1Cademy - دفتر پنجم - بخش ۵۹ - داستان آن کنیزک کی با خر خاتون شهوت می‌راند و او را چون بز و خرس آموخته بود شهوت راندن آدمیانه و کدویی در قضیب خر می‌کرد تا از اندازه نگذرد خاتون بر آن وقوف یافت لکن دقیقهٔ کدو را ندید کنیزک را به بهانه به راه کرد جای دور و با خر جمع شد بی‌کدو و هلاک شد به فضیحت کنیزک بیگاه باز آمد و نوحه کرد که ای جانم و ای چشم روشنم کیر دیدی کدو ندیدی ذکر دیدی آن دگر ندیدی کل ناقص ملعون یعنی کل نظر و فهم ناقص ملعون و اگر نه ناقصان ظاهر جسم مرحوم‌اند ملعون نه‌اند بر خوان لیس علی الاعمی حرج نفی حرج کرد و نفی لعنت و نفی عتاب و غضب / Book Five - Section 59 - The story of that maidservant who was satisfying her lust with her mistresss donkey, having trained him like a goat or a bear to copulate in a human manner, and who placed a gourd in the donkeys member so that it would not go beyond the limit. The mistress became aware of this but did not see the subtle trick of the gourd; she sent the maidservant away to a distant place on a pretext and coupled with the donkey without the gourd, and perished in disgrace. The maidservant returned at an untimely hour and lamented: O my soul and the light of my eyes, you saw the penis but did not see the gourd; you saw the member but not the other part! Every deficient one is cursed, meaning that every deficient view and understanding is cursed, otherwise those who are outwardly deficient in body are shown mercy and are not cursed; read No blame lies upon the blind (Quran 48:17), which negated blame, curse, rebuke, and anger.

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مثنوی معنوی: دفتر پنجم / Masnavi: Book Five

Poem

دفتر پنجم - بخش ۵۹ - داستان آن کنیزک کی با خر خاتون شهوت می‌راند و او را چون بز و خرس آموخته بود شهوت راندن آدمیانه و کدویی در قضیب خر می‌کرد تا از اندازه نگذرد خاتون بر آن وقوف یافت لکن دقیقهٔ کدو را ندید کنیزک را به بهانه به راه کرد جای دور و با خر جمع شد بی‌کدو و هلاک شد به فضیحت کنیزک بیگاه باز آمد و نوحه کرد که ای جانم و ای چشم روشنم کیر دیدی کدو ندیدی ذکر دیدی آن دگر ندیدی کل ناقص ملعون یعنی کل نظر و فهم ناقص ملعون و اگر نه ناقصان ظاهر جسم مرحوم‌اند ملعون نه‌اند بر خوان لیس علی الاعمی حرج نفی حرج کرد و نفی لعنت و نفی عتاب و غضب / Book Five - Section 59 - The story of that maidservant who was satisfying her lust with her mistress's donkey, having trained him like a goat or a bear to copulate in a human manner, and who placed a gourd in the donkey's member so that it would not go beyond the limit. The mistress became aware of this but did not see the subtle trick of the gourd; she sent the maidservant away to a distant place on a pretext and coupled with the donkey without the gourd, and perished in disgrace. The maidservant returned at an untimely hour and lamented: 'O my soul and the light of my eyes, you saw the penis but did not see the gourd; you saw the member but not the other part! Every deficient one is cursed, meaning that every deficient view and understanding is cursed, otherwise those who are outwardly deficient in body are shown mercy and are not cursed; read "No blame lies upon the blind" (Qur'an 48:17), which negated blame, curse, rebuke, and anger.'

Original content

یک کنیزک یک خری بر خود فکند
از وفور شهوت و فرط گزند

آن خر نر را بگان خو کرده بود
خر جماع آدمی پی برده بود

یک کدویی بود حیلت سازه را
در نرش کردی پی اندازه را

در ذکر کردی کدو را آن عجوز
تا رود نیم ذکر وقت سپوز

گر همه کیر خر اندر وی رود
آن رحم و آن روده ها ویران شود

خر همی شد لاغر و خاتون او
مانده عاجز کز چه شد این خر چو مو

نعل بندان را نمود آن خر که چیست
علت او که نتیجه ش لاغریست

هیچ علت اندرو ظاهر نشد
هیچ کس از سر او مخبر نشد

در تفحص اندر افتاد او به جد
شد تفحص را دمادم مستعد

جد را باید که جان بنده بود
زانک جد جوینده یابنده بود

چون تفحص کرد از حال اشک
دید خفته زیر خر آن نرگسک

از شکاف در بدید آن حال را
بس عجب آمد از آن آن زال را

خر همی گاید کنیزک را چنان
که به عقل و رسم مردان با زنان

در حسد شد گفت چون این ممکنست
پس من اولیتر که خر ملک منست

خر مهذب گشته و آموخته
خوان نهاده ست و چراغ افروخته

کرد نادیده و در خانه بکوفت
کای کنیزک چند خواهی خانه روفت

از پی روپوش می گفت این سخن
کای کنیزک آمدم در باز کن

کرد خاموش و کنیزک را نگفت
راز را از بهر طمع خود نهفت

پس کنیزک جمله آلات فساد
کرد پنهان پیش شد در را گشاد

رو ترش کرد و دو دیده پر ز نم
لب فرو مالید یعنی صایمم

در کف او نرمه جاروبی که من
خانه را می روفتم بهر عطن

چونک با جاروب در را وا گشاد
گفت خاتون زیر لب کای اوستاد

رو ترش کردی و جاروبی به کف
چیست آن خر برگسسته از علف

نیمکاره و خشمگین جنبان ذکر
ز انتظار تو دو چشمش سوی در

زیر لب گفت این نهان کرد از کنیز
داشتش آن دم چو بی جرمان عزیز

بعد از آن گفتش که چادر نه به سر
رو فلان خانه ز من پیغام بر

این چنین گو وین چنین کن وآنچنان
مختصر کردم من افسانه زنان

آنچ مقصودست مغز آن بگیر
چون به راهش کرد آن زال ستیر

بود از مستی شهوت شادمان
در فرو بست و همی گفت آن زمان

یافتم خلوت زنم از شکر بانگ
رسته ام از چار دانگ و از دو دانگ

از طرب گشته بزان زن هزار
در شرار شهوت خر بی قرار

چه بزان کآن شهوت او را بز گرفت
بز گرفتن گیج را نبود شگفت

میل شهوت کر کند دل را و کور
تا نماید خر چو یوسف نار نور

ای بسا سرمست نار و نارجو
خویشتن را نور مطلق داند او

جز مگر بنده خدا یا جذب حق
با رهش آرد بگرداند ورق

تا بداند کآن خیال ناریه
در طریقت نیست الا عاریه

زشت ها را خوب بنماید شره
نیست چون شهوت بتر ز آفات ره

صد هزاران نام خوش را کرد ننگ
صد هزاران زیرکان را کرد دنگ

چون خری را یوسف مصری نمود
یوسفی را چون نماید آن جهود

بر تو سرگین را فسونش شهد کرد
شهد را خود چون کند وقت نبرد

شهوت از خوردن بود کم کن ز خور
یا نکاحی کن گریزان شو ز شر

چون بخوردی می کشد سوی حرم
دخل را خرجی بباید لاجرم

پس نکاح آمد چو لاحول و لا
تا که دیوت نفکند اندر بلا

چون حریص خوردنی زن خواه زود
ورنه آمد گربه و دنبه ربود

بار سنگی بر خری که می جهد
زود بر نه پیش از آن کو بر نهد

فعل آتش را نمی دانی تو برد
گرد آتش با چنین دانش مگرد

علم دیگ و آتش ار نبود ترا
از شرر نه دیگ ماند نه ابا

آب حاضر باید و فرهنگ نیز
تا پزد آب دیگ سالم در ازیز

چون ندانی دانش آهنگری
ریش و مو سوزد چو آنجا بگذری

در فرو بست آن زن و خر را کشید
شادمانه لاجرم کیفر چشید

در میان خانه آوردش کشان
خفت اندر زیر آن نر خر ستان

هم بر آن کرسی که دید او از کنیز
تا رسد در کام خود آن قحبه نیز

پا بر آورد و خر اندر ویی سپوخت
آتشی از کیر خر در وی فروخت

خر مؤدب گشته در خاتون فشرد
تا بخایه در زمان خاتون بمرد

بر درید از زخم کیر خر جگر
روده ها بسکسته شد از همدگر

دم نزد در حال آن زن جان بداد
کرسی از یک سو زن از یک سو فتاد

صحن خانه پر ز خون شد زن نگون
مرد او و برد جان ریب المنون

مرگ بد با صد فضیحت ای پدر
تو شهیدی دیده ای از کیر خر

تو عذاب الخزی بشنو از نبی
در چنین ننگی مکن جان را فدی

دانک این نفس بهیمی نر خرست
زیر او بودن از آن ننگین ترست

در ره نفس ار بمیری در منی
تو حقیقت دان که مثل آن زنی

نفس ما را صورت خر بدهد او
زانک صورتها کند بر وفق خو

این بود اظهار سر در رستخیز
الله الله از تن چون خر گریز

کافران را بیم کرد ایزد ز نار
کافران گفتند نار اولی ز عار

گفت نی آن نار اصل عارهاست
هم چو این ناری که این زن را بکاست

لقمه اندازه نخورد از حرص خود
در گلو بگرفت لقمه مرگ بد

لقمه اندازه خور ای مرد حریص
گرچه باشد لقمه حلوا و خبیص

حق تعالی داد میزان را زبان
هین ز قرآن سوره رحمن بخوان

هین ز حرص خویش میزان را مهل
آز و حرص آمد ترا خصم مضل

حرص جوید کل بر آید او ز کل
حرص مپرست ای فجل ابن الفجل

آن کنیزک می شد و می گفت آه
کردی ای خاتون تو استا را به راه

کار بی استاد خواهی ساختن
جاهلانه جان بخواهی باختن

ای ز من دزدیده علمی ناتمام
ننگ آمد که بپرسی حال دام

هم بچیدی دانه مرغ از خرمنش
هم نیفتادی رسن در گردنش

دانه کمتر خور مکن چندین رفو
چون کلوا خواندی بخوان لا تسرفوا

تا خوری دانه نیفتی تو به دام
این کند علم و قناعت والسلام

نعمت از دنیا خورد عاقل نه غم
جاهلان محروم مانده در ندم

چون در افتد در گلوشان حبل دام
دانه خوردن گشت بر جمله حرام

مرغ اندر دام دانه کی خورد
دانه چون زهرست در دام ار چرد

مرغ غافل می خورد دانه ز دام
هم چو اندر دام دنیا این عوام

باز مرغان خبیر هوشمند
کرده اند از دانه خود را خشک بند

که اندرون دام دانه زهرباست
کور آن مرغی که در فخ دانه خواست

صاحب دام ابلهان را سر برید
وآن ظریفان را به مجلسها کشید

که از آنها گوشت می آید به کار
وز ظریفان بانگ و ناله زیر و زار

پس کنیزک آمد از اشکاف در
دید خاتون را به مرده زیر خر

گفت ای خاتون احمق این چه بود
گر ترا استاد خود نقشی نمود

ظاهرش دیدی سرش از تو نهان
اوستا ناگشته بگشادی دکان

کیر دیدی هم چو شهد و چون خبیص
آن کدو را چون ندیدی ای حریص

یا چو مستغرق شدی در عشق خر
آن کدو پنهان بماندت از نظر

ظاهر صنعت بدیدی زوستاد
اوستادی برگرفتی شاد شاد

ای بسا زراق گول بی وقوف
از ره مردان ندیده غیر صوف

ای بسا شوخان ز اندک احتراف
از شهان ناموخته جز گفت و لاف

هر یکی در کف عصا که موسی ام
می دمد بر ابلهان که عیسی ام

آه از آن روزی که صدق صادقان
باز خواهد از تو سنگ امتحان

آخر از استاد باقی را بپرس
یا حریصان جمله کورانند و خرس

جمله جستی باز ماندی از همه
صید گرگانند این ابله رمه

صورتی بشنیده گشتی ترجمان
بی خبر از گفت خود چون طوطیان

English translation

A maidservant subjected herself to a donkey, out of abundant lust and excessive distress. She had accustomed that male donkey to copulate; the donkey had learned human-like intercourse. There was a gourd that the trickster used; she would put it in his member for the sake of measure. That cunning girl would insert the gourd into his penis, so that only half of the penis would enter at the time of thrusting. For if the entire penis of the donkey were to enter her, her womb and intestines would be destroyed. The donkey was growing thin, and his mistress was left helpless as to why this donkey had become as thin as a hair. She showed the donkey to the farriers, asking, 'What is his ailment, the result of which is this thinness?' No disease appeared in him, and no one became aware of his secret. She fell into earnest investigation; she became ready for constant searching. One's soul must be a servant to earnest effort, because 'the earnest seeker is a finder.' When she investigated the donkey's condition, she saw that narcissus-like girl lying under the donkey. Through a crack in the door, she saw that situation, and it seemed very wondrous to that mistress. The donkey was copulating with the maidservant in such a way, as is done with the intelligence and custom of men with women. She fell into envy and said: 'Since this is possible, then I am more entitled, for the donkey is my property!' 'The donkey has been refined and trained; the table is set and the lamp is lit!' She pretended not to have seen, and knocked on the door: 'O maidservant, how long will you sweep the house?' She said these words for the sake of a cover-up: 'O maidservant, I have come, open the door.' She kept silent and did not tell the maidservant; she hid the secret for the sake of her own greed. Then the maidservant hid all the instruments of mischief, came forward, and opened the door. She made a sour face and her two eyes were full of moisture; she rubbed her lips, meaning 'I am fasting.' In her hand was a soft broom, indicating: 'I was sweeping the house for the resting place.' When she opened the door with the broom in hand, the mistress said under her breath: 'O master!' 'You made a sour face and have a broom in hand; but what is that donkey that has broken away from his fodder?' 'Half-done, angry, shaking his member, with his two eyes toward the door in expectation of you!' She said this under her breath, hiding it from the maid, and treated her at that moment as dearly as if she were guiltless. After that, she said to her: 'Put on your chador and go to such-and-such house, convey a message from me.' 'Say thus-and-so, and do thus-and-so...' I have shortened this tale of women. Take the kernel of what is intended. When that contentious mistress sent her on her way, She was joyful from the intoxication of lust; she locked the door and was saying at that moment: 'I have found solitude, let me raise a cry of thanks; I am delivered from the four-sixths and the two-sixths (all worries).' Out of joy, a thousand goats had appeared in that woman; she was restless in the sparks of the donkey's lust. What goats! For her lust had made a goat of her, and it is not surprising for a giddy person to be seized by a goat. The inclination of lust makes the heart deaf and blind, so that a donkey appears like Joseph, and fire appears as light. Oh, how many are intoxicated by fire and seekers of fire, who deem themselves to be absolute light! Except, perhaps, if a servant of God or the attraction of the Truth brings him to the path and turns the leaf. So that he may know that those fiery thoughts are nothing but temporary loans on the spiritual path. Greed makes ugly things appear beautiful; there is no pest on the path worse than lust. It has turned hundreds of thousands of good names into shame, and made hundreds of thousands of clever men foolish. When it showed a donkey as Joseph of Egypt, how will that Jewish-like ego show a true Joseph? Its spell made dung appear as honey to you; how then will it treat real honey at the time of battle? Lust comes from eating; diminish your food, or contract a marriage and flee from evil. When you have eaten, it drags you toward the sanctuary; input must inevitably have an output. Therefore, marriage came as a 'La hawla' (divine protection), so that the devil may not cast you into calamity. Since you are greedy for eating, marry quickly; otherwise the cat will come and steal the fat tail. Place a heavy load quickly on a donkey that leaps, before he throws you off. You do not know how to handle the action of fire; do not go around the fire with such knowledge. If you do not possess the science of the pot and the fire, neither the pot nor the broth will remain from the sparks. Water must be present, and skill as well, so that the water in the pot boils safely in the bubbling heat. Since you do not know the art of blacksmithing, your beard and hair will be singed when you pass by there. The woman locked the door and pulled the donkey; joyfully, she inevitably tasted the punishment. She dragged him into the middle of the house; she lay supine under that male donkey. On that very stool that she had seen the maidservant use, so that she too, that harlot, might reach her desire. She raised her legs, and the donkey thrust into her; a fire was kindled in her by the donkey's member. The trained donkey pressed into the mistress; up to his testicles, and instantly the mistress died. Her liver was torn by the blow of the donkey's member; her intestines were severed from one another. She did not even breathe; instantly that woman gave up her ghost. The stool fell to one side, and the woman to the other. The courtyard of the house became full of blood, and the woman was turned upside down. She died, and the uncertainty of fate took her soul. A bad death with a hundred disgraces, O father! Have you ever seen a martyr of a donkey's member? Hear about 'the punishment of disgrace' from the Prophet; do not sacrifice your soul in such shame. Know that this animalistic self (nafs) is a male donkey; being under him is even more shameful than that. If you die in egoism on the path of the carnal self, know in truth that you are like that woman. He (God) will give our carnal self the form of a donkey, because He makes forms according to character. This is the manifestation of the secret at the Resurrection; God, God! Flee from the donkey-like body. God frightened the infidels with the Fire; the infidels said: 'The Fire is preferable to shame.' He said: 'No, that Fire is the source of all shames, just like this fire which consumed this woman.' She did not eat her morsel according to measure due to her greed; the morsel stuck in her throat, leading to a bad death. Eat your morsel according to measure, O greedy man, even if the morsel be sweetmeat and halva. God Almighty gave a tongue to the Balance; behold, read Surah Al-Rahman from the Qur'an! Behold, do not abandon the Balance out of your greed; avarice and greed have become your misleading enemy. Greed seeks the whole, but it loses the whole; do not worship greed, O foolish son of a fool! That maidservant was walking and saying: 'Alas! O mistress, you sent the master away.' 'You wished to perform the work without a master; ignorantly, you threw away your life.' 'O you who stole an incomplete knowledge from me, you felt ashamed to ask about the nature of the trap!' 'The bird would both peck the grain from his threshing-floor, and the rope would not fall around its neck.' 'Eat fewer grains, do not patch so much; since you read "Eat," read also "But waste not."' (Qur'an 7:31) 'So that you may eat the grain and not fall into the trap; this is achieved by knowledge and contentment, and that is all.' The wise man eats blessings from the world, not grief; while the ignorant remain deprived in regret. When the rope of the trap falls around their throats, eating grain becomes forbidden to them all. How can a bird in a trap eat grain? The grain is like poison if it grazes in the trap. The heedless bird eats grain from the trap, just like these common folk in the trap of the world. On the other hand, the aware, intelligent birds have restrained themselves from the grain. For inside the trap, the grain is poisonous; blind is that bird which desired grain in the trap. The master of the trap cut off the heads of the foolish ones, and dragged those delicate ones to the assemblies. For from those meat is useful, while from the delicate ones, a low and plaintive cry is wanted. Then the maidservant came and, through the crack in the door, saw the mistress lying dead under the donkey. She said: 'O foolish mistress, what was this? Even if the master showed you a design,' 'You saw its outward form while its secret was hidden from you; without becoming a master, you opened a shop!' 'You saw the member like honey and sweetmeat; why did you not see the gourd, O greedy one?' 'Or, when you became absorbed in the love of the donkey, did that gourd remain hidden from your sight?' 'You saw the outward appearance of the craft from the master, and joyfully assumed mastership!' Oh, how many foolish hypocrites without understanding, who have seen nothing of the path of true men except the woollen cloak! Oh, how many insolent people, from a little practice, have learned nothing from the kings except talk and boasting! Each one has a staff in hand, saying 'I am Moses,' and blows upon the simpletons, saying 'I am Jesus.' Alas for that day when the truthfulness of the truthful ones will demand of you the touchstone of trial! After all, ask the master for the rest; or are the greedy ones all blind men and bears? You sought the whole and were left behind by all; this foolish flock are the prey of wolves. You heard a form and became an interpreter, unaware of your own speech like parrots.

Updated 2026-06-13

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