If Qábíl had possessed this understanding, how should he have placed (the body of) Hábíl (Abel) on his head?—
گر بدی این فهم مر قابیل را ** کی نهادی بر سر او هابیل را
Saying, “Where shall I hide this murdered one, this man bestained with blood and earth?”
که کجا غایب کنم این کشته را ** این به خون و خاک در آغشته را
He espied a crow which had taken up a dead crow in its mouth and was approaching (ever) so quickly.
دید زاغی زاغ مرده در دهان ** بر گرفته تیز می‌آمد چنان
It came down from the air and began skilfully to dig a grave for it (the dead crow) for the purpose of teaching (him).1305
از هوا زیر آمد و شد او به فن ** از پی تعلیم او را گورکن
Then with its talons it raised dust from the ground and speedily put the dead crow in the grave.
پس به چنگال از زمین انگیخت گرد ** زود زاغ مرده را در گور کرد
It buried it, then it covered it with earth: the crow was endowed with knowledge through the inspiration (given) of God.
دفن کردش پس بپوشیدش به خاک ** زاغ از الهام حق بد علم‌ناک
Qábíl cried, “Oh, fie on my intellect! for a crow is superior to me in skill.”
گفت قابیل آه شه بر عقل من ** که بود زاغی ز من افزون به فن
Concerning the Universal Intellect He (God) hath said, “The sight did not rove (má zágh),” (but) the particular intellect is looking in every direction.
عقل کل را گفت مازاغ البصر ** عقل جزوی می‌کند هر سو نظر
The Intellect whose sight does not rove (‘aql-i má zágh) is the light of the elect; the crow-intellect (‘aql-i zágh) is the sexton for the (spiritually) dead.1310
عقل مازاغ است نور خاصگان ** عقل زاغ استاد گور مردگان
The spirit that flies after crows—the crow carries it towards the graveyard.
جان که او دنباله‌ی زاغان پرد ** زاغ او را سوی گورستان برد