پس سلیمانی کند بر تو مدام ** دیو با خاتم حذر کن والسلام
(For) then the demon possessing the seal will always exercise the sway of Solomon over thee: beware (of him), and peace (be with thee)!
آن سلیمانی دلا منسوخ نیست ** در سر و سرت سلیمانی کنیست
O heart, that sway of Solomon is not abrogated : in thy head and inmost consciousness is one that exercises the sway of Solomon.
دیو هم وقتی سلیمانی کند ** لیک هر جولاهه اطلس کی تند
The demon too exercises the sway of Solomon for a time, but how should every weaver weave satin?
دست جنباند چو دست او ولیک ** در میان هر دوشان فرقیست نیک1155
He (the weaver of common cloth) moves his hand like his (the satin-weaver’s) hand, but there is a good difference between the two of them:
قصه‌ی شاعر و صله دادن شاه و مضاعف کردن آن وزیر بوالحسن نام
Story of the poet and how the king gave him a reward and how the vizier, whose name was Bu ’l-Hasan, made it many times greater.
شاعری آورد شعری پیش شاه ** بر امید خلعت و اکرام و جاه
A poet brought a poem before the king in hope of (receiving) robes of honour and bounty and rank.
شاه مکرم بود فرمودش هزار ** از زر سرخ و کرامات و نثار
The king was munificent: he ordered him (to receive) a thousand (dinars) of red gold and bounties and largesse.
پس وزیرش گفت کین اندک بود ** ده هزارش هدیه وا ده تا رود
Then the vizier said to him, “This is (too) little: bestow (on him) a gift of ten thousand (dinars), that he may depart (satisfied).
از چنو شاعر نس از تو بحردست ** ده هزاری که بگفتم اندکست
From a poet like him intellect (displays itself); from thee, whose hand is like the ocean (in bounty), the (sum of) ten thousand (dinars) which I mentioned is little.”
فقه گفت آن شاه را و فلسفه ** تا برآمد عشر خرمن از کفه1160
He argued and reasoned with the king until the tithe on the threshed grain was made up out of the unthreshed ears of corn (which remain on the threshing-floor).
ده هزارش داد و خلعت درخورش ** خانه‌ی شکر و ثنا گشت آن سرش
He (the king) gave him the ten thousand (dinars) and the robes of honour suitable to him: his head became a house of thanksgiving and praise.
پس تفحص کرد کین سعی کی بود ** شاه را اهلیت من کی نمود
Then he made inquiry, saying, “Whose work was this? Who declared my merit to the king?”
پس بگفتندش فلان‌الدین وزیر ** آن حسن نام و حسن خلق و ضمیر
So they told him, “(It was) —— al-Dín, the vizier, he whose name is Hasan and whose disposition and heart are good (hasan).”
در ثنای او یکی شعری دراز ** بر نبشت و سوی خانه رفت باز
He wrote a long poem in praise of him (the vizier) and returned home.
بی‌زبان و لب همان نعمای شاه ** مدح شه می‌کرد و خلعتهای شاه1165
Without tongue or lip (mutely) that bounty of the king and those robes of honour bestowed by the king were praising the king.
باز آمدن آن شاعر بعد چند سال به امید همان صله و هزار دینار فرمودن بر قاعده‌ی خویش و گفتن وزیر نو هم حسن نام شاه را کی این سخت بسیارست و ما را خرجهاست و خزینه خالیست و من او را بده یک آن خشنود کنم
How after several years the poet came back in the hope of (receiving) the same reward, and how the king according to his custom ordered a thousand dinars to be given to him, and how the new vizier, who was also named Hasan, said to the king, "This is very much: we have (great) expenses and the treasury is empty, and I will satisfy him with a tenth of that (sum)."
بعد سالی چند بهر رزق و کشت ** شاعر از فقر و عوز محتاج گشت
After some years the poet, on account of poverty and destitution, became in need for daily bread and seed-produce (the means of livelihood).
گفت وقت فقر و تنگی دو دست ** جست و جوی آزموده بهترست
He said, “At the time of poverty and close-handedness (want), it is better to seek out one who has been tried.
درگهی را که آزمودم در کرم ** حاجت نو را بدان جانب برم
The court which I have tried in regard to generosity—I will carry the new request to the same quarter.”
معنی الله گفت آن سیبویه ** یولهون فی الحوائج هم لدیه
That (celebrated) Síbawayh said (that) the meaning of (the name) Alláh (is that) they (His worshippers) take refuge (yawlahúna) with Him in (all) their needs.
He said, “We have repaired for succour (alihná) unto Thee in our needs and have sought them (and) found them with Thee.”
صد هزاران عاقل اندر وقت درد ** جمله نالان پیش آن دیان فرد
In the hour of affliction hundreds of thousands of intelligent persons are all crying (for help) before that unique Judge.
هیچ دیوانه‌ی فلیوی این کند ** بر بخیلی عاجزی کدیه تند
Would any mad fool do this, (namely), continue to beg of a miser incapable (of liberality)?
گر ندیدندی هزاران بار بیش ** عاقلان کی جان کشیدندیش پیش
Unless the intelligent had experienced (God's beneficence) more than a thousand times, how should they have betaken themselves to Him?
بلک جمله‌ی ماهیان در موجها ** جمله‌ی پرندگان بر اوجها
Nay, all the fish in the waves (of the sea), all the birds in the lofty regions (of the sky),
پیل و گرگ و حیدر اشکار نیز ** اژدهای زفت و مور و مار نیز1175
The elephant and the wolf and also the hunting lion, the huge dragon and also the ant and the snake,
بلک خاک و باد و آب و هر شرار ** مایه زو یابند هم دی هم بهار
Nay, earth and wind (air) and water and every spark (of fire) gain subsistence from Him both in December (winter) and spring.
هر دمش لابه کند این آسمان ** که فرو مگذارم ای حق یک زمان
This heaven is making entreaty unto Him incessantly—“Do not forsake me, O God, for a single moment!
استن من عصمت و حفظ تو است ** جمله مطوی یمین آن دو دست
Thy safeguarding and protection (of me) is my pillar (support): all (of me) is enfolded in the might of those two Hands.”
وین زمین گوید که دارم بر قرار ** ای که بر آبم تو کردستی سوار
And this earth says, “Preserve me, O Thou who hast caused me to ride upon the water.”
جملگان کیسه ازو بر دوختند ** دادن حاجت ازو آموختند1180
All have sewn up (filled) their purses from Him and have learned from Him to give (satisfy) the wants (of others).
هر نبیی زو برآورده برات ** استعینوا منه صبرا او صلات
Every prophet has received (on behalf of his people) from Him the guarantee (implied in the words) seek help of Him with patience or prayer.
هین ازو خواهید نه از غیر او ** آب در یم جو مجو در خشک جو
Come, ask of Him, not of any one except Him: seek water in the sea, do not seek it in the dry river-bed.
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!