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1
1183-1232

  • 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

  • O Solomon, for the sake of thine army's camping-place keep this wise one (beside thee) on thy expeditions.”
  • ای سلیمان بهر لشکرگاه را ** در سفر می‌‌دار این آگاه را

  • Then said Solomon, “O good companion in waterless far-stretching wastes!” 1220
  • پس سلیمان گفت ای نیکو رفیق ** در بیابانهای بی‌‌آب عمیق‌‌

  • How the crow impugned the claim of the hoopoe.
  • طعنه‌‌ی زاغ در دعوی هدهد

  • When the crow heard (this), from envy he came and said to Solomon, “He has spoken false and ill.
  • زاغ چون بشنود آمد از حسد ** با سلیمان گفت کاو کژ گفت و بد

  • It is not respectful to speak in the king's presence, in particular (to utter) lying and absurd self-praise.
  • از ادب نبود به پیش شه مقال ** خاصه خود لاف دروغین و محال‌‌

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

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

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

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

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

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

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

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

  • 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).] 1230
  • در تو تا کافی بود از کافران ** جای گند و شهوتی چون کاف ران‌‌

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

  • When the Divine destiny comes, wisdom goes to sleep, the moon becomes black, the sun is stopped (from shining).
  • چون قضا آید شود دانش به خواب ** مه سیه گردد بگیرد آفتاب‌‌