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5
1911-1935

  • یا مجیر العقل فتان الحجی  ** ما سواک للعقول مرتجی 
  • O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.

  • ما اشتهیت العقل مذ جننتنی  ** ما حسدت الحسن مذ زینتنی 
  • I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.

  • هل جنونی فی هواک مستطاب  ** قل بلی والله یجزیک الثواب 
  • Is my madness for love of thee approved? Say “Yes,” and God will reward thee.

  • گر بتازی گوید او ور پارسی  ** گوش و هوشی کو که در فهمش رسی 
  • Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?

  • باده‌ی او درخور هر هوش نیست  ** حلقه‌ی او سخره‌ی هر گوش نیست  1915
  • His wine is not suitable to every mind, his ring is not subject to every ear.

  • باز دیگر آمدم دیوانه‌وار  ** رو رو ای جان زود زنجیری بیار 
  • Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;

  • غیر آن زنجیر زلف دلبرم  ** گر دو صد زنجیر آری بردرم 
  • (But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).

  • حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق 
  • The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.

  • بازگردان قصه‌ی عشق ایاز  ** که آن یکی گنجیست مالامال راز 
  • Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.

  • 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)?

  • کار بی‌علت مبرا از علل  ** مستمر و مستقرست از ازل 
  • The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.

  • در کمال صنع پاک مستحث  ** علت حادث چه گنجد یا حدث  1930
  • In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing?

  • سر آب چه بود آب ما صنع اوست  ** صنع مغزست و آب صورت چو پوست 
  • What is (the real meaning of) “the inward nature of (his) father”? His (God's) work (creative energy) is our father: (His) work is the kernel, and the formal (physical) father is the skin (shell).

  • عشق دان ای فندق تن دوستت  ** جانت جوید مغز و کوبد پوستت 
  • O nut-like body, know that Love is thy friend: thy soul (inspired by Love) will seek thy kernel and batter thy shell (to pieces).

  • دوزخی که پوست باشد دوستش  ** داد بدلنا جلودا پوستش 
  • The man doomed to Hell whose skin is his friend—(God who hath said) “We will give them (other) skins in exchange” bestows a (new) skin upon him.

  • معنی و مغزت بر آتش حاکمست  ** لیک آتش را قشورت هیزمست 
  • Thy spiritual principle and kernel is dominant over the Fire, but thy skins (sensual faculties) are fuel for the Fire.

  • کوزه‌ی چوبین که در وی آب جوست  ** قدرت آتش همه بر ظرف اوست  1935
  • (In the case of) a wooden pot in which river-water is (contained), the power of fire is entirely (directed) against the vessel containing it.