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5
157-166

  • کین ترا سودست از درد و غمی  ** گفت آدم را همین در گندمی 
  • “This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.

  • پیش آرد هیهی و هیهات را  ** وز لویشه پیچد او لبهات را 
  • He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,

  • هم‌چو لبهای فرس و در وقت نعل  ** تا نماید سنگ کمتر را چو لعل 
  • As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.

  • گوشهاات گیرد او چون گوش اسب  ** می‌کشاند سوی حرص و سوی کسب  160
  • He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods).

  • بر زند بر پات نعلی ز اشتباه  ** که بمانی تو ز درد آن ز راه 
  • He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.

  • نعل او هست آن تردد در دو کار  ** این کنم یا آن کنم هین هوش دار 
  • His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!

  • آن بکن که هست مختار نبی  ** آن مکن که کرد مجنون و صبی 
  • Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.

  • حفت الجنه بچه محفوف گشت  ** بالمکاره که ازو افزود کشت 
  • “Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).

  • صد فسون دارد ز حیلت وز دغا  ** که کند در سله گر هست اژدها  165
  • He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent.

  • گر بود آب روان بر بنددش  ** ور بود حبر زمان برخنددش 
  • He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.