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 hoard 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 God’s will!” “And that which has befallen you was also God’s will,” said Hulaku.

Wassaf’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 God 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 God, I am not like Mosta’sim, a worshipper 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 Wassaf, 75-76; Quat.  Rashid. 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 Alaue (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.