Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
شهوتی است او و بس شهوتپرست
زان شراب زهرناک ژاژ مست
He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine.
گرنه بهر نسل بودی ای وصی
آدم از ننگش بکردی خود خصی
Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
گفت ابلیس لعین دادار را
دام زفتی خواهم این اشکار را
The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
زر و سیم و گلهٔ اسپش نمود
که بدین تانی خلایق را ربود
He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”
گفت شاباش و ترش آویخت لنج
شد ترنجیده ترش همچون ترنج
He (Iblís) cried “Bravo!” but let his lip drop sourly: he became wrinkled and sour like a lemon.
پس زر و گوهر ز معدنهای خوش
کرد آن پسمانده را حق پیشکش
Then God offered to that fallen one gold and jewels from His goodly mines,
گیر این دام دگر را ای لعین
گفت زین افزون ده ای نعمالمعین
Saying, “Take this other snare, O accursed one.” He replied, “Give more than this, O most excellent Helper.”
چرب و شیرین و شرابات ثمین
دادش و بس جامهٔ ابریشمین
(Then) He gave him oily and sweet (viands) and costly sherbets and many silken robes.
گفت یا رب بیش ازین خواهم مدد
تا ببندمشان به حبل من مسد
He (Iblís) said, “O Lord, I want more assistance than this, to bind them with a cord of palm-fibre.
تا که مستانت که نر و پر دلند
مردوار آن بندها را بسکلند
In order that Thy intoxicated (devotees), who are fierce and courageous, may manfully burst those bonds,
تا بدین دام و رسنهای هوا
مرد تو گردد ز نامردان جدا
And that by means of this snare and (these) cords of sensuality Thy (holy) man may be separated from the unmanly,
دام دیگر خواهم ای سلطان تخت
دام مردانداز و حیلتساز سخت
I want another snare, O Sovereign of the throne—a mighty cunning snare that will lay men low.”
خمر و چنگ آورد پیش او نهاد
نیمخنده زد بدان شد نیمشاد
He (God) brought and placed before him wine and harp: thereat he smiled faintly and was moderately pleased.
سوی اضلال ازل پیغام کرد
که بر آر از قعر بحر فتنه گرد
He (Iblís) sent a message to the eternal Foreordainment of perdition, saying, “Raise dust from the bottom of the sea of temptation.
نی یکی از بندگانت موسی است
پردهها در بحر او از گرد بست
Is not Moses one of Thy servants? He tied veils of dust on the sea.
آب از هر سو عنان را واکشید
از تگ دریا غباری برجهید
The water retreated on every side: from the bottom of the sea a (cloud of) dust shot up.”
چونک خوبی زنان فا او نمود
که ز عقل و صبر مردان میفزود
When He (God) showed unto him (Iblís) the beauty of women that was prevailing over the reason and self- restraint of men,
پس زد انگشتک به رقص اندر فتاد
که بده زوتر رسیدم در مراد
Then he snapped his fingers (in glee) and began to dance, crying, “Give me (these) as quickly as possible: I have attained to my desire.”
چون بدید آن چشمهای پرخمار
که کند عقل و خرد را بیقرار
When he saw those languorous eyes which make the reason and understanding unquiet,
وآن صفای عارض آن دلبران
که بسوزد چون سپند این دل بر آن
And the loveliness of that fascinating cheek on which this heart (of man) burns like rue-seed (on the fire),
رو و خال و ابرو و لب چون عقیق
گوییا حق تافت از پردهٔ رقیق
Face and mole and eyebrow and lip like cornelian, ’twas as though God shone forth through a subtile veil.
دید او آن غنج و برجست او سبک
چون تجلی حق از پردهٔ تنک
He (Iblís) deemed that coquetry and light springing gait to be like the revelation of Divine glory through a thin veil.
فارسی متن کا ماخذ: گنجور
