ور بخواهی از دگر هم او دهد ** بر کف میلش سخا هم او نهد
And if you ask of another, ’tis He that gives; ’tis He that lays generosity on the open hand of his (that other's) inclination.
آنک معرض را ز زر قارون کند ** رو بدو آری به طاعت چون کند
He who with gold makes one that turns away (from Him in disobedience) a Qárún (Korah), how (much more) will He do (if) you turn your face towards Him in obedience!
بار دیگر شاعر از سودای داد ** روی سوی آن شه محسن نهاد1185
The poet, from passionate desire for bounty, set his face a second time towards that beneficent king.
هدیه‌ی شاعر چه باشد شعر نو ** پیش محسن آرد و بنهد گرو
What is the poet's offering? A new poem: he brings it to the beneficent (patron) and deposits it as his stake.
محسنان با صد عطا و جود و بر ** زر نهاده شاعران را منتظر
The beneficent (on their part) have deposited gold and are waiting for the poets with a hundred gifts and liberalities and kindnesses.
پیششان شعری به از صدتنگ شعر ** خاصه شاعر کو گهر آرد ز قعر
In their eyes a poem (shi‘r) is better than a hundred bales of silk robes (sha‘r), especially (when it is composed by) a poet who fetches pearls from the depths.
آدمی اول حریص نان بود ** زانک قوت و نان ستون جان بود
At first a man is greedy for bread, because food and bread are the pillar (support) of life.
سوی کسب و سوی غصب و صد حیل ** جان نهاده بر کف از حرص و امل1190
On account of greed and expectation he runs every risk in the way of earning his livelihood and seizing property by violence and (employing) a hundred devices.
چون بنادر گشت مستغنی ز نان ** عاشق نامست و مدح شاعران
When, (as happens) rarely, he becomes independent of (earning his) bread, he is in love with fame and the praise of poets,
تا که اصل و فصل او را بر دهند ** در بیان فضل او منبر نهند
In order that they may give fruit to (may adorn) his root and branch and may set up a pulpit to declare his excellence,
تا که کر و فر و زر بخشی او ** هم‌چو عنبر بو دهد در گفت و گو
So that his pomp and magnificence and lavishing of gold may yield a perfume, like (that of) ambergris, in (their) song.
خلق ما بر صورت خود کرد حق ** وصف ما از وصف او گیرد سبق
God created us in His image: our qualities are instructed by (are modeled upon) His qualities.
چونک آن خلاق شکر و حمدجوست ** آدمی را مدح‌جویی نیز خوست1195
Inasmuch as the Creator desires thanksgiving and glorification, it is also the nature of man to desire praise,
خاصه مرد حق که در فضلست چست ** پر شود زان باد چون خیک درست
Especially the man of God, who is active in (showing) excellence: he becomes filled with that wind (of praise), like an undamaged leathern bag;
ور نباشد اهل زان باد دروغ ** خیک بدریدست کی گیرد فروغ
But if he (the recipient of praise) be not worthy, the bag is rent by that wind of falsehood: how should it receive lustre?
این مثل از خود نگفتم ای رفیق ** سرسری مشنو چو اهلی و مفیق
I have not invented this parable, O comrade: do not hear it (as though it were) silly, if thou art worthy and restored to thy senses.
این پیمبر گفت چون بشنید قدح ** که چرا فربه شود احمد به مدح
The Prophet (Mohammed) said (something like) this, when he heard vituperation (from the infidels who asked), “Why is Ahmad (Mohammed) made fat (happy) by praise?”
رفت شاعر پیش آن شاه و ببرد ** شعر اندر شکر احسان کان نمرد1200
The poet went to the king and brought a poem in thanks (and praise) for (his) beneficence, saying that it (beneficence) never died.
محسنان مردند و احسانها بماند ** ای خنک آن را که این مرکب براند
The beneficent died, and (their) acts of beneficence remained: oh, blest is he that rode this steed!
ظالمان مردند و ماند آن ظلمها ** وای جانی کو کند مکر و دها
The unjust died, and those acts of injustice remained: alas for the soul that practises deceit and fraud!
گفت پیغامبر خنک آن را که او ** شد ز دنیا ماند ازو فعل نکو
The Prophet said, “Blest is he who departed from this world and left good deeds behind him.”