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4
3273-3282

  • پس بپرسیدند ازو کای ره‌گذر ** از عزیر ما عجب داری خبر
  • So they inquired of him, saying, “O wayfarer, we wonder if thou hast news of our ‘Uzayr;
  • که کسی‌مان گفت که امروز آن سند ** بعد نومیدی ز بیرون می‌رسد
  • For some one told us that to-day that man of (great) authority would arrive from abroad after we had given up hope (of seeing him).”
  • گفت آری بعد من خواهد رسید ** آن یکی خوش شد چو این مژده شنید 3275
  • “Yes,” he replied, “he will arrive after me.” That one (the son of ‘Uzayr) rejoiced when he heard the good tidings,
  • بانگ می‌زد کای مبشر باش شاد ** وان دگر بشناخت بیهوش اوفتاد
  • Crying, “Joy to thee, O bringer of the good news!” But the other (son) recognised (him) and fell (to the ground) unconscious,
  • که چه جای مژده است ای خیره‌سر ** که در افتادیم در کان شکر
  • Saying, “What occasion is there for good tidings, O scatterbrain, when we have fallen into the mine (the very midst) of sugar?”
  • وهم را مژده‌ست و پیش عقل نقد ** ز انک چشم وهم شد محجوب فقد
  • To Opinion it is (merely) good tidings, whereas in the sight of Reason it is ready cash (actuality), because the eye of Opinion is veiled by missing (the object sought).
  • کافران را درد و مومن را بشیر ** لیک نقد حال در چشم بصیر
  • It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.
  • زانک عاشق در دم نقدست مست ** لاجرم از کفر و ایمان برترست 3280
  • Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith.
  • کفر و ایمان هر دو خود دربان اوست ** کوست مغز و کفر و دین او را دو پوست
  • Indeed, both infidelity and faith are his door-keeper (who secures him from intrusion); for he is the kernel, while infidelity and religion are his two rinds.
  • کفر قشر خشک رو بر تافته ** باز ایمان قشر لذت یافته
  • Infidelity is the dry peel that has averted its face (from the kernel); faith, again, is the peel (inner integument) that has gained a delicious flavour.