Rumi's Masnavi - For this cause I have put the sword in sheath, that none who misreads may read contrariwise (in a sense contrary to the true meaning of my words).

For this cause I have put the sword in sheath, that none who misreads may read contrariwise (in a sense contrary to the true meaning of my words).

We come (now) to complete the tale and (speak) of the loyalty of the multitude of the righteous,

Who rose up after (the death of) this leader, demanding a vicar in his place. 695

The quarrel of the amírs concerning the succession.

One of those amírs advanced and went before that loyal-minded people.

“Behold,” said he, “I am that man's vicar: I am the vicar of Jesus at the present time.

Look, this scroll is my proof that after him the vicarate belongs to me.”

Another amír came forth from ambush: his pretension regarding the vicegerency was the same;

He too produced a scroll from under his arm, so that in both (amírs) there arose the Jewish anger. 700

The rest of the amírs, one after another, drawing swords of keen mettle,

Each with a sword and a scroll in his hand, fell to combat like raging elephants.

Hundreds of thousands of Christians were slain, so that there were mounds of severed heads;

Blood flowed, on left and right, like a torrent; mountains of this dust (of battle) rose in the air.

The seeds of dissension which he (the vizier) had sown had become a calamity (cause of destruction) to their heads. 705

The walnuts (bodies) were broken, and those which had the kernel had, after being slain, a spirit pure and fair.

Slaughter and death which befalls the bodily frame is like breaking pomegranates and apples:

That which is sweet becomes pomegranate-syrup, and that which is rotten is naught but noise:

That which has reality is made manifest (after death), and that which is rotten is put to shame.

Go, strive after reality, O worshipper of form, inasmuch as reality is the wing on form's body. 710

Consort with the followers of reality, that you may both win the gift and be generous (in giving yourself up to God).

Beyond dispute, in this body the spirit devoid of reality is even as a wooden sword in the sheath:

Whilst it remains in the sheath, it is (apparently) valuable, (but) when it has come forth it is an implement (only fit) for burning.

Do not take a wooden sword into the battle! First see (whether your sword is a real one), in order that your plight may not be wretched.

If it is made of wood, go, seek another; and if it is adamant, march forward joyously. 715

The sword (of reality) is in the armoury of the saints: to see (and associate with) them is for you (as precious as) the Elixir.

All the wise have said this same thing: the wise man is a (Divine) mercy to created beings.

If you would buy a pomegranate, buy (it when it is) laughing (having its rind cleft open), so that its laughter (openness) may give information as to its seeds.

Oh, blessed is its laughter, for through its mouth it shows the heart, like a pearl from the casket of the spirit.

Unblest was the laughter (openness) of the red anemone, from whose mouth appeared the blackness of its heart. 720

The laughing pomegranate makes the garden laughing (gay and blooming): companionship with (holy) men makes you one of the (holy) men.

Though you be rock or marble, you will become a jewel when you reach the man of heart (the saint).

Plant the love of the holy ones within your spirit; do not give your heart (to aught) save to the love of them whose hearts are glad.

Go not to the neighbourhood of despair: there are hopes. Go not in the direction of darkness: there are suns.

The heart leads you into the neighbourhood of the men of heart (the saints); the body leads you into the prison of water and earth. 725

Oh, give your heart food from (conversation with) one who is in accord with it; go, seek (spiritual) advancement from one who is advanced.

How honour was paid to the description of Mustafá (Mohammed), on whom be peace, which was mentioned in the Gospel.

The name of Mustafá was in the Gospel—(Mustafá) the chief of the prophets, the sea of purity.

There was mention of his (external) characteristics and appearance; there was mention of his warring and fasting and eating.

A party among the Christians, for the sake of the Divine reward, whenever (in reading the Gospel) they came to that name and allocution,

Would bestow kisses on that noble name and stoop their faces towards that beauteous description. 730

In this tribulation of which we have told, that party were secure from tribulation and dread,

Secure from the mischief of the amírs and the vizier, seeking refuge in the protection of the Name of Ahmad (Mohammed).

Their offspring also multiplied: the Light of Ahmad aided and befriended them.

And the other party among the Christians (who) were holding the Name of Ahmad in contempt,

They became contemptible and despised through dissensions caused by the evil counselling and evil-plotting vizier; 735

Moreover, their religion and their law became corrupted in consequence of the scrolls which set forth all perversely.

The Name of Ahmad gives such help as this, so that (one may judge) how his Light keeps guard (over his followers).

Since the Name of Ahmad became (to the Christians) an impregnable fortress, what then must be the Essence of that trusted Spirit?

The story of another Jewish king who endeavored to destroy the religion of Jesus.

After this irremediable bloodshed which befell through the affliction (brought upon the Christians) by the vizier,

Another king, of the progeny of that Jew, addressed himself to the destruction of the people of Jesus. 740

If you desire information about this second outbreak, read the chapter of the Qur’án (beginning): By Heaven which hath the (zodiacal) signs.

This second king set foot in the evil way that was originated by the former king.