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 گرو1225
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 بمرد1230
(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 حسن1235
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.
مانستن بدرایی این وزیر دون در افساد مروت شاه به وزیر فرعون یعنی هامان در افساد قابلیت فرعون
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).
چند آن فرعون می‌شد نرم و رام ** چون شنیدی او ز موسی آن کلام1240
How many a time did Pharaoh soften and become submissive when he was hearing that Word from Moses!—
آن کلامی که بدادی سنگ شیر ** از خوشی آن کلام بی‌نظیر
That Word (which was such) that from the sweetness of that incomparable Word the rock would have yielded milk.
چون بهامان که وزیرش بود او ** مشورت کردی که کینش بود خو
Whenever he took counsel with Hámán, who was his vizier and whose nature it was to hate,
پس بگفتی تا کنون بودی خدیو ** بنده گردی ژنده‌پوشی را بریو
Then he (Hámán) would say, “Until now thou hast been the Khedive: wilt thou become, through deception, the slave to a wearer of rags?”
هم‌چو سنگ منجنیقی آمدی ** آن سخن بر شیشه خانه‌ی او زدی
Those words would come like a stone shot by a mangonel (ballista) and strike upon his glass house.
هر چه صد روز آن کلیم خوش‌خطاب ** ساختی در یک‌دم او کردی خراب1245
All that the Kalím of sweet address built up in a hundred days he (Hámán) would destroy in one moment.
عقل تو دستور و مغلوب هواست ** در وجودت ره‌زن راه خداست
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.
ناصحی ربانیی پندت دهد ** آن سخن را او به فن طرحی نهد
(If) a godly monitor give thee good advice, it will artfully put those words (of his) aside,
کین نه بر جایست هین از جا مشو ** نیست چندان با خود آ شیدا مشو
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.”
وای آن شه که وزیرش این بود ** جای هر دو دوزخ پر کین بود
Alas for the king whose vizier is this (carnal intellect): the place (abode) of them both is vengeful Hell.
شاد آن شاهی که او را دست‌گیر ** باشد اندر کار چون آصف وزیر1250
Happy is the king whose helper in affairs is a vizier like Ásaf.
شاه عادل چون قرین او شود ** نام آن نور علی نور این بود
When the just king is associated with him, his (the king's) name is light upon light.
چون سلیمان شاه و چون آصف وزیر ** نور بر نورست و عنبر بر عبیر
A king like Solomon and a vizier like Ásaf are light upon light and ambergris upon ‘abír.
شاه فرعون و چو هامانش وزیر ** هر دو را نبود ز بدبختی گزیر
(When) the king (is like) Pharaoh and his vizier like Hámán, ill-fortune is inevitable for both.
پس بود ظلمات بعضی فوق بعض ** نه خرد یار و نه دولت روز عرض
Then it is (a case of) darkness, one part over another: neither intellect nor fortune shall be their friend on the Day of Judgement.