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4
3133-3182

  • 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

  • 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

  • For a (whole) year the prince was captivated: the sole of the hag's shoe was the place where he bestowed his kisses. 3150
  • تا به سالی بود شه‌زاده اسیر ** بوسه‌جایش نعل کفش گنده پیر

  • Association with the hag was mowing (consuming) him, till through wasting away (only) half a spirit remained (in him).
  • صحبت کمپیر او را می‌درود ** تا ز کاهش نیم‌جانی مانده بود

  • 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.
  • دیگران از ضعف وی با درد سر ** او ز سکر سحر از خود بی‌خبر

  • This world had become (as) a prison to the king, while this son (of his) was laughing at their tears.
  • این جهان بر شاه چون زندان شده ** وین پسر بر گریه‌شان خندان شده

  • 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),
  • شاه بس بیچاره شد در برد و مات ** روز و شب می‌کرد قربان و زکات

  • For whatever remedy the father might apply, (the son's) love for the old hag would always increase. 3155
  • زانک هر چاره که می‌کرد آن پدر ** عشق کمپیرک همی‌شد بیشتر

  • Then it became clear to him that that (infatuation) was absolutely a (Divine) mystery, and that thenceforth his (only) remedy was supplication.
  • پس یقین گشتش که مطلق آن سریست ** چاره او را بعد از این لابه گریست

  • He was prostrating himself in prayer, saying, “It beseems Thee to command: to whom but God belongeth the command over God's kingdom?
  • سجده می‌کرد او که هم فرمان تراست ** غیر حق بر ملک حق فرمان کراست

  • But this poor wretch is burning like aloes-wood: take his hand (help him), O Merciful and Loving One!”
  • لیک این مسکین همی‌سوزد چو عود ** دست گیرش ای رحیم و ای ودود

  • (So did he pray) until, because of the “O Lord! O Lord!” and lamentation of the king, a master-magician came from the road into his presence.
  • تا ز یا رب یا رب و افغان شاه ** ساحری استاد پیش آمد ز راه

  • How the king's prayer for the deliverance of his son from the witch of Kábul was granted.
  • مستجاب شدن دعای پادشاه در خلاص پسرش از جادوی کابلی

  • He had heard from afar the news that that boy had been captivated by an old woman, 3160
  • او شنیده بود از دور این خبر ** که اسیر پیرزن گشت آن پسر

  • A crone who in witchery was unrivalled and secure from likeness and duality.
  • کان عجوزه بود اندر جادوی ** بی‌نظیر و آمن از مثل و دوی

  • Hand is above hand, O youth, in skill and in strength up to the Essence of God.
  • دست بر بالای دستست ای فتی ** در فن و در زور تا ذات خدا

  • The ultimate end of (all) hands is the Hand of God: the ultimate end of (all) torrents is undoubtedly the sea.
  • منتهای دستها دست خداست ** بحر بی‌شک منتهای سیلهاست

  • From it the clouds take their origin, and in it too the torrent hath an end.
  • هم ازو گیرند مایه ابرها ** هم بدو باشد نهایت سیل را

  • The king said to him, “This boy has passed out of control (has lost his wits).” He (the magician) said, “Look you, I am come as a potent remedy. 3165
  • گفت شاهش کین پسر از دست رفت ** گفت اینک آمدم درمان زفت

  • None of these sorcerers is equal to the old woman except me, the sagacious one, who have arrived from yonder shore.
  • نیست همتا زال را زین ساحران ** جز من داهی رسیده زان کران

  • Lo, by command of the Creator, I, like the hand of Moses, will utterly destroy her sorcery;
  • چون کف موسی به امر کردگار ** نک برآرم من ز سحر او دمار

  • For to me this knowledge hath come from yonder region, not from having been schooled in the sorcery which is held cheap (by the wise).
  • که مرا این علم آمد زان طرف ** نه ز شاگردی سحر مستخف

  • I am come to undo her sorcery, so that the prince may not remain pale-faced.
  • آمدم تا بر گشایم سحر او ** تا نماند شاه‌زاده زردرو

  • Go to the graveyard at the hour of the meal taken before dawn: beside the wall is a whitened tomb. 3170
  • سوی گورستان برو وقت سحور ** پهلوی دیوار هست اسپید گور

  • Dig up that place in the direction of the qibla, that thou mayst behold the power and the working of God.”
  • سوی قبله باز کاو آنجای را ** تا ببینی قدرت و صنع خدا

  • This story is very long, and you (O reader) are weary: I will relate the cream (of it), I dismiss what is superfluous.
  • بس درازست این حکایت تو ملول ** زبده را گویم رها کردم فضول

  • He (the magician) untied those heavy knots: then he gave to the king's son a way (of escape) from the affliction.
  • آن گره‌های گران را بر گشاد ** پس ز محنت پور شه را راه داد

  • The boy came to himself and with a hundred tribulations went running towards the throne of the king.
  • آن پسر با خویش آمد شد دوان ** سوی تخت شاه با صد امتحان

  • He made prostration and was beating his chin on the earth: the boy held in his arms a sword and winding-sheet. 3175
  • سجده کرد و بر زمین می‌زد ذقن ** در بغل کرده پسر تیغ و کفن

  • The king ordered the city to be decorated, and the citizens and the despairing disappointed bride rejoiced.
  • شاه آیین بست و اهل شهر شاد ** وآن عروس ناامید بی‌مراد

  • The (whole) world revived once more and was filled with radiance: (the people said), “Oh, what a wondrous difference between that day (of sorrow) and to-day!”
  • عالم از سر زنده گشت و پر فروز ** ای عجب آن روز روز امروز روز

  • The king made such a (lavish) wedding-feast for him that sugared julep was (placed) before the dogs.
  • یک عروسی کرد شاه او را چنان ** که جلاب قند بد پیش سگان

  • The old witch died of vexation and gave up her hideous face and (foul) nature to Málik.
  • جادوی کمپیر از غصه بمرد ** روی و خوی زشت فا مالک سپرد

  • The prince was left in amazement: (he said to himself), “How did she rob me of understanding and insight?” 3180
  • شاه‌زاده در تعجب مانده بود ** کز من او عقل و نظر چون در ربود

  • He beheld a newly wedded bride like the beauteous moon, who was (as a brigand) infesting the road of beauty (and occupying it) against (all) the (other) fair ones.
  • نو عروسی دید هم‌چون ماه حسن ** که همی زد بر ملیحان راه حسن

  • He became senseless and fell on his face: for three days the heart (consciousness) vanished from his body.
  • گشت بیهوش و برو اندر فتاد ** تا سه روز از جسم وی گم شد فاد