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4
3112-3136

  • او نکرد این فهم پس داد از غرر ** شمع فانی را بفانیی دگر
  • He (the king) did not understand this; therefore in his heedlessness he applied the perishing candle to another perishable.

  • عروس آوردن پادشاه فرزند خود را از خوف انقطاع نسل
  • How the king brought his son a bride for fear of his race coming to an end.

  • پس عروسی خواست باید بهر او ** تا نماید زین تزوج نسل رو
  • (The king said to himself), “It is necessary, then, to seek a bride for him, that from this marriage offspring may appear,

  • گر رود سوی فنا این باز باز ** فرخ او گردد ز بعد باز باز
  • (So that) if this falcon (my son) return to the state of mortality his young may become a falcon after (the death of) the falcon,

  • صورت او باز گر زینجا رود ** معنی او در ولد باقی بود 3115
  • (And that) if the form of this falcon go from here, his inward meaning may endure in his son.

  • 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 کیش 3120
  • 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 اجل 3125
  • 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 گدا 3130
  • 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 همام 3135
  • 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?”