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5
1920-1929

  • Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart. 1920
  • زانک هستی سخت مستی آورد  ** عقل از سر شرم از دل می‌برد 
  • From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
  • صد هزاران قرن پیشین را همین  ** مستی هستی بزد ره زین کمین 
  • By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
  • شد عزرائیلی ازین مستی بلیس  ** که چرا آدم شود بر من رئیس 
  • I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
  • خواجه‌ام من نیز و خواجه‌زاده‌ام  ** صد هنر را قابل و آماده‌ام 
  • In excellence I am inferior to none, that I should stand before my enemy to do him service.
  • در هنر من از کسی کم نیستم  ** تا به خدمت پیش دشمن بیستم 
  • I am born of fire, he of mud: what is the position (rank) of mud compared with fire? 1925
  • من ز آتش زاده‌ام او از وحل  ** پیش آتش مر وحل را چه محل 
  • Where was he in the period when I was the Prince of the World and the glory of Time?”
  • او کجا بود اندر آن دوری که من  ** صدر عالم بودم و فخر زمن 
  • (On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
  • خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق 
  • The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
  • شعله می‌زد آتش جان سفیه  ** که آتشی بود الولد سر ابیه 
  • No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
  • نه غلط گفتم که بد قهر خدا  ** علتی را پیش آوردن چرا 
  • The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
  • کار بی‌علت مبرا از علل  ** مستمر و مستقرست از ازل