Podcast appearances and mentions of king louis ix

Learn more about The Mongol Archive in Late Medieval France (and use promo code 09POD to save 30%) here: https://www.cornellpress.cornell.edu/book/9781501779350/the-mongol-archive-in-late-medieval-france/#bookTabs=1 Transcript here: https://otter.ai/u/DpQJjWenDkr-igT1sysHk231FD4?utm_source=copy_url Mark Cruse is Associate Professor of French at Arizona State University. His books, include, as author, Illuminating the "Roman d'Alexandre" and, as editor Performance and Theatricality in the Middle Ages and the Renaissance. We spoke to Mark about the wide range of materials including chronicles, encyclopedias, manuscript illuminations, maps, romances, and travel accounts that detail the contact between the French and the Mongols in the late Middle Ages; how the French made sense of a people previously unknown to the European intellectual tradition; and, the prominent individuals that make up this history including Marco Polo, King Louis IX, and Genghis Khan.

Tired of the same old patterns? This week let's explore the powerful connection between breaking negative habits and spiritual transformation, inspired by the story of King Louis IX and his devotion to the Crown of Thorns. Discover how to identify the cues that trigger your negative habits, interrupt these patterns, and build lasting positive habits that align with the person God has called you to be.  Worship Notes on YouVersion  Please let us know you're listening: Digital Connection Card 

Full Text of ReadingsThirtieth Sunday in Ordinary Time Lectionary: 149The Saint of the day is Blessed Bartholomew of VicenzaBlessed Bartholomew of Vicenza's Story Dominicans honor one of their own today, Blessed Bartholomew of Vicenza. This was a man who used his skills as a preacher to challenge the heresies of his day. Bartholomew was born in Vicenza around 1200. At 20, he entered the Dominicans. Following his ordination, he served in various leadership positions. As a young priest, he founded a military order whose purpose was to keep civil peace in towns throughout Italy. In 1248, Bartholomew was appointed a bishop. For most men, such an appointment is an honor and a tribute to their holiness and their demonstrated leadership skills. But for Bartholomew, it was a form of exile that had been urged by an antipapal group that was only too happy to see him leave for Cyprus. Not many years later, however, Bartholomew was transferred back to Vicenza. Despite the antipapal feelings that were still evident, he worked diligently—especially through his preaching—to rebuild his diocese and strengthen the people's loyalty to Rome. During his years as bishop in Cyprus, Bartholomew befriended King Louis IX of France, who is said to have given the holy bishop a relic of Christ's Crown of Thorns. Bartholomew died in 1271, and was beatified in 1793. Reflection Despite oppositions and obstacles, Bartholomew remained faithful to his ministry to God's People. We face daily challenges to our faithfulness and duties as well. Perhaps Bartholomew could serve as an inspiration in our darker moments. Saint of the Day, Copyright Franciscan Media

rWotD Episode 2600: Roger of San Severino Welcome to random Wiki of the Day where we read the summary of a random Wikipedia page every day.The random article for Sunday, 16 June 2024 is Roger of San Severino.Roger of San Severino was the bailiff of the Kingdom of Jerusalem from 1277 to 1282. He was sent to Acre, then the capital of the kingdom, with a small force by the new king Charles I of Anjou, also King of Sicily, to act as regent.Charles, an Angevin and brother of King Louis IX of France, had purchased the rights to the kingdom from Mary of Antioch, one of the claimants after the death of Conradin in 1268. The succession, however, was disputed between Mary and Hugh III of Cyprus.Roger had the support of the Knights Templar and the Republic of Venice when he landed at Acre. The bailiff at the time was Balian of Ibelin, Lord of Arsuf, who initially refused to admit him into the citadel until papers signed by Charles, Mary, and Pope John XXI were produced and the Knights Hospitallers and Patriarch of Jerusalem John of Versailles had refused to intervene. The state of the kingdom became anarchy as Roger raised Charles' standards and demanded oaths of homage from the barons, who in turn refused to accept the transferral of the royal rights without a decision of the Haute Cour. The barons requested Hugh of Cyprus to release them from their oaths, but he refused. Roger then threatened all the barons with confiscation if they did not do him homage. They did. Even Bohemond VII of Tripoli recognised him as regent in Acre.Roger governed the remnant of the Latin kingdom in the East in peace. He continued the alliance with the Mamluk sultan of Egypt, Qalawun, at the request of Charles and extended it for another ten years in May 1281. He also refused to aid the Mongol ilkhan of Persia, Abaqa, against the Mamluks at the Second Battle of Homs. He even personally congratulated Qalawun on his victory. In 1281, following the Sicilian Vespers of 30 March, Roger was recalled with his troops to Italy and he left Odo Poilechien behind as his deputy.This recording reflects the Wikipedia text as of 00:10 UTC on Sunday, 16 June 2024.For the full current version of the article, see Roger of San Severino on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm Kendra Standard.

Welcome to the Instant Trivia podcast episode 1043, where we ask the best trivia on the Internet. Round 1. Category: They Own It 1: Everything from Charmin to Duracell:This company named for 2 guys. Procter and Gamble. 2: Uncle Ben's, MandM's and, fittingly, Orbit gum. Mars. 3: Cheerios and Wheaties:This "military" corporation. General Mills. 4: Dasani and Sprite:This soft drink concern. Coca-Cola. 5: Xanax and Lipitor (don't get them mixed up):This pharmaceutical giant. Pfizer. Round 2. Category: The World At War 1: The Chinese Communist First Front Army staged the 6,000-mile retreat known as the Long March under this leader. Mao Tse-tung. 2: St. Louis, Missouri was named for King Louis IX of France, who led the Seventh and Eighth of these military debacles. the Crusades. 3: In 1619 Rene Descartes went to join the army of the Duke of Bavaria during this decades-long war. the 30 Years War. 4: Unprepared for this man leading an army force over the Andes in 1817, the Spanish Empire lost Chile and Argentina. José de San Martín. 5: The first British recipient of the Victoria Cross, a sailor, received it for actions in the Baltic Sea during this war. the Crimean War. Round 3. Category: In Life 1: In regard to benefits, ssa.gov says this period of your life begins at age 62. retirement. 2: In common law, the age of this, signaling adulthood, is presumed to be 14 in boys and 12 in girls. puberty. 3: In the Holmes-Rahe life stress inventory, the death of a spouse is tops, while this similar outcome is second. divorce. 4: In Catholicism this sacrament, administered on baptized persons at least age 7, allows you to take communion. confirmation. 5: "When age chills the blood", waxed Byron, "our sweetest memorial" will be the "first" this "of love". kiss. Round 4. Category: Happy 50Th Nasa 1: NASA took up JFK's 1961 challenge to do this by decade's end and met it with 5 months to spare. put a man on the Moon. 2: NASA took up W's 2004 challenge to do this as the first of "the next steps of space exploration". put a man on Mars. 3: NASA radar checks out ECAs, Earth-orbit crossing these, in case one is about to wipe out civilization. an asteroid. 4: Named for this rocketry pioneer, NASA's first space flight center was set up when NASA was 1. (Robert) Goddard. 5: The 50th anniversary logo shows a grand design galaxy in which these anatomical features curl pleasingly inward. the arms of the galaxy. Round 5. Category: You'Re NutS!. With Nut in quotes 1: These handy items are named for their shape, not for being used on airplanes. wing nuts. 2: It evolved from "Li'l Folks", a 1940s feature in the St. Paul Pioneer Press. Peanuts. 3: The "English" type of this tree makes fine furniture and gunstocks. walnut. 4: Beatrix Potter wrote and illustrated the tale of this character. Squirrel Nutkin. 5: Tasty term for the weighted ring used by hitters to warm up. doughnut. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

This session explored the life, reign, and legacy of King Louis IX of France, highlighting his profound piety, crusading zeal, legal reforms, and his canonization.

Full Text of ReadingsFriday of the Twenty-ninth Week in Ordinary Time Lectionary: 477The Saint of the day is Blessed Bartholomew of VicenzaBlessed Bartholomew of Vicenza's Story Dominicans honor one of their own today, Blessed Bartholomew of Vicenza. This was a man who used his skills as a preacher to challenge the heresies of his day. Bartholomew was born in Vicenza around 1200. At 20, he entered the Dominicans. Following his ordination, he served in various leadership positions. As a young priest, he founded a military order whose purpose was to keep civil peace in towns throughout Italy. In 1248, Bartholomew was appointed a bishop. For most men, such an appointment is an honor and a tribute to their holiness and their demonstrated leadership skills. But for Bartholomew, it was a form of exile that had been urged by an antipapal group that was only too happy to see him leave for Cyprus. Not many years later, however, Bartholomew was transferred back to Vicenza. Despite the antipapal feelings that were still evident, he worked diligently—especially through his preaching—to rebuild his diocese and strengthen the people's loyalty to Rome. During his years as bishop in Cyprus, Bartholomew befriended King Louis IX of France, who is said to have given the holy bishop a relic of Christ's Crown of Thorns. Bartholomew died in 1271, and was beatified in 1793. Reflection Despite oppositions and obstacles, Bartholomew remained faithful to his ministry to God's People. We face daily challenges to our faithfulness and duties as well. Perhaps Bartholomew could serve as an inspiration in our darker moments. Saint of the Day, Copyright Franciscan Media

Finally, some good news! The judge who made life hell for a former Alabama police officer and his family is taken off the case for a retrial this coming December - his wife is here with those updates. Plus, Biden's DOJ is suing Elon Musk's company SpaceX for hiring too many American workers - first they opened up the border and sent our jobs overseas, and now this. And finally, the crusader saint, King Louis IX of France dies on this day in history - what his lessons in humility and piety can teach us today.Guests:Keelin Darby | Wife of Ex-Alabama Police Officer Ben DarbySaurabh Sharma | President, American MomentScott S. Powell | Senior Fellow, Discovery Institute & Author, 'Rediscovering America'Judd Saul | Documentary Filmmaker & Founder, Truth Nigeria

For additional notes and resources check out Douglas' website.Definition:Simplified historical overview:300s-600s -- Most of the Holy Land is part of the Eastern (Byzantine) Roman Empire.600s -- this territory becomes part of the Caliphate (Islamic).1000s-1100s -- Christian warriors and peasants (all strata of society participated) strive to take back the land, establishing Crusader States, along with multiple fortifications.1200s -- Christians for the most part give up the dream of reconquering the Holy Land, instead targeting their crusades on fellow Christians and other perceived enemies.Massive military attempts to recapture "Christian" territory, especially in the Holy Land, from the Muslims.Pilgrimage meets (Old Testament) holy war.The journey of faith is a biblical pilgrimage (Hebrews 11).Even so, traditionally pilgrims were supposed to travel unarmed.Up to 100,000 Europeans took part in these efforts.Source of word: Latin crux, cross.How many?There were four major crusades, though many more took place even after these concluded in the 13th century.First Crusade, 1095-1099Second Crusade, 1147-1149 -- Crusader States establishedThird Crusade, 1189-1192 -- setting of the film The Kingdom of HeavenFourth Crusade, 1198-1204 -- focused on Constantinople (capital of the [Eastern] Roman Empire), and Orthodox Christians, more than the MuslimsSubsequent crusadesE.g. Northern Europe and SpainLast Crusade (Venice vs. Ottoman Turks), 1684-1699Motivation?Various: plunder, glory, peer pressure, family honor, wanderlust, etc.Motivation must have been strong, esp. for those who spent a fortune in provisioning. (Imagine having to spend $100,000, or $300,000, to fund (and arm) yourself and your servants for the journey -- which could take many months! This isn't like shopping for a last-minute travel deal!)Forgiveness."Plenary indulgences" promised by the pope.As Douglas Groothuis remarks, "Claims made by popes that the soldiers dying in a crusade would be guaranteed heaven are entirely unbiblical and, in fact, resemble Islamic claims more than anything found in Holy Scripture" (Christian Apologetics, IVP Academic, 2011), 112.If there had been no crusades, would indulgences have been the flashpoint of the Protestant Reformation? It's interesting to ponder...AnalysisThe crusades were a radical departure from basic Christian values.Pilgrimage / holy war hybridUncritical use of scripture -- combining OT holy war with Christianity.Precedents?Augustine (354-430): "Just War" theory.Byzantine conquest of southern and central Italy in 6th century.AttitudesBefore 13th century, crusaders could not believe that Muslims would want to become like the Christians, since the Muslims were so much more advanced culturally and economically. Easier to rationalize warfare over persuasion."The Franciscans and Dominicans saw no contradiction or opposition between crusade and mission" (Daileader, 158).King Louis IX of France: Christians should let attempt to defend the faith, "except with his sword, and that he should thrust it into the scoundrel's belly, as far as it will enter."French theologian Peter Comestor (d.1179), when asked by the Patriarch of Jerusalem whether crusading was really permissible in light of biblical teaching. In response, Peter told the patriarch to "act in a manly way, be composed, and shed the blood of Christ's enemies."Example and teaching of Christ?Jesus did not teach or exemplify violence towards those who rejected his message.In contrast, Muhammad both preached and engaged in violence.Muslim tolerance only if paid jizha (tribute money).Otherwise, jihad!Below: The scimitar is the curved sword historically wielded by Islamic warriors (as opposed to the more conventional swords of the Crusaders).Ends & means?Crusaders claimed to be doing God's will. So why after 1291 did the crusaders fail to hold on to Jerusalem and other parts of the Holy Land?The Crusades were ultimately unsuccessful. These were a colossal failure, not "blessed" by God!     Conclusion:Let's be informed.Make it a goal to become generally familiar with key developments in church history.Remember that the 4 major crusades spanned the years from the late 11th to the 13th centuries.Let's be sensitive.Be careful about language. "Crusade" is an unpleasant and even scary word for some people, especially Jews and Muslims.Understand the bitter root that has taken hold among many Muslims -- the violence response on their part is not justified but it isn't irrational. It makes sense.Let's be humble.We need to "own" the evil of believers -- false and true -- through the history of the church, for instance the Inquisition and the Crusades.Let's not act all "holier than thou."We don't know for sure what we may or may not have condoned -- whether living in Spain during the worst 3 centuries of the Spanish Inquisition, or in Nazi Germany, or the century plus after the year 1000.Let's be convicted.While remaining humble, we should take a stand on the issue of treatment of one's enemies, since Jesus so emphasized this (Matt 5).When the church on the whole embraced the way of violence, beginning in the 4th century, they were abandoning the call of Christ.The Crusades are a disgraceful blotch on the history and the memory of the church of Christ.Further study:Basic:Wikipedia articleHistory Channel ProgramIntermediate: "How the Crusades Changed History" (24 half-hour lessons by Philip Daileader), published by The Teaching Company.Note: While it is true that many been killed in religious wars, far more have perished in the 20th century alone at the hands of atheistic regimes: some 39 million in war, plus 169 million more in state-sponsored execution, genocide, or persecution (total 210m).

Warfare made the early modern state. Read by Leighton Pugh. Image: Renaissance-era woodcut of King Louis IX of France and his army disembarking at Damietta, Egypt, in 1249. In a common anachronism, the army and fleet are equipped with cannons. Credit: Florilegius / Alamy Stock Photo

Full Text of ReadingsThursday of the Thirtieth Week in Ordinary Time Lectionary: 482All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Blessed Bartholomew of VicenzaDominicans honor one of their own today, Blessed Bartholomew of Vicenza. This was a man who used his skills as a preacher to challenge the heresies of his day. Bartholomew was born in Vicenza around 1200. At 20, he entered the Dominicans. Following his ordination, he served in various leadership positions. As a young priest, he founded a military order whose purpose was to keep civil peace in towns throughout Italy. In 1248, Bartholomew was appointed a bishop. For most men, such an appointment is an honor and a tribute to their holiness and their demonstrated leadership skills. But for Bartholomew, it was a form of exile that had been urged by an antipapal group that was only too happy to see him leave for Cyprus. Not many years later, however, Bartholomew was transferred back to Vicenza. Despite the antipapal feelings that were still evident, he worked diligently—especially through his preaching—to rebuild his diocese and strengthen the people's loyalty to Rome. During his years as bishop in Cyprus, Bartholomew befriended King Louis IX of France, who is said to have given the holy bishop a relic of Christ's Crown of Thorns. Bartholomew died in 1271, and was beatified in 1793. Reflection Despite oppositions and obstacles, Bartholomew remained faithful to his ministry to God's People. We face daily challenges to our faithfulness and duties as well. Perhaps Bartholomew could serve as an inspiration in our darker moments. Saint of the Day, Copyright Franciscan Media

In the late 13th and early 14th centuries, two rival houses dominated the Low Countries. The House of Dampierre ruled Flanders while the House of Avesnes ruled Hainaut and later Holland and Zeeland as well. Unfortunately for all involved these two houses were fierce rivals and entangled in a blood feud. Let's go back to the 13th Century to explore the origins of the Dampierre-Avesnes feud. As I've been doing more research for this show I've been running into more topics that I want to cover but which are slightly outside the scope of the show. I hope to use these Supplemental Episodes to help fill in the world of the Grand Dukes of the West and to provide context for some of the events to come. Let me know what you think of the format. Time Period Covered: 1204 - 1280 Notable People: Margaret of Constantinople Countess of Flanders, Bouchard of Avesnes, William of Dampierre, William II of Dampierre, Guy of Dampierre, John of Avesnes, King Philip II Augustus, King Louis IX, Joan of Constantinople Countess of Flanders, Ferrand of Portugal Notable Events/Developments: The Fourth Crusade, The Battle of Bouvines, War of the Flemish Succession Cover Art by Brandon Wilburn Music by Zakhar Valaha

August 25: Saint Louis1214–1270Optional Memorial; Liturgical Color: WhitePatron Saint of barbers, grooms, and Saint Louis, MissouriA king leads in piety, mortification, and faith, and dies crusading for the King of allJesus said, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mt 16:24). Today's saint fulfilled Christ's commandment in two ways. First and most obviously, King Louis IX of France, or Saint Louis, took up his cross by practicing serious physical mortifications his entire life. He wore a hair shirt, fasted, never took God's name in vain, and would not tell jokes or even laugh on Fridays. Secondly, he had a cloth cross woven onto his tunic and thus became a knight crusader. Louis and countless other medieval knights understood the commandment to “take up their cross” to be fulfilled not merely through physical mortification but by wading into battle with the sign of Christ on their chests. That visible cloth cross boldly proclaimed a man's commitment to liberating the Holy Land from Muslim control through hard battle.When Louis was a child his mother told him, “I would rather see you dead at my feet than that you should ever commit a mortal sin.” He never forgot her words. After his father's early death, Louis was crowned, or anointed, king in the quasi-liturgical ceremony whose main elements can still be seen at modern coronations. He married at twenty, and he and his wife had eleven children. He was totally devoted to Christ and the Church. He prayed the breviary every day, attended daily Mass, and constructed stunning churches, including Paris' Saint Chapelle to house his collection of relics, including the true Cross of Christ. He was so disturbed by the sin of blasphemy that he promulgated a law that all blasphemers be branded on the lips. He waged war against the Cathars of Southern France and, together with the Dominicans and the Inquisition, vanquished their heretical movement.Louis possessed an elusive charisma that made people not only want to be in his presence but also to touch his person. He was well educated, friendly, curious, and truly humble. Every man was his friend. He invited the quiet Saint Thomas Aquinas, who was studying in Paris at the time, over to dinner for the joy of theological conversation. He promulgated laws respecting the presumption of innocence and due process for everyone. He was, in short, a model Christian king who reigned over a golden century in which France was the largest, most unified, and wealthiest kingdom in Europe.Despite his fame and the creature comforts of home, Louis made the courageous, if reckless, decision to personally lead two crusades. The first was initially successful but ended disastrously with Louis's capture and his army being crushed in battle. Only a king's ransom secured his release. The second crusade he embarked on was even more disastrous. King Louis died of typhus, along with many men in his camp, on the shores of modern Tunisia, having just begun their journey. One of his last acts was to kneel by his bed to receive Holy Communion. He had wanted to die a martyr, or a confessor, for the faith. His desire was not technically fulfilled. But he did give his life sacrificially in the noble, centuries-long, quixotic quest to reconquer Jerusalem and the Holy Land for Christian pilgrimage. He was canonized in 1297.  Saint Louis of France, you were intrepid in your love for Christ and the Church. Impart from heaven to all modern Catholics some of your same daring spirit—to be courageous in living and spreading the faith, to give and not count the cost.

This episode we discuss King Louis IX's letter to his Son which you can find here: http://www.christendomrestoration.org/uploads/9/0/2/6/9026344/letter-of-st-louis-ix-to-his-son.pdfWe discuss:Celebrity look-alikes, and Sam coins the term, "Saint-a-likes" We read through King Louis IX's letter to his sonWe talk about our fathers and the impact a father has on his childrenFr. Jacob shares what it is like to be a Chaplain and a Spiritual FatherWe discuss adversity and hoe Christianity helps solve our problemsWe discuss suffering and how it fits into God's Divine Providence We use Joseph of the Old Testament as a radical example of suffering and trust in Divine Providence We discuss the rest of the letter involving King Louis IX's advice on gossiping, staying true to the Church of Rome, and his final blessing to his son

When we think about noodles, we probably don't pay too much attention to their origin. For most of us, they have usually come out of a box, all cut exactly to the same length and shape.In Vietnam you will experience many dishes including the quintessential favourite, Pho, that includes noodles. However in Vietnam not all noodles are the same, and they don't come out of a box. They are made fresh. And this is where the history of noodles and the traditional way of making noodles becomes our feature story. Noodles are still made as they were hundreds of years ago and while you go about enjoying new and flavoursome dishes in Vietnam, this episode will give you some of the takeaway background to the noodle dishes you are trying. In the best fun way possible.Neal Bermas is my guest and is the founder and Board chairperson of an innovative and sustainable social enterprise that provides hospitality training programs for street kids, orphans and disadvantaged youth in Vietnam, called STREETS International. An integral part of the program is a restaurant in Hoi An  called “Oodles of Noodles”.Through this restaurant the STREETS international team have trained over 300 students and with this training Neal has become a leader in the development of the restaurant. Over the course of a decade Neal has taken it upon himself to learn as much as he can about the Vietnamese traditions of food making and in particular the nuances of noodle making. So he comes to the program with a wealth of knowledge and is a brilliant guest.You may be interested to know In 2018, Neal Bermas was inducted as an Honorary Member in Vietnam to La Chaîne des Rôtisseurs the world's oldest and most prestigious gastronomic association (founded in 1248 by King Louis IX of France). Amongst other prestigious awards; in 2015, and again in 2018, STREETS was recognized by Hyatt Hotels with a Global Community Grant Award. In 2017, Bermas received a Leadership Award from Consular Affairs of the US Department of State. In 2018, and  he was honored to be selected as CNN Hero of the Year. This has been a particularly  trying time for the organisation as due to Covid it has had to suspend operations so donations are welcome and purchases of the STREETS book will be most appreciated. Details below:-Streets link: www.streetsinternational.orgHere's donation link: www.streetsinternational.org/donateSTREETS Cookbook (www.amazon.com/STREETS-3rd-Cookbook-International/dp/6047779395)NOTE: In response to the pandemic crisis in Vietnam, government travel restrictions, the absence of domestic and international travelers, and to protect everyone's health, STREETS suspended all guest service operations in July 2021, with plans to re-open in 2022.WHATABOUTVIETNAM - check out more podcasts to help you trip planIf you are liking what I am doing with the show, I'd love it if you would please consider giving me a short review on Apple Podcasts/ITunes.Sign up for Kerry's WAV newsletter -  https://www.whataboutvietnam.com/newsletterInstagram; https://www.instagram.com/whataboutvietnampodcast/Facebook - https://www.facebook.com/whataboutvietnamYou Tube: https://www.youtube.com/channel/UCavCC1--oE5rUhO_SlENmqw

Full Text of ReadingsWednesday of the Thirtieth Week in Ordinary Time Lectionary: 481All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Blessed Bartholomew of VicenzaDominicans honor one of their own today, Blessed Bartholomew of Vicenza. This was a man who used his skills as a preacher to challenge the heresies of his day. Bartholomew was born in Vicenza around 1200. At 20, he entered the Dominicans. Following his ordination, he served in various leadership positions. As a young priest, he founded a military order whose purpose was to keep civil peace in towns throughout Italy. In 1248, Bartholomew was appointed a bishop. For most men, such an appointment is an honor and a tribute to their holiness and their demonstrated leadership skills. But for Bartholomew, it was a form of exile that had been urged by an antipapal group that was only too happy to see him leave for Cyprus. Not many years later, however, Bartholomew was transferred back to Vicenza. Despite the antipapal feelings that were still evident, he worked diligently—especially through his preaching—to rebuild his diocese and strengthen the people's loyalty to Rome. During his years as bishop in Cyprus, Bartholomew befriended King Louis IX of France, who is said to have given the holy bishop a relic of Christ's Crown of Thorns. Bartholomew died in 1271, and was beatified in 1793. Reflection Despite oppositions and obstacles, Bartholomew remained faithful to his ministry to God's People. We face daily challenges to our faithfulness and duties as well. Perhaps Bartholomew could serve as an inspiration in our darker moments. Saint of the Day Copyright Franciscan Media

    The Mongols were famous for their ultimatums of destruction and submission. No shortage of thirteenth century states received demands for their unconditional surrender to the Great Khan granted divine mandate to rule by Eternal Blue Heaven. Initially, the Mongol imperial ideology was extremely black and white: you could submit to Mongol rule, or face total annihilation. There was no room for other relationships, for the Great Khan had no allies, only subjects. But as the thirteenth century went on and the dream of Chinggisid world hegemony slipped away as the divisions of the Mongol Empire went their separate ways, the Mongol Khans in the west began to seek not the capitulation, but the cooperation of western Europe to aid in their wars against Mamluks. For the Ilkhanate's sixty-year struggle against the Mamluk Sultanate, the Il-Khans sought to bring the Popes and Monarchs of Europe to a new crusade to assist in the defeat of the Mamluks, an ultimately fruitless endeavour, and the topic of today's episode. I'm your host David, and this is Kings and Generals: Ages of Conquest.       The first Mongol messages to the Kings of Europe came in the late 1230s and 40s, accompanying Batu and Sube'edei's western invasion, asking the Hungarians how they possibly could hope to flee the grasp of the Mongols. We know the Mongols sent a number of envoys to European monarchs and dukes, and employed a variety of peoples in this enterprise, including at least one Englishman. Over the 1240s and 50s, European envoys like John de Plano Carpini or William of Rubrucks to the Mongol Empire returned from Karakorum with orders for the Kings and Popes to come to Mongolia and submit in person.While Rus' and Armenian lords and kings did do so, there is little indication that European rulers even responded to these demands. For the Mongols, who seemed poised to dominate everything under the Eternal Blue Sky, there was little reason to adopt more conciliatory language. From their point of view, the Europeans were only stalling the inevitable: soon Mongol hoofbeats would certainly be heard in Paris and Rome. The Mongols treated the European states as their diplomatic inferiors, subjects basically in a state of rebellion by fact that they had not already submitted. Cruel, threatening and demanding letters were the norm, and it's safe to say any future efforts at alliance were greatly hampered by this opening salvo. The rare diplomatic exception was an embassy sent to King Louis IX of France during his stay in Cyprus in 1248 just before the 7th Crusade. There, messengers came from the Mongol commander in the west, Eljigidei, an ally to the reigning Great Khan, Guyuk. Headed by two Christians in Eljigidei's service, the embassy bore letters from Eljigidei. These letters called Louis ‘son,' and had no demand of submission, but mentioned Mongol favouritism to Christians, urged the French King not to discriminate between Latin and non-Latin Christians as all were equal under Mongol law, and wished him well in his crusade. The two Christian representatives of Eljigidei asserted that he was a Christian and that Guyuk himself had already been baptised. The urged Louis to attack Egypt, and prevent its Ayyubid prince from sending forces to aid the Caliph in Baghdad, who the Mongols were soon to attack.     Louis, is should be noted, almost certainly had not been anticipating any cooperation from the Mongols; he had  been well aware of their attacks on Hungary only a few years before, learned of Mongol demands and treatment of foreign powers from travellers like Carpini, and apparently received Mongol ultimatums for his submission in 1247. Further, a devout Christian, it is unlikely he would have gone looking for allies among “pagans,” even for fighting against Muslims. Still, he reacted well to Eljigidei's messengers and sent a return embassy with gifts with them back to Eljigidei which were to be sent on to Guyuk, while the initial letter was forwarded back to France and ultimately to King Henry III of England. Ultimately, it was for naught. Guyuk was dead even before Louis received Eljigidei's letter, and  Eljigidei himself was soon put to death in the following political turmoil. Little is known of the embassy Louis sent back with Eljigdei's representatives, but from the little heard of it through William of Rubruck a few years later, it seems to have achieved nothing beyond meeting Guyuk's widow and the regent, Oghul Qaimish, who portrayed Louis' gifts as tokens of the French King's submission.  Following the meeting on Cypress, Louis IX suffered a humiliating defeat in Egypt at Mansura, captured and was ransomed by the newly emerging Mamluks. By the time he returned to France and received Oghul Qaimish's reply, not only was she dead, but the responding letter was essentially another demand for his surrender. This first non-threatening Mongol embassy succeeded only in making the King of France feel like he had been tricked, especially since the new Great Khan, Mongke, sent a letter back with William of  Rubruck that disavowed Eljigidei's embassy. It has been speculated that Eljigidei was using the embassy to spy on Louis, as he was wary of the sudden arrival of Louis' army in Cyprus, and a desire to find out his military intentions, rather than any genuine interest in cooperation at this point.  His hope may have been to ensure that this new army attacked Mongol enemies, rather than get in the way of the Mongols.       The halting of the Mongol advance at Ayn Jalut by the Mamluks, and fracturing of the Empire into independent Khanates after Great Khan Mongke's death left the new Ilkhanate in a precarious position. Surrounded by enemies on all sides, the only direction they could expand not at the expense of fellow Mongols was against the Mamluks, who fortified their shared border with the Ilkhans. Even a small raid could trigger the arrival of the full Mamluk army, a dangerous prospect against such deadly warriors. Yet the Ilkhans could not bring their full might to bear on the shared border with the Mamluks in Syria, as it would leave their other borders open to attacks from the Golden Horde, Chagatais or Neguderis, in addition to the trouble of provisioning an army in the tough, hot and dry conditions of the Levantine coastline, a route the Mamluks secured and fortified. Opening a new front against the Mamluks was necessary, and there were already convenient beachheads established  in the form of the remaining Crusader States.   A shadow of their former selves, the Crusader states were represented by a few major coastal holdings like Antioch, Tripoli, and Acre, and inland fortifications like Krak de Chevaliers and Montfort, as well as the Kingdom of Cyprus, whose ruler, Hugh III of Cyprus, took the title King of Jerusalem in 1268. The Crusader States had shown neutrality to the Mongols, or even joined them such as the County of Tripoli did in 1260 after the Mongols entered Syria. In early 1260, the papal legate at Acre sent an embassy to Hulegu, most likely to discourage him from attacking the Crusader holdings. Along with information from the Kings of Armenian Cilicia, their most important regional vassals, the Mongols would have had a vague knowledge of western Europe and their crusading history. The Ilkhanate's founder, Hulegu, sent the first letter to the west in 1262, intended once more for King Louis IX, though this embassy was turned back in Sicily. This letter was friendlier terms than most Mongol missives, but still contained threats, if rather subdued. Pope Urban IV may have learned of the attempt, and the next year sent a letter to Hulegu, apparently having been told that the Il-Khan had become a Christian.  Delighted at the idea, the Pope informed Hulegu that if he was baptised, he would receive aid from the west. In reality, Hulegu never converted to Christianity, and died in 1265 without sending any more letters.       His son and successor, Abaqa, was the Il-Khan most dedicated to establishing a Franco-Mongol alliance and came the closest to doing so. Due to conflict on his distant  borders with the Golden Horde and Chagatayids, as well as the troubles of consolidating power as new monarch in a new realm, for the 1260s he was unable to commit forces to the Mamluk frontier. As a good Mongol, Abaqa was unwilling to allow the enemy total respite, and made it his mission to encourage an attack from the west on the Mamluks. His first embassy was sent in 1266, shortly after becoming Il-Khan, contacting the Byzantines, Pope Clement IV and King James I of Aragon, hoping for a united Christian front to combine efforts with the Mongols against the Mamluks, inquiring which route into Palestine the Christian forces would take. The responses were generally positive, Pope Clement replying that as soon as he knew which route, he would inform Abaqa.       Abaqa sent a message again in 1268, inquiring about this progress. James of Aragon found himself the most motivated by the Il-Khans requests, encouraged by the promises of Abaqa's logistical and military support once they reached the mainland. James made his preparations, and launched a fleet in September 1269. An unexpected storm scattered the fleet, and only two of James' bastard children made it to Acre, who stayed only briefly, accomplishing little there.        Not long after, King Louis IX set out for Crusade once more, making the inexplicable choice to land in Tunis in 1270. Despite his well planned efforts, the Crusade was an utter disaster, and Louis died of dysentery outside the walls of Tunis in August 1270. Prince Edward of England with his army landed in Tunis shortly before the evacuation of the crusaders, and disgusted by what he saw, set his fleet for the Holy Land, landing at Acre in May 1271, joined by Hugh of Lusignan, King of Cyprus.  Edward's timing was good, as Abaqa had returned from a great victory over the Chagatai Khan Baraq at Herat in July 1270, though had suffered a major hunting accident that November.       The Mamluk Sultan Baybars was campaigning in Syria in spring 1271, the famous Krak des Chevaliers falling to him that April. Tripoli would have fallen next, had Baybars not retreated back to Damascus hearing of the sudden arrival of a Crusader fleet, and was wary of being caught between European heavy cavalry and Mongol horse archers. Soon after landing Edward made his preparations for an offensive, and reached out to Abaqa. Abaqa was delighted, and sent a reply and orders for Samaghar, the Mongol commander in Anatolia, to head to Syria. Edward did not wait for Abaqa's reply, and there is no indication he ever responded to Abaqa's letter. He set out in mid-July, ensuring his army suffered the most from the summer heat, while missing the Mongols who preferred to campaign in the winter. Suffering high casualties and accomplishing little, he withdrew back to Acre. In mid-October Samaghar arrived with his army, raiding as far as to the west of Aleppo while an elite force of Mongols scouted ahead, routing a large group of Turkmen between Antioch and Harim, but was soon forced to retreat with the advance of the Mamluk army under Baybars.       Missing Samagahr by only a few weeks, in November Edward marched south from Acre at the head of a column of men from England, Acre, Cyprus, with Templars, Hospitallers and Teutonic Knights. They ambushed some Turkmen on the Sharon plain, forced the local Mamluk governor to withdraw, but with the arrival of large Mamluk reinforcements the Crusaders fled, losing their prisoners and booty.  That was the closest the Mongols and the Franks came to proper coordination. Edward helped oversee a peace treaty between the Mamluks and the Kingdom of Jersualem, but the heat, difficulties campaigning, political infighting and an assassination attempt on his life permanently turned him off of crusading. By September 1272, Edward set sail for England. A  few weeks after his departure the Mongols again invaded, besieging al-Bira but were defeated by the Mamluks in December.        Edward's brief effort in Syria demonstrated the difficulties prefacing any Mongol-Frankish cooperation. The Mamluks were a cohesive, unified force, well accustomed to the environment and working from a well supplied logistic system and intelligence network, while the Franks and Mongols were unable to ever develop a proper timetable for operations together. The European arrivals generally had unrealistic goals for their campaigns, bringing neither the men, resources or experience to make an impact.       Abaqa continued  to organize further efforts, and found many willing ears at the Second Council of Lyons in France in 1274, a meeting of the great powers of Christendom intended to settle doctrinal issues, the division of the Catholic and Orthodox Churches, and plan the reconquest of the Holy land. Abaqa's delegation informed the Council that the Il-Khan had secured his borders, that peace had been achieved between all the Mongols Khanates, and he could now bring his full might against the Mamluks, and urged the Christian powers to do likewise. The current Pope, Gregory X, fully supported this and made efforts to set things in motion, but his death in 1276 killed whatever momentum this process had had. Abaqa sent another round of envoys, who reached the King of France and the new King of England, Edward. The envoys brought the Il-khan's apologies for failing to cooperate properly during Edward's crusade, and asked him to return. Edward politely declined. This was the final set of envoys Abaqa sent west. Perhaps frustrated, he finally organized a proper invasion of Syria, only an army under his brother Mongke-Temur to be defeated by the Mamluks at Homs, and Abaqa himself dying soon after in 1282. His successors were to find no more luck that he had.        The most interesting envoy to bring the tidings of the Il-Khan to Europe did not originate in the Ilkhanate, but in China: Rabban Bar Sawma, born in 1220 in what is now modern day Beijing, was a Turkic Nestorian priest who had set out on a pilgrimage to Jerusalem before being conscripted to act as a messenger for the Il-Khan, in a journey which is a fascinating contrast to that of his contemporary Marco Polo. Even given him his own dedicated episode in this podcast series, but we'll give here a brief recount of his journey. Writing his accounts down upon his return to Baghdad later in life, he described how he brought messages and gifts to the Byzantine Emperor Andronicos II Palaiologus, marvelled at the Hagia Sophia, then landed in Sicily and made his way to Rome, having just missed the death of Pope Honorius IV. Travelling on to France, he was warmly welcomed by King Phillip IV, and then on to Gascony where he met the campaigning King Edward of England, who again responded kindly to the Il-khan's envoy.  On his return journey, he met the new Pope Nicholas IV in 1288 before returning to the Ilkhanate.    Despite the generous receptions Rabban Sauma was given by the heads of Europe, and despite the Il-khan's promises to return Jerusalem to Christian hands, the reality was there was no ruler in the west interested, or capable of, going on Crusade. By now, the act of Crusading in the Holy land had lost its lustre, the final crusades almost all disasters, and costly ones at that. With the final Crusader strongholds falling to the Mamluks in the early 1290s, there was no longer even a proper beachhead on the coast for a Crusading army. The sheer distance and cost of going on Crusade, especially with numerous ongoing issues in their own Kingdoms at hand, outweighed whatever perceived benefit there might have been in doing so. Further, while Rabban Sauma personally could be well received, the Mongols themselves remained uncertain allies. From 1285 through to 1288, Golden Horde attacks on eastern Europe had recommenced in force. Even the new Khan of the Golden Horde, Tele-Buqa, had led an army into Poland. For the Europeans, the distinctions between the Mongol Khanates were hard to register; how could messages of peace from some Mongols be matched with the open war other Mongols were undertaking? All evidence seems to suggest that the western Franks did not understand that the Golden Horde and Ilkhanate were separate political entities. Recall earlier the conflicting letters Louis IX had received in the 1240s, where one Mongol general offered friendship, only to be tricked in seemingly submitting to the Mongols and then receive letters in the 1250s telling him to discount the previous envoys. Together these encouraged unease over perceiving the Mongols as allies, and served to further dampen interest to pursue these alliances.       In contrast, the Mamluks had somewhat greater success in their own overseas diplomacy: in the 1260s Baybars initiated contact with the Golden Horde, ruled by the Muslim Berke Khan, encouraging him to keep up his warfare with his Ilkhanid cousins. Sultan Baybars also kept good relations with the Byzantine Empire and the Genoese, allowing him to keep the flow of Turkic slave soldiers from the steppes of the Golden Horde open, the keystone of the Mamluk military. There is also evidence they undertook some limited diplomacy with Qaidu Khan during the height of his rule over Central Asia and the Chagatayids. While the Mamluks and Golden Horde never undertook any true military cooperation, the continuation of their talks kept the Ilkhanate wary of enemies on all borders, never truly able to bring the entirety of its considerable might against one foe least another strike the Il-Khan's exposed frontiers. But, did the Golden Horde, in the 1260s, perceive this as an alliance? We only have Mamluk accounts of the relationship, but scholarship often supposes that the Golden Horde Khans perceived this as the submission of the Mamluks, and any cooperation was the cooperation between overlord and subject. As many of the Mamluk ruling class were Qipchaqs, so the Mongols had come to see as their natural slaves, it may well be that Berke saw the submission of the Mamluks as a natural part of their relationship, especially since he already ruled the Qipchaq homeland. This alliance, alongside never resulting in direct cooperation, was also never always amicable. When the Jochid Khans grew annoyed with the Mamluks, they would halt the trade of Qipchaq slaves and threaten to deprive the Mamluks of their greatest source of warriors. During the long reign of Mamluk Sultan al-Nasir Muhammad, a daughter of the Golden Horde Khan Ozbeg was wed to him, in an effort to cement the relationship after a rocky start to the 1300s. Al-Nasir soon accused her of not actually being a Chinggisid, insulting her and infuriating Ozbeg. Yet the relationship survived until the invasions of Emir Temur at the close of the fourteenth century, when the Mamluks and Golden Horde once again took part in a doomed west-Asian effort to ally against Temur.       Ilkhanid-European contacts continued into the 14th century, but with somewhat less regularity after Rabban bar Sawma's journey. An archbishopric was even founded in the new Ilkhanid capital of Sultaniyya in 1318, and Papal envoys would travel through the Ilkhanate to the Yuan Dynasty in China until the 1330s. A few envoys came from the Il-Khans still hoping to achieve military cooperation; Ghazan Il-Khan continued to send them before his invasions, including the only one that actually defeated the Mamluk army and led to a brief Mongol advance down the coast, occupying Damascus. News of Ghazan's successes did spread rapidly, for the Spanish Franciscan Ramon Llull learned of it and promptly sailed all the way across the Mediterranean, hoping to be among the first missionaries to land in the newly reclaimed Holy Land. But upon arriving in Cypress, Llull learned of Ghazan's equally quick withdrawal. The combined news of a Mongol victory followed by sudden Mongol withdrawal must have only affirmed the opinion of many of the futility of taking part in any more crusades with the Mongols.  Military operations against the Mamluks mostly ceased after Ghazan's death, until a formal peace was achieved between them and the Ilkhanate at the start of the 1320s. Naturally, no further messages for alliances with the powers of Europe were forth coming, and consequently putting an almost total end to European interest and contacts with the Middle East for the next five centuries. European-Mongol relations would continue for some time longer in the territory of the Golden Horde, where the attention of our podcast moves next, so be sure to subscribe to the Kings and Generals podcast for more. If you enjoyed this and would like to help us continue bringing you great content, then consider supporting us on Patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one.   

Having laid waste to the once glorious city of Baghdad, Hulegu Ilkhan now sets his sights east of the Euphrates, to the fertile lands of Syria and Egypt beyond. But what's to follow will set of a momentous clash in Galilee, at a spring called Ain Jalut, that will shake the very fundaments of history...Time Period Covered:1258-1260 CEMajor Historical Figures:Mongol Empire:Mongke KhaghanKhubilai IlkhanAriq BokeIlkhanate:Hulegu IlkhanGeneral BaijuGeneral Kitbuqa Ayyubid Dynasty:al-Muzzam Turanshahal-Malik al-Nasir Yusufal-Azizal-Zayn al-HafiziMamluks:Saif ad-Din QutuzBaybars al Bunduqdari, "The Great Lord Panther"European Christendom:King Louis IX of FranceBohemond V of AntiochBohemond VI of AntiochKing Hethum I of CiliciaMajor Sources Cited:Amitai, Reuven. Mongols and Mamluks: The Mamluk Ilkhanate War, 1260-1281.Amitai, Reuven. “An Exchange of Letters in Arabic Between Abakha Ilkhan and Sultan Baybars (A.H. 667/A.D. 1268-69)” in Central Asiatic Journal, Vol. 38, No. 1.Gillespie, Alexander. Causes of War, Volume II: 1000 CE to 1400 CE.Grousset, René. Empire of the Steppes: A history of Central Asia.Subani, Hamad. The Secret History of Iran.Richard, Jean. The Crusades, C.1071-1291.Runciman, Steven. A History of the Crusades, Volume 3, The Kingdom of Acre and the Later Crusades.Tschanz, David W. “History's Hinge: ‘Ain Jalut” in Saudi Aramco World. See acast.com/privacy for privacy and opt-out information.

In this episode, we hear how the last major Crusade - the Seventh Crusade - led by King Louis IX of France, achieved outstanding success initially only to fail along the banks of the River Nile.

“There was a certain man who was a believer, and he was a nobleman and a fearer of God. He was rich in the things of this world, and he was well endowed with the qualities of nature; he belonged to a famous family and a well-known tribe. His name was SHIBAN the Sa'ora. He dwelt in the city which is called [...] KHAN BALIK , [...] the royal city in the country of the East. He married according to the law a woman whose name was KEYAMTA. And when they had lived together for a long time, and they had no heir, they prayed to God continually and besought Him with frequent supplications not to deprive them of a son who would continue [their] race. And He who giveth comfort in His gracious mercy received their petition, and He showed them compassion. For it is His wont to receive the entreaty of those who are broken of heart, and-to hearken unto the groaning of those who make supplications and petitions [to Him]. [....] Now God made the spirit of conception to breathe upon the woman Keyamta, and she brought forth a son, and they called his name " SAWMA.” And they rejoiced [with] a great joy, neighbours of his family and his relations rejoiced at his birth.’       So begins the history of Rabban bar Sauma, as translated by E. Wallis Budge. There were a number of travellers, missionaries, diplomats and merchants who made journey from Europe to China during the height of the Mongol Empire. While Marco Polo is the most famous of these, we have also covered a few other travellers in previous episodes. Yet, there were also those who made the harrowing journey from China to the west. Of these, none are more famous than Rabban bar Sauma, the first known individual born in China who made the journey to Europe. Rabban bar Sauma was a Turkic Christian monk who travelled from Khanbaliq, modern-day Beijing, across Central Asia, the Ilkhanate, the Byzantine Empire, Italy, all the way to the western edge of France, visiting Khans, Emperors, Kings and Popes.  Our episode today will introduce  you to Rabban Sauma and his incredible journey across late 13th century Mongol Eurasia. I’m your host David, and this is Kings and Generals: Ages of Conquest.       Sauma was born around 1225 in the city of Yenching, on which Beijing now sits. Yenching of course, we have visited before, when it was known as  Zhongdu, the capital of the Jurchen Jin Dynasty. The Mongols took the city after a bloody siege in 1215, which we covered  back in episode 7 of this season. Sauma was born to Turkic parents, either Onggud or Uighur, two groups which had long since recognized the supremacy of Chinggis Khan. Sauma’s parents were Christians of the Church of the East, often called, rather disparagingly, Nestorians. Nestorius was a 5th century archbishop of Constantinople who had argued, among other things, the distinction between Christ’s humanity and his divinity, and that Mary was mother of Jesus the man, but not of Jesus the God. For if God had always existed, then he could not have had a mother. For this Nestorius was excommunicated at the Council of Ephesus in 431 and his followers scattered across the east. From the Sassanid Empire they spread across Central Asia, reaching China during the Tang Dynasty. By the 12th century, the adaptable Nestorian priests converted several of the tribes of Mongolia, from the Naiman, the Kereyit to the Onggud, to which Sauma likely belonged. These Eastern Christian priests stayed influential among the Mongols for the remainder of the 13th century, with a number of prominent Mongols adhering to their faith. Sorqaqtani Beki, the mother of Great Khans Mongke and Khubilai, was perhaps the best known of these.       The young Sauma took his Christian faith seriously; so seriously, his parents sought to dissuade him, fretting the end of their family line if their son became a monk. Refusing fine meats and alcohol, Sauma instead hungered for ecclestical knowledge and purity. Accepted into the Nestorian clergy of Yenching in 1248, at age 25 he donned the tonsure and garb of the monk. Developing a reputation for asceticism beyond even his fellow monks, he largely secluded himself in his own cell for 7 years before leaving the monastery for the mountains. His devotion to Christ made him famous among the Nestorians of North China and Mongolia, attracting the attention of a young Onggud Turk named Markos. From the Onggud capital of Koshang in modern Inner Mongolia, Markos was mesmerized by the stories of the holiness of Sauma. The 15 year old Markos marched by himself to Sauma in 1260. Impressed by the youth’s tenacity even as he attempted to dissuade him from joining the monastery, Sauma eventually took Markos under his wing. Markos proved himself an excellent student, and within three years was accepted into the Nestorian monastic life.        Sauma and Markos became fast friends and pillars of the Nestorian community around Yenching, which by then was the capital of the new Great Khan, Khubilai, and renamed to Dadu, “Great City,” or Khanbaliq, “The Khan’s City,” to Turkic and Mongolian speakers. Khanbaliq is the origins of Marco Polo’s somewhat distorted version of Cambulac. While Sauma was happy to spend his life in the mountains near Dadu, Markos was much more energetic, and sought to convince his friend to partake in the most difficult of journeys; to the holy city of Jerusalem to be absolved of their sins. Sauma tried to scare Markos off this goal, and it was not until around 1275 that Sauma was convinced to accompany his friend. They went to Khanbaliq for an escort and supplies, and here news of their mission came to the most powerful monarch on the planet, Khuiblai Khan. Several sources, such as the Syriac Catholicos Bar Hebraeus, attest that Sauma and Markos were sent west by Kublai to worship in Jerusalem or baptize clothes in the River Jordan. Such a task is similar to the orders Kublai gave to Marco Polo’s father and uncle, instructed to bring back Catholic priests and sacred oil from Jerusalem for Yuan China. Khubilai often tried to appear a friend to all religions within his realm, and may have felt the need to honour his own mother’s memory, as she had been a Christian. That Sauma and Markos went with the blessings of the Great Khan holding his passport (paiza) would explain the favoured treatment they received over their voyage. Interestingly though, the main source for Bar Sauma’s journey, a Syriac language manuscript compiled shortly after his death from notes and an account he had made in his life, makes no mention of Khubilai’s involvment. Historian Pier Giorgio Borbone suggests it was deliberately left out, instead playing of the religious aspect of the pilgrimage as emerging from Markos and Sauma themselves, rather than imply they only made the journey on the order of Khubilai.       Setting out around 1275, Sauma, Markos and an escort began their journey to the west. Through the Yuan Empire they were met by ecstatic crowds of Nestorians coming out to see the holymen, showering them with gifts and supplies. Two Onggud nobles, sons-in-laws to the Great Khan, provided more animals and guides for them, though they warned of the dangers now that the Mongol Khanates were at war. They followed one of the primary routes of the Silk Road, via the former territory of the Tangut Kingdom, the Gansu Corridor, to the Tarim Basin, cutting south along the desolate Taklamakan desert, the harshest stretch of their journey. After staying in Khotan, they moved onto Kashgar, shocked to find it recently depopulated and plundered, a victim of Qaidu Khan. Passing through the Tien Shan mountains to Talas, they found the encampment of that same Khan. Here they minimized any connections they had to Khubilai, instead portraying themselves on a mission of personal religious conviction and prayed for the life of Qaidu and his well being, asking that he provid supplies to assist in their journey.  Qaidu let them through, and Sauma and Markos continued on a seemingly uneventful, but strenuous trip through Qaidu’s realm, the Chagatai Khanate and into the Ilkhanate.       Sauma and Markos’ journey to Jerusalem halted in Maragha,  chief city of the Ilkhanate. There, the head of the Nestorian Church, Patriarch Mar Denha, found use for these well-spoken travellers affiliated with the Khan of Khans. Mar Denha had not made himself many friends within the Ilkhanate, in part for his hand in the violent murder of a Nestorian who had converted to Islam. As a result the Il-Khan, Hulegu’s son Abaqa, had not provided letters patent to confirm Denha in his position, wary of alienating the Muslims of his kingdom. Mar Denha believed monks sent from Abaqa’s uncle Khubilai would be most persuasive. Abaqa Il-Khan treated Sauma and Markos generously, and perhaps influenced by his Christian Byzantine wife, on their urging he agreed to send Mar Denha his confirmation. In exchange, Mar Denha was to provide an escort for Sauma and Markos to reach Jerusalem, but the roads were closed due to war between the Ilkhanate and the Mamluk Sultanate. When Markos and Sauma returned to Mar Denha, he told them visiting his own Patriarchate was just as good as visiting Jerusalem, and gave them new titles. Both were made Rabban, the Syriac form of Rabbi. Markos was made Metropolitan of the Nestorians of Eastern Asia, essentially a bishop, and given a new name: Yabhallaha, by which he is more often known, while Rabban bar Sauma became his Visitor-General. Suddenly promoted but unable to return east due to a breakout of war between the Central Asian Khanates, Rabban Sauma and Mar Yabhallaha stayed in a monastery near Arbil until the sudden death of Mar Denha in 1281.       His experience with the Mongols and knowledge of their language made Yabhallaha a prime candidate to succeed Mar Denha, and the other Metropolitans anointed him Patriarch of the Nestorians. Wisely, Rabban Sauma encouraged Yabhallaha to immediately seek confirmation from Abaqa Il-Khan, who appreciated the move and rewarded Yabhallaha and the Nestorians of the Ilkhanate with gifts, such as a throne and parasol,  as well as tax privileges. Abaqa soon died in 1282, and Yabhallaha and Sauma faced scrutiny under Abaqa’s successor, his Muslim brother Teguder Ahmad. Accusations were made that the Nestorians were defaming Teguder Il-Khan in letters to Khubilai. Placed on trial before the Il-Khan, the two friends fought for their innocence and outlasted him. In 1284 Teguder was ousted and killed by Abaqa’s son Arghun. Mar Yabhallaha immediately paid homage to Arghun, in him finding a firm supporter. With Arghun’s backing, Yabhallaha removed his enemies from within the Nestorian church and strengthened his power. Desiring to complete the war with the Mamluk Sultanate, under Arghun efforts to organize an alliance with Christian Europe against the Mamluks reached new heights. Since the days of Arghun’s grandfather Hulegu, the Il-Khans had sent envoys to Europe in an effort to organize a Crusader-Mongolian alliance against the Mamluk Sultans of Egypt. Despite some close attempts, there had not yet been successful cooperation. Arghun was determined to change this and organize the coalition which  would finally overcome the Mamluks.   Desiring the most effective envoy possible, Arghun turned to Mar Yabhallaha to suggest an influential, well travelled and respectable Christian to send to spur Crusading fervour, aided by promises that Arghun would restore Jerusalem to Christian hands. Yabhallaha had just the man. Turning to his longtime friend, Yabhallaha asked Rabban bar Sauma to carry the Il-Khan’s messages westwards. Provided letters for the Kings and Popes, as well as paizas, gold, animals and provisions, in the first days of 1287, after a tearful goodbye with Mar Yabhallaha, the 62 year old Rabban Sauma set out, accompanied by at least two interpreters from Italy in his escort. The first steps of his route are unclear, likely taking the caravan routes from northern Iraq to somewhere along the southeastern Black Sea coast. From there they took a ship to Constantinople and met the Byzantine Emperor Andronikos II. As recorded in the Syriac history of Rabban Sauma, quote:    “And after [some] days he arrived at the great city of CONSTANTINOPLE, and before they went into it he sent two young men to the Royal gate  to make known there that an ambassador of [Khan] Arghon had come. Then the [Emperor] commanded certain people to go forth to meet them, and to bring them in with pomp and honour. And when RABBAN SAWMA went intothe city, the [Emperor] allotted to him a house, that is to say, a mansion in which to dwell. And after RABBAN SAWMA had rested himself, he went to visit the [Emperor, Andronikos II] and after he had saluted him, the [Emperor] asked him, "How art thou after the workings of the sea and the fatigue of the road?" And RABBAN SAWMA replied, "With the sight of the Christian king fatigue hath vanished and exhaustion hath departed, for I was exceedingly anxious to see your kingdom, the which may our Lord establish!"   Emperor Andronikos II politely welcomed the embassy, dining them and providing a house for their stay. Giving the gifts and letters from Arghun, Rabban Sauma met his first frustration as efforts to broach military aid led nowhere. The Emperor Andronikos provided gifts, excuses, and promised exactly no military aid for the Il-Khan. Whatever disappointment Rabban Sauma felt was offset with a tour of the sites of Constantinople, especially the great church of Hagia Sophia. In his homeland churches were small buildings or even mobiles tents; in Ani, in Armenia, he saw a city famous for its many churches. But nothing could compare to the majesty of the Hagia Sophia, the quality and colour of its marble, its 360 columns, the great space and seemingly floating roof. The mosaics, the shrines and relics alleged to date to the earliest days of Christianity, all captured Sauma’s heart. Of the church’s famous dome, Sauma wrote:  “As for the dome of the altar it is impossible for a man to describe it [adequately] to one who hath not seen it, and to say how high and how spacious it is.” In his  often laconic account of his travels, it is these icons of Christianity which earn the greatest description, and stood out to him more than his usually unsuccessful diplomatic efforts.    Departing Constantinople, by sea he set out for Rome. The voyage was rough, and on 18th June 1287 he was greeted by a terrifying spectacle, the eruption of Mt. Etna where fire and smoke ascended day and night.  Passing Sicily he landed at Naples, where he was graciously welcomed by Charles Martel, the son of the Napolese King Charles II, then imprisoned in Aragon. From the roof of the mansion  Sauma stayed at, on June 24th he watched Charles’ forces be defeated by the Aragonese fleet in the Bay of Sorrento. Sauma remarked with surprise that the Aragonese forces, unlike the Mongols, did not attack the noncombatants they came across. European chroniclers attest that later in June, after Sauma had moved onto Rome, the Aragonese began ravaging the countryside anyways.   In Rome later in 1287, Sauma’s hopes to meet the Pope were dashed as Pope Honourius IV had died in April that year. Finding the Cardinals in the midst of a long conclave to choose his successor, Sauma was welcomed before them as the envoy of the Il-Khan. Unwilling to commit to any alliance without a Pope, the Cardinals instead asked where Sauma came from, who the Patriarch of the East was and where he was located. Avoiding Sauma’s attempts to get back to his diplomatic purpose, the Cardinals then shifted to theological matters, grilling Sauma on his beliefs. The Nestorian impressed them with his knowledge of the early church, and managed to deftly slide past the disputes which had caused the excommunication of Nestorius some 860 years prior. Finding no progress on the diplomatic mission, Sauma engaged in a more personal interest, exploring the ancient relics and monuments to Christendom.  The account of Sauma’s journey indicates he visited “all the churches and monasteries that were in Great Rome.” At times, he misunderstood the strange customs of the locals, believing the Pope enthroned the Holy Roman Emperor by using his own feet to lift the crown onto his head.    With no progress to be made in Rome until the new Pope was elected, Sauma searched for Kings of the Franks most known for Crusading. After a brief tour of Tuscany, by the end of September 1287 Sauma was in Paris, there greeted with a lavish reception by King Phillip IV, who hosted a feast for this illustrious envoy. In Rabban Sauma’s account, he wrote”    “And the king of France assigned to Rabban Sawma a place wherein to dwell, and three days later sent one of his Amirs to him and summoned him to his presence. And when he had come the king stood up before him and paid him honour, and said unto him, "Why hast thou come? And who sent thee?" And RABBAN SAWMA said unto him, "[Khan] ARGHON and the Catholicus of the East have sent me concerning the matter of JERUSALEM." And he showed him all the matters which he knew, and he gave him the letters which he had with him, and the gifts, that is to say, presents which he had brought. And the king of FRANCE answered him, saying, "If it be indeed so that the MONGOLS, though they are not Christians, are going to fight against the Arabs for the capture of JERUSALEM, it is meet especially for us that we should fight [with them], and if our Lord willeth, go forth in full strength.”   Moved by the willingness of the Mongols to restore Jerusalem to Christian hands, Phillip promised to send a nobleman alongside Rabban Sauma to bring his answer to Arghun. With at least one king seemingly onboard, Sauma spent the next month touring Paris, visiting churches and impressed by the great volume of students within the city. Phillip showed Sauma the private relics of the French Kings, including what Phillip claimed was the Crown of Thorns, sold to his grandfather by the Emperor of Constantinople in 1238.        Around mid-October 1287, Rabban Sauma had moved across France to Gascony, where the King of England Edward I, old Longhsanks himself, was staying at Bordeaux. Edward was known to the Mongols, having gone on an inconclusive Crusade to Syria in 1271. Abaqa Il-Khan had attempted to coordinate movements with Edward during his campaign, but neither side had been able to line up their forces. Edward, then just the crown prince of England, had succeeded in doing little more than carry out small raids, assist in organizing a treaty between the Kingdom of Jerusalem and Mamuk Sultan Baybars. and survive an assassination attempt. Abaqa had sent envoys in 1277 apologizing to Edward for being able to provide sufficient aid and asked for him to return, but to no avail. Edward, by then the King of England, was by then rather more concerned with France and the conquest of Wales.   Ten years in early 1287, Edward had promised to take up the Cross again, and was excited by the arrival of Rabban Sauma late that year. Promising assistance, he invited Rabban Sauma to partake in the Eucharist with him, gave him leave to visit the local churches, and provided gifts and assistance when Sauma went back on the road to Rome. Feeling himself successful, by the time he returned to Rome in early 1288 a new Pope had been elected, Nicholas IV. The first Pope from the Franciscan Order, Nicholas was a man keenly interested in missionary efforts and the restoration of the Holy Land to Christian hands. It was under his aegis that John de Monte Corvino would travel to Dadu to establish a Catholic archbishopric there. Having interacted with each other during Sauma’s first visit to the Cardinals, Sauma and the new Pope got on splendidly. Kissing the hands and feet of Pope Nicholas, Sauma was provided a mansion for his stay in Rome and invited to partake in the feasts and festivities around Easter. Sauma on occasion led in the Eucharist beside the Pope, drawing crowds from across Rome eager to see how this foreign Christian undertook Mass. Though the language differed, the crowds were ecstatic that the rites themselves seemed the same.          Despite their friendship, no promises of organizing a crusade against the Mamluks were forthcoming. The Pope lacked the influence to send a large body of armed men on yet another disatrous journey. The crusades of the 13th century to the Holy Land had been catastrophes. The most thoroughly organized crusades of the century were those organized by King Louis IX of France. The first had ended in his capture by the Mamluks in Egypt in 1250, while the second had resulted in his death outside of Tunis in 1270. If even this saintly, highly prepared king had been met with failures, then what chance would any other force have? Nicholas wanted to convert Muslims and retake Jersualem, yes, but was very aware of the practicalities involved by this point.    And so, Rabban Sauma decided to return to the Ilkhanate. Nicholas asked Sauma to stay in Rome with him, but Sauma insisted he was only there as a diplomat, and it was his duty to return east. The Nestorian did convince the Head of the Catholic Church to give him, somewhat reluctantly, holy relics: a piece of Jesus’ cape, the kerchief of the Virgin Mary, and fragments from the bodies of several saints. Along with those were several letters for the Il-Khan, Mar Yabhallaha and Rabban Sauma. Copies of these letters survive in the Vatican archives, and though the letter to Yabhallaha confirms him as head of the Christians of the East, it is surprisingly condescending, explaining basic tenets of Christianity. Embracing Rabban Sauma one final time, he was dismissed and by ship, returned to the Ilkhanate.       On his return, he was warmly welcomed by his longtime friend Mar Yabhallaha and the Il-Khan Arghun. Arghun hosted a feast for them, personally serving them and richly rewarding the old man for his great efforts. Yet his efforts came to naught. The Pope had provided no assurances, and despite continued correspondence neither Phillip nor Edward committed men to the Holy Land, too preoccupied with their own conflicts. Arghun sent an embassy in 1289 telling the two monarchs that he would march on Damascus in January 1291 and meet them there. Distracted by turmoil on his borders, Arghun instead died of illness in March 1291. Acre, the final major Crusader stronghold, was taken by the Mamluks two months later, ending the Crusader Kingdoms and the possibilities of European-Mongol cooperation. Despite some outrage in connected circles in Europe, the fall of Acre merited no revival of any Crusader spirit for the region.       Rabban Sauma largely retired to his own church for his last years, but along with Mar Yabhallaha continued to visit the court of the Il-Khans, particularly Geikhatu who continued to patronize minority religions of the Ilkhanate.  Perhaps in 1293 they met another international traveller; Marco Polo, who spent much of that year in the Ilkhanate during his return from China. We have no way of confirming this, though we can imagine Geikhatu Il-Khan introducing two men who had both travelled across the continent, humoured by the individuals brought together by Mongol rule. Polo had arrived in China around the same time that Rabban Sauma and Markos had begun their own western journey. As Marco had spent much of his time in China in Bar Sauma’s city of birth, perhaps Polo told him of the things he had missed in the last twenty years, what had changed in Dadu and what had stayed the same, stirring memories in Rabban Sauma of land and family that he never saw again.       Rabban Sauma died in January 1294, leaving his friend Mar Yabhallaha alone in an Ilkhanate that, after the death of Geikhatu and conversion of the Ilkhans to Islam, grew increasingly mistrustful and hostile to non-Muslims. By the time of Mar Yabhallaha’s death in 1317, the brief flourishing of the Nestorian church under Ilkhanid patronage was over, and their influence across Central Asia dissipated with the continued conversion of Mongols across the region. The journey of Rabban Sauma was forgotten. His persian diary on his voyages was translated into Syriac not long after his death but was lost until its rediscovery in the 19th century. Translated now into several languages, Sauma’s journey shines another light on the integration of East and West under the Mongols, when for the first time a Christian Turk from China could travel to the Pope and Kings of Europe. Our series on the Mongol Empire in the late thirteenth century and fourteenth century will continue, so be sure to subscribe to our podcast. If you’d like to help us keep bringing you great content, please consider supporting us on patreon at www.patreon.com/kingsandgenerals, or consider leaving us a review on the podcast catcher of your choice, or sharing this with your friends. All your efforts help immensely. This episode was researched and written by our series historian, Jack Wilson. I’m your host David, and we’ll catch you on the next one. 

From the Magnificat, a brief history of St. Louis,king of France --- Send in a voice message: https://anchor.fm/cnymariancenter/message

The year was 1270, and we remember King Louis IX. The reading is from 18th-century poet John Byrom, his “My Spirit Longs For Thee.” — FULL TRANSCRIPTS available: https://www.1517.org/podcasts/the-christian-history-almanac GIVE BACK: Support the work of 1517 today CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (gillespie.media).

Tuesday Red Pill Diaries- Saint Louis, Saint King Louis IX & The Return of Holy Order!   BIOGRAPHY  Mike Church Biography – “Too Catholic For Satellite Radio” In May of 2015, Chris Ferrara wrote a bio pic essay on a talk-radio host who was then completely unknown to Catholic, talk-radio fans. The Mike Church Interview: A Remarkable Conversion to Tradition Changes the Face of Political Talk Radio Featured Chris wrote of me back then, words that were too kind but serve as a basis for this biography. Indeed, over the past year or so Mike Church has emerged as the only traditionally Catholic conservative in talk radio today, anywhere in the world. And I mean traditional. Not only during my appearances on the show, but now thematically, Mike has turned the longest running political talk show on Sirius Radio into an unabashed presentation of the Social Kingship of Christ, traditional Catholic moral teaching, and even the traditional Latin liturgy as the solution to what is evidently otherwise a terminal civilizational crisis. I have been invited on the show numerous times to defend all of these things explicitly, to speak of the one true Church, and even to call upon conservative Protestants to enter the Church if they are serious about saving our nation and our civilization. From there, on October 26, 2015, my 13 year run on Sirius Satellite Radio came to a close when my contract was not renewed. Chris would follow the above bio with an updated one titled, The Mike Church Show – Too Catholic For Satellite Radio. MIKE CHURCH BIOGRAPHY FACTS Born, February 2nd, New Orleans Begun talk-radio in 1992, WSLA, Slidell LA, I have been off air a total of 7 months since. Launched the Sirius Satellite Radio service as its FIRST – LIVE talk-show on 10 March, 2003. Promoted to Morning Drive on the SiriusXM Patriot Channel, May 2009, the 3rd most listened to show on the platform From July 2007 – present, founded Founding Father Films, wrote, produced, narrated and directed 9, full length audio features, two that made it to DVD! Returned to the Roman Catholic Church’s Tridentine Mass and Tradition in 2013. Consecrated to Our Lady via de Montfort’s formula in December 2014. I had been planning for SiriusXM to “whack me” since 2012 and had laid the structural groundwork for the next step in my career: launching the Veritas Radio Network and The CRUSADE Channel. On November 1st, 2015, in a video webcast for the press, I announced the VRN and that on November 15th, the Mike Church Show would be silent no more and would return to the air, this time on a platform custom built for LIVE talk radio. Smaller Government is Better! Avoid the Chastisement! It’s your hitchhiker’s guide to faux conservative news! 

Tuesday-Saint Louis, Saint King Louis IX & The Return of Holy Order! Mike Church talks aboutSaint Louis, Saint King Louis IX & The Return of Holy Order!   What Is The Crusade Channel? The CRUSADE Channel, The Last LIVE! Radio Station Standing begins our LIVE programming with our all original CRUSADE Channel News hosted by 28 year radio ace, Stacey Cohen. Coupled with Mike “The King Dude” Church entertaining you during your morning drive and Rick Barrett giving you the news of the day and the narrative that will follow during your lunch break!  We’ve interviewed over 200 guests, seen Brother Andre Marie notch his 200th broadcast of Reconquest; the The Mike Church Show over 900 episodes; launched an original LIVE! News Service; written and produced 4 Feature Length original dramas including The Last Confession of Sherlock Holmes and set sail on the coolest radio product ever, the 5 Minute Mysteries series! We are the ONLY outlet to cover the Impeachment of President Trump from gavel to gavel!  The Crusade Channel is an open forum for the great thinkers of our time, those who accept the REALITY that Truth is higher than opinion and are willing to speak it with clarity, courage and charity.  Now that you have discovered The Crusade, get 30 days for FREE of our premium service just head to: https://crusadechannel.com OR download our FREE app: https://apps.appmachine.com/theveritasradionetworkappIti- Can you spare $1.00 a month to support independent media?  Unlike SiriusXM or CRTV we are NOT funded by Public Stock Trading, or insanely wealthy billionaires from Texas. So a few coins in our CRUSADER Cup to help us keep going are always appreciated! Donate today to help independent media survive by clicking the link: https://crusadechannel.com/donate-to-the-crusade-channel/ Did you know about the Small Businesses?  If you are interested in supporting small business, be sure to check out the official store of the Crusade Channel, the Founders Tradin Post! Not to mention our amazing collection of DVD’s, Cigars, T-Shirts, bumper stickers and other unique selection of items selected by Mike Church! 

“From the King of Kings of East and West, the supreme Khan:  In your name, O God, who stretched out the earth and lifted up the heavens; Qutuz is of the race of those Mamluks, who fled to this region to escape our swords... Let Qutuz know, as well as all his emirs, and the peoples of his empire who inhabit Egypt and the neighboring countries, that we are the soldiers of God on earth; that he created us in his anger, and delivered into our hands all those who are the object of his wrath; what has happened in other lands should be a matter for you to think about, and distract you from making war on us. Learn from the example of others and commit your fate to us before the veil is torn, and, delivered to repentance, you see the penalty for your sins fall upon you: for we will not allow ourselves to be touched by crying and we will be insensitive to complaints. You have heard that we have conquered a vast expanse of land; that we have purified the earth of the disorders which defiled it; and that we have slaughtered most of the inhabitants. It’s up to you to flee, and it’s up to us to pursue you; and what land will offer you a refuge? Which road can save you?... You have no way of escaping our swords, of escaping the slaying of our weapons… Hurry to give us an answer, before the war ignites its fires and launches its sparks on you: then you will no longer find asylum, strength, protection, support. You would experience the most terrible catastrophes on our part, and you would soon leave your lands deserted. In sending you this message, we have acted nobly towards you; we have sought [...] to wake you from your slumber. Now you are the only enemies we must march against. May salvation be upon us, upon you, and upon all [...] who submit to the orders of the Supreme Khan. "   So reads the ultimatum delivered to Cairo in early summer 1260, as recorded by al-Maqrizi. Qutuz, the newly declared ruler of the Mamluk Sultanate of Egypt, faced the awesome might of an army unsurpassed, invincibile and merciless. Qutuz, in a fragile alliance with his erstwhile enemy Baybars, made the frightful decision to kill Hulegu Khan’s envoys, and roll the dice to challenge the Mongol hosts, ultimately facing them at the Battle of Ayn Jalut. I’m your host David, and this is Kings and Generals: Ages of Conquests.   Our previous episode detailed Hulegu’s sack of Baghdad in February 1258, and the death of the last ‘Abbasid Caliph, al-Musta'sim. Hulegu soon moved north to Maragha to rest and prepare for the next leg of his journey; reducing the remaining independent powers along the Levantine Coast. For Hulegu and his massive army, it seemed nothing would stand in the way of the subjugation of the remainder of the Muslim world. Spending the summer of 1258 moving between Maragha and Tabriz, many throughout the region reaffirmed their submission. Sons and representatives came from the atabeg of Fars, various lords of the Caucasus and the Ayyubid Sultan of Aleppo and Damascus al-Nasir Yusuf.  In person came the 90 year old Badr al-Din Lu’lu of Mosul and the two Seljuq Sultans of Rum, ‘Izz al-Din Kaykaus II and his half-brother, Rukn al-Din Kilich Arslan IV. The fall of the Caliph sent shockwaves, and most were eager to reaffirm their vassalage lest they share his fate. ‘Izz al-Din Kaykaus, knowing Hulegu was already displeased with him for his brief rebellion in 1256, made Hulegu a pair of fine boots with his portrait on the soles, and kneeling before Hulegu told him “your slave hopes the padishah will elevate this slave’s head with his royal foot.”    Hulegu was pleased with himself; the conquests were coming easily and it seemed he would complete his older brother’s will in good time. It’s possible that at this time Hulegu adopted for himself a new title, il-khan, which he began to include on coinage he minted the following year. Generally il-khan is translated as ‘viceroy,’ or ‘subject khan,’ il in Mongolian having connotations of submission. However, there is argument that it’s a Mongolian form of an older Turkic title, ileg khan, meaning ‘sovereign.’ Some sources from the Ilkhanate use it in this sense; one writer refers to Chinggis Khan as Il-khan,when such connotations of submission were quite inappropriate.   Hulegu spent the remainder of 1258 in Azerbaijan, wintering in Arran and the Mughan plain, where the cool temperatures and fine pastures pleased the Mongols. Maragha emerged as Hulegu’s de facto capital, and that region became the administrative centre and summer retreat of the Ilkhanate for the next 70 years. From here, Hulegu plotted. Intelligence came in of the fractured politics of the statelets from Syria to Egypt. The ruler of Mayyafariqin in the Jazira had previously submitted to the Mongols, but had revolted as the Mongol army surrounded Baghdad. Hulegu sent his son Yoshmut to deal with them. The Ayyubid sultan of Syria, al-Nasir Yusuf, had been a Mongol tributary since the early 1240s, but had failed to provide troops against Baghdad or to appear before Hulegu in person. So, Hulegu would appear before him in person, along with 100,000 of his closest friends and at least 300,000  of their favourite horses. The only power of any note other than the small Ayyubid princes and Crusader holdouts on the coast, was the newly established Mamluk Sultanate in Egypt. Sending Yoshmut and Kitbuqa as his vanguard in spring 1259, in September Hulegu led the main army to Syria, anticipating a swift and glorious conquest of the region.   Some 80 years prior, Egypt to eastern Turkey had been unified by an-Nasir Salah ad-Din Yusuf ibn Ayyub, who you may know better as Saladin. On his death in 1193 Saladin intended for three of his sons to rule in a sort of confederacy, one in Cairo, Egypt; one in Aleppo in Syria, and one in Damascus, also in Syria, to be the senior over the others. Within 3 years, his plan went awry. Saladin’s brother al-Adil bin Ayyub took control of Damascus and Egypt and forced Aleppo to recognize his authority. al-Adil placed his own sons as governors, and allowed the jihad to fall to the wayside, enjoying a fruitful 20 year truce with the Crusader states. The trade they brought was valuable and al-Adil found his Seljuq and Zengid neighbours of much greater concern. It was not until 1218 when his system cracked; that year the fifth Crusade landed in Egypt and soon took Damietta; the Anatolian Seljuqs backed Saladin’s ousted son al-Afdal in attempting to take Aleppo; and al-Adil died of illness is August 1218. On his death, the Ayyubids never regained their unity. al-Adil’s son al-Kamil took power in Egypt, but continually butted heads with the Ayyubid princes of Syria, especially his brother controlling Damascus, al-Muazzam. It was in the face of war with al-Muazzam that in 1229 al-Kamil agreed to a truce with the oncoming Holy Roman Emperor, Frederick II Hohenstaufen, bloodlessly returning Jerusalem to Christian hands for the first time since Saladin took the city in 1187.    Al-Kamil died in 1238, his family vying for control of Egypt. It took two years for his oldest son, al-Salih Ayyub, to seize power there.  By then, the Ayyubids of Syria and Egypt were totally independent of each other; al-Nasir Yusuf, the prince of Aleppo, became tributary to the Mongols in 1243. In Egypt, al-Salih Ayyub showed himself a powerful and militaristic ruler- the last effective Ayyubid Sultan, exerting his power against his cousins in Syria. The first means to do this was to invite the bands of Khwarezmian mercenaries in Syria to him. These were the remnants of Jalal al-Din Mingburnu’s army, who, since Mingburnu’s demise in 1231, had acted as mercenaries and pillagers, raiding for the highest bidder. In 1244, al-Salih Ayyub invited them to Egypt, intent on employing them, or at least, keeping them from being employed against him by the Syrian Ayyubids. The Khwarezmians under Husam al-Din Berke Khan took up the call, en route sacking Jerusalem in early summer 1244, the Crusaders losing Jerusalem for good. The panicking Franks organized an alliance against the Khwarezmians- a grand army of Frankish troops, knights of the Military Orders, and the Ayyubid princes of Damascus and Homs, eager to keep the Khwarezmians out of al-Salih Ayyub’s hands. Their largest field army since the Third Crusade, some 13,000 men, was resoundingly crushed by the Khwarezmians at La Forbie in October 1244. It was a massacre, the offensive ability of the Crusader States permanently broken. Representatives from Acre reached Europe and called for aid- only the penitent King Louis IX of France would answer.   Al-Salih Ayyub took the Khwarezmians north, and after assisting him in taking control of Damascus, gave them the boot, and they were overwhelmed and dispersed by Syrian forces in 1246. So ended the last remnant of the Khwarezmian Empire, some 20 years after Chinggis Khan’s invasion.   Giving up on unreliable Khwarezmians, al-Salih Ayyub turned to slave soldiers. Military slavery was hardly a new institution, used from the ‘Abbasids to the Fatimids to the Ayyubids under Saladin himself. Generally, the Islamic institutions of military slavery differed greatly from the chattel slavery we associate the term with. In the words of historian Bart Hacker, “although his owner might buy or sell him and otherwise dictate certain life choices, the relationship of owner to soldier more nearly resembled that of patron to client than master to slave in the western sense. These are complex issues, but Muslim military slavery clearly did not define the soldier’s occupation, wealth, social standing or power.” Depending on the dynasty, military slavery actually increased a man’s access to wealth and social standing.   Prior to the 12th century, these slave soldiers were generally called ghulams, but by 1200 mamluk had replaced it. While a ghulam or mamluk could come from anywhere, Turkic steppe nomads were preferred. Bought as children between 8 and 12, from their upbringing on the steppe they already had valuable experience in archery and horseback riding. The most physically skilled were sold as mamluks, upon which they were converted to Islam and received further training in weapons and tactics, provided armour, horses and the support of the state. Often they were  taught languages, administrative skills and how to read and write. They were expected to be absolutely loyal to their master, who heaped rewards on them. They combined all the military skill of the Turkic nomads, but with greater discipline and reliability.

In 1240 King Louis IX (better known as St. Louis) ordered every Talmud in France burned. This episode explores why he made that decision, and what we can learn from that tragedy.

Cynthia Fisher, founder and chairman of patientrightsadvocate.org, joins host Ryan Wrecker to discuss healthcare price transparency. Jack Kerfoot, energy executive and author of “Fueling America: An Insider’s Journey,” explains how the coronavirus pandemic can move us closer to a clean-energy future. Ryan also discusses the curious case, or lack thereof, of Terrence Page, the man caught on video throwing punches at innocent bystanders at Forest Park’s King Louis IX statue. Finally, hear what United States National Economic Council Director Larry Kudlow had to say about another possible recession. Listen to the show on Apple Podcasts? Leave us a 5-star review: apple.co/2Of49Bv and subscribe to Overnight America on other great apps like Radio.com If you like what you hear, we're live weeknights on KMOX 1120AM. We welcome your calls at 800-925-1120. Like and follow on Facebook: www.facebook.com/RyanWreckerRadio/ 

Saturday night Protestors showed up at the King Louis IX statue atop Art Hill and things got heated.  Ryan talks with Gateway Pundit founder Jim Hoft who was there.  After that, Ryan speaks with Drex joins Ryan for their weekly simulcast; this week Drex drops big news and the two of them discuss the protests from St. Louis on Sunday evening.

Especially in modern textbooks and broad historical surveys, the Mongol withdrawal from Europe in 1242 is presented as the Mongols ‘disappearing into the mists of the east,’ as far as the Europeans were concerned. But in the immediate wake of the 1242 withdrawal, Europeans needed to know more about this new foe. Rather than a ‘Mongol disappearance’ from the European mind, European diplomats and representatives made the trip to the Mongol Empire on behalf of Kings and Popes- even to distant Mongolia. A number of these travellers wrote down accounts of their journeys, providing us yet another viewpoint to events within the Mongol Empire. In this episode, we will discuss three of these accounts from the 1240s and 1250s- that of John de Plano Carpini, Simon of St. Quentin and William of Rubruck. I’m your host David, and this is Kings and Generals: Ages of Conquest.   Our first journey is that of John of Plano Carpini, or Giovanni da Pian del Carpine. Like today’s other accounts, Plano Carpini was a member of a religious order, in this case the Franciscans, an influential group of Christian mendicants founded in the early 13th century by St. Francis of Assisi. Known for their rejections of wealth, simple brown habits, or robes, and often going about barefoot, since the lifetime of St. Francis they had worked closely with the Catholic Church in Rome. John of Plano Carpini was a leading figure among the Franciscans, having been at the forefront of their expansion into Germany. The impetus for Plano Carpini’s journey could not have come from a higher authority, that of Pope Innocent IV. This Pope had in 1245 organized the First Council of Lyons, one of those great ecclesiatical gatherings held every few years in the High Middle Ages to determine church doctrine and how to react to temporal matters. At Lyons in 1245, the biggest topics on the menu were two great foes of the Pope: Frederick II Hohenstaufen, the Holy Roman Emperor and the Mongols. While Innocent’s main concern was the Kaiser, there was great worry over the mysterious horsemen. On the initiative to learn more about them and establish diplomatic ties to avert a repeat of the horrors in Hungary, Pope Innocent sent the 65 year old John of Plano Carpini on the long road east in late 1245.   Aided along the way by the King of Bohemia and the High Duke of Poland, Carpini soon reached the Prince of Volhynia, Vasilko. Vasilko and his brother, Daniel of Galicia, were the westernmost princes of Rus’, and who escaped most of the destruction suffered by the other Rus’ principalities. With Vasilko, Carpini was provided the most up-to-date information on the Mongols one could have in Europe. Passing the ruins of Kiev and an emptied countryside, only at Kaniv did Carpini reach territory under direct Mongol rule. As official envoys of the monarch the Mongols dubbed “the great Pope,” Carpini and his small company were provided escorts and use of the yam system, the great continental messenger route.     Once on the yam, Carpini’s route picked up speed. They rode day and night over the steppe, changing horses three or four times a day as they reached yam stations. By April 4th 1246, they were in the camp of Batu. Batu did not return to Mongolia after the invasion of Europe, instead setting up his camp in the great swath of grassland along the Volga River which made up the middle of his territory, where he held immense power.  Carpini saw that Batu used King Bela IV’s linen tents as his own, taken as booty after the victory at Mohi. At Batu’s camp their letters from the Pope were translated into Russian, Persian and Mongolian, and then they were sent on their way. This stage of the journey is one Carpini had little love for. They rode their horses day and night, sometimes eating nothing except millet with water and salt, or only drinking snow melted in kettles.  They passed the ruins of the cities of the Khwarezmian Empire, the names of which Carpini had no chance to learn before they had moved on.    By July 1246, they were in Mongolia. The hard ride had a purpose, for Carpini arrived in in time for the election of the new Great Khan, Guyuk. As messengers of the Pope they were treated well, provided their own tent and provisions. Carpini gives a fantastic description of Guyuk’s enthronement and the accompanying ceremonies- one detail is a sudden hailstorm postponing Guyuk’s official enthronement until August 24th.  He noticed representatives of powers from across Asia: the Rus’ Prince Yaroslav of Suzdal’, Chinese and Korean representatives, princes from the Kingdom of Georgia and the ambassador of the Caliph of Baghdad, among many others. Carpini’s embassy spent little time with the new Great Khan, offering only a brief description of him: quote, “The present Emperor may be forty or forty-five years old or more; he is of medium height, very intelligent and extremely shrewd, and most serious and grave in his manner. He is never seen to laugh for a slight cause nor to indulge in any frivolity, so we were told by the Christians who are constantly with him.”   On the matter of Chrisitianity, Carpini shares rumours that Guyuk was on the verge of converting. Guyuk did have affinity for the religion, as some of his closest advisers were Christians of the Nestorian flavour. No such baptism for Guyuk was forthcoming, however. As for Carpini’s actual mission to Guyuk, it proved less successful. Guyuk explained that the slaughter wrought in Hungary and Poland was due to the failure of the Europeans to submit to Heaven’s will and Mongol authority. Further, more would come, and when Carpini departed Guyuk’s camp for Europe in November 1246, he left utterly convinced that Guyuk was intent on marching on Europe.    With this fear in mind, Carpini tailored his work as a manual to prepare for the Mongol return. He wrote a very accurate description of the appearance of the Mongols, their culture and society, to detailed descriptions of their armour, tactics, and strategy. He follows this with recommendations on how they should be countered. His solution is that European armies needed to copy the organization of the Mongols and their discipline: literally, they should adopt the decimal organization system and instil the same punishment for desertion or failure to advance. The importance of crossbows were emphasized; the need to not allow themselves to be flanked and to watch for feigned retreats; maintain reserve units to assist the line and always have the army covered by scouts to alert to Mongol movements. If relying on fortifications, they needed to be built in places inaccessible to siege weapons. Care should be shown to captured prisoners: using the descriptions he provides, he argues that Europeans needed to learn to identify the Mongols from those subject peoples forced to fight for the Khan. These peoples, Carpini says, would fight against the Mongols if provided the chance.   When Carpini is describing things he did not directly observe, he falls easily into accepting myths and rumours. In his account Jesus Christ and the scriptures are honoured in China (which he never visited), there are literal monsters under Mongol control, and the Mongols were repulsed from Greater India by its Christian King, Prester John. However, he provides a keen eye at Mongol politics at the start of Guyuk’s reign, listing the top chiefs and mentions Mongke and his mother Sorqaqtani, who he says “among the Tartars this lady is the most renowned, with the exception of the Emperor’s mother [Torogene], and more powerful than anyone else except Batu.”  On his return journey, Carpini remet with Vasilko of Volhynia and Daniel of Galicia, who sent with Carpini letters and envoys to Pope Innocent for cooperation, leading to Pope Innocent crowning Daniel King of Ruthenia, or Galicia-Volhynia, a brief flirtation of Orthodox and Catholic unity. Innocent provided no support for the newly independent monarch beyond this, and Daniel saw his autonomy crushed at the end of the 1250s with a major Mongol attack.   Carpini’s account, written on his return to Europe, was hugely disseminated through Carpini’s own efforts and its inclusion in one of the most popular medieval encyclopedias, Vincent of Beauvais’ Speculum Historiale. It's clear, detailed descriptions of the Mongols, based entirely on observation, was hugely influential on the writings of other travellers. Some have even argued it spurned the beginnings to more analytic, scientific descriptions of the world, in part as it brought a detailed presentation on a world outside of Europe. It was not exactly a friendly world, mind you. Carpini returned with a letter from Guyuk demanding the submission of the Pope and all the monarchs of Europe, immediately, and in person- with the direct threat of horrific consequences if they failed to do so.   As Carpini returned from the Mongol Empire in 1247, another embassy reached the Mongols in what is now Armenia. Pope Innocent ordered a party of Dominican friars from the Crusader states to bear a letter to the Mongols, opening a second diplomatic front in the event Plano Carpini did not return. The Dominicans were another mendicant order founded in the 13th century, famous both as preachers and inquisitors, and visually distinctive in their black cloaks over white habits.  This group of Dominicans was led by a Friar Ascelin, but the account was written by another member of the embassy, Friar Simon of St. Quentin. An online translation has been made accessible online by our friend of the podcast Dr. Stephen Pow- check out www.simonofstquentin.org to read the full account, with maps!    The Dominican embassy arrived in the camp of the Mongol commander of the Caucasus- Baiju Noyan, on the 24th May, 1247. Learning of their arrival, Baiju sent a representative to enquire as to their purpose, and things immediately got off to a poor start. Upon being asked who they were the representatives of, Friar Ascelin replied, “I am the envoy of the Lord Pope, who among Christians is considered superior in dignity to all men and to whom they show reverence as to their father and lord.”   To which Baiju’s representative became immediately annoyed and responded, “How, speaking with such proud words, do you say that your lord pope is the greatest of all men? Does he not know that Khan is the son of God and that Baiju Noyan and Batu are his princes and thus their names are made known and exalted everywhere?” To which Friar Ascelin replied that the Pope knew none of these names, and that they were simply instructed to find the nearest Mongol army -wherever that might be- and to present a letter from the Pope urging a cessation to the slaughter of Christians.   From here, the meeting devolved. The representative returned to Baiju with the message, and returning in a new set of clothes, asked what gifts the Pope had sent for Baiju. The embassy had failed to provide any, stating that in fact, people sent gifts to the Pope! When he returned from Baiju, again in a new set of clothes, he scolded them for failing to show up with gifts- then inquired if they were at the head of any European armies being sent into Syria.  Before allowing the embassy to meet Baiju, they were then ordered to genuflect before him- which the Friars refused to do, fearing it was idolatry. One in their party who had some experience with Mongol customs informed them it wasn’t idolatry they were asking for- just a sign of the submission of the Pope and Catholic Church to the Khan. On this, the Friars proudly stated they’d rather be decapitated than imply the submission of the Church. They would genuflect and even kiss the soles of Baiju’s feet on the condition that he became a Christian. The response was… not ideal.   “You advise us that we become Christians and be dogs like you. Isn’t your pope a dog and aren’t all you Christians dogs?” the Mongols shouted at the party, and upon learning of this insolence Baiju ordered them all to be killed. Baiju’s advisers urged mercy- don’t kill all four of the friars, only two! Another suggested it would be better to skin the lead friar and send him back to Rome stuffed with straw. Or, have two of them beaten by sticks by the whole Mongol army! Another voice said the wisest course was to place them at the front of the army during a siege, and allow them to be killed by enemy missiles. Murder was only abandoned when one of Baiju’s wives talked him down from it- reminding him quite rightly it was poor conduct to kill envoys, and it would bring him into trouble with the imperial court.    Brought back from the brink- and this was still only the first day, mind you- Baiju’s representative inquired what would be an appropriate way for them to worship Baiju. No solution could be reached. The Mongols could not understand the stubbornness of the Christians in this regard: from their point of view, the Christians worshipped wood crosses and stone churches, and could not comprehend why the same respect could not be shown to Baiju, chosen by the Great Khan who was chosen by Heaven itself! The Friars’ explanations turned to theology, how St. Peter granted the keys to the Pope and so on. Lost in translation, the arguments went nowhere, until it was decided that Acelin would hand over the Pope’s letters but not appear before Baiju. The letter then needed to be translated for Baiju, which required Friar Ascelin explaining it word by word to Greek and Turk translators, who then explained it to Persian translators, who then translated it into Mongol, who then read it out for Baiju.   Annoyed by the initial proceedings, Baiju showed them disrespect after that. Left waiting in the hot sun, they were initially told they would be allowed to leave on the 12th of June, 1247, but this was rescinded when Baiju learned of the approach of Eljigidei to be his new superior. Eljigidei was a close ally of Great Khan Guyuk, sent west to resume military operations in the region.  Given only minimal bread and water, they could only wait. And wait. And wait. With no sign of Eljigidei and Ascelin fretting over continued delay, he finally got a councillor to plead on their behalf with promises of gifts. Baiju prepared a letter to send to the Pope, and things looked just about ready for the Dominicans to depart… when Eljigidei finally arrived. Then followed 7 straight days of feasting, drinking and celebrating before finally, some nine weeks after their initial arrival, on the 25th of July 1247 the Friars left Baiju’s camp.    Like Plano Carpini, Ascelin returned with a letter from the Mongols, this time from Baiju, and within it were only the strictest of demands. The Pope was to come himself, in person, and submit to the Mongols. Failure to do so meant he was an enemy to the Great Khan, and only one fate awaited the enemies of the Great Khan. By the end of the 1240s Pope Innocent IV had at least two letters from top Mongol leaders- one of them the Great Khan, Guyuk- demanding his immediate submission.  That’s a fairly strong indication that the Mongol high command was intent on the subjugation of Europe. Much like Carpini, Ascelin’s colleague Simon recorded considerable detail on the customs, habits and warfare of the Mongols, with information on the strategies and tactics they used in their expansion over Iran, the Caucasus and Anatolia- much of it from first hand sources. As much as they were failed conversion and diplomatic efforts, they were valuable sources of intelligence on a foe they had frustratingly little information on. The impression garnered over the 1240s was of an immensely antagonistic power interested in nothing less than mastery of the world.   Our final traveller for today is William of Rubruck, a Franciscan friar who also made the long trip to Mongolia carrying a letter from the King of France Louis IX- though insisting the entire time he was not a diplomat, merely holding the letter for a friend.  Rubruck’s mission both in structure and situation differed from his predecessors. There is no indication he ever met John de Plano Carpini: he was familiar with his work, but not enough that he could get Carpini’s name correct in his own account, referring to him as John of Policarpo. Rubruck provides one detail about himself in his own account: that he was rather on the large side. Stationed in the Holy Land, he joined  the crusading King Louis IX in Cyprus in winter 1248, and went with him on his disastrous Egyptian campaign of 1250- the Seventh Crusade. This campaign was a catalyst to the usurpation of the Mamluks in Egypt over the Ayyubids, something to have major consequences for the Mongols in a few years. Rubruck’s accounts do not indicate he was among them during the debacles further down the Nile in 1250, during which Louis was captured by the Mamluks, held for ransom and released. The following years the French King spent restoring local fortifications in Palestine, humbled and penitent. It seems in this period Rubruck spent quite some time with the King and Queen. Louis had already been in contact with the Mongols, having sent the Dominican friar Andrew of Longjumeau to the Great Khan’s court in the 1240s, and received envoys from Eljigidei in early 1249. This led to nothing: Guyuk was dead before the Dominican reached his court, and Eljigidei, as a close ally of Guyuk, was soon to follow him on Mongke’s orders.   Rubruck, as a good Fransciscan, was keen to spread the word of God among the heathens and had learned from Andrew of Longjumeau’s report of German miners carried east as slaves by the Chagatai prince Buri during the invasion of Hungary.  Keen to bring salvation to the Mongols, and peace to these slaves, it was Rubruck’s own initiative to travel to the Mongol Empire in 1253. Before he left King Louis provided Rubruck a letter to the Khan, as a sort of “while you’re going that way,” rather than an official embassy.. Learning that a Jochid prince, Sartaq son of Batu, was a Christian, Rubruck decided to make a stop at his court first, perhaps hoping to seek his assistance for the long trek. Taking his leave of King Louis likely at Jaffa, Rubruck set out north and reached Constantinople in April 1253, there getting a chance to preach in St. Sophia, the modern Hagia Sofia; he spoke with other men who had gone as envoys to the Mongols; and there picked up a companion, another Franciscan named Bartholomew of Cremona. Sailing across the Black Sea to Crimea, he travelled north into the steppes to the camp of Sartaq.    Sartaq was the first of many disappointments for Rubruck. His Chrisitanity Rubruck found lacking, and his secretaries admonished Rubruck for calling him a Christian, telling him “Do not say that our master is a Christian. He is not a Christian; he is a Mongol.” The customary gift giving resulted in much of his possessions being taken or outright stolen. In the four days they were there, they were not even provided food, only airag, fermented mare’s milk, though Rubruck took a liking to it. Rubruck stressed he was not an envoy, merely carrying a letter of friendly intent from King Louis. This made a real mess. This was not an area in Mongol diplomacy their world view accounted for. To quote historian Peter Jackson in his translation of Rubruck’s account, “the Mongols were in fact unable to comprehend why representatives of independent peoples should trouble to visit the imperial court if not to bring submission.” Sartaq, not understanding the purpose of Rubruck’s letter, decided this was a matter for his father Batu to settle. So Rubruck, at this time in his mid forties and trying to travel barefoot as in Franciscan tradition, was forced to follow Plano Carpini’s route over the Volga Steppe to the court of Batu.   He was amazed at the size of Batu’s camp, comparing it to a large city. Taken before the tent of Batu, he gazed upon the second most powerful man in Asia. Sitting upon a golden throne with a wife at his side, Rubruck provides us our only physical description of Batu Khan: “He regarded us with a keen gaze, as we did him. He struck me as being of the same build as the lord John of Beaumont, and his face was covered at this time with reddish blotches.” As numerous commentators have stated, it is a deep shame that we do not know what build John of Beaumont was. Through his interpreter, Rubruck spoke to Batu and the audience, in which he urged Batu to be baptized. Batu gave a slight smile, and the audience began laughing at Rubruck.    Batu interrogated Rubruck, having learned through spies of King Louis’ military expedition to Egypt. Telling the Khan that the purpose was to recapture Jerusalem, Rubruck was given airag and sent to the side. Batu decided it was best to send this representative of the French King right to the highest authority: Mongke Khaan, quite without Rubruck’s consent and with no choice in the matter. “There is no counting the times we were famished, thirsty, frozen and exhausted,” Rubruck says of the lengthy voyage in winter 1253 over Central Asia to Mongolia. Rubruck’s account, unlike that of Carpini, is full of personal opinions on matters: mainly in the form of how much he hated everything. Their hygiene and personal habits, such as relieving themselves in the middle of the open steppe right beside him he found ‘excessively tiresome.’   By the end of December 1253 William of Rubruck was in the camp of Mongke Khaan, some ten days journey from Karakorum. Unlike with Ascelin and Baiju, Rubruck was asked how he would like to make his obeisance to the Khan, per European custom or Mongolian. Rubruck would sing praises to God, then do as Mongke wished. Inside a tent Rubruck describes as covered in gold, the friar provides a brief description of Mongke. The Khan was seated on a golden couch with a wife, dressed in spotted fur, snub nosed, of medium build and about 45 years old. One of Mongke’s daughters was seated on the steps before him: Rubruck says she was very ugly. The initial meeting did not go very far. Alcohol was offered, and Rubruck’s interpreter helped himself. After Mongke’s first statement, “Just as the sun spreads its rays in all directions, so my power and that of Batu are spread to every quarter,” Rubruck’s interpreter was too drunk to translate, and the friar was quickly pushed to the side.   Rubruck did not have a good time in the Mongol court. Provided lodging and food, he found himself interrogated and often mistreated. The Mongols sought information on Europe, on what and how many goods and animals the French possessed, and if the Pope was really 500 years old. Rubruck had gone to convert the heathens and bring salvation to the captured German miners: he succeeded in converting only six people during his stay and learned the Germans were beyond his reach in Central Asia. Rubruck was stuck with Nestorian and Greek Orthodox Christians which he did not take a great liking too, there only to enrich themselves. The priests, among many others, were convinced Mongke was on the verge of converting to their creed. Rubruck saw that the Khan didn’t care for any of them, content to utilize all their prayers. Spending several months in Mongke’s camp and Karakorum, the imperial capital, Rubruck met persons from all over Asia. From ambassadors from the Nicaean Empire, the Delhi Sultanate, Baghdad and China to Europeans brought as captives to Mongolia. He met Hungarians, Germans, Russians and French. One was William Buchier of Paris, a goldsmith highly prized by the Mongols. He designed and built the famous silver tree of Karakorum: literally, a tree made from silver with conduits running through it, at the base through four silver lions and higher up coming down as spouts shaped as snakes. From the lions came airag, fermented mare’s milk; from the gilded mouths of four snakes poured grape wine; qaraqumiss, refined mare’s milk; bal, a honey drink, and a rice wine. At the top of the tree was a silver angel with a trumpet. On command, a man inside the tree would sound the trumpet, alerting stewards in another room to feed the alcoholic beverages through their respectives conduits. Below each animal was a vessel to collect the drinks, and when filled they were carried to the cheery guests, applauding at the show. Aside from this and the Khan’s palace in Karakorum, Rubruck found the city terribly unimpressive, likening it to a small town in France but with a very diverse population.    Rubruck endured a number of almost sitcom-like vignettes during his time there. On one occasion he joined with a Nestorian priest to ‘save’ one of Mongke’s sickly wives through a decoction of rhubarb and holy water. Most notable was a religious debate he took part in, sparked by a conflict between Rubruck and the Buddhist priests at Karakorum. While Rubruck gives a detailed and accurate description of the Buddhist customs he saw, he had little care for the Buddhists themselves. This spat turned into the Mongols hosting a religious debate- on one side, Rubruck representing the Catholic Church, with Nestorian Christians, Greek Orthodox Christians and Muslims, and on the other Buddhists lamas. Three umpires - a Buddhist, Christian and Muslim- judged. Mongke, in typical fashion, called for a respectful debate forbidding insulting remarks to opponents, on pain of death.   Rubruck’s version is that he was the star player, deftly disarming the arguments of the Buddhists while his own teammates proved incompetent. We lack any other accounts of this debate, so we should perhaps take it with a grain of salt. He does remark that even though his arguments were like, totally 100% awesome and really effective, no one was convinced to become a Christian because of it, and the debate ended with everyone drinking heavily with half his team singing loudly and presumably, off-key.    The most interesting portion of Rubruck’s narrative is his brief interview with Mongke Khaan, albeit through an interpreter. In this discussion, Mongke provides a fascinating explanation for his religious view:   “We Mongols believe that there is only one God, through whom we have life and through whom we die, and towards him we direct our hearts. But just as God has given the hand several fingers, so he has given mankind several paths. To you God has given the Scriptures and you Christians do not observe them. You do not find in the scriptures, that one man ought to abuse another, do you? And likewise you do not find that a man ought to deviate from the path of justice for financial gain. So, then, God has given you the Scriptures, and you do not observe them; whereas to us he has given soothsayers, and we do as they tell us and live in peace.”   After this, Rubruck was instructed to return to the west with a letter for King Louis, upon which he lamented he had no chance to attempt to convert the Khan. Mongke’s letter to Louis is preserved in Rubruck’s account, and it’s somewhat more cordial compared to the demands of Guyuk. I mean, it still has demands that the Kings of Europe come and submit to him, and that it would be foolish to trust in distance and mountains to protect them.  But it offered something of an apology- well, not quite an apology-  for inconsistent messaging by the envoys of Eljigidei, and for Andrew of Longjumeau’s journey which met not Guyuk Khan, but his widow Oghul Qaimish. On Oghul Qaimish, Mongke stated his opinion on her rather bluntly in his letter: “But as for knowing the business of war and the affairs of peace, subduing the wide world and discerning how to act for the best- what could that worthless woman, lower than a bitch, have known of this?” That he would so openly write this in an official channel- a letter to another monarch- is indicative of the malice he felt to her, and partially explains some of the violence Mongke ordered against the house of Ogedai.   Alas for William of Rubruck, but well for us, was that he was unable to return to King Louis to deliver the message in person. Believing Louis had remained in the Crusader States, after reaching the court of Batu in the Volga steppe, Rubruck cut south through the Caucasus- briefly staying in Baiju Noyan’s camp, where he heard of the approach of Hulegu, Mongke’s younger brother, and a massive army marching through Iran. Learning that Louis had returned to France, Rubruck’s Franciscan superiors ordered him to remain in Acre, forced to send Mongke’s letters alongside a written account of his journey, which luckily for us survives. Unlike Carpini’s account, Rubruck writes little on the warfare of the Mongols, spending more time on their customs and character, with remarkably astute, though not compassionate, descriptions of the cultures and religions he saw throughout his journey. It’s also a detailed geographical and observational survey, challenging views set out by ancient writers. For instance, noting that the Caspian Sea was not an ocean but a lake;  noting the proper courses of the Don and Volga Rivers; connecting the Chinese to the Seres mentioned in antiquity; noted linguistic connections between various groups and, upon finding no evidence for popular medieval monsters like the dog-headed people, argued against their existence. One of the few people to read Rubruck’s account in the 13th century was the English Franciscan Roger Bacon, who met Rubruck in Paris in 1257. Bacon was the first European to record the mixture for gunpowder in 1267. It’s sometimes suggested that Rubruck provided it to Bacon, but as Rubruck mentions nothing of the sort in his account, this is unlikely.    And that is a brief overview of three early European journeys to the Mongol Empire. Not as famous as the slightly later journey of one Messer Marco Polo, but fascinating nonetheless. Our next episode will be an overview of the reign of Great Khan Mongke, so be sure to subscribe to the Kings and Generals podcast and to continue helping us bring you more outstanding content, please visit our patreon at www.patreon.com/kingsandgenerals. Thank you for listening, I am your host David and we will catch you on the next one!

Charmaign Yoest with Heritage Foundation discusses the Supreme Court striking down a Louisiana law regulating abortion clinics.Beth Einig is a descendant of the man who created the King Louis IX statue at Art Hill.

Josh Kraushaar, political editor for The National Journal, discusses today's SCOTUS decision, coronavirus, and the 2020 election. Missouri State Senator Bob Onder was an expert witness in a case that just resulted in a federal judge blocking COVID-19 restrictions on New York religious services. Bill Hennessy helped organize an event Saturday morning at Art Hill where Catholics gathered in support of the King Louis IX statue.

In the first installment in our series on public monuments, filmmaker Bill Streeter moderates a discussion featuring Rabbi Susan Talve, Informal History's Umar Lee, restauranteur Ben Poremba, preservationist/historian Michael Allen and St. Louis Journalism review founder Charles Klotzer. The topic of discussion is St. Louis IX of France — the king, the statue, and the city that bears his name. This critical discussion of Louis IX talks about his antisemitic and anti-Muslim philosophies and actions, what the implies for statuary in public places and whether or not St. Louis should remain .... well, St. Louis. St. Louis Archdiocese responds to calls to remove statue of city's namesakehttps://www.stltoday.com/news/local/metro/st-louis-archdiocese-responds-to-calls-to-remove-statue-of-citys-namesake/article_c436119b-52c9-5245-9222-fd939822c178.htmlArchdiocese responds to calls for removal of King Louis IX statue, city to be renamedhttps://www.kmov.com/news/activists-religious-community-clash-over-push-for-st-louis-to-be-renamed-statue-removed/article_91f3ad72-b87e-11ea-a865-972000f8ea41.htmlProtesters rally both for and against removing King Louis IX statue in Forest Parkhttps://www.ksdk.com/article/news/local/protesters-rally-both-for-and-against-removing-king-louis-ix-statue-in-forest-park/63-77120fb1-833e-4442-b197-6b81b3fd37a4Photos: Protest over statue of St. Louis' namesake comes to a headhttps://www.stltoday.com/news/multimedia/pictures/photos-protest-over-statue-of-st-louis-namesake-comes-to-a-head/collection_23d40b35-1b7c-5f86-8cf2-4714ab95ca57.html#tracking-source=home-trendingCatholic Church Opposes Activists' Call To Remove Iconic Statuehttps://news.stlpublicradio.org/post/catholic-church-opposes-activists-call-remove-iconic-statue#stream/0The Problem With King Louis — and the Statues of a Few Other Statues of Guys We've Admiredhttps://www.stltoday.com/entertainment/arts-and-theatre/the-problem-with-king-louis-and-a-few-other-statues-of-guys-we-ve-admired/article_0ce0e135-9c4d-58c9-b874-f928d2e1ffcf.htmlAimee Leavitt: Down with Louis IX! https://www.riverfronttimes.com/newsblog/2009/07/29/down-with-king-louis-ix

You could be forgiven for not knowing the name of Guyuk Khan. Guyuk, as Great Khan of the Mongol Empire since 1246, makes a poor figure compared to the likes of his grandfather, Chinggis Khan, his father Ogedai, or cousins Mongke and Kublai. Few medieval writers had much good to say about him, and his successor, Mongke, ensured Guyuk’s legacy was tarnished. Yet, the reign of Guyuk was a turning point in the history of the Mongol Empire, the transition of the Khanate from the line of Ogedai to the descendants of Tolui. I’m your host David, and this is Kings and Generals: Ages of Conquest. Guyuk was about 40 years old when he became Great Khan of the Mongol Empire in summer 1246. The oldest son of Ogedai Khaan and his wife, Torogene, not much is known of him prior to his ascension. He seems to have had little administrative experience, and only in the great western campaign does Guyuk come to notice. There, he performed well though friction developed between him and the senior prince of the campaign, Jochi’s son Batu. Guyuk and his cousin Mongke left with their troops before the campaign reached Hungary, but did not reach Mongolia before Ogedai’s death in December 1241. After Ogedai’s death, his widow Torogene began orchestrating support for Guyuk’s election to succeed his father. While Ogedai at various points -and various states of sobriety- had named several of his sons and a grandson as heirs, he never seems to have made such an explicit statement in regards to Guyuk. The Mongols did not practice primogeniture, so it was hardly a sure matter that, as the eldest, Guyuk had any right to succeed Ogedai. Neither did Guyuk seem to exert much effort for the nomination; the historical sources depict this as the efforts of Torogene, Guyuk almost a bystander to the matter. Despite this, Torogene succeeded, at quite some financial and personal cost, falling out with another son, Koten, and a grandson, Shiremun, who also wanted the throne. So what was the character of the new monarch? Raised under the close supervision of the atabeg Qadaq, the atabeg being a Turkic institution to train young men in the art of war, the fact that Qadaq was a Christian seems to have instilled an affinity for the religion in Guyuk though he never converted. As we will explain later, Guyuk’s reputation was ripped apart by his successors. In the official accounts, he is generally depicted as suffering from some chronic, unidentified illness, engaging in daily drinking binges like his father, and generally shown as a poor monarch more interested in debauchery than ruling. Sources outside the empire, as stressed by historian Hodong Kim, provide a more balanced view. An important account is that of John de Plano Carpini, a European Friar sent as an envoy from the Pope to the Mongol Empire who attended Guyuk’s coronation in 1246. His account, uncoloured by the intrigues which emerged between the later Chinggisids, shows a strict, stern man who did not engage in frivolity, interested more so in continuing his father’s legacy, centralizing and expanding the empire. Guyuk, as we will see, probably was an alcoholic and suffering from illness, though neither was a trait unique to him among the Mongol princes. Yet, that he was also trying to restabilize the empire after Torogene’s regency and reign in local princes used to less imperial oversight, better explains the actions of his reign. Keeping that in mind, let us see what our boy Guyuk got up to. Torogene had bitterly campaigned to place her son on the throne, in the process making several enemies, granting positions to favourites and in many respects, unintentionally weakening the central government of the empire. With her close confidant, the Shia Central Asian Fatima, she attempted to arrest Ogedai’s chancellor, the Nestorian Christian Chinqai, the head of the secretariat for China Mahmud Yalavach, Yalavach’s son and the head of the Central Asian secretariat Mas’ud Beg, and other appointees who stood against tax farming and exploitation. Chinqai and Mahmud Yalavach fled to Koten, Torogene’s son who also desired the throne, while Mas’ud Beg fled to the court of Batu in the western steppe. Others less fortunate were caught and killed. To raise the necessary funds for the bribes and gifts to secure Guyuk’s nomination, Torogene needed rapacious tax farmers, and thus appointed ‘Abd al-Rahman to the head of the China secretariat. ‘Abd al-Rahman, as we covered in the previous episode, had essentially put all of Mongol occupied north China in debt, and there is no reason to doubt that his efforts under Torogene were any less greedy. Other favours and positions were awarded to secure loyalties and remove figures who stood in Torogene’s path. The picture is of a destabilization of the empire’s bureaucracy, a general weakening of the central government over the corners of the empire. Batu, situated in what is now modern Russia and Kazakhstan, began to emerge in this period as an immensely powerful figure. With the death of Chagatai in 1242, Batu was considered the aqa, the senior prince of the Chinggisid lineage, and well outside Torogene’s influence. The cracks in the Mongol Empire were starting to form. On his ascension in 1246 Guyuk’s main goal was reversing these trends. Just before his official enthronement, Guyuk had a reconciliation with his brother Koten, who had fallen deathly ill. Koten was convinced that Fatima, their mother’s confidant, was a witch and had cursed him, and was the cause of the strife under Torogene- or at least, a useful scapegoat. Getting Guyuk to promise to avenge him, Koten soon died. As he had given shelter to Chinqai and Mahmud Yalavach, these experienced figures entered Guyuk’s camp and were reinstated to their old positions, and were a major influence on Guyuk’s drive to centralization. Guyuk moved quickly on Chinqai’s urging. After Guyuk’s election, Torogene fell ill, and within 2-3 months had passed away. Before she did though, Guyuk made sure to dismantle her entire support network. ‘Abd al-Rahman, the money-hungry tax collector of China, was captured and executed. Offices and privileges granted since Ogdeai’s death- yarlighs, in Mongolian- were declared void. The greatest strike to Torogene was against Fatima. The sources depict them as dear friends, and some modern online commentators have suspected the relationship was even romantic, but nothing can be proven in that regard. When Guyuk’s envoys came demanding Torogene hand over Fatima, Torogene refused. In response, Guyuk sent an armed escort with orders not to leave without her. Under armed guard, Fatima was taken captive, bound, starved, humiliated and under torture forced to admit to charges of witchcraft, a crime punishable by death. Her family and supporters were killed, but witchcraft itself needed a more severe punishment. All of Fatima’s orifices were sewn shut, then she was rolled up in felt and, still living, thrown into a river. Torogene was heartbroken, mortified at what she had created, and soon died. Fatima, on Guyuk’s orders, took the blame for the mismanagement of the previous years, sparing any official condemnations of his own mother. The executions did not stop there. You’ll recall in the previous episode how we mentioned Temuge, the youngest brother of Chinggis Khan, and his only surviving full-brother, had attempted to seize power during Torogene’s regency. Though he abandoned this, it was not forgotten. An official investigation was launched, headed by Orda, Batu’s older brother, and Mongke, the oldest of Tolui’s children, and thus senior members of their respective branches. Found guilty of treason, Temuge Otchigin was executed. Few details of the matter are known, and we can suppose information was suppressed. Also tried was Al Altan, Chinggis Khan’s favourite daughter who was married into the Uighur royal family. At Ogedai’s final feast, Al Altan had been present and argued with her brother regarding imperial encroachment on her territory. Ogedai was dead by the next morning. Al Altan was accused of poisoning Ogedai and executed by Guyuk’s right hand man, Eljigidei (el-ji-gi-de). Guyuk also intervened elsewhere. On Chagatai’s death in 1242 he was succeeded by his grandson Qara-Hulegu. Guyuk had Qara-Hulegu removed and appointed his friend and drinking buddy Yesu-Mongke to replace him, putting a more pliant individual in charge of the Chagatai territories. He meddled even further afield. After the victory at Kose-Dagh in 1243, the Seljuqs of Anatolia were Mongol vassals, and a dispute had emerged over who should hold the sultanate after the death of Kaykhusraw II (kay-huus-raw the second): his sons Qilich Arslan IV or Kaykaus II. As Qilich Arslan made the journey to Mongolia to attend Guyuk’s coronation, Guyuk appointed him the Seljuq Sultan. In the Kingdom of Georgia, there was a dispute as to who would succeed the late Queen Rusudan. Batu wanted Rusudan’s son, David, to succeed her, while the local commander, Baiju, wanted Rusudan’s nephew, also named David, on the Georgian throne. Guyuk’s solution was to divide the Kingdom between the two of them. Militarily, Guyuk wanted to resume the conquests after their general hiatus under Torogene. Venerable Subutai was sent on his final campaign alongside Chaghan Noyan against the Song Dynasty, though this was a brief affair. Eljigidei was sent to the Middle East with an army, and threatening letters were sent to the Caliph in Baghdad. Guyuk wanted to finally subjugate Europe, in what was effectively a massive pincer movement against the remaining independent powers on the western end of the continent. A demand for submission was sent with John de Plano Carpini to take back to the Pope and in Autumn 1247, Guyuk and his army set out. This was something of a two birds, one stone situation. While Guyuk’s overall plan was to attack Europe, this brought him close to the territory of Batu. Batu would either have to assist the army, thus demonstrating his submission to the Khan, or he would be destroyed. This was not an attack on the Jochids, though. Guyuk got on fine with Batu’s older brother, Orda, and Guyuk may have intended to replace Batu with Orda as he had done in the Chagatai Khanate with Qara-Hulegu and Yesu-Mongke. Batu was forewarned of the possibility from an unlikely source: Tolui’s widow, Sorqaqtani Beki. Alerted to the danger Batu prepared an army and moved eastwards, sending his brother Shiban ahead to determine Guyuk’s intentions. It seemed the Mongol Empire was veering dangerously close to civil war. This was averted as in April 1248, Guyuk Khan suddenly died, a week’s march west of Beshbaliq. The timing is convenient, and medieval sources share rumours of Guyuk being poisoned by Batu via his brother Shiban. But, as we noted earlier, the sources also mention Guyuk in chronically poor health worsened by his heavy drinking. If true, Guyuk was hardly the first, nor the last, Mongol prince undone from alcoholism and its associated risks. But the timing was rather convenient for Batu, who seems to have been a little too prepared to jump on the opportunity. Batu immediately sent messengers to Guyuk’s widow, Oghul-Qaimish, urging her to take the regency with the assistance of the able Chinqai until a quriltai could declare Guyuk’s successor. In the meantime, Batu proposed a quriltai to be held at a more central location, called Ala Qamaq. The precise location is unclear, but seems to have been somewhere south of Lake Balkhash, rather near to Batu’s territory. The suggestion was met with uproar among the families of Chagatai and Ogedai. The traditional homeland of Chinggis Khan, the Onon-Kerulen region of northern Mongolia, had to be where the Khan was decided! Support for Batu’s suggestion came from his lineage, the Jochids, and what at first seems unlikely allies, the Toluids. To explain this, we need to step back a few years. Tolui, the fourth son of Chinggis Khan and Borte, had married a Kereyit woman, a niece of Toghrul Ong Khan named Sorqaqtani Beki. On Tolui’s death in 1232, Sorqaqtani became the head of that branch of the family. The sources across the board agree that Sorqaqtani was highly intelligent, diplomatically and commercially skilled. She was diplomatically skilled enough to decline, without issue, Ogedai’s offer for her to marry his son Guyuk after Tolui’s death. Instead, she remained independent, inheriting Tolui’s lands and making off very well in the allotment of appanages in 1236. She spent the following years fostering her territories, making ties with merchants and amassing quite the fortune. Even before Tolui’s death, he was often away on campaigning, leaving her to the rearing of their four children: Mongke, Kublai, Hulegu, and Ariq Boke, four names we’ll get to know very well in the following episodes. Teaching them to read and write Mongolian, about administration and leadership, she groomed them for leadership. She also made ties abroad. One of her sisters, Ibaqa, had been married to Chinggis Khan, while another was married to Jochi and though she bore him no sons, it allowed her to make contact with his sons from other wives and form a good relationship with Batu. And then she waited. When Guyuk moved his army westwards, Sorqaqtani was quick to have messengers contact Batu. Batu, concerned with his own autonomy, prepared for the worst. While we can offer no proof if they actually conspired to kill Guyuk, or simply took advantage of the situation as it developed, either way they deftly handled what followed. The combination of the wealth of Batu and Sorqaqtani, and their tremendous influence, made them a dangerous pair, one which outplayed their political rivals. As the quriltai at Ala-Qamaq looked to be going ahead, Sorqaqtani likely felt she compared very well to Guyuk’s widow and the regent, Oghul-Qaimish. Nothing is known of Oghul-Qaimish until she was suddenly thrust into the regency. Like Torogene, she was originally from the Merkit tribe, awarded to Guyuk when both were young. She bore Guyuk two sons, Qucha and Naqu, and may have been the mother of his three known daughters. Unlike Torogene and Sorqaqtani, Oghul-Qaimish had no network of carefully selected allies to rely upon, and was completely unprepared for the role of imperial regent. She is described as generally ignoring the requirements of governing the empire, spending her time with shamans and merchants. Dismissive of Batu’s efforts to organize the quriltai, it seems she was under the impression that the succession would of course go to one of her sons, while also believing it could not go forth without her presence. Because of this, she also seems to have failed to undertake the extensive bribery- sorry, ‘gift giving’- necessary to help smooth along one’s nomination. The quriltai at Ala-Qamaq was held in 1250. While it saw strong attendance from the houses of Jochi and Tolui, few Chagatayids or Ogedeids bothered to show up, refusing to see it as legitimate. Oghul-Qamish was not present, and her sons Qucha and Naqu briefly stopped in before departing and leaving a representative, Temur Noyan, to vote for them. As Qara-Hulegu, the deposed grandson of Chagatai, and one of Ogedai’s sons from a concubine, Qadan, showed up, Batu could say that all branches of the family were represented and therefore, was perfectly legal. In the absence of Qucha and Naqu, the only candidate who fielded enough respect was Mongke, though we can suspect it was engineered to choose him either way. Mongke was the eldest son of Tolui and Sorqaqtani, a fit, well respected military leader who had fought well during the great western campaign. Mongke and his mother were friendly to Batu, and made an agreement to essentially make Batu ruler of the western half of the empire. Hence, Batu ensured Mongke had the Jochid vote. This was by no means uncontested. The house of Ogedai believed that Chinggis Khan had meant for rule of the empire to stay within their line. Batu, Sorqaqtani and her children presented various arguments against this. One was that the Ogedeids, through their actions such as the executions of Temuge and Al Altan, or by choosing to elect Guyuk to succeed Ogedai instead of his grandson Shiremun, had voided this. Another was that, in Mongolian tradition, the youngest son inherited the father’s property. As Tolui was Chinggis Khan’s youngest son, that therefore made his line the rightful heirs. The fact that Mongke was not in turn Tolui’s youngest son was thoughtfully glossed over. Generous bribery did much to convince the naysayers present, and in the end even the representative left by Qucha and Naqu voted to elect Mongke as great Khan. The assembly agreed to hold a quriltai in Mongolia as soon as possible to confirm it. That an election went ahead without their presence sent the Ogedeids into a tailspin. They had failed to declare their own candidate in the first place: Qucha and Naqu each wanted to be Khan, while their mother Oghul-Qaimish seems to have actually picked Ogedai’s grandson Shiremun as her candidate. At each other’s throats, the three actually formed their own courts in opposition to each other. Government at the highest level ground to a halt, the minister Chinqai said to have been left in the wind as none of these courts listened to him. Oghul-Qaimish tried to raise funds for a quriltai: like Guyuk, she only paid merchants in drafts rather than, well, actual payment, and increased irregular acquisitions on the sedentary population. Even nomads saw their taxes increase: normally every 1 in 100 horses was paid in tax, but in 1250 this increased to every 1 in 10! An embassy from King Louis IX of France brought a red scarlet tent as gift for Oghul-Qaimish, which she took around to claim she had just garnered the submission of the King of France. It was all for naught. In summer 1251 the quriltai was held by the Kerulen River, where Mongke was formally enthroned at a lavish ceremony. Oghul-Qaimish and her son Qucha did not attend. Naqu did, in the company of Shiremun, and an army hidden inside large gers mounted on carts. They were going to arrive late and ambush the new Khaan in the middle of feasting. Or they would have, if not for a lost camel. A member of Mongke’ keshig, a falconer, was in search of a camel which had wandered off when he ended up in the camp of Naqu and Shiremun. There he stopped to help in repairing a broken cart, which he noticed was full of weapons and armour- something one simply did not bring to a quriltai. Politely excusing himself, he was said to have ran “three days distance in one,” to reach the new Khan. The sources present Mongke refusing to believe members of his family would march against him. We can dismiss this entirely. The possibility of such a counter effort had to have been anticipated from the beginning, and the fact that Mongke immediately had an armed company under his right-hand man, Menggeser, on standby to send against them speaks to that. Menggeser and his men apprehended Naqu and Shiremun and dispersed his force. Mongke needed to begin his reign with clearing the board of enemies, on a scale beyond even what Guyuk had done. Qucha was ordered to come to Mongke, and only reluctantly agreed. Oghul-Qaimish refused to come, calling Mongke’s messengers traitors for having taken the rule from the line of Ogedai. They returned with an armed escort, taking her captive with her hands stitched together in rawhide. Along with Shiremun’s mother, they were taken to the camp of Sorqaqtani. There, they were beaten with burning brands until they confessed to charges of witchcraft. As Sorqaqtani had fallen ill about this time, this accusation for those assembled may have felt legitimate. Put on trial by Menggeser, now chief judge of the empire, Oghul-Qaimish was stripped naked and humiliated, but defiant. “How can anyone else look upon a body that only an emperor has seen?” she told the court. She was found guilty, then rolled up in felt and thrown into the Kerulen River, though spared having her orifices sewn. Her sons fared better, as Shiremun’s chief commander was tortured into saying the princes were innocent of the treason. Qucha was forced to live basically within sight of Karakorum, while Naqu and Shiremun were sent to the front lines in China. Guyuk’s man Eljigidei was punished for the execution of Al Altan, his sons caught and their mouths filled with stones until they died. Eljigidei was captured and sent to Batu, who either boiled him alive, or cut off his feet and head. Buri, a grandson of Chagatai and friend of Guyuk, was put to death by Batu, while Yesu-Mongke, the prince Guyuk had placed in charge of the Chagatais, was executed and replaced by Qara-Hulegu, who had originally held the position. Guyuk’s atabeg, Qadaq, was also captured and killed. The Uighur idiqut was put to death by his own brother on Mongke’s orders. Even the able and long serving Chinqai was killed, an old enemy Danishmand Hajib allowed to take out a grudge upon him. This purge continued until the line of Ogedai had been pruned and their lands confiscated. Only a few princes, those who had sided with Mongke or were too young, such as Qaidu, the future foe of Kublai, survived on much reduced territories. The ulus of Ogedai essentially ceased to exist, most of its territory given to the Jochids, central government or Toluids. The Chagatai Khanate fared better, but saw a change in leadership and loss of several princes. This was the Toluid Revolution, a massive transformation in the Mongol Empire. The switching of the ruling line from that of Ogedai to Tolui, the near eradication of the line of Ogedai and effective division of the empire between Batu and Mongke marked a radical transformation in the composition of the empire. Mongke and the lines of his brothers wrote official histories to justify the switch to their rule, and here we see the ravaging of the reputations of Torogene, Guyuk and Oghul Qaimish. Sorqaqtani died shortly after Mongke’s ascension, and unlike Torogene and Oghul Qaimish, she passed away on good terms with her son, having seen him elevated to the highest of positions. Nevertheless, it was in part to her efforts that the empire was placed on a path to fragmentation. Deep seated grudges were now set among the lines, and the unity that Chinggis Khan had fought so fiercely to achieve was cracking. In the meantime, Mongke was going to lead the empire in another massive phase of expansion, so be sure to subscribe to the Kings and Generals podcast and to continue helping us bring you more outstanding content, please visit our patreon at www.patreon.com/kingsandgenerals. Thank you for listening, I am your host David and we will catch you on the next one!

On this week's episode learn all about the interesting life of King Louis IX (also known as Saint Louis) and how he became the name sake for one of the United State's most famous cities! Also this week learn about Fidel Castro's bizarre obsession with all things dairy including everything from fighting with diplomats over cheese to breeding hybrid cows. This week's side dish is all about which is better Star Wars or Star Trek?? Debate, discuss, and enjoy!

https://static1.squarespace.com/static/5beaf96012b13fc706ceaaf2/t/5e8e0448fa1cee125d640eb4/1586794253934/?format=200w Paris Dare... We Dare YOU Not To Love This City! Consider this your guide to LOVING PARIS! I hope this episode will keep you #traveldreaming! The level of immersion into French culture, cuisine, music, fashion and history packed into this itinerary will blow your mind. You will need to take pictures to recall everything packed into this trip. Oh, what is that? You don't take excellent photos? That is OK - if you book soon you will get a private photography session on site, IN PARIS! Capture your experience just in time to create enviable Christmas cards for 2021! The second bonus is FREE introductory French lessons! “He who contemplates the depths of Paris is seized with vertigo. Nothing is more fantastic. Nothing is more tragic. Nothing is more sublime.” Victor Hugo ABOUT THIS RETREAT: Maximum of 12 participants Accomodation, private tours, dining and private car hires included, contact Therese for details 7 days August 1 - 8, 2020 Click Here For Purchase Options (https://www.passportlifestyles.net/paris-retreat-payment-plan) DAY 1 | The Adventure Begins! We start the first day after you have finished your breakfast in the hotel by meeting in Jardin des Tuileries at the footsteps of the Louvre. At the Louvre we will enjoy a private tour and featuring masterpieces such as Mona Lisa, Liberty Leading the People and Venus de Milo. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1581682275513-MU63KPYVETEPZGZDT1F4/ke17ZwdGBToddI8pDm48kJK4Mm1kch8SFO9ZNkN1NT97gQa3H78H3Y0txjaiv_0fDoOvxcdMmMKkDsyUqMSsMWxHk725yiiHCCLfrh8O1z5QHyNOqBUUEtDDsRWrJLTmN9YSRtfoTLg6dUq-6F17A0FFZK5fArcnK1IqGweyunyWChwIwkIJ_P7MaZif-uMs/Louvre.png?format=1000w From here we will enjoy a nice stroll in a magnificent oasis, tucked away from the street. Play or take pictures by the striped pillars, relax near one of the fountains or simply enjoy a friendly game of pétanque with some locals near the beautiful alley of trees. We will stay here to enjoy the quiet of the area and eat our first haute cuisine lunch. After lunch we will continue discovering this area as Therese shares some of the most beautiful and oldest street passages and galleries in Paris. FREE TIME! From here you can go your own way to indulge in a little shopping or to take time to enjoy a few of the private art galleries and different boutiques in the area. You might just head back to Jardin des Tuileries for a little nap in the summer breeze. A walk about Paris will provide lessons in history, beauty, and in the point of Life. – Thomas Jefferson Day 2: A Day For Decadence Where better to start than 31 rue Cambo?. It was here that Coco Chanel invented the concept of the modern boutique! Today you will sip on champagne as you browse the store and walk up the famous mirrored stairway. Before leaving we will visit her apartment. Although she didn’t actually live here, this is where she received all of her important guests. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1581684779541-BX8ZJJSSM6PLIAVLGT4I/ke17ZwdGBToddI8pDm48kBiFFF0426eZA9Lf1nHvmwNZw-zPPgdn4jUwVcJE1ZvWQUxwkmyExglNqGp0IvTJZamWLI2zvYWH8K3-s_4yszcp2ryTI0HqTOaaUohrI8PIhr1X1Cgf9-UrAGTDTCptf9p1UDZdv1iI1xufGEBNC3cKMshLAGzx4R3EDFOm1kBS/Galleries+Lafayette.jpg?format=1500w After lunch we will go to Galeries Lafayette (in 1893 this store was 70 sq mt and today is 70,000 sq mt of absolute luxury and splendor. ) Immediately after we will cross the street and head over to Printemps, originally opened in 1865. We will start by heading to the rooftop for a cool glass of champagne with a 360° view of Paris! We can then continue our shopping in this equally beautiful Haussmann store which is said to have the largest beauty department in the world! For those not interested in shopping you will be able to chose between different activities such as cooking lesson and wine tasting or Graffiti Workshop that ends with creating your own masterpiece on a designated wall in the city. “The shopping, the food, the views! Paris is a city that entrances us all—and I’m no exception.” Michael Kors Day 3: Artists, Sacred Sites and Cabaret Montmartre is a truly special neighbourhood and you are going to fully experience it today. From The Wall of Love, we will walk past the Bateau Lavoir in the footsteps of Picasso and see his first studio in Paris. Strolling through Place du Tertre, with all it’s artists set up around the square painting caricatures and portraits. We will stop at the oldest building in Montmartre which was also home to Renoir and where he painted some of his masterpieces such as Bal du Moulin de la Galette and The Swing. The Renoir Gardens offer breathtaking views of the vineyard, the Clos Montmartre, and northern cityscape of Paris. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1581684092956-UHOBDFQ35E09OUTZSAF3/ke17ZwdGBToddI8pDm48kJK4Mm1kch8SFO9ZNkN1NT97gQa3H78H3Y0txjaiv_0fDoOvxcdMmMKkDsyUqMSsMWxHk725yiiHCCLfrh8O1z5QHyNOqBUUEtDDsRWrJLTmN9YSRtfoTLg6dUq-6F17A0FFZK5fArcnK1IqGweyunyWChwIwkIJ_P7MaZif-uMs/Montmartre.png?format=1000w We will then visit Sacré Coeur and feel the magic that surrounds this incredible church. We will enjoy everything this neighbourhood has to offer from the incredible cheese shops, fish vendors and even walk past Moulin Rouge before dinner and then we will end our day at Paris’ oldest Cabaret and one that is still enjoyed by locals. This is not just a show that you will enjoy viewing but one which will also have you singing and dancing along with everyone else. “Paris is always a good idea.” – Audrey Hepburn Day 4: Pantheon to Passion Relics ( Including Notre Dame) We will meet at the Panthéon. After visiting this historical monument, we will enjoy lunch in the Quartier Latin. Weather permitting we will picnic in Jardin Luxembourg with fresh cheeses, local treats from the area and of course a fine wine or a local craft lemonade. In the gardens you will find mini sailboat races in one of the fountains, the Statue of Liberty as well as a few Rodin sculptures. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1570706998148-6IJWXBQKEL0KDA7F5F0B/ke17ZwdGBToddI8pDm48kFQQgP34qnCpeHaeAOzTt7pZw-zPPgdn4jUwVcJE1ZvWQUxwkmyExglNqGp0IvTJZamWLI2zvYWH8K3-s_4yszcp2ryTI0HqTOaaUohrI8PIedjZT6_OBzi2ofH1EqNdNeCRxNMlbxs9807lIebBlcA/Notre+Dame.png?format=750w From here we will stroll through some of the oldest and most incredible book stores, visit with the Bouquinistes along the Seine before crossing over the bridge to Ile de la Cité. We will see Notre Dame in a way that has never before been seen. Hopefully, we will never see her in this state of disrepair again. Tonight we have VIP seats to a concert held in the Saint Chapelle. This royal chapel was built by King Louis IX to house his collection of Passion relics, including Christ's Crown of Thorns. Within the most extensive 13th-century stained glass collections anywhere in the world, the acoustics during our concert will be beyond compare! Day 5: Four Buck-list Destinations Today we will go up the Arc de Triomphe. This monument is at the centre of possibly the craziest roundabouts in all of Europe. We will go up to the top for a spectacular view of Les Champs Elysées and to watch the 8 lanes of traffic circling us from below. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1570707957878-67AO80Z9O3FX8UVHW7WD/ke17ZwdGBToddI8pDm48kFQQgP34qnCpeHaeAOzTt7pZw-zPPgdn4jUwVcJE1ZvWQUxwkmyExglNqGp0IvTJZamWLI2zvYWH8K3-s_4yszcp2ryTI0HqTOaaUohrI8PIedjZT6_OBzi2ofH1EqNdNeCRxNMlbxs9807lIebBlcA/Arc+de+Triomphe.png?format=1500w From here we will stroll Les Champs Elysées, Place de la Concorde and have lunch at Dame de Pic. This is one of many restaurants belonging to Anne Sophie Pic. She is the fourth woman to ever receive 3 Michelin stars. Michelin stars is something well known in her family as her father also had 3 stars and her grandfather received 3 stars in 1934. Then it’s time to discover the mythical sites and secret spaces of the Palais Garnier: the Bassin de la Pythie, the Grand Stairway and the Foyer de la Danse. This is the setting and inspiration of The Phantom of the Opera and we have a private tour of the building and backstage. We will regroup for dinner at the foot of the Eiffel Tower and once the sun has set we will set off for a cruise on the Seine and you will see for yourself why this spectacular city is called The City of Lights. _“If you are lucky enough to have lived in Paris as a young man, then wherever you go for the rest of your life it stays with you, for Paris is a moveable feast.” – Ernest Hemingway Day 6: Secret Gardens, Sipping, and Succulent Feasts The fashionable Marais district is where we will be exploring today. Here we will visit a few different secret gardens. The Place des Vosges is the oldest planned square in Paris. The surrounding buildings, house shops, galleries, restaurants and, most notably, the Maison de Victor Hugo, where the author lived and wrote for many years. We will visit the small museum to see mementos from Hugo’s childhood as well as the rooms where he wrote Les Miserables. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1581688388930-20ARRNY5M66C9299XSJB/ke17ZwdGBToddI8pDm48kJK4Mm1kch8SFO9ZNkN1NT97gQa3H78H3Y0txjaiv_0fDoOvxcdMmMKkDsyUqMSsMWxHk725yiiHCCLfrh8O1z5QHyNOqBUUEtDDsRWrJLTmN9YSRtfoTLg6dUq-6F17A0FFZK5fArcnK1IqGweyunyWChwIwkIJ_P7MaZif-uMs/ibrik.png?format=1500w Not far from here is the Jardin Anne Frank, where a sapling of the chestnut tree she always spoke about was planted in 2009. To get us ready for dinner, we have a private room in Louis XVs cellars with our very own sommelier. In this stunning private room we will learn about wine, while sampling a selection of delicious wines (and food). Can you think of a better apéritif? Keeping the theme of privacy, we will end the day in our own private restaurant. With its open kitchen, we will be able to see the chef create, possibly learn a few tips and definitely some cooking inspiration. Day 7: Eiffel Tower, Art and Food Finale! Today we will meet and eat at the Eiffel Tower. We saved the best for last as we will be treated to chef Frédéric Anton, awarded Meilleur Ouvrier de France, he has said he has just one wish: to run a luxurious Jules Verne with an expert hand offering an unbeatable gastronomic experience and so fill the heart of the mythical Iron Lady. After taking in the sites from the top of the tower, we will immerse ourselves in art at Atelier Lumière. https://images.squarespace-cdn.com/content/v1/5beaf96012b13fc706ceaaf2/1581952319324-69FPF3UB3Q5VDAG7PU42/ke17ZwdGBToddI8pDm48kEh7ITbM-vCwc1BZu6ssEPFZw-zPPgdn4jUwVcJE1ZvWQUxwkmyExglNqGp0IvTJZamWLI2zvYWH8K3-s_4yszcp2ryTI0HqTOaaUohrI8PI_Kopnc7afHugqTGv5bee5VIijSdyIGEpctAKY2D-k9cKMshLAGzx4R3EDFOm1kBS/Jules%2BVerne.jpg?format=1500w This is an art experience you will never forget. Rather than standing in front of a framed masterpiece, here, the art comes to life and you are literally immersed in it as it is projected on the walls around you, the floor and the ceiling. Food Finale: Bois de Boulogne, a former hunting ground for the Kings of France. For dinner we will take a boat ride across the lake to a tiny island with a delightful restaurant ending the trip in true Parisian style. Join Therese... and maybe Megan too! Click Here For Deposit Options. (https://www.passportlifestyles.net/paris-retreat-payment-plan) Cost For Two People Traveling Together: The cost per couple (shared room and car) €7500 Pay in full €7500 or €500 deposit and 3 payments of €2500 Cost For A Solo Traveler Not Sharing Accomodation or Transportation: The cost is €6000 per person Pay in full €6000 or €500 deposit and 3 payments of €2000 *BONUS * The first 3 people to register recieve a Parisian photo shoot added to their trip. "Capture your trip with a private photo shoot throughout Paris." Purchase by May 5, gets a *free customized french lesson with Therese** to prepare you for the full French experience. Hello Traveler, I hope you enjoyed this episode of Travel Radio Pocast. It's my hopes that you enjoyed it so much that you will recommend it and share it with a friend. If you have a moment, please subscribe/review Travel Radio Podcast wherever you are listening from. Then, hijack all your friends, family and acquaintances phones and do the same. If you found your next trip, a travel professional to work with or a useful tip please be in touch. I would love to hear about it. Do you want to be on the Podcast? Do you have a sponsorship idea? Please email info@travelradiopodcast.com Blessings to you! Megan Chapa Host Travel Radio Podcast https://twitter.com/travelradiopod https://www.facebook.com/travelradiopodcast/ https://www.instagram.com/travelradiopodcast/ Special Guest: Therese Lafleche.

8 December 2019 The Second Sunday of Advent Matthew 3:1-12 + Homily 20 Minutes 22 Seconds Link to the Readings: http://www.usccb.org/bible/readings/120819.cfm (New American Bible, Revised Edition) From the parish bulletin:   Of the “Four Last Things,” the Second Sunday of Advent treats Judgment. While it is superficially pious to ask, “Who am I to judge?” this has nothing to do with our Lord’s admonition: “Judge not, that you be not judged” (Matthew 7:1). Christians are obliged to judge (1 Corinthians 5:11-13). Judgment is the ability to make a right discernment, and the chronic inability to do that is the definition of insanity. God is the ultimate judge, and all human judgment must conform to his justice. Otherwise, judgment is defective, based on “outward appearance” (John 7:24).    The spiritual director of Blessed Charles de Foucauld, Abbé Henri Huvelin, told a woman who accused herself of pride for thinking that she was one of the greatest beauties in Paris: “Madame, that is not a sin. It is merely a mistaken judgment.”    In the second century, Justin Martyr told the Roman consul Quintus Junius Rusticus: “We hope to suffer torment for the sake of our Lord Jesus Christ, and so be saved. For this will bring us salvation and confidence as we stand before the more terrible and universal judgment-seat of our Lord and Saviour.”    Great leaders like King Louis IX were just judges. As he was dying on the Eighth Crusade, he left a testament to his son and heir: "In order to do justice and right to thy subjects, be upright and firm, turning neither to the right hand nor to the left, but always to what is just; and do thou maintain the cause of the poor until such a time as the truth is made clear.”    The virtue of justice is twin to prudence. Naiveté is eviscerated prudence. So for example, the recent capitulation of some Vatican diplomats to the Chinese government was intended to secure justice for Chinese Catholics, but it only issued in their further oppression. Now, the Communists have ordered that if any church is not to be destroyed, it must replace images of Jesus with that of Xi Jinping. The lack of right discernment leads to untold suffering.    The Feast of the Immaculate Conception is transferred this Advent to Monday. A depiction of Our Lady as the New Eve portrays her trampling on the head of Satan, shown as a serpent. This fulfills the prophecy of Genesis 3:15. It is the ultimate act of justice, which Mary, along with all Christians, can do by the power of the Just Judge, “born of a woman” (Galatians 4:4), who is the ultimate crusher of the Prince of Lies.    By no means a Catholic mystic, some inspiration moved Julia Ward Howe to awaken before dawn in the Willard Hotel in 1861 and write with a stub of pencil, the “Battle Hymn” which includes the often-neglected lines: “Let the Hero, born of woman, crush the serpent with his heel, / Since God is marching on.”

The Second Barons' War (1264–1267) was a civil war in England between the forces of a number of barons led by Simon de Montfort against the royalist forces of King Henry III, led initially by the king himself and later by his son, the future King Edward I. The war featured a series of massacres of Jews by Montfort's supporters including his sons Henry and Simon, in attacks aimed at seizing and destroying evidence of Baronial debts. After a rule of just over a year, Montfort was killed by forces loyal to the King in the Battle of Evesham. The reign of Henry III is most remembered for the constitutional crisis in this period of civil strife, which was provoked ostensibly by his demands for extra finances, but which marked a more general dissatisfaction with Henry's methods of government on the part of the English barons, discontent which was exacerbated by widespread famine. French-born Simon de Montfort, Earl of Leicester, had originally been one of the foreign upstarts so loathed by many lords as Henry's foreign councillors, but having inherited through his mother the English title Earl of Leicester, he married Henry's sister Eleanor without Henry's permission, and without the agreement of the English Barons (ordinarily necessary since it was a matter of state). As a result, a feud developed between de Montfort and Henry. Their relationship reached a crisis in the 1250s, when de Montfort was put on trial for actions he took as lieutenant of Gascony, the last remaining Plantagenet lands across the English Channel. De Montfort took advantage of rising anti-Jewish sentiments in England. An alleged Jewish child murder of Hugh of Lincoln had led to the hanging of 18 Jews. Official anti-Judaic measures sponsored by the Catholic Church combined with resentment about debts among the Barons gave an opportunity for Montfort to target this group and incite rebellion by calling for the cancellation of Jewish debts.[2][3] Henry also became embroiled in funding a war against the Hohenstaufen Dynasty in Sicily on behalf of Pope Innocent IV in return for the Hohenstaufen title King of Sicily for his second son Edmund. This made many barons fearful that Henry was following in the footsteps of his father King John and, like him, needed to be kept in check. When Henry's treasury ran dry, Innocent withdrew the title, and in regranting it to Charles of Anjou in effect negated the sale. Simon de Montfort became leader of those who wanted to reassert the Magna Carta and force the king to surrender more power to the baronial council. In 1258, initiating the move toward reform, seven leading barons forced Henry to agree to the Provisions of Oxford, which effectively abolished the absolutist Anglo-Norman monarchy, giving power to a council of twenty-four barons to deal with the business of government and providing for a great council in the form of a parliament every three years, to monitor their performance. Henry was forced to take part in the swearing of a collective oath to uphold the Provisions. Seeking to restore his position, in 1259 Henry purchased the support of King Louis IX of France by the Treaty of Paris, agreeing to accept the loss of the lands in France that had been seized from him and from his father King John by Louis and his predecessors since 1202, and to do homage for those that remained in his hands. In 1261 he obtained a papal bull releasing him from his oath, and set about reasserting his control of government. The baronial opposition responded by summoning their own Parliament and contesting control of local government, but with civil war looming they backed down and de Montfort fled to France, while the other key opposition leader, Richard de Clare, Earl of Hertford and Gloucester, switched over to the King's side. Under the Treaty of Kingston an arbitration system was agreed to resolve outstanding disputes between Henry and the barons, with de Clare as the initial arbiter and the option of appealing his verdicts to Loui --- Support this podcast: https://anchor.fm/allthingsplantagenet/support

Isabella of Angoulême (French: Isabelle d'Angoulême, IPA: [izabɛl dɑ̃ɡulɛm]; c. 1186/1188 – 4 June 1246) was queen consort of England as the second wife of King John from 1200 until John's death in 1216. She was also suo jure Countess of Angoulême from 1202 until 1246. Isabella had five children by the king, including his heir, later Henry III. In 1220, Isabella married Hugh X of Lusignan, Count of La Marche, by whom she had another nine children. Some of Isabella's contemporaries, as well as later writers, claim that Isabella formed a conspiracy against King Louis IX of France in 1241, after being publicly snubbed by his mother, Blanche of Castile, for whom she had a deep-seated hatred. In 1244, after the plot had failed, Isabella was accused of attempting to poison the king. To avoid arrest, she sought refuge in Fontevraud Abbey, where she died two years later, but none of this can be confirmed. Isabella was the only daughter and heir of Aymer Taillefer, Count of Angoulême, by Alice of Courtenay, who was sister of Peter II of Courtenay, Latin Emperor of Constantinople and granddaughter of King Louis VI of France. Isabella became Countess of Angoulême in her own right on 16 June 1202, by which time she was already queen of England. Her marriage to King John took place on 24 August 1200, in Angoulême, a year after he annulled his first marriage to Isabel of Gloucester. She was crowned queen in an elaborate ceremony on 8 October at Westminster Abbey in London. Isabella was originally betrothed to Hugh IX le Brun, Count of Lusignan, son of the Count of La Marche. As a result of John's temerity in taking her as his second wife, King Philip II of France confiscated all of their French lands, and armed conflict ensued. At the time of her marriage to John, the blonde-haired blue-eyed Isabella was already renowned by some for her beauty and has sometimes been called the Helen of the Middle Ages by historians. Isabella was much younger than her husband and possessed a volatile temper similar to his own. King John was infatuated with his young, beautiful wife; however, his acquisition of her had at least as much to do with spiting his enemies as romantic love. She was already engaged to Hugh IX le Brun when she was taken by John. It was said that he neglected his state affairs to spend time with Isabella, often remaining in bed with her until noon. However, these were rumors spread by John's enemies to discredit him as a weak and grossly irresponsible ruler, given that at the time John was engaging in a desperate war against King Philip of France to hold on to the remaining Plantagenet duchies. The common people began to term her a "siren" or "Messalina", which spoke volumes as to popular opinion. Her mother-in-law, Eleanor of Aquitaine, readily accepted her as John's wife. On 1 October 1207 at Winchester Castle, Isabella gave birth to a son and heir, named Henry III after the King's father, Henry II. He was quickly followed by another son, Richard, and three daughters, Joan, Isabella, and Eleanor. All five children survived into adulthood and made illustrious marriages; all but Joan produced offspring of their own. --- Support this podcast: https://anchor.fm/allthingsplantagenet/support

Isabella of Angoulême (French: Isabelle d'Angoulême, IPA: [izabɛl dɑ̃ɡulɛm]; c. 1186/1188 – 4 June 1246) was queen consort of England as the second wife of King John from 1200 until John's death in 1216. She was also suo jure Countess of Angoulême from 1202 until 1246. Isabella had five children by the king, including his heir, later Henry III. In 1220, Isabella married Hugh X of Lusignan, Count of La Marche, by whom she had another nine children. Some of Isabella's contemporaries, as well as later writers, claim that Isabella formed a conspiracy against King Louis IX of France in 1241, after being publicly snubbed by his mother, Blanche of Castile, for whom she had a deep-seated hatred. In 1244, after the plot had failed, Isabella was accused of attempting to poison the king. To avoid arrest, she sought refuge in Fontevraud Abbey, where she died two years later, but none of this can be confirmed. Isabella was the only daughter and heir of Aymer Taillefer, Count of Angoulême, by Alice of Courtenay, who was sister of Peter II of Courtenay, Latin Emperor of Constantinople and granddaughter of King Louis VI of France. Isabella became Countess of Angoulême in her own right on 16 June 1202, by which time she was already queen of England. Her marriage to King John took place on 24 August 1200, in Angoulême, a year after he annulled his first marriage to Isabel of Gloucester. She was crowned queen in an elaborate ceremony on 8 October at Westminster Abbey in London. Isabella was originally betrothed to Hugh IX le Brun, Count of Lusignan, son of the Count of La Marche. As a result of John's temerity in taking her as his second wife, King Philip II of France confiscated all of their French lands, and armed conflict ensued. At the time of her marriage to John, the blonde-haired blue-eyed Isabella was already renowned by some for her beauty and has sometimes been called the Helen of the Middle Ages by historians. Isabella was much younger than her husband and possessed a volatile temper similar to his own. King John was infatuated with his young, beautiful wife; however, his acquisition of her had at least as much to do with spiting his enemies as romantic love. She was already engaged to Hugh IX le Brun when she was taken by John. It was said that he neglected his state affairs to spend time with Isabella, often remaining in bed with her until noon. However, these were rumors spread by John's enemies to discredit him as a weak and grossly irresponsible ruler, given that at the time John was engaging in a desperate war against King Philip of France to hold on to the remaining Plantagenet duchies. The common people began to term her a "siren" or "Messalina", which spoke volumes as to popular opinion. Her mother-in-law, Eleanor of Aquitaine, readily accepted her as John's wife. On 1 October 1207 at Winchester Castle, Isabella gave birth to a son and heir, named Henry III after the King's father, Henry II. He was quickly followed by another son, Richard, and three daughters, Joan, Isabella, and Eleanor. All five children survived into adulthood and made illustrious marriages; all but Joan produced offspring of their own. --- Support this podcast: https://anchor.fm/allthingsplantagenet/support

Henry III (1 October 1207 – 16 November 1272), also known as Henry of Winchester, was King of England, Lord of Ireland, and Duke of Aquitaine from 1216 until his death.[1] The son of King John and Isabella of Angoulême, Henry assumed the throne when he was only nine in the middle of the First Barons' War. Cardinal Guala declared the war against the rebel barons to be a religious crusade and Henry's forces, led by William Marshal, defeated the rebels at the battles of Lincoln and Sandwich in 1217. Henry promised to abide by the Great Charter of 1225, which limited royal power and protected the rights of the major barons. His early rule was dominated first by Hubert de Burgh and then Peter des Roches, who re-established royal authority after the war. In 1230, the King attempted to reconquer the provinces of France that had once belonged to his father, but the invasion was a debacle. A revolt led by William Marshal's son, Richard, broke out in 1232, ending in a peace settlement negotiated by the Church. Following the revolt, Henry ruled England personally, rather than governing through senior ministers. He travelled less than previous monarchs, investing heavily in a handful of his favourite palaces and castles. He married Eleanor of Provence, with whom he had five children. Henry was known for his piety, holding lavish religious ceremonies and giving generously to charities; the King was particularly devoted to the figure of Edward the Confessor, whom he adopted as his patron saint. He extracted huge sums of money from the Jews in England, ultimately crippling their ability to do business, and as attitudes towards the Jews hardened, he introduced the Statute of Jewry, attempting to segregate the community. In a fresh attempt to reclaim his family's lands in France, he invaded Poitou in 1242, leading to the disastrous Battle of Taillebourg. After this, Henry relied on diplomacy, cultivating an alliance with Frederick II, Holy Roman Emperor. Henry supported his brother Richard in his bid to become King of the Romans in 1256, but was unable to place his own son Edmund on the throne of Sicily, despite investing large amounts of money. He planned to go on crusade to the Levant, but was prevented from doing so by rebellions in Gascony. By 1258, Henry's rule was increasingly unpopular, the result of the failure of his expensive foreign policies and the notoriety of his Poitevin half-brothers, the Lusignans, as well as the role of his local officials in collecting taxes and debts. A coalition of his barons, initially probably backed by Eleanor, seized power in a coup d'état and expelled the Poitevins from England, reforming the royal government through a process called the Provisions of Oxford. Henry and the baronial government enacted a peace with France in 1259, under which Henry gave up his rights to his other lands in France in return for King Louis IX recognising him as the rightful ruler of Gascony. The baronial regime collapsed but Henry was unable to reform a stable government and instability across England continued. In 1263, one of the more radical barons, Simon de Montfort, seized power, resulting in the Second Barons' War. Henry persuaded Louis to support his cause and mobilised an army. The Battle of Lewes occurred in 1264, where Henry was defeated and taken prisoner. Henry's eldest son, Edward, escaped from captivity to defeat de Montfort at the Battle of Evesham the following year and freed his father. Henry initially enacted a harsh revenge on the remaining rebels, but was persuaded by the Church to mollify his policies through the Dictum of Kenilworth. Reconstruction was slow and Henry had to acquiesce to various measures, including further suppression of the Jews, to maintain baronial and popular support. Henry died in 1272, leaving Edward as his successor. He was buried in Westminster Abbey, which he had rebuilt in the second half of his reign, and was moved to his current tomb in 1290. Some miracles were declared --- Support this podcast: https://anchor.fm/allthingsplantagenet/support

Henry III (1 October 1207 – 16 November 1272), also known as Henry of Winchester, was King of England, Lord of Ireland, and Duke of Aquitaine from 1216 until his death.[1] The son of King John and Isabella of Angoulême, Henry assumed the throne when he was only nine in the middle of the First Barons' War. Cardinal Guala declared the war against the rebel barons to be a religious crusade and Henry's forces, led by William Marshal, defeated the rebels at the battles of Lincoln and Sandwich in 1217. Henry promised to abide by the Great Charter of 1225, which limited royal power and protected the rights of the major barons. His early rule was dominated first by Hubert de Burgh and then Peter des Roches, who re-established royal authority after the war. In 1230, the King attempted to reconquer the provinces of France that had once belonged to his father, but the invasion was a debacle. A revolt led by William Marshal's son, Richard, broke out in 1232, ending in a peace settlement negotiated by the Church. Following the revolt, Henry ruled England personally, rather than governing through senior ministers. He travelled less than previous monarchs, investing heavily in a handful of his favourite palaces and castles. He married Eleanor of Provence, with whom he had five children. Henry was known for his piety, holding lavish religious ceremonies and giving generously to charities; the King was particularly devoted to the figure of Edward the Confessor, whom he adopted as his patron saint. He extracted huge sums of money from the Jews in England, ultimately crippling their ability to do business, and as attitudes towards the Jews hardened, he introduced the Statute of Jewry, attempting to segregate the community. In a fresh attempt to reclaim his family's lands in France, he invaded Poitou in 1242, leading to the disastrous Battle of Taillebourg. After this, Henry relied on diplomacy, cultivating an alliance with Frederick II, Holy Roman Emperor. Henry supported his brother Richard in his bid to become King of the Romans in 1256, but was unable to place his own son Edmund on the throne of Sicily, despite investing large amounts of money. He planned to go on crusade to the Levant, but was prevented from doing so by rebellions in Gascony. By 1258, Henry's rule was increasingly unpopular, the result of the failure of his expensive foreign policies and the notoriety of his Poitevin half-brothers, the Lusignans, as well as the role of his local officials in collecting taxes and debts. A coalition of his barons, initially probably backed by Eleanor, seized power in a coup d'état and expelled the Poitevins from England, reforming the royal government through a process called the Provisions of Oxford. Henry and the baronial government enacted a peace with France in 1259, under which Henry gave up his rights to his other lands in France in return for King Louis IX recognising him as the rightful ruler of Gascony. The baronial regime collapsed but Henry was unable to reform a stable government and instability across England continued. In 1263, one of the more radical barons, Simon de Montfort, seized power, resulting in the Second Barons' War. Henry persuaded Louis to support his cause and mobilised an army. The Battle of Lewes occurred in 1264, where Henry was defeated and taken prisoner. Henry's eldest son, Edward, escaped from captivity to defeat de Montfort at the Battle of Evesham the following year and freed his father. Henry initially enacted a harsh revenge on the remaining rebels, but was persuaded by the Church to mollify his policies through the Dictum of Kenilworth. Reconstruction was slow and Henry had to acquiesce to various measures, including further suppression of the Jews, to maintain baronial and popular support. Henry died in 1272, leaving Edward as his successor. He was buried in Westminster Abbey, which he had rebuilt in the second half of his reign, and was moved to his current tomb in 1290. Some miracles were declared --- Support this podcast: https://anchor.fm/allthingsplantagenet/support

This episode covers the crusade of King Louis IX of France which started out with a lot of promise and ends... well, I guess the title kind of gives this one away. This is our last episode before we take a HUGE divergence from the narrative to introduce the Mongols because of the massive impact they will have on our narrative. 

Episode 28: The Relics of King Louis IX Click here to listen in your browser.

Friar William wraps up his affairs at the court of Mongke Khan and heads for home. Today, we cover his last audience with the khan, cross the walls of Alexander, and advise King Louis IX as to the future of the crusades. Thanks for listening! Website: humancircuspodcast.com Twitter: www.twitter.com/circus_human Email: HumanCircusPod@gmail.com Instagram: www.instagram.com/humancircuspod/ Donate to the podcast: https://ko-fi.com/A7071B1K Shop: www.redbubble.com/people/HumanCircus    Sources:  * Carpini, Giovanni. The Story of the Mongols: Whom we Call the Tartars, translated by Erik Hildinger. Branden Books, 1996.  * The Mission of Friar William of Rubruck, translated by Peter Jackson. The Hakluyt Society, 1990.  * The Mongol Mission: Narratives and Letters of the Franciscan Missionaries in Mongolia and China in the Thirteenth and Fourteenth Centuries, edited by Christopher Dawson. Sheed & Ward, 1955.  * Rachewiltz, Igor de. Papal Envoys to the Great Khans. Faber & Faber, 1971.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Today, a quick rewind into what it means to be a Mongol, some early reactions to the Mongol invasion, some King Louis IX, the death of a khan, and the question of who is to be next. Also, I horribly butcher Eljigidei's name (Sorry, Eljigidei). Thanks for listening! Website: humancircuspodcast.com Twitter: www.twitter.com/circus_human Email: HumanCircusPod@gmail.com Instagram: www.instagram.com/humancircuspod/ Donate to the podcast: https://ko-fi.com/A7071B1K Shop: www.redbubble.com/people/HumanCircus    Sources:   * Carpini, Giovanni. The Story of the Mongols: Whom we Call the Tartars, translated by Erik Hildinger. Branden Books, 1996.  * Joinville, Jean. The Memoirs of the Lord of Joinville. John Murray, 1906.  * Paris, Matthew. English History. From the Year 1235 to 1273, translated by J. A. Giles. George Bell & Sons, 1889.  * The Mission of Friar William of Rubruck, translated by Peter Jackson. The Hakluyt Society, 1990.  * The Mongol Mission: Narratives and Letters of the Franciscan Missionaries in Mongolia and China in the Thirteenth and Fourteenth Centuries, edited by Christopher Dawson. Sheed & Ward, 1955.  * The Secret History of the Mongols, translated by Urgunge Onon. RoutledgeCurzon, 2001.  * Jackson, Peter. The Mongols and the West: 1221-1410. Pearson Longman, 2005.  * Jackson, Peter. "Medieval Christendom's Encounter with the Alien." In Travellers, Intellectuals, and the World Beyond Medieval Europe, edited by James Muldoon, 347-369. Routledge, 2016.  * Man, John. Kublai Khan. Bantam, 2007.  * Morgan, David. The Mongols. Blackwell, 1986.  * Rachewiltz, Igor de. Papal Envoys to the Great Khans. Faber & Faber, 1971.  * Waterfield, Robin. Christians in Persia. Allen & Unwin, 1973.    Learn more about your ad choices. Visit megaphone.fm/adchoices

This Episode is titled “God's Ox.”I begin with a thanks to those who've given a review of CS on the iTunes store where many subscribe to the podcast. While iTunes is just one outlet for the podcast world, it turns out to be THE MAJOR venue for rating and promoting podcasts.Look, what we're doing here is ultra-amateur. CS is a labor of love and makes no claim at being a scholarly review of history. I share these episodes in the hope others can tag along and learn alongside me. I make no claim that this is exhaustive. On the contrary; it's a cursory account meant to give a brief overview of Church history; a kind of verbal fly-over; with occasional moments when we linger over something interesting. I aim to give listeners a basic sense of when events occurred in relation to each other; who some of the main actors and actresses were with the part they played. And as I've said before, the episodes are intentionally short to make it easy to listen in the brief snatches as people are working out, doing chores, going for a walk, driving to work. What's a kick is to hear about all the ways people HAVE connected to CS. Several have queued up a bunch of episodes and listened as they drive across country or fly overseas.I was at a conference a while back, talking quietly to some friends when a guy sitting in the row in front of me turned around and said, “Are you Lance? Do you have the podcast, Communio Sanctorum?” He recognized my voice. We had a great time getting to know each other better. Another time while on a tour of Israel, I met a guy in the dining room of one of our hotels who's a fan of the podcast. What a kcick that was.Anyway – I appreciate it when people leave comments on the FB page or send an email. But best of all is to rate the podcast and write a quick review on iTunes, then tells your friends to give us a listen.Now, back to the Scholastics.Though fueled by the work of Abelard and Anselm, Scholasticism reached its zenith when the Greek philosopher Aristotle was re-discovered by scholars in Europe. The Crusades made contact with Muslim scholars who debated Aristotle's philosophy. Their thoughts returned with the Crusaders and were passed on to the theological schools located in the mendicant orders of the Dominicans and Franciscans. These were the groups the Church had invested with the study of theology.  During the mid-13th C, there was something of an Aristotelian revival in these schools. It's interesting that at the dawn of the 13th C, the reading of Aristotle was banned! After all, he was a pagan Greek. What could Christians learn from him? But, as any college knows, there's one way to make sure something gets read. Ban it, place a prohibition on it. So a couple decades later, portions of Aristotle were allowed to be read. By mid-Century, he was required reading and both he and his mentor Plato and his teacher Socrates were unofficially baptized and made over into pre-Christian saints.It makes sense that Aristotle's philosophy would be resurrected when we remember the goal of the Scholastics was to apply reason to faith; to seek to understand with the rational mind what the spirit already believed. It was Aristotle who'd developed the rules of formal logic.During the Middle Ages in Europe, all learning took place under the watchful eye of the Church. Theology reigned supreme among the sciences. Philosophers like Aristotle, the Muslim Averroes [ah-ver-O –ee], and Jewish Maimonides were studied alongside the Bible. Scholars were especially fascinated by Aristotle. He seemed to have explained the entire universe, not by using Scripture but by his powers of observation and reason.For some ultra-conservatives, this emphasis on reason threatened to undermine traditional belief. Christians had come to think that knowledge could come only through God's revelation, that only those to whom God chose to reveal truth could understand the universe. How could this be squared with the knowledge taught by these newly re-discovered philosophies?The pinnacle of Scholastic theology arrived with Thomas Aquinas. His work forever shaped the direction of Catholicism. His influence was so profound he was given the title “Dr. Angelicus – the Angelic Doctor.” His magnum opus was Summa Theologica in which he said philosophical reasoning and faith were perfect complements: Reason leads to faith.He was born in Italy to Count Lundulf of Aquino and his wife Theodora. It became clear at a young age that Thomas would be a physically large child. At 5 he was sent to a school at the nearby monastery of Monte Cassino that Benedict had started 700 yrs before. At 14, Thomas went to the University of Naples, where his Dominican teacher so impressed him Thomas decided he too would join the new, study-oriented Dominican order.His family fiercely opposed this, hoping he'd become a wealthy abbot or archbishop rather than take the mendicant's vow of poverty. Thomas's brothers kidnapped and confined him for over a year. His family tempted him with a prostitute and an offer to buy him the archbishopric of Naples. Thomas would have none of it. He went to Paris, medieval Europe's HQ of theological study. There it was that he came under the spell of the scholar Albert the Great.When Thomas began his studies, no one would suspect the future that lay before him. He was colossally obese, much of his size due to suffering from edema, AKA dropsy. He had one huge eye that dwarfed the other and gave his face a distorted aspect many found disconcerting. Socially, he was anything but the dynamic, charismatic figure some might assume; you know – something to make up for his awkward physical appearance.  Aquinas was introspective and silent most of the time. When he did speak, what he said often had nothing to do with the conversation at hand. In college his classmates called him “the dumb ox,” a title that seemed apropos for both appearance and behavior.What people didn't realize till later was the incredibly keen mind behind the unassuming exterior, and the brilliant way he was able to marshal his thoughts into persuasive language others could understand. Remember that the goal of the Scholastics was to provide a rational understanding to what Christians believe. Aquinas gave critical support to such doctrines as the attributes of God, the Resurrection, and ex-nihilo creation; creation out of nothing. While these are things most Christians hold to, Aquinas also provided support for distinctly Roman beliefs; such as the veneration of Mary, purgatory, the role of human merit in salvation, and the seven sacraments by which God conveys grace through the Roman clergy. He also gave much support to Transubstantiation, the idea that the Communion elements are turned into the actual, literal body and blood of Christ in the Mass.His theological and philosophical thoughts consumed him. According to one account, he was dining with King Louis IX of France. While others engaged in conversation, Thomas stared off into space, lost in thought. Forgetting or not caring where he was, he slammed his fist on the table and shouted, “Ah! There's an argument that will destroy the Manicheans!” -- a heretical group from ages before.At the beginning of his Summa Theologica, Thomas distinguished between philosophy and theology, between reason and revelation. Contrary to what some had claimed, true theology and philosophy don't contradict each other. They are each avenues of knowledge ordained by God.Following Aristotle's lead, Thomas proposed that reason is based on what our senses tell us—what we can see, feel, hear, smell, and touch. Revelation is based on more. While reason can lead us to belief in God—something that other theologians like Anselm had already said—only revelation can show us God as He really is, the God of the Bible. Philosophy makes clear the existence of God. But only theology based on Revelation tells us what the God Who exists is like.Thomas accepted Aristotle's principle that every effect has a cause, every cause a prior cause, and so on back to the First Cause. He declared creation traces back to a divine First Cause, the Creator. However, the full knowledge of God—the Trinity, for example—comes only through revelation. From this knowledge we discover man's origin and destiny.Aquinas went on: Man is a sinner in need of special grace from God. Jesus Christ by his sacrifice has secured the reconciliation of man and God. All who receive the benefits of Christ's work are justified, but the key, as in traditional Catholic teaching, lies in the way the benefits of Christ's work are applied. Christ won grace; but the Church imparts it. Aquinas taught that Christians need the constant infusion of “cooperating grace,” whereby the Christian virtues are stimulated in the soul. Assisted by this cooperating grace a Christian can do works that please God and gain special merit in God's sight.This grace, said Aquinas, comes to men only through the divinely appointed sacraments placed in the keeping of the Church; that is the visible, organized Roman Church, led by the Pope. So convinced was Aquinas of the divine authority of the papacy he insisted that submission to the pope was necessary for salvation.Following an earlier Scholastic, Peter of Lombard, Aquinas held to seven sacraments as a means by which the Church imparts grace to people. He said since sin remains a problem for the baptized believer, God provided penance, a sacrament that made for spiritual healing.With some caution, Thomas also accepted the practice of indulgences that had gained acceptance during the Crusades. Aquinas taught that thanks to the work of Christ and the meritorious deeds of the saints, the Church had access to a “treasury of merit”—a kind of great spiritual reservoir of excess goodness. Priests were able to draw from this reservoir to aid Christians who had insufficient merit of their own. We'll take a closer look at indulgences later when we get to the Reformation.Aquinas said the wicked pass into hell while the faithful who've wisely used the means of grace pass immediately to heaven. But the bulk of Christians who'd followed Christ inadequately, had to suffer purification in purgatory before ascending to the joys of heaven. Thankfully, these souls are not beyond the help of the Church on Earth, Aquinas reasoned. Prayers to the saints and special masses could relieve the pains of souls in purgatory.Now, there was nothing new in all this. It'd been said many times before. But Thomas set the traditional teachings of the Church in a cosmic framework.Thomas's writings, and there were more than what was contained in the Summa, were attacked before he was in his grave. In 1277, the archbishop of Paris tried to have Thomas condemned, but the Roman clergy put a stop to it. Though Thomas was canonized in 1325, it took another 200 years before his teaching was hailed as pre-eminent and a major rebuttal to Protestantism. His writings played a prominent role in the Counter-Reformation's Council of Trent.In 1879, a papal bull endorsed Aquinas's theology, today known as Thomism, as an authentic expression of doctrine and said it should be studied by all students of theology. Both Protestant and Catholic scholars study his work deeply.Thomas himself would probably not be pleased. Toward the end of his life, he had a vision that forced him to drop his pen. Though he'd experienced such visions for years, this was different. His secretary begged him to pick up his pen and continue, but Aquinas replied, “I cannot. Such things have been revealed to me that what I have written seems but straw.” His Summa Theologica, one of the most influential writings in Church history was left unfinished when he died three months later.

This is episode 10 in the on-going epic saga of the Chinese Marco Polo – Rabban Sauma.Realizing he couldn't get anything done in Rome since there was no Pope, and that the dozen cardinals charged with the task of selecting him were competing for the post, Sauma decided to take his request for a military alliance between Christian Europe and Mongol Persia against the Muslims Mamluks in the Middle East, directly to the Kings of France and England.Leaving Rome, he stopped in Genoa on his way to North. Since Genoa had for some years maintained a thriving trade with the Ilkhanate, that is the Mongols in Persia, Sauma had every reason to expect a warm welcome. He wasn't disappointed. It didn't hurt that one of the interpreters who'd accompanied him from Persia was a native-born Genoese merchant.Genoa was at the height of its prosperity when Sauma visited, boasting a population of 70,000, one of the largest in Europe. Its merchants were savvy negotiators who'd been able to arrange deals not only around the Mediterranean but reaching into the Far East. While other Italian City-States like Naples and Venice set up lucrative trade routes with select partners, Genoa was able to walk a tight-rope of diplomacy across dozens of partners who were otherwise in conflict with each other. Because of their wide-ranging connections, many realms of thought and practice combined to influence the intellectual life of Genoa. It was a truly cosmopolitan city whose routine wasn't knocked off kilter by the arrival of an Embassy form the Far East.While the commerce of Genoa was well established, its government was another matter. Genoa seemed unable to find a political system that satisfied the city's need for longer than a decade. At the time of Sauma's visit, the city's ruler was called a Captain of the People, or Citizens. He rallied the population of Genoa to officially welcome Sauma's party. Sauma was confused; not able to understand how such a large city wasn't ruled by a king. Knowing how far-reaching Genoa's trade was, Sauma wondered if it might even have been better ruled by an Emperor.Once settled into the accommodations made available to him, Sauma plotted his next moves. If it occurred to him to ask the Genoese to join an alliance against the Mamluks, he quickly put it aside. The Genoese would not be drawn into a war with a force that dominated the entire Eastern Med. In fact, forging treaties was what they were known for. When they went to war, it was with their rival Italian City-States, all for the golden prize of increasing trade with everyone else. And Genoa was at that time gearing up for a campaign against their major rival Venice, which it would soon best.So, after visiting the religious sites in an near Genoa, Sauma once again packed up and headed north toward France.Sauma's hope of help from the French was keen. After all King Louis IX, known to history as St. Louis, had played a major role in 2 Crusades to liberate the Middle East from the Muslim presence. But his son, Philip III, known as Philip the Bold, had been more concerned with securing his control of France and her neighbors. His son, Philip IV, known as Philip the Fair and later as The Iron King, had only been on the throne for 2 yrs when Sauma arrived in Paris. Barely 20 yrs of age, everyone wondered if he'd reprise the career of his famous grandfather or his more mundane father. It seemed a most propitious time for the Rabban's embassy, as setting out on a new Crusade to liberate the Holy Land from the Mamluks would appeal to the energy and ambitions of a young ruler seeking to make his mark.Arriving at the French border in August of 1287, Sauma's party was greeted by a large force sent by the King to escort him to Paris. They entered the City at the end of September to much pomp & circumstance. Sauma was then ushered to palatial digs provided by King Philip. And  it was time for a break for the Chinese Monk-ambassador.The trip from Genoa to Paris took a month. While the journey was nowhere near as arduous as that which he'd undertaken a decade before from China to Persia, he was now in his 60's and the entire adventure was taken a toll on his aging body. He's been traveling for the past 6 months from Persia, to the Black Sea, Constantinople, Naples, Rome, Genoa, and now Paris. Keep in mind there were no Holiday, Ramada or Quality Inns along the way. The caravanserais they'd enjoyed earlier were far away in Asia. They overnighted either along the roadside or in small public houses where the bedding was rarely changed. The quality of the food was most often abysmal because it was the only thing to be had by travelers.So by the time Sauma arrived in Paris, he was exhausted and needed to rest. Philip recognized that and set aside three days for him to recoup. Then he sent a formal invitation for the Nestorian monk to attend an official audience with his majesty. When Sauma arrived at court, Philip rose to greet him; an unusual gesture for a European monarch at that time. Guests at court were usually required to process a long path to the dais holding the throne, stopping at the foot of the stairs, they then bowed and remained thus in a posture of supplication until told to stand. The entire time the king remained seated. Rising to greet Sauma was a surprising move on Philip's part because it signaled the court the French King viewed Sauma as an equal.Then, it was down to business. Why, Philip asked, as Sauma there? What did he want? Why had he come and who'd sent him?If Sauma was surprised by the bluntness of the king's query, he recovered quickly and responded in kind. He told Philip that while originally set on a religious pilgrimage endorsed and sponsored by the Great Khubilai Khan in China, he'd been made the Mongol Ilkhanate in Persia's official envoy back to Khubilai's court. But before returning to China to fulfill that task, he'd been given a special assignment: Travel West to the Christian rulers of Western Europe, asking them for an alliance with the Ilkhanate against the Mamluks and recovery Jerusalem from Muslim control. Sauma then handed Philip the letter and gifts from Ilkhan Arghun. These gifts were most likely the kinds of things that would convey the seriousness of the embassy, but could be easily transported by individuals traveling light; jewels, small packages of luxurious silk cloth, so highly prized by the elite of Western Europe.Sauma reports the French King was favorable toward the proposed alliance. Philip was moved by the Mongols desire to free Jerusalem from Muslim hegemony, even though those Mongols weren't officially Christian. Philip remarked that Christian Europe ought to rise to the challenge presented by the Ilkhans. Rabban Sauma was equally impressed by the King's devotion to the Faith and his interest in embarking on a new Crusade. For the first time, Sauma's mission to the West seemed to be bearing fruit.BUT: Sauma wasn't hip to European politics which had shaped Philip's exuberant response. Philip was less interested in a Crusade to recapture the Holy Land as he was in securing his control over the contested domains of his north. Ever since ascending the throne, he'd been in contention with England's King Edward I who owed him fealty in Gascony. In the Spring of 1286, Edward went to Paris to pay Philip honor as his suzerain. But Philip never bought this show of fealty. He had reason to distrust Edward since England backed France's enemies in the contentious affairs in Aragon. Tensions between the two rulers grew until war broke out in 1294.Another trouble Philip dealt with was a degenerating relationship with the Roman Church. Needing funds in his campaigns to secure the North, the French monarch confiscated the tithes destined for Rome. His nobles already struggled with the burdensome taxes the crown had levied. The only place to secure the much-needed funds was the Church. So in an appeal to nationalism, Philip said French gold and silver ought to stay in France, not shipped off to Rome and the interests of the Pope, whose schemes were cast as contrary to French well-being. All of this would later lead to the major rift that occurred between the French crown and Papacy that we covered in Season One of CS.While Philip's enthusiastic response to Sauma's appeal was no doubt sincere, on further reflection, Philip realized mounting a new Crusade wasn't practical. At least not in the short term. Maybe after movement on his domestic fronts, a Crusade could be staged.On Sauma's part, having achieved seeming success on the official phase of his embassy, he turned to his personal adventure; visiting the religious sites of Paris and its environs. Philip assigned him an escort and off they went visiting churches and shrines; Sauma once again focusing on relics rather than the marvelous architecture and art.The Rabban was stunned by the large number of students in Paris, which was one of the sites of the new centers of learning called universities. He reports there were 30,000 students in the City.And that brings up a point of historical tension it might be wise for us to skim the surface of.As many subscribers know, the value of numbers in reporting of history has been a contentious issue for a long time. The tension comes over the almost universal tendency of ancient historians to give big numbers while many modern historians are committed to reducing those numbers to a tenth of the original. We see that here. Sauma says Paris had 30,000 students. Modern historians say the City of that time had maybe 3,000. This assumed inflation of numbers by the ancients and chroniclers of yore is just about universal among modern historians. Some wonder if that skepticism is valid. The fact that nearly ALL pre-modern accounts give much larger figures than modern historians allow is provocative. Recent archaeology has caused historians to revise their estimates of population upwards in some cases, significantly.It'll be interesting for those of us who are historically interested, to watch what happens in the realm of statistics over the next few years as researchers review past assumptions in light of new evidence. Since I tend to give the ancients more credit for veracity, I suspect we'll see a revising of the numbers upward, dramatically.The University of Paris's primary course of study was theology. But the school quickly branched out into other areas, including law, medicine, philosophy, rhetoric, and math. The pursuit of these subjects was boosted by a renewal of interest in the recently-published works of Aristotle.As a self-taught scholar who'd studied everything he could get his hands on back in China, Sauma quite impressed with Paris' schools.Sauma's chronicle relates his impression of the gorgeous Church of Saint-Denis where French monarchs were interred. He mentions the Chapel of Sainte-Chapelle, but he gives no mention of the nearby Notre Dame; the pride and joy of Paris whose spire could be seen from anywhere in the city. Indeed, Notre Dame and Paris become synonymous. So why does the Rabban omit it from his account? Several opinions are given, probably the best of which is the most obvious. Sauma was a Nestorian monk. He belonged to the Church of the East, a branch of the Faith severed from the West over the identity of Mary. Was she Theotokos, the Mother of God as the West said, or Christotokos, Mother of Christ, as the East said? The Cathedral of Notre Dame was all about the Virgin Mary. Sauma most likely left off mentioning his visit to Notre Dame because of his desire to not end up saying a bunch of critical things about his stay.We'll finish up his time in Paris and get into his trip north to meet the King of England in our next episode as we move to conclude the amazing tale of Rabban Sauma.