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.
He (the vizier) said, “Leave him and two hundred (other) lickers-up of hope to me, and write this (down) against me.”
گفت او را و دو صد اومیدلیس ** تو به من بگذار این بر من نویس
Then the minister threw him into (the pains of) expectation: winter and December passed and spring came.
پس فکندش صاحب اندر انتظار ** شد زمستان و دی و آمد بهار
In expectation of it (the reward) the poet grew old; then he was crushed by this anxiety and making shift to provide (the means of livelihood),
شاعر اندر انتظارش پیر شد ** پس زبون این غم و تدبیر شد
And said (to the vizier), “If there is no gold (for me), please give me abuse, so that my soul may be delivered (from expectation) (and that) I may be thy (devoted) slave.
گفت اگر زر نه که دشنامم دهی ** تا رهد جانم ترا باشم رهی
Expectation has killed me: at least bid me go, that this wretched soul may be delivered from bondage.”1225
انتظارم کشت باری گو برو ** تا رهد این جان مسکین از گرو
After that, he (the vizier) gave him the fortieth part of that (gift): the poet remained in heavy thought,
بعد از آنش داد ربع عشر آن ** ماند شاعر اندر اندیشه‌ی گران
(Thinking), “That (former gift) was so promptly paid and was so much: this one that blossomed late was (only) a handful of thorns.”
کانچنان نقد و چنان بسیار بود ** این که دیر اشکفت دسته‌ی خار بود
Then they (the courtiers) said to him, “That generous vizier has departed from this life: may God reward thee!
پس بگفتندش که آن دستور راد ** رفت از دنیا خدا مزدت دهاد
For those gifts were always multiplied (increased in amount) by him: there was no fault to be found with the donations (then);
که مضاعف زو همی‌شد آن عطا ** کم همی‌افتاد بخشش را خطا
(But) now, he is gone and has taken beneficence away (with him): he is not dead, (but) beneficence is dead (in this world), yea, verily.1230
این زمان او رفت و احسان را ببرد ** او نمرد الحق بلی احسان بمرد
The generous and upright minister is gone from us; the minister who is a flayer of the poor has arrived.
رفت از ما صاحب راد و رشید ** صاحب سلاخ درویشان رسید
Go, take this (money) and flee from here by night, lest this minister pick a quarrel with thee.
رو بگیر این را و زینجا شب گریز ** تا نگیرد با تو این صاحب‌ستیز