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4
1675-1699

  • Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being. 1675
  • سحر رفت و معجزه‌ی موسی گذشت ** هر دو را از بام بود افتاد طشت

  • What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
  • بانگ طشت سحر جز لعنت چه ماند ** بانگ طشت دین به جز رفعت چه ماند

  • Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
  • چون محک پنهان شدست از مرد و زن ** در صف آ ای قلب و اکنون لاف زن

  • ’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
  • وقت لافستت محک چون غایبست ** می‌برندت از عزیزی دست دست

  • The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
  • قلب می‌گوید ز نخوت هر دمم ** ای زر خالص من از تو کی کمم

  • The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.” 1680
  • زر همی‌گوید بلی ای خواجه‌تاش ** لیک می‌آید محک آماده باش

  • The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
  • مرگ تن هدیه‌ست بر اصحاب راز ** زر خالص را چه نقصانست گاز

  • If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
  • قلب اگر در خویش آخربین بدی ** آن سیه که آخر شد او اول شدی

  • Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.
  • چون شدی اول سیه اندر لقا ** دور بودی از نفاق و از شقا

  • It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
  • کیمیای فضل را طالب بدی ** عقل او بر زرق او غالب بدی

  • Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken. 1685
  • چون شکسته‌دل شدی از حال خویش ** جابر اشکستگان دیدی به پیش

  • (When) it saw the end and became broken (contrite), it was at once bandaged by the Bone-setter.
  • عاقبت را دید و او اشکسته شد ** از شکسته‌بند در دم بسته شد

  • The (Divine) grace impelled the pieces of copper towards the elixir; the gilt (coin) remained deprived of (Divine) bounty.
  • فضل مسها را سوی اکسیر راند ** آن زراندود از کرم محروم ماند

  • O gilt one, do not make pretensions: recognise that thy purchaser will not (always) remain so blind.
  • ای زراندوده مکن دعوی ببین ** که نماند مشتریت اعمی چنین

  • The light of the place of congregation (at the Last Judgement) will cause their (the purchasers') eyes to see and will expose thy blindfolding (of them).
  • نور محشر چشمشان بینا کند ** چشم بندی ترا رسوا کند

  • Look at those who have seen the end: they are the amazement of souls and the envy of the eye. 1690
  • بنگر آنها را که آخر دیده‌اند ** حسرت جانها و رشک دیده‌اند

  • Look at those who have seen (only) the present: their inmost self is corrupt; they are radically decapitated (cut off from the Truth).
  • بنگر آنها را که حالی دیده‌اند ** سر فاسد ز اصل سر ببریده‌اند

  • To the seer of the present, who is in ignorance and doubt, both the true dawn and the false dawn are one (and the same).
  • پیش حالی‌بین که در جهلست و شک ** صبح صادق صبح کاذب هر دو یک

  • The false dawn has given a hundred thousand caravans to the wind of destruction, O youth.
  • صبح کاذب صد هزاران کاروان ** داد بر باد هلاکت ای جوان

  • There is no genuine money that has not a deceptive counterfeit: alas for the soul that does not possess the touchstone and scissors!
  • نیست نقدی کش غلط‌انداز نیست ** وای آن جان کش محک و گاز نیست

  • Warning the pretender to shun pretension and enjoining him to follow (the true guide).
  • زجر مدعی از دعوی و امر کردن او را به متابعت

  • Bú Musaylim said, “I myself am Ahmad (Mohammed): I have cunningly confounded the religion of Ahmad.” 1695
  • بو مسیلم گفت خود من احمدم ** دین احمد را به فن برهم زدم

  • Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
  • بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر

  • 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).”
  • این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع

  • 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).
  • شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه

  • 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).
  • گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ