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1
1182-1231

  • 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 کاه‌‌ 1185
  • (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 حسود 1190
  • 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 کن‌‌ 1195
  • 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 یشم‌‌ 1200
  • 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 است‌‌ 1205
  • 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 می‌‌ستود 1210
  • 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 است‌‌ 1215
  • “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 عمیق‌‌ 1220
  • 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.

  • گر مر او را این نظر بودی مدام ** چون ندیدی زیر مشتی خاک دام‌‌
  • If he had always had this (keen) sight, how would not he have seen the snare beneath a handful of earth?

  • چون گرفتار آمدی در دام او ** چون قفس اندر شدی ناکام او
  • How would he have been caught in the snare? How would he have gone into the cage willy-nilly?”

  • پس سلیمان گفت ای هدهد رواست ** کز تو در اول قدح این درد خاست‌‌ 1225
  • Then Solomon said: “O hoopoe, is it right that these dregs have risen from thee at the first cup?

  • چون نمایی مستی ای خورده تو دوغ ** پیش من لافی زنی آن گه دروغ‌‌
  • O thou who hast drunk buttermilk, how dost thou pretend intoxication and brag in my presence and tell lies besides?”

  • جواب گفتن هدهد طعنه‌‌ی زاغ را
  • The hoopoe's answer to the attack of the crow.

  • گفت ای شه بر من عور گدای ** قول دشمن مشنو از بهر خدای‌‌
  • He said, “O king, for God's sake do not listen to the enemy's words against me, bare beggar as I am.

  • گر به بطلان است دعوی کردنم ** من نهادم سر ببر این گردنم‌‌
  • If my claim is (made) with falsehood, I lay my head (before thee): sever this neck of mine.

  • زاغ کاو حکم قضا را منکر است ** گر هزاران عقل دارد کافر است‌‌
  • The crow, who disbelieves in the (absolute) authority of the Divine destiny, is an infidel, though he have thousands of wits.

  • در تو تا کافی بود از کافران ** جای گند و شهوتی چون کاف ران‌‌ 1230
  • Whilst there is in you a single k (derived) from the káfirán (infidels), you are the seat of stench and lust, velut rima femoris. [Whilst there is in you a single k (derived) from the káfirán (infidels), you are the seat of stench and lust, like the slit (vulva) between the thighs (of a woman).]

  • من ببینم دام را اندر هوا ** گر نپوشد چشم عقلم را قضا
  • I see the snare (when I am) in the air, if the Divine destiny do not muffle the eye of my intelligence.