[320] The letter written by Frederick to Saladin, and the answer of Saladin to Frederick, have been preserved by Baronius and Matthew Paris.
[321] In the works of Peter of Blois is a letter which Alexander III. wrote to the sultan of Iconium, giving him counsels to direct him in his conversion. The same letter is in many other collections.
[322] The monk Pant, who was himself a Crusader, and Crusius, both attest this miracle.
[323] Most historians make Frederick perish in the river Cydnus, in which Alexander bathed; but they have confounded the Cydnus with the Selef, according to historians of the time. The Cydnus, which is now called Kara-sou, that is to say, black water, flows from Antitaurus into Lower Armenia, near ancient Dianæa; it enters Cilicia, passes by the city of Tarsus, and falls into the sea two leagues from that city. Selef, a little river, has its source in the mountains of Isauria, and bathes the walls of Seleucia; the inhabitants commonly call it “the water of Selefké.” According to Armenian historians, it was in this river Frederick Barbarossa met his death. S. Narses, of Lampron, sent by the Armenians to compliment the emperor of Germany, says that that prince, bathing in the river Selef, was carried away by the rapidity of the stream, and that, being weakened by age, he was not able to contend against it, and was drowned. ’This precious and authentic information is given us by M. Cahan de Cerbied, Armenian professor.) The Arabian historian Omad relates that Frederick Barbarossa was drowned in endeavouring to cross the river on horseback; the force of the stream carried him towards a tree, against which he struck his head. He was dragged out of the water, adds Omad, and his soul being ready to quit his body, the angel of death took possession of it, and carried it to hell.
[324] The chronicle entitled Historia Hierosolymitana relates all that passed in the kingdom of Jerusalem from 1177 to the siege of Ptolemaïs inclusively. The Chronicle of the Holy Land, the two continuators of William of Tyre, Florent and the bishop of Ptolemaïs, give some particulars of the siege, but much less than the Arabian historians, to whom we shall often have recourse.
[325] Karacoush was the first minister of Saladin in Egypt. It was he who caused the well of Joseph to be dug, built the citadel, and began the inclosure of Cairo. Karacoush was short and hump-backed. His name is employed now in Egypt for a sort of Punchinello, who amuses the people in the streets, in whose mouth are placed abundance of obscenities.
[326] The Arabian historians Chéhabeddin, the author of the Roudatins, Omad of Ispahan, and Bohaddin, give many more particulars of the siege of Ptolemaïs than the Latin historians. These three Mussulman historians accompanied Saladin in all his expeditions.
[327] This day I was among the holy men, and I was upon the hill with them, looking at the fight, and watching for what would happen to the enemy. We had no idea that the battle would reach us; but when the enemy became mingled with us, we mounted on our mules, without any equipments, and seeing that all the army had turned their backs, fled away. We reached Tiberias, with others who had taken the same road. Every one of us had forgotten to either eat or drink. Other fugitives went as far as Damascus without stopping on their way, constantly pursued by fear.—Chehabeddin.
[328] The author of the Roudatains says that one thousand Mussulman horsemen were all that maintained and recovered the battle. Saladin, adds the same author, remained alone upon the field, and angels defended him.
[329] Our author before mentions Gerard d’Avesnes as left in charge of the camp; but I am not sufficiently certain there were not two of the name to alter the text.—Trans.