بخش 211 - رسیدن بانگ طلسمی نیم‌شب مهمان مسجد را

Now hear the tale of the terrible cry, by which that good-fortuned man was not dismayed.

He said, “How should I fear? for this is the drum of the Festival. Let the drum fear, since blows belong to it.

O empty drums without hearts, your share in the festival of the spirit is (naught but) blows of the (drum-)stick.

The Resurrection is the Festival, and the irreligious are the drum: we, like the festive folk, are laughing as the rose.”

Now hear how, when this drum boomed, he (the guest) cooks the pot containing the broth of felicity.

When that man of insight heard the drum, he said, “How should my heart be afraid of the drum of the Festival?”

He said to himself, “Beware, do not let thy heart tremble, for (only) the souls of the faint-hearted who lack faith have died at this (noise of the drum).

The time has come for me, like Haydar (‘Alí), to seize a kingdom, or to quit the body.”

He sprang up and shouted, “O prince, lo, here am I: if thou art a man, come on!”

At his voice that talisman instantly was shattered: the gold poured down, diverse sorts, in every direction.

So much gold poured down that the youth feared lest, from its abundance, it might block the doorway.

Afterwards that ready lion (valiant man) rose up, and till dawn he was carrying out the gold

And burying it and coming (back) to it once more with sack and bag.

That self-devoting one laid by (great) stores thereof, to the confusion of (in despite of) the timidity of the backsliders.

(The thought that) this (is) external (material) gold has occurred to the mind of every blind, God- forsaken gold-worshipper.

(Similarly) children break potsherds, give the name of gold (to the fragments), and put them in their skirts.

When in that game you mention the name of gold, (the idea of) that (potsherd) crosses the child's mind.

Nay, (’tis) the gold stamped with the Divine stamp, (the gold) which does not become obsolete, (but) is everlasting;

The gold from which this (worldly) gold gained lustre and derived sheen and splendour and brilliance;

The gold whereby the heart is made rich: it surpasses the moon in brightness.

That mosque was the candle, and he (the guest) was the moth: that man of moth-like nature gambled himself away (sacrificed himself).

It burnt his wings, but it complied with him (granted his desire): his throwing (himself into the flame) was very blessed.

That man of happy fortune was like Moses who beheld a fire in the direction of the tree.

Since the (Divine) favours were plenteously bestowed on him, he (only) fancied it was fire, and really it was the Light.

O son, when you see a man of God, you suppose (that you see) in him the fire of human nature.

You are coming (to that conclusion) from yourself, and that (human nature) is in you (not in him): the fire and thorns of vain opinion are in this quarter.

He is the tree of Moses and filled with radiance: come, now, call him the Light, do not call him fire.

Did not the weaning from this world seem (as) a fire? The pilgrims went (on their way), and that (weaning) was really the Light.

Know, then, that the Candle of Religion is always mounting (shining more and more): this is not like the candle of flames.

This (flaming candle) seems to be Light, (but) it burns its friend, while that (Candle of Religion) is fire in appearance, but is (delicious as) roses to (its) visitors.

The former is like a complaisant (friend), but it is a burner, while that (other) is an illuminator of the heart at the moment of union.

To those present (with God) the appearance of the spark of pure and worthy Light is luminous, while to those far (from God) it is like fire.