The Nāṣirī Generations 293.2
Tabakat-i-Nasiri 293.2
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293.2.1
In a "History of Persia," by Sir John Malcolm, the author, quoting Des Guignes, states [p. 423, vol. I.] that "Hulakoo" was "desirous of returning Din-i-Ghazi-i-Malik-ul-'Adil, of Sham, and his [the son’s] title is Malik-ul-Kamil. He is a man of great godliness and sincere piety.
293.2.2
The cause of Hulau’s proceeding into that territory was this. The son of Malik Shihab-ud-Din-i-Ghazi was Malik of Mayya-farikin, Marddin, and Amid; and these three towns [cities] and fortresses of that territory appertained to him. When the army of Jurmaghun, and the Nu-in, Taju [Tanju], who subdued Arran, Azarbaijan, and 'Irak, carried their incursions to the frontiers of this territory, the Maliks on those confines all requested Mughal Shahnahs [Intendants], and this son of Malik Shihab-ud-Din-i-Ghazi — the Malik-ul-Kamil [Muhammad] — determined to proceed and reach the presence of Mangu Khan, [and did so,] and, from him, he obtained a special honorary dress. The reason of his obtaining it was this, that, at a drinking party, Mangu requested the son of Malik Shihab-ud-Din-i-Ghazi to drink wine, and he refused, and did not drink it. Mangu Khan inquired of him the reason of his refusal, He replied: Because it is forbidden by the Musalman religion; and I will not act contrary to my faith.” Mangu Khan was pleased with this speech, and, in that very assembly, invested him with the tunic he had on, and showed him great honour. From this incident it appears that the dignity inherent in the Musalman faith is, everywhere, advantageous, both unto infidel and Musalman. In short, when Hulau was appointed to proceed into the land of I-ran, Mangu Khan commanded that the Malik-ul-Kamil should return towards ’Ajam along with Hulau, and they reached the territory of ’Irak.
293.2.3
Hulau determined to molest Baghdad, and had directed the Malik-ul-Kamil, son of Malik Shihab-ud-Din-i-Ghazi, that, from his territory, he should bring 7000 horse and 20,000 foot to Baghdad, and render assistance. The son of Malik Shihab-ud-Din-i-Ghazi replied: “The extent of my forces is not so great that it is possible to furnish such a number: more than about 2000 horse and 5000 or 6000 foot I am unable to bring.” Hulau importuned him in demanding a larger number of cavalry, and the Malik-ul-Kamil persisted in his reply; and Hulau, in secret, said to his Wazir, who was a Musalman, an eminent man of Samrkand: “It seems to me that Kamil meditates rebellion in his mind, and that he will not join with us; and it is necessary to put him to death.” The Samrkandi Musalman Wazir was fond of the Malik-ul-Kamil, and he, secretly, acquainted him with this idea and design. The next day, the Malik-ul-Kamil went to Hulau and asked permission to go out hunting. He set out from that place [where they then were], accompanied by eighty horsemen of his own; and, with the utmost expedition, got out of the Mughal camp, and pushed on towards his own country, so that, in the space of seven days, he reached it, and gave orders to put to death all the Mughal Shahnahs [Intendants] in his territory, by pinning them against the walls by means of five spikes — one mortal one being driven into the forehead, and four others into the feet and hands.
293.2.4
When three days passed, since his disappearance, Hulau became aware of the fact of his flight; and despatched horse and foot in pursuit of him, but they did not find him, and again returned. The Malik-ul-Kamil, son of Malik Shihab-ud-Din-i-Ghazi, when he reached his own territory, despatched emissaries to the presence of Zahir, the Malik-un-Nasir, and solicited his assistance, and that he would assemble his troops and come [along with him] to the seat of the Khilafat, Baghdad. The Malik-un-Nasir agreed to aid him ; and the son of Malik Shihab-ud-Din-i-Ghazi [i. e. the Malik-ul-Kamil, Muhammad], with the whole of his troops, horse and foot, marched towards Baghdad [to aid the Khalifah]. On the way he received information of the downfall of Baghdad, and the martyrdom of the Lord of the Faithful He turned back again with the utmost expedition, strengthened his fortresses and cities, and gave intimation to the nomads of his territory, so that the whole of them sought shelter in places of strength, whilst he himself entered and took up his quarters in the fortress of Mayya-farikin, and prepared for holy warfare against the infidels.
293.2.5
Mayya-farikin is a small city and strong fortress; and to the north of it is a mountain of considerable height, and within the city is a monastery [of Christian priests] which they call Markumah, and that Markumah is a place of sanctity. From the foot of that mountain a large stream flows, and, in the tag-ab [low ground where water collects] in which the city stands, much water collects; and, to the south of the city are gardens, and, to the east of it, are tombs. The place has a fortified hill, and walls with ramparts [of stone], and a parapet. After Hulau had released his mind from the affair of 'Baghdad, he despatched his son, with the whole of the “Ask of me whatsoever [boon] thy heart desireth.” Maronsa made a request soliciting that the King would make peace with Konstantin, and Shapur acceded to his request. Up to this time hostilities were constantly going on between the two rulers. “When Maronsa presented himself to take leave on his returning to Rumiah, Shapur said: “Name yet another wish in order that the royal beneficence may be extended towards thee personally.” Maronsa replied: “A vast number of Christians have been slain [during the late wars]; grant me permission to collect their bones.” Shapur granted this request likewise; and a vast quantity of the bones of the slain Christians were collected together, and Maronsa carried them away with him into his own country.
293.2.6
“Konstantin ratified the terms of accommodation, and was greatly pleased at peace being concluded, and also joyful because of the collection of these bones; and he said to Maronsa; “Ask some boon of us likewise.” Maronsa said: “I pray that the King will afford me help and assistance in founding a place suitable [to receive these bones] in my own city and place of abode.” Konstantin acceded to his wishes; and gave command that all those dwelling near by Maronsa’s city should help him with the necessary funds. “Maronsa returned to his usual place of abode [which is not referred to by name], and founded a city [sic in MSS.]; and the bones, which he had brought back from the territory of Shapur, were deposited in the midst of the walls of the defences which surrounded it, and it was styled Ujjj [? Madrusa sala], which signifies Madinat-ush-Shahid—Martyropolis or City of the Martyrs. A holy man once prophesied respecting it, that it would never be captured by force, on account of the sanctity which the bones of these martyrs had conferred upon it, which has proved true.
293.2.7
“The defences surrounding the place have eight gates, one of which is called the Bab-ush-Shahwat, or Gate of Desire. Another gate is called the Bab-ul-Farah wa ul-Ni'am, or Gate of Gladness and of Benefits; and over the gateway are two statues carved out of stone—one in the form of a man, who, with both hands, is making signs of gladness and joy, and that they call the statue of Gladness. The other figure is that of a man with a mass of rock on his head, which is the statue of Benefits [received]. In Mayya-farikin no afflicted or sorrowful person will be found, but, on the contrary [sic in MSS.], all that is good and excellent. “On the summit of a tower which they call the Burj-i-’Ali bin Wahab, facing the west, to indicate the kiblah [the direction to which people turn to pray], Bait-ul-Mukaddas—Jerusalem—a large cross is set up, and on the Church of the Holy Sepulchre is another cross like unto it; and it is said that the same person designed both crosses.
293.2.8
“Maronsa founded a church—our author's monastery—in the midst of the city, which he dedicated to Batanus [?] and Barlis—and that church remains to this day, in a mahallat or quarter, which is known as the Rafat'-i-Yahud, and in it is a shrine of black marble, and in the shrine is a vessel of glass, in which is contained some of the blood of Yusha’ [—Joshua] the son of Nun, and that blood is a cure for every disease. When any leprous person is anointed with it, it removes the disease. They say that Maronsa brought this blood away from Rumiah, a gift from Konstantin, at the time of obtaining permission to depart on his return home.” Mughal army into the territory of the Malik-ul-Kamil; and a host of infidels advanced to the gate of the fortress of Mayya-farikin, and invested it, and commenced an attack upon it. For a period of three months or more they sat down before that fortress and besieged it arduously, and great numbers of the Mughals were killed and sent to hell, and wounded; but God knows the truth.