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4
1696-1705

  • بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر
  • Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
  • این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع
  • Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”
  • شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه
  • The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).
  • گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ
  • Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).
  • ورنه این زاغان دغل افروختند ** بانگ بازان سپید آموختند 1700
  • Otherwise, (beware, for) these crows have lit (the lantern of) fraud: they have learned the cry of the white falcons.
  • بانگ هدهد گر بیاموزد فتی ** راز هدهد کو و پیغام سبا
  • If a man learn the cry of the hoopoe, (yet) where is the mystery of the hoopoe and the message from Sabá?
  • بانگ بر رسته ز بر بسته بدان ** تاج شاهان را ز تاج هدهدان
  • Know (distinguish) the natural cry from the artificial one, (know) the crown of kings from the crown (crest) of hoopoes.
  • حرف درویشان و نکته‌ی عارفان ** بسته‌اند این بی‌حیایان بر زبان
  • These shameless persons have attached to their tongues the speech of dervishes and the deep sayings of gnostics.
  • هر هلاک امت پیشین که بود ** زانک چندل را گمان بردند عود
  • Every destruction of an olden people that there was—(it was) because they deemed sandal-wood to be (common) wood.
  • بودشان تمییز کان مظهر کند ** لیک حرص و آز کور و کر کند 1705
  • They had the discernment that should make that (difference) evident, but greed and cupidity make (men) blind and deaf.