So they inquired of him, saying, “O wayfarer, we wonder if thou hast news of our ‘Uzayr;
پس بپرسیدند ازو کای ره‌گذر ** از عزیر ما عجب داری خبر
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).”
که کسی‌مان گفت که امروز آن سند ** بعد نومیدی ز بیرون می‌رسد
“Yes,” he replied, “he will arrive after me.” That one (the son of ‘Uzayr) rejoiced when he heard the good tidings,3275
گفت آری بعد من خواهد رسید ** آن یکی خوش شد چو این مژده شنید
Crying, “Joy to thee, O bringer of the good news!” But the other (son) recognised (him) and fell (to the ground) unconscious,
بانگ می‌زد کای مبشر باش شاد ** وان دگر بشناخت بیهوش اوفتاد
Saying, “What occasion is there for good tidings, O scatterbrain, when we have fallen into the mine (the very midst) of sugar?”
که چه جای مژده است ای خیره‌سر ** که در افتادیم در کان شکر
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).
وهم را مژده‌ست و پیش عقل نقد ** ز انک چشم وهم شد محجوب فقد
It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.
کافران را درد و مومن را بشیر ** لیک نقد حال در چشم بصیر
Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith.3280
زانک عاشق در دم نقدست مست ** لاجرم از کفر و ایمان برترست
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 و ایمان هر دو خود دربان اوست ** کوست مغز و کفر و دین او را دو پوست
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.
کفر قشر خشک رو بر تافته ** باز ایمان قشر لذت یافته