"Love" and "Wisdom" have always been two powerful and opposing- kings in the reign of Iranian literature and the mystical poetl)' as well. To surrender to one of these kings meallS to refuse to comply the other. 71ren in the canon of love. where the possessed lover knows the leamed and wise scholars as the tutees of love. we come across a couple of verses in Sanayi the orchard:
Two bird' for two ends have been chosen 11re wise parrot and the lover billem (The orchard; page 329)
CollSidering these words. one can say Sanayi singes out parrot for wisdom.
and bi1tem for love.
Aims to distinguish the characterisitics of Ihe Parrot. as Ihe knowing joumeyer to Ihe reign of wisdom in comparison 10 the self - sacrificing bittem has been the very inducement to gather thise collection. According to Attar's Conference of Birds those characteristics of parrot and billem are mentioned. and when compared. revealed to be compatible with the
idiosyncrasies and ideas of the mystics.
Parrot. the sweet- singing bird in green, being as
1- devoted to sellSual pleasure 2- word copier 3- glorious 4- searching for
life- potion 5- willing 10 reign 6- rejecting pm:sion and presumption.
is not capable to be accepted in the school of love, but just the selected of
wisdom.
Bitten}, OIl the tun}, being 1. Voiceless 2. tame 3. fond of solitude 4.impoverished 5. downcast 6. diseased 7. barmy 8. zealous (and believing in the love of truth) 9. self - denial 10. self - sacrifice i5 liable to be chosen as the bird of love in Sanayi's 77le Orchard
Now that you've become the very bird of truth
you'll not abide, no one, but the Truth
(Conference of Birds: page 99)
)