My friend, from his plumpness, made two of me both in comeliness and beauty and (size of) body.
یارم از زفتی دو چندان بد که من ** هم به لطف و هم به خوبی هم به تن
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).
بعد از این ز آن شیر این ره بسته شد ** رشته‌‌ی ایمان ما بگسسته شد
Cut off (abandon) hope of the allowance henceforth; I am telling thee the truth, and truth is bitter.
از وظیفه بعد از این اومید بر ** حق همی‌‌گویم ترا و الحق مر
If thou want the allowance, clear the way! hey, come on and repel that irreverent one!”1180
گر وظیفه بایدت ره پاک کن ** هین بیا و دفع آن بی‌‌باک کن
How the lion answered the hare and set off with him.
جواب گفتن شیر خرگوش را و روان شدن با او
“Come on in God's name,” said he, “let me see where he is! Go thou in front, if thou art speaking truth,
گفت بسم الله بیا تا او کجاست ** پیش در شو گر همی‌‌گویی تو راست
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.”
تا سزای او و صد چون او دهم ** ور دروغ است این سزای تو دهم
The hare set out on the way, (going) in front like a guide, that he might lead him towards his snare,
اندر آمد چون قلاووزی به پیش ** تا برد او را به سوی دام خویش
Towards the well which he had designated: he had made the deep well a snare for his (the lion's) life.
سوی چاهی کاو نشانش کرده بود ** چاه مغ را دام جانش کرده بود
(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.1185
می‌‌شدند این هر دو تا نزدیک چاه ** اینت خرگوشی چو آبی زیر کاه
The water bears a blade of straw (down) to the plain: how, I wonder, will the water bear away a mountain?
آب کاهی را به هامون می‌‌برد ** آب کوهی را عجب چون می‌‌برد
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)!
دام مکر او کمند شیر بود ** طرفه خرگوشی که شیری می‌‌ربود
A Moses kills Pharaoh, with his army and mighty host, by means of (a sea like) the river Nile.
موسیی فرعون را با رود نیل ** می‌‌کشد با لشکر و جمع ثقیل
A single gnat with half a wing cleaves intrepidly the suture of Nimrod's skull.
پشه‌‌ای نمرود را با نیم پر ** می‌‌شکافد بی‌‌محابا درز سر
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—1190
حال آن کاو قول دشمن را شنود ** بین جزای آن که شد یار حسود
The state of a Pharaoh who hearkened to Haman, and the state of a Nimrod who hearkened to Satan.
حال فرعونی که هامان را شنود ** حال نمرودی که شیطان را شنود
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).
دشمن ار چه دوستانه گویدت ** دام دان گر چه ز دانه گویدت
If he give thee some candy, regard it as poison; if he do a kindness to thy body, regard it as cruelty.
گر ترا قندی دهد آن زهر دان ** گر به تن لطفی کند آن قهر دان
When the (Divine) destiny comes to pass, you see naught but the skin (outward appearance): you do not distinguish enemies from friends.
چون قضا آید نبینی غیر پوست ** دشمنان را باز نشناسی ز دوست
Since the case is thus, begin humble supplication; set about lamenting and glorifying (God) and fasting.1195
چون چنین شد ابتهال آغاز کن ** ناله و تسبیح و روزه ساز کن
Lament continually, crying, “O Thou who well knowest the hidden things, do not crush us beneath the stone of evil contrivance.
ناله می‌‌کن کای تو علام الغیوب ** زیر سنگ مکر بد ما را مکوب
O Creator of the lion, if we have wrought currishness, do not set the lion (to spring) on us from this covert.
گر سگی کردیم ای شیر آفرین ** شیر را مگمار بر ما زین کمین
Do not give to sweet water the form of fire, do not put upon fire the form of water.
آب خوش را صورت آتش مده ** اندر آتش صورت آبی منه
When Thou makest (us) drunken with the wine of Thy wrath, Thou givest to things non-existent the form of existence.”
از شراب قهر چون مستی دهی ** نیستها را صورت هستی دهی
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).1200
چیست مستی بند چشم از دید چشم ** تا نماید سنگ گوهر پشم یشم
What is (this) drunkenness? The perversion of the senses, the change of tamarisk-wood into sandal-wood in the (perverted) sight.
چیست مستی حسها مبدل شدن ** چوب گز اندر نظر صندل شدن
Story of the hoopoe and Solomon, showing that when the Divine destiny comes to pass, clear eyes are sealed.
قصه‌‌ی هدهد و سلیمان در بیان آن که چون قضا آید چشمهای روشن بسته شود
When the tent-pavilion was pitched for Solomon, all the birds came to pay him obeisance.
چون سلیمان را سراپرده زدند ** جمله مرغانش به خدمت آمدند
They found (him) speaking the same tongue (as themselves) and familiar with them: one by one they sped with (eager) soul into his presence.
هم زبان و محرم خود یافتند ** پیش او یک یک به جان بشتافتند
All the birds, having ceased from twittering, (in converse) with Solomon became more distinct (spoke more articulately) than your own brother.
جمله مرغان ترک کرده جیک جیک ** با سلیمان گشته افصح من اخیک
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.1205
هم زبانی خویشی و پیوندی است ** مرد با نامحرمان چون بندی است
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).
ای بسا هندو و ترک هم زبان ** ای بسا دو ترک چون بیگانگان
Therefore the tongue of mutual understanding is different indeed: to be one in heart is better than to be one in tongue.
پس زبان محرمی خود دیگر است ** هم دلی از هم زبانی بهتر است
Without speech and without sign or scroll, hundreds of thousands of interpreters arise from the heart.
غیر نطق و غیر ایما و سجل ** صد هزاران ترجمان خیزد ز دل
The birds, all and each, their secrets of skill and knowledge and practice
جمله مرغان هر یکی اسرار خود ** از هنر وز دانش و از کار خود
Were revealing, one by one, to Solomon, and were praising themselves by way of submitting a request (for his consideration),1210
با سلیمان یک به یک وامی‌‌نمود ** از برای عرضه خود را می‌‌ستود
Not from pride and self-conceit, (but) in order that he might give them access to him.
از تکبر نی و از هستی خویش ** بهر آن تا ره دهد او را به پیش
When a captive wants a lord (to buy him as a slave), he offers a preface (summary account) of his talent;
چون بباید برده‌‌ای را خواجه‌‌ای ** عرضه دارد از هنر دیباجه‌‌ای
(But) when he is ashamed (disgusted) at his buying him, he makes himself out to be sick and deaf and palsied and lame.
چون که دارد از خریداریش ننگ ** خود کند بیمار و کر و شل و لنگ
The turn came for the hoopoe and his craft and the explanation of his skill and thoughtfulness.
نوبت هدهد رسید و پیشه‌‌اش ** و آن بیان صنعت و اندیشه‌‌اش
“O king,” said he, “I will declare (only) one talent, which is an inferior one; ’tis better to speak briefly.”1215
گفت ای شه یک هنر کان کهتر است ** باز گویم گفت کوته بهتر است
“Tell on,” said Solomon; “let me hear what talent that is.” The hoopoe said, “At the time when I am at the zenith,
گفت بر گو تا کدام است آن هنر ** گفت من آن گه که باشم اوج بر
I gaze from the zenith with the eye of certainty and I see the water at the bottom of the earth,
بنگرم از اوج با چشم یقین ** من ببینم آب در قعر زمین
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.
تا کجایست و چه عمق استش چه رنگ ** از چه می‌‌جوشد ز خاکی یا ز سنگ