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The Crusades for the Holy Land were "Holy Wars" instigated by the Roman Catholic church despite the existing harmony between Muslims and Christians in Palestine. They could have been a response to the destruction of the Church of the Holy Sepulchre in Jerusalem, by Hakim “the Mad” (the Godhead of the Druze religion, in 1009 / 1010 CE, although that was a long time before the 1^st Crusade (1095-1099 CE). The Church was rebuilt in a conciliatory gesture by Caliph Zahir, Hakim’s successor, with the co-operation of the Byzantine Emperor, all before the 1^st Crusade. The most coherent reason for the Crusades is the encroachment upon Byzantium by the Muslim Seljuk Turks. However, the Crusaders often murdered and pillaged the Orthodox Christians and their cities, including Byzantium (then known as Constantinople). There were in total 9 Crusades (debatably 8, the 5^th and 6^th Crusades are sometimes counted as one) plus some minor Crusades, all against the Muslim Near East between 1095-1291 CE. None of them had any lasting success in their aims and most were utter disasters. With the fall of Antioch (1268), Tripoli (1289), and Acre (1291), the last traces of European Christian rule in Syria disappeared.

There were even more Crusades, some contemporary, some later, up to the 16^th Century CE, within Europe, for example against Moorish Spain, the Tartars, the Cathars, the pagan Slavs, and the pagan Finns. The idea of forcing mass-conversion to a religion was a Crusader ideal in non-Christian Europe, whereas Muslim armies offered conversion as an alternative to the killing of a combatant defeated in a battlefield duel (forced conversion is prohibited in the Qur'an; civilians converted to Islam by word of mouth and preaching; the Safavids forced conversion of Persian Sunnis to Shi’ism, but this was within the same faith, and so beyond the pale of this topic). Through these European mainland Crusades, Spain, Northeastern Europe and Finland were Christianised.

The Crusaders were often freed criminals who had but to stitch the sign of the cross to their clothes to gain their freedom, being reinvented as “soldiers of Christ” (they generally fell short of the mark for a Christian). The Crusaders often pillaged Christian settlements along their many routes to the Holy Land. They committed many atrocities against the Eastern Roman Christians. Massacres of Jews and the violent treatment of non-Catholic Christians accompanied the movement of the Crusader mobs. Violence against the Orthodox Christians culminated in the sack of Constantinople in 1204 (during the 4^th Crusade), in which most of the Crusading armies took part. It is well documented that they boiled / roasted and then ate Muslim adults and babies in the Syrian town of Ma’arra in Syria (1098) on the 1^st Crusade, and they are said to have inflicted the same upon the Eastern Christians. The Crusaders are referred to as “cannibals” in the Middle East because of their well-earned reputation for precisely that activity. They frequently broke treaties with Muslims, massacred hostages who were being ransomed, and massacred civilians in captured settlements, for example the massacre of the inhabitants (Muslim, Jewish and remaining Christian) of Jerusalem in 1099 CE. There is a trend to justify or make light of such occurrences by some modern authors.

The hero of this book is Salah ud-Din (“Righteousness of Faith”) Ayyubi, also known as Saladin, who lived from approximately 1138-1193 CE. He was of Kurdish descent and was a Sultan of Egypt when the 3^rd Crusade struck (1189-1192 CE), although he had by then already had a rich history of fighting the entrenched Crusaders. Could it be true that a man reaches his maximum physical strength at the age of 50? Judging by the timing of the 3^rd Crusade: in Saladin’s case, probably. The Abbasid Caliphate in Baghdad at the time was Al-Mustadi (reigned 1170-1180 CE), who was succeeded by Caliph An-Nasir (reigned 1180-1225 CE).

The Umayyad Mosque in Damascus holds a shrine which is said to contain the head of John the Baptist, honoured as a Prophet by Muslims. It is also where the mausoleum of Saladin stands in a small garden adjoining the north wall of the Mosque. Emperor Wilhelm II of Germany donated a marble sarcophagus to the mausoleum in 1898. Saladin was not re-interred therein, presumably to avoid disturbing his remains. The mausoleum now has two sarcophagi: an empty marble one plus the wooden one wherein the noble Saladin still rests.

The 1965 Doctor Who serial “The Crusade” portrayed Richard I of England ("the Lionheart") far less favourably than Saladin, in accordance with the Western European Romantic tradition exemplified in Walter Scott’s “The Talisman”.

The “Saladin” (FV601) was an armoured car of the Alvis FV600 series, similar in construction to Alvis Saracen armoured personnel carrier and the Stalwart High Mobility Load Carrier. It was used by the British Army (1959 onward) and other forces throughout the world. The Saladin was replaced in the late 1970s by the Scorpion and Scimitar series, although some remained in service in Cyprus until the mid 1980s.

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THE LIFE

OF

SALADIN

(1137 – 1193 CE)

BY

BEHA ED-DIN

LONDON:

24, HANOVER SQUARE, W.

1897

______________________________________

'SALADIN';

OR,

WHAT BEFELL SULTAN YUSUF

(SALAH ED-DIN).

COMPOSED BY THE LEARNED

IMAM, GRAND KADI OF THE MOSLEMS,

BEHA ED-DIN ABU EL-MEHASAN YUSUF,

IBN RAFI, IBN TEMIM, GENERALLY KNOWN BY THE SURNAME IBN SHEDDAD,

KADI OF THE FORTIFIED CITY OF ALEPPO.

WITH THE PERMISSION OF

The (Khalif) Commander of the Faifthful.

______________________________________

CONTENTS

Preface - p. xi

Introduction - p. xiii

PREFACE of Beha ud-Din - p. 1

PART I

BIRTH OF SALAH ED-DIN, HIS GOOD QUALITIES, HIS CHARACTER, AND NATURAL DISPOSITION.

I. What I have observed of Salah ud-Din's attachment to the principles of religion, and his respect for every part of the holy law - p. 5

II. His love of justice - p. 14

III. Some instances of his generosity - p. 18

IV. His valour and intrepidity - may God hallow his soul! - p. 20

V. Of his zeal in fighting in God's cause - p. 23

VI. Of his patience, and of his trust in the mercy of God - p. 27

VII. Instances of his kindness and tolerance - p. 33

VIII. His care to be polite - p. 38

PART II.

IN WHICH ARE SET FORTH THE CHANGES OF FORTUNE EXPERIENCED BY THE SULTAN, AND THE HISTORY OF HIS CONQUESTS.

I. His first campaign in Egypt, in which he served under his uncle, Asad ed-Din (Shirkuh) - p. 46

II. Second expedition into Egypt, called the event of el-Babein - p. 49

III. Asad ed-Din's third expedition into Egypt, and conquest of that country - p. 51

IV. Death of Asad ed-Din. The chief authority devolves upon the Sultan (Salah ed-Din) - p. 55

V. The expedition of the Franks against Damietta, which may God preserve! - p. 56

VI. Relates how he met his father - p. 59

VII. Death of el-'Adid - p. 61

VIII. First expedition undertaken by the Sultan out of Egypt - p. 62

IX. Death of Nejm ed-Din (Ayub), the Sultan's father - p. 63

X. Death of Nur ed-Din Mahmud, son of Zenghi - may the mercy of God be upon him! - p. 65

XI. Treachery of el-Kenz at Aswan in the year 570 (1174-1175 CE) - p. 65

XII. The Franks attack the defences of Alexandria - may God protect it! - p. 66

XIII. The Sultan goes into Syria and takes possession of Damascus - p. 67

XIV. Seif ed-Din sends his brother 'Izz ed-Din to oppose the Sultan - p. 70

XV. Seif ed-Din himself sets out against the Sultan - p. 71

XVI. Defeat sustained at Ramla - p. 75

XVII. The Sultan returns into Syria - p. 77

XVIII. Death of el-Melek es-Saleh. 'Izz ed-Din enters Aleppo - p. 79

XIX. 'Izz ed-Din exchanges (Aleppo) for the territory of his brother, 'Imad ed-Din Zenghi - p. 80

XX. The Sultan returns from Egypt - p. 81

XXI. The Sultan appears (once more) before Mosul - p. 83

XXII. The action taken by Shah-Armen, Prince of Khelat - p. 84

XXIII. The Sultan returns to Syria - p. 86

XXIV. Expedition to 'Ain Jalut - p. 88

XXV. He undertakes an expedition against el-Kerak - p. 91

XXVI. He gives the city of Aleppo to his brother, el-Melek el-'Adel - p. 92

XXVII. Our deputation arrives at the Sultan's Court - p. 94

XXVIII. The Sultan's second expedition against el-Kerak - p. 95

XIX. The Sultan's second expedition against Mosul - p. 98

XXX. Death of Shah-Armen, Prince of Khelat - p. 100

XXXI. The people of Mosul make peace with the Sultan - p. 102

XXXII. The Sultan returns to Syria - p. 103

XXXIII. El-Melek el-Adel goes into Egypt, and el-Melek ez-Zaher returns to Aleppo - p. 104  

XXXIV. The Sultan makes preparations for an expedition against el-Kerak - p. 108

XXXV. Account of the battle of Hattin, an auspicious day for the faithful - p. 110

XXXVI. Taking of the Holy City (el-Kuds esh-Sherif) - p. 118

XXXVII. His attempt on Tyre - p. 120

XXXVIII. Destruction of the fleet - p. 121

XXXIX. He lays siege to Kaukab - p. 122

XL. He enters the lands of the upper sea-coast, and takes Laodicea, Jebela, and other cities - p. 125

XLI. Capture of Jehela and Laodicea - p. 129

XLII. Capture of Sahyun - p. 130

XLIII. Capture of Bekas - p. 132

XLIV. Capture of Burzia - p. 133

XLV. Capture of Derbesak - p. 135

XLVI. Capture of Baghras - p. 136

XLVII. Capture of Safed - p. 138

XLVIII. Capture of Kaukab - p. 139

XLIX. The Sultan marches against Shakif Arnun. This expedition immediately preceded the events at Acre - p. 141

L. The Franks collect their troops to march upon Acre - p. 143

LI. The skirmish in which Aibek el-Akhresh testified (for the faith) - p. 144

LII. A second skirmish, in which a number of Moslem foot-soldiers earn martyrdom - p. 145

LIII. The Sultan makes all speed to reach Acre. His motive - p. 147

LIV. Another skirmish - p. 148

LV. The Lord of Shakif is made prisoner. Cause of his arrest - p. 150

LVI. The war at Acre - p. 154

LVII. The Moslems break through to Acre - p. 157

LVIII. The army withdraws to Tell el-'Aiadya - p. 159

LIX. Battle between the Arabs and the enemy - p. 161

LX. The great battle of Acre - p. 162

LXI. We receive tidings concerning the King of the Germans - p. 170

LXII. Skirmish on the sands by the river-bank at Acre - p. 172

LXIII. Death of Doctor 'Aisa - p. 173

LXIV. Surrender of esh-Shakif - p. 174

LXV. An anecdote - p. 175

LXVI. Arrival of the Khalif's ambassador - p. 175

LXVII. Of the good fortune granted to el-Melek ez-Zaher, the Sultan's son - p. 178

LXVIII. Arrival of 'Imad ed-Din Zenghi, Prince of Sinjar, and of several other chieftains - p. 180

LXIX. Arrival of the Moslem fleet at Acre - p. 181

LXX. Tidings of the King of the Germans - p. 182

LXXI. Contents of a letter received from the Armenian Catholicos - p. 185

LXXII. The troops march towards the frontier to meet the King of the Germans - p. 189

LXXIII. Account of the King of the Germans continued - p. 191

LXXIV. The battle fought by el-'Adel - p. 193

LXXV. Arrival of Count Henry - p. 197

LXXVI. A letter is received from Constantinople - may God grant us the conquest of that city! - p. 198

LXXVII. Burning of the enemy's mangonels - p. 202

LXXVIII. Stratagem, by means of which a large ship from Beirut succeeded in making her way into the harbour - p. 204

LXXIX. Account of 'Aisa the swimmer - p. 205

LXXX. Firing of the mangonels - p. 206

LXXXI. Account of the movements of the Germans continued. Stratagem the Marquis - p. 207

LXXXII. Ships arrive from Egypt - p. 209

LXXXIII. The Franks besiege the Fly-tower - p. 210

LXXXIV. Junction between the Germans and the enemy's army - p. 212

LXXXV. The ram and other machines of war are burnt - p. 215

LXXXVI. Adventure of Mo'ezz ed-Din - p. 219

LXXXVII. 'Imad ed-Din requests leave to depart - p. 222

LXXXVIII. The enemy leave their camp and go as far as the spring head - p. 223

LXXXIX. Fight at the ambush - p. 229

XC. The return of the army after the Holy War - p. 232

XCI. The Sultan relieves the garrison of the city - p. 233

XCII. Several ships belonging to the enemy are captured - p. 235

XCIII. Death of the son of the King of the Germans - p. 236

XCIV. Asad ed-Din's expedition - p. 237

XCV. Other events in this year - p. 238

XCVI. Arrival of Moslem troops and of the King of France - p. 240

XCVII. A strange occurrence of good omen - p. 241

XCVIII. Account of the King of England - p. 242

XCIX. Account of the child - p. 244

C. The Sultan removes to the hill of el-'Ayadiya - p. 245

CI. The city is reduced to the direst straits - p. 247

CII. Arrival of the King of England - p. 248

CIII. A Moslem vessel sunk - third sign of the approaching fall of the city - p. 249

CIV. A huge moving tower is set on fire - p. 250

CV. Various occurrences - p. 251

CVI. The Marquis (Conrad of Montferrat) takes flight to Tyre - p. 254

CVII. Arrival of the latest contingents for the Moslem army - p. 254

CVIII. The Franks send an ambassador to the Sultan - p. 256

CIX. The besiegers make a furious attack on the city, and reduce it to the last extremity - p. 258

CX. The city is reduced to the last extremity, and the garrison open negotiations with the Franks - p. 261

CXI. We receive letters from the city - p. 264

CXII. Treaty concluded by the besieged, by which their lives are preserved - p. 266

CXIII. The enemy takes possession of Acre - p. 267

CXIV. An encounter takes place during the interval - p. 269

CXV. Arrival of Ibn Barik (from Acre) - p. 270

CXVI. Massacre of the Moslems in Acre - may God have mercy upon them! - p. 272

CXVII. The enemy march upon Ascalon, along the shore of the Western Sea - p. 274

CXVIII. A fight takes place - p. 285

CXIX. The enemy sends to communicate with us that same day - p. 287

CXX. El-Melek el-'Adel's interview with the King of England - p. 288

CXXI. The battle of Arsuf, which was a blow to all Moslem hearts - p. 289

CXXII. The Sultan sets out for Ramla - p. 300

CXXIII. Arrival of an ambassador from the Marquis - p. 302

CXXIV. El-Melek el-'Adel visits Jerusalem - p. 305

CXXV. Intelligence received from the outpost stationed before Acre - account of the doings of some Arab thieves who used to get into the enemy's camp - p. 306

CXXVI. El-Melek el-'Adel sends a message to the King of England - p. 307

CXXVII. Shirkuh ibn Bakhel, the Kurd, makes his escape from Acre, where he was kept a prisoner - p. 309

CXXVIII. El-Melek el-'Adel sends me on a mission to the Sultan, attended by several Emirs - p. 310

CXXIX. A messenger takes el-'Adel's answer to the King of England's proposal - p. 312

CXXX. The Franks come out from Jaffa - p. 313

CXXXI. Death of el-Melek el-Mozaffer Taki ed-Din - p. 314

CXXXII. A despatch arrives from Baghdad - p. 315

CXXXIII. The Lord of Sidon comes on an embassy from the Marquis - p. 317

CXXXIV. Ambush where Aiyaz el-Mehrani testifies (for the faith) - p. 318

CXXXV. El-Melek's interview with the King of England - p. 320

CXXXVI. The King of England's message to the Sultan - p. 321

CXXXVII. The Lord of Sidon is received by the Sultan - p. 321

CXXXVIII. An ambassador arrives from the King of England - p. 322

CXXXIX. A council is held as to whether it will be better to treat with the King of England or the Marquis - p. 323

CXL. The Sultan encamps on Tell el-Jezer - p. 325

CXLI. Departure of el-Melek el-'Adel - p. 328

CXLII. Departure of the Marquis's ambassador - p. 329

CXLIII. Seif ed-Din el-Meshtub recovers his freedom - p. 330

CXLIV. Return of the ambassador from (the Lord of) Tyre - p. 332

CXLV. Assassination of the Marquis - p. 332

CXLVI. Conclusion of the business of el-Melek el-Mansur, and what happened to him - p. 333

CXLVII. Arrival of the Greek ambassador - p. 334

CXLVIII. El-Melek el-'Adel and the country beyond the Euphrates - p. 335

CXLIX. The Franks seize ed-Darun - p. 337

CL. The Franks march upon Mejdel Yaba - p. 337

CLI. Skirmish in (on the outskirts of) Tyre - p. 338

CLII. Arrival of Moslem troops to take part in the Holy War - p. 339

CLIII. The enemy makes preparations to advance against Jerusalem - p. 340

CLIV. The enemy halts at Beit-Nuba - p. 341

CLV. The caravan from Egypt is captured - p. 342

CLVI. Recall of el-Melek el-Afdal - p. 347

CLVII. The enemy withdraw into their own territory; cause of their retreat - p. 347

CLVIII. Count Henry sends an ambassador - p. 353

CLIX. The Franks send their ambassador once more to negotiate a peace - p. 354

CLX. The Frank ambassador returns for the third time - p. 356

CLXI. The ambassador returns - p. 358

CLXII. The Sultan's expedition - p. 360

CLXIII. Siege of Jaffa - p. 361

CLXIV. Capture of Jaffa; events in that city - p. 364

CLXV. How the citadel remained in the enemy's hands - p. 368

CLXVI. Fresh negotiations concerning peace - p. 371

CLXVII. (New) forces arrive - p. 376

CLXVIII. Arrival of el-Melek el-Mansur, son of Taki ed-Din - p. 377

CLXIX. The Sultan goes to Ramla - p. 378

CLXX. The King agrees to give up Ascalon - p. 380

CLXXI. Peace is concluded - p. 384

CLXXII. Demolition of Ascalon - p. 387

CLXXIII. Return of the Moslem armies to their homes - p. 389

CLXXIV. Arrival of an ambassador from Baghdad - p. 390

CLXXV. El-Melek ez-Zaher sets out on his return to his own dominions, but the Sultan is anxious about him - p. 392

CLXXVI. The Sultan leaves Jerusalem - p. 393

CLXXVII. The Sultan returns to Damascus - p. 396

CLXXVIII. Arrival of el-Melek el-'Adel - p. 397

CLXXIX. The Sultan goes out to meet the Haj - p. 398

CLXXX. The Sultan's illness - p. 400

CLXXXI. El-Afdal receives the oaths of allegiance - p. 403

CLXXXII. Death of the Sultan - may God have mercy upon him, and sanctify his soul! - p. 405

[Index - p.410-420]

MAPS, ETC.

WESTERN PALESTINE, 1187 CE, SHOWING THE LATIN FIEFS - End of book

BATTLEFIELD OF HATTIN - p. 112

SYRIA IN THE MIDDLE AGES, AFTER ARAB GEOGRAPHERS - p. 144

PLAN OF ACRE (1291 CE) - p. 210

PLAIN OF ACRE AND VICINITY - p. 256

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Translator's PREFACE

THE present volume closes the series of translations issued by the Palestine Pilgrims' Text Society, and I am glad to take this opportunity of conveying the thanks of the Committee to those gentlemen who have so kindly and readily given their assistance in translating, annotating, and editing the works. Without the cordial assistance of those gentlemen it would not have been possible to carry out the original programme of the Society, and place within the reach of English readers the more important of the records which the early and mediaeval pilgrims have left of their pilgrimages to Jerusalem and the Holy Land.

     The Committee and the Society are also deeply indebted to the Hon. Secretary and Treasurer, who has done so much to further the interests of the work.

C. W. WILSON

May, 1897.

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From the Author's PREFACE

In the Name of God, the Merciful, the Compassionate;

     Let us pass to our subject, and write of that Prince strong to aid (el-Melek en-Nasr), who re-established the doctrine of the true faith … and raised the standard of justice and benevolence; he who was the prosperity (Salah) of the world and of the faith (ed-Din), the Sultan of Islam and of the Moslems, the warrior who delivered the Holy City …, the servant (Khadim) of the two Sanctuaries (Mecca and Jerusalem), Abu el-Mozaffer Yusuf, son of Ayub, and grandson of Shadhi, May God shed on his tomb the dew of His approval, and allow him to taste, in the abode of mercy, all the sweetness of the faith. Having seen the goodly days of the reign of our Lord the Sultan, it was possible for me to believe certain traditions of the men of olden time that are commonly considered im­probable and fictitious, and to accept as true, anecdotes of noble and benevolent men. I was able to credit what is told us of the lives of brave warriors, because I had witnessed the noble deeds of certain Memluks, deeds of which the truth has been called in question. With my own eyes I had seen men who fought in God's cause dis­play a hardihood in the midst of danger which would surpass belief. I myself had seen wonderful deeds which heart and brain could hardly conceive; actions so mar­vellous that the tongue would be powerless to picture them, and the hand to describe them on paper. Nevertheless, these deeds are of such a nature that he who knows them cannot keep them concealed, and he who has witnessed them feels compelled to pass on to others a narrative of the wonders he has seen.

     Overwhelmed by the favours of Salah ed-Din, honoured by his friendship and attached to his service, I felt obliged, both by gratitude and duty, to relate to the world all that I knew and all that I had learnt of his noble character and his heroic actions. But I have thought it right to confine myself to those things which I have seen with my own eyes, and to such information from others as appeared to be of indisputable authority. Although this be but a part of the whole, a little gathered from much, this part will be sufficient to enable all to judge of the rest, just as after the appearance of dawn the rays of light announce the ap­proach of the sun.

     I have called this work 'What befell Sultan Yusuf,' and have divided it into two parts. The first deals with his birth and youth, his noble character, his sweet disposition, and those natural qualities which so distinguished him, and which are so acceptable in the sight of God's law. In the second part I shall describe, in chronological order, the vicissitudes of his life, his wars, and his conquests, to the hour of his death. May God have mercy on him!

     I pray that God may preserve me from the errors to which tongue and pen are liable, and hinder my spirit from taking a path wherein my foot must stumble. God will suffice me: He is the best of all guardians.

______________________________________

From the PREFACE

THE author of the Life of Salah ed-Din (Saladin), Abu el-Mehasan Yusuf ibn Rafi ibn Temim el-Asadi, is better known by his surname, Beha ed-Din (Bohadin), 'lustre of religion.' He was brought up by his maternal uncles, the Beni Sheddad, whence he is often called Ibn Sheddad, and he became a legist of the Shafite sect, a noted tradi­tionist, and the Kadi of Aleppo. He was born on March 5, 1145 CE, at Mosul, and there learnt the Kuran under the celebrated hafiz (traditionist) Abu Bekr Yahya Ibn S'adun of Cordova. Towards the end of 1170 he went to Baghdad and acted as assistant master in the Nizarniya College. In 1174 he returned to Mosul and became pro­fessor in the college founded by Kemal ed-Din Abu el-Fadl Muhammad.

     In 1188 Beha ed-Din made the pilgrimage to Mecca, and afterwards that to Jerusalem and Hebron. He then went to Damascus, and whilst he was staying there Salah ed-Din, who had heard of his arrival, sent for him. He visited the Sultan, who was then besieging Kaukab, and was offered, but refused, the chief professorship at the College of Menazil el-Izz at Old Cairo. Afterwards, when the Sultan was encamped on the plain before Hisn el-Akrad (Castle of the Kurds), he paid him another visit, and on this occasion presented him with a book on the merit of waging war against the infidels. Later he entered the service of Salah ed-Din, and was appointed Kadi el-Askar (Kadi of the Army), and hakim (magistrate with full executive power) of Jerusalem. He accompanied Salah ed-Din during his later campaigns, and, on the Sultan's death, went to Aleppo to establish harmony amongst his sons. Ez-Zaher, the Prince of Aleppo, sent him to his brother el-Aziz, who ruled at Cairo, and on his return made him Kadi of Aleppo.

     Beha ed-Din was also adminstrator of the Wakfs, Vizir, and privy counsellor to ez-Zaher. He reorganized the colleges at Aleppo, and provided them with good teachers; and, out of the ikta (State revenue) granted to him, he founded a college and mosque near the Irak Gate, opposite the College of Nur ed-Din. Close to the college he also founded a school for teaching the 'Traditions' of the Prophet. When ez-Zaher died he was succeeded by his son el-Melek el-Aziz Abu el-Muzaffer Muhammad, who, being still a child, remained under the care of the eunuch Shihab ed-Din Abu Said Toghrul, an Armenian by birth, who acted as his atabeg (guardian) and administered the Principality under Beha ed-Din.

     The fame of Beha ed-Din attracted many visitors to Aleppo, and legists especially were always warmly welcorned. In his old age the learned Kadi taught the 'Traditions' in his own house, to which he had added a sheltered alcove where he sat winter and summer. After the Friday prayers people went to his house to hear him repeat the 'Traditions,' and to enjoy his conversation, which was agreeable, and chiefly turned on literature. Ibn Khallikan gives a touching picture of his failing strength in his later years. As he frequently had a bad cough he rarely left his alcove, and in winter he always had beside him a large brasier of charcoal. He constantly wore a coat lined with furs of Bortas (north of the Caspian) and a number of tunics, and sat on a very soft cushion placed on a pile of carpets. Old age had made him 'as weak as a little bird just hatched,' and his legs 'had so little flesh on them that they were like thin sticks.' It was with the greatest pain and difficulty that he was able to move in order to say his prayers. Except in the height of summer he never prayed in the mosque, and even then, when with extreme difficulty he stood up to pray, he was always ready to fall.

     In November, 1231, at the advanced age of eighty-six, he was sent to Egypt to bring back the daughter of el-Melek el-Kamil, who had been betrothed to el-Aziz. He returned in June, 1232, to find that Toghrul had been dismissed, and that el-Aziz had taken the management of affairs into his own hands. A younger generation had grown up, and Beha ed-Din was no longer consulted on questions of state. The old Kadi gradually became so feeble that he could not recognise his friends, and, on November 8, 1234, he died, in his ninetieth year, leaving his house as a Khangah (monastery) to the Sufis.

     Salah ed-Din (Saladin) was the son of Ayub, and grandson of Shadi, a Rawadiya Kurd of the great Hadaniya tribe. He was thus of Kurd descent. Several of his bravest warriors and most trusted counsellors were Kurds, and during his reign, and that of his brother el-'Adel, Kurds ruled in Armenia, Mesopotamia, Syria, Palestine, Egypt, and Arabia.

     Shadi lived near Tovin, apparently at the village of Ajdanakan, where Ayub is said to have been born. After the birth of his two sons, Ayub and Shirkuh, he left the Armenian plateau, and proceeded first to Baghdad and then to Tekrit, where he settled, and afterwards died. His sons entered the service of Mujahid ed-Din Bihruz, a Greek slave, who governed the province of Irak for the Seljuk Sultan Masud, and had been granted Tekrit as an appanage. Bihruz appointed Ayub Governor of Tekrit, and here Salah ed-Din was born. The action of Ayub in assisting Zenghi to cross the Tigris, when he was marching on Baghdad, greatly displeased Bihruz, and some time afterwards the two brothers were expelled from the city. They at once entered the service of Zenghi, then Lord of Mosul, and, on the capture of Ba'albek, Ayub was appointed Governor of that place.

     After the murder of Zenghi, Ayub was attacked by the Seljuk, Mujir ed-Din Abek, who then ruled at Damascus, and not receiving any support from Mosul, surrendered, and became one of the chief Emirs of Damascus. On Zenghi's death Shirkuh entered the service of his son, Nur ed-Din, then Lord of Aleppo, who made him commander of the army, and gave him Emessa and other cities as an appanage. When Nur ed-Din took Damascus he attached Ayub and Salah ed-Din to his person, and the latter remained in attendance, learning much from his over-lord, until he accompanied his uncle, Shirkuh, on his first expedition to Egypt. The further history of Salah ed-Din is fully related by his biographer, and the accom­panying genealogical tables will explain the relationship of the most important personages mentioned in the narrative.

The translation, originally made from the French edition published in the 'Recueil des histor. d. Croisades, auteurs Arabes, iii., 1-393,' has been carefully revised and compared with the edition of Schultens by Lieut.-Colonel Conder, R.E., and in several passages, especially those relating to the death of Salah ed-Din, the rendering has been very materially altered. The notes with the initial W are by the editor; all other notes are by Lieut.-Colonel Conder, R.E., who has very kindly revised all the proofs, and thrown light on many doubtful points.

     The biographical notices in the notes are principally from Ibn Khallikan's Biographical Dictionary, translated by Baron MacGuckin de Slane for the Oriental Translation Fund.

C.W.W.

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Quotes

p. 19-20:

... he [Saladin] who had possessed such abundance of riches, left in his treasury, at his death, but forty-seven Nasri dirhems, and one Tyrian gold piece, the weight of which I do not know. Yet he had given away whole provinces. When he took the city of Amid, he bestowed it upon the son of Kara Arslan, who had asked him for it. I was present on one occasion at Jerusalem, when he received a great number of deputations, just as he was departing for Damascus, and had not sufficient money in the treasury to make presents to the delegates. I continually reminded him of this, until at last he sold one of his farms to the public treasury (beit el-mal), in order that he might distribute the price of it among them. This was done with our help, and in the end there remained not a single dirhem. He gave just as liberally when he was in straits as when he was in the enjoyment of plenty. His treasurers were always careful to conceal from him certain sums of money, as a provision for unforeseen contingencies; for they knew that if he saw them he would spend them at once. I once heard him say, in the course of conversation about one of the traditions: 'It may be that there is someone in the world who esteems money of as little value as the dust of the earth.' He was apparently alluding to himself. He always gave more than they expected to those who asked. I never heard him say: 'We have already given to him.' He made numerous presents; to those who had already received gifts he gave again, and with as much pleasure as though he had not given them anything before. He always acted with great generosity, giving more on a second occasion than the recipient had obtained before, This was so well known that people were always trying to make opportunities for getting money from him, I never once heard him say: 'I have already given to you several times; how often shall I have to give to you again?' Most of the replies to these requests were written at my dictation, and sometimes with my own hand. I was often ashamed at the greed shown by those who asked; but I never hesitated to approach the Sultan in their behalf, knowing how generous and kind-hearted he was. No one ever entered his service without receiving from him such gifts as rendered it unnecessary for him ever to court another's generosity. To enumerate his gifts, and to describe their varied forms, would be a task impossible to fulfil in any satisfactory way. In a conversation on this subject, I once heard the chief of the Divan declare: ‘We kept an account of the number of horses he gave away in the plain of Acre alone, and it mounted up to ten thousand.’ Those who have witnessed the multitude of his gifts will think but little of this. Great God, Thou it was who didst inspire his generosity, Thou, the most generous among the generous! Shower upon him Thy mercy and Thy favour, oh, Thou most merciful of those who show mercy!

p. 21:

I have seen him [Saladin] take up his position immediately in front of a large body of Franks, who were constantly being increased and relieved every moment, and the sight (of this danger) only strengthened his courage and nerve. One evening there came up more than seventy of the enemy’s ships; it took me the whole of the time between the 'Asr prayer and the prayer at sunset to count them; but their appearance only served to inspirit him anew. On another occasion, at the commencement of the rainy season, he gave leave to his troops and remained himself, attended by very few men, in the face of a strong force of the enemy. On the day when peace was concluded, Balian, son of Barizan, one of the chief [Crusader] princes of the coast, was seated before the Sultan, and I inquired of him what was the number of their troops. I received this answer through the interpreter: 'When the Lord of Sidon' (another of their chiefs, and one of the most intelligent among them) 'and I left Tyre to join our army (at the siege of Acre), and when we sighted them from the top of the hill, we tried to guess as nearly as we could the number of those engaged. The Lord of Sidon said there were five hundred thousand; I said six hundred thousand.' I then asked him how many they had lost, and he replied: 'Nearly a hundred thousand on the field of battle; but God alone knows the number of those who have died from sickness, or who have been drowned.' And of all this multitude but a very small number ever returned to their native land.

p. 238-9:

ON the night preceding the first day of the month Rabi'a I. (March 29), the Moslems in Acre made a sortie, killed a great number of the besiegers, and carried off about a dozen women from their camp. On the 3rd of the same month, the advanced guard, which was that day composed of troops from the Sultan's halka, was furiously attacked by a strong body of the enemy. The besiegers had several men killed, one of whom was said to be of high rank. The Moslems lost only one man, named Karakush, a servant in the Sultan's service, who had distinguished himself by his valour on more than one occasion. The Sultan was informed that a detachment of the enemy's army frequently took advantage of our distance from their camp to leave their quarters and disperse over the plain; on the 9th of the month, therefore, he himself selected a considerable number of men from the ranks of the Moslem army, whom he put under the command of his brother, el-Melek el-'Adel, with instructions to take up his position in ambush behind a tell, close to the scene of the action that bears that prince's name. The Sultan concealed himself also behind Tell el ‘Aiadiya, taking with him several of the princes of his family … Amongst the men of the turban (doctors of law) that accompanied him were el-Kadi el-Fadel and the officers of the Chancery; I myself was of the party. A few of our warriors, mounted on good horses, advanced towards the enemy and dis­charged a flight of arrows at them, so as to entice them out into the plain; but they would not leave their camp, having probably received information from some traitor of the real object of this manœuvre. Nevertheless, this day did not pass without furnishing us with some cause for rejoicing; for forty-five Franks, who had been taken prisoner at Beirut, were brought in to the Sultan. On this occasion I witnessed the great tenderness of his heart, beyond anything ever seen. Amongst the prisoners was a very aged man who had lost all his teeth, and who could hardly move at all. The Sultan asked him through his interpreter why, being so old, he had come to this country, and how far off his home lay. He replied: 'My home is several months' journey away; I only came to this country to make a pilgrimage to the Church of the Resurrection' (el-Komama). The Sultan was so touched by this answer that he restored the old man to liberty, and supplied him with a horse to carry him to the enemy's camp. The Sultan's younger sons asked his permission to kill these prisoners, which he forbade them to do. As they had made their request through me, I begged him to tell me the reason of his refusal, and he replied: 'They shall not become accustomed in their youth to the shedding of blood and laugh at it, for they as yet know no difference between a Moslem and an infidel.' Observe the prince's humanity, his wisdom and moderation! 

p. 326:

... the Franks stated, among other things, that if the pope approved of the matrimonial alliance, the arrangement would be carried out; 'if not, we will give the daughter of the king's brother to el-Melek el-'Adel in marriage. She is a virgin, and although, according to our religion, the pope's consent is necessary for the marriage of a king's daughter who is a widow, such is not the case with an unmarried princess; the family may dispose of the maiden's hand as they please.' To this answer was made as follows: 'If the marriage is permissible, let the arrangement we have made be carried out, for we will not break our engagements; if, however, it is impossible, you need not select another woman for us.' This statement brought the meeting to an end. The envoys then repaired to el-Melek el-'Adel's tents to await the ambassador the Sultan was to send to the king, who was engaged in preparing for his mission. Some time afterwards a messenger came from the advanced guard, bringing news that a large body of foot had left the city, and scattered over the plain without any apparent hostile intentions. The Sultan had gone to Tell Jezer, and everyone packed up and followed him. The hour of noon had hardly passed before the army was established in its new camp. As soon as the Franks heard that the Sultan had changed his position, they beat a retreat. After making a halt on this hill, the Sultan set out in the direction of Jerusalem, and the Franks began to march back to their own territory. 

p. 329:

The chamberlain added that he himself had had several interviews with the king [of the Franks], with the result that that prince had relinquished some of his demands, and consented that the Sakhra should be given up to us, that the citadel should remain in our hands, and that the rest should be equally divided (between the Franks and the Moslems); that any Frank specially mentioned should not reside there, and, finally, that the villages in the districts belonging to the Holy City, as well as the whole of the city itself, should be equally divided. On the 16th of the month Rabi'a I., el-Melek el-'Adel arrived on his return from the Ghor, and was received by the Sultan, to whom he gave all the information we have set forth above. Towards the close of the same day, a messenger came in to say that the Franks had attacked the camp of some Arabs near ed-Darun, and had carried off several men, as well as about a thousand of their sheep. 

p. 384:

… we were afraid that these negotiations were like the former ones - nothing but a means employed by the king to gain time; and by this time we were well acquainted with his methods. That same day an ambassador came from Seif ed-Din Bektimor, Lord of Khelat, with a message that his master put himself at the Sultan's disposal, offered his support, and promised to send him troops. An ambassador also came from the Georgians, with instructions relative to the places of pilgrimage maintained by that people in Jerusalem, which they were anxious to keep in good order. They complained that they had been dispossessed, and begged the Sultan to have compassion on them, and order that the places in question might be restored to those in charge of them. The Lord of Erzerum also sent in his submission to the Sultan, with offers of service.

p. 385:

The Frank envoys were received with great honour, and were lodged in a tent pitched for that purpose, and befitting their rank. El-'Adel then presented himself before the Sultan, and informed him of all that had taken place. On the morning of the following day, the 23rd of Sh'aban, the king's ambassador was introduced to the Sultan, and, taking his royal hand, declared that he accepted peace on the proposed conditions. He and his colleagues then asked that an oath to observe the treaty should be taken by el-Melek el-'Adel, el Melek el-Afdal, el-Melek ez-Zaher, 'Ali Ibn Ahmed el-Meshtub, Bedr ed-Din Dolderim, el-Melek el-Mansur, and all the other leaders …

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