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5
1415-1439

  • The Owner of the trap cut off the heads of the foolish ones, and conducted the clever ones to the (exalted) assembly-places; 1415
  • صاحب دام ابلهان را سر برید  ** وآن ظریفان را به مجلسها کشید 

  • For in the former (only) the flesh is serviceable, but in the clever ones (their) song and warble soft and low.
  • که از آنها گوشت می‌آید به کار  ** وز ظریفان بانگ و ناله‌ی زیر و زار 

  • Deinde venit ancilla perque rimam januae heram videt sub asino mortuam. [Then, the maidservant arrived. Through a crack in the door, she saw the lady dead under the ass.]
  • پس کنیزک آمد از اشکاف در  ** دید خاتون را به مرده زیر خر 

  • “O hera stulta,” inquit, “hoc (facinus ineptum) quid fuit, etsi ea quae perita est technam tibi ostenderat? [She said, “O foolish lady, what was this (foolish deed), even if your teacher showed you a plan (of the method)?]
  • گفت ای خاتون احمق این چه بود  ** گر ترا استاد خود نقشی نمود 

  • Technae quod patebat vidisti, tibi ignotum quod latebat: imperita tabernam aperuisti. [You saw its outward (form); its secret (was) hidden from you. Not having become a master (of the craft), you opened the shop.]
  • ظاهرش دیدی سرش از تو نهان  ** اوستا ناگشته بگشادی دکان 

  • Veretrum tanquam mel vel cibum ex dactylis et butyro comparatum vidisti: cur illam cucurbitam non vidisti, O avida? [You saw the penis, like honey or like dates (cooked with flour and butter): why did you not see the gourd, O greedy one?] 1420
  • کیر دیدی هم‌چو شهد و چون خبیص  ** آن کدو را چون ندیدی ای حریص 

  • Vel cur, cum asini amore obruta esses, cucurbita visu tuo sejuncta manebat? [Or (why), when you were immersed in love for the ass, did the gourd remain hidden from your sight?]
  • یا چون مستغرق شدی در عشق خر  ** آن کدو پنهان بماندت از نظر 

  • Docta ab ea quae perita est vidisti technae speciem externam: peritiam ipsa valde gaudens assumpsisti.” [You saw the external (form) of the craft from the master, (and then) you assumed expertise very joyfully. ]
  • ظاهر صنعت بدیدی زوستاد  ** اوستادی برگرفتی شاد شاد 

  • Oh, there is many a stupid ignorant hypocrite who has seen nothing of the Way of the (holy) men except the woollen mantle (súf).
  • ای بسا زراق گول بی‌وقوف  ** از ره مردان ندیده غیر صوف 

  • Oh, there are many impudent fellows who, with little practice (in the religious life), have learned from the (spiritual) kings nothing but talk and brag.
  • ای بسا شوخان ز اندک احتراف  ** از شهان ناموخته جز گفت و لاف 

  • Every one (of them), staff (rod) in hand, says, “I am Moses,” and breathes upon the foolish folk, saying, “I am Jesus.” 1425
  • هر یکی در کف عصا که موسی‌ام  ** می‌دمد بر ابلهان که عیسی‌ام 

  • Alas the Day when the touchstone will demand from thee the sincerity of the sincere!
  • آه از آن روزی که صدق صادقان  ** باز خواهد از تو سنگ امتحان 

  • Come, inquire of the Master (what is) the remainder (of the Way); or are the greedy ones all blind and deaf?
  • آخر از استاد باقی را بپرس  ** یا حریصان جمله کورانند و خرس 

  • You craved all and you lost all: this foolish flock are the prey of wolves.
  • جمله جستی باز ماندی از همه  ** صید گرگانند این ابله رمه 

  • Having heard a form (of words), you have become its expounder, (though) ignorant of (the meaning of) your words— like parrots.
  • صورتی بنشینده گشتی ترجمان  ** بی‌خبر از گفت خود چون طوطیان 

  • The instruction given by a Shaykh to disciples, or by a prophet to a people, who are unable to receive the Divine lesson and have no familiar acquaintance with God, may be compared with the case of a parrot which has no such acquaintance with the (inward) form of a man, so that it should be able to receive instruction (directly) from him. God most High holds the Shaykh in front of the disciple, as the mirror (is held) in front of the parrot, while He (Himself) dictates from behind the mirror, saying, “Do not move thy tongue to hasten it (the Revelation); it is naught but an inspiration that is inspired (by God).” This is the beginning of an endless problem. When the parrot, which ye call the image, moves its beak in the mirror, the movement is not (made) by its own volition and power: it is the reflexion of the (movement made in) articulation by the parrot outside, which is the learner; not the reflexion of (the movement made by) the Teacher behind the mirror; but the external parrot's articulation is controlled by the Teacher. This, then, is (only) a comparison, not a (complete) similitude.
  • تمثیل تلقین شیخ مریدان را و پیغامبر امت را کی ایشان طاقت تلقین حق ندارند و با حق‌الف ندارند چنانک طوطی با صورت آدمی الف ندارد کی ازو تلقین تواند گرفت حق تعالی شیخ را چون آیینه‌ای پیش مرید هم‌چو طوطی دارد و از پس آینه تلقین می‌کند لا تحرک به لسانک ان هو الا وحی یوحی اینست ابتدای مسله‌ی بی‌منتهی چنانک منقار جنبانیدن طوطی اندرون آینه کی خیالش می‌خوانی بی‌اختیار و تصرف اوست عکس خواندن طوطی برونی کی متعلمست نه عکس آن معلم کی پس آینه است و لیکن خواندن طوطی برونی تصرف آن معلم است پس این مثال آمد نه مثل 

  • A parrot sees its reflexion (image) facing it in the mirror. 1430
  • طوطیی در آینه می‌بیند او  ** عکس خود را پیش او آورده رو 

  • The teacher is concealed behind the mirror: that sweet-tongued well-instructed man is talking.
  • در پس آیینه آن استا نهان  ** حرف می‌گوید ادیب خوش‌زبان 

  • The little parrot thinks that these words uttered in low tones are spoken by the parrot in the mirror.
  • طوطیک پنداشته کین گفت پست  ** گفتن طوطیست که اندر آینه‌ست 

  • Therefore it learns (human) speech from one of its own kind, being unaware of the cunning of that old wolf.
  • پس ز جنس خویش آموز سخن  ** بی‌خبر از مکر آن گرگ کهن 

  • He is teaching it behind the mirror; otherwise (it would not talk, for) it does not learn except from its congeners.
  • از پس آیینه می‌آموزدش  ** ورنه ناموزد جز از جنس خودش 

  • It (really) learned to talk from that accomplished man, but it is ignorant of his meaning and mystery. 1435
  • گفت را آموخت زان مرد هنر  ** لیک از معنی و سرش بی‌خبر 

  • It received speech, word by word, from Man; (but) what should the little parrot know of Man except this?
  • از بشر بگرفت منطق یک به یک  ** از بشر جز این چه داند طوطیک 

  • Similarly, the disciple full (of egoism) sees himself in the mirror of the Shaykh's body.
  • هم‌چنان در آینه‌ی جسم ولی  ** خویش را بیند مردی ممتلی 

  • How should he see Universal Reason behind the mirror at the time of speech and discourse?
  • از پس آیینه عقل کل را  ** کی ببیند وقت گفت و ماجرا 

  • He supposes that a man is speaking; and the other (Universal Reason) is a mystery of which he is ignorant.
  • او گمان دارد که می‌گوید بشر  ** وان گر سرست و او زان بی‌خبر