David Gives the Cow-Owner’s Wealth Away
From Rumi’s Masnavi (مثنوی معنوی), Book 3, section 105 of 185: 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). Below, each of its 17 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
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
بعد از آن داود گفتش کای عنود جمله مال خویش او را بخش زود
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
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
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
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.”
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by: Reza about (category: Masnavi, Persian Poetry)
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