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 شنید3275
“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 برترست3280
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.