چون مراهق گشت دختر طالبان ** بذل می‌کردند کابین گران
When the girl had almost reached womanhood, the suitors (for her hand) were offering heavy dowries,
می‌رسیدش از سوی هر مهتری ** بهر دختر دم به دم خوزه‌گری
And there was continually coming to him (the Khwája) from every nobleman a wooer to ask for the girl (in marriage).
گفت خواجه مال را نبود ثبات ** روز آید شب رود اندر جهات 255
The Khwája said (to himself), “Wealth has no permanence: it comes in the morning, and at night it goes in all directions (is scattered to the winds).
حسن صورت هم ندارد اعتبار ** که شود رخ زرد از یک زخم خار
Physical beauty too has no importance, for a (rosy) face is made yellow (pale) by a single thorn-scratch.
سهل باشد نیز مهترزادگی ** که بود غره به مال و بارگی
Noble birth also is of small account, for he (such an one) is befooled by money and horses.”
ای بسا مهتربچه کز شور و شر ** شد ز فعل زشت خود ننگ پدر
Oh, there is many a nobleman's son who in riot and mischief has disgraced his father by his wicked deeds.
پر هنر را نیز اگر باشد نفیس ** کم پرست و عبرتی گیر از بلیس
Do not court a man full of talent either, (even) if he be exquisite (in that respect), and take a warning from (the example of) Iblís.
علم بودش چون نبودش عشق دین ** او ندید از آدم الا نقش طین 260
He (Iblís) had knowledge, (but) since he had not religious love, he beheld in Adam nothing but a figure of clay.
گرچه دانی دقت علم ای امین ** زانت نگشاید دو دیده‌ی غیب‌بین
Though you may know (all) the minutiae of knowledge, O trustworthy (scholar), not by that (means) will your two (inward) eyes that discern the invisible be opened.
او نبیند غیر دستاری و ریش ** از معرف پرسد از بیش و کمیش
He (the scholar) sees nothing but a turban and beard: he asks the announcer (for information) about his (the stranger's) merits and demerits.
عارفا تو از معرف فارغی ** خود همی‌بینی که نور بازغی
(But) you, O knower (of God), have no need of the announcer: you see for yourself, for you are the rising light.
کار تقوی دارد و دین و صلاح ** که ازو باشد بدو عالم فلاح
The (only) thing that matters is fear of God and religion and piety, of which the result is happiness in both worlds.
کرد یک داماد صالح اختیار ** که بد او فخر همه خیل و تبار 265
He (the Khwája) chose a pious son-in-law who was the pride of the whole clan and stock.
پس زنان گفتند او را مال نیست ** مهتری و حسن و استقلال نیست
Then the women said, “He has no riches, he has neither nobility nor beauty nor independence.”
گفت آنها تابع زهدند و دین ** بی‌زر او گنجیست بر روی زمین
He replied, “Those things are secondary to asceticism and religion: he (the pious man), (though) without gold, is a treasure on the face of the earth.”
چون به جد تزویج دختر گشت فاش ** دست پیمان و نشانی و قماش
When it became known that the girl was going to be married in earnest, (as was proved by) the hand-promise, the tokens, and the wedding-outfit,
پس غلام خرد که اندر خانه بود ** گشت بیمار و ضعیف و زار زود
The little slave, who was in the house, immediately became ill and weak and poorly.
هم‌چو بیمار دقی او می‌گداخت ** علت او را طبیبی کم شناخت 270
He was wasting away like one suffering from phthisis: no physician could recognise his ailment.
عقل می‌گفتی که رنجش از دلست ** داروی تن در غم دل باطلست
Reason declared that the malady had its source in his heart (and that) medicine for the body is useless for heart-ache.
آن غلامک دم نزد از حال خویش ** کز چه می‌آید برو در سینه نیش
The little slave breathed no word of his (real) state and did not tell what was the cause of the pangs in his breast.
گفت خاتون را شبی شوهر که تو ** باز پرسش در خلا از حال او
One night the husband said to his wife, “Ask him privately what is the matter with him.
تو به جای مادری او را بود ** که غم خود پیش تو پیدا کند
You are in the place of a mother to him: maybe he will disclose his trouble to you.”
چونک خاتون در گوش این کلام ** روز دیگر رفت نزدیک غلام 275
When the mistress heard these words, next day she went to the slave.
پس سرش را شانه می‌کرد آن ستی ** با دو صد مهر و دلال و آشتی
Then the dame combed his head very fondly with many endearments and signs of friendliness.
آنچنان که مادران مهربان ** نرم کردش تا در آمد در بیان
In the fashion of fond mothers she soothed him until he began to explain,
که مرا اومید از تو این نبود ** که دهی دختر به بیگانه‌ی عنود
Saying, “I did not expect this from you—that you would give your daughter to a cross-grained stranger.
خواجه‌زاده‌ی ما و ما خسته‌جگر ** حیف نبود که رود جای دگر
She is my master's child, and I am heart-sick: is it not a shame that she should go elsewhere (as a bride)?”
خواست آن خاتون ز خشمی که آمدش ** که زند وز بام زیر اندازدش 280
The mistress, (impelled) by the anger that rose in her, was about to strike him and hurl him down from the roof,
کو که باشد هندوی مادرغری ** که طمع دارد به خواجه دختری
Saying (to herself), “Who is he, a whoreson Hindú, that he should desire a Khwája's daughter?”
گفت صبر اولی بود خود را گرفت ** گفت با خواجه که بشنو این شگفت
(But) she said, “Patience is best,” and restrained herself; (afterwards) she said to the Khwája, “Listen to this wonderful thing!
این چنین گراء کی خاین بود ** ما گمان برده که هست او معتمد
Such a wretched slave a traitor! (And) we thought he could be trusted!”
صبر فرمودن خواجه مادر دختر را کی غلام را زجر مکن من او را بی‌زجر ازین طمع باز آرم کی نه سیخ سوزد نه کباب خام ماند
How the Khwája bade the girl's mother be patient, saying, “Don't scold the slave: without scolding him I will make him abandon this desire in such a way that neither will the spit be burnt nor the meat be left uncooked.
گفت خواجه صبر کن با او بگو ** که ازو ببریم و بدهیمش به تو
“Have patience,” said the Khwája: “tell him, ‘We will break off (the match) with him (the prospective bridegroom) and give her to you,’
تا مگر این از دلش بیرون کنم ** تو تماشا کن که دفعش چون کنم 285
That perchance I may banish this (hope) from his mind: watch and see how I will thwart him.
تو دلش خوش کن بگو می‌دان درست ** که حقیقت دختر ما جفت تست
Gladden his heart and say, ‘Know for sure that our daughter is really your (destined) spouse.
ما ندانستیم ای خوش مشتری ** چونک دانستیم تو اولیتری
O goodly wooer, we didn't know (that you desired her): (now), since we know (that), you are the most worthy.
آتش ما هم درین کانون ما ** لیلی آن ما و تو مجنون ما
Our fire is in our own hearth: Laylá (the bride) is ours, and you are our Majnún (bridegroom).’
تا خیال و فکر خوش بر وی زند ** فکر شیرین مرد را فربه کند
(Tell him this) in order that happy fancies and thoughts may affect him: sweet thoughts make a man fat.
جانور فربه شود لیک از علف ** آدمی فربه ز عزست و شرف 290
An animal is made fat, but (only) by fodder; man is fattened by honour and eminence.
آدمی فربه شود از راه گوش ** جانور فربه شود از حلق و نوش
Man is fattened through his ear; an animal is fattened through its gullet and by eating and drinking.”
گفت آن خاتون ازین ننگ مهین ** خود دهانم کی بجنبد اندرین
The mistress said, “Such a vile disgrace! How indeed shall my lips move in this matter?
این چنین ژاژی چه خایم بهر او ** گو بمیر آن خاین ابلیس‌خو
Why should I talk drivel like this for his sake? Let the devilish traitor die!”
گفت خواجه نی مترس و دم دهش ** تا رود علت ازو زین لطف خوش
“Nay,” replied the Khwája, “have no fear, but wheedle him, in order that his illness may depart from him by virtue of this sweet flattery.
دفع او را دلبرا بر من نویس ** هل که صحت یابد آن باریک‌ریس 295
Charge me with the task of thwarting him, O beloved, and let that spinner of fine yarns regain his health.”
چون بگفت آن خسته را خاتون چنین ** می‌نگنجید از تبختر بر زمین
When the mistress had spoken in this strain to the invalid, on account of his swagger there was no room for him on the earth.
زفت گشت و فربه و سرخ و شکفت ** چون گل سرخ هزاران شکر گفت
He grew stout and fat and red(-cheeked), and bloomed like a red rose and gave a thousand thanks.
که گهی می‌گفت ای خاتون من ** که مبادا باشد این دستان و فن
Now and again he would say, “O my mistress, (I am afraid) lest this may be a deception and trick.”
خواجه جمعیت بکرد و دعوتی ** که همی‌سازم فرج را وصلتی
The Khwája gave a party and a feast, saying (to his guests), “I am making a match for Faraj,”
تا جماعت عشوه می‌دادند و گان ** که ای فرج بادت مبارک اتصال 300
So that the company chaffed and quizzed (him) and said, “May your marriage be blessed, O Faraj!”
تا یقین‌تر شد فرج را آن سخن ** علت از وی رفت کل از بیخ و بن
With the result that the promise seemed to Faraj more sure, and his illness vanished entirely and radically.
بعد از آن اندر شب گردک به فن ** امردی را بست حنی هم‌چو زن
Afterwards, on the wedding-night, he (the Khwája) artfully dyed (the hands and feet of) a youth with henna, like (those of) a woman.