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?”
(The case is) like (that of) the sons of ‘Uzayr who came into the thoroughfare, asking news of their father.
They had grown old, while their father had been made young. Then suddenly their father met them.
So they inquired of him, saying, “O wayfarer, we wonder if you have news of our ‘Uzayr;
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).”
3275. “Yes,” he replied, “he will arrive after me.” That one (the son of ‘Uzayr) rejoiced when he heard the good tidings,
Crying, “Joy to you, O bringer of the good news!” But the other (son) recognised (him) and fell
(to the ground) unconscious,
Saying, “What occasion is there for good tidings, O scatterbrain, when we have fallen into the mine (the very midst) of sugar?”
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).
It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.
3280. Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith.
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.
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.
The place for the dry peels is the fire, (but) the peel attached to the spiritual kernel is sweet.
The kernel itself is above the grade of “sweet”: it is above “sweet” because it is the dispenser of deliciousness.
3285. This discourse has no end: turn back, that my Moses may cleave the sea asunder.
This (preceding part) of the discourse has been spoken suitably to the intelligence of the vulgar;
the remainder thereof has been concealed.
The gold, (which is) your intelligence, is in fragments, O suspected one: how should I set the stamp of the die upon clippings?
Thy intelligence is distributed over a hundred important affairs, over thousands of desires and
great matters and small.
You must unite the (scattered) parts by means of love, to the end that you mayst become sweet as Samarcand and Damascus.
3290. When you becomest united, grain by grain, from (after your dispersion in) perplexity, then it is possible to stamp upon you the King's die;
And if thou, foolish man, become greater than a mithqál (dinar), the King will make of you a cup of gold.
Then thereon will be both the name and the titles of the King and also his effigy, O you that cravest to attain,
So that the Beloved will be to you both bread and water and lamp and minion and dessert and wine.
Unite yourself—union is (a Divine) mercy—that I may be able to speak unto you that which is;
3295. For speaking is for the purpose of (producing) belief: the spirit of polytheism is quit
(devoid) of belief in God.
The spirit that has been distributed over the contents of the (mundane) sphere is shared amongst sixty passions;
Therefore silence is best: it gives peace to it ( to that spirit); therefore ( I ought to follow the adage) “Silence is the answer to fools.”
This I know, but intoxication of the body is opening my mouth without volition on my part, Just as in sneezing and yawning this mouth becomes open without your willing it.