God revealed the entire matter to him’ he became aware of him that was (really) deserving of punishment.
حق نمودش آنچ بنمودش تمام ** گشت واقف بر سزای انتقام
Next day all the litigants came and formed ranks before David.
روز دیگر جمله خصمان آمدند ** پیش داود پیمبر صف زدند
Thus the questions (left) in dispute came up again: the plain tiff at once uttered violent reproaches.
همچنان آن ماجراها باز رفت ** زود زد آن مدعی تشنیع زفت
How David gave judgement against the owner of the cow, bidding him withdraw from the case concerning the cow; and how the owner of the cow reproached David, on whom be peace.
حکم کردن داود بر صاحب گاو کی از سر گاو برخیز و تشنیع صاحب گاو بر داود علیه السلام
David said to him, “Be silent! Go, abandon (your claim), and acquit this Moslem of (responsibility for) your cow.
گفت داودش خمش کن رو بهل ** این مسلمان را ز گاوت کن بحل
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.”2420
چون خدا پوشید بر تو ای جوان ** رو خمش کن حق ستاری بدان
He cried, “Oh, woe is me! What judgement is this, what justice? Wilt thou establish a new law on my account?
گفت وا ویلی چه حکمست این چه داد ** از پی من شرع نو خواهی نهاد
The fame of thy justice has gone so far that earth and heaven have become fragrant (with the scent thereof).
رفته است آوازه‌ی عدلت چنان ** که معطر شد زمین و آسمان
This wrong has never been done (even) to blind dogs; rock and mountain are burst asunder of a sudden by this iniquity.”
بر سگان کور این استم نرفت ** زین تعدی سنگ و که بشکافت تفت
In such fashion was he uttering reproaches publicly, crying, “Hark ye, ‘tis the time of injustice, hark ye!”
همچنین تشنیع می‌زد برملا ** کالصلا هنگام ظلمست الصلا
How David pronounced sentence against the owner of the cow, saying, “Give him (the defendant) the whole of your property.”
حکم کردن داود بر صاحب گاو کی جمله مال خود را به وی ده
After that, David said to him, “O contumacious man, give the whole of your wealth to him immediately;2425
بعد از آن داود گفتش کای عنود ** جمله مال خویش او را بخش زود
Otherwise, your plight will become grievous. I tell you (this) in order that your crime may not be made manifest through him.”
ورنه کارت سخت گردد گفتمت ** تا نگردد ظاهر از وی استمت
He put dust on his head and tore his raiment, crying, “At every instant thou art adding an injury.”
خاک بر سر کرد و جامه بر درید ** که بهر دم می‌کنی ظلمی مزید
Once more he went on in this (strain of) reproach; then David called him to his presence,
یک‌دمی دیگر برین تشنیع راند ** باز داودش به پیش خویش خواند
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.
گفت چون بختت نبود ای بخت‌کور ** ظلمت آمد اندک اندک در ظهور
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!]2430
ریده‌ای آنگاه صدر و پیشگاه ** ای دریغ از چون تو خر خاشاک و کاه
Begone! Your children and your wife have (now) become his slaves. Say no more!”
رو که فرزندان تو با جفت تو ** بندگان او شدند افزون مگو
He (the plaintiff) was dashing stones against his breast with both hands and running up and down in his folly.
سنگ بر سینه همی‌زد با دو دست ** می‌دوید از جهل خود بالا و پست
The people too began to blame (David), for they were unaware of the hidden (circumstances) of his (the plaintiff’s) action.
خلق هم اندر ملامت آمدند ** کز ضمیر کار او غافل بدند
How should one that is subject, like a straw, to (the wind of) sensuality know the oppressor from the oppressed?
ظالم از مظلوم کی داند کسی ** کو بود سخره‌ی هوا همچون خسی
He that cuts off the head of his wicked self—he (alone) finds the way to (discriminating) the oppressor from the oppressed.2435
ظالم از مظلوم آنکس پی برد ** کو سر نفس ظلوم خود برد
Otherwise, that oppressor, which is the fleshly soul within (us), (being moved) by frenzy, is the adversary of every oppressed person.
ورنه آن ظالم که نفس است از درون ** خصم هر مظلوم باشد از جنون
A dog always attacks the poor; so far as it can, it inflicts wounds upon the poor.
سگ هماره حمله بر مسکین کند ** تا تواند زخم بر مسکین زند
Know that lions feel shame, (but) not dogs, because he (the lion) does not prey on his neighbours.
شرم شیران راست نه سگ را بدان ** که نگیرد صید از همسایگان
The mob, which slays the oppressed and worships the oppressor—their dog (carnal soul) sprang forth from ambush (and rushed) towards David.
عامه‌ی مظلوم‌کش ظالم‌پرست ** از کمین سگشان سوی داود جست
That party (of the people) turned their faces to David, saying, “O chosen prophet, who hast compassion on us,2440
روی در داود کردند آن فریق ** کای نبی مجتبی بر ما شفیق
This is unworthy of thee, for this is a manifest injustice: thou hast abased an innocent man for naught.”
این نشاید از تو کین ظلمیست فاش ** قهر کردی بی‌گناهی را بلاش
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.
عزم کردن داود علیه السلام به خواندن خلق بدان صحرا کی راز آشکارا کند و حجتها را همه قطع کند
He said, “O friends, the time has come that his hidden secret should he displayed.
گفت ای یاران زمان آن رسید ** کان سر مکتوم او گردد پدید
Arise,all(of you), that we may go forth, so that we may be come acquainted with that hidden secret.
جمله برخیزید تا بیرون رویم ** تا بر آن سر نهان واقف شویم
In such and such a plain there is a huge tree, its boughs dense and numerous and curved.
در فلان صحرا درختی هست زفت ** شاخهااش انبه و بسیار و چفت
Its tent and tent-pegs are very firm; from its roots the smell of blood is coining to me.2445
سخت راسخ خیمه‌گاه و میخ او ** بوی خون می‌آیدم از بیخ او
Murder has been done at the bottom of that goodly tree: this man of sinister fortune has killed his master.
خون شدست اندر بن آن خوش درخت ** خواجه راکشتست این منحوس‌بخت
The clemency, of God has concealed that (crime) till now, (but) at last.(it has come to ‘light) through the ingratitude of that scoundrel,
تا کنون حلم خدا پوشید آن ** آخر از ناشکری آن قلتبان
Who never a single day looked upon his master’s family, not (even) at Nawróz and (other) seasons of festival,
که عیال خواجه را روزی ندید ** نه بنوروز و نه موسمهای عید
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),
بی‌نوایان را به یک لقمه نجست ** یاد ناورد او ز حقهای نخست
(And so continued), till for the sake of a cow this accursed wretch is now felling his (master’s) son’ to the earth.2450
تا کنون از بهر یک گاو این لعین ** می‌زند فرزند او را در زمین
He, of himself, has lifted the veil from his crime; else God would have concealed his sin.”
او بخود برداشت پرده از گناه ** ورنه می‌پوشید جرمش را اله
In this cycle of woe the infidel and the profligate rend their veils of their own accord.
کافر و فاسق درین دور گزند ** پرده خود را بخود بر می‌درند
Wrong is covered (from sight) in the inmost thoughts of the soul: the wrong-doer exposes it to men,
ظلم مستورست در اسرار جان ** می‌نهد ظالم بپیش مردمان
Saying, “Behold me! I have horns! Behold the cow of Hell in full view!”
که ببینیدم که دارم شاخها ** گاو دوزخ را ببینید از ملا
How hands and feet and tongue give evidence concerning the secret of the wicked, even in this world.
گواهی دادن دست و پا و زبان بر سر ظالم هم در دنیا
Even here, then, your hands and feet, in (doing) harm, bear witness to your conscience.2455
پس همینجا دست و پایت در گزند ** بر ضمیر تو گواهی می‌دهند
Since your (evil) conscience becomes (as) an overseer to you and says, “Speak! Do not keep back your belief,”
چون موکل می‌شود برتو ضمیر ** که بگو تو اعتقادت وا مگیر
And, especially at times of anger and quarrelling, makes manifest your secret thought, hair by hair;
خاصه در هنگام خشم و گفت و گو ** می‌کند ظاهر سرت را مو بمو
Since wrong and injustice become your overseer and say, “Display me, O hands and feet,”
چون موکل می‌شود ظلم و جفا ** که هویدا کن مرا ای دست و پا
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—
چون همی‌گیرد گواه سر لگام ** خاصه وقت جوش و خشم و انتقام
That One, then, who appoints this (conscience) as overseer, that ‘it may unfurl the banner of the secret on the field—2460
پس همان کس کین موکل می‌کند ** تا لوای راز بر صحرا زند
(Surely), then, He can also create, on the Day of Judgement, other overseers for the purpose of unfolding (the secret thoughts).
پس موکلهای دیگر روز حشر ** هم تواند آفرید از بهر نشر
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.
ای بده دست آمده در ظلم و کین ** گوهرت پیداست حاجت نیست این
It is not necessary to become celebrated for (doing) harm: they (who possess discernment) are acquainted with thy fiery (hellish) conscience.
نیست حاجت شهره گشتن در گزند ** بر ضمیر آتشینت واقف‌اند
Thy fleshly soul every moment emits a hundred sparks, saying, “Behold me! I am of the people of the Fire.
نفس تو هر دم بر آرد صد شرار ** که ببینیدم منم ز اصحاب نار
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”— 2465
جزو نارم سوی کل خود روم ** من نه نورم که سوی حضرت شوم