نیست حاجت شهره گشتن در گزند ** بر ضمیر آتشینت واقف‌اند
It is not necessary to become celebrated for (doing) harm: they (who possess discernment) are acquainted with thy fiery (hellish) conscience.
نفس تو هر دم بر آرد صد شرار ** که ببینیدم منم ز اصحاب نار
Thy fleshly soul every moment emits a hundred sparks, saying, “Behold me! I am of the people of the Fire.
جزو نارم سوی کل خود روم ** من نه نورم که سوی حضرت شوم 2465
I am a part of the Fire: I go to my whole; I am not (composed of) light, so that I should go to the Lord”—
همچنان کین ظالم حق ناشناس ** بهر گاوی کرد چندین التباس
Even as this unjust and ungrateful man wrought so much confusion (made such a great disturbance) for the sake of a cow.
او ازو صد گاو برد و صد شتر ** نفس اینست ای پدر از وی ببر
He carried off from him (the defendant) a hundred cows and a hundred camels this (wickedness) is the fleshly soul: O father, cut yourself asunder from it.
نیز روزی با خدا زاری نکرد ** یا ربی نامد ازو روزی بدرد
Besides, never once did he make humble supplication to God: never once did a cry of “O Lord!” come from him in sorrow—
کای خدا خصم مرا خشنود کن ** گر منش کردم زیان تو سود کن
“O God, content my adversary: if I have inflicted loss upon him (yet) do Thou bestow profit (upon me)!
گر خطا کشتم دیت بر عاقله‌ست ** عاقله‌ی جانم تو بودی از الست 2470
If T killed him by mistake, the (payment of the) blood-price falls on my kin: Thou hast been my spirit’s kin from (the Day of) Alast.”
سنگ می‌ندهد به استغفار در ** این بود انصاف نفس ای جان حر
He (God) does not give (worthless) stones in return for the pearls of contrition (nay), this, O noble spirit, is the justice of the fleshly soul.
برون رفتن به سوی آن درخت
How the people went forth to that tree.
چون برون رفتند سوی آن درخت ** گفت دستش را سپس بندید سخت
When they went forth to that tree, he (David) said, “Tie his hands fast behind him,
تا گناه و جرم او پیدا کنم ** تا لوای عدل بر صحرا زنم
In order that I may bring to light his sin and crime, and may plant the banner of justice on the field.
گفت ای سگ جد او را کشته‌ای ** تو غلامی خواجه زین رو گشته‌ای
O dog,” said he, “you have killed his grandfather. You are a slave: by this means you have become a lord.
خواجه را کشتی و بردی مال او ** کرد یزدان آشکارا حال او 2475
You killed your master and carried off his property: God bath made manifest what happened to him.
آن زنت او را کنیزک بوده است ** با همین خواجه جفا بنموده است
Your wife was his handmaid; she has acted unjustly towards this same master.
هر چه زو زایید ماده یا که نر ** ملک وارث باشد آنها سر بسر
Whatever (children) she bore to him, female or male—all of them from beginning to end are the property of the (master’s) heir.
تو غلامی کسب و کارت ملک اوست ** شرع جستی شرع بستان رو نکوست
You are a slave: your gains and goods are his property. You demanded the Law: take the Law and go: ‘tis well.
خواجه را کشتی باستم زار زار ** هم برینجا خواجه گویان زینهار
You killed your master miserably by violence, (whilst) your master was crying for mercy on this very spot.
کارد از اشتاب کردی زیر خاک ** از خیالی که بدیدی سهمناک 2480
In your haste you hid the knife under the soil, because of the terrible apparition which you beheld.
نک سرش با کارد در زیر زمین ** باز کاوید این زمین را همچنین
Lo, his head together with the knife is under the soil! Dig ye back the soil, thus!
نام این سگ هم نبشته کارد بر ** کرد با خواجه چنین مکر و ضرر
On the knife, too, the name of this dog is written, (who) dealt with his master so deceitfully and injuriously.”
همچنان کردند چون بشکافتند ** در زمین آن کارد و سر را یافتند
They did even so (as he ordered), and when they cleft (the earth) they found in the soil the knife and the head.
ولوله در خلق افتاد آن زمان ** هر یکی زنار ببرید از میان
Thereupon tumultuous lamentation arose amongst the people:every one severed the girdle (of unbelief) from his waist.
بعد از آن گفتش بیا ای دادخواه ** داد خود بستان بدان روی سیاه 2485
Alter that, he (David) said to him (the murderer), “Come,O demander of justice, (and) with that black face (of yours) receive the justice due to you!’
قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.
هم بدان تیغش بفرمود او قصاص ** کی کند مکرش ز علم حق خلاص
He ordered retaliation (by killing him) with that same knife: how should contrivance deliver him from the knowledge of God?
حلم حق گرچه مواساها کند ** لیک چون از حد بشد پیدا کند
Although God’s clemency bestows (many) kindnesses, yet when he (the sinner) has gone beyond bounds, He exposes (him).