The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).
این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد
(As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,
آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند
[Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]
بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
How is it seemly for you to make these similitudes and cast them at (apply them to) that holy Court?2785
کی رسدتان این مثلها ساختن ** سوی آن درگاه پاک انداختن
That use of similitudes belongs to the Lord, for He is the (sole) authority for the knowledge of the hidden and the manifest.
آن مثل آوردن آن حضرتست ** که بعلم سر و جهر او آیتست
What dost thou know of the hidden nature of anything, that thou, baldpate, shouldst use a lock of hair or a cheek as similitudes?
تو چه دانی سر چیزی تا تو کل ** یا به زلفی یا به رخ آری مثل
A Moses deemed that (wood) a rod, but it was not (a rod): it was a dragon: its hidden nature was opening its lips (revealing itself).
موسیی آن را عصا دید و نبود ** اژدها بد سر او لب می‌گشود
Inasmuch as such a (spiritual) king knows not the hidden nature of wood, how shouldst thou know the hidden nature of this snare and bait?
چون چنان شاهی نداند سر چوب ** تو چه دانی سر این دام و حبوب
Since the eye of Moses was at fault in the similitude, how should a meddling mouse find an entrance (to perception of the truth)?2790
چون غلط شد چشم موسی در مثل ** چون کند موشی فضولی مدخل
He (God) will make that comparison of thine a dragon, that in answer it may tear thee to pieces.
آن مثالت را چو اژدرها کند ** تا به پاسخ جزو جزوت بر کند
The accursed Iblís used this (kind of) comparison, so that he fell under God's curse till the Day of Judgement.
این مثال آورد ابلیس لعین ** تا که شد ملعون حق تا یوم دین