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.
صید دین کن تا رسد اندر تبع ** حسن و مال و جاه و بخت منتفع
Make religion thy prey, that in consequence (as a corollary) there may come (to thee) beauty and riches and power and advantageous fortune.
آخرت قطار اشتر دان به ملک ** در تبع دنیاش هم‌چون پشم و پشک
Know that the next world, in respect of ownership, is (like) files of camels: the present world is its corollary, like the (camels') hair and dung.
پشم بگزینی شتر نبود ترا ** ور بود اشتر چه قیمت پشم را
(If) thou choose the hair, the camel will not be thine, and if the camel be thine, what value has the hair?
چون بر آمد این نکاح آن شاه را ** با نژاد صالحان بی مرا
When the marriage (matrimonial alliance) with the family of the uncontentious righteous folk was achieved (successfully arranged) by the king,
از قضا کمپیرکی جادو که بود ** عاشق شه‌زاده‌ی با حسن و جود3145
By (Divine) destiny a decrepit old witch, who was in love with the handsome and generous prince—
An old woman of Kábul—bewitched him with a sorcery of which the magic of Babylon (itself) would be envious.
شه بچه شد عاشق کمپیر زشت ** تا عروس و آن عروسی را بهشت
The prince fell in love with the ugly hag, so that he abandoned his bride and the wedding.
یک سیه دیوی و کابولی زنی ** گشت به شه‌زاده ناگه ره‌زنی
A black devil and woman of Kábul suddenly waylaid (seduced) the prince.
آن نودساله عجوزی گنده کس ** نه خرد هشت آن ملک را و نه نس
That stinking ninety years old hag left to the prince neither wisdom nor understanding. [That ninety years old hag whose vulva is stinking left to the prince neither wisdom nor understanding.]
تا به سالی بود شه‌زاده اسیر ** بوسه‌جایش نعل کفش گنده پیر3150
For a (whole) year the prince was captivated: the sole of the hag's shoe was the place where he bestowed his kisses.
صحبت کمپیر او را می‌درود ** تا ز کاهش نیم‌جانی مانده بود
Association with the hag was mowing (consuming) him, till through wasting away (only) half a spirit remained (in him).
دیگران از ضعف وی با درد سر ** او ز سکر سحر از خود بی‌خبر
Others had the headache (were sorely grieved) on account of his weakness, (while) he, from the intoxicating effect of the sorcery, was unconscious of himself.
این جهان بر شاه چون زندان شده ** وین پسر بر گریه‌شان خندان شده
This world had become (as) a prison to the king, while this son (of his) was laughing at their tears.
شاه بس بیچاره شد در برد و مات ** روز و شب می‌کرد قربان و زکات
The king became exceedingly desperate in the struggle (to save his son): day and night he was offering sacrifice and giving alms (but without avail),