We entreated him much: it was no use. He seized my friend and left me to go alone.
یارم از زفتی دو چندان بد که من ** هم به لطف و هم به خوبی هم به تن
My friend, from his plumpness, made two of me both in comeliness and beauty and (size of) body.
بعد از این ز آن شیر این ره بسته شد ** رشته‌‌ی ایمان ما بگسسته شد
Henceforth this road is barred by that lion: this is what happened to me, and it has been told to thee (just as it happened).
از وظیفه بعد از این اومید بر ** حق همی‌‌گویم ترا و الحق مر
Cut off (abandon) hope of the allowance henceforth; I am telling thee the truth, and truth is bitter.
گر وظیفه بایدت ره پاک کن ** هین بیا و دفع آن بی‌‌باک کن1180
If thou want the allowance, clear the way! hey, come on and repel that irreverent one!”
جواب گفتن شیر خرگوش را و روان شدن با او
How the lion answered the hare and set off with him.
گفت بسم الله بیا تا او کجاست ** پیش در شو گر همی‌‌گویی تو راست
“Come on in God's name,” said he, “let me see where he is! Go thou in front, if thou art speaking truth,
تا سزای او و صد چون او دهم ** ور دروغ است این سزای تو دهم
That I may give him and a hundred like him the punishment they deserve, or if this is a lie, that I may give thy deserts to thee.”
اندر آمد چون قلاووزی به پیش ** تا برد او را به سوی دام خویش
The hare set out on the way, (going) in front like a guide, that he might lead him towards his snare,
سوی چاهی کاو نشانش کرده بود ** چاه مغ را دام جانش کرده بود
Towards the well which he had designated: he had made the deep well a snare for his (the lion's) life.
می‌‌شدند این هر دو تا نزدیک چاه ** اینت خرگوشی چو آبی زیر کاه1185
(Thus) were these twain going till (they arrived) near the well. Look, you, (this was) a hare (deceitful) as a (pool of) water (hidden) under straw.
آب کاهی را به هامون می‌‌برد ** آب کوهی را عجب چون می‌‌برد
The water bears a blade of straw (down) to the plain: how, I wonder, will the water bear away a mountain?
دام مکر او کمند شیر بود ** طرفه خرگوشی که شیری می‌‌ربود
The snare of his (the hare's) guile was a noose for the lion: a marvellous hare (he), who was carrying off a lion (as his prey)!
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;
چون که دارد از خریداریش ننگ ** خود کند بیمار و کر و شل و لنگ
(But) when he is ashamed (disgusted) at his buying him, he makes himself out to be sick and deaf and palsied and lame.
نوبت هدهد رسید و پیشه‌‌اش ** و آن بیان صنعت و اندیشه‌‌اش
The turn came for the hoopoe and his craft and the explanation of his skill and thoughtfulness.
گفت ای شه یک هنر کان کهتر است ** باز گویم گفت کوته بهتر است1215
“O king,” said he, “I will declare (only) one talent, which is an inferior one; ’tis better to speak briefly.”
گفت بر گو تا کدام است آن هنر ** گفت من آن گه که باشم اوج بر
“Tell on,” said Solomon; “let me hear what talent that is.” The hoopoe said, “At the time when I am at the zenith,
بنگرم از اوج با چشم یقین ** من ببینم آب در قعر زمین
I gaze from the zenith with the eye of certainty and I see the water at the bottom of the earth,
تا کجایست و چه عمق استش چه رنگ ** از چه می‌‌جوشد ز خاکی یا ز سنگ
So that (I know) where it is and what is its depth; what its colour is, whence it gushes forth—from clay or from rock.
ای سلیمان بهر لشکرگاه را ** در سفر می‌‌دار این آگاه را
O Solomon, for the sake of thine army's camping-place keep this wise one (beside thee) on thy expeditions.”
پس سلیمان گفت ای نیکو رفیق ** در بیابانهای بی‌‌آب عمیق1220
Then said Solomon, “O good companion in waterless far-stretching wastes!”
طعنه‌‌ی زاغ در دعوی هدهد
How the crow impugned the claim of the hoopoe.
زاغ چون بشنود آمد از حسد ** با سلیمان گفت کاو کژ گفت و بد
When the crow heard (this), from envy he came and said to Solomon, “He has spoken false and ill.
از ادب نبود به پیش شه مقال ** خاصه خود لاف دروغین و محال
It is not respectful to speak in the king's presence, in particular (to utter) lying and absurd self-praise.