Chapter Ten: No Empress in the Empress's Temple

Trade between the Purple Tent Khanate and the Javanese Yuan had been ongoing for over two decades, yet direct contact remained infrequent. Now, driven by increasing demand, both sides began to establish formal diplomatic relations.

In 1405, Timur the Great and the Roman Great Khan, Basil Yerigo, passed away in succession. The departure of these two formidable leaders offered a rare opportunity for the states that had once been defeated by them.

In particular, the rule of the Timurid Empire was far from secure. Following the old Great Uncle’s death, his descendants descended into constant infighting over succession, much like any ordinary khanate. Ultimately, his fourth son, Shah Rukh, seized power.

However, Shah Rukh was more of a scholar-king in the Persian tradition than a typical, ambitious steppe conqueror like his father. He confined his rule to Central Asia and eastern Persia, focusing on stabilizing the state, fostering production, and patronizing culture, showing little interest in military expansion. He even changed his title from "Khan" to the Persian "Shah."

Shah Rukh showed little concern for western Persia, the Caucasus, or the Mediterranean coast. In these regions, the powers once crushed by Timur began to resurge.

Compared to Timur, the Persians preferred Shah Rukh, viewing him as a more noble and enlightened ruler. For the Purple Tent Khanate, however, the situation had become dire. Neither the Ottomans nor the Mamluks were to be trifled with, even if they were temporarily in decline. Shah Rukh’s withdrawal had dumped immense pressure squarely onto the Purple Tent Khanate.

In Egypt, despite promises to open ports to the Khanate, the new Mamluk regime still sought to maximize profits. As military pressure eased, the Mamluks began attempting to regain control over trade routes and seaports. The Purple Tent expeditionary force could, at best, hold northern Syria; thus, the Khan’s court urgently needed new allies for support.

Though distant, the Javanese Yuan was a major maritime power, and both sides shared similar requirements for trade routes. This provided the foundation for cooperation.

Sun Shiwan was an influential figure within the Purple Tent Khanate. The hosts were particularly attentive to his visit, hoping to forge practical cooperation and reopen the trade routes as soon as possible.

Invited by Tuohuan, Sun Shiwan soon arrived at the Hagia Sophia Mother Temple. However, Lama Wang pointed out that approaching him with direct demands and conditions would be inappropriate. He suggested arranging a tour and a banquet, following the Central Plain tradition of negotiating over a meal.

Everyone agreed. Tuohuan asked Guo Kang to assist in receiving him, allowing time to arrange the subsequent activities. Lama Wang sent Wu Han to assist Guo Kang, noting that he could handle any specialized questions.

Guo Kang felt a bit uneasy about this. Judging by Wu Han’s famous remark that "the church is just for herding sheep," he might have some understanding, but perhaps not as much as required. Still, all the clergy here were under Lama Wang’s authority, and Guo Kang could not question his recommendation; he had no choice but to follow him to the reception.

On the way, Guo Kang could not help but ask, "What position do you hold here under Master Wang?"

"I was sent here for advanced training," Wu Han replied with a straight face. "Master Wang says that once I finish, he will recommend me to the border regions to serve as a local priest."

"A priest..." Guo Kang wondered if Lama Wang had positioned himself as the benchmark for an "Orthodox expert." He lived quite comfortably in Dadu because, according to the Eastern Roman tradition, the Ecumenical Patriarch was not intended to be a theological expert.

The Church’s organization was highly mature, possessing specialized institutions that gathered theologians to handle theological matters—such as explaining scripture to the faithful or debating doctrines with the Roman bishops. Under such a structure, it didn't actually matter if the Patriarch himself lacked theological expertise. Even the eunuch patriarchs of the Eastern Roman Empire could barely read; Lama Wang was at least literate and could perform magic tricks, which was already quite impressive.

However, the grassroots organizations often lacked such resources, and local leaders were ideally expected to be more versatile. The religious landscape in the territories of the Roman Khanate was complex, and Guo Kang was unsure if Wu Han’s current level would suffice.

"How has your training been going?" Guo Kang asked, hesitant to question him directly.

"Quite well. Master Wang taught me many sleights of hand. Now, I can project images of the Heavenly Father and the Heavenly Brother onto the wall," Wu Han said with considerable pride.

"Er..." Guo Kang was speechless. "Is there anything... a bit more practical?"

"Of course there is," Wu Han nodded.

The two happened to pass through a gate, and Wu Han led him outside to a platform where several straw targets used for training were set up, along with a pile of weapons—the purpose of which was unclear.

As he was thinking this, Wu Han picked up a chain-mace and swung it at a nearby suit of armor on a stand. The stand shattered with a loud bang, and the plates scattered across the ground. Wu Han picked one up; the iron armor had been visibly deformed by the blow.

"The Master says that when proselytizing, this is sufficient," he said earnestly.

"I suppose I agree," Guo Kang replied, nodding decisively.

The two continued toward the main hall. As they reached the door, they heard a booming voice shout from inside: "Why is there no goddess to worship in this Mother Temple of yours?"