می‌رود هر روز در حجره‌ی برین ** تا ببیند چارقی با پوستین
Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
زانک هستی سخت مستی آورد ** عقل از سر شرم از دل می‌برد 1920
Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart.
صد هزاران قرن پیشین را همین ** مستی هستی بزد ره زین کمین
From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
شد عزرائیلی ازین مستی بلیس ** که چرا آدم شود بر من رئیس
By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
خواجه‌ام من نیز و خواجه‌زاده‌ام ** صد هنر را قابل و آماده‌ام
I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
در هنر من از کسی کم نیستم ** تا به خدمت پیش دشمن بیستم
In excellence I am inferior to none, that I should stand before my enemy to do him service.
من ز آتش زاده‌ام او از وحل ** پیش آتش مر وحل را چه محل 1925
I am born of fire, he of mud: what is the position (rank) of mud compared with fire?
او کجا بود اندر آن دوری که من ** صدر عالم بودم و فخر زمن
Where was he in the period when I was the Prince of the World and the glory of Time?”
خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق
(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.”
شعله می‌زد آتش جان سفیه ** که آتشی بود الولد سر ابیه
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.
نه غلط گفتم که بد قهر خدا ** علتی را پیش آوردن چرا
No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?