(The King said), “O Ayáz, pray, why are these marks of affection, like (those of) a lover to his adored one, (shown by thee) to a rustic shoe?
ای ایاز این مهرها بر چارقی ** چیست آخر هم‌چو بر بت عاشقی
Thou hast made a rustic shoe (the object of) thy devotion and religion, as Majnún (made) of his Laylá’s face (an object of the same kind).
هم‌چو مجنون از رخ لیلی خویش ** کرده‌ای تو چارقی را دین و کیش
Thou hast mingled thy soul’s love with two old articles (of dress) and hung them both in a chamber.
با دو کهنه مهر جان آمیخته ** هر دو را در حجره‌ای آویخته
How long wilt thou speak new words to (those) two old things and breathe the ancient secret into a substance devoid of life?
چند گویی با دو کهنه نو سخن ** در جمادی می‌دمی سر کهن
Like (the poets among) the Arabs, O Ayáz, thou art drawing out long and lovingly thy converse with the (deserted) abodes and the traces of former habitation.3255
چون عرب با ربع و اطلال ای ایاز ** می‌کشی از عشق گفت خود دراز
Of what Ásaf are thy shoon the abode? One would say that thy sheepskin jacket is the shirt of Joseph.”
چارقت ربع کدامین آصفست ** پوستین گویی که کرته‌ی یوسفست
(This is) like (the case of) the Christian who recounts to his priest a year’s sins––fornication and malice and hypocrisy––
هم‌چو ترسا که شمارد با کشش ** جرم یکساله زنا و غل و غش
In order that the priest may pardon his sins, for he regards his (the priest’s) forgiveness as forgiveness from God.
تا بیامرزد کشش زو آن گناه ** عفو او را عفو داند از اله
The priest has no (real) knowledge of sin and pardon; but love and firm belief are mightily bewitching.
نیست آگه آن کشش از جرم و داد ** لیک بس جادوست عشق و اعتقاد
Love and imagination weave (create) a hundred (forms beautiful as) Joseph: in sooth they are greater sorcerers than Hárút and Márút.3260
دوستی و وهم صد یوسف تند ** اسحر از هاروت و ماروتست خود