Original Ottoman Turkish Text
Metre: Fe‘ilātün fe‘ilātün fe‘ilātün fe‘ilün
Müjde ey dil ki dem-i ‘ayş u meserret geldi
Ḫaber-i feyż-res-i va‘d-ı ‘ināyet geldi
Nice müjde es̱er-i feyż-i ṣafā-baḫş ile
Cismüñe cān ten-i bīmārıña ṣıḥḥat geldi
Saña iḥsān-ı veliyyü’n-ni‘amı olduġuna
Nāme-i ẕevḳ-res-i ḥüsn-i beşāret geldi
O kerem-kānuñ aḥvāl-i perīşānı içün
Dil-i nāzik-terine meyl-i ‘imāret geldi
Oldı ‘araḳ kerem ü cūd-ı ‘aṭāsı nābıż
Ḫāṭır-ı ‘āṭırına luṭf u mürüvvet geldi
Sāḥil-i ḫāhişüñi itmek içün pür-gevher
Cūşiş-i himmete ol ḳulzüm-i ref‘et geldi
Müncelī oldı ruḫ-ı āyīne-i ümmīdüñ
Çehre-i baḫtuña iḳbāl ü beşāşet geldi
İntiẓāruñ soñı elbette olur vaṣla ḳarīn
İntiẓāra daḫı el-ḳıṣṣa nihāyet geldi
Page 64, which contains couplets 9-18, is missing from the open-access digital copy of the thesis.
Liḳ anuñ gibi ne bir merd-i hüner itdi be-rūz
Ne mu‘ādil aña bir ehl-i şecā‘at geldi
Aña mānend olamaz cūd u ‘aṭāda kimse
Gerçi kim dehre nice merd-i mürüvvet geldi
Sebeb-i emn ü niẓām oldı vücūdı ḫalḳa
Yümn-i iḳbāli ile mülke metānet geldi
Tīġ-i düşmen-şiken-i ṣā‘iḳa te’s̱īri ile
Dürlü dürlü ser-i a‘dāya felāket geldi
Her kim olduysa muḳābil aña nā-dānlıḳ idüp
‘Āḳıbet cān u serin virdi ferāġat geldi
Ḳaṣd-ı a‘dā ile her ne ṭarafa gitdi ise
‘Avn-i Rabbānī ile maẓhar-ı nuṣret geldi
‘Āṣafā leẕẕet-i şīrīni-i evṣāfuñ ile
Ney-şekerveş dehen-i ḫāmeye leẕẕet geldi
Cūy-bār-ı keremüñ yazdıġı sā‘atde ḳalem
Dehen-i ḫuşkine der-ḥāl ṭarāvet geldi
Devḥa-i naẓma füyūżāt-ı gül-i medḥüñ ile
Gülşen-i ḫuld-i berīn gibi leṭāfet geldi
Yeter ey Ṣāḥib-i bī-çāre du‘āya başla
Tengī-i ḳāfiye ile söze ḳıllet geldi
İde her demde selāmetle anı Ḥaḳḳ maḥfūz
Nitekim ḫalḳa vücūdıyla selāmet geldi
Sāyesin itmeye Mevlā serimüzden eksik
Du‘ā eyle kelāma daḫı temmet geldi
In English
1. Good news, O heart, the time of pleasure and joy has come; the news of a bounteous promise of favour has come.
2. Through the effect of joy-giving bounty much good news has come; life has come to your body, health to your sick frame.
3. A delightful letter of fair tidings has come to you that you will receive the kindness of the lord of benefactions (the vizier).
4. To the most delicate heart of that mine of generosity has come the wish to repair your ruined state.
5. The sweat (the abundance) of his generosity and giving has begun to overflow; grace and magnanimity have come to his fragrant heart. (The meaning of the first line is not fully clear.)
6. To fill the shore of your desire with pearls, that sea of loftiness has come surging with zeal.
7. The mirror face of your hope has been polished; prosperity and a smile have come to the face of your fortune.
8. The end of waiting is surely joined to union; in short, waiting too has come to an end.
19. But neither has a man of skill like him appeared, nor has any brave man his equal come.
20. No one can resemble him in generosity and giving, though many a magnanimous man has come into the world.
21. His being has been the cause of security and order for the people; through the blessing of his fortune steadiness has come to the realm.
22. Through the thunderbolt effect of his enemy-breaking sword, disasters of every kind have come upon the heads of the foes.
23. Whoever in ignorance stood against him at last gave up his life and his head; renunciation came to him.
24. In whatever direction he went against the enemy, he came back, with the help of the Lord, as one granted victory.
25. O Âsaf (of a vizier), through the sweetness of your qualities, a taste like sugar cane has come to the mouth of the pen.
26. The moment the pen wrote of the stream of your generosity, freshness at once came to its dry mouth.
27. Through the bounties of the rose of your praise, a grace like that of the garden of highest paradise has come to the tree of verse.
28. Enough, O helpless Sâhib, begin the prayer; from the narrowness of the rhyme a dearth has come upon the words.
29. May God keep him safe at every moment, just as safety has come to the people through his being.
30. May the Lord not remove his shadow from over our heads; pray, for to the words too "it is finished" has come.
Literary and Historical Commentary
In the twenty-eighth couplet the poet looks at his own poem from outside: "From the narrowness of the rhyme a dearth has come upon the words." In this poem, which undertakes to end every couplet with "-et geldi" (meserret, ‘ināyet, ṣıḥḥat, beşāret…), suitable words ending in "-et" really have grown scarce by the time thirty couplets are reached. The last couplet closes this game with the word "temmet": the formula "it is finished", written at the end of books and treatises, also becomes the final rhyme. Topal notes that the metre of this last line is faulty.
The phrase in the heading, "Der-Ḥaḳḳ-ı Vezīr-i Müşārün-ileyh" (on the aforementioned vizier), ties the poem to the previous chronogram and to Hasan Pasha, praised for the conquest of Sinjar. This time, however, the subject is not a victory but good news that has come to the poet himself: the first eight couplets, addressed to "dil", the heart, tell that a promise of favour has come from the vizier and that the waiting is over. In the previous chronogram Sâhib complained that he had for years been deprived of the pasha's generosity; his announcing here that this deprivation has ended places the two poems in a sequence, though the edition says nothing about such a connection. The readable part of the text does not explain what the promise was. Page 64 of the thesis is absent from the scan available online, so the section from the ninth to the eighteenth couplet could not be read. There is no chronogram line among the readable couplets; if the poem had one, it must be in the missing part.
After the nineteenth couplet the praise moves back and forth between valour and generosity; in the twenty-fifth and twenty-sixth couplets the praise itself becomes a sweet morsel. The pen that writes of the vizier's qualities is likened to sugar cane (ney-şeker), since it is a hollow reed; when it writes of the stream of generosity, the pen's dry mouth is refreshed. The fact that the pen was cut from a reed carries this comparison. Written in the "fe‘ilātün fe‘ilātün fe‘ilātün fe‘ilün" pattern of the remel metre, this chronogram is missing from the two Istanbul University manuscripts.
Bibliography
- Meral Topal, Pîrî-zâde Mehmed Sâhib Hayatı, Edebî Kişiliği, Eserleri ve Divanı'nın Tenkitli Metni, MA thesis, Fırat Üniversitesi Sosyal Bilimler Enstitüsü, Elazığ 2004, pp. 63-66, tarih 2 "Der-Ḥaḳḳ-ı Vezīr-i Müşārün-ileyh" (Millet Library, Ali Emîrî Manzum 243, fol. 6b). https://openaccess.firat.edu.tr/handle/11508/16014
Online sources
