چون خدا پوشید بر تو ای جوان ** رو خمش کن حق ستاری بدان2420
Inasmuch as God has thrown a veil over you (concealed your guilt), O youth, depart and keep silence and acknowledge the obligation of (giving thanks to God for His) concealment.”
گفت وا ویلی چه حکمست این چه داد ** از پی من شرع نو خواهی نهاد
He cried, “Oh, woe is me! What judgement is this, what justice? Wilt thou establish a new law on my account?
رفته است آوازه‌ی عدلت چنان ** که معطر شد زمین و آسمان
The fame of thy justice has gone so far that earth and heaven have become fragrant (with the scent thereof).
بر سگان کور این استم نرفت ** زین تعدی سنگ و که بشکافت تفت
This wrong has never been done (even) to blind dogs; rock and mountain are burst asunder of a sudden by this iniquity.”
همچنین تشنیع می‌زد برملا ** کالصلا هنگام ظلمست الصلا
In such fashion was he uttering reproaches publicly, crying, “Hark ye, ‘tis the time of injustice, hark ye!”
حکم کردن داود بر صاحب گاو کی جمله مال خود را به وی ده
How David pronounced sentence against the owner of the cow, saying, “Give him (the defendant) the whole of your property.”
بعد از آن داود گفتش کای عنود ** جمله مال خویش او را بخش زود2425
After that, David said to him, “O contumacious man, give the whole of your wealth to him immediately;
ورنه کارت سخت گردد گفتمت ** تا نگردد ظاهر از وی استمت
Otherwise, your plight will become grievous. I tell you (this) in order that your crime may not be made manifest through him.”
خاک بر سر کرد و جامه بر درید ** که بهر دم می‌کنی ظلمی مزید
He put dust on his head and tore his raiment, crying, “At every instant thou art adding an injury.”
یک‌دمی دیگر برین تشنیع راند ** باز داودش به پیش خویش خواند
Once more he went on in this (strain of) reproach; then David called him to his presence,
گفت چون بختت نبود ای بخت‌کور ** ظلمت آمد اندک اندک در ظهور
And said, “Since ‘twas not your fortune (to be saved), O you whose fortune is blind, little by little your wickedness has come to light.
ریده‌ای آنگاه صدر و پیشگاه ** ای دریغ از چون تو خر خاشاک و کاه2430
Cacavisti, then (you advance to) the high seat and the place of honour. Oh, may sticks and straw be withheld from such an ass as you are! [You have defecated (in a filthy manner), then (you advance to) the high seat and the place of honour. Oh, may sticks and straw be withheld from such an ass as you are!]
رو که فرزندان تو با جفت تو ** بندگان او شدند افزون مگو
Begone! Your children and your wife have (now) become his slaves. Say no more!”
سنگ بر سینه همی‌زد با دو دست ** می‌دوید از جهل خود بالا و پست
He (the plaintiff) was dashing stones against his breast with both hands and running up and down in his folly.
خلق هم اندر ملامت آمدند ** کز ضمیر کار او غافل بدند
The people too began to blame (David), for they were unaware of the hidden (circumstances) of his (the plaintiff’s) action.
ظالم از مظلوم کی داند کسی ** کو بود سخره‌ی هوا همچون خسی
How should one that is subject, like a straw, to (the wind of) sensuality know the oppressor from the oppressed?
ظالم از مظلوم آنکس پی برد ** کو سر نفس ظلوم خود برد2435
He that cuts off the head of his wicked self—he (alone) finds the way to (discriminating) the oppressor from the oppressed.
ورنه آن ظالم که نفس است از درون ** خصم هر مظلوم باشد از جنون
Otherwise, that oppressor, which is the fleshly soul within (us), (being moved) by frenzy, is the adversary of every oppressed person.
سگ هماره حمله بر مسکین کند ** تا تواند زخم بر مسکین زند
A dog always attacks the poor; so far as it can, it inflicts wounds upon the poor.
شرم شیران راست نه سگ را بدان ** که نگیرد صید از همسایگان
Know that lions feel shame, (but) not dogs, because he (the lion) does not prey on his neighbours.
عامه‌ی مظلوم‌کش ظالم‌پرست ** از کمین سگشان سوی داود جست
The mob, which slays the oppressed and worships the oppressor—their dog (carnal soul) sprang forth from ambush (and rushed) towards David.
روی در داود کردند آن فریق ** کای نبی مجتبی بر ما شفیق2440
That party (of the people) turned their faces to David, saying, “O chosen prophet, who hast compassion on us,
این نشاید از تو کین ظلمیست فاش ** قهر کردی بی‌گناهی را بلاش
This is unworthy of thee, for this is a manifest injustice: thou hast abased an innocent man for naught.”
عزم کردن داود علیه السلام به خواندن خلق بدان صحرا کی راز آشکارا کند و حجتها را همه قطع کند
How David, on whom be peace, resolved to summon the people to a certain plain, in older that he might disclose the mystery and make an end of all arguments.
گفت ای یاران زمان آن رسید ** کان سر مکتوم او گردد پدید
He said, “O friends, the time has come that his hidden secret should he displayed.
جمله برخیزید تا بیرون رویم ** تا بر آن سر نهان واقف شویم
Arise,all(of you), that we may go forth, so that we may be come acquainted with that hidden secret.
در فلان صحرا درختی هست زفت ** شاخهااش انبه و بسیار و چفت
In such and such a plain there is a huge tree, its boughs dense and numerous and curved.
سخت راسخ خیمه‌گاه و میخ او ** بوی خون می‌آیدم از بیخ او2445
Its tent and tent-pegs are very firm; from its roots the smell of blood is coining to me.
خون شدست اندر بن آن خوش درخت ** خواجه راکشتست این منحوس‌بخت
Murder has been done at the bottom of that goodly tree: this man of sinister fortune has killed his master.
تا کنون حلم خدا پوشید آن ** آخر از ناشکری آن قلتبان
The clemency, of God has concealed that (crime) till now, (but) at last.(it has come to ‘light) through the ingratitude of that scoundrel,
که عیال خواجه را روزی ندید ** نه بنوروز و نه موسمهای عید
Who never a single day looked upon his master’s family, not (even) at Nawróz and (other) seasons of festival,
بی‌نوایان را به یک لقمه نجست ** یاد ناورد او ز حقهای نخست
And never ‘searched after the destitute (children, to relieve their want) with a single morsel of food, or bethought him of the former obligations (which he had received),
تا کنون از بهر یک گاو این لعین ** می‌زند فرزند او را در زمین2450
(And so continued), till for the sake of a cow this accursed wretch is now felling his (master’s) son’ to the earth.
او بخود برداشت پرده از گناه ** ورنه می‌پوشید جرمش را اله
He, of himself, has lifted the veil from his crime; else God would have concealed his sin.”
کافر و فاسق درین دور گزند ** پرده خود را بخود بر می‌درند
In this cycle of woe the infidel and the profligate rend their veils of their own accord.
ظلم مستورست در اسرار جان ** می‌نهد ظالم بپیش مردمان
Wrong is covered (from sight) in the inmost thoughts of the soul: the wrong-doer exposes it to men,
که ببینیدم که دارم شاخها ** گاو دوزخ را ببینید از ملا
Saying, “Behold me! I have horns! Behold the cow of Hell in full view!”
گواهی دادن دست و پا و زبان بر سر ظالم هم در دنیا
How hands and feet and tongue give evidence concerning the secret of the wicked, even in this world.
پس همینجا دست و پایت در گزند ** بر ضمیر تو گواهی می‌دهند2455
Even here, then, your hands and feet, in (doing) harm, bear witness to your conscience.
چون موکل می‌شود برتو ضمیر ** که بگو تو اعتقادت وا مگیر
Since your (evil) conscience becomes (as) an overseer to you and says, “Speak! Do not keep back your belief,”
خاصه در هنگام خشم و گفت و گو ** می‌کند ظاهر سرت را مو بمو
And, especially at times of anger and quarrelling, makes manifest your secret thought, hair by hair;
چون موکل می‌شود ظلم و جفا ** که هویدا کن مرا ای دست و پا
Since wrong and injustice become your overseer and say, “Display me, O hands and feet,”
چون همی‌گیرد گواه سر لگام ** خاصه وقت جوش و خشم و انتقام
And since the (evil conscience which bears) witness to the secret thought seizes the reins—in particular at times of emotion and anger and revenge—
پس همان کس کین موکل می‌کند ** تا لوای راز بر صحرا زند2460
That One, then, who appoints this (conscience) as overseer, that ‘it may unfurl the banner of the secret on the field—
پس موکلهای دیگر روز حشر ** هم تواند آفرید از بهر نشر
(Surely), then, He can also create, on the Day of Judgement, other overseers for the purpose of unfolding (the secret thoughts).
ای بده دست آمده در ظلم و کین ** گوهرت پیداست حاجت نیست این
O thou who hast entered most recklessly upon (a course of) injustice and malice, thy true nature is evident: this (advertisement of it) is not needed.
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 شوم2465
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—