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2
3616-3640

  • Not like him who had heard (some) fables, and like sh stuck to the (literal) shape of them,
  • نه چنان کافسانه‏ها بشنیده بود ** همچو شین بر نقش آن چسبیده بود

  • So that he would say, “How should Kalíla, having no language, hear words from Dimna who had no power of expression?
  • تا همی‏گفت آن کلیله بی‏زبان ** چون سخن نوشد ز دمنه بی‏بیان‏

  • And (even) if they knew each other's accents, how should man understand it (their talk), (since it was) without any articulation?
  • ور بدانستند لحن همدگر ** فهم آن چون کرد بی‏نطقی بشر

  • How did Dimna become a messenger between the lion and the ox, and cajole them both with his palaver?
  • در میان شیر و گاو آن دمنه چون ** شد رسول و خواند بر هر دو فسون‏

  • How did the noble ox become the vizier of the lion? How was the elephant terrified by the reflection of the moon? 3620
  • چون وزیر شیر شد گاو نبیل ** چون ز عکس ماه ترسان گشت پیل‏

  • This Kalíla and Dimna is entirely fiction, or else how has the stork a quarrel with the crow?”
  • این کلیله و دمنه جمله افتری است ** ور نه کی با زاغ لکلک را مری است‏

  • O brother, the story is like a measure: the real meaning in it resembles grain (in the measure).
  • ای برادر قصه چون پیمانه‏ای است ** معنی اندر وی مثال دانه‏ای است‏

  • The man of intelligence will take the grain of meaning: he will not pay any regard to the measure, (even) if it is removed (altogether).
  • دانه‏ی معنی بگیرد مرد عقل ** ننگرد پیمانه را گر گشت نقل‏

  • Listen to what passes between the rose and the nightingale, though in that case there is no overt speech.
  • ماجرای بلبل و گل گوش دار ** گر چه گفتی نیست آن جا آشکار

  • On mute eloquence and the understanding of it.
  • سخن گفتن به زبان حال و فهم کردن آن

  • Listen to what passes between the moth and the candle, and pick out the meaning from the tale. 3625
  • ماجرای شمع با پروانه نیز ** بشنو و معنی گزین کن ای عزیز

  • Albeit there is no speech, there is the inmost soul of speech. Come, fly aloft, do not fly low, like the owl.
  • گر چه گفتی نیست سر گفت هست ** هین ببالا پر مپر چون جغد پست‏

  • He (the player) at chess said, “This is the house of the rook.” “By what way,” said he (the literalist), “did the house come into its hands?
  • گفت در شطرنج کاین خانه‏ی رخ است ** گفت خانه از کجاش آمد بدست‏

  • Did it buy the house, or inherit it?”—Happy is he that sped towards the (real) meaning!
  • خانه را بخرید یا میراث یافت ** فرخ آن کس کاو سوی معنی شتافت‏

  • A grammarian said, “Zayd has struck ‘Amr.” Said (the fool), “How did he chastise him without any offence (on his part)?
  • گفت نحوی زید عمرا قد ضرب ** گفت چونش کرد بی‏جرمی ادب‏

  • What was ‘Amr's offence, that that rude Zayd struck him, innocent (though he was), as (if he were) a slave?” 3630
  • عمرو را جرمش چه بد کان زید خام ** بی‏گنه او را بزد همچون غلام‏

  • He (the grammarian) replied, “This (form of words) is (only) the measure (container) of the meaning signified: take some wheat, for the measure is (to be) rejected.
  • گفت این پیمانه‏ی معنی بود ** گندمی بستان که پیمانه است رد

  • Zayd and ‘Amr are for the purpose of (showing) the declension and (grammatical) construction: if that (statement that Zayd struck ‘Amr) is untrue, make up with the declension.”
  • زید و عمرو از بهر اعراب است و ساز ** گر دروغ است آن تو با اعراب ساز

  • “Nay,” said he, “I don't know about that. How did Zayd strike ‘Amr without (his committing any) crime or fault?”
  • گفت نه من آن ندانم عمرو را ** زید چون زد بی‏گناه و بی‏خطا

  • He (the grammarian) in desperation started a joke and said, “‘Amr had stolen a superfluous wáw.
  • گفت از ناچار و لاغی بر گشود ** عمرو یک واو فزون دزدیده بود

  • Zayd became aware, and struck the stealer of it: since he (‘Amr) carried it beyond bounds (transgressed the law), the punishment serves him right.” 3635
  • زید واقف گشت دزدش را بزد ** چون که از حد برد او را حد سزد

  • How worthless sayings find acceptance in the minds of worthless folk.
  • پذیرا آمدن سخن باطل در دل باطلان‏

  • He (the fool) said, “Here you are, this is the truth! I accept (it) with (all) my soul.” Wrong seems right to the wrong-minded.
  • گفت اینک راست پذرفتم به جان ** کج نماید راست در پیش کجان‏

  • If you say to a squinting man, “The moon is one,” he will say to you, “These are two (moons); and there is a (great) doubt as to (the moon's) being one”;
  • گر بگویی احولی را مه یکی است ** گویدت این دوست و در وحدت شکی است‏

  • And if somebody laughs at him and says, “There are two,” he deems it the truth. This (mockery) is what the ill-natured (ignorant and contumacious) fellow deserves.
  • ور بر او خندد کسی گوید دو است ** راست دارد این سزای بد خو است‏

  • Lies muster round (those who are living) lies: (the text) the wicked men for the wicked women has thrown light (upon this point).
  • بر دروغان جمع می‏آید دروغ ** الخبیثات الخبیثین زد فروغ‏

  • They whose hearts are (opened) wide (to receive spiritual truths) have wide (far-reaching) hands; they whose (spiritual) eyes are blind have to stumble on stony ground. 3640
  • دل فراخان را بود دست فراخ ** چشم کوران را عثار سنگ‏لاخ‏

  • On seeking the tree whereof none that eats  the fruit shall die.
  • جستن آن درخت که هر که میوه‏ی آن درخت خورد نمیرد