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)!