(10.) “Destructor of the Gods.”—It is impossible to agree with Penzel, that Schiltberger entertained the strange notion of having seen a protector of hell in that Boursbaï, whom Penzel himself admits had glorified himself as being the friend of all gods (aller Götter Freund), because the last title on the list is “Destructor of the Gods” (Ain mäg der götter). But here Penzel is again at fault in his interpretation of Schiltberger’s meaning, because the monarch who claimed to be the Light of the true Faith (S. de Sacy, _Chrestom. Arabe_, 322), rather than boast of his friendship for the gods, would have declared himself to be, in keeping with the tenets of his religion, the implacable enemy to idolatry, a destructor of gods, a Mahhy, transformed in the text into “mäg”. There is some difficulty in accounting for the sultan’s usurpation of the title of “the mighty emperor of Constantinoppel”. In his letter to Shah Rokh, alluded to in note 4, page 184, he wrote as follows: “The kings of the earth have come from all parts as the bearers of their homage. The King of Hormuz, the Sultan of Hisn, the son of Karaman; these princes, sovereigns of their countries, the Sultan of the revered city of Mecca, the Sultans of Yemen, of Magreb, and of Tekrour, the King of Cyprus, since dead, all have presented themselves at my Court”. This king of Cyprus, who was named John and died in 1432, was captured by the Egyptians on their expedition to the island in 1426, and being forced to acknowledge the suzerainty of the sultan, agreed to pay annual tribute to the amount of twenty thousand dinars, to enable him to obtain his freedom (Weil, _Gesch. der Chal._, v, 177). John II., emperor of Byzantium, sought, but in vain, to intercede for the king by entering into negociations with the sultan (_ibid._, 173), upon which occasion he may possibly have stooped to pay homage as others did, for he was not ashamed at another time to prostrate himself and kiss the Pope’s slipper. It is likely enough that he presented himself under the name of Tekrour, a country Silvester de Sacy is at a loss to determine. Tekrour, however, need not have been the name of a country at all, but a corruption of Takfour, a designation in the East for the emperor of Constantinople. The homage of the ruling powers on earth, did not suffice to satisfy the despot Boursbaï, for his ambition wafted him to the skies (“the lord [of the places] where Enoch and Helyas are buried”), the place of sepulture, say the Mahomedans, of their prophets Enoch, and Elias the protector of travellers, and who is believed by the Jews to have been borne away to heaven (D’Ohsson, _l. c._, i, 51, 111).