In Farid al-Din Attar's *The Conference of the Birds*, the owl represents the seeker who is obsessed with material wealth, symbolized by its preference for ruins (which are traditionally believed to contain hidden treasures in Persian folklore). The owl refuses to join the journey to the Simorgh, claiming that love for the Simorgh is a mere fable and that its own search for the hidden treasure in the ruins is sufficient. The Hoopoe refutes this by explaining that attachment to earthly gold is a spiritual trap that degrades the human soul, as illustrated by the subsequent tale of the man whose love of gold turned his soul into a mouse after death.

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

کوف آمد پیش چون دیوانه ای 
گفت: من بگزیده ام ویرانه ای
عاجزی ام در خرابی زاده من 
در خرابی می روم بی باده من
گر چه معموری بسی خوش یافتم 
هم مخالف، هم مشوش یافتم
هرک در جمعیتی خواهد نشست 
در خرابی بایدش رفتن چو مست
در خرابی جای می سازم به رنج 
زآنک باشد در خرابی جای گنج
عشق گنجم در خرابی ره نمود 
سوی گنجم جز خرابی ره نبود
دور بردم از همه کس رنج خویش 
بوک یابم بی طلسمی گنج خویش
گر فرو رفتی به گنجی پای من 
باز رستی این دل خودرأی من
عشق بر سیمرغ جز افسانه نیست 
زآنک عشقش کار هر مردانه نیست
من نیم در عشق او مردانه ای 
عشق، گنجم باید و ویرانه ای
هدهدش گفت: ای ز عشق گنج مست! 
من گرفتم کآمدت گنجی به دست
بر سر آن گنج، خود را مرده گیر 
عمر رفته، ره به سر نابرده گیر
عشق گنج و عشق زر از کافری ست 
هرک از زر بت کند او آزری ست
زر پرستیدن بود از کافری 
نیستی آخر ز قوم سامری
هر دلی کز عشق زر گیرد خلل 
در قیامت صورتش گردد بدل

</div>

## English translation
The owl came forward like a madman
He said: "I have chosen a ruin.
I am a feeble creature, born in a ruin,
I walk in ruins, drunk without wine.
Though I found thriving places quite pleasant,
I found them both contrary and disturbing.
Whoever wishes to sit in an assembly,
Must go into ruins like a drunkard.
I build my place in ruins through hardship,
Because the place of a treasure is in a ruin.
The love of treasure guided me into the ruin;
There was no path to my treasure but the ruin.
I took my suffering far away from everyone,
Hoping I might find my treasure without a talisman.
If my foot were to sink into a treasure,
This willful heart of mine would be set free.
Love for the Simorgh is nothing but a fable,
Because loving Him is not the task of every brave man.
I am not a brave man for His love,
I need the love of my treasure and a ruin."
The hoopoe said to him: "O you who are drunk on the love of treasure!
Suppose a treasure falls into your hands.
Upon that treasure, consider yourself dead!
Consider your life gone and the journey uncompleted!
The love of treasure and the love of gold are from infidelity;
Whoever makes an idol out of gold is an Azar.
Worshipping gold comes from disbelief;
You are not, after all, from the people of Samiri!
Any heart that is corrupted by the love of gold,
On the Day of Judgment, its form will be transformed."

حکایت کوف / The Tale of the Owl

In 'The Conference of the Birds', the Hoopoe (هدهد) serves as the 'hadi' (guide) and the 'messenger of every valley'. This node explains how the Hoopoe functions as the necessary spiritual intermediary between the seeking birds and the Simorgh, symbolizing the Sufi 'Pir' or 'Murshid' who possesses the 'logic of the birds' (Mantiq al-Tayr) and the 'secret of Solomon'. Understanding the Hoopoe's authority is a prerequisite for interpreting the specific birds' excuses and their subsequent journey.

The Role of the Hoopoe as the Spiritual Guide in Attar's Allegory

In 'The Conference of the Birds', the 'Question of the Birds' introduces the collective hesitation of the flock. Before individual birds offer specific justifications, this section establishes the concept that these excuses (ozr) stem from 'ignorance' (jehl) and 'lack of news' (bi-khabar). It serves as a structural transition from the initial assembly to the specific narrative rebuttals, framing the upcoming excuses as spiritual obstacles that reflect a lack of 'capacity' (howseleh) and 'courage' (tab) to face the Simorgh.

The Nature of Excuses in the Quest for the Simorgh

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

The Symbolism of the Owl and the Obsession with Treasure in Attar's Allegory

In Farid al-Din Attar's *The Conference of the Birds*, the parrot represents the seeker who is obsessed with achieving personal immortality and spiritual longevity, symbolized by the search for the Water of Life (آب خضر). The parrot rejects the challenging journey to the Simorgh, claiming that obtaining a drop from the spring of Khidr is sufficient. The Hoopoe refutes this, explaining that seeking eternal individual survival is a limitation of the ego. True spiritual completion requires *fana* (self-annihilation) in the Divine, rather than preserving the self through the Water of Life.

The Symbolism of the Parrot and the Search for the Water of Life in Attar's Allegory

In Attar's 'The Conference of the Birds', the peacock represents the seeker who is obsessed with the memory of lost paradise (heavenly rewards) rather than seeking the ultimate divine source (the Simorgh). Having been cast out of paradise due to its association with the serpent, the peacock's spiritual ambition is limited to regaining its former status. Through this figure, Attar critiques those who prioritize the rewards of the afterlife (paradise) over direct union with the Divine.

The Symbolism of the Peacock and the Yearning for Paradise in Attar's Allegory

In Farid al-Din Attar's *The Conference of the Birds*, the heron (Bootimar) represents the seeker whose spiritual progress is halted by an obsessive, anxious attachment to a worldly or limited source of emotional or spiritual satisfaction, symbolized by the sea. The heron sits on the shore, thirsty but refusing to drink out of a possessive fear of depleting the water. The Hoopoe refutes this stance, explaining that the sea is not the ultimate destination and that true love requires moving beyond such limiting attachments to seek the Simorgh (the Divine).

The Symbolism of the Heron and the Attachment to the Sea in Attar's Allegory

In Attar's 'The Conference of the Birds', the wagtail represents false humility and self-deprecation. By pleading its extreme weakness, tiny size, and lack of power, the wagtail attempts to excuse itself from the challenging journey to the Simorgh. This allegory teaches that focusing excessively on one's own limitations and insignificance is a subtle form of egoism and spiritual complacency that prevents the seeker from embarking on the path to divine realization.

The Symbolism of the Wagtail in Attar's Allegory

The 'Excuses of the Birds' (عذر مرغان) is a major section within Farid al-Din Attar's epic poem The Conference of the Birds. In this part of the narrative, various birds step forward to present their reasons, fears, and worldly attachments as excuses for not embarking on the difficult spiritual journey to find the Simurgh. The Hoopoe (Hudhud), acting as their wise spiritual guide, refutes each excuse by reciting illuminating parables and didactic tales. Many of these tales feature 'madmen' (divanegan) or wandering ascetics who, despite their apparent worldly insanity, possess profound spiritual insight and divine love.

Learn Before

Related