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Bostan ve Gülistan
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Hardcover
Published January 1, 2009
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About the author
Saadi
170 books495 followersAbū-Muhammad Muslih al-Dīn bin Abdallāh Shīrāzī, Saadi Shirazi (Persian: ابومحمد مصلح الدین بن عبدالله شیرازی, Arabic: سعدي الشيرازي) better known by his pen-name as Saʿdī (Persian: سعدی) or simply Saadi, was one of the major Persian poets of the medieval period. He is not only famous in Persian-speaking countries, but has also been quoted in western sources. He is recognized for the quality of his writings and for the depth of his social and moral thoughts. Saadi is widely recognized as one of the greatest masters of the classical literary tradition.
His best known works are Bostan (The Orchard) completed in 1257 and Gulistan (The Rose Garden) in 1258. Bostan is entirely in verse (epic metre) and consists of stories aptly illustrating the standard virtues recommended to Muslims (justice, liberality, modesty, contentment) as well as of reflections on the behaviour of dervishes and their ecstatic practices. Gulistan is mainly in prose and contains stories and personal anecdotes. The text is interspersed with a variety of short poems, containing aphorisms, advice, and humorous reflections. Saadi demonstrates a profound awareness of the absurdity of human existence. The fate of those who depend on the changeable moods of kings is contrasted with the freedom of the dervishes.
His best known works are Bostan (The Orchard) completed in 1257 and Gulistan (The Rose Garden) in 1258. Bostan is entirely in verse (epic metre) and consists of stories aptly illustrating the standard virtues recommended to Muslims (justice, liberality, modesty, contentment) as well as of reflections on the behaviour of dervishes and their ecstatic practices. Gulistan is mainly in prose and contains stories and personal anecdotes. The text is interspersed with a variety of short poems, containing aphorisms, advice, and humorous reflections. Saadi demonstrates a profound awareness of the absurdity of human existence. The fate of those who depend on the changeable moods of kings is contrasted with the freedom of the dervishes.
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Displaying 1 - 22 of 22 reviews
December 19, 2014
"Sevgisiz bakınca yusuf bile çirkindir"
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January 17, 2012Gulistān and Būstān by Sheikh Muṣleḥ- ʾiddin Saʿdī
http://nwhyte.livejournal.com/1863191...
I got hold of a nineteenth-century English translation facing the original Persian, not only of Būstān [بستان, The Orchard] but also of Gulistān [گلستان , The Rose Garden], the two great works by the thirteenth century Persian poet normally known in English as Saʿdī or Saadi, but referred to in my edition as spelt in my subject line above. He was an exact contemporary of Rūmī, whose work I had greatly enjoyed earlier this year, and my expectations were consequently high.
I'm sorry to say that they were not met. Unlike Rūmī, comfortable in his literate and fairly sessile urban merchant lifestyle, Saadi is obsessed by the micropolitics of the court and the caravan. The two books are somewhat different in style - Gulistān mainly very short incidents and reflections, while Būstān is generally longer pieces, in both cases gathered together in chapters on various themes of life as an upper-class medieval man. Often there is an intriguing bit of autobiographical reflection at the start of each piece, followed by some vaguely relevant philosophical rambling and a final poetic quote which may have been a real zinger in the original Persian but is lost in the English. I found Saadi's political philosophy rather unattractive, with no real ethical compass as far as I could tell other than the need to stay alive under a despotic ruler and if possible preserve one's self-respect; like Machiavelli without the humour, or indeed like Confucianism without the sense of tradition.
Oddly the one area where I did feel moved by Saadi's prose was in his occasional reflections on love, quite explicitly his own love for cute young men; there is a passionate chapter in Būstān where he imagines himself as a beggar captivated by a young prince which I found really evocative of the passion of erotic attraction, and that was simply the best of several passages. In general, lust for young men is not my own usual preference, but Saadi took me into his own world very effectively. The flip side is, sadly, that women are annoying distractions and irrelevant to the business of being manly in Saadi's world.
One other thing I did enjoy was trying to spot the rhyming schemes in the poetry. Usually it is rhyming couplets:
بنی آدم اعضای یک پیکرند
که در آفرينش ز یک گوهرند
چو عضوى به درد آورد روزگار
دگر عضوها را نماند قرار
تو کز محنت دیگران بی غمی
نشاید که نامت نهند آدمی
But sometimes there are more complex rhyming schemes. It's quite fun to try and spot these things in a language where I barely know any of the letters.
Anyway, the fault may lie with the translation - I think that Rūmī has been very well served by Coleman Banks, and perhaps Saadi simply hasn't been discovered by an English writer with the right sympathy for him yet. But I fear I would need some persuasion to try again.
http://nwhyte.livejournal.com/1863191...
I got hold of a nineteenth-century English translation facing the original Persian, not only of Būstān [بستان, The Orchard] but also of Gulistān [گلستان , The Rose Garden], the two great works by the thirteenth century Persian poet normally known in English as Saʿdī or Saadi, but referred to in my edition as spelt in my subject line above. He was an exact contemporary of Rūmī, whose work I had greatly enjoyed earlier this year, and my expectations were consequently high.
I'm sorry to say that they were not met. Unlike Rūmī, comfortable in his literate and fairly sessile urban merchant lifestyle, Saadi is obsessed by the micropolitics of the court and the caravan. The two books are somewhat different in style - Gulistān mainly very short incidents and reflections, while Būstān is generally longer pieces, in both cases gathered together in chapters on various themes of life as an upper-class medieval man. Often there is an intriguing bit of autobiographical reflection at the start of each piece, followed by some vaguely relevant philosophical rambling and a final poetic quote which may have been a real zinger in the original Persian but is lost in the English. I found Saadi's political philosophy rather unattractive, with no real ethical compass as far as I could tell other than the need to stay alive under a despotic ruler and if possible preserve one's self-respect; like Machiavelli without the humour, or indeed like Confucianism without the sense of tradition.
Oddly the one area where I did feel moved by Saadi's prose was in his occasional reflections on love, quite explicitly his own love for cute young men; there is a passionate chapter in Būstān where he imagines himself as a beggar captivated by a young prince which I found really evocative of the passion of erotic attraction, and that was simply the best of several passages. In general, lust for young men is not my own usual preference, but Saadi took me into his own world very effectively. The flip side is, sadly, that women are annoying distractions and irrelevant to the business of being manly in Saadi's world.
One other thing I did enjoy was trying to spot the rhyming schemes in the poetry. Usually it is rhyming couplets:
بنی آدم اعضای یک پیکرند
که در آفرينش ز یک گوهرند
چو عضوى به درد آورد روزگار
دگر عضوها را نماند قرار
تو کز محنت دیگران بی غمی
نشاید که نامت نهند آدمی
But sometimes there are more complex rhyming schemes. It's quite fun to try and spot these things in a language where I barely know any of the letters.
Anyway, the fault may lie with the translation - I think that Rūmī has been very well served by Coleman Banks, and perhaps Saadi simply hasn't been discovered by an English writer with the right sympathy for him yet. But I fear I would need some persuasion to try again.
April 13, 2010
He is one of the persia 's greatest poets and humanitarians...one of his verses about human spirit has been used worldwide and in Nasa's message to the other space and in President Obama's message to Iranians for the Persian New Year - Noruz........Viva Saadi.
February 1, 2018
his poems are full of wisdom. he's my next favourite after Rumi
January 9, 2016
Sadi bu eseri yazma sebebini şöyle açıklıyor: “Dünyanın her yerini gezdim, dolaştım; sayısız insanla günler geçirdim;her yerde kendimce faydalar buldum; elimden geldiğince her harmandan bir başak topladım.". Gezdiği, gördüğü ve şahit olduğu her türlü olayı akıcı kısa hikayelerle biçimlendirerek insanlara ders çıkarmaları ve güzel öğütler halinde sunulmuş muhteşem bir eser. Sadece bir kaç tane alıntı:
"Dost, dostunun elini onun perişanlığında, çaresizliğinde tutan kimsedir.."
"...sevgisiz bakınca yusuf bile çirkindir, şeytana aşkla bakınca onu melek sanırsın."
"Sormaz ki bilsin, sorsa bilirdi.
Bilmez ki sorsun, bilse sorardı."
"Olgun bir adamı dost edinmek isterseniz,tenkid edin;basit bir adamı dost edinmek isterseniz methedin."
"İnsanlarla münasebetin ateşle münasebetin gibi olsun, çok yaklaşma yanarsın,uzak durma donarsın."
"Gönlünün dertli olmasını istemezsen, dertli gönülleri dertlerinden kurtar."
"Dertsiz adam yoktur, varsa adam değildir.''
"Dost, dostunun elini onun perişanlığında, çaresizliğinde tutan kimsedir.."
"...sevgisiz bakınca yusuf bile çirkindir, şeytana aşkla bakınca onu melek sanırsın."
"Sormaz ki bilsin, sorsa bilirdi.
Bilmez ki sorsun, bilse sorardı."
"Olgun bir adamı dost edinmek isterseniz,tenkid edin;basit bir adamı dost edinmek isterseniz methedin."
"İnsanlarla münasebetin ateşle münasebetin gibi olsun, çok yaklaşma yanarsın,uzak durma donarsın."
"Gönlünün dertli olmasını istemezsen, dertli gönülleri dertlerinden kurtar."
"Dertsiz adam yoktur, varsa adam değildir.''
September 15, 2007
گلستان را فقط، خوانده ام و خیلی لذت برده ام. طنز بعضا تلخ، صراحت گزنده و ریزبینی در نگاه اجتماعی چیزهایی هستند که به عنوان ویژگی های خاص گلستان در خاطرم مانده اند. نیک آهنگ کوثر در یکی از مصاحبه هایش گفته بود وقتی دبستانی بوده دیکته اش ضعیف بوده و پدرش مجبورش می کرده از روی گلستان املا بنویسد. واین کار به غیر از آن که جدا در بهبود وضع دیکته اش موثر بوده، چنان در تقویت و پرورش قوه طنازی اش کارگر افتاده که هنوز که هنوز است معتقد است که خیلی از کاریکاتورهایش را با الهام مستقیم یا غیر مستقیم از گلستان می کشد.یکی از شماره های کتاب همشهری که پنج شنبه ها منتشر می شود و ضمیمه روزنامه همشهری است، گزیده ای از گلستان بود به انتخاب بهائ الدین خرمشاهی که به نظرم گزیده خوبی بود.اگر جایی، لای روزنامه های باطله ی خانواده دیدیدش، از دستش ندهید.اسمش "گل هایی از گلستان" است و اگر اشتباه نکنم منتشر شده به تاریخ 30 فروردین و احتمالا شماره 15 کتاب همشهری. 32 صفحه است همه اش و خواندنش وقتی از کسی نمی گیرد.
November 30, 2024
8.5/10
Saadi là "nhà thơ trò chuyện với mọi dân tộc, và cũng giống như Homer, Shakespeare, Cervantes và Montaige, ông vĩnh viễn hiện đại" (R. W. Emerson).
Tư tưởng: vượt qua khổ đau, cười với cả hoa hồng và địa ngục.
Vườn hồng (1258) là tập văn xuôi pha thơ chứa đầy giai thoại, dụ ngôn, châm ngôn với triết lí giản dị về thuật xử thế mang tính khôn ngoan thực tiễn. Mỗi câu chuyện là một đóa hồng, một khía cạnh, một mặt của đời sống muôn màu. Đọc tác phẩm là một kinh nghiệm hân hoan cùng với những trang sâu sắc dành cho những ai thích sự trầm tư: "Tôi đã chú tâm trộn lẫn sự nghiêm trang với điều lí thú, dấm của luân lí với mật cả tâm trạng vui".
Saadi là "nhà thơ trò chuyện với mọi dân tộc, và cũng giống như Homer, Shakespeare, Cervantes và Montaige, ông vĩnh viễn hiện đại" (R. W. Emerson).
Tư tưởng: vượt qua khổ đau, cười với cả hoa hồng và địa ngục.
Vườn hồng (1258) là tập văn xuôi pha thơ chứa đầy giai thoại, dụ ngôn, châm ngôn với triết lí giản dị về thuật xử thế mang tính khôn ngoan thực tiễn. Mỗi câu chuyện là một đóa hồng, một khía cạnh, một mặt của đời sống muôn màu. Đọc tác phẩm là một kinh nghiệm hân hoan cùng với những trang sâu sắc dành cho những ai thích sự trầm tư: "Tôi đã chú tâm trộn lẫn sự nghiêm trang với điều lí thú, dấm của luân lí với mật cả tâm trạng vui".
Read
October 23, 2023Şiraz'lı Sadi'nin nasihat niteliğindeki ibretli hikayeleri insana hayat tecrübesi kazandırıyor.
Bir solukta okuyabileceğiniz, kendi hayatınıza dair dersler çıkarabileceğiniz öğüt kitabı diyebilirim.
"Gözündeki gaflet sürmesini temizle. Zira yarın toprağın gözüne sürme olacaksın!"
"-Hiçbir şeye gönül bağlamamalı, sonra gönlü ondan ayırmak zor olur.."
"Zaferin anahtarları kaybolduğunda kapılar
zorlamakla açılmaz."
Sayfa 159
July 2, 2022
Birçok hükümdarın nasihatleri bu kitapta toplanmışır. Sosyal konular ve yönetimle ilgili öğütleri içeriyor. Ayrıca kıssalar da var.
*"Sultan bir ağaçsa tebaası köktür."
*"Kötü hep kötü, iyi hep iyi anılacaktır."
*"Arkadaş sana doğrusunu söyleyeyim mi? Seni sevgilinden alıkoyan neyse asıl sevdiğin o demektir."
*"Sultan bir ağaçsa tebaası köktür."
*"Kötü hep kötü, iyi hep iyi anılacaktır."
*"Arkadaş sana doğrusunu söyleyeyim mi? Seni sevgilinden alıkoyan neyse asıl sevdiğin o demektir."
October 31, 2017
Sadi Şirazi'nin birbirinden güzel, kısa ve tüyler ürperten kıssalarını içeren toplama eseri.
August 3, 2018
Ben yârimi severim. Onun ayakları altında can vermeye hazırım. Ten benim, can benim, ruh benim. Ve ben sevenim. Kim beni sevmekten men edebilir ki ve kim beni ölmeden vazgeçirebilir?
May 30, 2020
Çeviri okuduğum için ebedi yanına bir şey diyemiyorum ancak içeriği sıklıkla çelişkili ve indirgemeci ahlak dersleri ile dolu bir kitap.
August 25, 2021
Burada ki gibi iyilik yaparsak bizi art niyetli olarak kullanabilirler. İçinde yaşadığımız çağa hitap etmesede yol gösterici niteliği var. Ayrıca aşk başlığı altında eşcinsel ilişkiden bahsediyor.
April 14, 2023
Tasavvufa giriş kitaplarından birisi.. Böyle mükemmel bir kitap yazdığı için Sadi’ye çok teşekkür ederim..
Hasedi ve kıskançlıkla başetmenin tek yolu sabır ve kabuldür..
Hasedi ve kıskançlıkla başetmenin tek yolu sabır ve kabuldür..
September 18, 2023
"Bize lâyık bir marifeti yoksa da, kabul ettik. Çünkü bizden başka sığınacak yer tanımıyor!"
December 23, 2023
Hard to understand
May 18, 2023
Note: cet avis ne concerne que le jardin des fruits, qui seul fait partie de la liste des cent meilleurs livres de tous les temps selon le cercle norvégien du livre. Je n'ai pas lu la première partie du livre, le jardin des roses.
Le jardin des fruits se présente comme une collection d'historiettes et de conseils prodigués par Saadi dans la pure tradition soufie. On reconnaît dès les premières lignes l'influence de Rumi, considéré par plusieurs comme le père du soufisme, et de son Masnavi, qui propose aussi une série de de contes et de fables. Cependant, l'oeuvre de Saadi possède une dimension beaucoup plus morale; alors que les histoires de Rumi peuvent à l'occasion laisser le lecteur perplexe de par la direction parfois fort différente qu'elles prennent, celles du jardin de fruits sont bien plus circonspectes dans leur démonstration des valeurs soufies: la bonté, la générosité, l'humilité, la contenance des désirs.
Autre différence, Saadi inclut plusieurs références à lui-même dans l'ouvrage, qui peuvent apparaître en contradiction avec le message; ainsi le poète semble avoir une haute opinion de lui-même, possède un harem... mais le message reste limpide, et à mon avis, de par son contenu, crée un pont entre le christianisme et l'islam: les histoires du jardin de fruits ne sont pas sans rappeler les paraboles bibliques, et d'ailleurs plusieurs références directes à Jésus Christ sont présentes dans l'ouvrage.
La traduction est facile à lire, bien qu'on y perd sûrement un peu dans la conversion, inévitable, des vers en prose. Somme toute une lecture agréable qui nous propose une entrée privilégiée au cœur de la philosophie soufie.
Le jardin des fruits se présente comme une collection d'historiettes et de conseils prodigués par Saadi dans la pure tradition soufie. On reconnaît dès les premières lignes l'influence de Rumi, considéré par plusieurs comme le père du soufisme, et de son Masnavi, qui propose aussi une série de de contes et de fables. Cependant, l'oeuvre de Saadi possède une dimension beaucoup plus morale; alors que les histoires de Rumi peuvent à l'occasion laisser le lecteur perplexe de par la direction parfois fort différente qu'elles prennent, celles du jardin de fruits sont bien plus circonspectes dans leur démonstration des valeurs soufies: la bonté, la générosité, l'humilité, la contenance des désirs.
Autre différence, Saadi inclut plusieurs références à lui-même dans l'ouvrage, qui peuvent apparaître en contradiction avec le message; ainsi le poète semble avoir une haute opinion de lui-même, possède un harem... mais le message reste limpide, et à mon avis, de par son contenu, crée un pont entre le christianisme et l'islam: les histoires du jardin de fruits ne sont pas sans rappeler les paraboles bibliques, et d'ailleurs plusieurs références directes à Jésus Christ sont présentes dans l'ouvrage.
La traduction est facile à lire, bien qu'on y perd sûrement un peu dans la conversion, inévitable, des vers en prose. Somme toute une lecture agréable qui nous propose une entrée privilégiée au cœur de la philosophie soufie.
March 26, 2016
Beyan yayınlarının bizlere sunduğu,tasarımıyla oldukça göz dolduran bir kitaptı.Masal diyarından kopmuş bir o kadar da eğitici bir eser.Herkesin okumasını tavsiye ederim.
"dostunun kusurunu söylemezsen onu hüner sanar"
"dostunun kusurunu söylemezsen onu hüner sanar"
January 3, 2009
کتاب بوستان و گلستان سعدی
Want to read
March 22, 2014Sevgili eşim almış merakla okuyacağım.
January 1, 2017
Be optimistic, don’t complain, be thankful to Allah always irrespective of your circumstance
March 25, 2008
سعدی غم نیستی ندارد!
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