Ecce mors nefanda cum centum opprobriis, O pater: num vidisti (quemquam) de veretro asini martyrem? [An abominable death with a hundred disgraces, O father: have you (ever) seen a martyr (slain) by an ass’s penis?]1390
مرگ بد با صد فضیحت ای پدر ** تو شهیدی دیده‌ای از کیر خر
Hear from the Qur’án (what is) the torment of disgrace: do not sacrifice your life in such a shameful cause.
تو عذاب الخزی بشنو از نبی ** در چنین ننگی مکن جان را فدی
Know that the male ass is this bestial soul: to be under it is more shameful than that (woman's behaviour).
دانک این نفس بهیمی نر خرست ** زیر او بودن از آن ننگین‌ترست
If you die in egoism in the way of (for the sake of) the fleshly soul, know for certain that you are like that woman.
در ره نفس ار بمیری در منی ** تو حقیقت دان که مثل آن زنی
He (God) will give our fleshly soul the form of an ass, because He makes the (outward) forms to be in accordance with the (inward) nature.
نفس ما را صورت خر بدهد او ** زانک صورتها کند بر وفق خو
This is the manifestation of the secret at the Resurrection: by God, by God, flee from the ass-like body!1395
این بود اظهار سر در رستخیز ** الله الله از تن چون خر گریز
God terrified (threatened) the unbelievers with the Fire: the unbelievers said, “Better the Fire than shame.”
کافران را بیم کرد ایزد ز نار ** کافران گفتند نار اولی ز عار
He said, “Nay, that Fire is the source of (all) shames”—like the fire (of lust) that destroyed this woman.
گفت نی آن نار اصل عارهاست ** هم‌چو این ناری که این زن را بکاست
In her greed she ate immoderately: the mouthful of an infamous death stuck in her throat (and choked her).
لقمه اندازه نخورد از حرص خود ** در گلو بگرفت لقمه مرگ بد
Eat (and drink) in moderation, O greedy man, though it be a mouthful of halwá or khabís.
لقمه اندازه خور ای مرد حریص ** گرچه باشد لقمه حلوا و خبیص
The high God hath given the balance a tongue (which you must regulate): hark, recite the Súratu’ l-Rahmán (the Chapter of the Merciful) in the Qur’án.1400
حق تعالی داد میزان را زبان ** هین ز قرآن سوره‌ی رحمن بخوان
Beware, do not in your greed let the balance go: cupidity and greed are enemies that lead you to perdition.
هین ز حرص خویش میزان را مهل ** آز و حرص آمد ترا خصم مضل
Greed craves all and loses all: do not serve greed, O ignoble son of the ignoble.
حرص جوید کل بر آید او ز کل ** حرص مپرست ای فجل ابن الفجل
The maid, whilst she went (on her errand), was saying (to herself), “Ah, mistress, thou hast sent away the expert.
آن کنیزک می‌شد و می‌گفت آه ** کردی ای خاتون تو استا را به راه
Thou wilt set to work without the expert and wilt foolishly hazard thy life.
کار بی‌استاد خواهی ساختن ** جاهلانه جان بخواهی باختن
O thou who hast stolen from me an imperfect knowledge, thou wert ashamed to ask about the trap.”1405
ای ز من دزدیده علمی ناتمام ** ننگ آمد که بپرسی حال دام
(If) the bird had picked the grain from its stack, the (trap-) cord would not have fallen on its neck (and made it captive).
هم بچیدی دانه مرغ از خرمنش ** هم نیفتادی رسن در گردنش
Eat less of the grain, do not patch (the body) so much (with food): after having recited eat ye, recite (also) do not exceed,
دانه کمتر خور مکن چندین رفو ** چون کلوا خواندی بخوان لا تسرفوا
So that you may eat the grain and (yet) not fall into the trap. Knowledge and contentment effect this. And (now) farewell.
تا خوری دانه نیفتی تو به دام ** این کند علم و قناعت والسلام
The wise man gets happiness from the present life, not sorrow, (while) the ignorant are left in disappointment and regret.
نعمت از دنیا خورد عاقل نه غم ** جاهلان محروم مانده در ندم
When the trap-cord (of sensuality) falls on their throats, it becomes unlawful (forbidden) to them all to eat the grain.1410
چون در افتد در گلوشان حبل دام ** دانه خوردن گشت بر جمله حرام
How should the bird in the trap eat (enjoy) the grain? The grain in the trap is like poison (to him), if he feed (on it).
مرغ اندر دام دانه کی خورد ** دانه چون زهرست در دام ار چرد
(Only) the heedless bird will eat grain from the trap, as these common folk do in the trap of the present world.
مرغ غافل می‌خورد دانه ز دام ** هم‌چو اندر دام دنیا این عوام
Again, the knowing and prudent birds have debarred themselves from the grain;
باز مرغان خبیر هوشمند ** کرده‌اند از دانه خود را خشک‌بند
For the grain in the trap is poisonous food: blind is the bird that desires the grain in the trap.
که اندرون دام دانه زهرباست ** کور آن مرغی که در فخ دانه خواست
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.