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)!
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
Blood sleepeth not: the desire to investigate and lay bare (discover the solution of) a difficulty falls into every heart.
خون نخسپد درفتد در هر دلی ** میل جست و جوی و کشف مشکلی
The craving prompted by the ordainment of the Lord of the Judgement springs up in the conscience of all and sundry