بخش 120 - 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.

Thou from stinginess and miserliness and shrewdness wishest to ally our son with a beggar.”

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.

He is taking refuge in contentment because of piety, not because of meanness and laziness, like the beggar.

The penury which arises from contentment and piety is distinct from the poverty and penury of the base.

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.

The king who from cupidity is betaking himself to everything unlawful— the man of noble mind calls him a beggar.”

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?”

He (the king) said, “Begone! Whosoever prefers to care for religion, God cuts off from him all remaining cares.”

The king prevailed and gave (in marriage) to him (his son) a maiden of goodly nature, belonging to the family of a righteous man.

Verily, she had none to rival her in loveliness: her face was brighter than the sun at morn.

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.

Make religion thy prey, that in consequence (as a corollary) there may come (to thee) beauty and riches and power and advantageous fortune.

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.

(If) thou choose the hair, the camel will not be thine, and if the camel be thine, what value has the hair?

When the marriage (matrimonial alliance) with the family of the uncontentious righteous folk was achieved (successfully arranged) by the king,

By (Divine) destiny a decrepit old witch, who was in love with the handsome and generous prince—

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.

A black devil and woman of Kábul suddenly waylaid (seduced) the prince.

That stinking ninety years old hag left to the prince neither wisdom nor understanding.

For a (whole) year the prince was captivated: the sole of the hag's shoe was the place where he bestowed his kisses.

Association with the hag was mowing (consuming) him, till through wasting away (only) half a spirit remained (in him).

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.

This world had become (as) a prison to the king, while this son (of his) was laughing at their tears.

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),

For whatever remedy the father might apply, (the son's) love for the old hag would always increase.

Then it became clear to him that that (infatuation) was absolutely a (Divine) mystery, and that thenceforth his (only) remedy was supplication.

He was prostrating himself in prayer, saying, “It beseems Thee to command: to whom but God belongeth the command over God's kingdom?

But this poor wretch is burning like aloes-wood: take his hand (help him), O Merciful and Loving One!”

(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.