The Travels of Marco Polo Volume I Part 54

"Then Hulagu gave command, and the Caliph was left a-hungering, until his case was that of very great hunger, so that he called asking that somewhat might be given him to eat. And the accursed Hulagu sent for a dish with gold therein, and a dish with silver therein, and a dish with gems, and ordered these all to be set before the Caliph al Musta'sim, saying to him, 'Eat these.' But the Caliph made answer, 'These be not fit for eating.'

Then said Hulagu: 'Since thou didst so well know that these be not fit for eating, why didst thou make a store thereof? With part thereof thou mightest have sent gifts to propitiate us, and with part thou shouldst have raised an army to serve thee and defend thyself against us! And Hulagu commanded them to take forth the Caliph and his son to a place without the camp, and they were here bound and put into two great sacks, being afterwards trampled under foot till they both died--the mercy of Allah be upon them."--H. C.]

The foundation of the story, so widely received among the Christians, is to be found also in the narrative of Nikbi (and Mirkhond), which is cited by D'Obsson. When the Khalif surrendered, Hulaku put before him a plateful of gold, and told him to eat it. "But one does not eat gold," said the prisoner. "Why, then," replied the Tartar, "did you h.o.a.rd it, instead of expending it in keeping up an army? Why did you not meet me at the Oxus?"

The Khalif could only say, "Such was G.o.d's will!" "And that which has befallen you was also G.o.d's will," said Hulaku.

Wa.s.saf's narrative is interesting:--"Two days after his capture the Khalif was at his morning prayer, and began with the verse (_Koran_, III. 25), 'Say G.o.d is the Possessor of Dominion! It shall be given to whom He will; it shall be taken from whom He will: whom He will He raiseth to honour; whom He will He casteth to the ground.' Having finished the regular office he continued still in prayer with tears and importunity. Bystanders reported to the Ilkhan the deep humiliation of the Khalif's prayers, and the text which seemed to have so striking an application to those two princes. Regarding what followed there are different stories. Some say that the Ilkhan ordered food to be withheld from the Khalif, and that when he asked for food the former bade a dish of gold be placed before him, etc. Eventually, after taking counsel with his chiefs, the Padishah ordered the execution of the Khalif. It was represented that the blood-drinking sword ought not to be stained with the gore of Mosta'sim. He was therefore rolled in a carpet, just as carpets are usually rolled up, insomuch that his limbs were crushed."

The avarice of the Khalif was proverbial. When the Mongol army was investing Miafarakain, the chief, Malik Kamal, told his people that everything he had should be at the service of those in need: "Thank G.o.d, I am not like Mosta'sim, a wors.h.i.+pper of silver and gold!"

(_Hayton_ in _Ram._ ch. xxvi.; _Per. Quat._ 121; _Pachym. Mic. Palaeol._ II. 24; _Joinville_, p. 182; _Sanuto_, p. 238; _J. As._ ser. V. tom. xi.

490, and xvi. 291; _D'Ohsson_, III. 243; _Hammer's Wa.s.saf_, 75-76; _Quat.

Ras.h.i.+d._ 305.)

NOTE 8.--Nevertheless Froissart brings the Khalif to life again one hundred and twenty years later, as "_Le Galifre de Baudas_." (Bk. III. ch.

xxiv.)

[1] Not that Alau (_pace_ Mr. Longfellow) ever did see Cambalu.

CHAPTER VII.

HOW THE CALIF OF BAUDAS TOOK COUNSEL TO SLAY ALL THE CHRISTIANS IN HIS LAND.

I will tell you then this great marvel that occurred between Baudas and Mausul.

It was in the year of Christ[NOTE 1] ... that there was a Calif at Baudas who bore a great hatred to Christians, and was taken up day and night with the thought how he might either bring those that were in his kingdom over to his own faith, or might procure them all to be slain. And he used daily to take counsel about this with the devotees and priests of his faith,[NOTE 2] for they all bore the Christians like malice. And, indeed, it is a fact, that the whole body of Saracens throughout the world are always most malignantly disposed towards the whole body of Christians.

Now it happened that the Calif, with those shrewd priests of his, got hold of that pa.s.sage in our Gospel which says, that if a Christian had faith as a grain of mustard seed, and should bid a mountain be removed, it would be removed. And such indeed is the truth. But when they had got hold of this text they were delighted, for it seemed to them the very thing whereby either to force all the Christians to change their faith, or to bring destruction upon them all. The Calif therefore called together all the Christians in his territories, who were extremely numerous. And when they had come before him, he showed them the Gospel, and made them read the text which I have mentioned. And when they had read it he asked them if that was the truth? The Christians answered that it a.s.suredly was so.

"Well," said the Calif, "since you say that it is the truth, I will give you a choice. Among such a number of you there must needs surely be this small amount of faith; so you must either move that mountain there,"--and he pointed to a mountain in the neighbourhood--"or you shall die an ill death; unless you choose to eschew death by all becoming Saracens and adopting our Holy Law. To this end I give you a respite of ten days; if the thing be not done by that time, ye shall die or become Saracens." And when he had said this he dismissed them, to consider what was to be done in this strait wherein they were.

NOTE 1.--The date in the G. Text and Pauthier is 1275, which of course cannot have been intended. Ramusio has 1225.

[The Khalifs in 1225 were Abu'l Abbas Ahmed VII. en-Na.s.sir lidini 'llah (1180-1225) and Abu Nasr Mohammed IX. ed-Dhahir bi-emri 'llah (1225-1226).--H. C.]

NOTE 2.--"_c.u.m sez regisles et c.u.m sez ca.s.ses._" (G. T.) I suppose the former expression to be a form of _Regules_, which is used in Polo's book for persons of a religious _rule_ or order, whether Christian or Pagan.

The latter word (_ca.s.ses_) I take to be the Arabic _Kas.h.i.+sh_, properly a Christian Presbyter, but frequently applied by old travellers, and habitually by the Portuguese (_caxiz, caxix_), to Mahomedan Divines. (See _Cathay_, p. 568.) It may, however, be _Kazi_.

Pauthier's text has simply "a ses prestres de la Loi."

CHAPTER VIII.

HOW THE CHRISTIANS WERE IN GREAT DISMAY BECAUSE OF WHAT THE CALIF HAD SAID.

The Christians on hearing what the Calif had said were in great dismay, but they lifted all their hopes to G.o.d, their Creator, that He would help them in this their strait. All the wisest of the Christians took counsel together, and among them were a number of bishops and priests, but they had no resource except to turn to Him from whom all good things do come, beseeching Him to protect them from the cruel hands of the Calif.

So they were all gathered together in prayer, both men and women, for eight days and eight nights. And whilst they were thus engaged in prayer it was revealed in a vision by a Holy Angel of Heaven to a certain Bishop who was a very good Christian, that he should desire a certain Christian Cobler,[NOTE 1] who had but one eye, to pray to G.o.d; and that G.o.d in His goodness would grant such prayer because of the Cobler's holy life.

Now I must tell you what manner of man this Cobler was. He was one who led a life of great uprightness and chast.i.ty, and who fasted and kept from all sin, and went daily to church to hear Ma.s.s, and gave daily a portion of his gains to G.o.d. And the way how he came to have but one eye was this. It happened one day that a certain woman came to him to have a pair of shoes made, and she showed him her foot that he might take her measure. Now she had a very beautiful foot and leg; and the Cobler in taking her measure was conscious of sinful thoughts. And he had often heard it said in the Holy Evangel, that if thine eye offend thee, pluck it out and cast it from thee, rather than sin. So, as soon as the woman had departed, he took the awl that he used in st.i.tching, and drove it into his eye and destroyed it.

And this is the way he came to lose his eye. So you can judge what a holy, just, and righteous man he was.

NOTE 1.--Here the G. T. uses a strange word: "_Or te vais a tel_ cralantur." It does not occur again, being replaced by _chabitier_ (savetier). It has an Oriental look, but I can make no satisfactory suggestion as to what the word meant.

CHAPTER IX.

HOW THE ONE-EYED COBLER WAS DESIRED TO PRAY FOR THE CHRISTIANS.

Now when this vision had visited the Bishop several times, he related the whole matter to the Christians, and they agreed with one consent to call the Cobler before them. And when he had come they told him it was their wish that he should pray, and that G.o.d had promised to accomplish the matter by his means. On hearing their request he made many excuses, declaring that he was not at all so good a man as they represented. But they persisted in their request with so much sweetness, that at last he said he would not tarry, but do what they desired.

CHAPTER X.

HOW THE PRAYER OF THE ONE-EYED COBLER CAUSED THE MOUNTAIN TO MOVE.

And when the appointed day was come, all the Christians got up early, men and women, small and great, more than 100,000 persons, and went to church, and heard the Holy Ma.s.s. And after Ma.s.s had been sung, they all went forth together in a great procession to the plain in front of the mountain, carrying the precious cross before them, loudly singing and greatly weeping as they went. And when they arrived at the spot, there they found the Calif with all his Saracen host armed to slay them if they would not change their faith; for the Saracens believed not in the least that G.o.d would grant such favour to the Christians. These latter stood indeed in great fear and doubt, but nevertheless they rested their hope on their G.o.d Jesus Christ.

So the Cobler received the Bishop's benison, and then threw himself on his knees before the Holy Cross, and stretched out his hands towards Heaven, and made this prayer: "Blessed LORD G.o.d ALMIGHTY, I pray Thee by Thy goodness that Thou wilt grant this grace unto Thy people, insomuch that they perish not, nor Thy faith be cast down, nor abused nor flouted. Not that I am in the least worthy to prefer such request unto Thee; but for Thy great power and mercy I beseech Thee to hear this prayer from me Thy servant full of sin."

And when he had ended this his prayer to G.o.d the Sovereign Father and Giver of all grace, and whilst the Calif and all the Saracens, and other people there, were looking on, the mountain rose out of its place and moved to the spot which the Calif had pointed out! And when the Calif and all his Saracens beheld, they stood amazed at the wonderful miracle that G.o.d had wrought for the Christians, insomuch that a great number of the Saracens became Christians. And even the Calif caused himself to be baptised in the name of the Father and of the Son and of the Holy Ghost, Amen, and became a Christian, but in secret. Howbeit, when he died they found a little cross hung round his neck; and therefore the Saracens would not bury him with the other Califs, but put him in a place apart. The Christians exulted greatly at this most holy miracle, and returned to their homes full of joy, giving thanks to their Creator for that which He had done.[NOTE 1]

And now you have heard in what wise took place this great miracle. And marvel not that the Saracens hate the Christians; for the accursed law that Mahommet gave them commands them to do all the mischief in their power to all other descriptions of people, and especially to Christians; to strip such of their goods, and do them all manner of evil, because they belong not to their law. See then what an evil law and what naughty commandments they have! But in such fas.h.i.+on the Saracens act, throughout the world.

Now I have told you something of Baudas. I could easily indeed have told you first of the affairs and the customs of the people there. But it would be too long a business, looking to the great and strange things that I have got to tell you, as you will find detailed in this Book.

So now I will tell you of the n.o.ble city of Tauris.

NOTE 1.--We may remember that at a date only three years before Marco related this story (viz. in 1295), the cottage of Loreto is a.s.serted to have changed its locality for the third and last time by moving to the site which it now occupies.

Some of the old Latin copies place the scene at Tauris. And I observe that a missionary of the 16th century does the same. The mountain, he says, is between Tauris and Nakhs.h.i.+wan, and is called _Manhuc_. (_Gravina_, _Christianita nell' Armenia_, etc., Roma, 1605, p. 91.)

The moving of a mountain is one of the miracles ascribed to Gregory Thaumaturgus. Such stories are rife among the Mahomedans themselves. "I know," says Khanikoff, "at least half a score of mountains which the Musulmans allege to have come from the vicinity of Mecca."