Autobiography of Usamah Ibn Munqidh
Composed 1175 Syria/Islam
Poet, courtier, diplomat, warrior, and eye-witness to a tumultuous period in Middle Eastern history, Usamah Ibn Munqidh lived a life full of adventure, political intrigue, and religious conflict, much of which is recorded in his Autobiography, or, as it is also known, The Book of Learning by Example. He was the nephew of Nasr, ruler of the fortress town Shaizar in what is present day Syria. As a young man, he was encouraged by his father to memorize the Quran and lead a life of religious devotion. The record of Shaizar during his early and middle years, however, is one of incessant warfare with Byzantines and Crusaders. Exiled permanently in 1137 due to court intrigue, Usamah travelled the Middle East extensively, serving as a courtier and diplomat for various Muslim rulers; the Autobiography was dedicated to Saladin, the first sultan of Egypt and Syria. Chiefly known among Arab readers today for his poetry, including Kitab al-’Asa (“Book of the Staff ”), Lubab al-Adab (“Kernels of Refinement”), Usamah is frequently cited by Western sources as a participant and witness to the Second Crusades, with the Crusades (1145-1149) being a largely unsuccessful military campaign that led to the fall of Jerusalem. His sharply critical portraits of the Franks as illiterate brutes and sensualists in the Autobiography preserves a vivid record of the European crusaders from the perspective of a highly literate and cultured Islamic observer, although recent scholars suggest that Usamah was not above using exaggeration to entertain his Muslim audience.
Questions to consider while reading this selection:
- What are some of the practices of the Franks that Usamah considers barbaric or uncivilized?
- What do these examples tell us about the Franks?
- What does Usamah’s account reveal about Muslim culture at the time?
Written by Doug Thomson
Usmah Ibn Munqidh (1095-1188): Autobiography, Excerpts on the Franks
License: © Paul Halsall, July 1998. All rights reserved.
Usmah Ibn Munqidh, edited by Paul Halsall
Usamah (1095-1188), was a Muslim warrior and courtier, who fought against the Crusaders with Saladin. Yet as a resident of the area around Palestine, he also had a chance to befriend a number of them. His autobiography dates from around 1175.
Mysterious are the works of the Creator, the author of all things! When one comes to recount cases regarding the Franks, he cannot but glorify Allah (exalted is he!) and sanctify him, for he sees them as animals possessing the virtues of courage and fighting, but nothing else; just as animals have only the virtues of strength and carrying loads. I shall now give some instances of their doings and their curious mentality.
In the army of King Fulk, son of Fulk, was a Frankish reverend knight who had just arrived from their land in order to make the holy pilgrimage and then return home. He was of my intimate fellowship and kept such constant company with me that he began to call me “my brother.” Between us were mutual bonds of amity and friendship. When he resolved to return by sea to his homeland, he said to me:
My brother, I am leaving for my country and I want you to send with me thy son (my son, who was then fourteen years old, was at that time in my company) to our country, where he can see the knights and learn wisdom and chivalry. When he returns, be will be like a wise man.
Thus there fell upon my ears words which would never come out of the head of a sensible man; for even if my son were to be taken captive, his captivity could not bring him a worse misfortune than carrying him into the lands of the Franks. However, I said to the man:
By thy life, this has exactly been my idea. But the only thing that prevented me from carrying it out was the fact that his grandmother, my mother, is so fond of him and did not this time let him come out with me until she exacted an oath from me to the effect that I would return him to her.
Thereupon he asked, “Is thy mother still alive?” “Yes.” I replied. ‘Well,” said he, “disobey her not.” A case illustrating their curious medicine is the following:
The lord of al-Munaytirah wrote to my uncle asking him to dispatch a physician to treat certain sick persons among his people. My uncle sent him a Christian physician named Thabit. Thabit was absent but ten days when be returned. So we said to him, “How quickly has thou healed thy patients!” He said:
They brought before me a knight in whose leg an abscess had grown; and a woman afflicted with imbecility. To the knight I applied a small poultice until the abscess opened and became well; and the woman I put on diet and made her humor wet. Then a Frankish physician came to them and said, “This man knows nothing about treating them.” He then said to the knight, “Which wouldst thou prefer, living with one leg or dying with two?” The latter replied, “Living with one leg.” The physician said, “Bring me a strong knight and a sharp ax.” A knight came with the ax. And I was standing by. Then the physician laid the leg of the patient on a block of wood and bade the knight strike his leg with the ax and chop it off at one blow. Accordingly he struck it-while I was looking on-one blow, but the leg was not severed. He dealt another blow, upon which the marrow of the leg flowed out and the patient died on the spot. He then examined the woman and said, “This is a woman in whose head there is a devil which has possessed her. Shave off her hair.” Accordingly they shaved it off and the woman began once more to cat their ordinary diet-garlic and mustard. Her imbecility took a turn for the worse. The physician then said, “The devil has penetrated through her head.” He therefore took a razor, made a deep cruciform incision on it, peeled off the skin at the middle of the incision until the bone of the skull was exposed and rubbed it with salt. The woman also expired instantly. Thereupon I asked them whether my services were needed any longer, and when they replied in the negative I returned home, having learned of their medicine what I knew not before.
I have, however, witnessed a case of their medicine which was quite different from that.
The king of the Franks bad for treasurer a knight named Bernard, who (may Allah’s curse be upon him!) was one of the most accursed and wicked among the Franks. A horse kicked him in the leg, which was subsequently infected and which opened in fourteen different places. Every time one of these cuts would close in one place, another would open in ancther place. All this happened while I was praying for his perdition. Then came to him a Frankish physician and removed from the leg all the ointments which were on it and began to wasb it with very strong vinegar. By this treatment all the cuts were healed and the man became well again. He was up again like a devil. Another case illustrating their curious medicine is the following: In Shayzar we had an artisan named abu-al-Fath, who had a boy whose neck was afflicted with scrofula. Every time a part of it would close, another part would open. This man happened to go to Antioch on business of his, accompanied by his son. A Frank noticed the boy and asked his father about him. Abu-al-Fath replied, “This is my son.” The Frank said to him, ‘Wilt thou swear by thy religion that if I prescribe to you a medicine which will cure thy boy, thou wilt charge nobody fees for prescribing it thyself? In that case, I shall prescribe to you a medicine which will cure the boy.” The man took the oath and the Frank said:
Take uncrushed leaves of glasswort, burn them, then soak the ashes in olive oil and sharp vinegar. Treat the scrofula with them until the spot on which it is growing is eaten up. Then take burnt lead, soak it in ghee butter and treat him with it. That will cure him.
The father treated the boy accordingly, and the boy was cured. The sores closed and the boy returned to his normal condition of health.
I have myself treated with this medicine many who were afflicted with such disease, and the treatment was successful in removing the cause of the complaint.
***
The Franks are void of all zeal and jealousy. One of them may be walking along with his wife. He meets another man who takes the wife by the hand and steps aside to converse with her while the husband is standing on one side waiting for his wife to conclude the conversation. If she lingers too long for him, he leaves her alone with the conversant and goes away.
Here is an illustration which I myself witnessed:
When I used to visit Nablus, I always took lodging with a man named Mu’izz, whose home was a lodging house for the Muslims. The house had windows which opened to the road, and there stood opposite to it on the other side of the road a house belonging to a Frank who sold wine for the merchants. He would take some wine in a bottle and go around announcing it by shouting, “So and so, the merchant, has just opened a cask full of this wine. He who wants to buy some of it will find it in such and such a place.” The Frank’s pay for the announcement made would be the wine in that bottle. One day this Frank went home and found a man with his wife in the same bed. He asked him, “What could have made you enter into my wife’s room?” The man replied, “I was tired, so I went in to rest.” “But how,” asked he, “didst thou get into my bed?” The other replied, “I found a bed that was spread, so I slept in it.” “But,” said be, “my wife was sleeping together with you!” The other replied, “Well, the bed is hers. How could I therefore have prevented her from using her own bed?”
“By the truth of my religion,” said the husband, “if thou shouldst do it again, thou and I would have a quarrel.” Such was for the Frank the entire expression of his disapproval and the limit of his jealousy. . . .
Another illustration: I entered the public bath in Sur [Tyre] and took my place in a secluded part. One of my servants thereupon said to me, “There is with us in the bath a woman.” When I went out, I sat on one of the stone benches and behold! the woman who was in the bath had come out all dressed and was standing with her father just opposite me. But I could not be sure that she was a woman. So I said to one of my companions, “By Allah, see if this is a woman,” by which I meant that he should ask about her. But he went, as I was looking at him, lifted the end of her robe and looked carefully at her. Thereupon her father turned toward me and said, “This is my daughter. Her mother is dead and she has nobody to wash her hair. So I took her in with me to the bath and washed her head.” I replied, “Thou hast well done! This is something for which thou shalt be rewarded [by Allah]!”
***
I once went in the company of al-Amir Mu’in-al-Din (may Allah’s mercy rest upon his soul!) to Jerusalem.
We stopped at Nablus. There a blind man, a Muslim, who was still young and was well dressed, presented himself before al-amir carrying fruits for him and asked permission to be admitted into his service in Damascus. The amir consented. I inquired about this man and was informed that his mother bad been married to a Frank whom she had killed. Her son used to practice ruses against the Frankish pilgrims and cooperate with his mother in assassinating them. They finally brought charges against him and tried his case according to the Frankish way of procedure.
They installed a huge cask and filled it with water. Across it they set a board of wood. They then bound the arms of the man charged with the act, tied a rope around his shoulders and dropped him into the cask, their idea being that in case he was innocent, he would sink in the water and they would then lift him up with the rope so that he might not die in the water; and in case he was guilty, he would not sink in the water. This man did his best to sink when they dropped him into the water, but he could not do it. So he had to submit to their sentence against him– may Allah’s curse be upon them! They pierced his eyeballs with red-hot awls.
Later this same man arrived in Damascus. Al-Amir Mu’in-al-Din (may Allah’s mercy rest upon his soul!) as- signed him a stipend large enough to meet all his needs and said to a slave of his, “Conduct him to Burhan-al-Din al-Balkhi (may Allah’s mercy rest upon his soul!) and ask him on my behalf to order somebody to teach this man the Koran and something of Muslim jurisprudence.” Hearing that, the blind man remarked, “May triumph and victory be thine! But this was never my thought. What didst thou think I was going to do for tbee?” asked Mu’in-al-Din. The blind man replied, “I thought thou wouldst give me a horse, a mule and a suit of armor and make me a knight.” Mu’in-al-Din then said, “I never thought that a blind man could become a knight.”
***
Among the Franks are those who have become acclimatized and have associated long with the Muslims. These are much better than the recent comers from the Frankish lands. But they constitute the exception and cannot be treated as a rule.
Here is an illustration. I dispatched one of my men to Antioch on business. There was in Antioch at that time al-Ra’is Theodoros Sophianos, to whom I was bound by mutual ties of amity. His influence in Antioch was supreme. One day he said to my man, “I am invited by a friend of mine who is a Frank. Thou shouldst come with me so that thou mayest see their fashions.” My man related the story in the following words:
I went along with him and we came to the home of a knight who belonged to the old category of knights who came with the early expeditions of the Franks. He had been by that time stricken off the register and exempted from service, and possessed in Antioch an estate on the income of which he lived. The knight presented an excellent table, with food extraordinarily clean and delicious. Seeing me abstaining from food, he said, “Eat, be of good cbeer! I never eat Frankish dishes, but I have Egyptian women cooks and never eat except their cooking. Besides, pork never enters my home.” I ate, but guardedly, and after that we departed.
As I was passing in the market place, a Frankish woman all of a sudden hung to my clothes and began to mutter words in their language, and I could not understand what she was saying. This made me immediately the center of a big crowd of Franks. I was convinced that death was at hand. But all of a sudden that same knight approached. On seeing me, he came and said to that woman, “What is the matter between you and this Muslim?” She replied, “This is he who has killed my brother Hurso.” This Hurso was a knight in Afiimiyah who was killed by someone of the army of Hamah. The Christian knight shouted at her, saying, “This is a bourgeois (i.e., a merchant) who neither fights nor attends a fight.” He also yelled at the people who had assembled, and they all dispersed. Then he took me by the hand and went away. Thus the effect of that meal was my deliverance from certain death.*