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4
1235-1259

  • 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

  • Those words would come like a stone shot by a mangonel (ballista) and strike upon his glass house.
  • هم‌چو سنگ منجنیقی آمدی ** آن سخن بر شیشه خانه‌ی او زدی

  • All that the Kalím of sweet address built up in a hundred days he (Hámán) would destroy in one moment. 1245
  • هر چه صد روز آن کلیم خوش‌خطاب ** ساختی در یک‌دم او کردی خراب

  • Thy intellect is the vizier and is overcome by sensuality: in (the realm of) thy being it is a brigand (that attacks thee) on the Way to God.
  • عقل تو دستور و مغلوب هواست ** در وجودت ره‌زن راه خداست

  • (If) a godly monitor give thee good advice, it will artfully put those words (of his) aside,
  • ناصحی ربانیی پندت دهد ** آن سخن را او به فن طرحی نهد

  • Saying, “These (words) are not well-founded: take heed, don't be carried away (by them); they are not (worth) so much: come to thyself (be sensible), don't be crazed.”
  • کین نه بر جایست هین از جا مشو ** نیست چندان با خود آ شیدا مشو

  • Alas for the king whose vizier is this (carnal intellect): the place (abode) of them both is vengeful Hell.
  • وای آن شه که وزیرش این بود ** جای هر دو دوزخ پر کین بود

  • Happy is the king whose helper in affairs is a vizier like Ásaf. 1250
  • شاد آن شاهی که او را دست‌گیر ** باشد اندر کار چون آصف وزیر

  • When the just king is associated with him, his (the king's) name is light upon light.
  • شاه عادل چون قرین او شود ** نام آن نور علی نور این بود

  • A king like Solomon and a vizier like Ásaf are light upon light and ambergris upon ‘abír.
  • چون سلیمان شاه و چون آصف وزیر ** نور بر نورست و عنبر بر عبیر

  • (When) the king (is like) Pharaoh and his vizier like Hámán, ill-fortune is inevitable for both.
  • شاه فرعون و چو هامانش وزیر ** هر دو را نبود ز بدبختی گزیر

  • Then it is (a case of) darkness, one part over another: neither intellect nor fortune shall be their friend on the Day of Judgement.
  • پس بود ظلمات بعضی فوق بعض ** نه خرد یار و نه دولت روز عرض

  • I have not seen aught but misery in the vile: if thou hast seen (aught else), convey (to them) the salaam (of felicitation) from me. 1255
  • من ندیدم جز شقاوت در لام ** گر تو دیدستی رسان از من سلام

  • The king is as the spirit, and the vizier as the intellect: the corrupt intellect brings the spirit into movement (towards corruption).
  • هم‌چو جان باشد شه و صاحب چو عقل ** عقل فاسد روح را آرد بنقل

  • When the angelical intellect became a Hárút, it became the teacher in magic to two hundred devils.
  • آن فرشته‌ی عقل چون هاروت شد ** سحرآموز دو صد طاغوت شد

  • Do not take the particular (individual) intellect as thy vizier: make the Universal Intellect thy vizier, O king.
  • عقل جزوی را وزیر خود مگیر ** عقل کل را ساز ای سلطان وزیر

  • Do not make sensuality thy vizier, else thy pure spirit will cease from prayer,
  • مر هوا را تو وزیر خود مساز ** که برآید جان پاکت از نماز