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4
3122-3146

  • This righteous man is himself a king, he is free, he is not the prisoner of lust and gluttony.
  • شاه خود این صالحست آزاد اوست ** نی اسیر حرص فرجست و گلوست

  • They (the people) have given (those) prisoners the title of “king” by inversion, just as Káfúr (Camphor) is the name of that negro.
  • مر اسیران را لقب کردند شاه ** عکس چون کافور نام آن سیاه

  • The blood-drinking (deadly) wilderness is named mafáza (place of safety); the vulgar call the leper Níkbakht (Fortunatus).
  • شد مفازه بادیه‌ی خون‌خوار نام ** نیکبخت آن پیس را کردند عام

  • They have described the prisoner of lust and anger and ambition by the name of Mír or Sadr-i ajall (most honourable prince). 3125
  • بر اسیر شهوت و حرص و امل ** بر نوشته میر یا صدر اجل

  • 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).
  • آن اسیران اجل را عام داد ** نام امیران اجل اندر بلاد

  • They call high-placed (Sadr) him whose soul is (placed) low in the vestibule, that is to say, (worldly) power and riches.
  • صدر خوانندش که در صف نعال ** جان او پستست یعنی جاه و مال

  • When the king chose (matrimonial) relationship with an ascetic, this news came to the ears of (his) ladies.
  • شاه چون با زاهدی خویشی گزید ** این خبر در گوش خاتونان رسید

  • 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.
  • اختیار کردن پادشاه دختر درویش زاهدی را از جهت پسر و اعتراض کردن اهل حرم و ننگ داشتن ایشان از پیوندی درویش

  • The prince's mother, from deficiency of understanding, said, “According to reason and tradition equality (of rank) is requisite.
  • مادر شه‌زاده گفت از نقص عقل ** شرط کفویت بود در عقل نقل

  • Thou from stinginess and miserliness and shrewdness wishest to ally our son with a beggar.” 3130
  • تو ز شح و بخل خواهی وز دها ** تا ببندی پور ما را بر گدا

  • 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.
  • گفت صالح را گدا گفتن خطاست ** کو غنی القلب از داد خداست

  • He is taking refuge in contentment because of piety, not because of meanness and laziness, like the beggar.
  • در قناعت می‌گریزد از تقی ** نه از لیمی و کسل هم‌چون گدا

  • The penury which arises from contentment and piety is distinct from the poverty and penury of the base.
  • قلتی کان از قناعت وز تقاست ** آن ز فقر و قلت دونان جداست

  • 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.
  • حبه‌ای آن گر بیابد سر نهد ** وین ز گنج زر به همت می‌جهد

  • The king who from cupidity is betaking himself to everything unlawful— the man of noble mind calls him a beggar.” 3135
  • شه که او از حرص قصد هر حرام ** می‌کند او را گدا گوید همام

  • 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 کو شهر و قلاع او را جهاز ** یا نثار گوهر و دینار ریز

  • He (the king) said, “Begone! Whosoever prefers to care for religion, God cuts off from him all remaining cares.”
  • گفت رو هر که غم دین برگزید ** باقی غمها خدا از وی برید

  • The king prevailed and gave (in marriage) to him (his son) a maiden of goodly nature, belonging to the family of a righteous man.
  • غالب آمد شاه و دادش دختری ** از نژاد صالحی خوش جوهری

  • Verily, she had none to rival her in loveliness: her face was brighter than the sun at morn.
  • در ملاحت خود نظیر خود نداشت ** چهره‌اش تابان‌تر از خورشید چاشت

  • 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. 3140
  • حسن دختر این خصالش آنچنان ** کز نکویی می‌نگنجد در بیان

  • Make religion thy prey, that in consequence (as a corollary) there may come (to thee) beauty and riches and power and advantageous fortune.
  • صید دین کن تا رسد اندر تبع ** حسن و مال و جاه و بخت منتفع

  • 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.
  • آخرت قطار اشتر دان به ملک ** در تبع دنیاش هم‌چون پشم و پشک

  • (If) thou choose the hair, the camel will not be thine, and if the camel be thine, what value has the hair?
  • پشم بگزینی شتر نبود ترا ** ور بود اشتر چه قیمت پشم را

  • When the marriage (matrimonial alliance) with the family of the uncontentious righteous folk was achieved (successfully arranged) by the king,
  • چون بر آمد این نکاح آن شاه را ** با نژاد صالحان بی مرا

  • By (Divine) destiny a decrepit old witch, who was in love with the handsome and generous prince— 3145
  • از قضا کمپیرکی جادو که بود ** عاشق شه‌زاده‌ی با حسن و جود

  • An old woman of Kábul—bewitched him with a sorcery of which the magic of Babylon (itself) would be envious.
  • جادوی کردش عجوزه‌ی کابلی ** کی برد زان رشک سحر بابلی