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
How is this disposal (of things) by the Divine destiny (to be called) singular? Know that it is by the Divine destiny that he (the infidel) disbelieves in the Divine destiny.
از قضا این تعبیه کی نادر است ** از قضا دان کاو قضا را منکر است
The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the plain meaning of the prohibition and to refrain from interpreting it.
قصه‌‌ی آدم علیه السلام و بستن قضا نظر او را از مراعات صریح نهی و ترک تاویل
The father of mankind, who is the lord of He (God) taught (Adam) the Names, hath hundreds of thousands of sciences in every vein.
بو البشر کاو علم الاسما بگ است ** صد هزاران علمش اندر هر رگ است
To his soul accrued (knowledge of) the name of every thing, even as that thing exists (in its real nature) unto the end (of the world).1235
اسم هر چیزی چنان کان چیز هست ** تا به پایان جان او را داد دست
No title that he gave became changed: that one whom he called ‘brisk’ did not become ‘lazy.’
هر لقب کاو داد آن مبدل نشد ** آن که چستش خواند او کاهل نشد
Whoso is (to be) a believer at the last, he saw at the first; whoso is (to be) an infidel at the last, to him it became manifest.
هر که آخر مومن است اول بدید ** هر که آخر کافر او را شد پدید
Do thou hear the name of every thing from the knower: hear the inmost meaning of the mystery of He taught the Names.
اسم هر چیزی تو از دانا شنو ** سر رمز علم الاسما شنو
With us, the name of every thing is its outward (appearance); with the Creator, the name of every thing is its inward (reality).
اسم هر چیزی بر ما ظاهرش ** اسم هر چیزی بر خالق سرش
In the eyes of Moses the name of his rod was ‘staff’; in the eyes of the Creator its name was ‘dragon.’1240
نزد موسی نام چوبش بد عصا ** نزد خالق بود نامش اژدها
Here the name of ‘Umar was ‘idolater,’ but in Alast. his name was ‘believer.’
بد عمر را نام اینجا بت پرست ** لیک مومن بود نامش در الست
That of which the name, with us, was ‘seed’ was, in the sight of God, this figure (of thee) who art (now) with me.
آن که بد نزدیک ما نامش منی ** پیش حق این نقش بد که با منی
This ‘seed’ was a form (idea) in non-existence (potentiality), existent with God, neither more nor less (than the form in which it appeared externally).
صورتی بود این منی اندر عدم ** پیش حق موجود نه بیش و نه کم
In brief, that which is our end is really our name with God.
حاصل آن آمد حقیقت نام ما ** پیش حضرت کان بود انجام ما
He bestows on a man a name according to his final state, not according to that (state) to which He gives the name of ‘a loan.’1245
مرد را بر عاقبت نامی نهد ** نه بر آن کاو عاریت نامی نهد
Inasmuch as the eye of Adam saw by means of the Pure Light, the soul and inmost sense of the names became evident to him.
چشم آدم چون به نور پاک دید ** جان و سر نامها گشتش پدید
Since the angels perceived in him the rays of God, they fell in worship and hastened to do homage.
چون ملک انوار حق در وی بیافت ** در سجود افتاد و در خدمت شتافت
If until the Resurrection I reckon up the praise of this Adam whose name I am celebrating, I fall short (of what is due).
مدح این آدم که نامش می‌‌برم ** قاصرم گر تا قیامت بشمرم