The Book of Akbar 1.166

1.166

و چرا چنین نباشد؟ که درین زمان دانش افزا چراغ شبستان عالم، فروغ دودمان آدم، پردهبرانداز اسرار غیبی، چهره گشای صور بی عیبی است. و چگونه این در نظر هوشمندان دوربین بعید باشد؟

Heedlessness which used to travel on the opposite road to discretion, has retraced his steps and become one of wisdom’s servants. Formalism which had left the regions of inquiry and was stirring up tumults, has now thrown inquiry’s scarf on his shoulder and become a minister at the shrine. Blind self-worship which had abandoned the worship of God and adopted the worship of the creature, has now got eyes to see with and has come, ashamed and downcast, to the temple of divine worship. Blear-eyed envy which had megrim in the head and madness in the brain, and used to strive against the Allwise Lawgiver, has now got wisdom for his guide, and, having become enrolled as one of the pardoned of the shrine of grace, has been ranked among the helpers of the kingdom. Painful longing—the health, indeed. of Eternity—from being cripple has become a courier, and appears both as the runner and the winning-post. And why should this not be when we have, in this enlightened age, the chamber-lamp of the universe, the glory of Adam’s race, the unveiler of hidden secrets, the revealer of faultless forms? Or how should these things appear strange in the eyes of the far-seeing and wise, when he is (at once) composer (nāzim) of the institutes of sovereignty, distributor of the riches of the servants of God, hairsplitting discerner of microscopic subtleties, the great lapidary and assaymaster?