[Footnote 61: Four lines, quoted by Sir J. Malcolm from the Gulistan of Saadi, may be thus _literally_ rendered in the measure of the original:--
The blest Feridoon an angel was not; Of musk or of amber he formed was not; By justice and mercy good ends gained he; Be just and merciful, thou"lt a Feridoon be.]
Mazenderan is not less celebrated in Persian romance than the region at the foot of Demavend. It was the scene of the dangers of the light-minded Kej Kaoos (supposed to be the Cyaxares of the Greeks), and of the marvellous adventures called the Seven Fables or Stages of the Hero Roostem, the Hercules of Persia, who came to his aid. When Kej Kaoos mounted the throne of Iran, he exulted in his wealth and in his power. A deev (_Demon_), desirous of luring him to his destruction, a.s.sumed the guise of a wandering minstrel, and, coming to his court, sought to be permitted to sing before the padisha (_Emperor_). His request was acceded to,--his theme was the praises of Mazenderan, and he sang to this effect:--
"Mazenderan deserves that the shah should think on it; the rose blooms evermore in its gardens, its hills are arrayed with tulips and jessamines, mild is the air, the earth is bright of hue, neither cold nor heat oppresses the lovely land, spring abides there evermore, the nightingale sings without ceasing in the gardens, and the deer bound joyously through the woods. The earth is never weary of pouring forth fruits, the air is evermore filled with fragrance, like unto rose-water are the streams, the tulip glows unceasingly on the meads, pure are the rivers, and their banks are smiling: ever mayest thou behold the falcon at the chase. All its districts are adorned with abundance of food, beyond measure are the treasures which are there piled up, the flowers bend in worship before the throne, and around it stand the men of renown richly girded with gold. Who dwelleth not there knoweth no pleasure, as joy and luxuriant pastime are to him unknown."
Kej Kaoos was beguiled by the tempter, and, eager to get possession of so rich a land, he led a large army into it. The Shah of Mazenderan was aided by a potent demon or enchanter named the Deev Seffeed (_White Deev_), who, by his magic arts, cast a profound darkness over the Iranian monarch and his host, in which they would have all been destroyed but for the timely arrival of Roostem, who, after surmounting all the impediments that magic could throw in his way, slew the Deev Seffeed, and delivered his sovereign.
Kej Kaoos, we are afterwards told by the poet, formed the insane project of ascending to heaven, which he attempted in the following manner. A stage was constructed on which a throne was set for the monarch; four javelins were placed at the corners, with pieces of goat"s flesh on them, and four hungry eagles were tied at the bottom, who, by their efforts to reach the meat, raised the stage aloft into the air; but when the strength of the birds was exhausted the whole fell with the royal aeronaut in the desert, where he was found by Roostem and the other chiefs.
[Ill.u.s.tration: From the Same.]
The history of the Shah-nameh (_King-book_), in which these legends are contained, is one of the most curious in literature. The fanaticism of the Arabs, who conquered Persia, raged with indiscriminate fury against the literature, as well as the religion, of that country; and when, in the time of Al-Mansoor and his successors Haroon-er-Rasheed and Al-Mamoon, the Arabs themselves began to devote their attention to literature and science, it was the science of Greece and the poetry of their native language that they cultivated. The Persian literature meantime languished in obscurity, and the traditional, heroic, and legendary tales of the nation were fading fast from memory, when a governor of a province, zealous, as it would appear, for the honour of the Persian nation, made a collection of them, and formed from them a continuous narrative in prose. The book thus formed was called the Bostan-nameh (_Garden-book_). It was in great repute in the northern part of Persia, where, at a distance from the court of the khalifs, the Persian manners, language, and nationality were better preserved; and when the Turkish family of the Samenee founded an empire in that part of Persia, sultan Mansoor I., of that race, gave orders to a poet named Dakeekee to turn the Bastan-nameh into Persian verse. The poet undertook the task, but he had not made more than a thousand verses when he perished by a.s.sa.s.sination. There being no one supposed capable of continuing his work, it was suspended till twenty years afterwards, when the celebrated Mahmood of Ghizni, the conqueror of India, meeting with the Bastan-nameh, gave portions of it to three of the most renowned poets of the time to versify. The palm of excellence was adjudged to Anseri, who versified the tale of Sohrab slain by his own father Roostem, one of the most pathetic and affecting narratives in any language. The sultan made him Prince of the Poets, and directed him to versify the entire work; but, diffident of his powers, Anseri shrank from the task, and having some time afterwards met a poet of Toos in Khorasan, named Isaac, the son of Sheriff-Shah, surnamed Ferdoosee (_Paradisal_[62]), either from his father"s employment as a gardener, or from the beauty of his verses, he introduced him to the sultan, who gladly committed the task to him. Ferdoosee laboured with enthusiasm in the celebration of the ancient glories of his country; and in the s.p.a.ce of thirty or, as some a.s.sert, of only eight years, he brought the poem to within two thousand lines of its termination, which lines were added by another poet after his death.
[Footnote 62: Paradise, we are to recollect, is a word of Persian origin, adopted by the Greeks, from whom we have received it. A Paradise was a place planted with trees, a park, garden, or pleasure-ground, as we may term it.]
The Shah-nameh is, beyond comparison, the finest poem of the Mohammedan east. It consists of 60,000 rhymed couplets, and embraces the history of Persia, from the beginning of the world to the period of its conquest by the Arabs. The verses move on with spirit and rapidity, resembling more the flow of our lyrical, than that of our common heroic, lines[63].
[Footnote 63: Hammer has, in his "Belles Lettres of Persia" (_Schone Redekunst Persians_), and in the "Mines de l"Orient," translated a considerable portion of the Shah-nameh in the measure of the original.
MM. Campion and Atkinson have rendered a part of it into English heroic verse. Gorres has epitomised it, as far as to the death of Roostem, in German prose, under the t.i.tle of "Das Heldenbuch von Iran." An epitome of the poem in English prose, by Mr. Atkinson, has also lately appeared.]
Ferdoosee wrote his poem in the early part of the eleventh century from a book which had been in existence a long time before, for he always calls it an _old book_. No proof therefore is needed that he did not invent the tales which compose the Shah-nameh, and they have every appearance of having been the ancient traditionary legends of the Persian nation. But we are able to show that these legends were popular in Persia nearly six centuries before his time; and it was chiefly with a view to establishing this curious point that we related the tale of Zohak and Feridoon.
Moses of Ch.o.r.en, the Armenian historian, who wrote about the year 440, thus addresses the person to whom his work is dedicated. "How should the vain and empty fables about Byrasp Astyages gain any portion of thy favour, or why shouldest thou impose on us the fatigue of elucidating the absurd, tasteless, senseless legends of the Persians about him? to wit, of his first injurious benefit of the demoniac powers which were subject to him, and how he could not deceive him who was deception and falsehood itself. Then, of the kiss on the shoulders, whence the dragons came, and how thenceforward the growth of vice destroyed mankind by the pampering of the belly, until at last a certain Rhodones bound him with chains of bra.s.s, and brought him to the mountain which is called Demavend; how Byraspes then dragged to a hill Rhodones, when he fell asleep on the way, but this last, awaking out of his sleep, brought him to a cavern of the mountain, where he chained him fast, and set an image opposite to him, so that, terrified by it, and held by the chains, he might never more escape to destroy the world."
Here we have evidently the whole story of Zohak and Feridoon current in Persia in the fifth century; and any one who has reflected on the nature of tradition must be well aware that it must have existed there for centuries before. The very names are nearly the same. Taking the first syllable from Feridoon, it becomes nearly Rodon, and Biyraspi Aidahaki (the words of the Armenian text) signify the dragon Byrasp: Zohak is evidently nearly the same with the last word. This fable could hardly have been invented in the time of the Sa.s.sanian dynasty, who had not then been more than two centuries on the throne, much less during the period of the dominion of the Parthian Arsacides, who were adverse to everything Persian. We are therefore carried back to the times of the Kejanians, the Achaemenides of the Greeks; and it is by no means impossible that the tale of Zohak and Feridoon was known even to the host which Xerxes led to the subjugation of Greece.
It is well known to those versed in oriental history that, when the founder of the house of Sa.s.san mounted the throne of Persia in the year 226, he determined to bring back everything, as far as was possible, to its state in the time of the Kejanians, from whom he affected to be descended, and that his successors trod in his footsteps. But, as Persia had been for five centuries and a half under the dominion of the Greeks and Parthians, there was probably no authentic record of the ancient state of things remaining. Recourse was therefore had to the traditional tales of the country; and, as the legend of Zohak and Feridoon was, as we have seen, one of the most remarkable of these tales, it was at once adopted as a genuine portion of the national history, and a banner formed to represent the Ap.r.o.n of Gavah, which was, as the poet describes it, adorned with additional jewels by each monarch of the house of Sa.s.san at his accession. This hypothesis will very simply explain the circ.u.mstance of this banner being unnoticed by the Greek writers, while it is an undoubted fact that it was captured by the Arabs at the battle of Kadiseah, which broke the power of Persia,--a circ.u.mstance which has perplexed Sir John Malcolm.
We will finally observe that the historian just alluded to, as well as some others, thinks that the darkness cast by the magic art of the White Deev over Ky Kaoos and his army in Mazanderan coincides with the eclipse of the sun predicted by Thales, and which, according to Herodotus, parted the armies of the Medians and the Lydians when engaged in conflict. Little stress is however, we apprehend, to be laid on such coincidences. Tradition does not usually retain the memory of facts of this nature, though fiction is apt enough to invent them. The only circ.u.mstances which we have observed in the early part of the Shah-nameh agreeing with Grecian history, are some relating to the youthful days of Kei Khoosroo, which are very like what Herodotus relates of Cyrus.
We now return to the history of the a.s.sa.s.sins.
CHAPTER XI.
Death of Jellal-ed-deen--Character of Ala-ed-deen, his successor--The Sheikh Jemal-ed-deen--The Astronomer Nasir-ed-deen--The Vizir Sheref-al-Moolk--Death of Ala-ed-deen--Succession of Rukn-ed-deen, the last Sheikh-al-Jebal.
The reign of Jellal-ed-deen, which, unfortunately for the society, lasted but twelve years, was unstained by blood; and we see no reason to doubt the judgment of the oriental historians, who consider his faith in Islam as being sincere and pure. It was probably his virtue that caused his death, for his life, it was suspected, was terminated by poison administered by his own kindred. His son Ala-ed-deen[64] (_Eminence of Religion_), who succeeded him, was but nine years old; but as, according to the maxims of the Ismalites, the visible representative of the imam was, to a certain extent, exempted from the ordinary imperfections of humanity, and his commands were to be regarded as those of him whose authority he bore, the young Ala-ed-deen was obeyed as implicitly as any of his predecessors. At his mandate the blood was shed of all among his relatives who were suspected of having partic.i.p.ated in the murder of his father.
[Footnote 64: This is the name which, in the form of Aladdin, is so familiar to us from the story of the Wonderful Lamp.]
Ala-ed-deen proved to be a weak, inefficient ruler. His delight was in the breeding and tending of sheep, and he spent his days in the cotes among the herdsmen, while the affairs of the society were allowed to run into disorder. All the restraints imposed by his father were removed, and every one was left to do what was right in his own eyes. The weakness of this prince"s intellect is ascribed to his having, in the fifth year of his reign, had himself most copiously bled without the knowledge of his physician, the consequence of which was an extreme degree of debility and a deep melancholy, which never afterwards left him. From that time no one could venture to offer him advice respecting either his health or the state of the affairs of the society, without being rewarded for it by the rack or by instant death. Everything was therefore kept concealed from him, and he had neither friend nor adviser.
Yet Ala-ed-deen was not without some estimable qualities. He had a respect and esteem for learning and learned men. For the sheikh Jemal-ed-deen Ghili, who dwelt at Casveen, he testified on all occasions the utmost reverence, and sent him annually 500 dinars to defray the expenses of his household. When the people of Casveen reproached the learned sheikh with living on the bounty of the Impious, he made answer, "The imams p.r.o.nounce it lawful to execute the Ismalites, and to confiscate their goods; how much more lawful is it for a man to make use of their property and their money when they give them voluntarily!"
Ala-ed-deen, who probably heard of the reproaches directed against his friend, sent to a.s.sure the people of Casveen that it was solely on account of the sheikh that he spared them, or else he would put the earth of Casveen into bags, hang the bags about the necks of the inhabitants, and bring them to Alamoot. The following instance of his respect for the sheikh is also related. A messenger coming with a letter to him from the sheikh was so imprudent as to deliver it to him when he was drunk. Ala-ed-deen ordered him to have a hundred blows of the bastinade, at the same time crying out to him, "O foolish and thoughtless man, to give me a letter from the sheikh at the time when I was drunk! Thou shouldest have waited till I was come out of the bath, and was come to my senses."
The celebrated astronomer Nasir-ed-deen (_Victory of Religion_) had also gained the consideration of Ala-ed-deen, who was anxious to enjoy the pleasure of his society. But the philosopher, who resided at Bokhara, testified little inclination to accept of the favour intended him.
Ala-ed-deen therefore sent orders to the Dai-al-Kebir of Kuhistan to convey the uncourteous sage to Alamoot. As Nasir-ed-deen was one day recreating himself in the gardens about Bokhara, he found himself suddenly surrounded by some men, who, showing him a horse, directed him to mount, telling him he had nothing to fear if he conducted himself quietly. It was in vain that he argued and remonstrated; he was far on the road to Kuhistan, which was 600 miles distant, before his friends knew he was gone. The governor made every apology for what he had been obliged to do. The philosopher was sent on to Alamoot to be the companion of Ala-ed-deen, and it was while he was there that he wrote his great work called the Morals of Nasir (_Akhlaak-Nasiree_).[65]
[Footnote 65: Malcolm"s History of Persia, vol. i. In the clever work called "Traits and Stories of the Irish Peasantry," which is the best picture ever given of the language, manners, and modes of thinking of that cla.s.s, there is an amusing account (and an undoubtedly true one) of the "Abduction of Mat Kavanagh," one of that curious order of men called in that country hedge-schoolmasters, which, as indicative of a pa.s.sion for knowledge, may be placed in comparison with this anecdote of Ala-ed-deen.]
It was during the administration of Ala-ed-deen that the following event, so strongly ill.u.s.trative of the modes of procedure of the a.s.sa.s.sins, took place. The sultan Jellal-ed-deen, the last ruler of Khaurism, so well known for his heroic resistance to Chingis Khan, had appointed the emir Arkhan governor of Nishaboor, which bordered closely on the Ismalite territory of Kuhistan. Arkhan being obliged to attend the sultan, the deputy whom he left in his stead made several destructive incursions into Kuhistan, and laid waste the Ismalite districts of Teem and Kan. The Ismalites sent to demand satisfaction, but the only reply made to their complaints and menaces by the deputy-governor was one of those symbolical proceedings so common in the east. He came to receive the Ismalite envoy with his girdle stuck full of daggers, which he flung on the ground before him, to signify either his disregard for the daggers of the society, or to intimate that he could play at that game as well as they. The Ismalites were not, however, persons to be provoked with impunity, and shortly afterwards three Fedavees were despatched to Kunja, where Arkhan was residing at the court of the sultan. They watched till the emir came without the walls of the town, and then fell upon and murdered him. They then hastened to the house of Sheref-al-Moolk (_n.o.bleness of the Realm_), the vizir, and penetrated into his divan. Fortunately he was at that time engaged with the sultan, and they missed him; but they wounded severely one of his servants, and then, sallying forth, paraded the streets, proclaiming aloud that they were a.s.sa.s.sins. They did not however escape the penalty of their temerity, for the people a.s.sembled and stoned them to death.
An envoy of the Ismalites, named Bedr-ed-deen (_Full Moon of Religion_) Ahmed, was meantime on his way to the court of the sultan. He stopped short on hearing what had occurred, and sent to the vizir to know whether he should go on or return. Sheref-al-Moolk, who feared to irritate the a.s.sa.s.sins, directed him to continue his journey, and, when he was arrived, showed him every mark of honour. The object of Bedr-ed-deen"s mission was to obtain satisfaction for the ravages committed on the Ismalite territory and the cession of the fortress of Damaghan. The vizir promised the former demand without a moment"s hesitation, and he made as little difficulty with regard to the second.
An instrument was drawn out a.s.signing to the Ismalites the fortress which they craved, on condition of their remitting annually to the royal treasury the sum of 30,000 pieces of gold.
When this affair was arranged the sultan set out for Azerbeijan, and the Ismalite amba.s.sador remained the guest of the vizir. One day, after a splendid banquet, when the wine, which they had been drinking in violation of the law, had mounted into their heads, the amba.s.sador told the vizir, by way of confidence, that there were several Ismalites among the pages, grooms, guards, and other persons who were immediately about the sultan. The vizir, dismayed, and at the same time curious to know who these dangerous attendants were, besought the amba.s.sador to point them out to him, giving him his napkin as a pledge that nothing evil should happen to them. Instantly, at a sign from the envoy, five of the persons who were attendants of the chamber stepped forth, avowing themselves to be concealed a.s.sa.s.sins. "On such a day, and at such an hour," said one of them, an Indian, to the vizir, "I might have slain thee without being seen or punished; and, if I did not do so, it was only because I had no orders from my superiors." The vizir, timid by nature, and rendered still more so by the effects of the wine, stripped himself to his shirt, and, sitting down before the five a.s.sa.s.sins, conjured them by their lives to spare him, protesting that he was as devotedly the slave of the sheikh Ala-ed-deen as of the sultan Jellal-ed-deen.
As soon as the sultan heard of the meanness and cowardice of his vizir, he sent a messenger to him with the keenest reproaches, and an order to burn alive the five Ismalites without an instant"s delay. The vizir, though loth, was obliged to comply, and, in violation of his promise, the five chamberlains were cast on the flaming pyre, where they died exulting at being found worthy to suffer in the service of the great Sheikh-al-Jebal. The master of the pages was also put to death for having admitted Ismalites among them. The sultan then set out for Irak, leaving the vizir in Azerbeijan. While he was there an envoy arrived from Alamoot, who, on being admitted to an audience, thus spake, "Thou hast given five Ismalites to the flames; to redeem thy head, pay 10,000 pieces of gold for each of these unfortunate men." The vizir heaped honours on the envoy, and directed his secretary to draw out a deed in the usual forms, by which he bound himself to pay the Ismalites the annual sum of 10,000 pieces of gold, besides paying for them the 30,000 which went to the treasury of the sultan. Sheref-al-Moolk was then a.s.sured that he had nothing to apprehend.
The preceding very characteristic anecdote rests on good authority, for it is related by Aboo-"l-Fetah Nissavee, the vizir"s secretary, in his life of sultan Jellal-ed-deen.
The astronomer Nasir-ed-deen was not the only involuntary captive of Alamoot. Ala-ed-deen sent once to Farsistan to the atabeg Mozaffer-ed-deen, to request that he would send him an able physician.
Requests from Alamoot were not lightly to be disregarded, and the atabeg despatched the imam Beha-ed-deen, one of the most renowned physicians of the time, to the mountains of Jebal. The skill of the imam proved of great benefit to the prince, but when the physician applied for leave to return to his family he found that he was destined to pa.s.s the remainder of his days in Alamoot, unless he should outlive his patient.
The imam"s release, however, was more speedy than he expected.
Ala-ed-deen, who had several children, had nominated the eldest of them, Rukn-ed-deen (_Support of Religion_), while he was yet a child, to be his successor. As Rukn-ed-deen grew up the people began to hold him in equal respect with his father, and to consider his commands as equally binding on them. Ala-ed-deen took offence, and declared that he would give the succession to another of his children; but, as this directly contravened one of the Ismalite maxims, namely, that the first nomination was always the true one, it was little heeded. Rukn-ed-deen, in apprehension for his life, which his father threatened, retired to a strong castle to wait there the time when he should be called to the succession. Meantime the tyranny and caprice of Ala-ed-deen had given many of the princ.i.p.al persons about him cause to be apprehensive for their lives, and they resolved to antic.i.p.ate him. There was a man at Alamoot named Ha.s.san, a native of Mazenderan, who, though no Ismalite, was of a vile and profligate character. He was the object of the doating attachment of Ala-ed-deen, and consequently had free and constant access to him. Him they fixed upon as their agent, and they found no difficulty in gaining him. Ala-ed-deen, whose fondness for breeding and tending sheep had never diminished, had built for himself a wooden house close by his sheep-cotes, whither he was wont to retire, and where he indulged himself in all the excesses in which he delighted. Ha.s.san of Mazenderan seized the moment when Ala-ed-deen was lying drunk in this house, and shot him through the neck with an arrow. Rukn-ed-deen, who is said to have been engaged in the conspiracy, a.s.suming the part of the avenger of blood, the murderer and all his family were put to death, and their bodies committed to the flames; but this act of seeming justice did not free Rukn-ed-deen from suspicion, and the bitter reproaches of his mother were poured forth on him as a parricide.
The termination of the power of the Ismalites was now at hand.
Rukn-ed-deen had hardly ascended the throne of his murdered father when he learned that an enemy was approaching against whom all attempts at resistance would be vain.
Chapter XI.
The Mongols--Hoolagoo sent against the Ismalites--Rukn-ed-deen submits--Capture of Alamoot--Destruction of the Library--Fate of Rukn-ed-deen--Ma.s.sacre of the Ismalites--St. Louis and the a.s.sa.s.sins--Mission for the Conversion of the People of Kuhistan--Conclusion.
Half a century had now elapsed since the voice of the Mongol seer on the banks of the Selinga had announced to the tribes of that race that he had seen in a vision the Great G.o.d sitting on his throne and giving sentence that Temujeen, one of their chiefs, should be Chingis Khan (_Great Khan_), and the obedient tribes had, under the leading of Temujeen, commenced that career of conquest which extended from the eastern extremity of Asia to the confines of Egypt and of Germany. At this time the chief power over the Mongols was in the hands of Mangoo, the grandson of Chingis, a prince advantageously made known to Europe by the long abode of the celebrated Venetian Marco Polo at his court. The Mongols had not yet invaded Persia, though they had, under Chingis himself, overthrown and stripped of his dominions the powerful sultan of Khaurism. It was however evident that that country could not long escape the fate of so many extensive and powerful states, and that a pretext would soon be found for pouring over it the hordes of the Mongols.
We are told, though it seems scarcely credible, that amba.s.sadors came from the Khalif of Bagdad to Nevian, the Mongol general who commanded on the northern frontier of Persia, requiring safe conduct to the court of Mangoo. The object of their mission was to implore the great khan to send his invincible troops to destroy those pests of society the bands of the Ismalites. The prayer of the envoys of the successor of the Prophet was supported by the Judge of Casveen, who happened to be at that time at the court of Mangoo, where he appeared in a coat of mail, to secure himself, as he professed, from the daggers of the a.s.sa.s.sins.
The khan gave orders to a.s.semble an army; his brother Hoolagoo was appointed to command it, and, as he was setting forth, Mangoo thus addressed him:--
"With heavy cavalry and a mighty host I send thee from Tooran to Iran, the land of mighty princes. It behoves thee now strictly to observe, both in great and in small things, the laws and regulations of Chinghis Khan, and to take possession of the countries from the Oxus to the Nile.
Draw closer unto thee by favour and rewards the obedient and the submissive; tread the refractory and the rebellious, with their wives and children, into the dust of contempt and misery. When thou hast done with the a.s.sa.s.sins begin the conquest of Irak. If the Khalif of Bagdad comes forward ready to serve thee, thou shalt do him no injury; if he refuses, let him share the fate of the rest."
The army of Hoolagoo was reinforced by a thousand families of Chinese firemen to manage the battering machines and fling the flaming naphtha, known in Europe under the name of Greek fire. He set forward in the month Ramazan of the 651st year of the Hejra (A.D. 1253). His march was so slow that he did not cross the Oxus till two years afterwards. On the farther bank of this river he took the diversion of lion-hunting, but the cold came on so intense that the greater part of his horses perished, and he was obliged to wait for the ensuing spring before he could advance. All the princes of the menaced countries sent emba.s.sies to the Mongol camp announcing their submission and obedience. The head-quarters of Hoolagoo were now in Khora.s.san, whence he sent envoys to Rukn-ed-deen, the Ismalite chief, requiring his submission. By the advice of the astronomer Nasir-ed-deen, who was his counsellor and minister, Rukn-ed-deen sent to Baissoor Noobeen, one of Hoolagoo"s generals, who had advanced to Hamadan, declaring his obedience and his wish to live in peace with every one. The Mongol general recommended that, as Hoolagoo himself was approaching, Rukn-ed-deen should wait on him in person. After some delay, the latter agreed to send his brother Shahinshah, who accompanied the son of Baissoor to the quarters of the Mongol prince. Meantime Baissoor, by the orders of Hoolagoo, entered the Ismalite territory and drew near to Alamoot. The troops of the a.s.sa.s.sins occupied a steep hill near that place. The Mongols attacked them, but were repelled each time they attempted the ascent. Being forced to give over the attack, they contented themselves with burning the houses and ravaging the country round.
When Shahinshah reached the camp of Hoolagoo and notified the submission of his brother, orders to the following effect were transmitted to the mountain-chief:--"Since Rukn-ed-deen has sent his brother unto us, we forgive him the offences of his father and his followers. He shall himself, as, during his short reign, he has been guilty of no crime, demolish his castles and come to us." Orders were sent at the same time to Baissoor to give over ravaging the district of Roodbar. Rukn-ed-deen began casting down some of the battlements of Alamoot, and at the same time sent to beg the delay of a year before appearing in the presence of Hoolagoo. But the orders of the Mongol were imperative; he was required to appear at once, and to commit the defence of his territory to the Mongol officer who was the bearer of Hoolagoo"s commands. Rukn-ed-deen hesitated. He sent again to make excuses and ask more time; and, as a proof of his obedience, he directed the governors of Kuhistan and Kirdkoh to repair to the Mongol camp. The banners of Hoolagoo were now floating at the foot of Demavend, close to the Ismalite territory, and once more orders came to Maimoondees, where Rukn-ed-deen and his family had taken refuge:--"The Ruler of the World is now arrived at Demavend, and it is no longer time to delay. If Rukn-ed-deen wishes to wait a few days he may in the mean time send his son." The affrighted chief declared his readiness to send his son, but, at the persuasion of his women and advisers, instead of his own, he sent the son of a slave, who was of the same age, requesting that his brother might be restored to him. Hoolagoo was soon informed of the imposition, but disdained to notice it otherwise than by sending back the child, saying he was too young, and requiring that his elder brother, if he had one, should be sent in place of Shahinshah. He at the same time dismissed Shahinshah with these words:--"Tell thy brother to demolish Maimoondees and come to me; if he does not come, the eternal G.o.d knows the consequences."
The Mongol troops now covered all the hills and valleys, and Hoolagoo in person appeared before Maimoondees. The a.s.sa.s.sins fought bravely, but Rukn-ed-deen had not spirit to hold out. He sent his other brother, his son, his vizir Nasir-ed-deen, and the princ.i.p.al persons of the society, bearing rich presents to the Mongol prince. Nasir-ed-deen was directed to magnify the strength of the Ismalite fortresses in order to gain good terms for his master; but, instead of so doing, he told Hoolagoo not to regard them, a.s.suring him that the conjunction of the stars announced the downfall of the Ismalites, and that the sun of their power was hastening to its setting. It was agreed that the castle should be surrendered on condition of free egress. Rukn-ed-deen, his ministers, and his friends, entered the Mongol camp on the first day of the month Zoo-l-Kaadeh. His wealth was divided among the Mongol troops. Hoolagoo took compa.s.sion on himself, and spoke kindly to him, and treated him as his guest. Nasir-ed-deen became the vizir of the conqueror, who afterwards built for him the observatory of Meragha.
Mongol officers were now dispatched to all the castles of the Ismalites in Kuhistan, Roodbar, and even in Syria, with orders from Rukn-ed-deen to the governors to surrender or demolish them. The number of these strong castles was upwards of one hundred, of which there were forty demolished in Roodbar alone. Three of the strongest castles in this province, namely, Alamoot, Lamseer, and Kirdkoh, hesitated to submit, their governors replying to the summons that they would wait till Hoolagoo should appear in person before them. In a few days the Mongol prince and his captive were at the foot of Alamoot. Rukn-ed-deen was led under the walls, and he ordered the governor to surrender. His command was disregarded, and Hoolagoo, not to waste time, removed his camp to Lamseer, leaving a corps to blockade Alamoot. The people of Lamseer came forth immediately with their homage, and a few days afterwards envoys arrived from Alamoot entreating Rukn-ed-deen to intercede for the inhabitants with the brother of Mangoo. The conqueror was moderate; he allowed them free egress, and gave them three days to collect and remove their families and property. On the third day the Mongol troops received permission to enter and plunder the fortress. They rushed, eager for prey, into the hitherto invincible, now deserted, Vulture"s Nest, and rifled it of all that remained in it. As they hurried through its subterrane recesses in search of treasure they frequently, to their amazement, found themselves immersed in honey, or swimming in wine; for there were large receptacles of wine, honey, and corn, hewn into the solid rock, the nature of which was such that, though, as we are told, they had been filled in the time of Ha.s.san Sabah, the corn was perfectly sound, and the wine had not soured. This extraordinary circ.u.mstance was regarded by the Ismalites as a miracle wrought by that founder of their society.