز دانش و از کار خود
The birds, all and each, their secrets of skill and knowledge and practice
با سلیمان یک به یک وامینمود ** از برای عرضه خود را میستود1210
Were revealing, one by one, to Solomon, and were praising themselves by way of submitting a request (for his consideration),
از تکبر نی و از هستی خویش ** بهر آن تا ره دهد او را به پیش
Not from pride and self-conceit, (but) in order that he might give them access to him.
چون بباید بردهای را خواجهای ** عرضه دارد از هنر دیباجهای
When a captive wants a lord (to buy him as a slave), he offers a preface (summary account) of his talent;