While both metaphors in the Masnavi use outward physical or sensory deformity to represent inward spiritual corruption, they emphasize different moral outcomes and attitudes toward one's flaws. In Book Three, Rumi uses the 'evil face' of the hoarding villager as a metaphor for active deceit and the deliberate evasion of moral responsibility, where the concealment of the face represents a rebellious hypocrisy that invites divine wrath. Conversely, in Book Two, the blind beggar's gratingly ugly voice is a physical defect that, through his humble and sincere self-awareness, ultimately becomes a source of grace and mercy. Rumi contrasts the beggar's physical ugliness with the silent, unacknowledged 'ugly inner voice' of spiritual hypocrisy, illustrating that while conscious humility heals, defiant concealment of spiritual deformity leads to ruin.