For the past 20-30 years, the narratives of Europeans captured by North Africans have attracted considerable attention from historians of the early modern Mediterranean. They have been sought after for the light they shed on cross-cultural contact between captors and abductees as well as the insight they provide into premodern individuals’ shaping of their own individual identities. In the hands of global historians, captivity narratives have helped to make “mobility” a catchword of early modernity. This paper focuses on one such text: the autobiography of an Ottoman-Armenian bishop held captive by the Spanish Inquisition and the Kingdom of France. Its author, Awetik' of Tokat, was abducted by French diplomats in 1706 after he opposed the work of Catholic missionaries in the Ottoman Empire. Over four years, Awetik' was held prisoner in Sicily, Marseille, Normandy, and Paris. While in the Bastille, he recorded his life story in Armenian for his captors. Soon after, he converted to Catholicism and was released. Awetik'’s autobiography is useful for discussing both narrow historical and broad methodological questions: How should historians use such a text? Should they read it suspiciously, believing nothing its author says? or trustingly, accepting the information it contains with gratitude considering its rarity? And what can we glean about this man’s experience of forced mobility to foreign shores, his forced immobility while imprisoned, and his role in bringing about his own release? My paper answers these questions by first introducing the scholarship on early modern captivity narratives and then explicating the conditions under which Awetik' wrote his own. It argues that historians ought not to ignore captivity narratives because of the suspicious conditions under which they were usually produced; most of Awetik'’s account is corroborated by contemporaneous records in Ottoman Turkish, vernacular Armenian, Classical Armenian, and French. Next, the paper delves into the single, but large, lacuna in Awetik'’s work: his experience’s French-Catholic dimension. Awetik'’s claim to have secretly been a Catholic all along and to have harboured a powerful love and reverence for King Louis XIV were almost certainly false. The paper concludes that Awetik'’s autobiography should be read as a strategic appeal to his French-Catholic captors and that it should be seen as a tool for undoing his forced mobility and immobility. At the same time, it insists upon the usefulness of such texts for historical research and upon the need to find and publish more like them.