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4
3271-3295

  • (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

  • Then thereon will be both the name and the titles of the King and also his effigy, O thou that cravest to attain,
  • پس برو هم نام و هم القاب شاه ** باشد و هم صورتش ای وصل خواه

  • So that the Beloved will be to thee both bread and water and lamp and minion and dessert and wine.
  • تا که معشوقت بود هم نان هم آب ** هم چراغ و شاهد و نقل شراب

  • Unite thyself—union is (a Divine) mercy—that I may be able to speak unto thee that which is;
  • جمع کن خود را جماعت رحمتست ** تا توانم با تو گفتن آنچ هست

  • For speaking is for the purpose of (producing) belief: the spirit of polytheism is quit (devoid) of belief in God. 3295
  • زانک گفتن از برای باوریست ** جان شرک از باوری حق بریست