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4
1155-1204

  • 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: 1155
  • دست جنباند چو دست او ولیک ** در میان هر دوشان فرقیست نیک
  • 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.
  • قصه‌ی شاعر و صله دادن شاه و مضاعف کردن آن وزیر بوالحسن نام
  • A poet brought a poem before the king in hope of (receiving) robes of honour and bounty and rank.
  • شاعری آورد شعری پیش شاه ** بر امید خلعت و اکرام و جاه
  • The king was munificent: he ordered him (to receive) a thousand (dinars) of red gold and bounties and largesse.
  • شاه مکرم بود فرمودش هزار ** از زر سرخ و کرامات و نثار
  • 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 was praising the king and the gifts of honour bestowed by him. 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
  • گفت الهنا فی حوائجنا الیک ** والتمسناها وجدناها لدیک
  • 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.
  • مرد محسن لیک احسانش نمرد ** نزد یزدان دین و احسان نیست خرد