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.
The prince fell in love with the ugly hag, so that he abandoned his bride and the wedding.
شه بچه شد عاشق کمپیر زشت ** تا عروس و آن عروسی را بهشت
A black devil and woman of Kábul suddenly waylaid (seduced) the prince.
یک سیه دیوی و کابولی زنی ** گشت به شه‌زاده ناگه ره‌زنی
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.]
آن نودساله عجوزی گنده کس ** نه خرد هشت آن ملک را و نه نس