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3
2438-2487

  • 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
  • Even as this unjust and ungrateful man wrought so much confusion (made such a great disturbance) for the sake of a cow.
  • همچنان کین ظالم حق ناشناس ** بهر گاوی کرد چندین التباس
  • 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.
  • او ازو صد گاو برد و صد شتر ** نفس اینست ای پدر از وی ببر
  • Besides, never once did he make humble supplication to God: never once did a cry of “O Lord!” come from him in sorrow—
  • نیز روزی با خدا زاری نکرد ** یا ربی نامد ازو روزی بدرد
  • “O God, content my adversary: if I have inflicted loss upon him (yet) do Thou bestow profit (upon me)!
  • کای خدا خصم مرا خشنود کن ** گر منش کردم زیان تو سود کن
  • 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.” 2470
  • گر خطا کشتم دیت بر عاقله‌ست ** عاقله‌ی جانم تو بودی از الست
  • 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.
  • سنگ می‌ندهد به استغفار در ** این بود انصاف نفس ای جان حر
  • How the people went forth to that tree.
  • برون رفتن به سوی آن درخت
  • When they went forth to that tree, he (David) said, “Tie his hands fast behind him,
  • چون برون رفتند سوی آن درخت ** گفت دستش را سپس بندید سخت
  • In order that I may bring to light his sin and crime, and may plant the banner of justice on the field.
  • تا گناه و جرم او پیدا کنم ** تا لوای عدل بر صحرا زنم
  • O dog,” said he, “you have killed his grandfather. You are a slave: by this means you have become a lord.
  • گفت ای سگ جد او را کشته‌ای ** تو غلامی خواجه زین رو گشته‌ای
  • You killed your master and carried off his property: God bath made manifest what happened to him. 2475
  • خواجه را کشتی و بردی مال او ** کرد یزدان آشکارا حال او
  • Your wife was his handmaid; she has acted unjustly towards this same master.
  • آن زنت او را کنیزک بوده است ** با همین خواجه جفا بنموده است
  • Whatever (children) she bore to him, female or male—all of them from beginning to end are the property of the (master’s) heir.
  • هر چه زو زایید ماده یا که نر ** ملک وارث باشد آنها سر بسر
  • You are a slave: your gains and goods are his property. You demanded the Law: take the Law and go: ‘tis well.
  • تو غلامی کسب و کارت ملک اوست ** شرع جستی شرع بستان رو نکوست
  • You killed your master miserably by violence, (whilst) your master was crying for mercy on this very spot.
  • خواجه را کشتی باستم زار زار ** هم برینجا خواجه گویان زینهار
  • In your haste you hid the knife under the soil, because of the terrible apparition which you beheld. 2480
  • کارد از اشتاب کردی زیر خاک ** از خیالی که بدیدی سهمناک
  • Lo, his head together with the knife is under the soil! Dig ye back the soil, thus!
  • نک سرش با کارد در زیر زمین ** باز کاوید این زمین را همچنین
  • On the knife, too, the name of this dog is written, (who) dealt with his master so deceitfully and injuriously.”
  • نام این سگ هم نبشته کارد بر ** کرد با خواجه چنین مکر و ضرر
  • They did even so (as he ordered), and when they cleft (the earth) they found in the soil the knife and the head.
  • همچنان کردند چون بشکافتند ** در زمین آن کارد و سر را یافتند
  • Thereupon tumultuous lamentation arose amongst the people:every one severed the girdle (of unbelief) from his waist.
  • ولوله در خلق افتاد آن زمان ** هر یکی زنار ببرید از میان
  • 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!’ 2485
  • بعد از آن گفتش بیا ای دادخواه ** داد خود بستان بدان روی سیاه
  • How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.
  • قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
  • He ordered retaliation (by killing him) with that same knife: how should contrivance deliver him from the knowledge of God?
  • هم بدان تیغش بفرمود او قصاص ** کی کند مکرش ز علم حق خلاص
  • Although God’s clemency bestows (many) kindnesses, yet when he (the sinner) has gone beyond bounds, He exposes (him).
  • حلم حق گرچه مواساها کند ** لیک چون از حد بشد پیدا کند