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
بعد سالی چند بهر رزق و کشت
شاعر از فقر و عوز محتاج گشت
After some years the poet, on account of poverty and destitution, became in need for daily bread and seed-produce (the means of livelihood).
گفت وقت فقر و تنگی دو دست
جست و جوی آزموده بهترست
He said, “At the time of poverty and close-handedness (want), it is better to seek out one who has been tried.
درگهی را که آزمودم در کرم
حاجت نو را بدان جانب برم
The court which I have tried in regard to generosity I will carry the new request to the same quarter.”
معنی الله گفت آن سیبویه
یولهون فی الحوائج هم لدیه
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.
گفت الهنا فی حوائجنا الیک
والتمسناها وجدناها لدیک
He said, “We have repaired for succour (alihná) unto Thee in our needs and have sought them (and) found them with Thee.”
صد هزاران عاقل اندر وقت درد
جمله نالان پیش آن دیان فرد
In the hour of affliction hundreds of thousands of intelligent persons are all crying (for help) before that unique Judge.
هیچ دیوانهی فلیوی این کند
بر بخیلی عاجزی کدیه تند
Would any mad fool do this, (namely), continue to beg of a miser incapable (of liberality)?
گر ندیدندی هزاران بار بیش
عاقلان کی جان کشیدندیش پیش
Unless the intelligent had experienced (God’s beneficence) more than a thousand times, how should they have betaken themselves to Him?
بلک جملهی ماهیان در موجها
جملهی پرندگان بر اوجها
Nay, all the fish in the waves (of the sea), all the birds in the lofty regions (of the sky),
پیل و گرگ و حیدر اشکار نیز
اژدهای زفت و مور و مار نیز
The elephant and the wolf and also the hunting lion, the huge dragon and also the ant and the snake,
بلک خاک و باد و آب و هر شرار
مایه زو یابند هم دی هم بهار
Nay, earth and wind (air) and water and every spark (of fire) gain subsistence from Him both in December (winter) and spring.
هر دمش لابه کند این آسمان
که فرو مگذارم ای حق یک زمان
This heaven is making entreaty unto Him incessantly “Do not forsake me, O God, for a single moment!
استن من عصمت و حفظ تو است
جمله مطوی یمین آن دو دست
Thy safeguarding and protection (of me) is my pillar (support): all (of me) is enfolded in the might of those two Hands.”
وین زمین گوید که دارم بر قرار
ای که بر آبم تو کردستی سوار
And this earth says, “Preserve me, O Thou who hast caused me to ride upon the water.”
جملگان کیسه ازو بر دوختند
دادن حاجت ازو آموختند
All have sewn up (filled) their purses from Him and have learned from Him to give (satisfy) the wants (of others).
هر نبیی زو برآورده برات
استعینوا منه صبرا او صلات
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.
هین ازو خواهید نه از غیر او
آب در یم جو مجو در خشک جو
Come, ask of Him, not of any one except Him: seek water in the sea, do not seek it in the dry river-bed.
ور بخواهی از دگر هم او دهد
بر کف میلش سخا هم او نهد
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.
آنک معرض را ز زر قارون کند
رو بدو آری به طاعت چون کند
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!
بار دیگر شاعر از سودای داد
روی سوی آن شه محسن نهاد
The poet, from passionate desire for bounty, set his face a second time towards that beneficent king.
هدیهی شاعر چه باشد شعر نو
پیش محسن آرد و بنهد گرو
What is the poet’s offering? A new poem: he brings it to the beneficent (patron) and deposits it as his stake.
محسنان با صد عطا و جود و بر
زر نهاده شاعران را منتظر
The beneficent (on their part) have deposited gold and are waiting for the poets with a hundred gifts and liberalities and kindnesses.
پیششان شعری به از صدتنگ شعر
خاصه شاعر کو گهر آرد ز قعر
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.
آدمی اول حریص نان بود
زانک قوت و نان ستون جان بود
At first a man is greedy for bread, because food and bread are the pillar (support) of life.
سوی کسب و سوی غصب و صد حیل
جان نهاده بر کف از حرص و امل
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.
چون بنادر گشت مستغنی ز نان
عاشق نامست و مدح شاعران
When, (as happens) rarely, he becomes independent of (earning his) bread, he is in love with fame and the praise of poets,
تا که اصل و فصل او را بر دهند
در بیان فضل او منبر نهند
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 کر و فر و زر بخشی او
همچو عنبر بو دهد در گفت و گو
So that his pomp and magnificence and lavishing of gold may yield a perfume, like (that of) ambergris, in (their) song.
خلق ما بر صورت خود کرد حق
وصف ما از وصف او گیرد سبق
God created us in His image: our qualities are instructed by (are modeled upon) His qualities.
چونک آن خلاق شکر و حمدجوست
آدمی را مدحجویی نیز خوست
Inasmuch as the Creator desires thanksgiving and glorification, it is also the nature of man to desire praise,
خاصه مرد حق که در فضلست چست
پر شود زان باد چون خیک درست
Especially the man of God, who is active in (showing) excellence: he becomes filled with that wind (of praise), like an undamaged leathern bag;
ور نباشد اهل زان باد دروغ
خیک بدریدست کی گیرد فروغ
But if he (the recipient of praise) be not worthy, the bag is rent by that wind of falsehood: how should it receive lustre?
این مثل از خود نگفتم ای رفیق
سرسری مشنو چو اهلی و مفیق
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 پیمبر گفت چون بشنید قدح
که چرا فربه شود احمد به مدح
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?”
رفت شاعر پیش آن شاه و ببرد
شعر اندر شکر احسان کان نمرد
The poet went to the king and brought a poem in thanks (and praise) for (his) beneficence, saying that it (beneficence) never died.
محسنان مردند و احسانها بماند
ای خنک آن را که این مرکب براند
The beneficent died, and (their) acts of beneficence remained: oh, blest is he that rode this steed!
ظالمان مردند و ماند آن ظلمها
وای جانی کو کند مکر و دها
The unjust died, and those acts of injustice remained: alas for the soul that practises deceit and fraud!
گفت پیغامبر خنک آن را که او
شد ز دنیا ماند ازو فعل نکو
The Prophet said, “Blest is he who departed from this world and left good deeds behind him.”
مرد محسن لیک احسانش نمرد
نزد یزدان دین و احسان نیست خرد
The beneficent man died, but his beneficence died not: with God, religion (piety) and beneficence are not of small account.
وای آنکو مرد و عصیانش نمود
تا نپنداری به مرگ او جان ببرد
Alas for him who died and whose disobedience (to God) died not: beware of thinking that by death he saved his soul (from punishment).
این رها کن زانک شاعر بر گذر
وامدارست و قوی محتاج زر
Dismiss this (topic), for the poet is on the way in debt and mightily in need of gold.
برد شاعر شعر سوی شهریار
بر امید بخشش و احسان پار
The poet brought the poem to the king in hope of (receiving) last year’s donation and benefit.
نازنین شعری پر از در درست
بر امید و بوی اکرام نخست
A charming poem full of flawless pearls, in hope and expectation of the first (former) munificence.
شاه هم بر خوی خود گفتش هزار
چون چنین بد عادت آن شهریار
The Sháh indeed, according to his habit, ordered a thousand (dinars to be paid) to him, since such was the custom of that monarch;
لیک این بار آن وزیر پر ز جود
بر براق عز ز دنیا رفته بود
But, on this occasion, the bountiful vizier had departed from the present life, (mounted) on the Buráq of glory,
بر مقام او وزیر نو رئیس
گشته لیکن سخت بیرحم و خسیس
And in his place a new vizier had assumed authority; but (he was) very pitiless and mean.
گفت ای شه خرجها داریم ما
شاعری را نبود این بخشش جزا
He said, “O king, we have (great) outlays: this donation is not the (fitting) reward for a poet.
من به ربع عشر این ای مغتنم
مرد شاعر را خوش و راضی کنم
With a fortieth part of this (sum), O thou (whose favour is) eagerly sought, I will make the poet man happy and content.”
خلق گفتندش که او از پیشدست
ده هزاران زین دلاور برده است
The people said to him, “He carried away a sum of ten thousand (dinars) beforehand from this valiant (king).
بعد شکر کلک خایی چون کند
بعد سلطانی گدایی چون کند
After (having eaten) sugar, how should he chew (the empty) cane? After having been a sultan, how should he practise beggary?”
گفت بفشارم ورا اندر فشار
تا شود زار و نزار از انتظار
He (the vizier) replied, “I will squeeze him in torment, that he may be made wretched and worn out by waiting;
آنگه ار خاکش دهم از راه من
در رباید همچو گلبرگ از چمن
Then, if I give him earth from the road, he will snatch it as (though it were) rose-leaves from the garden.
این به من بگذار که استادم درین
گر تقاضاگر بود هر آتشین
Leave this to me, for I am expert in this, even if the claimant be fiery (hot and fierce).
از ثریا گر بپرد تا ثری
نرم گردد چون ببیند او مرا
Though he (be able to) fly from the Pleiades to the earth, he will become meek when he sees me.”
گفت سلطانش برو فرمان تراست
لیک شادش کن که نیکوگوی ماست
The king said to him, “Go: ’tis for thee to command; but make him happy, for he is my eulogist.”
گفت او را و دو صد اومیدلیس
تو به من بگذار این بر من نویس
He (the vizier) said, “Leave him and two hundred (other) lickers-up of hope to me, and write this (down) against me.”
پس فکندش صاحب اندر انتظار
شد زمستان و دی و آمد بهار
Then the minister threw him into (the pains of) expectation: winter and December passed and spring came.
شاعر اندر انتظارش پیر شد
پس زبون این غم و تدبیر شد
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),
گفت اگر زر نه که دشنامم دهی
تا رهد جانم ترا باشم رهی
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.
انتظارم کشت باری گو برو
تا رهد این جان مسکین از گرو
Expectation has killed me: at least bid me go, that this wretched soul may be delivered from bondage.”
بعد از آنش داد ربع عشر آن
ماند شاعر اندر اندیشهی گران
After that, he (the vizier) gave him the fortieth part of that (gift): the poet remained in heavy thought,
کانچنان نقد و چنان بسیار بود
این که دیر اشکفت دستهی خار بود
(Thinking), “That (former gift) was so promptly paid and was so much: this one that blossomed late was (only) a handful of thorns.”
پس بگفتندش که آن دستور راد
رفت از دنیا خدا مزدت دهاد
Then they (the courtiers) said to him, “That generous vizier has departed from this life: may God reward thee!
که مضاعف زو همیشد آن عطا
کم همیافتاد بخشش را خطا
For those gifts were always multiplied (increased in amount) by him: there was no fault to be found with the donations (then);
این زمان او رفت و احسان را ببرد
او نمرد الحق بلی احسان بمرد
(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.
رفت از ما صاحب راد و رشید
صاحب سلاخ درویشان رسید
The generous and upright minister is gone from us; the minister who is a flayer of the poor has arrived.
رو بگیر این را و زینجا شب گریز
تا نگیرد با تو این صاحبستیز
Go, take this (money) and flee from here by night, lest this minister pick a quarrel with thee.
ما به صد حیلت ازو این هدیه را
بستدیم ای بیخبر از جهد ما
We have obtained this gift from him by a hundred devices, O thou who art ignorant of our exertions.”
رو بایشان کرد و گفت ای مشفقان
از کجا آمد بگویید این عوان
He turned his face to them and said, “O kindly men, tell (me), whence came this myrmidon (ruffian)?
چیست نام این وزیر جامهکن
قوم گفتندش که نامش هم حسن
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.”
گفت یا رب نام آن و نام این
چون یکی آمد دریغ ای رب دین
He (the poet) cried, “O Lord, how are the names of that one and this one the same? Alas, O Lord of the Judgement!
آن حسن نامی که از یک کلک او
صد وزیر و صاحب آید جودخو
That Hasan by name (was such) that by a single pen of his a hundred viziers and ministers are disposed to liberality.
این حسن کز ریش زشت این حسن
میتوان بافید ای جان صد رسن
This Hasan (is such) that from the ugly beard of this Hasan thou canst weave, O (dear) soul, a hundred ropes.”
بر چنین صاحب چو شه اصغا کند
شاه و ملکش را ابد رسوا کند
When a king listens to such a minister, he (the minister) disgraces the king and his kingdom unto everlasting.
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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