XXXII, 25. Excerpt

XXXII, 25.

These details about the situation of the land, habits and deeds of the Tartars, as well as the journey of the aforementioned Friar John to their imperial court, we have extracted from the little book by the same John and added into this work those things which were absent in the book of Friar Simon.

Hec de situ terre ac de moribus gestisque Tartarorum et de itinere fratris Johannis supradicti usque ad curiam imperatoris eorum excerpsimus ex ejusdem fratris Johannis libello, ea que in libro fratris Symonis deerant, huic operi addiciendo.

For the remainder, however, we wish to proceed in order, following certain narratives from both small books interchangeably, according to where they take place in time and according to the order of the story.

De cetero autem ex utroque libello interscalariter quasdam narraciones prosequendo volumus ordinate procedere, prout tempori competunt et ordini historie.

XXX, 69. The murder of King David of India by the Tartars

XXX, 69. - De interfectione David Indie regis a Tartaris

In the year of the Lord 1202, according to some, the Tartars, after murdering their master, went forth to destroy nations. In fact, previously while still residing in their homeland, namely Tartaria which borders on India, they conspired against their king, David - that is, the son of Prester John, former ruler and emperor of India - and killed him after having come up with a deceitful scheme.

Anno Domini M.CC.II, secundum quosdam, Tartari post occisionem domini sui exierunt in populorum destructionem. Hi etenim prius adhuc in terra sua, videlicet Tartaria, que affinis est lndie, residentes, contra regem David dominum suum, videlicet presbyteri Johannis quondam dominatoris et imperatoris Indie filium, conspiraverunt eumque dolose machinando interfecerunt.

Indeed, formerly, from ancient times, Tartaria was subject to the king of India and paid him a due tribute, peacefully and quietly, until that time. And when the aforesaid king requested from them, on top of the customary tribute, that they henceforth provide military and other corvee services, they complained about the heavy hand of their lord and had many debates whether to simply obey him, or to resist him with all their power.

Antea siquidem ab antiquo Tartaria Indie regi fuerat subjecta eique pacifice et quiete debita usque ad tempus illud exolverat tributa. Cumque predictus rex ab eis tributum solitum expeteret, precipiens insuper ut in armis vel in angaria aliqua deservirent, illi super aggravacionem manus domini sui conquerentes inierunt pluries consilium utrum ei simpliciter obedirent an ei prout possent obviarent.

Finally, one of them named Chinggis Khan, who was perceived to be wiser and older than the others, advised that they should defy the order of the king, unanimously rise up against him, and kill him along with all those they could find with him.

Tandem unus eorum nomine Cingischam, qui sagatior et antiquior videbatur, dedit consilium ut mandato regis contradicerent et omnes unanimiter in eum exurgerent eumque ac suos quos invenire possent occiderent.

"For the execution," he said, "of such an act, it is necessary that all are united together and acting in harmony. One will be chosen from every group of five and appointed to be above the other four. He will be called commander of four [quaternio], and all his orders must be obeyed, and whoever does not obey will be killed. Likewise, over every nine [troops] there will be a commander of ten, and over every nineteen there will be a commander of twenty, and thus all the way to a thousand and even up to a thousand times a thousand - ultimately, going all the way to infinity. Finally, there will be one having authority above all the others as lord and khan, that is emperor or king, whom all will be obligated to obey until death."

"Ad execucionem autem, inquit, tanti facti oportet ut omnes in unum et unanimiter congregemur, et unus de quinque qui super alios quatuor ex omnibus quinariis eligatur qui quaternio nuncupetur ejusque precepto in omnibus obediatur ab illis et qui non obedierit occidatur. Similiter eciam super novem sit decimus, et super .XIX. XX, et sic usque ad mille et eciam usque ad milies milia, denique usque ad infinitum ascendendo. Tandem unus omnes superexcellens tanquam dominus et cam, id est imperator vel rex, habeatur, cui omnes usque ad mortem per omnia obedire teneantur."

Then all unanimously approved of his counsel and chose him, and his successors, as their ruler, and they promised to be obedient to him forever, and up to today they have remained loyal.

Omnes autem consilium hoc concorditer approbantes ipsum in dominum sibi cum successoribus suis elegerunt, eisque predictam obedientiam in perpetuum se servaturos promiserunt et usque hodie servaverunt.

Having thus been elected, the next day while they all convened, he ascended a high mountain, and exhorting them, he said, "You all know that until now three sins have always been rampant amongst us - namely lying, thieving, and adultery. Therefore now, lest through the vengeance of God in the performance of this deed or others in the future we be hindered, we should promise henceforth to abstain from the aforesaid sins, and thus if anyone is found to have fallen back into any of them, he shall be killed without any mercy."

Hic igitur electus altera die convocatis omnibus in montem altum ascendit eosque exhortans ait: "Scitis quod usque nunc tria in nobis peccata semper inundaverunt, videlicet mendacium, furtum et adulterium. Nunc ergo ne vindicante Deo in execucione hujus facti vel alias in posterum impediamur decetero nos omnes a predictis abstinere ipsi promittamus ita quod si quis in aliquo eorum prolapsus inveniatur sine ulla misericordia occidatur."

Then when everyone had promised to obey this commandment - although iniquity already lied to itself - he ordered them all to assemble in arms and, after having divided into two battle groups, to invade on the same day the territory of their lord David, coming from two sides equidistant from the center of his land, overrunning it quickly and sparing neither sex nor age.

Quod cum omnes se observaturos in perpetuum promisissent, licet jam iniquitas mentita sit sibi, precepit omnes illos in armis paratos congregari eosque in duabus aciebus divisos una die a duabus partibus equaliter a medio terre distantibus terram domini sui David ingredi ac velociter eam percurrentes nulli parcere sexui vel etati.

Then, greatly inspired by the desire to escape their slavery and gain victory, they departed from their land with bows and arrows, swords, cudgels, lacking better weapons. The majority were infantry, a smaller part of them riding oxen, and a very small group riding donkeys, mares, and foals. Simultaneously from the two separate sides they invaded the land of their lord and totally dyed it in spilled blood.

Illi ergo causa servitutis excuciende triumphique obtinendi quamplurimum animati de terra sua exeuntes arcubus et sagittis clavisque sive fustibus tanquam armis suis potioribus premuniti, quorum maxima pars erant pedites, minor in bobus equitantes, minima vero in asinis et jumentis ac pullis equorum considentes domini sui terram simul a duabus partibus invaserunt eamque totaliter infusione sanguinis intinxerunt.

When King David, hearing of their unexpected approach and utterly unable to offer resistance, wanted to flee from one part of the army, he was intercepted by the other and crushed. Finally, he was beheaded along with all of his family except a single daughter. Chinggis Khan took the aforesaid surviving daughter to be his wife and, it is said, begat sons with her.

Rex autem David adventum eorum audiens improvise nec ullatenus valens resistere, cum ab una parte exercitus effugere vellet, ab altera preventus est et oppressus, tandemque cum tota familia sua preter unicam filiam menbratim detruncatus, quam videlicet filiam superstitem predictus Cingiscam sibi uxorem accepit et de ea, ut dicitur, filios generavit.

XXX, 70. Simeon Rabban Ata, the Nestorian monk

XXX, 70. - De Rabbanata monacho nestorino

Since Rabban Ata, a Christian monk though a Nestorian one, belonged to the household of King David when he was living and might have sometimes been his counsellor, he was eventually summoned, after David's death, by his daughter, who was the wife of Chinggis Khan. By reason of his old friendship with her father and because she was a Christian, he became her counselor and confessor, and he became familiar with the Tartars, at least so long as she was alive, by the permission of Chinggis Khan.

Rabbanata vero monachus christianus sed tamen nestorinus, quia vivente David rege fuerat ei familiaris et fortasse quandoque consiliarius, post mortem ipsius David a filia ejus uxore Cingiscam tandem est evocatus et eidem occasione antique patris sui amicicie et quia christianus erat consiliarius ac penitenciarius ejus factus est, Tartarisque familiaris est effectus, ipsa tamen dumtaxat vivente, Cingiscam permittente.

But when she died, the monk became a stranger to the Tartars and was moved away from them. However, due to King David's daughter and also because of his frequent visits to court, Rabban Ata got to know many of plans and deeds of the Tartars, and he revealed much to them by divination.

At illa mortua factus est idem monachus Tartaris extraneus et ab eis elongatus. Ipse tamen Rabbanata, tum mediante regis David filia, tum eciam mediante curie frequentia, multa de consiliis et factis Tartarorum noverat multaque divinando eisdem revelabat.

For this reason, he was undoubtedly for a long time considered a great magician by them and he was reckoned to be holy by those who frequented the court of Chinggis Khan and his barons.

Propter que nimirum ad tempus ab ipsis est magnus arbitratus et ab illis qui curiam Cingiscam et baronum ejus frequentabant sanctus est reputatus.

Subsequently he went to Greater Armenia and lived in hiding for some time in the city of Tabriz. But, as has been found out afterwards by careful questioning by the Dominicans who by the command of the pope had gone to the Tartars and who carried letters to this Rabban Ata himself, and by religious men and other trustworthy people, he was a merchant and usurer - a diviner and heretic, hostile to Catholic and orthodox faith, even though he would confess it verbally.

Postea vero in Armeniam majorem transiit ibique in Thauris civitate per aliquot tempus latuit; sed, sicut postea diligenti inquisicione per fratres predicatores, qui de mandato Pape ad Tartaros ibant et ad ipsum eciam Rabbanatam litteras deportabant, ac per viros religiosos et alios fidedignos inventum est, mercator erat et usurarius ac divinus et hereticus, fideique catholice et orthodoxe inimicus, licet eciam eam confiteretur oretenus.

However, he eagerly sought hiding places and he never permitted one of the friars to see him when he ate. He lived always in this way and when he died as he lived, he descended to hell, as it is fitting and just to believe.

Latebras tamen libenter querebat, nec unquam comedens ab aliquo de fratribus se videre permittebat. Talis semper vixit talisque moriens qualis vixerat, sicut credere dignum et justum est, ad infernum descendit.

XXX, 71. The exterior qualities of the Tartars

XXX, 71. - De exteriori qualitate Tartarorum.

The Tartars are most ugly men, and most of them are small [short]; they have large, projecting eyes, mostly covered by the eyelids so that the openings are exceedingly small. They have wide faces and foreheads, and their noses are flat. Moreover they are beardless, except on the upper lip and they have a few hairs on the chin - and those look like they are ready to fly away.

Sunt autem Tartari homines turpissimi, quamplures parvi; oculos habent grossos et prominentes multum coopertos palpebris ita quod valde parva est apertura in eis; latas habent facies latasque habent frontes nasosque platos. Sunt autem imberbes excepto quod in superiori labio et in mento raros habent pilos et quasi volatiles;

[They are all generally thin, except a few, and are generally of medium height.]^*

[graciles sunt in cingulo generaliter omnes exceptis paucis, omnesque fere sunt stature mediocris.]

They shave from the top of the crown down, by way of the temples, from ear to ear. And the shaving of their head resembles a horseshoe. They also shave the back area and they have long hair in braids behind their ears. All of those who are with them have this hairstyle too, like the Cumans, Saracens, and others, but the faces of those people are different from the faces of the Tartars.

Rasuram faciunt prope verticis summitatem que descendit inferius per timpora ab aure usque aurem sedetque rasura illa super caput eorum ad ferri equini modum. Raduntur iterum a parte posteriori et longos habent capillos ac trecas retro juxta aures. Talem eciam rasuram habent omnes illi qui cum eis sunt, ut Comani ac Saraceni et alii, sed facies hominum eorum dissimiles sunt faciebus Tartarorum.

Furthermore, the Tartars themselves are for the most part light and agile, and good riders as well. Indeed, from boyhood they learn riding, chasing after herds of horses and other animals, and when they become older, they ride with their fathers in warfare almost continuously. None of them goes about on foot; rather all of them, even the most insignificant servants, ride on horses or oxen because they have very short legs. So, they move with disorderly steps, and they are not able to walk on foot for a long period.

Ipsi porro Tartari leves et agiles sunt quamplures ac bene equitantes: a puericia quippe discunt equitare currendo post armenta equorum et aliorum animalium, cumque majores effecti sunt cum patribus suis in bellis quasi continuis equitant; nullusque illorum pedes vadit, sed omnes, eciam minimi garciones, equis aut bobus insident, quia brevissimas tibias habent. Incomposito itaque gradu incedunt, et pedites ire diu nequeunt.

Their women are most ugly and ride [on horseback] like the men. They have horses that are not shoed and are not fed with barely; these are very trainable, capable of immense labor, castrated, and their nostrils have been cut open.

Mulieres eorum turpissime sunt et equitant sicut et viri. Equos autem habent qui non ferrantur nec ordeo utuntur, multumque sunt disciplinabiles ac magni laboris et castrati sunt et nares fissas habent.

Besides this, the Tartars speak, both interrogatively and when shouting, from the bottom of the throat, rapidly and dreadfully. When they sing, they bellow like bulls or howl like wolves. They raise their inarticulate voices in song and chant “Alai! Alai!” in unison and very frequently. They bob their heads in the filthiest drunkenness, and they throw what they drink down their throat in the manner of horses.

Preterea Tartari modo interrogativo et clamoso loquuntur gutture rabido et horribili. Cantantes mugiunt ut thori, vel ululant ut lupi, voces inarticulatas in cantando proferunt et hanc cantilenam “alai, alai” communiter ac frequentissime canunt. Turpissime bibentes caput quaciunt et quod bibunt velut equi in gutture trahiciunt.

They always dwell in tents and not in villages or cities. For they are rustic herders of livestock, and their herds of sheep, goats, oxen, camels and horses are exceedingly abundant. In the winter they are accustomed to stay in the plains, but in the summer, they seek out the fertile pasturage of the mountains.

In tentoriis semper habitant et non in villis vel urbibus. Pastores enim pecorum rurales sunt, ac gregibus ovium et caprarum, armentisque boum et camelorum et equorum superabundant. In hieme manere consueverunt in planicie; in estate vero pascuarum ubertatem sectantur in montibus.

They delight in wrestling and archery as though these are their greatest joy and exercise. They are weaker bodily than Christians; but they are indeed marvelous hunters. They go hunting in order and in a tight formation so that they drive their prey before them in flight. And finally, closing together, they form a sort of circle, and then kill and capture, firing arrows from every direction.

In luctacionibus et in sagittacionibus delectantur tanquam in suis potissimis gaudimoniis et exercitacionibus. Christianis autem debiliores sunt corporibus; venatores quidem mirabiles sunt et ordinati ac serrati ad venandum pergunt, ita quod animalia venaticia fugando coram se ducunt, denique concludendo ea quasi de seipsis coream unam faciunt, et tunc sagittando undique interficiunt et capiunt.

They eat most vilely. They do not have bread or care for it. They do not use tablecloths or napkins, and they eat without washing their hands.

Vilissime comedunt, panem non habent nec curant, mensalibus non utuntur nec manutergiis, eduntque manibus illotis.

XXX, 73. Their laws and statutes

XXX, 73. - De legibus ac statutis eorum.

[There is a statute among the Tartars, established by Chinggis Khan their first ruler, that anyone who, rising up in pride, asserts his will to be emperor without being elected by the princes is to be killed without any mercy. Thus, one of the princes, Guyuk Khan by name, a nephew of Chinggis Khan, was killed before his election because he had wanted to rule without being elected.

[Statutum est autem inter Tartaros et a Cingiscam primo eorum domino confirmatum ut quicumque in superbia erectus auctoritate propria sine principum electione voluerit imperator esse occidatur sine ulla miseracione. Propter hoc et unus de principibus nomine Cuiuchan nepos ipsius Cingiscam occisus est ante electionem ipsius quia regnare volebat non electus.

Also, they have another law that they must subjugate the entire world, and not to have peace with another nation, unless it has been subjugated by them. Until the time of their own slaughter should come, they must fight eighty years and reign for eighteen years. After that, so they say, it has been prophesized to them that they are to be defeated by another nation, but they do not know which it will be.

Aliud quoque statutum habent quod omnem terram sibi debent subjugare nec cum aliqua gente pacem habere, nisi subdatur eis. Quousque veniat tempus ipsorum interfectionis, annis .LXXX. debent pugnare et .XVIII. tantummodo regnare; post hoc, ut ipsi dicunt, ab alia nacione debent vinci ut vaticinatum est eis, nesciunt tamen que illa sit.

And those who manage to escape, so they say, are supposed to adopt the laws of those who defeated them in war. For indeed, the Tartars pay much attention to prophecies, auguries, divination of animal entrails, witchcraft, and incantations, and when a demon responds to them, they believe God has spoken to them. There is also a statute of Chinggis Khan that first established that their army was to be organized into units of thousands, hundreds and tens.]*

Et qui evadere poterunt, ut dicunt, legem illam tenere debent quam tenent illi qui bello eos devincent. Ipsi namque Tartari divinacionibus, auguriis, aruspiciis, veneficiis et incantacionibus multum intendunt, et cum illis a demonibus respondeatur, Deum sibi loqui credunt. Est eciam statutum Cingiscam illius primi quod per millenarios, centenarios ac decanos eorum exercitus debeat ordinari.]

Furthermore, it is a general command of the khan that whenever women are taken captive by the Tartars or their slaves, regardless of their number, they belong to them and they can abuse the women at will; and they keep them in perpetual servitude to themselves if they wish.

Porro edictum generale chaam est ut ubicumque capiantur a Tartaris vel a servis eorundem mulieres quantecumque sint, ab ipsis teneantur eisque pro sua voluntate abutantur, easdem in servitutem sibi perpetuam si voluerint reservantes.

Such is the general edict of the khan related to horses: Any Tartar can seize a horse, whenever and wherever he finds it and whoever’s it is, and be regarded as the legitimate owner as long as it does not belong to a Tartar.

De equis quoque tale est edictum chaam generale: quicumque Tartarus equum rapere potuerit undecumque et ubicumque invenerit et cujuscumque sit, ipse verus possessor illius habeatur, dum tamen Tartari non sit.

Furthermore, the khan’s general edict related to travelers is such: If any Tartar or a slave of a Tartar happens to encounter anyone along the road, provided that person is not a merchant possessing a Tartar bull of safe conduct, the one who finds him or the one who receives him can take him as a slave in perpetuity; if the captive is the slave of a Tartar, he remains in this condition until his [previous] master reclaims him.

Porro de viatoribus tale est edictum generale ipsius: quicumque, inquit, Tartarus seu Tartari servus aliquem in via invenerit, dum tamen non sit mercator habens bullam Tartaricam, ille inventoris vel accipientis eum sic servus perpetuus habeatur, et, si sit Tartari servus, donec a domino suo repetatur.

There are two different types of the Tartars having different languages, but a shared law and custom, like with the French and Germans.

Sunt autem duo genera Tartarorum diversa quidem habentia idiomata sed unicam legem ac ritum sicut Franci et Theutonici.

XXX, 74. Their pride and impiety

XXX, 74. - De superbia eorum et impietate

They are so impious and arrogant that they call their lord, Khan, the son of God, and they worship and venerate him in the place of God on the Earth, declaring and showing by their actions that the text might be fulfilled in them which says: "The heaven of heavens is for the Lord, but he gave the earth to the children of men."

Tante vero impietatis et arrogantie sunt ut dominum suum chaam filium Dei appellent et ipsum loco Dei super terram venerantes adorent dicentes factoque ostendentes illud in eis esse impletum: "celum celi Domino, terram autem dedit filiis hominum."

For the khan too refers to himself as the son of God and titles himself thus in his letters which give his commands to everyone. And his subjects, namely the Tartars, on his order, violently force all emissaries who come before his princes - Baiju Noyan and Batu, - to worship them with three genuflections and by knocking their heads against the ground three times.

Nam et ipse chaam se filium Dei appellat et in litteris suis sub hoc nomine mandat omnibus ejusque subditi videlicet Tartari de mandato ipsius principes suos Bayothonoy et Bato violenter ab omnibus nunciis ad ipsos venientibus faciunt adorari cum triplici genuum flexione triplici quoque capitum suorum in terram allisione.

In short, boasting beyond measure and presuming that they will soon come to rule the entire world, they are so foolish that they believe nobody greater than their lord khan could exist in the world, nor can they bear the pope or any other grandee being called greater before them.

Denique supra modum gloriantes et ad totius mundi dominium in brevi se venturos presumentes, ita adeo desipiunt ut majorem domino suo chaam neminem in mundo fore credant vel eciam coram se nominari papam vel alium majorem sustineant.

All other people in the world they perceive as cattle. And placing themselves over everyone, they call the pope and all Christians dogs, whom they maintain are idol worshippers since they worship wood and stones - that is, the sign of the cross engraved or sculpted into wood and stone.

Omnes homines qui in mundo sunt veluti pecudes reputant seque solos omnibus preferentes papam et omnes Christianos canes appellant, ipsos eciam idolatras esse affirmant quia ligna et lapides - id est quia signum crucis in lignis et lapidibus impressum vel insculptum - adorant.

But they pay regard to dreams and follow sorcery, and they have with them sorcerers or diviners by whom they request answers be given to them from demons living in idols and, as was said, they believe a god is talking to them.

Somnia vero observant et maleficis artibus intendunt, habentque magos secum vel divinos per quos a demonibus in idolis habitantibus sibi responsa dari petunt Deumque sibi, ut dictum est, loqui credunt,

[This god whom they call namely Itoga, but the Cumans call him Chaam, they revere and fear exceedingly and to him they make many offerings, and the first of their food and drink, and they do everything according to his response. They say that the sun is father of the moon because the moon receives light from the sun and they believe that everything is purified by fire.]*

[quem scilicet deum Ythoga nominant, sed ipsum Comani Chaam appellant, quem mirabiliter reverentur ac timent, eique multas oblaciones et primicias ciborum et potuum offerunt ac secundum ejus responsum universa faciunt. Solem patrem esse lune eo quod lumen a sole recipiat dicunt omniaque per ignem purificari credunt.]

They pay attention to days and months and new moons especially and years and time; but no day or period of abstinence is kept among them, and there is no day which is considered worthier or more celebrated than others. They are incommunicative and hostile toward other people to the point that they even despise interacting with them and wish to surpass them in sports and every other area.

Dies ac menses maximeque lunaciones et annos et tempora observant; nullius diei vel temporis abstinentia inter illos servatur nullaque dies ceteris dignior vel celebrior reputatur. Ad ceterorum hominum societatem incommunicabiles et inamicabiles sunt ut eciam cum eis colloquium habere dedignentur et in ludis et ubique preferri volunt.

For this reason, when two Christian Georgians in their army were invited to wrestle with two Tartars for sport, and the two Tartars, without any injury to their bodies, were submitted to the ground by the Georgians, other Tartars, complaining with exceeding anger about their takedowns, rushed upon the Georgians and broke an arm of each of them by twisting it.

Unde cum in eorum exercitu duo christiani Georgiani ab ipsis invitati cum duobus Tartaris luctarentur causa ludi et duo Tartari absque ulla lesione corporum a Georgianis ad terram essent submissi, alii Tartari de eorum prostracione supra modum indignati frementes in Georgianos illos irruerunt ita quod eorum unicuique brachium unum extorquendo confregerunt.

XXX, 75. Their greed and avarice

XXX, 75. - De ipsorum cupiditate et avaricia

Greed consumes them to the extent that when they see anything that pleases them, they extort it immediately or through excessive harassment, or they violently carry it off from the owner whether he like it or not.

Tanta vero in eis cupiditas exardescit ut cum aliquid quod sibi placeat vident statim aut nimia importunitate extorquant, aut violenter auferant ab illo cujus est, velit nolit.

They lend their money in usury by taking for ten denarii one denarius per month as interest, and after this first levy, they again take one denarius from the ten which they have already struck from that tithe.

Pecunias suas committunt ad usuram ita quod accipiunt de decem denariis unum ad usuram per mensem, post primum iterum decennarium de quolibet decennario decimato per usuram iterum accipiunt unum denarium.

Thus, a certain knight in Georgia who borrowed 500 hyperpyra from the Tartars for five years was compelled to pay back to them 7000 in interest. Also, a certain Tartar lady that conferred 50 sheep to someone who kept them for seven years demanded from him 7000 hyperpyra in interest for the sheep which the person was forced to pay her.

Itaque miles quidam in Georgia de quingentis iperperis a Tartaris acceptis per annos .V. retentis coactus fuit eis .VII. milia reddere pro usuris. Quedam eciam domina Tartarica pro .L. ovibus quas cuidam commiserat, et ille per .VII. annos tenuerat, peciit ab illo pro usuris illarum ovium iperpera .VII. milia que omnia ille coactus exolvit pro usura.

Besides, they weigh down their tributaries with the burden of their exactions like in the land of Awag, a great baron of that country. First the khan collects a tribute of at least fifteen drachmas or aspers which are worth thirty esterlings; then the particular lord, in third place the provincial lord, in fourth place the official envoys, and in the fifth place there is the offering of gifts which is frequent among them. After this are also the envoys passing through, who commandeer horses and whose expenses have to be covered.

Preterea super tributarios suos aggravant onus exactionis ut in terra Avagh, magni videlicet cujusdam terre baronis: primo siquidem chaam suum habet tributum ad minus .XV. dracmas seu asperos qui bene valent .XXX. sterlingos; secundo dominus specialis, tercio dominus provincialis, quarto nuncii solemnes, quinto frequentes que fiunt eis exeniorum presentaciones, post hoc eciam nuncii supervenientes cum equorum angariis quibus providetur in expensis.

Furthermore, they take three aspers from any laboring peasant, besides the same for any head of cattle, and they collect three aspers for six sheep. Indeed, they take gifts freely and nothing follows as repayment, because they do not give anything in exchange to anyone or even show any gratitude for anything given. Rather, whenever anything is given to them, they judge that it was owed to them as the masters of everything. And thus, their hand is always outstretched for receiving, but from giving it is retracted.

Preterea de quolibet rustico laborante accipiunt asperos tres ac de quolibet bove tres et de sex pecoribus .III.; et munera quidem bene accipiunt et non sequuntur retribuciones, quia pro nullo dato alicui aliquid retribuunt vel eciam gratis reddunt, quin potius quecunque quandocumque illis dantur, ea sibi deberi tanquam omnium dominis arbitrantur: itaque manus eorum semper ad accipiendum est porrecta, sed ad dandum collecta.

And while they abound in infinite herds of smaller livestock and large animals, and they take joy in raising and multiplying them, for "a joy of wild asses, the pasture of flocks," by reason of their exceedingly tenacious greed they rarely or never eat a single one of their animals while it is healthy or living, but rather when it is dead, or nearly dead, or mutilated, or suffering some sort of malady.

Cumque infinitis abundent gregibus pecorum et armentorum multumque in eis nutriendis et multiplicandis delectentur quia "gaudium onagrorum pascua gregum" pre nimia tenacitate avaricie vix aut nunquam animal comedunt sanum aut vivum, sed quando mortuum est statimve moriturum vel mutilatum aut aliqua molestia consimili afflictum.

Finally, while their tents are abundant, they do not extend their hand to the needy and the poor. Yet, here is the only thing praiseworthy about them - that whenever they are eating a meal or having supper, and someone comes up to them, they gladly share what their meal with him and do not reject someone who wants to eat with them.

Denique cum abundent tabernacula ipsorum, manum egeno et pauperi non porrigunt; hoc tamen solum laudabile quoad quid habent quod ubicumque in prandio vel cena aliquis eis supervenerit, libenter illud quo vescuntur ei communicant ac volentem secum comedere non excludunt.

XXX, 76. Their lack of restraint and excess

XXX, 76. - De effrenatione eorum et luxuria

They are so unrestrained in their wickedness that by no means do they think they must, or can, restrain themselves when the have begun to engage in destruction; and they do not hesitate to apply the following illustration to themselves: "We are," they say, "like an arrow having been loosed from the hand of an archer that never stops until it runs into an obstacle that repels and shatters it."

Sic autem in malicia sua effrenati sunt ut nullatenus se debere vel posse refrenari putent a destructione quam ceperunt; exemplumque tale de seipsis non verentur ponere: "Nos, inquiunt, sumus quasi sagitta de manu sagittantis emissa, que nunquam desistit donec obstaculum eam repellens et confringens eam inveniat."

Boasting as well over the multitude of their people, they indicate that no other people can resist them and they declare it openly with this analogy. “We are,” they say, “as a great river with much water which because of its exceeding depth cannot be crossed, its forceful rush sweeping away whatever it encounters, granted it originates from a small source and is derived from many small streams."

Super multitudine quoque gentis sue gloriantes, nullam gentem eis posse resistere innuunt, per hoc exemplum quod in medio proponunt: "Nos sumus, aiunt, ut fluvius magnus aquarum multarum qui pre sua profunditate nimia transvadari nequit, cujus impetus inundans absorbet quecumque invenit, licet a parvo fonte oriatur et a pluribus rivulis dirivetur."

Furthermore, in the cities that are subject to them, even the least of their manservants seize and abduct women - namely [in] Georgia, Turkey, Persia, Greater and Lesser Armenia - with the exception of those who come from their own communities. And should these same manservants of theirs and their emissaries come across any horsemen, if they have need of mounts, they will make them dismount and lead the horses off wherever they desire.

Ceterum eciam minimi garciones eorum accipiunt et rapiunt mulieres per civitates eis subjectas, scilicet Georgie, Turquie, Persidis, Armenie majoris et minoris; exceptis eciam illis que providentur a communitatibus ipsis. Idem quoque garciones ipsorum ac nuncii quoscumque equitantes ibidem invenerint, si equitaturis indigent, faciunt illos de equis descendere ac ducunt eos ubi voluerint.

The Tatars have thoroughly intemperate eyes, full of insatiable lusts. They copulate with every type of livestock animal indifferently just like the Saracens, for in the latter group the sin of sodomy thrives, and this is also widespread among the Tartars.

Oculos incontinentes penitus habent Tartari, plenos incessabilis delicti; omnibus pecudibus se indifferenter commiscent sicut et Saraceni, nam in illis semper viguit sodomie peccatum et in Tartaris est eciam diffusum.

Besides that, Tartars take however many wives they want and can support, and no degree of consanguinity or affinity is heeded by them. For when the wife of a Tartar man dies, he takes all of her sisters or daughters as wives, if they are pleasing to him, one by one or all together.

Preterea uxores sibi Tartari accipiunt quotquot volunt et sustentare possunt, nullusque consanguinitatis vel affinitatis gradus in eis observatur; nam uxor Tartari cum mortua fuerit, ille omnes sorores ejus vel filias earum si sibi placeant singillatim vel simul in uxores accipit.

Nevertheless, there are three persons whom they are excluded from marrying - their mother, daughter, and sister. But they freely take as wives all other persons related to them, or to the spouses they have, or to the spouses they have had. When a Tartar takes a wife, he does not recognize her as his wife until she conceives a child by him and gives birth; thus, if she happens to be sterile, he sends her away if he wishes. Moreover, a husband does not receive a dowry for his wife until she bears a child by him. Nor similarly does a woman receive one from her father or from her mother until she has a child.

Persone tres tamen ab eorum excluduntur matrimonio, scilicet mater et filia et soror; omnes enim alias personas sibi vel uxoribus quas habent vel habuerunt aliter attinentes sibi libere accipiunt uxores; cumque Tartarus uxorem acceperit, non reputat eam uxorem suam donec ab ipso conceperit ac pepererit; unde si sterilis sit, ipse si vult eam dimittit. Item maritus dotem pro uxore non recipit donec illa ei puerum pepererit; similiter nec mulier a patre vel a matre donec ipsa pepererit.

XXX, 77. Their cruelty and deceit

XXX, 77. - De crudelitate ipsorum et fallacia.

They are so cruel that they neither respect the elderly, nor do they have any mercy on children. The spilling of blood is considered among them like the spilling of water, and human bodies strewn about are reckoned as a pile of shit; they rage for the annihilation of not just one nation, but also Christians and every other group of people.

Crudeles adeo sunt ut nec senem revereantur, nec puerorum misereantur. Effusio sanguinis apud eos tanquam effusio aque reputatur, humanorumque corporum prostratio tanquam stercorum coacervatio computatur; nec solum in unam gentem, sed eciam in Christianorum et omnium aliorum hominum exardescunt extinctionem.

They devour the flesh of men like lions, either roasted with fire or boiled, sometimes out of necessity, sometimes for the pleasure of it, and other times in order to incite fear and horror in people who will hear about it.

Carnes humanas devorant ut leones, tam assas igni quam elixas, et hoc quandoque causa necessitatis, quandoque causa delectacionis, quandoque causa timoris et horroris incuciendi populis hoc audituris.

Thus, they take pride in the killing of people, and their spirit is extraordinarily delighted by the great number of people they have killed. For this reason, when they captured a fortified town in Persia at the foot of the Caspian Mountains called Derbent, after decapitating all of its inhabitants, they cut off the ears of the dead rebels and they sent two pack animals to the khan loaded with these ears stored in vinegar.

Itaque in occisione hominum exultantes gloriantur et in multitudine occisorum anima eorum mirabiliter delectatur. Hinc etiam in Perside cum accepissent urbem quamdam fortem, in pede Montium Caspyorum, que Drubadi vocabatur, omnibus ejus habitatoribus decapitatis, aures rebellium sibi jam mortuorum absciderunt, duosque summarios eisdem auribus in aceto positis honeratos ad chaam transmiserunt.

And thus, they throw people from cliffs, and they bash the brains out of others, placing their necks onto rocks, and others they kill by crushing their necks with rocks. Entering the houses, they kill the people hiding out of fear of death by stabbing them in the heart with a dagger and, as the blood is still flowing from the wounds, they sit down, and eat and drink, saying while stabbing again, "Behold, how you are lying dead here, you, our enemies!" Besides, there is much guile, deception, and lies in them.

Itaque de rupibus homines precipitant, alios colla ponendo super lapides excerebrant, aliisque lapidibus ipsum terendo collum occidunt. Intrantes domos, homines eciam timore mortis absconditos infixo cultello in corde occidunt et, sanguine eorum adhuc de vulneribus effluente, sedent et comedunt ac bibunt dicentes iterumque percucientes: "ecce modo jacetis hic, vos inimici nostri." Multa quoque in eis est dolositas fallaciaque et mendacitas.

[For when they are before a fortification for a long time, besieging it, they speak flatteringly to the besieged and make many promises to them to get them to turn themselves over. And if in fact they turn themselves over to them, the Tartars say to them, "Come out to us that we may number you according to our custom."

[Unde cum ante municionem aliquam obsidentes longo tempore stant blande loquuntur obsessis multaque illis promittunt ut se in manus eorum tradant, et si quidem illi se reddiderint eis, dicunt illis: "exite ad nos", ut secundum morem nostram numeremus vos."

And when the inhabitants come out, those they learn are craftsmen they keep for themselves, but with rocks they bash the brains out of all the others upon rocks, except those they wish to keep as slaves for themselves. In war as well, they kill whomever they capture, unless perhaps they would like to spare some of them to keep them forever in slavery.

Cumque ad eos exeunt, quos comperiunt esse artifices sibi reservant, alios autem omnes, preter illos quos sibi pro servis retinere volunt, cum lapidibus super lapides excerebrant. In bellis eciam quoscumque capiunt occidunt, nisi forte aliquos reservare velint ut illos in servitute semper teneant.

But they divide those who are to be killed among the hundred-commanders to be slaughtered by them with a two-edged axe. They in turn divide them among their captives and give each slave ten, or more or less, according to the will of the commanders. ]*

Occidendos autem per centenarios dividunt ut cum bipenni ab eis interficiantur. Ipsi vero dividunt hos per captivos et unicuique servo ad interficiendum dant .X. vel plures vel pauciores secundum quod majoribus placet.]

And finally, if they promise anything to those who surrender to them, they never observe it, but they seek and use any opportunities that they can get against them. And that is why it necessary regarding them to always keep in mind that over and over again they wage war more with deceit and trickery than with courage.

Denique si aliquid promiserint illis qui se reddiderint nichil observant, sed quascumque possunt occasiones contra eos querunt et opponunt. Hoc itaque semper in eis oportet attendere quod sepius fraudulentia doloque magis pugnant quam fortitudine.

XXX, 78. Their diet

XXX, 78. - De victu eorum

In eating habits, they are the untidiest and dirtiest people. [They do not use tablecloths or napkins, nor do they have bread or care about it, but rather they have contempt for eating it. They do not have vegetables or beans, nor do they eat anything else besides meat of which they eat so little that other nations of people would barely be able to survive on it.

Porro in victu sunt homines immundissimi atque spurcissimi. [Neque enim mensalibus nec manutergiis utuntur nec panem habent vel curant, sed quidam eciam ipsum comedere dedignantur. Olera quoque vel legumina non habent nec aliquid aliud quam carnes ut comedant, de quibus eciam tam paucas manducant quod alie naciones vix inde vivere possent.

Indeed, they eat every kind of meat]* except the mule because it does not reproduce, [and this they do most filthily and greedily, licking their greasy fingers and wiping them on their pantlegs. Nevertheless, some of their important people are accustomed to have small rags on which they wipe their hands when finished.

Porro omne carnium genus] preter quam mule quia non gignit comedunt, [et hoc turpissime rapaciterque, tangentes pinguia digitos suos lambunt et ocreis suis tergunt. Solent tamen majores aliquos habere panniculos cum quibus ad ultimum tergunt.]

They do not wash their hands when about to eat, nor wash their bowls afterwards. If they occasionally wash them with the meat broth, they put the water for washing with the meat back into the pot, and otherwise they do not wash the pots, spoons, or any other utensils.]*

Manes comesturi non lavant, nec postea scutellas, et si aliquando eas brodeo carnium abluunt, iterum loturam cum carnibus in olla reponunt, aliter etiam non lavant ollas vel coclearia vel alia hujusmodi vasa.

They enjoy horsemeat more than any other kind. They also eat rats, dogs and cats most readily. They drink wine most eagerly when they are able to get it. They get themselves drunk daily on mare's milk which they call kumis in the same way as other people do with strong wine.

In carnibus autem equinis plus delectantur quam in aliis; ratos eciam et canes edunt et catos libentissime comedunt; vinum libentissime bibunt quando habere possunt; lacte jumentino quod ipsi kamous vocant quotidie sicut et homines ceteri vino forti se inebriant.

When they celebrate the first days of the month or festivities in their bellies, they pass the time singing or rather howling, and drinking. So long as they continue drinking, they do not engage in any business or dispatch any envoy. This is what the brothers of the preaching order (Dominicans) who were sent to them by the pope have demonstrated, being kept lingering in their army for six days in a row.

Cumque kalendas aut festivitates ventrium suorum celebrant, cantui vel potius ululatui atque potacionibus vacant, et quamdiu potaciones hujusmodi durant, nulli negocio intendunt nullumque nuncium expediunt. Quod et fratres ordinis Predicatorum qui ad illos a papa missi sunt in eorum exercitu commorantes per .VI. dies continuos probaverunt.

Also, they devour the flesh of men like lions, eating it roasted or boiled, and when they capture someone who was an exceedingly staunch or hostile enemy to them, they gather together in one place to eat him as vengeance for having rebelled against them, sucking his blood hungrily like blood-suckers from hell.

Carnes autem humanas devorant ut leones, assas igni et elixas comedentes; cumque capiunt aliquem sibi contrarium et inimicum valde conveniunt in unum locum comesturi eum in ulcionem rebellionis sibi facte, sanguinem ejus avide sugentes velut sanguisuge infernales.

[Lastly, if it happens that they run out of food, as was the case at the siege of a certain city of the Jin, one man out of ten was being selected to be eaten.]*

[Denique cum eis victualia deficerent, in obsidione scilicet cujusdam urbis Kimorum de decem hominibus accipiebatur unus ad manducandum.]

They also eat lice, picking them from the head or some other place, a wife from her husband or a friend from friend, and saying, "Would that I could do the same to the enemies of my lord present here."

Pediculos eciam comedunt, uxor viri et amicus amici de capite vel aliunde illos extrahentes atque dicentes: "utinam sic possim facere de inimicis domini mei astantis."

{Besides, out of greediness, they barely ever or never eat one of their animals, in which they abound beyond measure, while it is healthy or living, but rather when it is dead, or nearly dead, or suffering some sort of malady.}

{Porro pre avaricia vix aut nunquam de animalibus suis, quibus ultra modum habundant, unicum comedunt sanum vel vivum, sed mortuum vel statim moriturum, vel aliquo incommodo molestatum.}

[Among them it is a great sin if they let any food or drink be wasted, and so they do not allow bones to be given to dogs unless the marrow has first been extracted.]*

[Apud ipsos autem est peccatum magnum si aliquid de cibo vel potu perire permittunt, ideoque ossa nisi prius extrahatur medulla dari canibus non permittunt.]

XXX, 79. Their clothing

XXX, 79. - De habitu illorum.

Their ordinary and ceremonial dress is as such: They all have hats, regardless of their color, which are not deeply set, but rather they rest upon head quite like a cap of the laity. At the back, they have an extending tail of one palm in length and the same in width; the tail widens somewhat toward the end.

Habitus autem eorum communis et solemnis est tale: capellos habent omnes cujuscunque coloris sint qui non sunt profundi in se, sed quasi laicorum mitre super capita jacent plane. In posteriori vero parte extentam habent caudam ad unius palme longitudinem et in latitudine tantundem et eciam in cauda dilatantur aliquantulum in majorem.

The edges of their hats have a certain fold, the thickness of a finger, extending out at the front and on the sides, but not at the rear part. Two strings in the edges are stitched above the ears which, being tied under the chin, hold the hat on the head, fixing it in place or pressing it down to prevent it from being lifted off by the wind or some other thing.

Ore capellorum ipsorum in anteriori parte et in lateribus habent quandam reflectionem extra ad grossitudinem digiti, sed non in parte posteriori; due quoque ligature in eisdem oris supra aures insute sunt, quibus sub mento colligatis capellum inherere capiti faciunt, ac ne a vento vel aliquo alio evellatur infigunt vel imprimunt.

And over these two strings are two small plates (lingulae) flying about for decoration or more likely to inspire terror. This type of headgear is worn by the Tartars and by any of those who are with them.

Super has quoque ligaturas due sunt lingule parve volatiles ad decorem sive potius ad terrorem. Hujusmodi ergo forma capellorum est Tartaris omnibusque quotquot sunt cum eis.

The Tartar garment which covers the whole of their body except the forearms is usually (in most cases) black.

Habitus autem tartaricus quo totum corpus eorum superinduitur exceptis bracis in pluribus est nigri coloris.

It is opened on the left side before putting it on, and it is opens on the front from the navel upwards extending uniformly from side to side; and it does not descend below the knees.

In latere sinistro, antequam induatur, divisus est et apertus ab umbilico et supra in anteriori parte equaliter a latere in latus se extendens, et inferius ultra genua non descendens.

It descends a bit lower at the back than at the front, not extending beyond the ribs or going further than the back of the shoulders, with two plates (lingulae) the width of three fingers sewn above the shoulders at the back and descending directly downwards. They are stitched in on the front at the level of the navel, extending equally from one side to other.

In parte posteriori descendit plus aliquantulum quam in anteriori, non extensus ultra costas vel dilatatus ac usque ad humeros retro supraextensus, duabus lingulis latitudinis trium digitorum insutis super humeros parti posterori et inferius recte descendentibus, partique anteriori per umbilicum a latere in latus se equaliter extendentes insuuntur.

In this manner, the forearms, flanks, chest, and any other part of the front of the body from the navel upwards are uncovered by the garment except by the two plates (lingulae). In addition to the aforementioned layout, some have a split on each side. This is the particular clothing by which the Tartars are set apart from other people.

Ab ipso autem indumento nec brachia nec latera nec pectus nec aliqua anterior pars ab umbilico et supra exceptis duabus lingulis sunt cooperta. Quidam eciam ipsorum supra disposicionem predictam in duobus lateribus habent fissuram. Hec est forma specialis indumenti quo a ceteris hominibus discernuntur Tartari.

Their armor is made by hides overlaid by attached plates of iron, and they cover the upper part of the arms but not the lower part with iron plates or hides. When they draw their bow to fire arrows, they take their right arm out of the whole suit of armor and after having shot, they reinsert it. This armor is used only by barons, war leaders, standard bearers, and officers, for which reason it is not believed that one tenth of them possess or wear armor.

Armati sunt autem coriis superpositis lammis ferreis conjunctis lammisque vel corio brachia cooperiunt superius sed non inferius. Cum autem sagittas arcu traiciunt dextrum brachium a tota armatura exuunt factoque tractu reinduunt. Hac utuntur tantummodo barones ac pugnatorum duces eorumque signiferi et conestabuli, unde non creditur decima pars ipsorum eam habere aut ipsam deferre.

They have helmets of layered hides in the manner of a shell and short swords as long as an arm like those of the Saracens with one edge for cutting. They do not know how to fight with daggers and do not carry them publicly.

Capellos habent de corio multiplicato ad modum patellule, gladiosque parvos ut Saraceni longitudinis unius brachii et unius incisionis seu cesure; cultellis nesciunt pugnare nec portant illos aperte.

They do not use shields and very few use lances. When they use them, they strike out with them from their side. They carry them with a cord joined between the top of the lance and their arm. Some of them also have hooks at the bottom of their lances. But in fact, they rely above all on bows, arrows, and the speed of their horses.

Non utuntur scutis, paucissimi quoque utuntur lanceis; cum autem utuntur eis a latere percutiunt ex ipsis; vinculo in summitate lancee ligato et in brachio ipsam portant. Quidam autem uncos habent in fine lancearum. Super omnia vero innituntur arcubus et sagittis et cursu equorum.

XXX, 81. How they tend to invade territories

XXX, 81. - Qualiter regiones invadere solent

When they set out to invade another territory, proceeding straight ahead in a single line, they occupy the whole extent of the land; and each one takes the place he has been assigned, not daring to move to the left or right.

Cum autem invadere pergunt aliquam regionem, in unum ordinem procedentes ante faciem suam occupant terre latitudinem; et situm in quo positus est unusquisque tenet nec ad dextram vel sinistram divertere partem audet.

And thus, when they enter and occupy that territory, they ascend the mountains in the immediate vicinity all night long. Morning having come, they send out their vanguard troops, mentioned above, into the plains. The local people, struggling to escape the vanguard troops, flee to the mountains believing they might save themselves there.

Itaque regionem illam ingressuri et accepturi omnes de nocte ad montes circumadjacentes ascendunt, et mane facto cursarios ad planiciem de quibus supradictum est premittunt. Illi vero de planicie cursarios evitare nitentes fugiunt ad montes, ibi se salvare posse credentes.

They are instantly killed by those Tartars who were hiding and now descend on them. And thus, those who wish to defend their territory from an invasion by the Tartars must make sure to confront them in battle before they begin to spread out throughout the country.

Statimque occiduntur a Tartaris ibidem latentibus et ad ipsos descendentibus. Itaque qui volunt regiones suas ab illorum invasione servare debent contra illos homines ad pugnam priusquam ipsi per terram incipiant diffundi mittere.

For after they begin to scatter through some country, already no ally of that country can provide any help to the other, since the Tartars go in small companies, seeking out and killing people. If some shut themselves up in castles, the Tartars place 3000 or 4000, or more, troops around the walls to besiege it, while they nevertheless (continue to) spread throughout the country to slaughter people.

Postquam enim spargi per aliquam terram incipiunt, nullus jam congrue de terra illa potest alteri auxilium prebere, quoniam ipsi catervatim homines querunt et occidunt; et siquidem se in castris includunt, Tartari tria vel quatuor milia hominum aut plures circa municionem qui eam obsideant ponunt, ipsique nichilominus per terram ad hominum occisionem se diffundunt.

[They say that those who shut themselves up in walled fortifications are their enclosed pigs and they are more unconcerned about such ones than others and they rejoice because they declare that the besieged are already in their possession. ]*

[Tales eciam qui se municionibus includunt porcos suos incarceratos esse dicunt magisque de talibus quam de aliis securi sunt et gaudent, quia jam illos esse suos asserunt.]

When they collide with their enemies in battle, they assign a boundary for their first line of troops beyond which nobody is to advance. They do the same for the second, third, and all other lines that follow. Again, when they retreat, boundaries are assigned beyond which they are to flee under no circumstance.

Cum autem inimicis ad pugnam occurunt, primis currentibus terminos ultra quos non gradiuntur ponunt; similiter faciunt eciam secundis ac terciis et omnibus aliis, iterumque quando refugiunt termini sunt eis positi ultra quos nullatenus fugiant.

For when they believe they cannot prevail over the strength of their adversaries, they flee before them and make it seem like they were forced to flee from them. And when the armored pursuers have pursued the unarmored Tatars for a long time, and because of their weight of their armor and long distance can no longer follow, then the Tartars, mounting fresh horses, come riding back over their enemies and bound into them to capture and kill.

Cum enim adversariorum fortitudini se prevalere posse non credunt, ante illos fugiunt et quasi se ab illis fugari faciunt; cumque illi armati Tartaros inermes diu insecuti fuerint ac pre gravitate armorum et vie longitudine lassati jam non amplius sequi potuerint, tunc Tartari super equos recentes ascendentes se super illos convertunt et in eos capiendo et occidendo insiliunt.

Sometimes, as well, the Tartars fall back like they are about to flee in order to make a gap among themselves for them (their enemies) to enter. And they disperse and spread out so that at the sound of a hiss or cry of one of them, coming together as one, they encircle and crush their enemies from every direction. Moreover, in every country that the Tartars destroy, famine always follows.

Aliquando eciam fugiendo cedunt eis ut eis locum inter ipsos intrantibus faciant, ipsique se dispergunt et dilatant, ut ita dispersi ad sibulum vel clamorem unius eorum in unum congregati hostes undique circumcingant et conterant. In omnibus autem terris quas destruunt Tartari semper sequitur fames.

XXX 82. How they besiege fortresses

XXX, 82. - Qualiter munitiones obsedunt

[When they besiege any fortification, they enclose it on all sides so that nobody can enter or exit, and they attack most fiercely with machines and arrows. They do not cease from fighting day or night so that those in the fortification cannot rest. However, the Tatars themselves on the hand can rest because they divide their units lest they become fatigued, so that one unit replaces another in the fighting.

[Porro cum aliquam municionem obsident, undique illam ne quis ingredi vel egredi possit circumdant, fortissimeque machinis et sagittis impugnant, nec die vel nocte a prelio cessant, ut illi qui sunt in municione non quiescant. Ipsi tamen Tartari vicissim quiescunt, quia ne nimis fatigentur acies dividunt, ita quod una successit alteri in pugna.

They also throw Greek fire and the fat of men they kill, launching it on the houses, and wherever fire touches the fat, it is as if it is inextinguishable. However, it can be extinguished by drenching in wine or beer, and if it falls on flesh, it can be put by the rubbing of hands.

Proiciunt eciam ignem grecum et aruinam hominum quos occidunt, ipsam liquefactam super domos proiciunt, et ubicumque super illam pinguedinem venit ignis, ardet velut inextinguibilis. Extingui tamen potest vini aut cervisie superfusione, et si super carnem ceciderit, extinguitur manus confricacione.

And when they cannot prevail with these sorts of assaults, they obstruct the gates of the fortification, or the water sources, or even a river. Or by diverting a river they submerge it. Besides, they burrow underneath the fortification and armed troops enter it from below, one part of them fighting with the people within it and another part of them setting fires to burn it up.

Cum autem hoc modo vi prevalere non possunt, introitum municionis vel fontes aut eciam fluvium obstruunt, vel fluvium dirivando illam submergunt, alioquin municionem suffodiunt, et armati sub terra ingrediuntur, unaque pars cum hominibus intra municionem pugnat, altera vero pars ignem apponit ut comburatur.

But if they do not win by this means, they remain before the fortification and make their own fortification lest they be broken down perhaps by enemy projectiles and arrows. Sometimes they remain before a fortification for a long time, namely twelve years or more, as Friar John of Plano Carpini saw in Alania.]*

Si vero nec sic prevalent, ante municionem sedent, suamque municionem contra illam faciunt ne graventur ab illis fortasse jaculis vel sagittis, et aliquando stant ante municionem per multa tempora, scilicet per .XII. annos et amplius, sicut vidit frater Johannes de Plano-carpi in Alania.]

Furthermore, whenever they are besieging a castle or city and see they cannot prevail over those inhabiting it, they fall back not far from it and stay hidden for a small time. And when the besieged believe that the Tartars have receded a long distance away or have even totally withdrawn from their borders, they then open the fortification (gates) as though they were safe. But the Tartars immediately come rushing in upon them and take the city or castle.

Porro quandoque cum obsidentes castrum vel urbem habitantibus in ea se prevalere non posse vident, non longe ab ilia fugiunt et aliquantulum latitant; cumque obsessi eos longe recessisse vel eciam omnino a finibus illis abscessisse credunt, tunc quasi securi municionem aperiunt, at illi statim in eos irruunt urbemque vel castrum accipiunt.

For they took a city of a hundred gates in Persia called Isfahan not by their courage but by flooding it with water which they diverted there. So likewise, they have taken many countries more by deceit and cunning than by force.

Civitatem enim centum portarum in Perside que vocatur Spaham non sua virtute sed aquarum inundacione, quas illuc dirivari fecerunt, acceperunt. Sic quoque multas terras plus fraudulentia vel ingenio quam viribus acceperunt.

XXX, 83. How they behave toward captives and those that surrender

XXX, 83. - Qualiter erga capios vel deditos se habent.

[As has been said above, they speak soothingly and promise much falsely to get the besieged to deliver themselves into the Tartars' hands, and when they surrender or are taken prisoner, the Tartars kill all of them except craftsmen whom they spare to do their work or if they take some other to serve as slaves.

[Ut autem superius jam dictum est blande loquuntur obsessis multaque fallaciter ut in eorum manus se tradant promittunt eis, cumque illi se reddiderint vel capti fuerint, omnes occidunt exceptis artificibus quos ad opera sua reservant, vel si quos alios retinere pro servis acceptant.

They never spare the noble and high-born people, and if by chance they are spared for some reason, the Tartars never allow them to be released by entreaty or ransom. As mentioned above, those killed are divided among the hundred-commanders. ]*

Nobilibus et honestis hominibus nunquam parcunt et si forte aliquo casu reservant ex illis nec prece nec precio ulterius de captivitate exire permittunt. Occidendos autem, ut dictum est supra, per centenarios dividunt.]

And when they kill the people in a besieged castle that were resisting them, as a sign of their glory and victory and for certainty about the number of those killed, and to strike terror in other people, they erect one of the fallen in a lofty and eminent place as a marker of a thousand, suspended upside down by his feet, with all the other killed lying strewn on the ground.

Cumque in homines de obsesso castro tanquam sibi repugnantes occiderunt in signum victorie ac glorie certitudinisque numeri occisorum atque ad terrorem ceteris hominibus incuciendum unum ex illis quasi millenarium in aliquem locum excelsum et eminentem erigunt, capite subverso, pedibus erectis, aliis omnibus occisis jacentibus in terra prostratis.

And so, as was said, when they captured the city of Derbent in Persia, in order to display their cruelty and strike fear in those who heard, after decapitating all of its inhabitants, they cut off the ears of the dead rebels and they sent two pack animals to the khan loaded with these ears stored in vinegar.

Itaque cum cepissent ut dictum est Drubaldi civitatem in Perside, ad sue crudelitatis ostensionem et audituris incutiendum timorem, omnibus habitatoribus illius decapitatis, aures rebellium sibi jam mortuorum absciderunt duosque summarios oneratos auribus in aceto positis ad chaam transmiserunt.

[Finally, they make peace with no people unless they are subjugated as Chinggis Khan long ago made a precept among them. Moreover, these are the things they request from those whom they subdue: namely, they go with them in their army against any man and they should render to the Tartars a tenth of everything, as much for men as any other thing.

[Denique cum nullis hominibus pacem faciunt nisi eis subiciantur sicut antiquum Cingiscam apud eos preceptum habetur. Hec sunt autem que ab illis petunt qui eis se subiciunt, videlicet ut cum eis contra omnem hominem in exercitum vadant, ut et de omnibus tam de hominibus quam de aliis rebus decimam illis reddant.

Also, the aforementioned Friar John of Plano Carpini, that is from the order of the Franciscans, saw in Russia a certain Saracen sent on the behalf of the khan who was asking for one boy from every three and taking them with him; likewise, he took men who lacked wives and women who did not have husbands. Nevertheless, he was ordering that anyone no matter how young or poor, even a child of a day old or a beggar, pay as tribute a skin of a white or black bear, or a black beaver or some such thing of equal value.

Vidit eciam frater Johannes de Planocarpi supradictus, scilicet de ordine fratrum minorum, quemdam in Ruscia Saracenum ex parte chaam missum, qui de tribus pueris unum petebat, secumque ducebat; similiter eciam ducebat viros qui uxoribus carebant et mulieres que viros non habebant; precipiebat nichilominus ut unusquisque quantumcumque eciam parvus puer diei unius, vel quantumcumque pauper sive mendicus pro tributo solveret unam pellem ursi albi vel nigri et unum castorem nigrum vel aliquid tale quod tantundem valeret.

And when princes who are subject to them come to them, they are treated as other worthless people and receive no honor from them. But it is necessary for the princes to present them with huge gifts, and especially to the dukes and their wives and officials, the commanders of thousands and hundreds. And not only they but even their slaves ask for gifts exceedingly rudely from the princes and their emissaries when these are sent by them.

Principes autem eis subjecti cum ad illos veniunt habentur ut alie viles persone nec ullum ab eis honorem recipiunt; oportet eciam ut eis munera magna presentent, precipueque ducibus et uxoribus eorum et officialibus, millenariis ac centenariis, quin eciam non solum ipsi sed eorum quoque servi valde importune petunt ab eis et a nunciis quando mittuntur ab ipsis.

The Tartars find reasons to put some of them to death and they kill with poisons and potions as they would have it that they alone rule the world. ]*

Aliquibus inveniunt occasiones ut eos occidant, et aliquos veneno vel pocionibus perimunt ut ipsi soli in terra dominium habent.]

And so, they break down and grind away those they bring under their tyranny, watching with terrible eyes and grinding their teeth at those specifically whom they are not able to subjugate.

Itaque quos sub tirannide sua redigunt, confringunt et atterunt, terribilibus oculis intuentes ac dentibus infrementes in eos, scilicet quos subjugare non possunt.

XXX, 84. About their slaves

XXX, 84. - De sclavis eorum

They have enslaved the Turks and the Muslims, that is to say Saracens, the Cumans, and also their Tartar slaves and the Christians who have been brought to them from diverse places which they have conquered by means of the sword in the course of their wars. These slaves are naked and ready to give up the ghost from lack of nourishment. They whip them and beat them just as much as they like, and even kill them without cause if it pleases them to do so.

Thurcos et Solimanos, id est Saracenos, et Comanos, et eciam Tartaros servos suos et Christianos ad se de diversis locis adductos quos in bellis sibi mediante gladio acquisierunt sclavos suos faciunt. Quos et nudos et in penuria victus extrema pene spiritus exalantes verberant eciam et affligunt prout volunt, eosdem sine causa, si eis placet, occidunt.

However, they permit Christians and all sects and religions of whatever people to freely and securely practice their rites among them. And wherever they rule, they do not care about the customs of the people as long as they obey them in whatever they command.

Ritus autem Christianos et quaslibet sectas et quorumlibet hominum cultus secure ac libere observari permittunt inter se, et ubicumque eciam dominantur nec curant de quorumlibet hominum consuetudinibus dummodo sicut ipsi precipiunt in omnibus eisdem serviatur.

And so, the law of Mohammad (Islam) is proclaimed by Saracens five times a day openly in the hearing of all in their army, and also in all the cities in which these Saracens dwell and which have been subjugated to their dominion. As well, the same Saracens in their army and all their cities preach their deceitful blasphemy to people and lure and pervert them so that they follow their error.

Itaque Machometi lex in eorum exercitu a Saracenis quotidie quinquies palam omnibus audientibus proclamatur, et eciam per omnes civitates in quibus ipsi Saraceni habitant et qui eorum dominio subjugantur. Ipsi quoque Saraceni in exercitu eorum et in omnibus eorum civitatibus ad perfidiam suam nephandam exhortantur et attrahunt homines ac pervertunt, ut errorem eorum sequantur.

There are also many female captives among them. For besides craftsmen whom they consider useful for themselves, and therefore spare them from captured cities to take them into perpetual slavery, they make young women, virgin or married, into their kitchen slaves. And they force them to serve naked and in extreme privation of food.

Sunt eciam mulieres plurime inter eos captive. Nam preter artifices operum quos sibi utiles estimant, et ideo de civitatibus captis illos in perpetuam servitutem sibi reservant, mulieres quoque juvenculas, virgines aut conjugatas, captas sibi focarias faciunt, easque in nuditate et extrema famis penuria servire cogunt.

As well, they take every tenth person, as was said, and lead them away into slavery. They count every tenth boy and they do the same for girls. All whom they lead into their country they keep in perpetual slavery. They count every tenth boy and they do the same for girls. All of whom they lead into their country and keep in perpetual slavery.

Hominum quoque decimas, ut dictum est, accipiunt et ipsos in servitutei redigunt: decem enim pueros computant et unum accipium et de puellis idem faciunt. Quos omnes ducunt in terram suam et in servitutem tenent perpetuam.

Some of them even choose a slave of theirs during their lifetime to be placed alive in their tomb when they die and are buried.

Quidam eciam viventes unum de sclavis suis eligunt ut in tumulo ipsorum vivus ponatur cum eis, quando in morte sepeliendi sunt.

[Finally, they are hated so intensely by their subjects, including the many who are in their army with them, that if they had the trust in us that we would not kill them (the Tartars' subjects), they would fight against them from every direction as they told the aforementioned Friar John himself. ]*

[Denique adeo subjectis suis odiosi sunt, ut eciam multi qui cum eis in exercitu sunt, si haberent fiduciam quod nostri non eos occiderent, ex omni parte contra illos pugnarent, sicut ipsimet fratri Johanni supradicto dixerunt.]

XXX, 85. Their women

XXX, 85. - De mulieribus eorum

Tartar women are very ugly. All married women in fact wear on their head a wicker basket of roughly a foot and a half in length, uniformly rounded and wider at the top part, completely covered and decorated in silk or samite. It is also encircled with pearls and strings of jewels with a peacock feather pattern stitched above for decoration. They also have ornate broaches overlaid with silver or gold and little bells attached at their chests, creating a loud sound to announce their glory and elegance.

Tartaree autem mulieres turpissime sunt. Uxorate quidem omnes super capita sua deferunt canistrum longitudinis unius pedis ac fere dimidii, undique rotundum, et in parte superiori latiorem, coopertum et ornatum undique serico vel samite atque margaritis et monilibus circumdatum, oculis pavonum infixis desuper ad decorem; habent eciam frena phalerata et inargentata et inaurata, atque in pectoralibus campanulas infixas, magnum emittentes sonitum ad gloriam earum et decorem.

They ride big, fat palfreys and they have crosiers of hide decorated in diverse colors, inlaid with much gold, and hanging from both sides of the horse.

Palefridos equitant magnos et pingues, habentque cambucas de corio diversis coloribus depicto cum auro multo inserto ex utroque equi latere dependentes.

[Also, it is not easy to distinguish virgins and unmarried girls from men because in everything, especially in clothing and gestures, they are the same as them.]*

[Virgines autem et non uxorate de facile discerni non possunt a viris, quoniam in omnibus maximeque in habitu ac gestu uniformes sunt illis.]

All the wives of the great lords are clothed in samite or gilded purple just like their husbands. But generally, all other women are dressed in a boqueran tightly fastened under a girdle, decorated and sewn in many sumptuous folds. It is completely closed in the front and after being put on, it is closed by four or five small knots on the left side.

Uxores autem magnorum baronum omnes indute sunt samitis vel purpuris deauratis sicut et mariti earum. Communiter autem alie mulieres boqueranno stricto sub cingulo multis plicis sumptuosis operato et insuto omnes vestiuntur, quod ante in se totum unum continuum postquam indutum est in sinistro latere cum quatuor vel quinque nodulis clauditur vel firmatur.

All Tartars also have other garments of white wool rags which they wear overtop the others in the time of rain or in the winter as well.

Habent eciam alia indumenta de panno laneo albo communiter omnes Tartari quo se induunt desuper in tempore pluviali vel eciam hiemali.

[Indeed, their men do not make anything at all except arrows, and they exercise themselves by going hunting]* and wrestling amongst themselves.

[Et viri quidem earum exceptis sagittis omnino nichil operantur, sed exercentes se ad sagittandum venantur] et inter se luctantur.

{They care a little for their herds of sheep. Horses they guard intensely - indeed, all things they guard most intensely.}

{De gregibus autem aliquantulum habent curam. Equos valde custodiunt, immo eciam rerum omnium maximi conservatores sunt.}

[Furthermore, women perform all the diverse jobs, making namely: leather garments, fabric garments, shoes, leggings, and everything made of hide. They also drive and repair carts. They load up camels and such and shoot arrows just like the men. They also wear pants just like men. Otherwise, they are also very quick and energetic in all their work.

[Porro mulieres opera diversa faciunt operantes, scilicet pellicia, vestes, calceos, ocreas et omnia que de corio fiunt. Currus eciam ducunt et reparant, camelos onerant et alique sicut et viri sagittant; femoralibus eciam omnes utuntur sicut et viri; sunt eciam alie velocissime et in omnibus operibus suis strenue.

Virgins and all women ride horses, carrying quivers and bows. Moreover, on horseback they ride just as nimbly as the men]* and both (sexes) can perform much hard riding on horseback.

Virgines et omnes mulieres equitant, pharetras et arcus portant; in equis quoque sicut et viri agiliter currunt] et utrique multum in equitando laborare possunt.

XXX, 86. Their death and burial

XXX, 86. - De morte ac sepultura eorum.

[When anyone of them is deathly ill, they erect a spear in their compound, and black felt is wrapped around it, and from then on nobody dares enter the boundaries of that dwelling. When he is dead, if one of the lesser people, he is buried secretly in a field with one of his tents, set in the middle of it, and they put a table before him with a plate full of meat and a bowl of the mare's milk.

[Cum aliquis eorum ad mortem infirmatur, hasta una in ejus stacione erigitur et circa illam filtrum nigrum circumvolvitur; extunc nullus audet intrare terminos stacionis illius. Cumque fuerit mortuus, si de minoribus est, occulte in campis sepelitur cum uno tentorio suo sedendo in medio ejus, ponuntque mensam ante illum et alveolum carnibus plenum et lactis jumentini ciphum.

He is also buried with a mare and its foal and a horse with its saddle and bridle. They eat another horse and, filling its skin with straw, they raise it up over two or four wooden poles. They do all of this for the dead that in the other world he can have a tent and a mare from which naturally he can get mare's milk and that he then can multiply his horses on which he can ride. They burn the bones of the horse they eat for the soul of the dead.

Sepelitur eciam cum eo jumentum unum cum pullo et equus cum sella et freno; alium autem comedunt et cum stramine corium ejus implentes super duo ligna vel quatuor in alto ponunt, que omnia faciunt pro mortuo, ut habeat tentorium et eciam jumentum in alio mundo, de quo scilicet jumento lac habere possit, et equos sibi multiplicare in quibus tunc valeat equitare, ossaque illius equi quem comedunt pro anima ejus comburunt.

Then the women gather to burn the bones for the souls of their dead.]*

Unde conveniunt mulieres ad ossa comburenda pro animabus ipsorum mortuorum.]

But if it was a rich or powerful Tartar who died, he is buried with most precious clothing and in a hidden location, very remote from everyone, so that nobody can steal his clothing.

Si vero dives et magnus homo fuerit Tartarus qui moritur, cum habitu preciosissimo sepelitur, ac remotius ab omnibus in abscondito loco ne habitu suo spolietur.

Also, his relatives skin his horse from head to tail, first cutting a narrow strip lengthwise across it. Then, pulling off the whole skin of the horse, they fill it up with straw and, as a memorial to the deceased, they push a pole through the bottom of the horse, pushing it up to its neck, and they suspend it horizontally on two forks.

Amici quoque ipsius equum ejus a capite incipientes usque ad caudam excoriant et corrigiam inde latitudinis parve primo secundum longitudinem illam excindunt, deinde totam equi pellem extrahentes palea implent et in memoriali mortui habendo contum per equi fundamentum usque ad collum figunt ipsumque hinc et inde supra duas furcas elevatum suspendunt.

Then they eat the meat as though it were for the soul of the departed, as was said, and mourn over the dead, some for thirty days, some more and some less. Also, the great barons, as was said, choose one of their slaves before they die, marking this person with a certain sign of theirs. They have the slave buried alive with them in their tomb when they die.

Porro carnes equi quasi pro anime illius suffragio, ut dictum est, comedunt, et planctum super mortuo, quidam per .XXX. dies, quidam plus, quidam minus, faciunt. Magni quoque barones, ut dictum est, antequam moriantur unum sibi de sclavis suis eligunt quem signo quodam suo signantes, quando moriuntur vivum poni secum in tumulo suo faciunt.

There are also other Tartars, among them some Christians but very bad ones. Of these, when sons perceive their fathers are getting old and suffering the griefs of old age, they make them eat some fat from the tail of a ram or such. By pressing it, they are able to easily cause suffocation. When the fathers have thus died, they burn their bodies and gather the ashes as though they were something of great value, and every day afterwards whenever they eat, they sprinkle the ashes on their food.

Sunt et alii Tartari, quidam inter alios christiani quidem, sed pessimi, quorum filii cum patres suos senescere vident ac tedio senectutis aggravari, dant eis comedere pinguia quedam, ut caudas arietum et hujusmodi, quibus oppressi de facili valeant suffocari; cumque sic mortui fuerint, corpora eorum comburunt ac pulverem eorum colligentes quasi preciosum quiddam custodiunt, indeque quotidie quando comedunt cibaria sua ex hoc pulvere spargunt.

XXX, 87. The nations which the Tartars subjugated after the killing of their lord

XXX, 87. - De nationibus quas Tartari post necem domini sui subjugarunt

When King David with all of his people were killed by the Tartars, as was already mentioned, Chinggis Khan and other Tartars, boasting beyond measure at having carried out these disgraceful acts, rose in such a frenzy of pride that they devised, at the instigation of the devil, the plan to subjugate the whole world bit by bit to their domination just as they had done to the land of their lord.

Rege itaque David cum omnibus suis necato, ut predictum est, a Tartaris, Cingiscam ceterique Tartari de perpetratis supra modum gloriantes flagiciis, in tantam amentie exarserunt superbiam ut instigante dyabolo conciperent animo sicut domini sui terram, ita totum paulatim mundum suo subjugare dominio.

For being encouraged by having obtained victory over the Indians - by the permission of God because of the sins of King David and his people - the Tartars, taking strong youths and warlike men with them and pulling them into their servitude, began gradually to invade and conquer the surrounding regions, and to subjugate them completely at last.

Animati namque super obtenta victoria de Indis, Deo permittente regisque David et populi sui exigentibus peccatis, juvenibus fortibus ac bellicosis viris secum retentis et in servitutem suam redactis, circumadjacentes regiones ceperunt paulatim invadere et expugnare, tandemque suo dominio penitus subjugare.

And thus, those who were originally paupers, abject slaves, and tributaries invaded the land of the king of India, owing to a sovereign judgement of God because of the sins of numerous peoples. They became rich in gold, silver, herds of animals and a multitude of slaves, and made themselves lords over more or less all the oriental nations.

Sicque qui a principio pauperes et abjecti sclavi et tributarii terram regis Indie invaserunt, superordinante Dei judicio multorumque populorum peccatis exigentibus, in auro, argento et possessionibus animalium ac multitudine servientium divites facti, ac fere super omnia colla orientalium nacionum domini effecti sunt.

Thus, yielding to nobody, they expanded from Tartaria to where the sun rises and from there to the Mediterranean Sea, and subjugated innumerable kingdoms to their domination.

Siquidem nulli hominum cedentes a Tartaria fere usque ad ortium solis et ab ortu solis usque ad mare Mediterraneum dilatati sunt et innumerabilia regna suo dominio subjecerunt.

And in all the land which they have devastated, a severe famine immediately followed, as will be demonstrated hereafter by examples.

In omnibus autem terris que ab eis destruuntur statim fames valida sequitur, sicut postea per exempla manifestabitur.

And so, many lands having been pulled into their servitude, [some resist them valiantly - namely, Greater India, a certain large group of the Alans, a certain large part of the Khitay, and the Saxi people; the Tartars besieged a certain city of theirs, but were not able to overcome them. ]*

[Plurimis itaque terris in servitutem eorum redactis, quedam viriliter resisterunt eis, videlicet India magna et quedam magna pars Alanorum, et quedam magna pars Kitorum et gens Saxorum: quandam enim eorum civitatem Tartari obsederunt, sed eis prevalere non potuerunt.]

In fact, the Tartars are quite timid toward those who strongly resist them, and they never dare rush at men who firmly defend themselves and fight back; but rather their courage is against those who are fleeing.

Et revera Tartari non parum timidi sunt erga illos qui eis fortiter resistunt nec unquam insiliunt in homines constantes seque viriliter defendentes atque repugnantes, sed virtus eorum est contra fugientes.

So, they fear the "Franks" above all peoples - for thus they and all people across the sea call all Christians, having taken the term in a large sense.

Itaque super omnes populos timent Francos - sic enim ipsi et omnes transmarini, large sumpto vocabulo, nominant omnes Christianos.

Therefore, when the Dominicans sent to them by the pope had come to their army, the Tartars were exceedingly afraid and said throughout their army that the Franks were coming, following the friars, and were already in the middle of Turkey. Finally, wherever they hold power, they forbid Franks from being employed as mercenaries, which is to say paying them a salary.

Unde fratres predicatores a papa missi ad eos cum venissent in exercitum eorum timuerunt ipsi Tartari valde dicebantque per exercitum quod Franci veniebant, qui sequentes fratres jam in media Turquia erant. Denique ubicumque potestatem habent, Francos in solidis, id est stipendiis, recipi prohibent.

Truly, there is no doubt about the extent to which the Saracens, Georgians, Armenians, and other peoples who serve them as tributaries hate the Tartars. They themselves told the aforementioned Dominicans of how the Tartars have reduced them to affliction and misery.

Quantum vero odiunt Tartaros Saraceni et Georgiani et Armeni ceterique populi qui eis tributarie serviunt nulli dubium est, fratribusque predictis ipsimet eorum affiictione et miseria constricti retulerunt.

XXX, 88. How they drove the Khwarazmians, destroying them, into exile

XXX, 88. - Qualiter Corasminos destruentes fugaverunt

So, after their victory over the Indians, as was mentioned before, stretching their necks with pride and anticipating that they would subjugate the whole world, they sent their first emissaries to the Khwarazmians as they were their closest neighbors, arrogantly commanding them to humbly submit utterly to Chinggis Khan and his army, and to proffer him tribute and perpetual service.

Itaque post victoriam de Indis, ut predictum est, erigentes cervicem superbie ac de totius mundi subjectione presumentes, ad Corasminos transmiserunt primos nuncios tanquam ad sibi propinquiores, arroganter eis mandantes quatinus Cingiscam et ejus exercitui humiliter obedirent eique servicium perpetuum cum tributo impenderent.

But the Khwarazmians, exceedingly resentful that such an ultimatum was made to them, put the aforementioned ambassadors to death. Therefore, the Tartars, becoming upset and resentful beyond measure over their murder, collected a huge multitude of Tartars along with those who joined them by their own will or against it and invaded the land of the Khwarazmians. As many as they could find, they laid low by the sword and almost all the others ran headlong out of their borders as exiles and refugees.

At vero Corasmini super mandacione sibi facta quamplurimum indignati predictos nuncios omnes fecerunt interfici. Tartari ergo super illorum occisione supra modum indignati et turbati, et congregata multitudine magna Tartarorum eorumque qui eis voluntarii vel inviti se conjunxerant terram Corasminorum invaserunt, quotquot invenire potuerunt ex eis gladio prosternentes omnesque alios tanquam exules et profugos de finibus illis penitus effugantes.

So, the Khwarazmians, escaping their pursuers, fled and they poured into the borders of Persia and mainly the city of Tibilsi in Georgia, where they killed seven thousand people. But after this, when the Tatars reached those frontiers, the Khwarazmians again ran from them and hid for some time in the country of the sultan of Turkey.

Itaque Corasmini persecucionem eorum declinantes fugerunt et in fines se Persidis maximeque in civitatem Georgie Trifelis effuderunt, ubi etiam .VII. milia hominum occiderunt. Postmodum vero cum in fines illos Tartari supervenerunt, iterum Corasmini fugientes ad tempus in terra soldani Turquie latuerunt.

But later, having been invited and brought in by the Sultan of Babylon, the lord of Egypt, they came into the Kingdom of Jerusalem. Defeating the Christians before the city of Gaza, they laid low a great multitude of Franks, the Lord permitting, and destroyed the glorious tomb of our Lord. Inside and around the holy city, they killed a great many Christians. This happened in the year of the Lord 1244 as will be stated in its place.

Postea vero a soldano Babilonie domino Egipti invitati atque conducti in regnum Hierosolimitanum venientes et Christianos debellantes ante Gazam civitatem magnam Francorum multitudinem Domino permittente prostraverunt et gloriosum Domini nostri sepulcrum destruxerunt atque intra et extra sanctam civitatem Christianos quamplurimos occiderunt, quod factum est anno Domini MCCXLIIII sicut infra dicetur in loco suo.

Those same Khwarazmians, after having committed such a crime and impiety, God permitting, were at last nearly all annihilated, the Lord having thus determined.8

Qui scilicet Corasmini, postquam Deo permittente tantum facinus et impietatem commiserunt, tandem ipso Domino disponente jam fere omnes ad nichilum redacti sunt.

XXX, 89. The destruction of the Persians

XXX, 89. - De destructione Persarum.

When the Tartars invaded Persia, they took a city of a hundred gates called Isfahan, not, indeed, by their strength but by a flood of water (a river) which they diverted into it.

Ubi autem Tartari Persidem invaserunt, civitatem in ea .C. portarum que vocatur Spaham acceperunt non quidem virtute sua sed aquarum inundacione quas illuc dirivari fecerunt.

Furthermore, to make a display of their cruelty and inspire terror in those who would hear about it, when they had taken a certain strong city of the Persians called Derbent at the foot of the Caspian Mountains from its unwilling (to submit) inhabitants, after decapitating all of them, they cut off the ears of the dead rebels and they sent two pack animals to the khan loaded with these ears stored in vinegar.

Porro ad sue crudelitatis ostensionem et ad incuciendum audituris timorem, cum accepissent quandam in ea civitatem fortem Drubaldi vocatam in pede montium Caspiorum, habitatoribus invitis, illis omnibus decapitatis aures rebellium sibi jam mortuorum absciderunt duosque summarios eisdem auribus in aceto positis oneratos ad chaam transmiserunt.

Since the Caspian mountains have been mentioned here, I wish to insert something I have encountered on an uncertain issue.

Quia vero de montibus Caspiis hic facta est mentio, hic unum quod in dubium michi venit inserere volo.

For, though our scholastic histories say that Alexander the Great, king of Macedon, asked the Lord in prayer that the Jews would be confined within the Caspian Mountains and foretold that they would go forth from there to the ends of the Earth, our brothers, namely those of the Order of Preachers (Dominicans), have stayed for seven years in Georgia's city of Tbilisi, which is close to the Caspian Mountains. They diligently inquired from Georgians, Persians, and even from Jews about that confinement and they all, even the Jews themselves, say that they know nothing at all about that, nor did they ever find it in their histories.

Cum enim dicant historie nostre scolastice quod Alexander magnus, rex Macedonum, oracione impetravit a Domino reclusionem Judeorum inter montes Caspios ipsosque circa finem mundi predicent exituros, fratres nostri, scilicet ordinis Predicatorum, in Georgia civitate Triphelis, que prope montes Caspios est, ubi per .VII. annos commorati sunt, diligenter a Georgianis et a Persis, et etiam a Judeis, de inclusione illa inquisierunt, et dicunt omnes, etiam ipsi Judei, quod nichil penitus inde sciunt, nec unquam istud in suis historiis invenerunt.

But on this they only have written that Alexander confined in those mountains some unclean and horrible people living near the Caspian Mountains who used to eat other people and even each other. He also had gates constructed there which of course are still called the Gates of Alexander, and the Tartars have broken down one of them.

Hoc autem scriptum habent tantummodo, quod Alexander ille quosdam homines immundos et horribiles prope montes Caspios habitantes, qui alios homines et etiam se invicem comedebant, intra montes illos habitare coegit et etiam ibi portas extrui fecit, que videlicet adhuc porte Alexandri dicte sunt, unamque illarum Tartari confregerunt.

As for anything further on the imprisonment of men in those mountains, nothing else that could be verified was discovered in those places.

Ceterum de reclusione hominum in montibus illis nichil aliud reperitur veritatis in illis locis.

XXXI, 95. The destruction of the Georgians (from the History of the Tartars)

XXXI, 95. - De Georgianorum destructione (ex historia Tartarorum).

In the aforementioned year, namely 1221 from the incarnation of the Lord, the Tartars invaded Georgia and began to devastate it. A certain great baron of Georgia with his son and wife fled from their forces to the Caucasus mountains to save themselves.

Anno prenominato, scilicet ab incarnatione Domini M.CC.XX.I, Tartari Georgiam intraverunt eamque vastare ceperunt. Quidam vero magnus baro Georgie cum filis et uxore sua a facie illorum ad montes Caspios fugit salvacionis causa.

But in their path, three big Tartars were hiding, having joined together for the purpose of plundering. And when they were wandering around together, seeing if they could find someone (to rob), one of them found the tracks of the (Georgian) warrior and his family on the path. So, by following the tracks, he caught that baron alive with his wife and son and their things, and he led them all with their things back to his fellows as they had agreed between themselves.

At in via illa tres magni latebant Tartari, rapiendorum causa spoliorum invicem confederati. Cumque per illa confinia vagarentur explorantes si possent invenire aliquid, unus eorum vestigia militis ac suorum in via deprehendit; insecutus itaque vestigia baronem illum cum uxore et filio ac rebus vivum apprehendit, et omnes cum rebus suis ad socios suos sicut inter se condixerant introduxit.

And when they were agreeing between themselves regarding the division of people and things that one could keep the baron, the other the son, and the third the gold, and the wife would be sold for their mutual profit, the one who was to receive the son refused, saying, "Surely this boy will not be my share, who is like a lone puppy and who it also would fall on me to feed! No way!"

Cumque inter se de particione rerum ac personarum ita concordassent ut unus haberet baronem, alius filium, alius aurum et uxorem pro communi venderent, ille qui pro parte sua puerum habere debuit recusans dixit: "Numquid puer iste, qui quasi caniculus unus est, pars mea erit, quem nutrire eciam me oportebit? Absit!"

Consequently, they finally reached another agreement that the father and the son would be murdered, the gold would be divided or shared between them, and the wife would be sold, which is what happened. And this woman, who saw her husband and son get murdered together in front of her, later turned to the monastic life in Georgia, having become a nun.

Tandem igitur in hoc alias concordaverunt quod pater et filius occiderentur et aurum in communi divideretur vel partiretur et mulier venderetur, quod et factum est; illaque mulier que coram se maritum et filium occidi pariter vidit, postmodum in Georgia monialis effecta monasticam vitam duxit.

In fact, since the Tartars want to have a sign of their glory and victory and certainty about the number of those killed, they customarily erect one out of a thousand of the slain in a high place as a marker of a thousand, suspended from his feet upside down. At the devastation of the Georgian town of Tbilisi, they suspended seven people there, hanging upside down by their feet, at seven different prominent places in order to have certainty over the number they killed. But a little while before the Tartars came, seven thousand people were killed by the Khwarzmians in this same town, as was already said above.

Quia vero Tartar in signum glorie atque victorie et numeri occisorum certitudinis habende, unum de mille occisis quasi millenarium capite subverso ac pedibus erectis in locum eminentem erigere consueverunt, in vastacione Triphelis Georgie civitatis pro habenda certitudine de suis occisis .VII. homines ibidem, pedibus erectis, capitibus suppositis, in .VII . diversis locis supereminentibus infixerunt; sed et parum ante Tartarorum adventum in eadem civitate occisi fuerant a Corasminis, ut jam dictum est supra .VII. milia hominum.

And after such slaughter was done there, an unheard-of famine followed.

Et postquam ibi facta est occisio tanta subsecuta est fames inaudita.

XXXI, 96. The chrism of the Georgians and their errors

XXXI, 96. - De crismate Georgianorum et erroribus ipsorum

This land, namely Georgia, was subject along with Armenia and Cappadocia or Turkey to the patriarch of Antioch since ancient times. And it happened that there was so much war in Turkey that the Georgians could not cross through Turkey to Antioch for the reason of visitation or confirmation and anything else which immediately pertains to the patriarch.

Hec autem terra, videlicet Georgia, ab antiquis temporibus Antyoceno patriarchatui erat subjecta cum Armenia et Cappadocia sive Turquia. Accidit autem in Turquia tantam fuisse guerram quod Georgiani non potuerunt transire per Turquiam in Antiochiam causa visitacionis vel confirmacionis et aliorum que immediate pertinent ad patriarcham.

Having thus consulted among themselves, they sent their messengers by sea to Constantinople and from there to Antioch, requesting from the patriarch that he grant them a catholicos - that is, a universal bishop - who could fill the place of the patriarch.

Habito igitur inter se consilio miserunt nuncios suos per mare Constantinopolim et inde Antiochiam postulantes a patriarcha ut eis unum catholicum, id est universalem episcopum, concederet, qui eis loco patriarche existeret.

At that time, the patriarch sent them an ampulla of chrism, saying that every seven years the catholicoi were to produce some, namely by taking a little of that chrism and mixing it with new oil, and all the bishops were to convene for doing this. And this they have done up until now and that chrism sent from Antioch to Georgia is still preserved, it is said.

Tunc patriarcha misit eis ampullam crismatis dicens ut de illo a septimo anno in septimum annum catholicos crisma paululum, scilicet immiscendo de ipso cum oleo novo conficerent, et ad hoc faciendum omnes episcopi convenirent. Quod et fecerunt usque nunc et illud crisma missum ab Antiochia in Georgiam ut dicitur reservatur adhuc.

With that chrism, the patriarch sent a letter to a certain archbishop stating that whomever the canons should together elect would have the power to confirm the catholicoi, and this was done. Because the patriarch did thus for them, the Georgians gave him a hundred hamlets.

Cum eodem vero crismate misit patriarcha litteras cuidam archiepiscopo continentes ut ille quem ipsi communiter eligerent canonice potestatem haberet confirmandi catholicos, et ita factum est. Quoniam ergo sic fecit illis patriarcha, dederunt illi Georgiani .C. casalia.

Afterwards it happened that the patriarch of Jerusalem, impoverished, came to the patriarch of Antioch, lamenting and displaying his poverty to him. Therefore, the patriarch of Antioch gave to the Church of Jerusalem and to the brothers of the Sepulchre those hundred hamlets which the Georgians had previously given him.

Post hoc accidit quod patriarcha Hierosolimitanus depauperatus venit ad Antyocenum patriarcham, conquerens et ostendens ei suam paupertatem. Tunc Antyochenus dedit ecclesie Hierosolimitane et fratribus de Sepulcro .C. illa casalia que sibi Georgiani dederant antea.

Thus, an archdeacon brother of the Sepulchre of the Lord, sent to Georgia on behalf of the patriarch of Jerusalem and the chapter of the Sepulchre, presently keeps the hamlets and is hindered from possessing them as much by the Tartars as others.

Hec itaque casalia modo tenet archidyaconus frater Sepulcri Domini ex parte Hierosolimitani patriarche et capituli de Sepulcro in Georgiam missus, illaque possidens a Tartaris quamplurimum sicut alii est impeditus.

In Georgia there are eighteen bishoprics or archbishoprics, but the catholicus - that is, supreme bishop - anoints co-bishops and sells anointing and other sacramental materials through their intermediary. He grants divorces to husbands of sterile women, because they are sterile, for a payment. Georgian monks and abbots are openly simoniacs and usurers. And so the chancellery of Georgia is bought and possessed by monks in plain sight.

Sunt autem in Georgia tam episcopatus quam archiepiscopatus .XVIII., sed catholicos, id est universalis episcopus, crismales coepiscopos facit et illis mediantibus crisma ceteraque sacramentalia vendit; mulierem sterilem, quia sterilis est, a marito mediante pecunia dividit. Monachi quoque et abbates Georgiani aperte simoniaci sunt et usurarii. Itaque cancellaria Georgie a monachis emitur et publice possidetur.

XXXI, 97. The devastation of the Armenians

XXXI, 97. - De vastatione Armeniorum

After Georgia, the Tartars invaded Greater Armenia, devastated it, and subjected it to themselves. In Armenia there is a famous city called Ani with a thousand churches and also 100,000 families or inhabited houses, which the Tartars captured in twelve days.

Post Georgiam intraverunt Tartari majorem Armeniam et eam vastaverunt sibique subjecerunt. In Armenia est civitas nobilis que Ani vocatur, ubi sunt mille ecclesie ac .C. milia familie seu domus inhabitate, quam Tartari ceperunt in .XII. diebus.

Mount Ararat is also there near it. Noah's Ark rests there, and at the foot of that mountain is the first city which Noah built, and this city is called Ladivine (Dvin). The Araxes River flows around it, continuing to flow through Mughan, where the Tartars are in winter, into the Caspian Sea (the Sea of Chirvan, i.e. Shirvan).

Est eciam ibi prope eam mons Arath. Ibi requievit archa Noe, et in pede montis illius est prima civitas quam edificavit ibi Noe, et vocatur hec civitas Ladivine; circa illam defluit fluvius Arathosi qui fluit medium Mongan, ubi sunt in hieme Tartari, usque in Mare Servanicum.

That mountain, namely Ararat, is most high and nobody has ascended it yet, it is said, except for one monk. Accordingly, he was so moved by the flame of devotion for the Ark of Noah which rested there, as it is said, that he attempted many times to climb it by any means possible. But when he had ascended part way up the mountain and took a nap, his limbs having been exhausted, always he kept finding himself at the foot of the mountain upon waking from his nap.

Est autem mons ille videlicet Arath excellentissimus nec unquam illuc ascendisse dicitur homo nisi monachus unus. Ille siquidem, quodam devocionis ut dicitur ardore commotus propter archam Noe que ibi requievit, multociens illuc ascendere quibus potuit conatibus attemptavit. Cumque aliquam montis partem ascenderat et membra corporis fatigata quieti dabat, semper post quietem evigilans in pede montis se inveniebat.

But at last the Lord, wanting to satisfy his wish and hearing his vows and prayers, warned him through his angel that he might ascend one time, yet he should never again attempt the climb.

Tandem vero Dominus, ejus affectui condescendens ejusque votum et oraciones exaudiens, per angelum suum eum monuit ut semel ascenderet, ita tamen ut decetero ascendere nullatenus attemptaret.

Therefore, he then ascended the mountain without hindrance and, descending from there, he carried with him a beam from the Ark. Then he built a monastery at the foot of the mountain in which he placed that same beam as a sacred relic with devotion.

Tunc ergo securus ascendit et postea descendens inde secum ex archa unum asserem detulit. Tunc in montis pede monasterium edificavit, in quo eundem asserem tanquam pro sacris reliquiis devote collocavit.

XXXI, 98. The errors of the Armenians

XXXI, 98. - De erroribus ipsorum

In fact, the Armenians eat eggs and cheese on the evening of the Easter sabbath, for they say that Christ rose again on the evening of the Easter sabbath. Likewise, after Easter they eat meat for all seven Fridays up to Pentecost.

Armeni quidem in sabbato Pasce comedunt ova et caseum in vespere: dicunt enim quod Christus resurrexit in vespere sabbati Pasce. Item post Pasca comedunt carnes per omnes sextas ferias que sunt septem videlicet usque ad Pentecosten.

They are ignorant of the day of the Lord's birth and keep no feast or vigil, nor have they become acquainted with the Ember Days. They do not celebrate (Mass) the whole of Lent except the day of the sabbath (Saturday) and Sunday because they say a person breaks his fast as often as he celebrates.

Diem Natalis Domini nesciunt nullaque festa vel vigilias custodiunt nec quatuor tempora noverunt. Per totam quadragesimam non celebrant nisi die sabbati vel dominica, quia dicunt hominem jejunium frangere quociens celebrat.

For this reason, they do not celebrate on Fridays lest they break their fast. But they celebrate on the days on which they eat meat because they are not fasting at that time.

Propter hanc eciam causam in sextis feriis non celebrant, ne scilicet jejunium frangant; diebus autem quibus carnes comedunt celebrant quia tunc non jejunant.

In fact, they do a lot of fasting. During the week before Septuagesima which is called the Fast of Saint Sarkis, they start fasting from Monday until Saturday. On Saturday and Sunday they eat meat.

Multa vero faciunt jejunia: in septimana ante septuagesimam que dicitur jejunium sancti Sarguis, a secunda feria usque ad sabbatum jejunare incipiunt, et in sabbato et in dominica die carnes comedunt.

They do the same the following week. On Wednesdays and Fridays, they do not eat oil and fish, nor do they drink wine, and this is also the case for the whole of Lent. They claim that he who eats fish or oil or drinks wine during Lent commits a greater sin than those who go to a brothel.

Idem et in ebdomada sequenti faciunt; in quartis et sextis feriis oleum et pisces non comedunt nec vinum bibunt nec eciam per totam quadragesimam, plusque illum peccare qui in quadragesima comedit pisces vel oleum aut bibit vinum asserunt quam illos qui ad lupanar vadunt.

Furthermore, during the week before Quinquagesima they fast so strictly that on the Monday they completely abstain. However, on Tuesday they eat something without oil and wine and on Wednesday they again altogether fast. On Thursday they eat a single time, on Friday nothing at all, and on the Sabbath (Saturday) they eat meat.

Porro in septimana ante quinquagesimam ita stricte jejunant quod in secunda feria penitus abstinent; in die martis tamen aliquid sine oleo et vino manducant et in die mercurri iterum omnino jejunant. In die jovis comedunt semel, in die veneris omnino nichil, et in sabbato comedunt carnes.

Certainly, the adults do this fast; but even infants of two months take communion in the sacrifice – anyone regardless of who they are. They do not mix water in the communion sacrifice. They Judaize like the Greeks regarding hares, bears, crows, and such things, and perform the celebration of Mass in (vessels of) glass and wood.

Et hoc quidem jejunium faciunt majores; infantes autem duorum mensium etiam, sacrificio communicant et quoslibet indifferenter. In sacrificio aquam non apponunt; in lepore et urso et corniculis et hujusmodi sicut Greci judaizant, et in calicibus vitreis et ligneis celebrant.

Some conduct the ceremony utterly without apparel and priestly vestments, some with a headband, and some with a deacon and subdeacon. If some feast day falls on a Saturday or Sunday, they merely commemorate it for that reason, but, as was mentioned, do not celebrate the feast at all.

Quidam eciam celebrant sine paramentis et sacerdotalibus vestimentis omnino, quidam cum infula, quidam cum dyacono et subdyacono. Si aliquod festum in sabbato vel dominica eveniat, commemoracionem inde faciunt tantum, sed nullum ut dictum est celebrant festum.

They believe nothing of purgatory. If the wife of somebody committed adultery, the bishop immediately gives him license to take another wife and he does so. The monks, abbots, and bishops idle about in drunkenness even more than the laity.

De purgatorio nichil credunt. Si uxor alicujus adulteraverit, statim episcopus dat ei licentiam accipiendi aliam et accipit. Monachi quoque et abbates et episcopi potacionibus vacant eciam plus quam laici.

As well, the monks and presbyters are publicly usurers and simoniacs, while many of their priests err in divination, the inspection of seeds, and such things. They say that the wife of a priest cannot be married again in the future after he dies.

Sunt eciam monachi ac presbiteri publici usurarii et simoniaci, multique illorum sacerdotes in divinacionibus errant et inspectione granorum et hujusmodi. Dicuntque quod uxor sacerdotis, eo mortuo, non potest decetero maritari.

In addition, they will in no way grant that Christ had two natures.

Preterea nullo modo concedere volunt quod Christus duas naturas habuit.

The Georgians even say that they disagree on thirty points of the catholic faith of the Armenians. Such hatred exists between the Georgians and Armenians that a Georgian said, "If one of our people had a thorn stuck in his foot while walking past a church of the Armenians, he would have to endure it and not bow toward his foot to pull it out, lest by doing this he appears to bow to the church of the Armenians, which must be scorned by all Christians."

Dicunt eciam Georgiani quod in articulis .XXX. discordant a fide catholica ipsi Armeni, tantumque odium inter Georgianos et Armenos existit quod Georgianus dicit: "Si quis nostrum habeat spinam in pede infixam, transiens ante Armenorum ecclesiam, debet spinam sustinere nec se ad pedem suum evellendi causa inclinare, ne pro hoc videatur ante Armenorum ecclesiam ab omnibus Christianis vilipendendam inclinare."

XXXI, 139. Of the tyranny of Baba Rasul and the rampage among the Turks

XXXI, 139. - De tirannide Paperoissole et in Thurcos debachatione

In the year of the Lord 1240, namely the second year before the Tartars had destroyed Turkey, a certain Turkoman in the kingdom of Turkey rose up against the sultan and carried on his rampage for about two and a half months.

Anno Domini .MCCXL., videlicet anno secundo antequam Tartari Turquiam destruxissent, quidam Turquemannus in regno Turquie contra soldanum se extulit ac per duos menses et fere dimidium debachacionem suam exercuit.

This man called Baba Ishak was bailiff over four hamlets. On a certain day, when he was riding his beautiful horse through the fields, a peasant on foot came up to him, screaming and crying out because a wolf had seized his son and carried him off into the forest. "Oh," begged the peasant, "hear me, man, and provide help to the poor, and I will make you a rich man or, if you wish, sultan."

Hic Paparoissole vocabantur et bajulacionem habebat super quatuor casalia. Qui cum die quadam equitaret per campos jumentum suum pulcrum, quidam rusticus pedester ei occurit ejulans et clamans quia lupus rapuerat et in silvam deportaverat ejus filium. "O, inquit rusticus, audi me, homo, et adjuva miserum, faciamque te hominem divitem vel si malueris soldanum."

Baba Ishak, having heard his situation and accepted his sworn oath, followed the wolf, took away the boy, and brought him back to his father. Thus, the peasant joyfully receiving his son alive said to Baba Ishak, "Choose for yourself which of the two promises you want." He responded, "Who are you that you can thus unhesitatingly promise this thing to me?"

Cui Paparoissole audita ejus causa et accepto de promissione juramento, lupum insecutus ei puerum abstulit et ad patrem reportavit. Rusticus ergo puerum vivum letanter recipiens Paperoissole dixit: "Elige tibi quod vis de duobus promissis." Ille respondit: "Quis es tu qui sic incunctanter hoci michi promittis?"

"I am," he said, "he who walks by night with mistresses called nymphs and I am the messenger of God, and whatever I will say to you will happen."

- " Ego sum, inquit, qui de nocte vado cum dominabus que nimphe vocantur et sum Dei nuncius, et quidquid dixero tibi eveniet."

Then Baba Ishak said, "I'm rich enough; rather, make me sultan." So, the peasant said, "Go immediately to your relatives, because you are from a great family, and gathering them together, say that the messenger of God appeared to you, saying that God wants you to be sultan." When he had done this, he began to invade and destroy many of the surrounding hamlets, and he prevailed over all with whom he fought.

Tunc ille: "Satis, ait, dives sum, sed fac me soldanum." Rusticus quoque ait: "Vade statim ad parentes tuos, quia magne es parentele, et, congregatis in unum, dic quod nuncius Dei tibi apparuit dicens Deum te velle soldanum esse." Quod cum ille fecisset incepit multa circa se casalia invadere atque destruere, omnibusque cum quibus preliabatur prevalere.

And when he was besieging a certain house of Armenians like a fortress, he roused his followers with all his might to fight and fear no harm because (he said) none of them there could be killed or wounded. Thus, taking confidence in this, they assaulted the fortress and those in the fortress, fighting them off, killed seven and wounded a great many others.

Cumque domum quandam Armenorum quasi castellatam obsideret, omnes suos pro posse animavit ut viriliter pugnarent nichilque mali timerent quia nullus ibi moreretur neque vulneraretur. Hac igitur confidentia castrum assilierunt, et illi de castro .VIII. de illis se expugnantibus occiderunt et quamplures alios vulneraverunt.

In fact, other fighters, namely the brothers and relatives of those who were killed, mourning their loss, said to Baba Ishak, "Why have you thus deceived us and ours? You will also die like them." But he kept swearing that the messenger of God had told him that. "It was the devil," they said, "who thus deceived you."

Alii vero pugnantes, scilicet occisorum fratres at que parentes de morte ipsorum dolentes dixcrunt Paperoissole: "Quare sic decepisti nos et nostros? Morieris et tu sicut et illi." Ille autem jurabat quia sic Dei nuncius ei dixerat. "Dyabolus, inquiunt, fuit qui te sic decepit."

Then, trying to find a stratagem to escape (the consequences of) his madness and unable to do so, he kept saying, "Oh God, what are you doing, or are you sleeping?" He went on to say, "I will speak to God before all of you standing here tomorrow and I will ask him why he permitted such a thing to happen to me and you."

Tunc ille subterfugium amentie sue querens et non inveniens dicebat: "O Deus, quid facis, an dormis? Loquar, inquit, omnibus astantibus vobis Deo crastina die et dicam ei cur michi et vobis tale quid permisit accidere."

XXXI, 140. On the destruction of him and his followers

XXXI, 140. - De ipsius ac suorum destructione

The following day, he attacked the aforementioned Armenians and, having received a deadly stab between the shoulders, he ordered himself to be hidden so that it would not be seen when he died.

Crastina vero die contra predictos Armenos insultum fecit ac per medias scapulas perforatus ad mortem abscondi se precepit ita quod videri non posset quando mortuus esset.

Nevertheless, he consoled his followers, telling them not to give up their mission because of him, but to pursue it more manfully because they would obtain victory and universal dominion, as God had instructed him. He also said that when he would die, he would go speak with God about what had happened and seek the reason for it.

Nichilominusque consolatus est suos dicens quod non propter ipsum a proposito quod inceperant desisterent, sed viriliter insisterent quia victoriam et dominium, sicut ei Deus mandaverat, de omnibus obtinerent. Dixit eciam quod cum foret mortuus iret loqui cum Deo super his que acciderant racionem quesiturus.

Moreover, before he died, he established someone from his kin to rule over the others, and ordered them to obey the successor like himself, certain that they would obtain rulership over Turkey if they persisted in the design and work which they had begun.

Quendam eciam pre ceteris sibi de genere suo priusquam moreretur constituit ut preesset loco sui eique obedirent ut sibi certi quod Turquie dominium obtinerent si in proposito et opere incepto permanerent.

Therefore, that appointed successor kept persisting in the work they had begun and with a multitude of 3000 people having gathered around him, he kept killing and destroying all who resisted him. At last, they had gathered such a multitude of warriors in ravaging the country that in a short time they terrorized the (Seljuk) Turks to the point of being willing to freely give them Kayseri as long as it would make solid peace in the future between them.

Ille igitur institutus in opere cepto persistebat, et congregato secum .III..M. hominum multitudine omnes sibi resistentes occidebat ac destruebat. Denique in terre vastacione tantam sibi pugnatorum multitudinem congregaverunt, et ita in brevi a Turcis reveriti sunt quod eis libere Gazariam dum tantum pax esset decetero firma inter ipsos dare voluenrunt.

Then 300 Latins or Franks, hearing of the destruction of Turkey being done by these (rebels), assembled at the place where the rebels were congregated and, charging into them, destroyed all of them while the Turks fled from the battle not daring to enter into the conflict. Only one Latin was killed there, but many were wounded.

Tunc trecenti Latini sive Franci, audientes Turquie destructionem per istos fieri, convenerunt ad locum ubi erant congregati atque in illos exilientes destruxerunt omnes Turcis a bello fugientibus nec intrare conflictum audentibus; unicus tantum Latinos mortuus fuit ibi, plures autem vulnerati.

Victory over Baba Ishak having thus been won by Latins, the sultan ordered 300,000 sultanins (dinars sultani, i.e, soldani) to be given to them, all of which the Turks kept for themselves. For the emirs, or bailiffs, of Turkey also participate in the thieving, which is customary there, and they have a pact with the thieves to ensure their security.

Sic igitur habita de Paparoissole victoria per Latinos, precepit soldanus .CCC. milia soldanorum eis dari, que omnia retinuerunt ipsi Turci. Siquidem eciam admirales sive bajuli Turquie participant furtis que in ea fieri consueverunt, pactum quoque de habenda securitate cum furibus faciunt.

Then the Latins sought their stipend from the bailiffs of the sultan. Because some of them were refusing to pay, one said, "It is just that we pay the stipend to you for we have our lives and our heads because of you.

Tunc Latini stipendia quesierunt a bajulis soldani; quibusdam vero solvere recusantibus, dixit unus: "Justum est ut stipendia vobis solvamus, quia nos et capita nostra per vos habemus.

In fact, the other day when Baba Ishak came up to our castle, and we were all, 11,000 warriors, taking refuge in that most secure location, he entered the town, right under our eyes, and took as many provisions as he wanted there. There was not even one person among us who went out against them.

Siquidem altera die cum Paparoissole veniret ad castrum nostrum omnesque recepti essemus in tutiori loco .XI. milia pugnatorum, ille, videntibus oculis nostris venit ad burgum et ibi accepit victualia quantum voluit, nec saltem unus qui contra illos exiret ex nobis fuit.

Therefore, since you Franks defeated those whom we were not daring to contend against, it is just that the stipend be paid to you." And so, as was said, Baba Ishak did not exercise his rule for more than two and half months, and yet the Turks were laid waste twelve times by him though they numbered 12,000 lances.

Quoniam ergo vos Franci devicistis eos ante quos comparere non audebamus, justum est ut stipendia vobis persolvantur." Itaque non exercuit, ut dictum est, Paparoissole tirannidem suam plusquam per duos menses ac dimidium, et tamen Turci per vices .XII. fuerunt vastati per eum erantque .XII. milia lancearum.

XXXI, 141. Of the long war on the Turks waged by the Tartars

XXXI, 141. - De longa Turcorum a Tartaris impugnatio

Furthermore, the Tartars often invaded the land of Turkey before they broke it down and destroyed it. For the sultan made war on them for twenty years around the border of Khilat but in such a way that only one or two of the Tartar chiefs, and not all of them, were waging the campaigns.

Porro Tartari pluries Turquie terram invaserunt antequam illam contererent ac destruerent. Nam per annos .XX. soldanus cum eis versus fines Qualat habuit guerram, ita tamen quod non omnes barones Tartarorum sed unus tantum vel duo insurgebant.

Eventually hearing that Baba Ishak in such a manner and with so few troops had begun seemingly to win victory over the Turks, and greatly encouraged by their weakness, the Tartars launched a complete invasion of Turkey the following year. And it happened in the year before its (Seljuk Turkey’s) destruction, 2000 women of Erzurum went to the baths which are three leagues distant from their city.

Tandem audientes quod Paparoissole tali modo et cum tam paucis quasi cepisset victoriam de Turcis obtinere, animati quamplurimum ex debilitate Turcorum, in anno sequenti Turquiam integre invasere. Contigit autem in antecedenti anno destructionis ejus .II. milia mulierum de Arseron ivisse ad balnea que per tres leucas ab eadem civitate sunt remota.

When they were in the baths, and they saw the army of the Tartars was coming toward them and they could not escape, they decided to offer themselves to Baiju and his whole army to be their perpetual slaves.

Cum igitur in balneis essent, et exercitum Tartarorum sibi supervenire viderent nec effugerei possent, cogitaverunt ut se Baionoi totique suo exercitui perpetuo servituras offerent.

So, coming to meet him, playing lyres, drums, and diverse musical instruments that many of them had with them, they offered themselves before Baiju and his army. Nevertheless, they could not mitigate the ferocity of his spirit, and he ordered all of them there to be killed instantly.

Venientes igitur ei obviam in liris ac timpanis et diversis musicis instrumentis que multe illarum secum habebant cantantes, coram Baionoi se illi suoque exercitui obtulerunt, nec sic tamen ejus animi ferocitatem mitigare potuerunt, sed omnes ibi statim precepit occidi.

Also, shortly before the destruction of the Turks, it happened near Sivrihisar that a certain poor German pilgrim - wounded by robbers, weak, and sick - was begging for sustenance from the Turkomans. Eventually he fell extremely ill, and giving up his spirit to the lord, he died in a certain hamlet.

Accidit eciam parum ante Turcorum destructionem quod prope Severiazar quidam pauper christianus peregrinus Theutonicus a latronibus vulneratus, debilis et infirmus, mendicans a Turqeumannis querebat sustentacionem. Tandem in extremam infirmitatem cecidit, Dominoque spiritum reddens in quodam casali expiravit.

Verily, the Turkomans buried him in a certain dung heap. Yet, on the following night and on many other nights a great light was seen over it and many miracles were displayed by the Lord there, and many were filled with awe and astounded.

Illi vero Turquemanni in quodam fumario sepelierunt eum. At in subsequenti nocte et pluribus noctibus aliis luminaria magna super eum visa sunt pluraque miracula ibi a Domino sunt ostensa, multisque admirantibus ac stupentibus;

A certain qadi, a diabolical man, tried to curb their admiration, saying to those standing around, "Don't you believe he was a Christian! For he was by birth a Saracen, but perhaps he had strayed from the Saracens and was now striving to live properly as a Saracen. And for that reason, God worked such miracles for him as if he were a Saracen."

cadius homo quidam dyabolicus nitebatur admirantes compescere dicens astantibus: "Non credatis quod ille fuit christianus. Erat enim nacione Saracenus, sed fortisan a Saracenis deviaverat et ammodo ut Saracenus vivere proponebat. Ideoque pro illo tanquam pro Saraceno talia operatur Deus."

XXXI, 142. The fame and magnitude of the kingdom of Turkey

XXXI, 142. - De nobilitate ac magnitudine regni Turquie

Indeed, that kingdom of Turkey was most famous and wealthy. There are about a hundred cities besides the castles, villages, and hamlets. There also is Malatya which was, it is said, the hometown of Saint George, overflowing in all types of goods. There is Ab-i-garm where the former emperor, Frederick, crushed more than 200,000 Turks and then took Konya. However when he was proceeding afterwards to Jerusalem, he drowned in the Selef River. Having heard this, the Turks on a certain night rose up against the Franks and killed them.

Erat quidem illud Turquie regnum nobilissimum et opulentissimum. Ibi civitates fere .C. exceptis castris et villis et casalibus. Ibi quoque Meledeme que fuit ut dicitur patria sancti Georgiie omnibus abundans bonis, ibi Labigarme ubi Fridericus quondam imperator contrivit plus quam .CC. milia Turcorum, et tunc acquisivit Yconium, sed cum inde Hierusalem pergeret, in fluvium del Saleph submersus est, quo auditu Thurci nocte quadam in Francos insurrexerunt et illos occiderunt.

The county or kingdom of Sebastia (Sivas) is large and surrounded by many fortresses which it possesses; it is itself the city of Sebaste where the blessed Blaise, bishop of the city, was martyred along with another forty martyrs. There also is the region of Philomelion where hamlets are like cities.

Savastia comitatus est magnus sive regnum unde possidetur multitudo circumadjacentium castrorum; ipsa est civitas Sebaste ubi beatus Blasius ejusdem urbis episcopus martirizatus est, et alii .XL. simul martires. Ibi quoque Finemigle regio est ubi casalia valent civitates.

There as well is a river or lake the space of three days' journey and many royal residences, namely twenty-five, one of which is Savastia or Sebaste. Another is Antalya where there is a bay of the sea called the Gulf of Antalya. Also there is Galonoros where the treasury of the sultan is, and Malatya the city of Saint George, Erzurum, Mayyafariqin, Khilat, and Urfa which was formerly called Rages, the city of the Medes, and Samsat where it is said there was one of the crucifixes of the two thieves.

Ibi eciam est fluvius sive stagnum spacii trium dietarum, ibique plures regales sedes, scilicet .XXV., quarum una est Savastia sive Sebaste; alia vero Satellia ubi est sinus maris qui dicitur goufra Satellie; item la Candalour, ubi est thesaurus soldani, ac Meledini civitas sancti Georgii; item Arsaron et Monfalquin et Calath et Rohais que quondam dicitur Rages civitas Medorum et Sasamesat ubi fuisse dicitur una de crucibus duorum latronum.

Besides these, there is also Konya and many others up to the aforementioned number (25). Among them there is one, Niksar by name, which the Three Kings or Magi were from, it is said by some Evangelists.

Ex his eciam est Iconium et alie multe usque ad predictum numerum ex quibus est una, Nixaria nomine, de qua dicuntur a quibusdam Evangelicis tres reges sive magi fuisse.

There is also a place in this kingdom which is called Saint Barsamo, where there is a monastery of 300 monks whose walls, if ever besieged by enemies, can set themselves in motion and return the shots of throwing machines back on the enemy.

Est eciam in eodem regno locus qui dicitur Sanctus Braisamus ubi est monasterium monachorum .CCC. cujus municio, si quando impugnatur ab hostibus, fertur seipsam movere machinasque jacentes in eosdem retorquere.

XXXI, 143. Their wealth

XXXI, 143. - De opulentia ejusdem

There was such an abundance of wealth that a certain emir every winter put 10,000 sheep in his sheepfold to feed on barley, besides those being pastured, and likewise put 10,000 horses in his stable to feed on barley besides those in the pasture and stud farm.

Ibi tanta copia divitiarum quod admiraldus quidam in qualibet hieme ponebat ad presepe suum ordeaceum .X. milia arietum exceptis aliis qui erant in pascuis. Idem quoque .X. milia equorum ad presepe suum ordeaceum preter illos qui erant in pascuis et in haraciis.

The sultan had in his land six - or ten according to some - silver mines of which one was yielding 10,000 sultanins daily. The silver mine of Lebena produces daily, it is said, three rotuli of pure silver, which is valued at 3000 sultanins, once the workers have been paid. Thus, the land of the sultan produces daily 400,000 hyperpyra, that is 57,000 silver marks. There are three copper mines there and many iron mines.

Soldanus autem habebat in terra sua .VI. vel secundum quosdam decem argentearias quarum unica quotidie .X. milia soldanos valebat; argentearia de Lebena quotidie valet, ut dicitur, tres rotas argenti depurati, que valet .III. milia soldanos, solutis operariis. Itaque terra soldani valebat ei quotidie .CCCC. milia iperpera, id est .LVII. milia marcas argenti. Eris autem minere sunt ibi tres, minere autem ferri plures.

There is also an alum mine near Sivas which is worth as much as one of the silver mines. The market of horses, perfumes, and soaps yields him (the sultan) 120,000 sultanins per year, that of wine 200,000, and even that of water brings 1000 sultanins daily. There are also at least eight salt mines.

Est autem alumnis minera juxta Savastiam que valet unam argentariam; forum equorum, unguenti et saponis reddit ei annuatim soldanos .CXX. milia, vinum .CC. milia, aqua vero quotidie soldanos mille. Sunt eciam ibi ad minus .VIII. salinarie.

Moreover, coccus is found at Hacsar as well as an alum mine. Also indigo dye as well is found in the area toward Baghdad and is abundant in Turkey. In the land of Konya, a lapis lazuli mine was discovered but was covered over by a landslide. As well, there they have, besides sheep's wool, excellent goat’s wool with which one makes the bonnet hats which are sent to be sold in France and England.

Preterea apud Hacsar invenitur coccus et alumnis minera; color eciam indus ibidem versus Baudac et copiosus habetur in Turquia. In terra Iconii inventa fuit azuris minera, sed superveniente terra est cooperta. Ibi eciam preter lanas ovium habent lanam caprinam optimam de qua fiunt capelli de bonet qui mittuntur venales in Franciam et Angliam.

And so, the sultan of Turkey was able to well sustain 50,000 soldiers, rendering each one of them a thousand bezants annually as a stipend. When the bailiff (constable) of Armenia came to Kayseri, many hyperpyra were thrown to him and the sultan gave him his gold and silver vessels at a value of 500 silver marks. He did likewise to Vatatzes when he came to him.

Itaque soldanus Turquie bene poterat .L. milia milites unicuique dando mille bizancios annuatim in redditu stipendiare. In adventu bajuli Armenie ad ipsum in Gazariam projecta sunt iperpera multa eique dimisit ad valorem .D. marcarum argenti vasa sua aurea et argentea; idem quoque Vathachio fecit cum ad ipsum venit.

Moreover, a treasurer of the Sultan said that in Kayseri, there were three houses, one of which is full of hyperpyra, and two of drachmas. Finally, in the year when the sultan was crushed by Tartars, before the battle he distributed 16,000 matching garments of samite and tabis, besides pantaloons.

Dixit eciam quidam soldani thesaurarius quod in Casaria (Gazaria) erant tres domus quarum una plena erat iperperis, due autem dragmis. Denique in anno quo contritus fuit soldanus a Tartaris, ante pugnam dedit .XVI. milia paria vestimentorum de samito et de thabith, sarbois exceptis.

XXXI, 144. Of the magnates subjected to his (the sultan's) lordship

XXXI, 144. - De magnatibus subjectis ejus dominio

The king of Lesser Armenia was obligated to serve the sultan of Turkey with 300 lances for four months, and what's more to have the law of Muhammad proclaimed once per year in his major city. Also, from the coins he minted in his country, half went to the sultan.

Porro rex Armenie minoris soldano Turquie in .CCC. lanceis per quatuor menses tenebatur servire, et insuper eciam facere proclamare legem Machometi semel in anno in sua majori civitate, monetam quoque in terra sua fieri faciebat cujus medietas soldani erat.

Likewise, the lord of Lampron was obligated to serve him with twenty-nine lances in the same way as the king, namely having to send them wherever the sultan wanted to send them. Vatatzes was also serving him with 400 lances as often or to whatever extent the sultan wished. Likewise, the lord of Trebizond was giving him 200 lances, and the sultan of Aleppo was serving him with 1000 lances as often as he wished.

Similiter dominus de Lambro tenebatur ei in .XXIX. lanceis servire, eo modo quo rex, scilicet ad mittendum quocumque vellet mittere. Vathachius quoque in .CCCC. lanceis eidem serviebat quociens vel quantum volebat. Item dominus de Trapesondes .CC. ei lanceas dabat, et soldanus Alapie quociens volebat in mille lanceis eidem serviebat.

The lord of Malatya, the lord of Aintab, the lord of Aleppo, the sultan of Hama and that of Homs, the sultan of Damascus and that of Mayyafariqin, and that of Amman were kept in obligation to him, paying homage and swearing an oath publically to aid him with all their power against anyone.

Dominus de Melerdin et dominus de Danthape, dominusque de Meredin et soldanus de Hameta, et ille de Camella et soldanus Damasci et ille de Monferanquin et ille de Haamant tenebantur ei, facto homagio ac juramento mediante, ipsum adjuvare secundum omne posse suum contra quoscumque.

And so, this sultan kept having himself proclaimed as lord of the whole world, and when his son was born, he had it declared that the son of the Sun was born. He would never go anywhere without the company of at least 10,000 people.

Itaque soldanus iste faciebat se proclamari dominum totius mundi, et quando filius ejus fuit natus clamari fecit quod natus esset solis filius. Nunquam ibat cum minori societate quam .X. milia hominum.

When he still was at his greatest power, he said to the lord of Lampron that he wished him to go in person to the pope and turn over to him all his land while, however, peaceably holding onto just one stronghold for himself. Indeed, he would have had done this right away except that he feared he himself or the lord of Lampron would be killed by the emirs.

Cumque adhuc esset in majori posse suo, dixit domino de Lambro quod ipse in persona propria volebat ire ad papam eique reddere totam terram suam, dum tamen quiete possideret arcem unum. Et hoc quidem statim fieri voluisset nisi vel dominum de Lambro ab admiraldis interfici timuisset.

So, the lord of Lampron advised him not to go but rather to send messengers. But afterwards his plan was impeded and was not carried out. In his kingdom there is an exceedingly strong castle called Galonoros where his treasury is, and it is said that are sixteen large jars full of pure gold that was melted, besides precious stones and an exceeding amount of money.

Itaque dominus de Lambro consuluit ei ne iret sed potius mitteret. Postea vero ejus propositum impeditum nec ad effectum productum est. Est autem in ejus regno fortissimum castrum, quod Candelaria dicitur, ubi est thesaurus ipsius, et dicitur quod ibi sunt .XVI. pitharie plene auro depurato in ipsis liquato, exceptis lapidibus preciosis et pecunia multa nimis.

He acquired all of this by means of the Franks even from the time of Godfrey de Bouillon and [Adhemar] the bishop of Le Puy, but after the sultan began to distance himself from the Franks, he was no longer feared like he had been previously.

Hec autem omnia per Francos acquisivit eciam a tempore Godefridi de Builloin et episcopi del Pin (Pui), sed postquam a Francis se soldanus retrahere cepit, nunquam ut prius veritus fuit.

XXXI, 145. On the establishment of the sultan there by the Franks

XXXI, 145. - De soldano ibidem per Francos constituto

In fact, Ghiyath al-Din who was sultan at the time of the destruction of the kingdom was raised to kingship by the Franks. For when Ala al-Din was about to die, he gave his sword to his son, the same Ghiyath al-Din, as his true heir though he was a bastard and Ala al-Din himself had two legitimate sons from the sister of the sultan of Babylon.

Siquidem et Gaiasadinus qui tempore destructionis regni erat soldanus per Francos in regnum fuit exaltatus. Cum enim Haladinus soldanus moriturus esset, dedit eidem filio suo Gaiasadino gladium suum tanquam vero heredi, cum tamen illegitimus esset et Haladinus ipse duos filios ex sorore soldani Babilonie legitimos haberet.

Ala al-Din had an emir named Sa'd al-Din who presided over all the emirs and had cut off all their heads. Ala al-Din having died, this Sa'd al-Din came and said to Ghiyath al-Din, "Come with me and I will right away make you sultan."

Habuerat autem Haladinus unum admiraldum nomine Sadadinus qui omnibus admiraldis preerat omniumque capita absciderat. Mortuo igitur Haladino venit iste Sadadinus et dixit Gaiasadino: "Veni mecum et ego te modo faciam soldanum."

They were then at Conquebac, a certain residence of the sultans a league distant from Kayseri where there were 16,000 Khwarazmians employed in the pay of the sultan and they wanted to make someone sultan from among their ranks, but they exceedingly feared the Franks who (only) numbered as many as a thousand there at that time.

Tunc apud Conquebac domum quandam soldani juxta Gazariam ad leucam erant ubi, scilicet in Gazaria, .XVI. milia Corasminorum in solidis soldani consistebant et ex se quidem soldanum facere volebant, sed Francos mirabiliter timebant qui usque ad mille ibi tunc erant.

Therefore, Sa'd al-Din came and took Ghiyath al-Din and brought him to Kayseri. On their way, they came across the Latins, or Franks, who were going to Conquebac to receive orders. Sa'd al-Din said to them, "Behold, Ghiyath al-Din, your lord and sultan! Thus, conduct him and seat him on his throne." This they did in the Divan - that is, the house of the sultan - leading him and setting him on his throne.

Venit ergo Sadadinus et Gaiasadinum accepit eumque in Gazariam duxit. In illo autem itinere obviaverunt Latinis sive Francis qui ad Conquebac ibant causa preceptum audiendi, quibus ait Sadadinus: "Ecce Gaiasadinus dominus vester atque soldanus: ipsum ergo conducite et in sede sua statuite." Quod et fecerunt in dovanam, id est in domum soldani, eum ducentes et in ejus sede statuentes.

So, right away having heard that Ghiyath al-Din was in the seat of the sultan, all the emirs came to him to bow and kiss his foot. But since they had placed him on the throne, he did not permit the Franks to kiss his foot; rather he kept extending his hand to them.

Itaque statim audito quod Gaiasadinus esset in sede soldani, venerunt omnes admiraldi eidem inclinare ac pedem ipsius osculari. Ipse vero Francos, quia in sede eum posuerant; pedem suum osculari non permittebat, sed manum eis porrigebat.

And when he was afraid lest the emirs should join with his mother and brothers and he should be killed by them as he was not a legitimate heir, Sa'd al-Din said to him, "Be calm because I will deal with them in such a way that you do not have to fear."

Cumque timeret ne admiraldi se conjungerent matri sue et fratribus et occideretur ab eis, cum non esset heres legitimus, dixit ei Sadadinus: "Esto securus quia sic faciam de illis ut te timere non oporteat."

Therefore, he killed both of them with their mother. Subsequently, the same Sa'd al-Din killed all the sultans except three and intended to be sultan himself; he was carrying a cord to strangle the sultan when he was discovered and prevented from his evil by a certain emir, named Mergedac, who was a Christian.

Fecit igitur eos cum matre occidi ambos. Postea vero idem Sadadinus occidit soldanos omnes preter tres, voluitque ipse esse soldanus et cordam pro soldano strangulando portavit cum qua inventus est atque in malicia sua preventus a quodam admiraldo, Mergedac nomine, qui fuerat christianus.

Having verified the loyalty of the one and the deceit of the other, Sa'd al-Din was killed and Mergedac was substituted in his place.

Hujus ergo comperta fidelitate et illius falsitate occisus est Sadadinus et in ejus loco Mergedac substitutus est.

XXXI, 146. The steadfastness of the Franks against the Tartars

XXXI, 146. - De probitate Francorum contra Tartaros

Moreover, only 300 Franks advanced against the Tartars, who were waging war on the Turks for a long time as was said, and crushed them twice. And in a single day, the ninth hour having already passed, they captured a mountain, which the Tartars were occupying, from them.

Preterea contra Tartaros longo tempore Turcos, ut dictum est, impugnantes, Franci tantummodo .CCC. perrexerunt et bis eos confregerunt, unaque die post horam eciam nonam quemdam eis montem in quo erant abstulerunt.

It happened that in the year preceding the aforesaid destruction of Turkey that two Franks were captured by the Tartars at Erzincan named Guillermus de Brundusio and the other Raimundus Guasco. When they were taken captive, some of the Tartars who heard that the Franks were strong warriors suggested to other leaders that these two ought to fight each other so that the Tartars could enthusiastically watch their method of fighting, while enjoying that they would be killed by their own hands.

Contigit autem in precedenti anno prefate Turquie destructionis ut capti essent duo Franci apud Arsengan a Tartaris, quorum unus vocabatur Guillermus de Brundusio, alter vero Raimundus Guasco, cumque tenerentur captivi, quidam Tartarorum qui audierant quod Franci fortes bellatores erant, suggesserunt ceteris majoribus ut illi duo pugnarent inter se, quia modum pugnandi eorum libenter aspicerent, congaudentes ipsorum interfectioni manibus ipsorum faciende.

So, by the common assent of the leaders, it was arranged that these two Franks would fight each other, after having provided them, as far as it was possible, suitable horses and armor. And when they were being armed and prepared, they discussed between themselves that if, one way or another, by necessity and without delay they had to die, they would do to the Tartars what they expected them to do to each other.

Itaque de communi majorum assensu factum est ut inter se pugnarent illi duo Franci, equis et armaturis prout fieri potuit competenter preparati. Cum autem armarentur et prepararentur, inter se sunt collocuti quod sive sic, sive sic, de necessitate ac sine dilacione oportebat eos mori, ideoque quod Tartari sperabant ipsos invicem facturos de seipsis ipsimet pariter facerent de Tartaris.

And so they firmly committed themselves to each other by invoking the mercy of God on themselves and perhaps in turn confessing their sins to each other.

Hoc itaque communi assensu inter se firmaverunt, Dei misericordiam sibi affuturam invocantes ac fortassis invicem sibi de peccatis suis confitentes.

Therefore, having been prepared to fight one against the other in close combat, making it seem as though were opposing and leaping against each other, they charged into the Tartars. First with lances and then with swords, they stabbed and decapitated the Tatars so that they killed fifteen of them and left another thirty gravely wounded before they were killed there.

Preparati ergo ad prelium alter alteri cominus quasi congrediens ac velut in comparem suum insiliens in Tartaros irruerunt, primo quidem lanceis et postea gladiis eos confodientes ac detruncantes, ita quod .XV. ex eis interfecerunt et alios .XXX. graviter vulneratos antequam ab illis interfecti fuissent ibidem reliquerunt.

Because of this and similar incidents, the Tartars, just like the Turks, fear the Franks or Latins, that is Christians, most of all. Therefore, when in Erzincan, a certain Frank, Placentinus, killed a certain Turk, the marshal of the army ordered the same Placentinus (Piacenzian) to be arrested and hanged for it.

Propter hec et his consimilia Francos sive Latinos, id est Christianos, precipue timent Tartari et similiter eciam Turci. Unde cum in Arsenga Francus quidam Placentinus occidisset quendam Turcum, hac de causa marescallus exercitus capi et suspendi jussit eundem Placentinum.

Having heard this, the Franks all came together as one and firmly agreed amongst themselves that if a Frank was hanged, they would all rush out to massacre the Turks. When the Turks heard this, they did not dare to do anything more about it. Yet, there were then 60,000 Turks but only 700 Franks there.

Quo audito Franci omnes in unum convenerunt et firmaverunt inter se quod si suspenderetur Francus, omnes irruerent in mortem Turcorum. Hoc cum audissent Turci, nichil amplius agere sunt ausi. Erant tamen tunc ibi .LX. milia Turci, Franci vero .DCC..

And on another occasion when the same numbers on both sides were gathered together, the Turks wanted to make the Franks garrison the castle which is called Semesac. For this reason, the Franks were wanting to rise up against them that time as well since they reckoned them so worthless.

Alias quoque cum totidem utrobique congregati essent, Turci voluerunt imponere Francis ut castrum quod dicitur Semesac munirent; unde Franci eciam tunc contra illos insurgere volebant, quia se tam viles reputabant.

XXXI, 147. The destruction of certain Turkish cities

XXXI, 147. - De destructione quarundam Turquie civitatum

So, in the year of the Lord 1242, all the Tartars attacked the first city of Turkey and destroyed it. In fact, as was said above, they were attacking that kingdom for twenty years, but in such a manner that only one or two of their chiefs waged the campaigns.

Anno itaque Domini .MCCXLII., Tartari omnes primam Turquie civitatem invaserunt eamque destruxerunt. Siquidem antea, ut dictum est supra, per .XX. annos regnum illud impugnaverunt, ita tamen quod unus eorum baro vel duo tantummodo contra illud insurgebant.

But they all together besieged Erzurum for twenty days. Erzurum, it is said, is the Land of Uz where once the blessed Job lived and reigned.

Omnes autem similiter Arseron per .XX. dies obsederunt. Est autem Arseron, ut dicitur, terra Hus in qua quondam beatus Job dicitur habitasse et in ea regnasse.

And when the inhabitants of the city besieged by the Tartars were unable to receive the assistance that was necessary from their lord the sultan and unable to resist the multitude of the Tartars, they considered amongst themselves to turn over the city on the condition that none of them would suffer injury or be killed. Rather the Tartars would take them as servants and slaves and spare them.

Cumque civitatis hujus habitatores a Tartaris obsessi succursum a domino suo soldano prout erat necesse non haberent nec adversus Tartarorum multitudinem prevalere possent, cogitaverunt inter se Tartaris reddere civitatem, eo pacto ut nulli eorum aliquam lesionem vel mortem inferrent, sed ut servos suos et sclavos tenerent illos atque salvarent.

With the aim to offer this and confirm it they sent the shihnah, that is the bailiff of the city, to them. So, the Tartars accepted their petition, and taking an oath according to their custom, they promised that they would firmly preserve their agreement. But entering the city, they immediately broke the mentioned agreement and killed all the inhabitants.

Ad hoc autem offerendum et firmandum miserunt eis saana, id est civitatis bajulum. Itaque Tartari peticioni eorum annuerunt et secundum modum suum jurantes omnia petita firmiter se servaturos promiserunt; intrantes autem urbem statim confederacionem prefatam ruperunt, omnesque civitatis habitatores occiderunt.

Thus also, they made a false peace and agreement with inhabitants of Erzincan, and after they entered the city likewise killed all of them. But they did not kill the inhabitants of Sivas because they went out onto the road, offering the keys of the city to the Tartars. Yet, the whole city was plundered, and the youths, young girls, and many other women were seized and taken away by the Tartars, though they had promised and sworn beforehand that they would by no means do that.

Sic quoque fraudulentam pacem et confederacionem habitatoribus Arsengan civitatis fecerunt et post introitum in eam omnes similiter occiderunt. Habitatores autem Savaste non occiderunt quoniam illis obviam claves civitatis eis offerentes exierunt, totam tamen civitatem depredati sunt et juvenes ac juvenculas et quamplures alias mulieres rapientes secum eduxerunt, que tamen omnia prius se nullatenus facturos esse promiserant atque juraverant.

And when they besieged Kayseri, which is also called Cesarea of Cappadocia, two Franks who were in the city’s garrison said that if they had more Franks with them in the garrison, they could always defend themselves and would never fear the machines or the attacks of the Tartars. But indeed, the miserable Turks, because they are worthless and enervated, freely surrendered themselves.

Cum autem Gazariam que alio nomine dicitur Cesarea Capadocie obsiderent, duo Franci qui erant in urbis illius presidio dixerunt quod si plures Francos secum habuissent semper a Tartaris in illo presidia se defendissent nec ullas eorum machinas vel impugnaciones timuissent. At vero miseri Turci, quia viles et effeminati sunt, ultro se illis reddiderunt.

Coming up to the city, the Tartars merely asked that all the animals of the city be given to them and that they receive an oath of loyalty. And so at that point, the Turks, as if they were already safe because of their promise, came out to confirm their loyalty.

Venientes autem Tartari ante dictam urbem pecierunt tantummodo sibi omnia animalia civitatis reddi et juramentum fidelitatis prestari. Tunc itaque Turci quasi jam securi de illorum promissione exierunt ad illos causa fidelitatis confirmande.

Of those who came out, the Tartars killed 100,000, or rather according to some people, 300,000. And when they had just entered the city which they had captured, they heard that the king of Lesser Armenia was coming to relieve Kayseri, though he could not have more than a small number of troops, and almost nothing against the multitude of Tartars. Nevertheless, they fled during the night, abandoning their loot. However, they returned afterwards when they heard the king was not coming.

Illorum autem qui exirunt Tartari .C. milia, vel potius secundum quosdam .CCC. milia, interfecerunt; cumque jam essent intra urbem quam ceperant, audientes dici quod rex Armenie minoris veniebat in succursum Cesaree, cum tamen paucos et quasi nullos contra Tartarorum multitudinem posset habere debellatores, de nocte tamen fugerunt, quecumque lucrati fuerant exponentes; postea tamen redierunt, cum eundem regem non venturum audierunt.

XXXI, 149. The devastation of Hungary and Poland by Batu, commander of the Tartars (from the History of the Tartars)

XXXI, 149. - De vastatione Hungarie et Polonie per Batho ducem Tartarorum (ex Historia Tartarorum)

Also, in about the year of the Lord 1242, the Tartars devastated Poland and Hungary with their prince named Batu. Indeed, after the destruction of the Khwarazmians, the king of the Tartars, Chinggis Khan, had sent the same commander, Batu, with an army into the northern regions where, above the Black Sea, he had taken, Russia, Ghazaria, Sudak, Gothia, Circassia, Alania, Polonia, and other kingdoms numbering thirty in all, along with both Cumanias.

Anno quoque Domini circiter .MCCXLII. Tartari vastaverunt Poloniam et Hungariam cum principe suo nomine Batho. Post destructionem quippe Corasminorum rex Tartarorum Cingiscam eundem Batho ducem cum exercitu in partibus aquilonis miserat ubi super mare Ponticum Russiam, Gasariam, Sugdaniam, Guttiam, Ziquiam, Alaniam, Appoloniam ceteraque regna que omnibus computatis erant .XXX. et utramque Comaniam acquisiverat.

At last, he destroyed Hungary too for the most part and rushed up to the borders of Germany. But when he was about to enter Hungary, Batu was sacrificing to demons, consulting them as to whether or not he dared proceed there. The demon that inhabited the idol responded to him, "Proceed safely. Because I will send three spirits in advance of you in the face of which your adversaries will not be able to resist you." And that is what happened.

Denique Hungariam eciam pro magna parte destruxit et usque ad fines Theutonie prosilivit. Cum autem Hungariam ingressurus demonibus immolaret consulens eos utrum illuc transire auderet, ei a demone in idolo habitante responsum est: "Vade secure, quia mittam tres spiritus ante faciem tuam a facie quorum adversarii tui non poterunt tibi resistere," quod et ita factum est.

For these spirits were the spirit of discord, the spirit of unbelief, and the spirit of terror; these are the three unclean spirits in the form of frogs, as is recorded in the Apocalypse (Book of Revelation).

Spiritus enim illi fuerunt spiritus discordie, spiritus incredulitatis et spiritus timoris; hi sunt tres spiritus immundi in modum ranarum, ut legitur in Apocalypsi.

[In fact, of those Tartars who invaded Hungary and Poland, many were killed there. And if the Hungarians had not fled, but resisted manfully, the Tartars would have exited their borders in confusion, because all of them had such fear that they were unanimously trying to flee.

[Siquidem et ex ipsis Tartaris qui Poloniam et Hungariam invaserunt plures ibidem interfecti fuerunt. Et siquidem Hungari non fugissent, sed viriliter restitissent, Tartari confusi de finibus eorum exivissent, omnes quippe tantam timorem habebant quod fugere unanimiter attemptabant.

But Batu himself, their leader, opposed them to their face with sword unsheathed and said, "Don't flee, because if you flee, nobody will escape death. And if we all must die, let's all die together. For certainly what is about to happen was predicted by our king, Chinggis Khan, that we all should be killed - and if now is the time, let's bear it."

At ipse Batho dux eorum evaginato gladio in faciem eis restitit et dixit: "Nolite fugere, quia si fugitis nullus evadet a morte; et siquidem mori debemus omnes, ut insimul moriamur. Nam profecto futurum est ut predixit rex noster Cingiscam quod intefici debeamus et si nunc tempus est sustineamus."

Thus, taking heart, they remained and destroyed Hungary in part. ]*

Sic igitur animati remanserunt et Hungariam in parte destruxerunt.]

However, friars of the Cistercian Order, with whom there were Dominicans and Franciscans, resisted them courageously in one of their monasteries in Hungary for more than six months, having no fear of their attacks.

Porro fratres ordinis Cisterciensis in quodam monasterio suo Hungarie cum quibus erant fratres predicatores fratresque minores eisdem restiterunt viriliter plus quam per sex menses, nullamque impugnacionem eorum metuentes.

For energy and strength abandon the Tartars when anyone resists them bravely. However, after that rampage, such famine spread through Hungary, it is said, that the survivors ate the corpses of the dead. They also ate dogs and cats and whatever such things they could find.

In Tartaris quippe vigor et fortitudo deficit cum eis aliquis viriliter resistit. Tanta vero post illam debachationem fames invaluisse dicitur in Hungaria ut homines vivi comederent mortuorum corpora. Canes eciam et catos edebant et quidquid tale invenire poterant.

XXXI, 150. The devastation of the kingdom of the Turks

XXXI, 150. - De vastatione regni Turcorum.

Then, in the year of the Lord 1243, the Tartars crushed the Turks and laid the country waste up to Sivas and they even sent their vanguard troops to the royal city of Konya and beyond.

Denique anno Domini .MCCXLIII. Tartari Turcos contriverunt et usque ad Savaste terram vastaverunt et eciam usque ad civitatem regiam Yconium et ultra cursores suos transmiserunt.

When they were about to approach the Turks in the plain by Achsar, Baiju sent ahead his brother with 40,000 troops; that is, taking three from every unit of ten in the army, they made an army numbering 40,000. And if that army were defeated, Baiju would follow them with the other mass of troops with him.

Cum autem aggressuri essent Turcos in planicie juxta Achsar, Baioth premisit fratrem suum cum .XL. milibus bellatorum videlicet de quolibet decanatu exercitus extractis tribus qui fecerunt .XL. milium numerum. Et siquidem exercitus iste victus fuisset, Baioth cum altera secum multitudine illos insecutus fuisset.

It is no wonder if the Turks crumbled in defeat since the sultan had been drunk the preceding night and was still under the influence of wine when his first troops were defeated; but his army was not together and did not manage to assemble until around mid-afternoon. Also, the sultan himself was, with his wife and son, three leagues away from his vanguard.

Nec mirum si succubuerunt Turci quia soldanus ebrius fuerat in nocte precedenti et adhuc vino estuabat quando primi bellatores fuerunt devicti, sed nec in unum erat ejus exercitus et circa nonam fuit congressus. Ipse quoque soldanus cum uxore sua et puero per tres leucas a primis congredientibus erat remotus.

It should be known that the Georgians and Armenians - namely Awag, Papa, and Shahinshah whose town, Kars, the Turks previously burned down - brought victory to the Tartars in the battle against them.

Sciendum quoque quod Georgiani et Armeni, scilicet Avaque, Papa et Sainsenus cui Turci antea Cary combusserunt, victoriam prelii Tartaris contra illos contulerunt.

When the Turks had been crushed, the sultan himself fled and left behind the tents out of fear. Nevertheless, the Tartars, fearing people were hiding in the tents, did not dare to enter them. Rather, from the mid-afternoon through the whole night and an entire day the tents remained untouched by them.

Cumque Turcis contritis soldanus ipse fugisset, ac tentoria pre timore reliquisset, Tartari tamen timentes aliquos in eisdem tentoriis latere non ausi sunt intrare illa, sed ab hora nona per totam noctem ac per unam diem integram permanserunt ab ipsis intacta.

For they encircled and stood before the camp without daring to enter it until the night that followed the aforementioned day.

Circuibant enim et stabant ante nec usque ad noctem post predictam diem subsequentem ausi sunt ea invadere.

The sultan had forty chariots loaded with coats of mail, besides silver staircases (lit. ladders, but meaning a minbar or, specifically, mobile staircases for mounting a minbar or elevated throne), and marvelously large drinking vessels, all of which he lost fleeing from the Tatars and leaving them there - and all of this belonged to the Turks themselves, it is believed.

Habebat autem soldanus .XL. bigas oneratas loricis exceptis scalis argenteis et vasis ad bibendum mire magnitudinis, que omnia fugiens Tartaros amisit, reliquens ibi; et omnia, ut creditur, ipsi habuerunt Turci.

He had also around 3000 beasts of burden carrying his paraphernalia, and thirty camels laden with thick gold coins the width of a palm, one of which would be worth a hundred bezants. He also had 300 beasts of burden loaded with sultanins, each of which was carrying 40,000 sultanins.

Habebat eciam circiter tria milia summariorum suppellectilibus suis oneratos, camelosque .XXX. bizanciis aureis spissis et latis ad palme latitudinem onustos quorum unumquidque valebat .C. bizancios. Habebat et .CCC. summarios soldanis oneratos quorum quilibet portabat .XL. milia soldanorum.

There were also three staircases there of which one was six steps, the next was four steps, and the third had three steps of which the first two steps were silver but the third was gold, it is said. Moreover, a silver vessel, namely a certain conch in which the wine was poured that the sultan drank with his companions, was two muids (hogsheads) or more in capacity.

Erant eciam ibi tres scale in quarum una erant .VI. gradus et in alia quatuor, in tercia tres, erantque due prime argentee, ut dicitur, tercia vero aurea. Porro vas argenteum videlicet concha quedam, in qua fundebatur vinum de quo bibebat cum suis soldanus, erat magnitudinis duorum modiorum vel amplius.

There were gold and silver vessels made in various ways in such a great amount that they could fill up a house. It is reported too that the treasury of Emperor Manuel was lost in Turkey and remained there, being a thousand carts loaded with silver and gold.

Vasa quoque aurea et argentea diversimode fabricata ibi erant in multitudine tanta quod implebatur ex eis domus una. Fertur autem quod thesaurus imperatoris Manuelis in Turquia perditus fuit ac remansit ibi, ubi fuerunt mille currus argento et auro onerati.

Besides, at Kharpert, the sultan of Babylon lost 10,000 men with their spoils and a very great treasure, and all of it has remained in Turkey. There was also a certain rustic in Turkey who bestowed 17,000 large animals, such as camels and the like, on the sultan and made the same sultan his heir.

Preterea soldanus Babilonis apud Catheperte .X. milia hominum perdidit eum spoliis eorum maximumque thesaurum, et hec omnia remanserunt in Turquia. Fuit eciam rusticus quidam in Turquia qui soldano .XVII. milia grossorum animalium ut camelorum et similium obtulit, ipsumque soldanum heredem suum fecit.

Moreover, nobody, it is said, can assess the value of the riches of Turkey. Thus, it was said that the sultan had 40,000 lances in his army of which the heads or points were of gold.

Ceterum valorem Turquie nemo, ut dicitur, posset sufficienter estimare. Itaque dicebatur soldanus habere .XL. milia lanceas in exercitu suo quarum ferra sive cuspides erant ex auro.

XXXI, 151. Of Coterinus who subsequently intended to become sultan

XXXI, 151. - De Coterino qui postea se voluit erigere in soldanum.

After the destruction of Turkey by the Tartars was thus carried out, a certain Turkoman originating from an important tribe of Turkey who was called Coterinus (Qotb al-Din?) intended to raise himself to the sultanate at the instigation of certain emirs. In order to achieve that to which he had been instigated and encouraged, he demanded, while beating and striking his mother for her to publicly declare who he was the son of and who had begotten him.

Post Turquie vero destructionem sic a Tartaris factam, quidam Turquemannus ex magna Turquie parentela, quem vocabant Coterinum, de consilio quorundam admiraldorum elevare se voluit in soldanum et, ut haberet accessum ad id ad quod instigatus et monitus fuerat, matrem suam affligens atque percutiens increpabat eo quod publice diceret confitendo cujus hominis filius esset et quis cum genuisset.

At last, as she was instructed by her son, she said before everyone who had assembled, as part of the scheme, in one place to be witnesses of what they heard, "My son, know that the one who has begotten you is the father of the very sultan." That being said, Coterinus kept exclaiming to everyone, "You heard what my mother said! I call all of you to be my witnesses to this."

Itaque tandem illa, sicut a filio fuerat edocta, coram omnibus qui ex industria congregati fuerant in locum unum ad testificandum quod audirent, dicebat: "Fili, scito quia genuit te pater istius soldani." Quo dicto Coterinus exclamabat omnibusque dicebat: "Auditis quid mater mea dicit! Vos omnes super hoc invoco ut michi testes sitis."

So, having invented this deception, he exalted himself in public and said, "My brother the sultan is incompetent and effeminate, and not worthy of ruling the country because he was beaten by the Tartars. Because of this, I want to become sultan as the most powerful heir to the land."

Hac itaque dolositate inventa, se in populo exaltavit et dixit: "Soldanus frater meus iners ac muliebris est nec dignus terram tenere, quoniam a Tartaris victus est. Propter hoc itaque volo soldanus esse tanquam prepotens heres terre."

Thus, he created this justification to rule and destroyed 300 hamlets inhabited by Christians around Konya. Those in Konya then arranged to hand over the city to him in three days if he were not captured sooner than that.

Sic igitur dominandi occasionem invenit et .CCC. casalia ubi habitabant christiani circa Iconium destruxit, illique de Iconio jam ordinaverant Iconium ei reddere infra tres dies nisi citius captus fuisset.

Yet when he was about to enter Galonoros, namely that famous castle where the treasury of the sultan was located, and to be received there as if he were rightful lord, he was captured and hanged along with his brother owing to the resourcefulness and intervention of the lord of Lampron.

Verum cum intraturus esset Candelour, illud videlicet nobile castrum ubi erat soldani thesaurus, ibique tanquam dominus esset recipiendus, per industriam et procuracionem domini de Lambro astute captus est atque suspensus et eciam frater ejus.

There were already a good 20,000 people with him and his rampage lasted around three months. Finally, the Turks, after having been laid waste and subjugated by the Tartars, have been so crushed and debilitated by the Tartar yoke that they are as nothing in their capability to wage war, granted they are still numerous.

Erant autem jam cum eo bene .XX. mille homines ejusque debachatio duravit circiter per tres menses. Denique Turci postquam a Tartaris fuerunt vastati eisque subjecti, adeo illorum jugo depressi sunt ac debilitati ut, licet adhuc in numero sint multi, tamen quasi nulli sunt in vigore belli.

That is why it is believed by many that if King Louis of France, crossing the sea in righteousness, had landed in Turkey, they would have surrendered the country quickly and without any resistance. On the other hand, the land of Egypt which he attacked first is exceedingly dangerous as is stated below.

Unde et a multis creditur quod si rex Francie Ludovicus mare transiens recto tramite venisset in Turquiam, libere et absque ulla contradictione reddidissent ei terram. Nam et Egipti terra quam primo agressus est valde est periculosa sicut dicitur infra.

XXXII, 26. The ascension of Rukn al-Din to sultan of Turkey

XXXII, 26. - De exaltatione Raconadii in soldanum Turquie (frater Symon).

In the year mentioned above regarding the sending of the friars to the Tartars, namely 1245 from the incarnation of the Lord, in the month of October, the sultan of Turkey, Ghiyath al-Din , died in Antalya. His son named Rukn al-Din, still a boy, succeeded him.

Anno superius in missione fratrum ad Tartaros annotato, scilicet ab incarnacione Domini .MCCXLV., mense octobri, mortuus est in Satellia Gaiasadinus Turquie soldanus eique successit filius ejus adhuc puer nomine Raconadius.

The sultan had this son with the daughter of a certain Greek priest, another son named Izz ad-Din with the daughter, as is said, of a certain burgher or magistrate of Konya, but the third, Ala al-Din, he had with the daughter of the queen of Georgia whom he had taken as wife. Rukn al-Din was eleven years old, Izz al-Din was nine, and Ala al-Din was seven. But though he was indeed youngest born, being son of a queen in respect to them (the other two sons), he was the legitimate heir of his father.

Hunc genuerat ipse de filia cujusdam sacerdotis Greci, alterum vero nomine Azadinum de filia, ut dicitur, cujusdam burgensis Yconii seu pretorii, tercium vero Aladinum de filia regine Georgie genuerat, quam in uxorem habebat. Raconadius erat .X. annorum, Azadinus .IX., Aladinus vero .VII, et iste quidem natu minimus regine filius quoad ipsos paterne hereditatis heres erat legitimus.

For the third day after his birth, his father ordered all his emirs to swear, according to their rite, an oath of homage to this same boy as his legitimate son and heir. And then he ordered another coin, different from his own, to be minted in his son’s name and these circulate still up to the present in Turkey.

Siquidem et pater ejus, tercia die post nativitatem ipsius, omnes admiraldos suos eidem puero tanquam legitimo filio et heredi suo juramentum homagii secundum ritum suum prestare jussit, aliamque monetam a sua ejusdem filii nomine tunc fieri jussit, que adhuc etiam in Turquia currit.

However, there was then a certain bailiff of all Turkey named Wazir, Persian by nationality, who, having come long ago to the sultan, became a notary of the court. He actually had a poor brother who was selling wood. Afterwards, little by little, he rose to such heights that he became chancellor of Turkey. So, he was one of the oldest people in the country, found to be wise and experienced in many things. He had even hastened to the Tartars to save the country. And the sultan, before he died, had committed his sword to him so that he held power over the whole country on the sultan’s behalf.

Sed tunc erat quidam Losyr nomine bajulus totius Turquie, Persa natione, qui olim ad soldanum veniens fuerat notarius curien; fratrem quoque pauperem habebat qui ligna vendebat. Deinde paulatim in tantum ascendit quod Turquie cancellarius fuit. Hic itaque unus erat de terre antiquioribus et in multis sagax inventus et expertus, qui etiam ad Tartaros pro terra salvanda perrexerat, eique soldanus in morte gladium suum commiserat ita quod ex parte illius totam terram in manu habebat.

Yet, he longed with all his might to marry one of the wives of his deceased lord which among the Turks was a great disgrace to the lord and all his people. Indeed, he disclosed his plan to Sharaf al-Din who was then the most powerful man in Turkey after himself, and a friend and intimate as well. This utterly displeased Sharaf al-Din who tried to dissuade him of it as much as he could.

Hanelavit autem omnibus modis in uxorem accipere unam de domini sui mortui uxoribus, quod magnum apud Turcos erat opprobrium domino et suis omnibus. Et hoc quidem propositum suum Salefadino qui tunc in Turquia post ipsum erat potentior tanquam amico et familiari sus revelavit, quod omnibus modis Salefadino displicuit, et ei quantum potuit dissuasit.

Nevertheless, Wazir, prevailing over him eventually, married a wife of the sultan, Rukn al-Din’s mother, and elevated Rukn al-Din himself to the sultanate as he was the senior by birth. Both of these things exceedingly displeased Sharaf al-Din and many other emirs: both because by having established the sultan in this way, Wazir, along with all the emirs who assented to him, were committing perjury, and because by marrying his lord’s wife, as a commoner and foreigner, he was doing great dishonor to his lord and all his emirs.

Ille tamen prevalens tandem soldani uxorem, Raconadii matrem, accepit ipsumque Raconadium tanquam natu majorem in soldanum exaltavit. Quorum utrumque Salefadino ceterisque pluribus admiraldis valde displicuit, tum quia ipse Losyr soldanum illum constituendo cum omnibus admiraldis in hoc sibi assentientibus perjurium incurrebat, tum quia ipse homo plebeius et alienigena uxorem domini sui accipiendo magnum ei suisque omnibus admiraldis dedecus faciebat.

XXXII, 27. The rampage of Wazir the tyrant

XXXII, 27. - De Losyr tyranni debachatione.

Because of these things, Salaf al-Din and many Turkish emirs were extremely resentful towards Wazir to the point that sixty of them formed a conspiracy to kill him. And some of them, who had sworn to be part of it with the others, went to Wazir himself and the revealed to him the plot to murder him, begging his pardon for having joined the conspiracy and promising him that they would henceforth remain firmly loyal to him.

Ex his ergo Salefadinus et plures admiraldi Turquie contra Losyr plurimum indignati sunt ita quod in mortem ejus sexingenti cum ipso conjuraverunt. At quidam eorum, qui simul juraverant, ad ipsum Losyr accesserunt eique mortem suam juratam manifestaverunt, super juracione facta veniam ab ipso postulantes eique de cetero se penitus adhesuros firmiter promittentes.

From the sixty, they named those whom they hated the most and persuaded Wazir to kill them. One of them, cleverer than the others, advised to Wazir to confine himself in his room one day, feigning sickness and ordering them to visit him, and they would prepare a trap into which all those who were to be put to death would fall.

Quosdam etiam illorum sexingentorum quos ipsi plus odiebant nominaverunt ipsique Losyr occidere eos suaserunt. Unus autem ex illis astutior consuluit Losyr ut aliqua die inclusum se in camera sua infirmum fingeret, et causa sue visitacionis eos accersiret ibique insidiis positis locus aptaretur in quo occidendi omnes includerentur.

And this was done so that on one day, fifteen or, according to others, twenty-four of the principal emirs of Turkey were killed secretly. The Latins, or Christians, said that the same Wazir killed as many as sixty emirs, compelled some others to flee, and put others into jail. He incarcerated the marquis of Lampron and forced an emir to abscond to the Tartars and he also put to death that emir who gave him advice on how to kill to the emirs, along with his wife and all his children.

Quod ubi factum est una die .XV. vel secundum alios .XXIIII. admiraldi majores; in Turquia latenter sunt occisi. Dicunt et Latini sive Christiani quod idem Losyr admiraldos usque ad .LX. occidit, quosdam etiam alios prosequendo fugavit et quosdam in carcere reclusit. Marchisium de Lambro incarceravit et admiralem ad Tartaros ut exulem profugavit, illum quoque qui dederat ei consilium de admiraldis occidendis cum uxore ac filiis omnibus interfecit.

And he was more and more resentful towards Salaf al-Din who was then the most powerful in Turkey and who was more displeased with his misdeeds than others. Salaf al-Din naturally resided in Erzincan as this region had been assigned to him. Thus, one day when Salaf al-Din had 200 warriors with him, and Wazir with an army of 11,000 men approached him, those who were partisans of Wazir cautioned Salaf al-Din not to flee, but to resolutely await their arrival, because at the hour in which they would begin battle, those who appeared to be against him presently would switch to his side.

Magis autem ac magis contra Salefadinum, utpote tunc in Turquia potentiorem et cui magis quam aliis facta ipsius displicebant, indignabatur, qui scilicet Salefadinus apud Arsengan, tanquam cui terra illa erat commissa, morabatur. Cum ergo die quadam Salefadinus .CC. secum bellatores haberet eique .XI. milia hominum exercitus Losyr superveniret, illi qui erant ex parte Losyr mandaverunt Salefadino ne fugeret, sed adventum illorum constanter expectaret, quia in hora qua inciperent congredi cum ipso essent qui modo videbantur esse contraii.

Salaf al-Din, very much believing their words, commenced battle and was immediately crushed by such a great multitude of troops. He and few others were received in a certain very strong castle which is called Kamakh.

Qui verbis eorum nimis credulus bellum aggressus est statimque a multitudine tanta contritus est. Ipse tamen cum paucis receptus est in quodam castro fortissimo, Gamach vocabulo.

But finally, having been surrounded and besieged by the army of Wazir, he was more or less forced to leave the castle by the inhabitants of the castle who said they would not take under their protection a man who was against the sultan in a stronghold belonging to the sultan. Meanwhile, Wazir sent messages to Salaf al-Din to leave the castle safely and come to him and choose whichever he preferred - either to leave the country safely and depart wherever he wished or to remain henceforth in Turkey, as before, under the benevolence of Wazir.

Tandem vero circumdatus et obsessus ab exercitu Losyr, a castri habitatoribus exire quasi coactus est, dicentibus se nolle tueri hominem in castro soldani, qui contra soldanum esset. Interim quoque nuncios mittebat Losyr ad ipsum ut de castro securus exiens ad se veniret, eligens sibimet quod melius vellet, videlicet aut exire de terra libere et quocumque vellet proficisci, aut decetero cum benivolentia ipsius Losyr in terra Turquie ut prius commorari.

And when the messengers who were carrying the message, with the consent of Salaf al-Din, received the oath from Wazir himself to hold firmly to everything he had established, Salaf-al-Din entrusted himself to them and went to him. But Wazir sent out messengers to meet them, who said to those messengers who were conducting him: “Do not bring him any closer to me, but kill him upon seeing these these messengers.”

Cumque nuncii verba portantes, annuente Salefadino, ab ipso Losyr juramenta recepissent omnia que mandaverat se firmiter servaturum, ille fidei eorum se committens ibat ad ipsum; Losyr autem premisit nuncios in occursum ejus, dicens nunciis eum adducentibus: “Nolite ulterius ipsum ad me adducere, sed visis presentibus nunciis eum interficite.”

And that was done. This Salaf al-Din spoke German and French and held many Franks or Christians in high regard. And if he lived a bit longer, it is believed that he would have become a Christian soon.

Quod et factum est. Hic autem Salefadinus gallicum atque theutonicum sciebat multumque Francos sive Christianos diligebat. Et si aliquandiu longius vixisset, fortassis, ut creditur, cito christianus factus fuisset.

XXXII, 28. The confirmation of a pact between the Turks and Tartars

XXXII, 28. - De federis inter Turcos et Tartaros confirmatione.

In the same year that the sultan of Turkey, Ghiyath al-Din, died and his firstborn son, Rukn al-Din, succeeded him - namely in the year from the incarnation of the Lord 1245 - the Tartars entered into a pact with the Turks. Then they (the Turks) sent fourteen camels loaded with hyperpyra and 300 beast of burden loaded with silk, scarlet, and other precious fabrics to their king with many horses for riding.

Eodem autem anno quo mortuus est soldanus Turquie Gaiasadinus eique successit filius ejus primogenitus Raconadius, scilicet ab incarnacione Domini .MCCXLV., Tartari cum Turcis fedus inierunt, et tunc .XIIII. camelos yperperis oneratos ac .CCC. summarios sericis et scarleta aliisque pannis preciosis onustos cum pluribus equitaturis eorum regi transmiserunt.

The brother of the sultan, the middle child in order of birth, namely Izz ad-Din , was sent to the same king to conclude the pact. At last, the Turks made themselves tributaries of the Tatars along the following conditions: every year they render them 1,200,000 hyperpyra and 500 sheets of silk, half of which is cloth of gold, as well as 500 horses, an equal number of camels, and 5000 rams.

Frater autem soldani medius natu videlicet Azadinus ad eundem regem causa confederacionis est missus. Denique Turci sub hac forma se tributarios subdiderunt Tartaris: quolibet anno reddunt eis .M. .CC. milia yperpera et quingentos pannos sericos quorum medietas est deaurata, equos quoque quingentos et camelos totidem et arietes .V. milia.

All of this they are obligated to bring and conduct, keeping it safe and intact at their own expense, all the way to Mughan. Also, the costs of exennia and gifts that are yielded outside of the tribute amount to just as much as the tribute or even more, as it is said.

Hec autem omnia tenentur ducere et conducere salva et integra cum expensis suis usque ad Mongan. Tantundem quoque valent exenia et dona que ultra tributum mittuntur quantum ipsum tributum et amplius eciam, ut dicitur.

Besides, for the whole length of Turkey, the Turks are obligated to provide everything for the Tartar emissaries in terms of horses, women, and food for while they are coming, during their stay, and on their way back. And so, the notary of the sultan calculated the expenses that the emissaries of the Tartars had worked up in Iconium in two years. It was found that, excluding bread and wine, they had spent 60,000 (or 600,000) hyperpyra.

Preterea tenentur Turci per totam Turquiam providere nunciis Tartarorum omnino in equitaturis, in mulieribus, in victualibus, eundo, morendo ac redeundo. Itaque notarius soldani computavit expensas nunciorum Tartaricorum quas apud Yconium duobus annis fecerant; et inventum est quod, excepto pane et vino, sexingenta milia yperpera expenderant.

When the aforementioned tributary pact was made in Sivas, the marquis of Lampron named Constantine was present. He was at the time marshal of Turkey and has even been bailiff of the same country.

Predicta vero tributaria confederatio facta fuit apud Savastiam, marchisio de Lambro nomine Constantino presente, qui tunc temporis marescallus erat Turquie et etiam bajulus fuerat ejusdem terre.

And when indeed the first payment of this tribute to the Tartars was made, a soldier of Constantine named Provincialis was involved. He explained many of these matters to the Dominicans who were sent from the Lord Pope with his letters to the Tartars.

Et quando quidem hoc tributum primo commissum fuerit Tartaris, interfuit ibidem ejusdem Constantini miles, vocabulo Provincialis, qui multa de illis enarravit fratribus predicatoribus a domino papa cum litteris suis ad Tartaros transmissis.

XXXII, 29. How the king of Lesser Armenia submitted to the Tartars

XXXII, 29. - Qualiter rex minoris Armenie Tartaris se subdidit.

Around the same time Constantine, the father and steward of the king of Armenia who is called Het'um, sent to his son, the constable of this kingdom, to the Tartars, to submit himself and his kingdom to paying their tribute and he made peace with them.

Circa idem tempus Constans, pater et bajulus regis Armenie qui vocatur Aitons, filium suum ejusdem regni conestabulum ad Tartaros misit, eorumque tributo se ac regnum suum subiciens pacem cum eis composuit.

This Lesser Armenia was called by another name since antiquity, Cilicia, and is situated between Syria and Turkey. Tarsus is there, the city of the archbishop, from which the apostle Paul said he originated. There is also a catholicos in this country, which is a universal bishop, just like in Georgia too, as was mentioned above.

Que videlicet minor Armenia nomine alio ab antiquo vocatur Cilicia et inter Turquiam et Syriam est sita. Ibi est Tarsus civitas archiepiscopalis, de qua Paulus apostolus fuisse se dicit. lbi quoque est catholicon, id est universalis episcopus, sicut et in Georgia de qua dictum est superius.

Two brothers from Greater Armenia acquired this Kingdom of Armenia a short time ago, namely Leo and Ruben. Ruben who was the elder reigned first, or rather exercised government there, and when he was about to die, he conferred the kingdom and his daughter, in fact the heir to his kingdom, to Leo and entrusted them to him.

Hujus Armenie regnum acquisierant paucis antea temporibus duo fratres de majori Armenia, Leo scilicet ac Robinus; et Robinus quidem major natu prior in ea regnavit vel potius prefuit, moriturus vero regnum et filiam suam ejusdem videlicet regni heredem fratri suo Leoni commisit ejusque fidei credidit.

And this Leo made himself master of the kingdom and, what is more, wanted to make a kingdom of what had been nothing more than a barony. For, as it is said, there was previously no king there but a baron who served as a tributary of the sultan of Turkey.

At ipse Leo regnum in semetipsum retorsit, quin potius de baronia regnum sibi facere voluit. Nam antea, ut dicitur, rex ibid non erat, sed baro qui soldano Turquie sub tributo serviebat.

That is why, at the request of the same Leo, the grandfather of the Lord of Trousot, went to the Roman curia and to the emperor Otto. and asked both to take him as a liegeman. The Church agreed to receive his homage on the condition that the rights of inheritance would be respected, and Otto did likewise.

Itaque ad peticionem ipsius Leonis, avus domini de Trousot perrexit ad curiam Romanam et ad imperatorem Othonem, petens ab ambobus ut ipsum in legium hominem reciperent.Ecclesia vero sub condicione, salvo scilicet heredis jure, recepit ipsum in hominem et Otho similiter.

Then a certain German archbishop, namely the archbishop of Mainz, brought a crown to Leo under the condition that Leo would make every boy under twelve years of age be taught Latin. Thus, the king then donated to the Church the hamlet of Estelice and the fortress of Paperon and many other hamlets, and much else.

Porro archiepiscopus quidam Theutonicus, videlicet Moguntinus, attulit eidem Leoni coronam sub tali condicione ut omnes pueros infra .XII. annos existentes ipse Leo poni faceret ad litteras latinas. Tunc ergo rex Leo dedit Ecclesie in dotem casale Estelice, castrum Paperon et alia multa casalia pluraque alia.

All of this the barons swore to observe faithfully. And this happened around the year of the Lord 1242. The same Leo, having fallen ill three times, made all his barons swear three times that his nephew Ruben would be their legitimate lord and the true heir to the kingdom of Armenia. Nevertheless, he married off his own daughter, to whom he had designated the kingdom, to the brother of the prince of Antioch, and he then treacherously murdered him.

Hec autem omnia juraverunt barones se firmiter servaturos. Factum est autem hoc anno Domini circiter MCCXLII. Porro idem Leo ter infirmus ter fecit omnes barones suos Robino nepoti suo jurare tanquam vero ac legittimo domino suo et justo heredi regni Armenie. Filiam tamen suam cui regnum relinquere disposuerat fratri Antiocheni principis in conjugium dedit et postea ipsum dolose interfecit.

Leo having died, a certain baron of this Armenia, named Constantine, abducted his daughter by force and joined her in marriage to his son, Het’um. He handed over the kingdom to his son with her at the same time. Regarding the daughter of Ruben who ought to have possessed the kingdom by hereditary right, Philip of Montfort married her; this is why he claims to have a hereditary right to rule the kingdom, and he aspires to take power there as his claim is just.

Ipso autem Leone mortuo, quidam baro ejusdem Armenie, Constans nomine, filiam ejus violenter rapuit et postmodum eandem invitam filio suo Haytoni matrimonio copulavit eique cum illa regnum tradidit. Porro filiam Robini qui regnum hereditario jure possidere debuit Philippus miles de Monteforti uxorem accepit, unde et merito ad illud aspirat ipsumque ut justum est acquisiturum se sperat.

This same Constantine killed sixty-two of the great barons of Armenia by diverse deceits and schemes. And when the sultan of Turkey sent his mother and sister to find refuge with him and escape the Tartars, entrusting them to him as his liegeman and as a faithful Christian, this Constantine revealed himself as a faithless and disloyal man. He handed them over to the Tartars to acquire their favor. And it is said that he died in the course of that journey. That is why the sultan invaded his territory and besieged the town of Tarsus. But the sultan died of illness there and he was entombed in his royal residence of Antalya.

Idem eciam Constans diversis dolis et machinamentis .LXII. barones Armenie majores interfecit. Soldani quoque Turquie matrem atque sororem quas idem soldanus ipsi tanquam suo homini legio ac fideli utpote christiano causa refugii miserat a facie Tartarorum, ipse revera infidelis et iniquus misit eisdem Tartaris in favorem ipsorum. Et ille quidem in ipso itinere dicuntur obisse. ltaque soldanus ipse terram ejus intravit et urbem Tarsum obsedit, sed ibidem infirmatus mortuus est et in urbe regali Satellia sepultus est.

XXXII, 32. The ceremony by which he (the khan) was enthroned (Friar Simon)

XXXII, 32. -De solemnitate qua fuit intronizatus (frater Symon).

Then, in the year of the Lord 1246, Guyuk who is also called Gog Khan, that is emperor or king, was raised to the throne of the Tartars. Accordingly, all their magnates, having gathered together, placed a golden seat in the middle of the aforementioned place on which they made Gog himself sit. And they placed a sword before him, saying, “We wish and request and moreover demand that you rule over all of us.”

Igitur anno Domini .MCCXLVI. Cuyuc, qui et Gog chaam id est imperator vel rex dicitur, sublimatus est in Tartarorum regno. Omnes siquidem illorum barones congregati quandam sedem auream in loci supradicti medio posuerunt super quam ipsum Gog sedere fecerunt, et coram eo gladium posuerunt dicentes: “Volumus et rogamus atque precipimus ut domineris omnibus nobis.”

He in turn said to them, “If you want me to reign over you, are you prepared, each of you, to do what I will command you to do, come when I will call you to come, go wherever I will send you, and kill whomever I will command you to kill?” They responded, “Assuredly.” He said, “Therefore, the words from my mouth henceforth will be my sword.” They all as one gave their assent.

At ille dixit eis: ”Si me vultis super vos regnare, numquid parati estis unusquisque quod vobis precepero facere, quemcumque vocavero venire, quocumque mittere voluero pergere, quemcumque occidi precepero occidere?” Responderunt: “Utique.” “Ergo, inquit, oris mei sermo decetero gladius meus erit.” Omnesque communiter ei consenserunt.

After this, they placed a certain felt on the ground and they had him, once more, sit down, saying, “Look upwards and acknowledge God and look downwards at the felt on which you sit. If you will exercise your reign well, if you will be liberal and have regard for justice and honor all your princes according to their status, you will rule magnificently and the whole world will be laid out under your domination. And whatsoever your heart will desire God will give to you. But if you do the contrary, wretched and abandoned, you will be such a pauper that not even the felt on which you now sit will be granted to you.”

Post hoc autem filtrum quoddam in terra statuerunt ipsumque rursus desuper sedere fecerunt, dicentes: “Vide sursum et agnosce Deum et respice filtrum in quo sedes deorsum. Si bene regnum tuum rexeris, si largus fueris justiciamque servare dilexeris ac principes tuos unumquemque secundum dignitatem suam honoraveris, magnificus regnabis totusque mundus tue substernetur dominacioni et quidquid desiderabit cor tuum dabit Deus tibi; si autem e contrario feceris, miser et abjectus eris adeoque pauper ut nec tibi permittatur filtrum in quo nunc sedes.”

Having said that, the same magnates made the wife of Gog sit with him on the felt, and lifted both of them thus into the air from the ground where they were sitting, and proclaimed them emperor and empress of the Tartars in a very loud and open voice.

Hoc dicto idem barones uxorem Gog cum ipso super filtrum sedere fecerunt sicque ambos sedentes a terra sursum in aera levaverunt, atque imperatorem et imperatricem omnium Tartarorum voce publica et clamosat eosdem protestati sunt.

Afterwards, they had an infinite amount of gold, silver, precious stones, and also whatever had remained of the treasure of Chagadai Khan carried in front of the new emperor and granted him dominion over the whole of it. But he distributed as much as he wished to each prince and ordered the remainder to be reserved for himself.

Postea multitudinem infinitam auri et argenti et lapides preciosos ac quecumque remanserant a Chagadagan coram imperatore novo apportari fecerunt eique dominium super omnia illa plenarium concesserunt. Ipse vero prout ei placuit unicuique principum distribuit sibique residuum servari precepit.

[Then, in fact, they began to drink and, as is their custom, devoted themselves to drinking until evening. After that came cooked meat without salt in carts and they gave a single limb or morsel for four or five people. Within the tent of the khan they gave meat and salted broth for flavoring, and thus they did for all the days that they held the feasting.]*

[Deinde vero bibere ceperunt et ut moris eorum est usque ad vesperas continue potacionibus intenderunt. Post hec autem carnes cocte in curribus sine sale venerunt et inter quatuor vel quinque homines unicum membrum sive frustum ministri dederunt. Infra tentorium chaam dederunt carnes ac brodium cum sale pro salsa, sicque faciebant cunctis diebus quando celebrant convivia.]

XXXII, 34. Of the names of him and the princes; the army (Friar Simon)

XXXII, 34. - De nominibus ejus ac principibus et exercitus (frater Symon) .

Indeed, this name “khan” or “chaam” is a title and it expresses king or emperor - or even eminent or glorified - but the Tartars assign this exclusively to their ruler, refraining from using his own personal name.

Et hoc quidem nomen chan sive chaam est appellativum idemque sonat quod rex vel imperator, sive magnificus vel magnificatus, sed hoc Tartari singulariter attribuunt domino suo, nomen ejus proprium reticendo.

He even boasts that he is the son of God and has himself thus addressed by people. The same name, Guyuk, is expressed as Gog in another language. So, the personal name of the emperor is Gog and that of his brother is Magog. Accordingly, the Lord foretold through Ezekiel the coming of Gog and Magog and by the very same prophet he promised that he will bring about their destruction.

Ipse quoque gloriatur se esse filium Dei, seque sic ab hominibus appellari. Idem autem sonat Cuyuc quod et Gog secundum aliam linguam. Est itaque nomen imperatoris proprium Gog et fratris ejus Magog. Siquidem per Ezechielem dominus Gog et Magog adventum predicit eorumque interitum se facturum per eundem promittit.

Also, these same Tartars, in their own speech, call themselves Mongli or Mongol - a word which perhaps has the same sense as Mosoth. So, this very Guyuk Khan, or Gog chaam, burning and passionate for trampling men like an oven heated by a baker, has with him five armies serving under his dominion by which he conquers all who are his adversaries or rebellious toward him.

Ipsi quoque Tartari proprie loquendo se vocant Mongli sive Mongol, quod verbum fortasse consonat Mosoth. Hic itaque scilicet Cuyuc chan, sive Gog chaam, fervens et estuans in hominum prostracionem, quasi clibanus succensus a coquente, secum habet exercitus quinque suo dominoi servientes, per quos expugnat omnes sibi contrarios ac rebelles.

At the borders of Persia, he has a prince named Baiju Noyan who has subjugated to his dominion all the land of the Christians and Saracens up to the Mediterranean Sea, up to Antioch and two days beyond it, so that from the entrance of Persia up to the sea he has already acquired fourteen kingdoms for Guyuk. Baiju is a personal name, but “Noyan” denotes an official rank.

In finibus autem Persidis habet principem nomine Baiothnoy qui totam terram Christianorum et Saracenorum usque ad mare Mediterraneum et prope Antiochiam et ultra per duas dietas ejus dominio subjugavit ita quod a capite Persidis usque ad mare jam ei regna .XIIII. acquisivit. Est autem Baioth proprium nomen, noy vero sonat dignitatem.

[There is also a certain commander of the Tartars named Qurumshi toward the Christian West who has 60,000 (or 600,000) armed troops under him, standing there as guards lest the Christians should suddenly come rushing over them or those behind them. Further on, Batu is the greatest prince of the Tartars, quite kind in fact to his own people, granted he is greatly feared by them for in war he is exceedingly cruel. ]*

[Est etiam dux quidam Tartarorum nomine Correnzam versus Christianos Occidentis qui habet sub se armatorum sexingenta milia, stans ibi tanquam in custodia ne super ipsos ac super subsequentes irruant subito Christiani. Porro Bathoth princeps est Tartarorum maximus, hominibus quidem suis satis benignus, licet ab eis sit valde reveritus, in pugna vero est crudelissimus.]

Indeed, in the army of Batu are 600,000 warriors, namely 160,000 Tartars and 440,000 consisting of both Christians and others - meaning infidels. It is said that he has seven times more soldiers in his army than does Baiju Noyan. Furthermore, it is said that (Guyuk) Khan has five armies, and nobody can easily reckon the number of troops in any of them.

In exercitu quidem Bathoth sunt .DC. milia pugnatorum videlicet .CLX. milia Tartarorum et .CCCCXL. milia tam christianorum quam aliorum, scilicet infidelium. Et dicitur habere plures bellatores in septuplo numero quam Baiothnoy in exercitu suo. Porro chaam dicitur habere exercitus quinque quorum omnium nemo de facili potest numerum comprehendere.

And it is reported that Batu had eighteen magnates who are his brothers not from the same father nor the same mother but having different parents, each of whom has at least 10,000 soldiers under him. But none of these except for two brothers took part in invading the kingdom of Hungary.

Fertur autem Batoth .XVIII. barones fratres non ex eodem patre nec ex eadem matre, sed ex diversis habuisse, quorum unusquisque .X. milia bellatorum ad minus habebat sub se. Sed de omnibus illis non intraverunt nisi duo fratres regnum Hungarie.

[They were supposed to proceed in warfare for thirty years but at that time, as was said, their emperor was killed by poisoning and thus they have abstained from action for a little while. But as they have now got an emperor, they have again prepared to go to battle.]*

[Debebant autem annis .XXX. procedere in pugnando, sed tunc, ut dictum est, interfectus fuit imperator eorum veneno ideoque quieverunt tempore pauco. Ut autem imperatorem habuerunt, iterum se ad pugnandum preparaverunt.]

XXXII, 40. How the Preaching Friars were admitted to the prince of the Tartars, Baiju Noyan (from the little book of Friar Simon)

XXXII, 40. - Qualiter fratres predicatores apud Bayotnoi Tartarorum principem admissi fuerunt (ex libello fratris Symonis).

In the year of the Lord 1247, on the day of the translation of the blessed Dominic, first father of the Order of Preachers, Friar Ascelin, being sent by the lord pope as already mentioned above, arrived with his companions to the army of the Tartars - and more precisely in Persia where the army under Prince Baiju Noyan was.

Anno Domini .MCCXLVII., in die translacionis beati Dominici primi patris ordinis predicatorum, frater Ascelinus a domino papa sicut jam supradictum est missus cum sociis suis pervenit in exercitum Tartarorum, et hoc in Perside ubi erat exercitus ille sub Baiothnoy principe.

Hearing this, the same prince, sitting in his tent in cloth-of-gold garments and surrounded by his magnates also in precious and gold-threaded silk garments, sent some of his magnates with his hajib - that is, principal counsellor - and interpreters to the friars.

Quod audiens idem princeps, in tentorio suo sedens in vestimento deaurato, suis quoque baronibus in sericis vestibus preciosis ac deauratis circumstantibus, misit ad dictos fratres quosdam ex eisdem baronibus cum suo egyp, id est principali consiliario, et interptetibus.

Having sent ahead welcome salutations, they asked the friars, “Whose envoys are you?” Friar Ascelin the principal envoy of the lord pope responded for all of them, “I am the envoy of the lord pope, who among Christians is considered superior in dignity to all men and to whom they shown reverence as to their father and lord.”

Qui premisso salutacionis eulogio dicunt eis: “Cujus nuncii estis?” Frater autem Ascelinus principalis domini pape nuncius respondit pro omnibus: “Ego sum domini pape nuncius, qui apud Christianos dignitate major omni homine reputatur et ab eisdem illi tanquam patri ac domino reverantia exhibetur.”

Having become extremely annoyed at these words, they said, “How, speaking with such proud words, do you say that your lord pope is the greatest of all men? Does he not know that Khan is the son of God and that Baiju Noyan and Batu are his princes and thus their names are made known and exalted everywhere?”

In hoc verbo illi quamplurimum indignati dixerunt: “Quomodo superbe loquentes dicitis quod papa dominus vester sit major omni homine? Numquid scit ille quod chaam siti Dei filius et quam Baiothnoy. et Batho sint principes ejus sicque nomina eorum divulgantur et magnificantur ubique?”

Ascelin responded to them, “The lord pope does not know who Khan is, or Baiju Noyan or Batu, nor has he ever heard their names. But this he has heard and has come to know from many: that some barbarous nation which is called Tartars exited from the eastern regions some time ago, that it subjugated many lands under its dominion, and that, sparing nobody, it has laid low an infinite multitude of people.

Quibus frater Ascelinus respondit: “Quis sit chaam quisve Baiothnoy vel Batho dominus papa nescit nec illorum nomina unquam audivit. Hoc autem a pluribus audivit et intellexit quod gens quedam barbara que dicitur Tartarorum de finibus orientalibus jamdudum exivit, que plures dominio suo regiones subjugavit nullique parcens infinitam hominum multitudinem prostravit.

If he had heard the name of Khan and his princes said aloud, he would by no means have neglected to write the name of any of them in his letter which we deliver.

Quod si nomina chaam suorumque principum recitari audisset alicuius eorum nomen in litteris suis quas afferimus scribere nullatenus obmisisset.

But in fact, having been touched with sorrow of heart and pious pity within his innards at such a slaughter of people, especially Christians, he sent us, on the advice of his brothers, the cardinals, to the first army of the Tartars that we could find quickest to exhort the lord of the army and all who obey him to cease henceforth from the slaughter of people and especially Christians. And they should repent for perpetrating outrages or crimes, as the content of this letter makes abundantly clear to those who read them.

At vero de tanta hominum strage, maxime Christianorum, dolore cordis tactus atque compatiens pietatis visceribus, de consilio fratrum suorum cardinalium misit nos ad primum exercitum Tartarorum quem citius invenire possemus, exhortans dominum exercitus omnesque qui ei obediunt ut ab hominum strage et maxime Christianorum facienda in posterum cessent, ac de perpetratis flagiciis vel facinoribus peniteant, sicut tenor litterarum ipsius plene manifestat legentibus.

We therefore ask him through your mediation that he receive the letter of the lord pope, and after having seen the whole of them to respond to the lord pope by his letters, or by envoys, or at least by words alone which I will pass on.”

Rogamus igitur eum per vos ut litteras domini pape recipiat, visoque illarum tenore per suas litteras sive per nuncium vel saltem solo verbo per me domino pape respondeat.”

XXXII, 41. How the Tartars asked them for gifts and about the arrival of the Franks

XXXII, 41. - Qualiter ab eis Tartari de muneribus et de adventu Francorum inquisierunt.

Ascelin thus having finished speaking to them, the aforementioned magnates with their interpreters went back to their lord and repeated to him the aforesaid words of Friar Ascelin. After a short time, having changed from their former garments and put on new ones, they went back to the friars with their interpreters and spoke thus: “We ask this one thing from you, whether your lord pope sends anything to our lord Baiju Noyan – what have you brought him?”

His itaque peroratis barones predicti cum interpretibus suis ad dominum suum reversi sunt eique verba fratris Ascelini predicta retulerunt. Post hec aliquantulo spacio, prioribus vestibus mutatis, aliisque de novo indutis, cum interpretibus suis ad fratres redierunt sicque dixerunt: “Hoc unum querimus a vobis, utrum papa dominus vester aliquid domino nostro Baiothnoy mittat, quid ei apportetis ?”

Friar Ascelin responded to them, “Assuredly, we bring nothing to him on behalf of the lord pope for it is not customary for him to send exennia to anyone, especially infidels and unknowns. In fact, it is better the case that his believing children, namely Christians, and also many infidels often send him presents and offer exennia.”

Quibus frater Ascelinus respondit: “Nichil utique apportamus ei ex parte domini pape, neque enim est illi consuetudo alicui exennia mittere, infideli et ignoto maxime; quin pocius fideles ejus filii, scilicet Christiani, et eciam infideles quamplurimi frequenter ei dona mittunt et exennia offerunt.”

Then once more they all went to the tent of Baiju Noyan and after a short time, wearing new garments and returning to the friars, they said, “How can you shamelessly expect to come before our lord with empty hands, holding out a letter of your lord - something which no person coming here has done to him?”

Tunc iterum illi omnes ad tentorium Baiothnoy reversi sunt, et post aliquantulam moram aliis indumentis de novo induti redeuntes fratribus dixerunt: “Quomodo potestis pre verecundia ante dominum nostrum velle comparere manibus vacuis, porrigendo litteras domini vestri, quod nullus hominum huc veniens fecit ei?”

Then Friar Ascelin responded, “Though it is customary anywhere and especially among Christians that any envoy bearing the letter of his lord should come before the one to whom he was sent to deliver it, see him, and deliver it to him with one’s own hands, if it is not permitted to come before your lord without presents and this is not pleasing to you, we will commit the letter of the lord pope to all of you, if it is pleasing, to hand it over to your lord, Baiju Noyan, on his behalf.”

Tunc frater Ascelinus respondit: “Cum ubique et apud Christianos maxime consuetudo approbata obtineat ut quilibet nuncius litteras domini sui ferens ante illum cui defert veniat ipsumque videat et ei propriis manibus porrigat, si nos ante dominum vestrum absque muneribus accedere non licet nec vobis hoc placet, vobis omnibus si placet comittemus domini pape litteras domino vestro Baiothnoy ex parte ipsius porrigendas.”

In their initial questions, however, they kept asking the friars circumspectly and with great concern whether the Franks had already crossed over into Syria.

In primis autem questionibus suis caute multumque solicite a fratribus inquirebant utrum adhuc in Syriam Franci transfretassent.

For they heard from their merchants, as they kept saying, that many Franks were crossing the sea into Syria lately. At this time and probably previously, they were pondering among themselves which deceptive snares they should prepare to ensnare their feet on their arrival, either by pretending to have accepted the Christian faith or some other deceptive trick, so that they could prevent the Franks from entering their territory - namely Turkey and Aleppo. And at least for a time they could feign that they intended to be friendly to the Franks whom they dread and fear over all people who are in the world, as the Georgians and Armenians attest.

Audierant enim a mercatoribus suis, ut dicebant, quod multi Francorum in Syriam in brevi transfretarent et tunc autem et antea fortassis apud se cogitabant quales pedicas decepcionis eorum pedibus involvendis in ipso eorum introitu prepararent sive sub simulacione fidei christiane suscipiende sive sub qualibet alia mendaci dolositate ut ipsos a terrarum suarum introitu Turquie scilicet et Halapie, cohercerent seque saltem ad tempus amicos Francorum velle fieri simularent, quos super omnes homines qui sunt in mundo, sicut attestantur Georgiani et Armeni, formidant et timent.

XXXII, 42. How the friars refused to worship Baiju Noyan

XXXII, 42. - Qualiter adorare Baiothnoy fratres respuerunt.

After these words, the magnates with their interpreters returned to the tent of their lord. Remaining there for a while and again putting on new garments, they returned to the friars and said, “If you want to see the face of our lord and present to him the letter of your lord, it is necessary that you worship him as the son of God who reigns over the earth by first genuflecting three times before him.

Post verba predicta barones cum interpretibus suis ad domini sui tentorium redierunt, ibique paululum commorantes rursus vestimentis suis de novo immutatis ad fratres reversi dixerunt: “Si vultis domini nostri faciem videre et ei domini vestri litteras presentare, oportet ut eum adoretis tanquam filium Dei regnantem super terram, trina prius ante ipsum facienda genuflectione.

For thus Khan, son of God reigning over the earth, commanded us that we should make his princes Baiju Noyan and Batu be worshipped as him himself by all who come here. That we do even up to the present and firmly propose to observe in perpetuity.”

Sic enim precepit nobis chaam regnans super terram filius Dei ut principes suos Bathonoy et Batho ab omnibus huc advenientibus faciamus sicut semetipsum adorari. Quod et usque nunc fecimus et imperpetuum firmiter observare proponimus.”

Then, as some of the friars were confused, asking among themselves what Baiju Noyan’s intention was for demanding adoration - either idolatry or something else - Friar Guichardus of Cremona, who knew the manners and customs of the Tartars which he had learned from the Georgians with whom he had stayed for seven years in the friars’ house in their city of Tbilisi, responded to them reassuringly about this, “Do not at all be afraid of displaying idolatry to Baiju Noyan because that is not what he is asking you to do, but he requests what you have heard as the display of an act of reverence - and this is customary on the part of all envoys who come to him - as a sign of the submission of the lord pope and entire Roman Church to the khan’s mandate to obey.”

Tunc dubitantibus quibusdam fratribus et inter set conquerentibus quid sibi Baiothnoy per adoracionem intenderet fieri, utrum scilicet ydolatriam vel aliud aliquid frater Guichardus Cremonensis, sciens mores et consuetudines Tartarorum quas a Georgianis didicerat inter quos etiam in eorum civitate Triphelis in domo fratrum, per annos .VII. conversatus fuerat, super hoc illos certificans respondit: “De ydolatria exhibenda Baiothnoy nullatenus formidetis, quia non hanc sibi petit a vobis fieri, sed in signum subjectionis domini pape tociusque Romane ecclesie mandato chaam subiciende hanc sibi quam audistis reverentiam, omnibus ad se venientibus nunciis consuetam, exhiberi.”

And so, all the friars, deliberating over this request, decided unanimously that they would all rather be decapitated than genuflect before Baiju Noyan in adoration. For one reason, to preserve the honor of the Catholic Church; for another reason to avoid a scandal among the Georgians, Armenians, Greeks, as well as the Persians and Turks and every oriental nation if such an act of reverence be interpreted as a sign of submission and acceptance of whatever tribute that the Tartars wanted to impose on the Christians, and this were circulated as a pretext or occasion for the rejoicing of all the enemies of the Church in the eastern parts. As well, it was to prevent the utter ripping away of the hope of their Christians captives and subjects for a coming liberation from the Lord through the eventual intervention of the Roman Church.

Omnes itaque fratres circa peticionem hujusmodi deliberantes statuerunt unanimiter omnes se potius velle decapitari quam sic adorando genua flectere coram Baiothnoy hoc tum propter honorem universalis ecclesie conservandum tum propter Georgianorum et Armeniorum, Grecorum atque Persarum et Turcorum omniumque nacionum orientalium scandalum evitandum ne scilicet per hujusmodi reverentiam quasi per signum subjectionis atque tributi quandoque Tartaris impendendi a Christianis occasio et materia exultacionis omnibus ecclesie inimicis per partes Orientales divulgaretur, et ne Christianis ab eis captivatis atque subjectis spes sue liberacionis a Domino quandoque superventure per Romanam ecclesiam penitus auferretur.

And also, so that nobody could reproach or impute to the Holy Church the showing obedience to Baiju Noyan by the faithful of Christ, attributing it either to a failure of steadfastness or shameless fear of death.

Et ne etiam eidem sacrosancte ecclesie in exhibenda Baiothnoy a Christi fidelibus obediencia, defectu constantie mortisque timore macula quandoque irrogari vel opponi posse videretur.

XXXII, 43. How the friars urged Christianity on the Tartars

XXXII, 43. - Qualiter Tartaris cristianitatem fratres suaserunt.

Friar Ascelin, with the consensus of the friars, explained without fear the aforesaid discussion and their decision to uphold it before all of them standing there, and added besides, “Lest perhaps - may it not happen - your lord or even other people find occasion for a false interpretation and pretext to malign in our response, because perhaps our words can ring of pride or inflexible rigor in his ears or those of others, this also we will express to him through your mediation: We are prepared to show him every reverence that is appropriate for us, priests of God and religious men and envoys of the lord pope, preserving the dignity of the Christian religion and respecting in every way the liberty of the Church.

Porro frater Ascelinus predictum consilium ac decretum ab omnibus fratribus observandum, de consensu ipsorum, libere coram omnibus illic astantibus protulit, insuper addidit: “Ne forte, quod absit, materia dissensionis et occasio malignandi in responsionibus nostris ac domino vestro vel etiam ab aliis valeat reperiri, quia fortasse superbiam ac rigorem inflexibilem auribus ejus vel aliorum verba nostra videbuntur innuere, hoc etiam per vos significamus ei quod omnem reverentiam eidem parati sumus exhibere quam decet nos, Dei sacerdotes ac religiosos viros et nuncios domini pape, salva christiane religionise dignitate et observata in omnibus ecclesie libertate.

Also, it is this sign of respect which we are accustomed to perform for our chiefs, kings, and princes, which likewise the sacred scriptures teach us, saying, ‘Bow your head to a great man.’ We are prepared to perform that for your lord for the good of peace, unity, and harmony.

Illam quoque reverentiam quam nostris majoribus ac regibus et principibus facere consuevimus, quam etiam docet nos sacra Scriptura dicens: “Magnato humilia caput tuum,” parati sumus domino vestro facere propter bonum pacis et unitatis et concordie.

But we utterly refuse that which you ask as a dishonor to the Christian religion and should your lord desire to execute us, we would rather endure that. But if your lord Baiju Noyan wishes to become a Christian, something which the lord pope and all Christians would greatly long for, we would not only genuflect before him, but truly before all of you, and we would be prepared to humbly kiss the soles of his feet, and those of all of you, even the lowly, for God.”

Illam quoque quam petitis omnino respuimus tanquam ignominiam religionis christiane mortemque quamcumque nobis dominus vester inferre voluerit potius eligimus sustinere. Si autem, quod dominus papa et omnes Christiani quamplurimum exoptarent, dominus vester Baiothnoy vellet christianus fieri, non solum ante ipsum genua flecteremus, verum etiam ante vos omnes parati essemus insuper et plantas pedum ipsius omniumque vestrum etiam minorum propter Deum humiliter osculari.”

As they heard this, they became beyond reason exceedingly resentful and agitated. And they responded thus to the friars with hostility and fury, “You advise us that we become Christians and be dogs like you. Isn’t your pope a dog and aren’t all you Christians dogs?”

Quod illi ut audierunt super ammonicione ista quamplurimum indignati ac perturbati curo impetu et furore vehementi fratribus sic responderunt:”Monetis ut christiani fiamus nos simusque canes sicut et vos. Nonne papa vester est canis et vos omnes Christiani canes estis ?”

To this, Friar Ascelin could not respond at all except to refuse their assertions, which they were taking as truth, prevented as he was by their shouting and noisy, violent roaring. So, the aforementioned magnates and their interpreters returned to the tent of their lord and fully repeated to him the response of the friars.

Ad hec frater Ascelinus nullatenus nisi per predictorum abnegaciones que vera esse supponebant respondere potuit, impeditus videlicet eorum rugitibus ac fremitibus clamosis et protervis. ltaque predicti barones cum interpretibus suis ad tentorium domini sui redierunt et sicut responderant fratres eidem plenarie retulerunt.

XXXII, 44. How they debated a death sentence on the friars

XXXII, 44. - Qualiter illi de sententia mortis in fratres tractaverunt.

And so Baiju Noyan, hearing how they had responded to his hajib, magnates, and their interpreters and bearing it resentfully, burned with fury at the friars and three times ordered them with a definitive sentence to be killed, neither recoiling from spilling their innocent blood nor fearing to transgress the prevailing custom of every nation which permits envoys everywhere to go forth and go back freely and securely.

Audiens itaque Baiothnoy que suo egyp et baronibus et interpretibus suis responderant et indignanter sustinens, in eosdem fratres exarsit furore, ter ipsos per sententiam diffinitivam occidendi precipiens, innocentem eorum sanguinem effundere non abhorrens nec omnium gentium consuetudinem approbatam metuens infringere que permittit ubique nuncios progredi et regredi libere et secure.

However, some of his advisors spoke thusly: “We should not kill all of them, but just two of them, and we will send the other two back to the pope.” Still others spoke thusly: “One of them should be skinned, namely the principal envoy of the lord pope, and we should send his skin stuffed with straw, and taken by his companions, to the pope.”

Quidam vero ejus consiliarii hoc modo dicebant: “Non interficiamus omnes illos, sed tamen duos ex illis et ad papam remittamus alios duos.” Alii vero dicebant hoc modo: “Excorietur eorum unus, videlicet principalis domini pape nuncius, ejusque pellem impletam palea per socios suos ad dominum suum transmittamus.”

Still others were saying: “Just two of them should be put to death after first being beaten with sticks through the whole army, and the other two should be preserved until the Franks who are following them arrive here.” Furthermore, others were saying: “We should take two of them with us to the army so that they can observe our numbers and power there, and then we should set them up before the throwing machines of our enemies, and then it will be considered that they were killed not by us but rather by the machines.”

Iterum alii dicebant: “Duo tantum ex illis primo fustigati per totum exercitum occidantur, alii autem duo quoadusque Franci eos subsequentes huc veniant reserventur.” Porro etiam alii dicebant hoc modo: “Duos ex illis nobiscum ducamus in exercitum ut ibi multitudinem et potestatem nostram intueantur et jacentibus machinis hostium nostrorum ante illas ponantur; sicque non a nobis sed machinis interfici arbitrentur.”

But in fact, the decision of Baiju Noyan prevailed that the death sentence be applied because all of them were insolent about having to prostate themselves and show reverence. Finally, by the order of the one above, who frustrates the plans of the malignant, one of the six wives of Baiju Noyan who was older, and a certain figure as well who looked after envoys who came there, opposed with all their might the sentence handed down to kill the friars.

At vero Baiothnoy sententia prevalebat ut capitali sententia plecterentur, omnes illi quia contumaces fuerant in prostracione et adoracione facienda sibi. Tandem, Illo super ordinante, qui dissipat cogitaciones malignorum una de sex uxoribus Baiothnoy, que antiquior erat, et quidam etiam qui super nuncios illuc venientes curam habebant omnibus modis quibus poterant restiterunt sententie date de nece fratrum.

Accordingly, the wife spoke at length before him in the following manner: “If you kill those envoys, you will incur the hatred and horror of all who will hear that you did such a thing, and you will lose all the gifts and exennia that great people from diverse and distant regions were customarily bringing you. Also, the great people to whom you send your envoys everywhere will, as a fitting payback, put them to death and kill them without any mercy.”

Illa siquidem uxor ejus taliter coram eo perorabat: “Si, nuncios illos occideris, omnium qui te tale quid fecisse audierint, odium et horrorem incurres donaque et exennia que tibi a magnis hominibus e diversis ac longinquis regionibus transmitti solebant amittes. Nuncios etiam tuos quos ad magnos homines mittis ubique justo freti judicio destruent et occident absque ulla miseracione.”

As well, the man who looked after arriving envoys spoke thus to Baiju Noyan: “Have you forgotten how angry the khan was with me for the murder of a certain envoy whom you ordered me to kill. Having his heart ripped from his entrails to strike terror in other arriving envoys and in all others that would hear about it, you made me carry it from my horse’s breastplate publicly through your entire army. So, if you command me to kill these envoys, I will not kill them, but rather I will flee far from you and, preserving my innocence, hasten very quickly to the khan. And regarding their death, before the entire court, I will accuse you and even convict you as being a criminal and murderer guilty of an unprecedented act.”

Ille quoque qui nunciorum advenientium curam habebat Baiothnoy sic dicebat: “Nosti si recolis quantum iratus michi fuerit chaam super occisione cujusdam nuncii quem interficere michi precepisti, cujus cor a visceribus extractum ad incuciendnm terrorem aliis nunciis venturis et omnibus aliis audituris in equi mei pectorali per totum exercitum tuum me publice deportare fecisti. Si ergo nuncios istos occidere michi jusseris, non occidam, sed a te fugiam et innocentiam meam conservans festinabo quam cicius ad chaam et de morte istorum in plenaria curia tanquam maleficum et homicidam inauditum accusabo te atque convicam.”

Thus, his heart being softened and worn down by these persuasions and his bitter and turbulent rage gradually receding, Baiju Noyan thoroughly calmed down and became peaceful.

His ergo persuasionibus Baiothnoy emollitus et confractus cor suum fellitum et turbulentum paulatim fervore subtracto sedavit penitus ac pacificavit.

XXXII, 45. How they argued with each other about the method of adoration

XXXII, 45. - Qualiter de modo adorandi ad invicem sunt altercati.

Eventually, after a longer delay than usual, the magnates came back to the friars with interpreters and, carefully concealing the fury of their lord caused by the friars’ response, addressed them in such a way: “Since you will by no means deign to reverence our lord by kneeling, we ask what the method is among you exactly by which you show respect to your grandees which is appropriate to their dignity.

Denique post moram solito longiorem barones ad fratres cum interpretibus reversi sunt dominique sui furorem ex illorum responsione conceptam caute dissimulantes ipsos taliter allocuti sunt: “Ex quo nullatenus dominum nostrum flexo genu adorare dignamini, querimus quis sit modus apud vos secundum quem majores vestros prout decet illorum dignitatem veneramini.

Besides that, if we permit you to come before the presence of our lord, we ask what method of honor and reverence you will do for him and how you will humbly venerate his rule as is appropriate.”

Preterea si vos venire permittimus ante presentiam domini nostri, querimus quem honoris ac reverentie modum facietis ei prout decet vos ejus dominacionem humiliter venerari.”

Then Friar Ascelin, pulling back his hood a little and quickly bowing his head, said thusly: “This is the mode of reverence which we display toward our superiors. And for your lord Baiju Noyan, we propose to show this and nothing else, whatever violence is directed at us.”

Tunc frater Ascelinus capucium suum a capite paululum subtrahens et parumper caput inclinans sic ait: “Hic est modus reverentie quem nostris majoribus exhibemus et hanc Baiothnoy domino vestro, nullamque aliam ulla constricti violentia exhibere proponimus.”

They asked him once more what the method was by which Christians worshipped God. But he responded, “Christians worship God in many ways, because some prostrate themselves on the ground, some kneel on the ground, and others do other things.

Iterum vero quesierunt illi quis esset modus secundum quem Deum adorant Christiani. At ille respondit: “Multis Christiani Deum adorant modis, quoniam alii ad terram prostrati, alii genibus in terram defixis atque aliter alii et alii.

Indeed, many and diverse people coming from far off reverence your lord by prostrating themselves, terrorized as they are by his tyranny and having become his servants and slaves. But in fact, the lord pope and all Christians do not fear tyranny, nor can you force this worship from them on the basis of reason, nor demand what the khan commands from those who are in no way subject to his jurisdiction or his rule.”

Et multi quidem ac diversi de longe venientes dominum vestrum adorant venerantes, ipsius tyrannizacione perterriti ejusque servi facti et sclavi. At vero dominus papa et omnes Christiani tyrannizacionem non metuunt nec ab eis ex racione potestis hanc adoracionem exigere, nec quod precepit chaam illis demandare qui ei nulla juridictione vel dominacione subjecti sunt.”

Then they added this to the aforesaid questions: “Since you Christians worship wood and stones - that is, crosses carved on wood and stones - why do you feel contempt to worship Baiju Noyan whom Khan, the son of God, ordered to be worshipped as himself?”

Iterum predictis questionibus aliam addiderunt: “Cum vos Christiani adoretis ligna et lapides, id est lignis et lapidibus insculptas cruces, quare Baiothnoy adorare dedignamini, quem filius Dei chaam ut seipsum precepit adorari?”

To this double question which contained two points, Friar Ascelin thus responded in the proper order: “Christians do not worship wood and stones, but the sign impressed on them of the cross because of our Lord Jesus Christ who was suspended on it whose limbs ornamented it like precious pearls - and who consecrated it with his blood and gained our salvation through it.

Huic autem questioni duplici articulo innodate, frater Ascelinus sic respondit ex ordine: “Ligna et lapides non adorant Christiani, sed signum crucis eisdem impressum, propter Dominum nostrum Jesum Christum in ea suspensum qui membris suis tanquam preciosis eam margaritis ornavit, suoque cruore consecravit et in ea salutem nostram acquisivit.

And for these same reasons, we can in no way worship your lord, however much we are threatened to suffer torturous crucifixion.”

Dominum autem vestrum predictis racionibus nullatenus possumus adorare, quantalibet nobis proposita cruciatuum passione.”

XXXII, 46. How they refused to go to the khan

XXXII, 46. - Qualiter ad chaam ire recusaverint.

After this had been said, the magnates returned to their lord, reporting to him the words of the friar, and after a little delay they returned again on his order to the friars, saying: “Our lord, Baiju orders you to prepare to go to the khan, the ruler and king of all the Tartars.

Finitis hujusmodi verbis dicti barones ad dominum suum revertentes eique fratrum verba referentes, post aliquantulam iterum moram de mandato ejus ad fratres redierunt dicentes: “Dominus noster Baiothnoy mandat vobis ut vos ire ad chaam, dominatorem ac regem omnium Tartarorum preparetis.

For when you come to him, you will see who he is and his grandeur, the extent of his power and his glory, and you will recognize the evidence of all that which is now hidden from your eyes. You then will be able to deliver, by your own hands, the letter of your lord, the pope, to the khan himself. And after you have seen the power, glory, and infinite wealth of the khan, you will be able to truthfully report to your lord what you will have seen and heard there.”

Tunc enim ad eum venientes quis et quantus sit videbitis, quantaque sit ejus potentia, quantaque gloria, que omnia nunc abscondita sunt ab oculis vestris apertissime cognoscetis. Ipsi vero chaam litteras ex parte domini vestri pape propriis manibus poteritis presentare visisque potentia et gloria diviciisquec chaam infinitis eidem domino vestro veraciter poteritis que ibi videritis et audieritis nunciare.”

But then Friar Ascelin, realizing the evil intentions of Baiju which he already been informed of by many - as often by Christians as infidels - thus responded to the magnates: “As I said before, since my lord did not hear the name of khan and did not command me to go to him, but rather sent me to the first Tartar army that I could find, I do not wish nor do I have an obligation to go to the khan - it suffices that I have found your lord at hand and his army which are here. I have thus sufficiently fulfilled the mission with which I was conferred.

At vero frater Ascelinus maliciam Baiothnoy percipiens et advertens, quam eciam prius jam didicerat a pluribus, tam christianis quam infidelibus, sic respondit baronibus: “Cum dominus meus, ut alias dixi, nomen chaam non audierit nec me ad ipsum ire preceperit, sed ad primum quem invenire possem exercitum Tartarorum miserit, ad chaam ire nolo nec debeo, presentia domini vestri et exercitus ejus quos hic reperi contentus et injuncti michi officii execucione sufficienter liberatus.

And so, I am prepared to show the letter of the pope to your lord and to his army, if it pleases him to receive them or view them. Otherwise, I return to the pope and render him, in an orderly fashion, an account of what has been done.”

Litteras itaque pape domino vestro et ejus exercitui paratus sum ostendere, si placuerit recipere ac videre; sin autem ad ipsum remeabo eique rem gestam per ordinem nunciabo.”

In response they said: “With what face do all of you Christians dare to say that the pope has greater dignity than anyone else? Has anyone ever heard that your pope has gained so many and such kingdoms as the son of the God, the khan, has acquired by the grace of God toward him?

Rursus illi: “Qua fronte, -inquiunt- vos Christiani omnes audetis dicere quod papa sit omni homine major dignitate ? Quis enim unquam audivit quod papa vester tot et tanta regna sibi acquisierit quot et quanta filius Dei chaam, Deo sibi hoc largiente, acquisivit ?

Who has ever heard that the name of the pope has spread so far and wide as the name of the khan is already diffused and spread about and feared everywhere on the Earth?

Quis unquam tam longe lateque diffiundi audivit nomen pape sicut et nomen chaam in orbe terrarum jam diffunditur et dilatatur ac timetur ubique?

For already he exercises power from where the sun rises to the Mediterranean Sea and to the Black Sea by the will of God. And his great and famous name is honored and feared by all those living within those boundaries. So, the khan is greater than your pope and everyone, by the power and the glory which has been given to him by God, and by the dignity of his acquisitions.”

Jam enim ab ortu solis usque ad mare Mediterraneum et usque ad Ponticum Deo jubente dominatur, et ubique in his terminis nomen ejus magnum ac celebre ab omnibus in eis habitantibus timetur et honoratur. Chaam ergo major est papa vestro et omni homine potentia et gloria sibi a Deo datis et acquisicionis dignitate.”

To the first part of their question, Ascelin responded thus: “We say the pope is greater in dignity than other people because it was to Saint Peter and his successors that the Lord conferred power over the holy Church, universal mother. And this will remain with them until the ending of the world.”

Ad primam partem hujus questionis frater Ascelinus sic respondit: “Dominum papam omni homine majorem dicimus dignitate quia beato Petro ejusque successoribus concessa est a Domino potestas universalis sacrosancte matris Ecclesie, hac eadem illis usque ad consummacionem seculi perdurante.”

Although Friar Ascelin expounded on the question in many ways and with many examples, those brute people were unable to fully understand it. And he was not able to answer the other points because he was hindered by their obstinacy, noisy roaring, and their increasing insanity.

Denique hanc eis questionem fratre Ascelino multis modis et exemplis explanante, illi tanquam brutales homines nullatenus intelligere valuerunt plenarie. Ceteris autem articulis non potuit respondere, impeditus eorum protervia et clamosa instantia, magis ac magis eorum vesania erumpente.

XXXII, 47. How they made the letter of the lord pope be translated into the Tartar language

XXXII, 47. - Qualiter domini pape literas in Tartaricum ydyoma transferri fecerunt.

Afterwards, the said magnates returned and repeated to Baiju Noyan the words of the friars. After remaining there a short while, they returned to the friars, saying, “Our lord Baiju Noyan, through us, commands you to entrust to us, as his loyal and reliable envoys, letter of your lord pope for him to keep and examine it.

Post hec dicti barones reversi, verba fratrum Baiothnoy referentes, aliquantulum ibidem morati rursum ad fratres redierunt dicentes: “Dominus noster Baiothnoy per nos mandat vobis ut domini vestri pape litteras ab ipso tenendas et inspiciendas, nobis omnibus tanquam nunciis suis fidelibus ac securis committatis.”

And so, Friar Ascelin, having not been called to appear before Baiju Noyan but being excluded from his presense, handed over the letter to him. Although this was against the approved custom of messengers, he did it reluctantly. But they, having gone back with the letters to their lord, returned a short while later, saying that the letters would be translated into the Persian language with the assistance of the friars and other interpreters who were present there, then presented to Baiju Noyan, translated once more from Persian to Tartar, and then it would be heard clearly and understandably by Baiju Noyan himselfoudly and publicly.

Itaque frater Ascelinus, non vocatus ad presentiam Baiothnoy sed exclusus, commisit ei litteras, licet contra consuetudinem nunciorum approbatam hoc faceret invitus. Illi vero regredientes cum litteris ad dominum suum reversi sunt post paululum dicentes ut mediantibus fratribus et aliis interpretibus ibidem astantibus littere pape in persica lingua scriberentur, deinde Baiothnoy porrecte iterum de persico in tartaricum exponite ab ipso Baiothnoy perlucide et aperte audirentur.

Then Friar Ascelin, with three of his friars and three interpreters and scribes of Baiju Noyan, removed himself from the crowd of attendants and, without any shade from the sun and with the help of the other interpreters, explained the letters of the lord pope word by word since the Persian notaries wrote down what they were hearing from the Turk and Greek interpreters as well as the friars.

Tunc frater Ascelinus cum tribus suis fratribus ac tribus interpretibus et scriptoribus Baiothnoy se a multitudine astantium sequestravit nulloque illis umbraculo superastante litteras domini pape de verbo ad verbum, mediantibus aliis interpretibus, exposuit, Persis siquidem notariis scribentibus ea que audiebant a Turcis et a Grecis interpretibus et etiam a fratribus.

Thus, the letters having been transcribed and translated into the Tartar language for Baiju Noyan with the help of his own interpreters who retained with them its attached bull (seal), the same Baiju Noyan sent afresh the aforementioned magnates with a certain great scribe of the khan who was just about to leave and go back to him (in Mongolia), saying, “Baiju Noyan commands you to choose two from among yourselves who will go immediately to the khan with his servant here who will conduct them securely and faithfully to him. Coming to him, they will hand over the letter of your lord in his presence and will report his response and that which they will have seen of the power and glory of the khan to their lord.”

Itaque litteris transcriptis ac mediantibus interpretibus suis in tartarico Baiothnoy expositis eisque penes se cum bulla retentis, idem Baiothnoy misit iterum predictos barones ad fratres cum quodam magno scriba et solemni chaam, qui statim ad ipsum iter arrepturus erat dicentes: “Mandat vobis Baiothnoy ut ex vobis eligantur duo qui vadunt ad chaam statim cum isto servo suo usque ad ipsum secure ac fideliter illos perducturor. Qui ad illum pervenientes domini vestri litteras ejus presentie porrigent ipsiusque responsionem et ea que viderint de potentia et gloria chaam domino suo referent.”

Friar Ascelin responded to this: “We have already said that that we are not bound by the command that we have received to go to the khan, and that we can be led there in chains and by violence, but by free will we will neither go nor be conducted there. Also, we do not want to divide ourselves or separate from each other in this embassy with which we were conferred.”

Quibus frater Ascelinus respondit: “Diximus alias quod ex mandato nobis injuncto ad chaam ire non tenemur et ligari quidem possumus ac violenter illuc duci, sed spontanei non ibimus nec ducemur. Inter nos quoque nolumus dividi, nec in hac legacione commissa nobis ab invicem separari.”

Then they took their leave but the aforementioned scribe came back, reproaching Friar Ascelin for his rigid statements by the careful use of deceptive, flattering words and testing if it were possible to persuade him to prostrate himself before Baiju.

Tunc illis recedentibus predictus scriba rediit, caute verbis dolosis et adulatoriis interpositis, fratrem Ascelinum de verborum duricia reprehendens, et si quomodo ipsum ad Baiothnoy adoracionem inclinare valeret temptans.

Friar Ascelin said to him: “I thought, as I had heard from many people, that the truth was gladly heard among the Tartars. But as I see, it has already stumbled in their streets; it neither enters into them nor is it loved or respected by them. I have said two things: that the the lord pope is for the Christians higher in dignity than everyone and that he does not know who the khan is, or who Baiju Noyan is. Those, more than my other words, aggravated Baiju Noyan and his magnates as could be seen. But I stand here for the liberty of the faith and for truth and I do not fear a mortal man.”

Cui frater Ascelinus ait: “Putabam, inquit, ut a pluribus audieram quod inter Tartaros libenter veritas audiretur, sed, ut video, jam corruit in plateis eorum nec ad illos ingreditur nec ab eis diligitur nec veretur. Duo verba dixi quod dominus papa quoad Christianos dignitate major sit omni homine et quod nescit quis sit chaam quisve Baiothnoy. Que plus ceteris verbis meis gravaverunt Baiothnoy suosque barones ut advertere potui, sed pro libertate fidei ac veritatis huc assisto hominemque mortalem non timeo.”

As it was already evening and the friars had to leave the court, the aforementioned scribe, who had to leave the next morning, had the friars summoned and, in the presence of everybody, read them the letter which the khan sent to Baiju Noyan so that he could communicate it to the entire world. The scribe advised the friars to commit to memory the content of the letter which they were to hear. In fact, all of these exchanges of words between the parties took place on the first day.

Cumque jam vespere fratres debebant a curia licentiari scriba predictus, in crastino profecturus, fratres coram se fecit advocari legitque coram omnibus litteras quas chaam Baiothnoy transmiserat per totum orbem demandandas admonens fratres ut ea que in eisdem litteris audirent memoriter retinerent. Omnia vero predicta utrinque proposita fuerunt in die prima.

XXXII, 48. How the Tartars detained the friars among them for a long time with deceptions and mockery

XXXII, 48. - Qualiter fratres dolis et illusionibus Tartari apud se diutius detinuerunt.

And so, on the evening of the same day, after having heard the content of the letter, as the magnates and the scribe promised to provide them the copy of its translation, the friars returned to their tent, a large mile away from the tent of Baiju Noyan, without having eaten.

Eadem itaque die in sero, tenore litterarum audito, promittentibus illis baronibus et scriba quod eisdem fratribus traderetur earum transcipti copia , fratres ad tentorium suum redierunt jejuni per miliare magnum distans a tentorio Baiothnoy.

Four days later, Ascelin and Friar Guichard, coming before the tent of Baiju Noyan, asked him through his intermediary magnates and their interpreters if he would deign to respond - by whatever means - to the content of the lord pope's letter as the same content urged, and provide a safe conduct through his territory for the friars to quickly return to the pope.

Transactis postea diebus .IIII. frater Ascelinus et frater Guichardus ante tentorium Baiothnoy venientes mediantibus baronibus et interpretibus suis eidem mandavere quatinus tenori litterarum domini pape sicut idem tenor earum exposcebat, aliquo modo dignaretur respondere ipsosque fratres, ad papam quam citius remittendo, secure per terram suam conducere.

But some magnates, who shared the ill will which Baiju Noyan had conceived for the friars, responded in such a way: “The other day, before you had come before the court of our lord Baiju Noyan, we understood from your words that you came to see the army of the Tartars.

Quidam vero barones, qui malicie quam adversus fratres Baiothnoy conceperat assensum prebuerunt, taliter fratribus responderunt: “Altera die cum ante domini nostri Baiothnoy curiam venissetis, intelleximus ex verbis vestris quod ad videndum exercitum Tartarorum veneratis.

Therefore, since our whole army has still not gathered together as one, and you have not yet seen it, you still do not have permission to take leave from the court to depart from our camp."

Cum igitur totus exercitus noster nondum in unum congregatus sit, ipsum quoque nondum videritis, adhuc a curia licentiari vel ab exercitu nostro nunc exire non potestis.”

To this, Ascelin responded thusly: “As we already responded to you many times on the first day, we did not come principally to see your army, but to deliver the lord pope’s letter to you and take back your response to him - though of course our arrival would entail that we see you and your army.”

Quibus verbis frater Ascelinus sic respondit: “Sicut in prima die super hoc verbo pluries vobis respondimus, nequaquam ad videndum exercitum vestrum principaliter, sed propter domini pape litteras ad vos deferendas earumque responsionem eidem referendam huc venimus, licet utique ad nostrum adventum consequatur videre vos et vestrum exercitum.”

Then, the magnates went back to Baiju Noyan, promising the friars to communicate these words to him and to immediately report his response to the friars, but they just left the friars lingering in the hot sun and awaiting their return from the first hour of the day to the ninth, and finally the friars just went back to their own tent disappointed and without getting any response.

Tunc baronibus ad Baiothnoy redeuntibus et se illi predicta verba nunciare statimque responsionem ipsius fratribus referre promittentibus, idem fratres in solis fervore commorantes illosque ad se reversuros a prima diei hora usque ad nonam expectantes tandem ad tentorium suum vacui reversi sunt, nullamque responsionem audierunt.

Thus, many other times as well, while frequenting the court in order to get permission to leave, they were fooled by the Tartars and considered as lowly manservants, unworthy of a response. Indeed, the Tartars even considered them as dogs.

Sic etiam alias multociens causa licentie obtinende curiam frequentantes a Tartaris sunt illusi et ut viles garciones responsione illorum indigni, immo etiam velut canes ab eisdem sunt reputati.

And in this manner often - indeed almost every day - they went to the court and waited in the full sun without any shade during the months of June and July from the first to the sixth and frequently to the ninth hour, asking to be given a response and permission to depart. And they returned to their tent with empty stomachs and starving without having a received a response or without even being allowed an audience. Those of the court treated the friars as being unworthy of approaching or speaking to them.

Itaque sepius, immo quasi quotidie ad curiam accedentes et a prima usque ad sextam ac frequentius usque ad nonam in ardore solis, mensibus junio julioque, nullo eos operculo obumbrante commorantes, responsionem fieri sibi licentiamque dari petierunt, et sine responsione vel etiam sine collocucione illorum de curia indignantium ad ipsos accedere ac loqui ad tentorium suum jejuni et famelici redierunt.

Thus, the aforementioned Baiju Noyan, who was resentful towards them and cited the harshness of their responses to justify his ill will, and ordered their execution three times as was said, held them in his camp for nine weeks. He treated them with contempt as though unworthy of an audience. And so, the friars endured all this ill will and contempt patiently and humbly, and they wisely made necessity into a virtue.

Sic predictus Baiothnoy adversus illos indignatus et ad excusacionem malicie sue duriciam responsionum eorum pretendens illosque ter, ut dictum est, occidi precipiens, per .IX. septimanas ipsos in exercitu suo retinuit, tanquam nulla eos audientia dignos vilipendens. Itaque fratres omnem ejus maliciam indignacionemque patienter et humiliter sufferebant ac neccessitatem in virtutem sollerte commutabant.

XXXII, 49. How they were compelled to wait for Eljigidei

XXXll, 49. - Qualiter illos Angutham expectare compulerunt.

In the end, having suspended the sentence of the friars’ execution for five weeks, and having finally drafted letters directed to the pope and designated envoys to accompany them to him, he (Baiju) decided to allow them to leave - namely on the Feast Saint John the Baptist.

Denique per .V. septimanas execucionem in eos late sententie suspendens, tandem litteris eorum factis ad papam transmittendis nunciis quoque preparatis cum ipsis ad eum destinandis, cogitavit eos licentiare, videlicet in festo sancti Johannis Baptiste.

But three days later he revoked the license which he had granted them, saying he was unwilling to let them leave his army at that time because he been informed that a certain great envoy and official named Eljigidei from his lord Khan, the son of God, was about to arrive at his court imminently. He had even received from the khan, as many people claimed, the mandate to rule over the whole of Georgia.

Sed die tercia sequenti eandem licentiam revocavit quam eis concesserat, dicens se nolle ipsos ab exercitu suo tunc recedere, quoniam a domino suo chaam Dei filio nuncium quendam magnum ac solemnem, Angutha nomine, statim in exercitum suum adventurum esse audierat, qui etiam ab ipso chaam, ut plures asserebant, super totam Georgiam imperandi mandatum habebat.

And this Eljigidei was the grand counselor at the court of the great khan, and he was aware of how the khan had replied to the lord pope, and he carrying a new edict of the khan to make it known over the entire globe, as Baiju Noyan himself was asserting. Baiju Noyan wished to make this new edict known to the friars and send a transcription of it to the pope with the friars and with his own envoys.

Hic etenim Angutha in curia chaam magnus ejusdem consiliarius erat, sciebatque qualiter ipse chaam domino pape rescripserat, mandatumque novum ab ipso chaam per universum orbem transmittendum afferebat, sicut ipsemet Baiothnoy asserebat. Quod videlicet mandatum volebat idem Baiothnoy fratribus intimare, ipsum ad papam transcriptum per eosdem fratres ac nuncios suos transmittere.

This Eljigidei was being awaited day after day by the leading magnates of Baiju Noyan present in his camp with much mare’s milk having been prepared for drinking. For that reason, Baiju refused to grant the friars permission to go back, although he had already granted them permission, until the man who was carrying the new edict of the khan reached the army. And perhaps, as some strongly believed, Baiju wished to counsel with him to decide on the death sentence of the friars which he had delayed up to that point.

Idemque Angutha quotidie prestolabatur a Baiothnoy majoribus baronibus de illo exercitu cum multo jumentini lactis ad potandum apparatu. Ideoque nolebat fratres licet jam licentiatos adhuc recedere, donec ad exercitum pervenisset homo ille mandatum novum chaam allaturus et forte de morte fratrum, ut quidam vehementer credebant, quam usque tunc distulerat, cum ipso diffinitivum consilium habiturus.

And the friars, unable to resist the tyranny of the same Baiju Noyan, endured patiently and humbly, awaiting the arrival of Eljigidei day after day for three weeks and more still, and they kept holding firm and unwavering.

Fratres autem, tyrannidi ejusdem Baiothnoy resistere non valentes, per tres septimanas et amplius adhuc patienter et humiliter sustinuerunt adventum Anguthe de die in diem prestolantes, stabantque firmi et immobiles.

For sustaining their bodies, they had scarce bread and a little water which was sometimes barely sufficient. Fasting sometimes until evening because the bread ran out, they consumed the milk of goats, cows, and sometimes perhaps even horses. They drank pure water frequently but sometimes for a large meal, they mixed it with sour milk, wine being out of the question.

Panem arctum et aquam brevem pro sustentacione corporali quandoque vix ad sufficientiam habentes, et pre defectu panis usque ad vesperam quandoque jejunantes, caprinum et vaccinum lac et etiam fortasse quandoque jumentinum comedebant. Aquam etiam puram frequentius bibebant et quandoque pro magna pictantia mixtam cum acetoso lacte, nulla de vino facta mencione.

XXXII, 50. How they went back after his arrival

XXXII, 50. - Qualiter post ejus adventum recesserunt.

However, Friar Ascelin, realizing that the delay that was accumulating there could easily prevent them from crossing the sea because of the winter season, approached a certain great counselor of the court and asked him to intercede on behalf of the friars with Baiju Noyan so that he would grant them permission to go back.

Porro fratre Ascelinus per moram illam quam illic contrahebat cogitans defacili passagium maris propter ineptitudinem hyemalis temporis futuri se posse amittere, perrexit ad quendam magnum consiliarium curie, rogans ut pro fratribus apud Baiothnoy preces interponere vellet, quatenus eis recedendi licenciam concederet.

Wanting to redeem time because the days were evil, he promised some gifts to this counselor if he could help with this. Therefore, he approached Baiju Noyan and put in good words and entreaties for the friars. On behalf of Baiju Noyan, he ordered that the letters intended for the pope be put in writing, as had already been decided. The envoys who were to bear the letters of Baiju Noyan and the khan to the pope having also been designated, he obtained permission for the friars to return.

Volens etiam tempus redimere, quoniam dies mali erant, exennia quedam eidem consiliario promisit si ad hoc ipsum adjuvaret. Ille igitur ad Baiothnoy accedens ac bona verba precesque pro fratribus interponens, litteras pape transmittendas, ut jam fuerat ordinatum, de mandato Baiothnoy fieri precepit ac nunciis ordinatis qui litteras Baiothnoy et chaam ad papam transferrent, recedendi licentiam fratribus impetravit.

But just when the letters had been made and messengers had been named in those letters and they had made preparations to set out, behold, on the same day when they were about to leave the camp, the aforementioned Eljigidei arrived with the uncle of the sultan of Aleppo and the brother of the sultan of Mosul which was formerly called Nineveh.

Porro, litteris factis, nunciisque in eisdem litteris nominatis et ad iter arripiendum preparatis, ecce in ipsa die qua pariter exituri erant de exercitu, predictus Angutha supervenit cum avunculo soldani Halapie et fratre soldani Mosoul - que olim Ninive vocabatur.

Those two companions of Eljigidei had come from the khan to whom they offered homage on behalf of their nephews. They honored him with many gifts and exennia, as well as becoming his tributary. Thus, they also came into the presence of Baiju Noyan, offering him a great many gifts and exennia, and worshipping him by genuflecting three times and striking their heads on the floor in accordance with the commandment of the khan.

Illi quoque duo Angutha comitantes de chaam veniebant, cui pro nepotibus suis homagium fecerant eumque quampluribus donis et exenniis honoraverant, ac tributarii ejusdem effecti fuerant. Igitur et ante presentiam Baiothnoy pervenerunt, ei dona et exennia quamplurima offerentes, ipsumque cum trina genuum flectione capitumque in terram allisione secundum mandatum chaam adorantes.

So, at the arrival of Ejigidei and his companions, Baiju Noyan and all his counselors made merry beyond all measure, feasting and celebrating according to their custom - by the drinking of mare’s milk and singing, or rather howling. Having invited the Tartars in the vicinity and their wives to add to the occasion, the army postponed the business of the friars and the other envoys.

Itaque Baiothnoy et omnes ejus consiliarii de adventu Anguthe et comitum ejus super modum exultantes festum et gaudimonium secundum morem suum in lactis jumentini potacionibus et in cantibus vel potius ululatibus eidem fecerunt, Tartaros quoque vicinos cum uxoribus ad augmentum solemnitatis convocantes, negocium fratrum aliorumque nunciorum exercitus postposuerunt.

For seven days in a row they idled in eating, drinking and howling, and on the eighth day, namely that of Saint James, they granted permission for the friars to leave freely and without reservations, accompanied by the envoys, the letter of Baiju Noyan, and the letter of the khan – called the letter of God - which were to be brought to the pope. The friars were in their dominion for a year, having gone to them, stayed with them, and returned from them.

Septem quippe diebus continuis commessacionibus ac potacionibus et ululatibus vacaverunt, et in octava die, scilicet sancti Jacobi, cum nunciis ac litteris Baiothnoy litterisque chaam quas vocant litteras Dei ad papam transmittendis, fratribus libere et absolute recedendi licentiam concesserunt. Fuerunt autem per annum in eorum dominio, ad ipsos eundo et cum ipsis morando et inde revertendo.

Indeed, Friar Ascelin was occupied on that journey for three years and seven months before he returned to the pope. Friar Alexander and Friar Albertus were with him for three years and a little less (than seven months), Friar Simon for two years and six weeks, and Friar Guichard who was received in Tbilisi for five months. As they say, it is fifty-nine days from Acre to that army of the Tartars in Persia.

Et frater quidem Ascelinus in via illa tota moratus est per annos tres ac septem menses antequam ad dominum papam rediret; frater Alexander et frater Albertus fuerunt cum eo per annos tres et paulo minus, frater Symon per duos annos et septimanas sex, frater Guicardus qui assumptus est Triphelis per .V. menses. Sunt autem, ut dicunt, ab Acon usque ad exercitum illum Tartarorum in Perside .LIX . diete.

XXXII, 51. The letter that was sent from the prince of the Tartars to the pope

XXXII, 51. - De literis que a principe Tartarorum ad papam misse sunt.

This is a copy of the letter that was sent by Baiju Noyan to the lord pope: “Transmitted by the divine decree of the khan himself, the word of Baiju Noyan: Pope, know this.

Exemplum autem littere que a Baiothnoy ad dominum papam missa est, hoc est: “Disposicione divina ipsius chaam transmissum, Baiothnoy verbum, papa ita scias.

Your emissaries came and brought us your letter. Your emissaries spoke big words. We do not know whether you instructed them to speak that way to us or if they spoke at their own behest.

Tui nuncii venerunt et tuas litteras ad nos detulerunt. Tui nuncii magna verba dixerunt; nescimus utrum injunxeris eis ita loqui aut a semetipsis dixerunt.

In your letter you had written about many people being killed, annihilated, and destroyed. The unwavering command of God and the statute of him who encompasses the entire Earth is thus to us: whoever shall hear this command should possess his own land, water, and inheritance, and should offer his support to him who encompasses the surface of the entire Earth.

Et in litteris taliter scripseras: homines multos occiditis, interimitis et perditis. Preceptum Dei stabile et statutum ejus qui tocius faciem orbis continet ad nos sic est: quicumque statutum audierint super propriam terram, aquam et patrimonium sedeant, et ei qui faciem tocius orbis continet virtutem tradant.

But whoever will not hear this command and statute and do otherwise, he will be wiped out and destroyed.

Quicumque autem preceptum et statutum non audierint sed aliter fecerint, illi deleantur et perdantur.

Now about this very statute and command which we send over to you: If you wish to rule over your land, water, and inheritance, then it suits you, Pope, yourself to come in person to us and submit to him who encompasses the surface of the entire world. And if you do not hear the unwavering command of God and of him who encompasses the surface of the entire world, we do not know about that. God knows.

Nunc super hoc istud statutum et preceptum ad vos transmittimus: si vultis super terram vestram, aquam et patrimonium sedere, oportet ut tu papa ipse in propria persona ad nos venias et ad eum qui faciem tocius terre continet accedas; et si tu preceptum Dei stabile et illius qui faciem tocius terre continet non audieris, illud nos nescimus, Deus scit.

It is necessary that before you come, you send emissaries to us to indicate if you are coming or not; if you want to reconcile with us or be an enemy. And send to us immediately a response to the command.

Oportet ut antequam venias nuncios premittas et nobis significes si venis aut non, si velis nobiscum componere aut inimicus esse. Et responsionem precepti cito ad nos transmittas.

We send that very command by the hand of Aybeg and Sargis in the month of July, on the twentieth day of the lunar month. We have written this in the encampment of the territory of Sisian.”

Istud preceptum per manus Aybeg et Sargis misimus, mense julii, .XX. die lunacionis. In territorio Sitiens castri scripsimus.”

XXXII, 52. The letter that was sent from their emperor to the very same prince

XXXII, 52. - De literis ab imperatore ipsorum ad eundem principem missis.

This is a copy of the letter of the khan to Baiju - which the Tartars themselves call the letter (edict) of God: “By the command of the living God, Chinggis Khan, son of God, sweet and venerable, declares that God, raised above everything, is the immortal God, and over the Earth Chinggis Khan is the only ruler.

Hoc autem est exemplar litterarum chaam ad Baiothnoy quas ipsi Tartari vocant litteras Dei: “Per preceptum Dei vivi, Cingischam filius Dei dulcis et venerabilis dicit quia Deus excelsus super omnia, ipse est Deus immortalis et super terram Cingischam solus dominus.

We wish that to come to the hearing of everybody in every place - in the provinces that obey us and in the provinces that are in rebellion against us. Therefore it behooves you, oh Baiju Noyan, to call upon them and notify them because this is the mandate of the living and immortal God.

Volumus istud ad audientiam omnium in omnem locum pervenire provinciis nobis obedientibus et provinciis nobis rebellantibus. Oportet igitur te, o Baiothnoy, ut excites eos et notifices eis quia hoc est mandatum Dei vivi et immortalis.

Also, you will incessantly make your demand regarding that known to them and you will make my mandate known in every place, wherever a messenger is able to reach. And whoever contradicts it will be hunted down by you, and his land will be devastated.

Incessanter quoque innotescas eis super hoc peticionem tuam innotescas in omni loco hoc meum mandatum ubicumque nuncius poterit devenire. Et quicumque contradixerit tibi venabitur et terra ipsius vastabitur.

And I assure you that whoever will not listen to this my mandate will be deaf, and whoever will see this my mandate and will not carry it out will be blind, and whoever will make as though they are performing this, my judgement, knowing peace but not actually carrying it out, will be crippled.

Et certifico te quod quicumque non audierit hoc meum mandatum erit surdus, et quicumque viderit hoc meum mandatum et non fecerit erit cecus, et quicumque fecerit secundum istud meum judicium, cognoscens pacem et non faciens eam erit claudus.

This, my decree, should come to everyone, be they ignorant or knowledgeable. Therefore, whoever will hear it and neglect to observe it will be destroyed, obliterated, and killed.

Hec mea ordinacio perveniat ad noticiam cujuslibet ignorantis et scientis. Quicumque ergo audierit et observare neglexerit destruetur, perdetur et morietur.

You shall demonstrate that clearly, oh Baiju Noyan. And whoever will wish for the advantage of his house and will follow the mandate and will serve us - that one will be saved and honored. And whoever will refuse to hear this mandate, you shall dedicate yourself to seizing them, acting according to your inclination.”

Manifestes igitur istud, o Baiothnoy. Et quicumque voluerit utilitatem domus sue et prosecutus istud fuerit et voluerit nobis servire, salvabitur et honorabitur. Et quicumque audire istud contradixerit, secundum voluntatem tuam faciens, eos corripere studeas.”

[On the deeds of the Tartars and the journeys of the Dominicans and Franciscans to their army, what has been said here at present would be sufficient.]*

[Hec de Tartarorum gestis et itinere fratrum Predicatorum atque Minorum ad exercitus eorum ad presens dicta sufficiat.]

XXXII, 53. The demonstration among the Turks of certain miracles by the sign of the cross

XXXII, 53. - De quibusdam miraculis per signum crucis inter Turcos exhibitis.

In the previously noted year, namely 1247 from the incarnation of the Lord, in the month of June, a certain miracle happened at Konya in the public space where a cross was sculpted in a certain palace. For a certain entertainer was standing at that spot in front all the bystanders and playing with a bear.

Anno prenotato, scilicet ab incarnacione Domini .MCCXLVII., mense junio, accidit miraculum quoddam apud Yconium in loco communi ubi crux erat sculpta in quodam palacio. Quidam enim joculator ibidem stabat et in facie omnium astantium cum urso ludebat.

Having lifted its leg up near the cross at the joker’s urging, the bear peed and immediately in the sight of all he died right there. When the Christians standing around kept commending and praising God for what had happened, a certain Saracen became extremely resentful that they were glorifying Christ over the miracle that was done there.

Ursus autem levato crure super crucem prope ipsum insistentem minxit statimque videntibus omnibus ibidem expiravit. Cumque christiani astantes super id quod acciderat Deum benedicerent atque laudarent, quidam Saracenus indignatus est valde quod ibi super miraculo facto Christum attolebant.

Therefore, approaching as much in aggression as in contempt for the cross and Christians, he struck the cross with his hand and immediately his arm along with the whole hand that had stuck it withered.

Ideoque accedens in impetu tanquam in contemptum ipsius crucis et christianorum cum manu crucem percussit statimque brachium ejus cum tota manu qua illam percusserat totaliter exaruit.

Again, another Saracen, idling in drunkenness and holding in contempt the admiration and praise of those Christians, rose up in a drunken rage. While intending to urinate on the cross in contempt of Christianity, he was suddenly struck dead.

Iterumque Saracenus quidam alius ebrietati vacans illamque christianorum admiracionem et laudem vilipendens quasi furiosus a potacione surrexit et in contemptum Christianitatis super crucem mingere volens morte subitanea percusss interiit.

Thus, with the multitude of Christians, glorifying God for the three miracles revealed there, a certain Greek enflamed by divine inspiration approached the bailiff of the city, asking that he sell him that impure and loathsome place on which he would build a church to the honor of God and the Holy Cross. For this, if the bailiff would grant it to him, he promised to give 22,000 sultanins (soldani) to the sultan.

Sicque christianorum multitudine Deum magnificante super tribus miraculis jam ibidem stensis, quidam Grecus inspiratione divina inflamatus accessit ado bajulum civitatis rogans ut ilium locum immundum et abhominabilem ei venderet, in quo ad honorem Dei et sancte Crucis ecclesiam edificaret, pro quo etiam, si ipsum ei concederet, promisit quod .XXII. milia soldanorum soldano daret.

But in fact, the qadi , a bishop of the Turks, impeded that plan with all his might when he heard that a Christian desired to possess that site.

At vero kaldinus, Turcorum episcopus, cum audiret quod sic habere locum illud appeteret christianus, impedivit quibus modis potuit omnibus.