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
We have obtained this gift from him by a hundred devices, O thou who art ignorant of our exertions.”
ما به صد حیلت ازو این هدیه را ** بستدیم ای بی‌خبر از جهد ما
He turned his face to them and said, “O kindly men, tell (me), whence came this myrmidon (ruffian)?
رو بایشان کرد و گفت ای مشفقان ** از کجا آمد بگویید این عوان
What is the name of this vizier who tears off the clothes (of the poor)?” The company (of courtiers) said to him, “His name too is Hasan.”1235
چیست نام این وزیر جامه‌کن ** قوم گفتندش که نامش هم حسن
He (the poet) cried, “O Lord, how are the names of that one and this one the same? Alas, O Lord of the Judgement!
گفت یا رب نام آن و نام این ** چون یکی آمد دریغ ای رب دین
That Hasan by name (was such) that by a single pen of his a hundred viziers and ministers are disposed to liberality.
آن حسن نامی که از یک کلک او ** صد وزیر و صاحب آید جودخو
This Hasan (is such) that from the ugly beard of this Hasan thou canst weave, O (dear) soul, a hundred ropes.”
این حسن کز ریش زشت این حسن ** می‌توان بافید ای جان صد رسن
When a king listens to such a minister, he (the minister) disgraces the king and his kingdom unto everlasting.
بر چنین صاحب چو شه اصغا کند ** شاه و ملکش را ابد رسوا کند
The resemblance of the bad judgement of this base vizier in corrupting the king's generosity to (that of) the vizier of Pharaoh, namely, Hámán, in corrupting the readiness of Pharaoh to receive (the true Faith).
مانستن بدرایی این وزیر دون در افساد مروت شاه به وزیر فرعون یعنی هامان در افساد قابلیت فرعون
How many a time did Pharaoh soften and become submissive when he was hearing that Word from Moses!—1240
چند آن فرعون می‌شد نرم و رام ** چون شنیدی او ز موسی آن کلام
That Word (which was such) that from the sweetness of that incomparable Word the rock would have yielded milk.
آن کلامی که بدادی سنگ شیر ** از خوشی آن کلام بی‌نظیر
Whenever he took counsel with Hámán, who was his vizier and whose nature it was to hate,
چون بهامان که وزیرش بود او ** مشورت کردی که کینش بود خو
Then he (Hámán) would say, “Until now thou hast been the Khedive: wilt thou become, through deception, the slave to a wearer of rags?”
پس بگفتی تا کنون بودی خدیو ** بنده گردی ژنده‌پوشی را بریو