A fowler went out to catch birds, and disguised himself by wrapping his head up in leaves and grass, so as to avoid frightening the birds away from his snare. A bird of some sagacity came near him, and suspected something wrong, but foolishly lingered near, and began to question him as to his business. The fowler said he was a hermit who had retired from the world and dressed himself in weeds for the health of his soul. The bird said he was surprised to see a Mosalman doing this in contravention of the Prophet's precept, "There is no monkery in Islam," and his repeated declarations that Islam involves association with the faithful and avoidance of a solitary life. The fowler replied that a solitary life was allowed in heathen countries for the soul's health. The bird then asked what the grains of wheat were that were strewed on the trap. The fowler replied that they were the property of an orphan, which had been deposited with him in consequence of his known probity. The bird then asked permission to eat some, as he was very hungry, and the fowler, with much pretended reluctance, allowed him to do so. The moment he touched the grain the trap closed upon him, and he found himself a prisoner. He then abused the fowler for his trickery, but the fowler said he had only himself to blame for his greediness in eating the food which belonged to an orphan. The moral is, that it is not destiny which leads people into afflictions, but their own errors and vices.

The hare, having delivered his companions from the tyranny of the lion, in the manner just described, proceeds to improve the occasion by exhorting them to engage in a greater and more arduous warfare, viz., the struggle against their inward enemy, the lusts of the flesh. He illustrates his meaning by the story of an ambassador who was sent by the Emperor of Rum to the Khalifa 'Omar. On approaching Medina this ambassador inquired for 'Omar's palace, and learned that 'Omar dwelt in no material palace, but in a spiritual tabernacle, only visible to purified hearts. At last he discerned 'Omar lying under a palm-tree, and drew near to him in fear and awe. 'Omar received him kindly, and instructed him in the doctrine of the mystical union with God. The ambassador heard him gladly, and asked him two questions, first, How can souls descend from heaven to earth? and secondly, With what object are souls imprisoned in the bonds of flesh and blood? 'Omar responded, and the ambassador accepted his teaching, and became a pure-hearted Sufi. The hare urged his companions to abjure lust and pride, and to go and do likewise.

A sage went out to till his field, and saw a peacock busily engaged in destroying his own plumage with his beak. At seeing this insane self-destruction the sage could not refrain himself, but cried out to the peacock to forbear from mutilating himself and spoiling his beauty in so wanton a manner. The peacock then explained to him that the bright plumage which he admired so much was a fruitful source of danger to its unfortunate owner, as it led to his being constantly pursued by hunters, whom he had no strength to contend against; and he had accordingly decided on ridding himself of it with his own beak, and making himself so ugly that no hunter would in future care to molest him. The poet proceeds to point out that worldly cleverness and accomplishments and wealth endanger man's spiritual life, like the peacock's plumage; but, nevertheless, they are appointed for our probation, and without such trials there can be no virtue.

A certain man had a Hindu slave, whom he had brought up along with his children, one of whom was a daughter. When the time came for giving the girl in marriage many suitors presented themselves, and offered large marriage portions to gain her alliance. At last her father selected one who was by no means the richest or noblest of the number, but pious and well-mannered. The women of the family would have preferred one of the richer youths, but the father insisted on having his own way, and the marriage was settled according to his wishes. As soon as the Hindu slave heard of this he fell sick, and the mistress of the family discovered that he was in love with her daughter, and aspired to the honor of marrying her. She was much discomposed at this unfortunate accident, and consulted her husband as to what was best to be done. He said, "Keep the affair quiet, and I will cure the slave of his presumption, in such a way that, according to the proverb, 'The Shaikh shall not be burnt, yet the meat shall be well roasted.'" He directed his wife to flatter the slave with the hope that his wish would be granted, and the girl given to him in marriage. He then celebrated a mock marriage between the slave and the girl, but at night substituted for the girl a boy dressed in female attire, with the result that the bridegroom passed the night in quarrelling with his supposed bride. Next morning he had an interview with the girl and her mother, and said he would have no more to do with her, as, though her appearance was very seductive at a distance, closer acquaintance with her had altogether destroyed the charm. Just so the pleasures of the world seem sweet till they are tried, and then they are found to be very bitter and repulsive. The Prophet has declared that "Patience is the key of joy;" in other words, that he who controls and restrains himself from grasping at worldly pleasures will find true happiness; but this precept makes no lasting impression on the bulk of mankind. When bitter experience overtakes them, as the pain of burning afflicts children, or moths sporting with fire, or the pain of amputation a thief, they curse the delusive temptations which brought this pain upon them; but no sooner is the pain abated than they run after the same pleasures as eagerly as ever. This is divinely ordained, that "God may bring to naught the craft of the infidels." Their hearts have, as it were, been kindled on the tinder-box of bitter experience, but God has put out the sparks of good resolution, and caused them to forget their experience and vows of abstinence according to the text, "Often as they kindle a beacon-fire for war doth God quench it." This is illustrated by an anecdote of a man who heard a footstep in his house at night, and at once struck a light; but the thief put it out without being observed, and the man remained under the impression that it had gone out of itself. This leads the poet again to dwell on his favorite theme of the sole agency of Allah. Then, to supply the necessary corrective of this doctrine, another anecdote is told concerning Mahmud and Ayaz. The courtiers grumbled because Ayaz received the stipend of thirty courtiers, and Mahmud by a practical test convinced them that the talents of Ayaz equalled those of thirty men. The courtiers replied that this was due to God's grace, not to any merit on the part of Ayaz; and the king confuted them by pointing out that man's responsibility and merit, or demerit, for his actions are recognized in the Koran. Iblis was condemned for saying to God, "Thou hast caused me to err," and Adam was commended or saying, "We have blackened ourselves." And elsewhere it is said, "Whosoever shall have wrought an atom's weight of good shall behold it; and whoso shall have wrought an atom's weight of evil shall behold it."