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2414-2463

  • با خود آمد گفت را کوتاه کرد ** لب ببست و عزم خلوتگاه کرد
  • (Thereupon) he came to himself, cut short his discourse, closed his lips, and set out for the place where he was alone.
  • در خلوت رفتن داود تا آنچ حقست پیدا شود
  • How David went into seclusion in order that the truth might be made manifest.
  • در فرو بست و برفت آنگه شتاب ** سوی محراب و دعای مستجاب 2415
  • He shut the door, and then went quickly to the prayer-niche and (betook himself to) the invocation that is answered (by God).
  • حق نمودش آنچ بنمودش تمام ** گشت واقف بر سزای انتقام
  • God revealed the entire matter to him’ he became aware of him that was (really) deserving of punishment.
  • روز دیگر جمله خصمان آمدند ** پیش داود پیمبر صف زدند
  • Next day all the litigants came and formed ranks before David.
  • همچنان آن ماجراها باز رفت ** زود زد آن مدعی تشنیع زفت
  • Thus the questions (left) in dispute came up again: the plain tiff at once uttered violent reproaches.
  • حکم کردن داود بر صاحب گاو کی از سر گاو برخیز و تشنیع صاحب گاو بر داود علیه السلام
  • 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.
  • گفت داودش خمش کن رو بهل ** این مسلمان را ز گاوت کن بحل
  • David said to him, “Be silent! Go, abandon (your claim), and acquit this Moslem of (responsibility for) your cow.
  • چون خدا پوشید بر تو ای جوان ** رو خمش کن حق ستاری بدان 2420
  • 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 زود 2425
  • 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 کاه 2430
  • 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 برد 2435
  • 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 شفیق 2440
  • 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 او 2445
  • 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 زمین 2450
  • (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 می‌دهند 2455
  • 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 زند 2460
  • 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.