Then the vizier said to him, “This is (too) little: bestow (on him) a gift of ten thousand (dinars), that he may depart (satisfied).
پس وزیرش گفت کین اندک بود ** ده هزارش هدیه وا ده تا رود
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.”
از چنو شاعر نس از تو بحردست ** ده هزاری که بگفتم اندکست
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).1160
فقه گفت آن شاه را و فلسفه ** تا برآمد عشر خرمن از کفه
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.
ده هزارش داد و خلعت درخورش ** خانه‌ی شکر و ثنا گشت آن سرش
Then he made inquiry, saying, “Whose work was this? Who declared my merit to the king?”
پس تفحص کرد کین سعی کی بود ** شاه را اهلیت من کی نمود
So they told him, “(It was) —— al-Dín, the vizier, he whose name is Hasan and whose disposition and heart are good (hasan).”
پس بگفتندش فلان‌الدین وزیر ** آن حسن نام و حسن خلق و ضمیر
He wrote a long poem in praise of him (the vizier) and returned home.
در ثنای او یکی شعری دراز ** بر نبشت و سوی خانه رفت باز
Without tongue or lip (mutely) that bounty of the king and those robes of honour bestowed by the king were praising the king.1165
بی‌زبان و لب همان نعمای شاه ** مدح شه می‌کرد و خلعتهای شاه
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)."
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
After some years the poet, on account of poverty and destitution, became in need for daily bread and seed-produce (the means of livelihood).
بعد سالی چند بهر رزق و کشت ** شاعر از فقر و عوز محتاج گشت
He said, “At the time of poverty and close-handedness (want), it is better to seek out one who has been tried.
گفت وقت فقر و تنگی دو دست ** جست و جوی آزموده بهترست
The court which I have tried in regard to generosity—I will carry the new request to the same quarter.”
درگهی را که آزمودم در کرم ** حاجت نو را بدان جانب برم
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.
معنی الله گفت آن سیبویه ** یولهون فی الحوائج هم لدیه
He said, “We have repaired for succour (alihná) unto Thee in our needs and have sought them (and) found them with Thee.”1170
In the hour of affliction hundreds of thousands of intelligent persons are all crying (for help) before that unique Judge.
صد هزاران عاقل اندر وقت درد ** جمله نالان پیش آن دیان فرد
Would any mad fool do this, (namely), continue to beg of a miser incapable (of liberality)?
هیچ دیوانه‌ی فلیوی این کند ** بر بخیلی عاجزی کدیه تند
Unless the intelligent had experienced (God's beneficence) more than a thousand times, how should they have betaken themselves to Him?
گر ندیدندی هزاران بار بیش ** عاقلان کی جان کشیدندیش پیش
Nay, all the fish in the waves (of the sea), all the birds in the lofty regions (of the sky),
بلک جمله‌ی ماهیان در موجها ** جمله‌ی پرندگان بر اوجها
The elephant and the wolf and also the hunting lion, the huge dragon and also the ant and the snake,1175
پیل و گرگ و حیدر اشکار نیز ** اژدهای زفت و مور و مار نیز
Nay, earth and wind (air) and water and every spark (of fire) gain subsistence from Him both in December (winter) and spring.
بلک خاک و باد و آب و هر شرار ** مایه زو یابند هم دی هم بهار
This heaven is making entreaty unto Him incessantly—“Do not forsake me, O God, for a single moment!
هر دمش لابه کند این آسمان ** که فرو مگذارم ای حق یک زمان
Thy safeguarding and protection (of me) is my pillar (support): all (of me) is enfolded in the might of those two Hands.”
استن من عصمت و حفظ تو است ** جمله مطوی یمین آن دو دست
And this earth says, “Preserve me, O Thou who hast caused me to ride upon the water.”
وین زمین گوید که دارم بر قرار ** ای که بر آبم تو کردستی سوار
All have sewn up (filled) their purses from Him and have learned from Him to give (satisfy) the wants (of others).1180
جملگان کیسه ازو بر دوختند ** دادن حاجت ازو آموختند
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.
هر نبیی زو برآورده برات ** استعینوا منه صبرا او صلات
Come, ask of Him, not of any one except Him: seek water in the sea, do not seek it in the dry river-bed.
هین ازو خواهید نه از غیر او ** آب در یم جو مجو در خشک جو
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.
ور بخواهی از دگر هم او دهد ** بر کف میلش سخا هم او نهد
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!
آنک معرض را ز زر قارون کند ** رو بدو آری به طاعت چون کند
The poet, from passionate desire for bounty, set his face a second time towards that beneficent king.1185
بار دیگر شاعر از سودای داد ** روی سوی آن شه محسن نهاد
What is the poet's offering? A new poem: he brings it to the beneficent (patron) and deposits it as his stake.
هدیه‌ی شاعر چه باشد شعر نو ** پیش محسن آرد و بنهد گرو
The beneficent (on their part) have deposited gold and are waiting for the poets with a hundred gifts and liberalities and kindnesses.
محسنان با صد عطا و جود و بر ** زر نهاده شاعران را منتظر
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.
پیششان شعری به از صدتنگ شعر ** خاصه شاعر کو گهر آرد ز قعر
At first a man is greedy for bread, because food and bread are the pillar (support) of life.
آدمی اول حریص نان بود ** زانک قوت و نان ستون جان بود
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.1190
سوی کسب و سوی غصب و صد حیل ** جان نهاده بر کف از حرص و امل
When, (as happens) rarely, he becomes independent of (earning his) bread, he is in love with fame and the praise of poets,
چون بنادر گشت مستغنی ز نان ** عاشق نامست و مدح شاعران
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 اصل و فصل او را بر دهند ** در بیان فضل او منبر نهند
So that his pomp and magnificence and lavishing of gold may yield a perfume, like (that of) ambergris, in (their) song.
تا که کر و فر و زر بخشی او ** هم‌چو عنبر بو دهد در گفت و گو
God created us in His image: our qualities are instructed by (are modeled upon) His qualities.
خلق ما بر صورت خود کرد حق ** وصف ما از وصف او گیرد سبق
Inasmuch as the Creator desires thanksgiving and glorification, it is also the nature of man to desire praise,1195
چونک آن خلاق شکر و حمدجوست ** آدمی را مدح‌جویی نیز خوست
Especially the man of God, who is active in (showing) excellence: he becomes filled with that wind (of praise), like an undamaged leathern bag;
خاصه مرد حق که در فضلست چست ** پر شود زان باد چون خیک درست
But if he (the recipient of praise) be not worthy, the bag is rent by that wind of falsehood: how should it receive lustre?
ور نباشد اهل زان باد دروغ ** خیک بدریدست کی گیرد فروغ
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 مثل از خود نگفتم ای رفیق ** سرسری مشنو چو اهلی و مفیق
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?”
این پیمبر گفت چون بشنید قدح ** که چرا فربه شود احمد به مدح
The poet went to the king and brought a poem in thanks (and praise) for (his) beneficence, saying that it (beneficence) never died.1200
رفت شاعر پیش آن شاه و ببرد ** شعر اندر شکر احسان کان نمرد
The beneficent died, and (their) acts of beneficence remained: oh, blest is he that rode this steed!
محسنان مردند و احسانها بماند ** ای خنک آن را که این مرکب براند
The unjust died, and those acts of injustice remained: alas for the soul that practises deceit and fraud!
ظالمان مردند و ماند آن ظلمها ** وای جانی کو کند مکر و دها
The Prophet said, “Blest is he who departed from this world and left good deeds behind him.”
گفت پیغامبر خنک آن را که او ** شد ز دنیا ماند ازو فعل نکو
The beneficent man died, but his beneficence died not: with God, religion (piety) and beneficence are not of small account.