[218] Califas papa ipsorum. The continuator of William of Tyre calls the caliph the Apostle of the Miscreants. The same historian adds:—“Après manda (le soudan du Caire) au calife de Baudac, qui apostoille était des Sarrasins, et par Mahomet qu’il le seccurût, et s’il ne le seccurait, il perdrait la terre. Car l’apostolle de Rome y envoyait tant de gent, que ce n’était mie conte ne mesure, et qu’il fait preschier par Payennisme ainsi comme faisaient par Chretienté, et envoyât au soudain grant seccurs de gent par son preschement.”—“The sultan of Cairo afterwards sent to the caliph of Bagdad, who was the apostle of the Saracens, and implored him, in the name of Mahomet, to assist him, assuring him that if he did not assist him, he should lose his dominions. For the apostle of Rome sent so many people that they were beyond all count or measure, and that the caliph must order preaching throughout Paganism as was practised in Christendom, and he might send the sultan great assistance in consequence of his preachings.”
[219] The Chronicle of Ibn-ferat, from which we have drawn that which we relate, says that Emad-eddin was the son of Seïf-Eddin-aboul-Hassan-Ali-ben-Ahmed Alhékari, surnamed Ibn-almachtoub (son of the Scarred), on account of a wound which had marked his face. The same chronicle adds that the emir, the son of the Scarred, despised the futile things of kings, and that most extraordinary circumstances were related of his revolts against sovereigns.
[220] All the Christian historians of the middle ages, and Maimbourg after them, appear persuaded that Providence, by a miracle of its will, put the Saracens to flight.
[221] Our historians of the crusades name this prince Meledin.
[222] The infantry must have rendered, during the siege, greater services than the cavalry, in defending the intrenchments, mounting to the assault, or fighting on board the ships. This dispute alone proves that the infantry had made great progress; for till that time they would not have dared to compare themselves with the cavalry.
[223] The continuator of William of Tyre speaks at length of the interview between St. Francis and his companion and the sultan of Cairo. St. Francis at first proposed to the sultan to renounce Mahomet, under pain of eternal damnation.
[224] Li soudan dist qu’il avait archevesques et évesques de sa loi, et sans eux ne pouvoit-il crier ce qu’ils diraient. Les clercs lui respondirent: “Mandez les guerre;” et ils vinrent à lui en sa tente. Si leur conta ce que li clercs li avaient dist; ils respondirent: “Sire, tu es épée de la loi. Nous nous te commandons, de par Mahomet, que tu lor fasse la teste couper.” A tant puient congé, si s’en allèrent. Li soudan demora et li dist clercs, dont vint li soudan, si lors dist, “Seignors, ils m’ont commandé, de par Mahomet, et de par la loi, que je vous fasse les testes couper; mais j’irai en contre le commandement,” &c. &c. The sultan—we translate our old historian—said he had archbishops and bishops of the law, and without them he could not listen to what they had to say. The clerks, St. Francis and his companion, answered him, “Send for them here”—and they came to him in his tent. He then related to them what the clerks had said, and they answered: “Sire, thou art the sword of the law. We command you, by Mahomet, to order their heads to be cut off.” They then made their obeisance and went away. The sultan and the said clerks remained. Then the sultan came towards them, and said, “Seignors, they have commanded me, by Mahomet, to order your heads to be cut off; but I shall act contrary to the commandment,” &c. &c. The historian adds, that the sultan offered them presents, which they refused—he ordered them refreshment, and sent them back to the Christian army.
[225] Ingredientibus nobis fœtor intolerabilis, spectus miserabilis; mortui vivos occiderunt; vir et uxor, dominus et servus, pater et filius, se mutuis fœtoribus interemerunt. Non solum plateæ erant mortuis plenæ, sed in domibus et cubiculis et lectis jacebant defuncti; extincto viro, mulier impotens surgere, sublevandi carens subsidio vel solatione, putritudinem non ferens expiravit. Filius juxta patrem, vel e converso; ancilla juxta dominam, vel vice versâ, languore deficiens jacebat extincta; parvuli petierunt panem, et non erat qui frangeret eis. Infantes ad ubera matrum pendentes, inter amplexus morientium vocitabant; delicati divites, inter acervos tritici interierunt fame; deficientibus cibis, in quibus erant nutriti, pepones et allia, cepas et alitilia, pisces et volatilia, et fructus arborum, et olera frustra desiderantes. Multitudo vulgi contracta vel molestiis diutius fatigata deficiens aruit.—J. Vitr. Hist. Or. l. iii.
[226] M. Michaud is accused by some French critics of being too rhetorical—in this instance he has not made his story so effective as he might have done. If the reader will turn to the extract from James of Vitri, at the foot of the last page, he will find the old chronicler much more powerful than the modern historian.—Trans.
[227] Two letters which Honorius wrote to Pelagius, when sending him the money, are still extant; they appear to us to be very curious, and merit a place in our Appendix.