The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
سلسله‌ی زرین بدید و غره گشت ** ماند در سوراخ چاهی جان ز دشت
Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty).245
صورتش جنت به معنی دوزخی ** افعیی پر زهر و نقشش گل رخی
Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).
گرچه مؤمن را سقر ندهد ضرر ** لیک هم بهتر بود زانجا گذر
Although Hell keeps its torment far from him, yet in any case Paradise is better for him.
گرچه دوزخ دور دارد زو نکال ** لیک جنت به ورا فی کل حال
O ye deficient (in understanding), beware of this rose-cheeked one who at the time of intercourse becomes (like) a hell.
الحذر ای ناقصان زین گلرخی ** که بگاه صحبت آمد دوزخی
Story of the Hindú slave who had secretly fallen in love with his master's daughter. On learning that the girl was betrothed to the son of a nobleman, the slave sickened and began to waste away. No physician could diagnose his malady, and he (the slave) durst not tell.
حکایت غلام هندو کی به خداوندزاده‌ی خود پنهان هوای آورده بود چون دختر را با مهتر زاده‌ای عقد کردند غلام خبر یافت رنجور شد و می‌گداخت و هیچ طبیب علت او را در نمی‌یافت و او را زهره‌ی گفتن نه
A certain Khwája had a Hindú slave whom he had educated and enlivened (with knowledge).
خواجه‌ای را بود هندو بنده‌ای ** پروریده کرده او را زنده‌ای
He had taught him science and all polite accomplishments; he had lighted the candle of erudition in his heart.250
علم و آدابش تمام آموخته ** در دلش شمع هنر افروخته
That beneficent man had brought him up indulgently from childhood in the lap of kindness.
پروریدش از طفولیت به ناز ** در کنار لطف آن اکرام‌ساز
This Khwája had also a fair daughter, silver-limbed, lovely, and of excellent disposition.
بود هم این خواجه را خوش دختری ** سیم‌اندامی گشی خوش‌گوهری
When the girl had almost reached womanhood, the suitors (for her hand) were offering heavy dowries,
چون مراهق گشت دختر طالبان ** بذل می‌کردند کابین گران
And there was continually coming to him (the Khwája) from every nobleman a wooer to ask for the girl (in marriage).
می‌رسیدش از سوی هر مهتری ** بهر دختر دم به دم خوزه‌گری
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).255
گفت خواجه مال را نبود ثبات ** روز آید شب رود اندر جهات
Physical beauty too has no importance, for a (rosy) face is made yellow (pale) by a single thorn-scratch.
حسن صورت هم ندارد اعتبار ** که شود رخ زرد از یک زخم خار
Noble birth also is of small account, for he (such an one) is befooled by money and horses.”
سهل باشد نیز مهترزادگی ** که بود غره به مال و بارگی
Oh, there is many a nobleman's son who in riot and mischief has disgraced his father by his wicked deeds.
ای بسا مهتربچه کز شور و شر ** شد ز فعل زشت خود ننگ پدر
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.
پر هنر را نیز اگر باشد نفیس ** کم پرست و عبرتی گیر از بلیس
He (Iblís) had knowledge, (but) since he had not religious love, he beheld in Adam nothing but a figure of clay.260
علم بودش چون نبودش عشق دین ** او ندید از آدم الا نقش طین
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.
گرچه دانی دقت علم ای امین ** زانت نگشاید دو دیده‌ی غیب‌بین
He (the scholar) sees nothing but a turban and beard: he asks the announcer (for information) about his (the stranger's) merits and demerits.
او نبیند غیر دستاری و ریش ** از معرف پرسد از بیش و کمیش
(But) you, O knower (of God), have no need of the announcer: you see for yourself, for you are the rising light.
عارفا تو از معرف فارغی ** خود همی‌بینی که نور بازغی
The (only) thing that matters is fear of God and religion and piety, of which the result is happiness in both worlds.
کار تقوی دارد و دین و صلاح ** که ازو باشد بدو عالم فلاح
He (the Khwája) chose a pious son-in-law who was the pride of the whole clan and stock.265
کرد یک داماد صالح اختیار ** که بد او فخر همه خیل و تبار
Then the women said, “He has no riches, he has neither nobility nor beauty nor independence.”
پس زنان گفتند او را مال نیست ** مهتری و حسن و استقلال نیست
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.”
گفت آنها تابع زهدند و دین ** بی‌زر او گنجیست بر روی زمین
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,
چون به جد تزویج دختر گشت فاش ** دست پیمان و نشانی و قماش
The little slave, who was in the house, immediately became ill and weak and poorly.
پس غلام خرد که اندر خانه بود ** گشت بیمار و ضعیف و زار زود
He was wasting away like one suffering from phthisis: no physician could recognise his ailment.270
هم‌چو بیمار دقی او می‌گداخت ** علت او را طبیبی کم شناخت
Reason declared that the malady had its source in his heart (and that) medicine for the body is useless for heart-ache.
عقل می‌گفتی که رنجش از دلست ** داروی تن در غم دل باطلست
The little slave breathed no word of his (real) state and did not tell what was the cause of the pangs in his breast.
آن غلامک دم نزد از حال خویش ** کز چه می‌آید برو در سینه نیش
One night the husband said to his wife, “Ask him privately what is the matter with him.
گفت خاتون را شبی شوهر که تو ** باز پرسش در خلا از حال او
You are in the place of a mother to him: maybe he will disclose his trouble to you.”
تو به جای مادری او را بود ** که غم خود پیش تو پیدا کند
When the mistress heard these words, next day she went to the slave.275
چونک خاتون در گوش این کلام ** روز دیگر رفت نزدیک غلام
Then the dame combed his head very fondly with many endearments and signs of friendliness.
پس سرش را شانه می‌کرد آن ستی ** با دو صد مهر و دلال و آشتی
In the fashion of fond mothers she soothed him until he began to explain,
آنچنان که مادران مهربان ** نرم کردش تا در آمد در بیان
Saying, “I did not expect this from you—that you would give your daughter to a cross-grained stranger.
که مرا اومید از تو این نبود ** که دهی دختر به بیگانه‌ی عنود
She is my master's child, and I am heart-sick: is it not a shame that she should go elsewhere (as a bride)?”
خواجه‌زاده‌ی ما و ما خسته‌جگر ** حیف نبود که رود جای دگر
The mistress, (impelled) by the anger that rose in her, was about to strike him and hurl him down from the roof,280
خواست آن خاتون ز خشمی که آمدش ** که زند وز بام زیر اندازدش
Saying (to herself), “Who is he, a whoreson Hindú, that he should desire a Khwája's daughter?”
کو که باشد هندوی مادرغری ** که طمع دارد به خواجه دختری
(But) she said, “Patience is best,” and restrained herself; (afterwards) she said to the Khwája, “Listen to this wonderful thing!
گفت صبر اولی بود خود را گرفت ** گفت با خواجه که بشنو این شگفت
Such a wretched slave a traitor! (And) we thought he could be trusted!”
این چنین گراء کی خاین بود ** ما گمان برده که هست او معتمد
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.
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
“Have patience,” said the Khwája: “tell him, ‘We will break off (the match) with him (the prospective bridegroom) and give her to you,’
گفت خواجه صبر کن با او بگو ** که ازو ببریم و بدهیمش به تو
That perchance I may banish this (hope) from his mind: watch and see how I will thwart him.285
تا مگر این از دلش بیرون کنم ** تو تماشا کن که دفعش چون کنم
Gladden his heart and say, ‘Know for sure that our daughter is really your (destined) spouse.
تو دلش خوش کن بگو می‌دان درست ** که حقیقت دختر ما جفت تست
O goodly wooer, we didn't know (that you desired her): (now), since we know (that), you are the most worthy.
ما ندانستیم ای خوش مشتری ** چونک دانستیم تو اولیتری
Our fire is in our own hearth: Laylá (the bride) is ours, and you are our Majnún (bridegroom).’
آتش ما هم درین کانون ما ** لیلی آن ما و تو مجنون ما
(Tell him this) in order that happy fancies and thoughts may affect him: sweet thoughts make a man fat.
تا خیال و فکر خوش بر وی زند ** فکر شیرین مرد را فربه کند
An animal is made fat, but (only) by fodder; man is fattened by honour and eminence.290
جانور فربه شود لیک از علف ** آدمی فربه ز عزست و شرف
Man is fattened through his ear; an animal is fattened through its gullet and by eating and drinking.”
آدمی فربه شود از راه گوش ** جانور فربه شود از حلق و نوش
The mistress said, “Such a vile disgrace! How indeed shall my lips move in this matter?
گفت آن خاتون ازین ننگ مهین ** خود دهانم کی بجنبد اندرین
Why should I talk drivel like this for his sake? Let the devilish traitor die!”
این چنین ژاژی چه خایم بهر او ** گو بمیر آن خاین ابلیس‌خو