بهر این فرمود آن شاه نبیه ** مصطفی که الولد سر ابیه
On account of this, that renowned (spiritual) king, Mustafá (Mohammed), said, ‘The son is the marrow of his father.’
بهر این معنی همه خلق از شغف ** می‌بیاموزند طفلان را حرف
For this reason all people, (being moved) by heartfelt love, teach their children (their own) trades,
تا بماند آن معانی در جهان ** چون شود آن قالب ایشان نهان
To the end that these inward meanings may remain in the world when that body of theirs becomes hidden.
حق به حکمت حرصشان دادست جد ** بهر رشد هر صغیر مستعد
God in His wisdom has given them intense desire for the right guidance of every little one capable (of learning).
من هم از بهر دوام نسل خویش ** جفت خواهم پور خود را خوب کیش3120
I too, for the purpose of (ensuring) the continuance of my race, will seek for my son a wife of good principles.
دختری خواهم ز نسل صالحی ** نی ز نسل پادشاهی کالحی
I will seek a girl who is the offspring of a righteous man, not the offspring of a stern-visaged king.”
شاه خود این صالحست آزاد اوست ** نی اسیر حرص فرجست و گلوست
This righteous man is himself a king, he is free, he is not the prisoner of lust and gluttony.
مر اسیران را لقب کردند شاه ** عکس چون کافور نام آن سیاه
They (the people) have given (those) prisoners the title of “king” by inversion, just as Káfúr (Camphor) is the name of that negro.
شد مفازه بادیه‌ی خون‌خوار نام ** نیکبخت آن پیس را کردند عام
The blood-drinking (deadly) wilderness is named mafáza (place of safety); the vulgar call the leper Níkbakht (Fortunatus).
بر اسیر شهوت و حرص و امل ** بر نوشته میر یا صدر اجل3125
They have described the prisoner of lust and anger and ambition by the name of Mír or Sadr-i ajall (most honourable prince).
آن اسیران اجل را عام داد ** نام امیران اجل اندر بلاد
To those prisoners of Doom (asírán-i ajal) the vulgar in (all) the lands have given the title of “most honourable Amírs” (amírán-i ajall).
صدر خوانندش که در صف نعال ** جان او پستست یعنی جاه و مال
They call high-placed (Sadr) him whose soul is (placed) low in the vestibule, that is to say, (worldly) power and riches.
شاه چون با زاهدی خویشی گزید ** این خبر در گوش خاتونان رسید
When the king chose (matrimonial) relationship with an ascetic, this news came to the ears of (his) ladies.
اختیار کردن پادشاه دختر درویش زاهدی را از جهت پسر و اعتراض کردن اهل حرم و ننگ داشتن ایشان از پیوندی درویش
How the king chose the daughter of a poor ascetic for his son and how the ladies of the harem raised objections and disdained the (proposed) alliance with the dervish.
مادر شه‌زاده گفت از نقص عقل ** شرط کفویت بود در عقل نقل
The prince's mother, from deficiency of understanding, said, “According to reason and tradition equality (of rank) is requisite.
تو ز شح و بخل خواهی وز دها ** تا ببندی پور ما را بر گدا3130
Thou from stinginess and miserliness and shrewdness wishest to ally our son with a beggar.”
گفت صالح را گدا گفتن خطاست ** کو غنی القلب از داد خداست
He (the king) said, “It is a fault to call the righteous man a beggar, for through the grace of God he is spiritually rich.
در قناعت می‌گریزد از تقی ** نه از لیمی و کسل هم‌چون گدا
He is taking refuge in contentment because of piety, not because of meanness and laziness, like the beggar.
قلتی کان از قناعت وز تقاست ** آن ز فقر و قلت دونان جداست
The penury which arises from contentment and piety is distinct from the poverty and penury of the base.
حبه‌ای آن گر بیابد سر نهد ** وین ز گنج زر به همت می‌جهد
If that one (the beggar) find a single groat, he bows his head (in homage), while this one (the righteous man) in his lofty aspiration recoils from a treasure of gold.
شه که او از حرص قصد هر حرام ** می‌کند او را گدا گوید همام3135
The king who from cupidity is betaking himself to everything unlawful— the man of noble mind calls him a beggar.”
گفت کو شهر و قلاع او را جهاز ** یا نثار گوهر و دینار ریز
She (the prince's mother) said, “Where are his cities and castles (to furnish) the wedding-outfit, or (where are his means of) scattering gems and pieces of gold?”
گفت رو هر که غم دین برگزید ** باقی غمها خدا از وی برید
He (the king) said, “Begone! Whosoever prefers to care for religion, God cuts off from him all remaining cares.”
غالب آمد شاه و دادش دختری ** از نژاد صالحی خوش جوهری
The king prevailed and gave (in marriage) to him (his son) a maiden of goodly nature, belonging to the family of a righteous man.
در ملاحت خود نظیر خود نداشت ** چهره‌اش تابان‌تر از خورشید چاشت
Verily, she had none to rival her in loveliness: her face was brighter than the sun at morn.
حسن دختر این خصالش آنچنان ** کز نکویی می‌نگنجد در بیان3140
Such was the maiden's beauty; and her qualities were such that, on account of their excellence, they are not (to be) contained in (any) description.