In the same way, when a human being spends long periods with a particular kind of animal he assimilates something of its disposition. Thus haughtiness and self-aggrandizement are found among the people of the camel, while calmness and composure mark the people of the sheep. Camel drivers and muleteers display blameworthy traits that mirror those of camels and mules, and the same is true of keepers of dogs. Conversely, the domesticated animal acquires a measure of human character through continual association—familiarity, sociability, and a diminished instinct to flee.

Resemblance and outward conformity, then, give rise—by stealth and gradual degrees—to resemblance and conformity in inward states. We have observed that Jews and Christians who dwell among Muslims are less entrenched in unbelief than their co-religionists, just as Muslims who keep frequent company with Jews and Christians exhibit weaker faith than Muslims whose practice remains unalloyed. Sharing in outward conduct and appearance likewise engenders affinity and concord, even when distance in time or place separates the parties; this is something perceptible to all.

Accordingly, imitating them in their festivals—even in a small way—becomes a cause for acquiring certain of their accursed traits. Whenever a matter is prone to subtle, unbounded corruption, the ruling of the Law is attached to it and prohibition turns upon it.

Hence we say: outward imitation of them is both a cause and a strong likelihood of imitating them in the very traits and reprehensible deeds themselves, indeed even in their beliefs. The effect may not at first appear or be measurable, and the corruption produced by imitation may likewise remain hidden and unregulated; once it takes hold, its removal may prove difficult or even impossible, even if one becomes aware of it. Whatever leads to such corruption the Lawgiver forbids outright, as the established legal principles affirm.