Contention of Sa’di with a Disputant concerning Wealth and Poverty

I saw a man in the form but not with the character of a dervish, sitting in an assembly, who had begun a quarrel; and, having opened the record of complaints, reviled wealthy men, alleging at last that the hand of power of dervishes to do good was tied and that the foot of the intention of wealthy men to do good was broken.

The liberal have no money.
The wealthy have no liberality.

It is related that an old man, having married a girl, was sitting with her privately in an apartment adorned with roses, fixing his eyes and heart upon her. He did not sleep during long nights but spent them in telling her jokes and witty stories, hoping to gain her affection and to conquer her shyness.

It is related that an athlete had been reduced to the greatest distress by adverse fortune. His throat being capacious and his hands unable to fill it, he complained to his father and asked him for permission to travel as he hoped to be hoped to be able to gain a livelihood by the strength of his arm.

Excellence and skill are lost unless exhibited.
Lignum aloes is placed on fire and musk rubbed.

I heard about a wealthy man who was as well known for his avarice as Hatim Tai for his liberality. Outwardly he displayed the appearance of wealth but inwardly his sordid nature was so dominant that he would not for his life give a morsel of bread to anyone or bestow a scrap upon the kitten of Abu Harirah or throw a bone to the dog of the companions of the cave. In short, no one had seen the door of his house open or his table-doth spread.

The dervish got nothing of his food except the smell.
The fowl picked up the crumbs after his bread-dinner.

A king with some of his courtiers had during a hunting party and in the winter season strayed far from inhabited places but when the night set in he perceived the house of a dehqan and said: ‘We shall spend the night there to avoid the injury of the cold.’ One of the veziers, however, objected alleging that it was unworthy of the high dignity of a padshah to take refuge in the house of a dehqan and that it would be best to pitch tents and to light fires on the spot.

An Arab suffering in the desert from extreme thirst recited:

‘Would that before my death
I could one day enjoy my wish
That a river’s waves might strike my knee
And I might fill my water-bag.’

One of the ullemma had many eaters to provide for and only a slender income. This fact he communicated to a great man of whose character he entertained a very favourable opinion but his expectations were disappointed because the man made a wry face and averred that according to his opinion applications from respectable persons for aid are unbecoming.

With a face made sad by misfortune, to a dear friend
Do not go because thou wilt embitter his life also.
For the needful for which thou appliest, go with a fresh and smiling face.

A grain dealer to whom Sufis were owing some money asked them for it every day in the town of Waset and used harsh language towards them. The companions had become weary of his reproaches but had no other remedy than to bear them; and one of them who was a pious man remarked: ‘It is more easy to pacify a hungry stomach with promises of food than a grain dealer with promises of money.’

It is preferable to be without the bounty of a gentleman
Than to bear the insults of the gate-keepers.
It is better to die wishing for meat

One of the philosophers forbade his son to eat much because repletion keeps people ailing. The boy replied: ‘O father, it is hunger that kills. Hast thou not heard of the maxim of the ingenious that it is better to die satiated than to bear hunger?’ He rejoined: ‘Be moderate. Eat and drink but not to excess.’

Eat not so much that it comes up to thy mouth
Nor so little that from weakness thy soul comes up.
Although maintenance of life depends upon food
Victuals bring on disease when eaten to excess.

It is narrated in the life of Ardeshir Babekan that he asked an Arab physician how much food he must consume daily. He replied: ‘The weight of one hundred dirhems will be enough.’ The king queried: ‘What strength will this quantity give me?’ He replied: ‘This quantity will carry thee, and whatever is more than that, thou wilt be the carrier of it.’

Eating is for living and praying.
Thou thinkest living is for eating.