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4
3267-3291

  • (I see) the boughs dancing like penitents, the leaves clapping their hands like minstrels.
  • شاخه‌ها رقصان شده چون تایبان ** برگها کف‌زن مثال مطربان

  • The gleam of the mirror is flashing through the (cover of) felt cloth: think how it will be if the mirror (itself) be displayed!
  • برق آیینه‌ست لامع از نمد ** گر نماید آینه تا چون بود

  • I am not telling one (mystery) out of thousands, because every ear is filled with a doubt.
  • از هزاران می‌نگویم من یکی ** ز آنک آکندست هر گوش از شکی

  • To Opinion this saying (of mine) is (only) a joyful announcement (concerning the future), (but) Reason says, ‘What (occasion for) announcement? It is my cash in hand (actual and present experience).’” 3270
  • پیش وهم این گفت مژده دادنست ** عقل گوید مژده چه نقد منست

  • Story of the sons of ‘Uzayr, on whom be peace, who were making inquiries about their father from (one who really was) their father. "Yes," he replied, "I have seen him: he is coming." Some (of them) recognised him and became unconscious, (while) others did not recognise him and said, "He has only announced (our father's coming): what is this unconsciousness?"
  • قصه‌ی فرزندان عزیر علیه‌السلام کی از پدر احوال پدر می‌پرسیدند می‌گفت آری دیدمش می‌آید بعضی شناختندش بیهوش شدند بعضی نشناختند می‌گفتند خود مژده‌ای داد این بیهوش شدن چیست

  • (The case is) like (that of) the sons of ‘Uzayr who came into the thoroughfare, asking news of their father.
  • هم‌چو پوران عزیز اندر گذر ** آمده پرسان ز احوال پدر

  • They had grown old, while their father had been made young. Then suddenly their father met them.
  • گشته ایشان پیر و باباشان جوان ** پس پدرشان پیش آمد ناگهان

  • 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

  • The place for the dry peels is the fire, (but) the peel attached to the spiritual kernel is sweet.
  • قشرهای خشک را جا آتش است ** قشر پیوسته به مغز جان خوش است

  • The kernel itself is above the grade of “sweet”: it is above “sweet” because it is the dispenser of deliciousness.
  • مغز خود از مرتبه‌ی خوش برترست ** برترست از خوش که لذت گسترست

  • This discourse hath no end: turn back, that my Moses may cleave the sea asunder. 3285
  • این سخن پایان ندارد باز گرد ** تا برآرد موسیم از بحر گرد

  • This (preceding part) of the discourse hath been spoken suitably to the intelligence of the vulgar; the remainder thereof hath been concealed.
  • درخور عقل عوام این گفته شد ** از سخن باقی آن بنهفته شد

  • The gold, (which is) thy intelligence, is in fragments, O suspected one: how should I set the stamp of the die upon clippings?
  • زر عقلت ریزه است ای متهم ** بر قراضه مهر سکه چون نهم

  • Thy intelligence is distributed over a hundred important affairs, over thousands of desires and great matters and small.
  • عقل تو قسمت شده بر صد مهم ** بر هزاران آرزو و طم و رم

  • Thou must unite the (scattered) parts by means of love, to the end that thou mayst become sweet as Samarcand and Damascus.
  • جمع باید کرد اجزا را به عشق ** تا شوی خوش چون سمرقند و دمشق

  • When thou becomest united, grain by grain, from (after thy dispersion in) perplexity, then it is possible to stamp upon thee the King's die; 3290
  • جو جوی چون جمع گردی ز اشتباه ** پس توان زد بر تو سکه‌ی پادشاه

  • And if thou, foolish man, become greater than a mithqál (dinar), the King will make of thee a cup of gold.
  • ور ز مثقالی شوی افزون تو خام ** از تو سازد شه یکی زرینه جام