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the refusal to be believed, inasmuch as everyone who knows will testify 456 to what is written, how he did not pass over most things even in silence, and every single person openly blames the wrath of the demon for the misfortunes and the hopelessness of the situation. For no one had yet managed to relate it to another, when the hearer, bitterly groaning over the state of affairs, boldly acknowledged the inescapable nature of the divine wrath and despaired of all resistance to what was being accomplished, and growing dizzy at the words showed that his hearing had no capacity at all for the many more things that could not be said. But nevertheless, it is necessary to discuss how things stood concerning these matters, weaving together what is missing from the history. 1. Ghazan, then, the Khan of the eastern Tocharians, having ruled for six years and having accomplished very many things worthy of remembrance, was snatched away, completing the thirty-fifth year of his life. And with him the hope for everything also perished, and calamities increased everywhere, and especially at Philadelphia, with the attack of the Karmanoi. For he—that I may dwell a little longer on the subject 457—when he came to power, looked to that Cyrus and Darius, and he took more pleasure in those deeds of theirs told of in ancient times than he prided himself on the splendors of his rule. Indeed, he rather turned over in his thoughts Alexander, the victor over Darius, and above all else he exceedingly loved his deeds. Through which he himself longed to attain equal things, and he yearned to win glory for deeds of valor equal to any whatsoever. Wherefore he was puffed up with his many bodyguards, and he made use of the Iberians especially for wars, who possessed the greatest nobility both from their race, and much more so from the pure and blameless worship of the Christians. For which reason, having also learned that the cross was the trophy of the Christians, bringing up the rear for them as they served as bodyguards in war, he also wrought many terrible things against the sultan of the Arabs, so as even to attack holy Jerusalem and to come close to subduing it, doing this especially to gratify the Iberians because of the life-giving tomb. Likewise he also treated Egypt badly, had not the sandy and waterless nature of the ..... region 458 in many ways opposed him. And I pass over his manual labors, in which, though he was a ruler and one of the highest rank, he gladly worked as a craftsman, not so much out of necessity but as a kind of training for those under him. making saddle-cloths, horse-whips and reins, and sandals and daggers and scabbards and every other product of a craftsman’s art, and making the truces from wars into periods of occupation with such things. But what he thought, being a barbarian, was paradoxical. For he considered a good and pious ruler to be an imitation of God; and just as it is not for Him to be scrupulous in His gifts concerning Roman and Scythian, Sauromatian and Greek, and further, just and unjust—benefiting them in common with rains and seasons and sun—so he thought a just ruler should also be disposed, administering gifts among all those under him. He also struck a Ghazanian coin from refined gold, and he legislated for all good order. And he was concerned for justice in all things, so as to consider nothing else more precious than this. This man, 459 having a cousin, Tuqta, to whom the rule also belonged by birth, since he was near death and suspected that Tuqta's ways did not match his own, passing him over though he was necessarily the successor to the rule, sent for and summoned his own brother, who was spending his time with his own army in the regions around India, whose name was Kharbanda; one might call him a muleteer, this having happened at his birth, such a thing having appeared immediately, as was their custom to do for the newly born according to some law. And having established this man in power, he gave commands that for three years his own agreements and laws were to remain inviolate for the future, and then, if it should seem good, he urged that it be so. When this became known, since the writings were also distributed to the extremities and the ruler along the Euxine, Qutlugh-shah, heard what had happened, Sulayman-shah the Persian, who was also the son-in-law of Kutzimpaxis on his daughter's side, succeeded to the report. and

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στεύεσθαι τὴν παραίτησιν, παρ' ὅσον καὶ πᾶς εἰδὼς μαρτυρήσει 456 τοῖς γραφομένοις, ὡς μηδὲ σιγῇ τὰ πλεῖστα παρενεγκών, καὶ τὸ τοῦ δαιμονίου μήνιμα πᾶς τις ἀναφανδὸν αἰτιᾶται τῶν συμφο ρῶν καὶ τὸ τῶν πραγμάτων ἀμήχανον. οὔπω γάρ τις ἔφθη ἑτέρῳ διεξιών, καὶ ὁ ἀκούων πικρὰ τῶν πραγμάτων καταστενάζων τὸ τῆς θείας ὀργῆς ἄφυκτον θαρρούντως ἀνωμολόγησε καὶ αὐτὴν πᾶσαν ἀπέγνω πρὸς τὴν τῶν τελουμένων ἀντιπαλάμησιν, καὶ ἰλιγγιῶν πρὸς τοὺς λόγους ἔδειξεν ἀκοὴν χωρεῖν ὅλως ὡς οὐκ ἔχου σαν τὰ πολλῷ πλέον μὴ δυνάμενα λέγεσθαι. πλὴν δ' ἀλλὰ καὶ περὶ τούτων ὅπως ἔσχε διαληπτέον, τὸ τῆς ἱστορίας λεῖπον ὑφαίνοντες. 1. Καζάνης μὲν οὖν ὁ τῶν ἀνατολικῶν Κάνις Τοχάρων, ἐφ' ἓξ ἄρξας ἔτη καὶ πλεῖστα μνήμης κατεργασάμενος ἄξια, πεντεκαιτριακοστὸν χρόνον τὸν τῆς ζωῆς τελέσας ἁρπάζεται. συνέφθιτο δὲ καὶ ἡ ὑπ' αὐτῷ τῶν ὅλων ἐλπίς, καὶ τὰ δεινὰ ηὔξανε πανταχοῦ, καὶ μᾶλλον ἐπὶ Φιλαδελφείας, ἐπιτιθεμένων τῶν Καρμανῶν. ἐκεῖνος γάρ, ἵνα μικρόν τι τῷ λόγῳ προσδια 457 τρίψω, ἐπὶ τὴν ἀρχὴν παρελθὼν πρὸς Κῦρον ἐκεῖνον καὶ ∆α ρεῖον ἑώρα, καὶ τοῖς πραχθεῖσιν ἐκείνοις πάλαι λεγομένοις εἰς ἡδίω τρυφὴν ἐχρᾶτο ἢ τοῖς τῆς ἀρχῆς σεμνώμασιν ἐξηγάλλετο. μᾶλλον μὲν οὖν καὶ τὸν τοῦ ∆αρείου νικητὴν Ἀλέξανδρον ἐπὶ λογισμῶν ἔστρεφε, καὶ ὑπὲρ πᾶν ἄλλο τὰς ἐκείνου πράξεις ὑπερ ηγάπα. δι' ὧν καὶ αὐτὸς τῶν ἴσων τυχεῖν ἐφίετο, καὶ κλέος ἐπόθει λαβεῖν τοῖς ὁπουδήποτ' ἐπ' ἴσης ἀνδραγαθήμασιν. ὅθεν καὶ πολλοῖς μὲν ὠγκοῦτο τοῖς παρασπίζουσιν, Ἴβηρσι δὲ καὶ μᾶλλον ἐπὶ πολέμοις ἐχρᾶτο, πλεῖστον μὲν τὸ γενναῖον καὶ ἐκ τοῦ γένους ἔχουσι, πολλῷ δὲ πλέον καὶ ἐκ τοῦ τῶν Χριστιανῶν καθαροῦ καὶ ἀμωμήτου σεβάσματος. παρ' ἣν αἰτίαν καὶ σταυ ρὸν μαθὼν τὸ τῶν Χριστιανῶν τρόπαιον ὄν, οὐράγει σφίσι πα ρασπίζουσι κατὰ πόλεμον, καὶ πόλλ' ἄττα δεινὰ τὸν τῶν Ἀρά βων σουλτὰν εἰργάζετο, ὥστε καὶ αὐτοῖς τοῖς ἱεροῖς προσβαλεῖν Σολύμοις καὶ ἐγγὺς τοῦ παραστήσασθαι γεγονέναι, καὶ μᾶλλον διὰ τὸ ζωηφόρον μνῆμα τοῖς Ἴβηρσι χαριζόμενος. ὁμοίως κα κῶς καὶ τὴν Αἴγυπτον ἔδρα, εἰ μή γ' ἐκείνῳ τὸ ἐν τῷ ..... τό 458 πων ἀμμῶδες καὶ ἄνυδρον εἰς πολλὰ προσίστατο. καὶ ἐῶ τὰς αὐτουργίας αὐτοῦ ἐν ὅσαις ἀσμένως ἄρχων ὢν καὶ τῶν ὑπερτά των ἐβαναυσίζετο, οὐ κατὰ χρείαν μᾶλλον ἀλλὰ κατά τινα τῶν ὑφ' αὑτὸν παίδευσιν. ἐφεστρίδας μύωπας καὶ ῥυτῆρας ἵππων καὶ πέδιλα καὶ μαχαίρας καὶ ἡμιτύμβια καὶ πᾶν ἄλλο βαναύσου τέχνης ἐξεργαζόμενος, καὶ τὰς ἀνακωχὰς τῶν πολέμων ἀσχολίας τῶν τοιούτων ποιούμενος. ἀλλ' οἷα ἐφρόνει βάρβαρος ὤν, τὸ παράδοξον. ἡγεῖτο γὰρ εἶναι μίμημα θεοῦ τὸν καλῶς ἄρχοντα καὶ ὁσίως· καὶ ὥσπερ οὐκ ἔστιν ἐκείνῳ περὶ Ῥωμαίου καὶ Σκύ θου, Σαυρομάτου καὶ Ἕλληνος, ἔτι δὲ δικαίου καὶ μή, ἀκρι βολογεῖσθαι περὶ τὰς δόσεις, κοινῶς εὐεργετοῦντι καὶ ὑετοὺς καὶ ὥρας καὶ ἥλιον, οὕτως ᾤετο δεῖν διακεῖσθαι καὶ τὸν δικαίως ἄρ χοντα σὺν ὅλοις τοῖς ὑπ' αὐτὸν τὰς δωρεὰς διοικούμενον. ἔκοψε δ' ἐξ ἀπέφθου χρυσοῦ καὶ Καζάνειον νόμισμα, καὶ πᾶσαν εὐ νομίαν ἐνομοθέτησεν. ἔμελε δ' αὐτῷ καὶ δικαιοσύνης ἐπὶ πᾶ σιν, ὥστε μὴ ταύτης ἄλλο τι λογίζεσθαι προτιμότερον. οὗτος 459 αὐτανέψιον ἔχων Τουκταΐν, ᾧ δὴ προσῆκεν ἐκ γένους καὶ ἡ ἀρ χή, ἐπεὶ πρὸς θανάτῳ ἦν καὶ οὐ τοῖς ἰδίοις τρόποις τοὺς ἐκείνου συμβαίνοντας ὑπετόπαζε, παριδὼν αὐτὸν ἔφεδρον εἰς ἀρχὴν ἐκ τοῦ ἀναγκαίου ὄντα, πέμψας μετακαλεῖται τὸν αὐτοῦ ἀδελφὸν περί που τὰ τῆς Ἰνδίας μέρη σὺν ἰδίῳ στρατεύματι διατρίβοντα, ᾧ δὴ Χαρμπαντᾶς τοὔνομα· ὀρεοκόμον εἴπῃ τις ἂν ἐκεῖνον, οὕτω συμβὰν ἐπὶ τῇ γεννήσει, φανέντος εὐθὺς τοιούτου, ὡς εἴθιστο σφίσι γεννωμένοις ποιεῖν κατά τι νόμιμον. καὶ τοῦτον εἰς ἀρχὴν καταστήσας ἐπὶ τρισὶν ἔτεσι τὰ αὐτοῦ συνθήματά τε καὶ νόμιμα ἀπαρεγχείρητα μένειν ἐντολὰς ἐδίδου τὸ ἐπίταδε, εἶτα ἄρα καὶ δόξειε γίνεσθαι παρηγγύα. τοῦτ' ἀνάπυστον γεγονός, ἐπεὶ καὶ κατὰ τὰς ἄκρας αἱ γραφαὶ διεδόθησαν καὶ ὁ κατὰ τὸν Εὔξεινον ἄρχων Χουτλουχάϊμ ἤκουε τὸ συμπεσόν, διαδέχεται τὴν φήμην ὁ Σολυμάμπαξ Πέρσης, ὃς καὶ γαμβρὸς ἦν ἐπὶ θυγατρὶ τοῦ Κουτζίμπαξι. καὶ