Information was received from Mír Amír, who was a governor of the Naváhi, “district” of the town Shekúnah, that the Ismâílíah, are a tribe among the Shiâhs; and their creed is ascribed to the lord Imám Ismâíl, the son of the lord Imám Jâfr sádik,* and this sect believe this lord an Imam; they say, that Imám Jâfr consigned the office of an Imám to him; and that he never admitted to a partnership with the mother of this lord any other woman or girl, in the manner that had been done by the prophet with regard to Khadíjah, and by Alí with respect to Fátmah.* About the departure of Ismâíl from this perishable world, there are different accounts. Some say that he died during the lifetime of Jâfr; then the prerogative of appointing to the Imámate was transferred from the Imám Jâfr to the offspring of Ismâíl; in like manner as Músí (Moses) transferred the appointment to Hárún (Aaron), who died during the lifetime of Músí. The appointment does not return by retrocession; and a convention reversed from whence it came is impossible. Jáfr was not likely to appoint, without traditional cre­dentials from noble ancestors, one from among his distinguished descendants, and to be uncertain and unknown is not suitable to an Imám. As to the appointment of the Imám Jáfr, its legality is in accordance with the twelve Imáms. Some say, that Ismâíl had not departed from life, but the news of his death was spread about, from fear that his ene­mies should attempt his life, and a declaration of his death was written. It is reported, according to some, that during the khalifat of Manzur, Ismâil was seen in Basra, where a person afflicted with a malady of the foot was cured by means of his prayers. Man­sur asked information from the Imám, who sent to the khalif a certificate (of Ismâil's death), in which was included a letter of the âamil (collector of reve­nue) of Mansur.

They say that, after Ismâil followed Muhammed, the son of Ismâil, with whom closed the series of the Shiâh Imáms,* and after him the Imáms disap­peared; but no age remains destitute of conspicuous Imáms, and when an Imám has appeared, he cer­tainly evinces himself as such.

The number of the commands of the Imáms is seven, like the seven days of the week, the seven heavens, and the seven planets.* They hold the number of the religious leaders to be twelve, and therein the Imámíyas have committed an error, by counting the Imáms after the leaders, and these are the Baténian, “interior.”* These sectaries do not conform themselves to the evidence of the divine law; they declare: “we do not say, God is omnipresent or not omnipresent, omniscient, or not omni­scient, almighty, or not almighty, and so in all attributes; they maintain further as a confirmation of the truth, that there is a connexion between God and the other beings, and this is the creed of the Tashbíah, “assimilators;” but from an absolute negation a connexion takes place with non-existences, which is maintained by the Tâtíl, “indif­ferent,” and the application of this thesis to the Lord, the self-existent, leads to the opinion, that there is no community to be imagined between the Lord God, self-existent, and other beings. They also say that the Almighty God is the operator of oppo­site effects, and the creator and ruler of conflicting results. They further set forth, that when the lord Yzed, the most sublime, bestowed the gift of knowledge upon the inhabitants of the world, they called him all-knowing; when he displayed his power on account of his majesty, they called him all-mighty: certainly the attribution of knowledge and power to the being of the most sublime Yzed is founded upon the belief that he is the giver of knowledge and force. Moreover they assert that, by a single command, God created intelligence, which among all things is perfect, and by means of perfect intelligence, he brought forth the spirit which is not perfect; there is a relation between intelligence and spirit, a rela­tion between the sperm and the child produced, as well as a relation between the egg and the bird, or a relation between father and son, or husband and wife. The spirit becomes then desirous of, and longing for the excellence of perfect intelligence* which he derives from expansion, therefore he feels himself pressed to move out of his deficiencies towards excellence,* but he does not attain at perfect motion, except by means of an instrument.

Afterwards, God created the heavenly bodies, and gave the heavens a circular motion; from his disposi­tion emerged the spirit, the simple elementary natures, and by means of them the uncompounded beings; further, he brought forth the compounded bodies from among minerals, vegetables, and various animals, among which man was the best, on account of the merit of much sanctity, and his connexion with the celestial world. Thus the upper world is composed of perfect universal intelligence, and the rational sense of universality which is the origin of creatures. It is necessary that in the nether world perfect universal intelligence and reason prevail, that they may afford to the inhabitants of the world the means of salvation, and this intelligence is the prophet náťik, “speaking,” and the reason is the Imám. As the heavens are moved by the impulse of intelligence and reason, in like manner are the other souls set free by the impulse of the “speaker;” there is one who commands in every age, and every time has its revolution; every revolution depends upon the authority of seven persons* until it termi­nates by the last revolution and the time of judg­ment comes; the exigencies of the law and religious rule rise as the rapid movements of heaven, and the necessity of law is the cause of the acquisition of reason carried to excellence; it is a laudable trial of mankind to attain to the dignity of wisdom, and this is “the great judgment.”

When they wish to convert any body to their creed, they throw doubts upon his religion into his mind, not with any evil intention on their side, but that he may find the road to God and attain truth, as well as be convinced that, except their religion, any other is remote from certainty and without firmness. Their manner of creating doubts about the pillars of the law, is that they ask about detached parts of a sura: what (for instance) is the meaning of the detached letters in the first sura,* and the command about fasting, a menstruous woman, the command of prayers, and why the necessity of bathing with regard to sperm and urine; the number of the sacred inclinations of the head, which, according to some, are four, according to others, three, and perhaps two: which number is right? and so on in all actions of the pious.* When the person desirous of truth, finds himself by such questions surrounded with doubts, and inquires after truth, they answer, and conduct him upon the road of the right belief, in such a manner that all doubt is banished from his heart; he then is received in their community, and walks in the right way, whence he is strengthened against any creation of doubts, and this is the man­ner of agreement current among the followers of God, by way of compact and convention.

“When we took engagements with the prophets.”

Further, according to convention, comes haválet, “giving in charge” to the Imám, and settling ardu­ous matters, when a difficulty occurs in an affair which presents itself to him; inasmuch as, by the laudable nature of his qualities, an Imám is wise, and nobody else possesses the power with which this exalted personage is firmly invested. To this is joined tedlís, “artifice,” which consists in managing relations with powerful personages, in religious and worldly matters, in order to increase the proselyte's inclination for what he seeks and wishes. Then is tásís, “making sure, or confirming the arrange­ments which are agreeable to him, so that he may be confident, and put in possession of what he expects. Further, there is khalâ, “divesting,” which is obscure. Afterwards by renouncing the actions of this world: this is silkh, “estrangement from the observances of exterior religion.” Finally, at this period, whoever may find it agreeable to indulge in, and to excite himself to, pleasurable practices, and to interpret the law, which is the office of exalted personages, he may do so, as whatever in the world is not hurtful, is proper to the favourites of God, as for instance wine, which, to enjoy with moderation and without abuse and noise, is salu­tary.*

They say likewise vazu, “ablution,” is as much as acknowledging the faith of the Imám, and abster­sion with sand (from want of water) the same in the absence of the Imám, as he is the umpire. Namaz, “prayer,” is a precept of the prophet, according to the word of God the Almighty.

“Prayer preserveth from filthy crimes, and from what is blameable.”*

Jhtilám,* “nocturnal pollution,” refers to the divulging of a secret to a person not one of those who ought to know it, without the intention of guiding him into the right road. Ghasel, “bathing,” is a renewal of the covenant. Zakat, “alms,” is the sanctifying of life by means of the under­standing of mankind. Súm, “fasting,” denotes the preservation of the mysteries of the Imám. Zena, “sexual intercourse with a strange woman,” is equivalent to divulging the mysteries of religion. These sectaries say also that praying in an assembly is following the holy Imám. The alms are to them a metaphoric signification of the fifth part of property which they give to the Imám.* Further there is the Kábah* of the prophet, the bâb, “door,” of Alí, the śafá of the apostle, the marvah of the vasí, “executor,” the míkát itinás, “the place of familiarity” (where the pilgrims assemble and whence they proceed to perform the solemnities at the temple of Mecca), and the talbiyat, “pilgrimage of obedience” to the blessed; the seven circuits, around the house of lordship which the Shiâhs devote to the Imâms (the peace of God be upon them!)*

Heaven is repose of bodies from all distresses. Hell is the torment of bodies by distresses.

And in this manner they interpret every thing, and say that every thing exterior has its interior, which is the cause of the exterior, whilst this latter is the manifestation of the interior; and there is nothing exterior which has not its interior; and if not, there is, in reality, nothing; further, there is nothing interior which has not its exterior, unless it be an illusion. When God created the exterior (visible), and the interior (invisible) world, the latter was the world of spirits, souls, and intelligences; the visible world was that of bodies, upper and nether, and of accidents. The Imám is the lord of the interior world, and there is no knowledge of God to be acquired, except by his instruction. The prophet is the lord of the exterior world, and the law, of which men stand in need, will not be perfect except by him; and the law has an exterior side, which is called tanzil,* “revelation from heaven, the Koran,” and an interior, which is entitled táwîl,* “interpretation.” The age is never desti­tute of a prophet, or of law; it is likewise never without an Imám, or his authority. These secta­ries further say, that his government is sometimes concealed, although the Imám be manifest, and that at another time the government is manifest, although the Imám be concealed; in such a manner that the people may know a prophet by the wonders of his words and deeds; but they recognize the Imám by his government and direction, and they cannot know God Almighty but by the Imám. The Shiâhs also maintain that the existence of an Imám through all times is necessary, whether manifest or con­cealed, so that no period of time be destitute of the splendour of the sun, or plunged in the darkness of night.

A book was seen, composed by Hassan Sábáh,* who was a deputy of the Imám. In the first chap­ter of it, he says, that the mufti, “wise,” in the knowledge of the Lord God ought to follow one of the two sentences: either that which says that he may know God by mere reason, without the aid of instruction by an intelligent sádik,* “a sincere friend,” or that which declares that the knowledge of the Lord God by reason is difficult, and cannot be acquired unless by the instruction of an intelligent sincere friend; and he further states, that whatever decision he may give according to the first sentence, he does not assume to reject the other, because, when he rejects, the rejection amounts to teaching and demonstrating, that the disavowal of the posterity of Alí is required by the other. These sectarians say, that both modes are necessary, and constitute a proof: because the muftí, when he gives a decision by a sentence, this sentence is either his own or that of another; in the same way, when he professes a creed, either he adopts it firmly from his own original persuasion, or this sense is communi­cated to him by another. This is what the first section of the book before mentioned contains. In the contents of this section is a digression upon the lords of reason and of wisdom.

In the second section of it, we read the statement that, when there is an occasion for a teacher, either every intelligent man, by a free use of his ability, gives instruction, or the learned sádik is indispensable; and the author says, that a person who may agree with whatever instruction an able master imparts, will not think it allowable to carry on contro­versy with this learned antagonist; and when he permits himself to do so, certainly he may have kept the faith which is absolutely due to the learned śadik and confidential friend. This section is said to contain a digression upon the lords of the tra­dition.

In the third section it is stated that, although the necessity of a learned sádik be established, yet it is required to take advantage of the knowledge of the first learned man; and after the instruction received from him, that is, instruction from any teacher without a special appointment, it is proper to be assured of his truth; as the right way of religion is not attainable without a companion, certainly the first concern is to have a true friend. After this subject, there is a digression upon the Shiâhs.

In the fourth chapter, the author says, that the individuals of mankind are divided into two classes. The one says: “We require for the knowledge of the Creator a learned sádik, or sincere friend; and his special appointment is required, and after that instruction from him.” The other class says, “Instruction for the knowledge of any science can be obtained from any person, whether a master or not a master specially appointed.” As, by previous investigations, it is understood that the truth is with the first class, certainly the chief and leader of the first class will be the chief of the philosophers; and as it has been ascertained that the second class is erring, their leader is the leader of the deceived. The author says further, the true doctrine is, that we acknowledge the muhikk, “him who knows for cer­tain bahakk, that is, “in truth,” which is a summary knowledge; and after the summary knowledge by which we recognise “him who knows for certain,” “in truth,” we want a detailed (distinct) knowledge of these questions; and our purpose in using the word bahakk, “in truth” is to express the necessity of having a muhikk, and the author says: By necessity we are to know the Imám, and by the Imám we know God in such a manner that by law­fulness we acknowledge him who is necessary, that is to say, that we acknowledge by the possi­bility of perfection the existence of the self-existent being.

The author also says, that knowing the true doc­trine is knowing the unity of God. After this illus­tration, having in several sections exhibited an account of his own faith, and in some established it, he made in other sections a digression upon the creed of others, and the digressive sec­tions are frequent; the proofs and disquisitions by controversy with regard to false religions, and the disquisitions by concordance with regard to the rightfulness of his own religion, are distinct from the totality of those arguments, which are between truth and falsehood, and the contrast between truth and falsehood, and that between small and great is made evident. The author further alleges, that in science there is truth and falsehood; but the distin­guishing mark of truth is unity, and the distinguish­ing mark of falsehood is multiformity; unity is related to authoritative instruction, and multiformity is related to opinion; instruction belongs to the assembly, and the assembly to the Imám; opinion is allied with conflicting sects, and these agree with their chiefs. As for the separation of truth from falsehood, and the resemblance which truth has with falsehood, and for the distinction between what is consistent and what is absurd, on both sides, a balance ought to be formed in which every thing may be weighed.* The author moreover says, that we obtained the knowledge of this balance from the speeches of the witnesses, and whatever is com­pounded of negation and affirmation; and whatever is deserving negation is falsehood; and whatever is deserving affirmation is truth; and by this balance we weigh the good and bad, the sincere and the lying, and all contradictions; and the acute distinc­tion and mystery of this speech is, that in the sentences each word relates to truth by proof of evidence, and unity and confirmation. The Imámate unites itself with prophecy in such a degree that prophecy, by the very nature of the Imámate, is prophecy; and this is the scope of the discourse in these topics of inquiry.

Besides, the author forbade the vulgar to dive deeply into science; and he prohibited the nobles the study of the books of the ancients, unless there was a person fit to master the particulars of their contents, and the comparative merits of the men who have delivered speeches. He also determined, with his companions in divinity, to say: illah illah Muhammed ast, “God is God the praise-worthy;” so you; but the adversaries say: illah illah akel ast, “God is God the wise;” that is, whatever is reason, every reason takes its direction towards the side of this leader (Muhammed); and as some of them raise these questions: “God Almighty is he present or not? one or many? knowing or ignorant? pow­erful or not?” An answer sufficiently strong is given, namely: illah ba illah Muhammed, “God by God is praiseworthy:”* as it is God who sent the prophet for leading the creatures, and the prophet is the leader of the creatures.

These sectaries are to be found in many places, but in great numbers in the navahi, “district,” of the eastern Kohistan, in the districts of Khita, of Káshghar, and Tibet. The author of this book saw, in the year of the Hejira 1054 (A. D. 1644), in Mul­tan, one belonging to this sect, called Mír Alî Akbar, and heard frequently this account from his mouth: The Khalifs of the Ismâílíah maintained, during a long time, their dignity in the West. The lineage of the first Khalifs, according to the manner which is agreed upon among the Ismâílíah, is stated as fol­lows: Khájah* Násir Túsi (of Tús) showed himself or really was, in his time, a professor of Ismâílísm. Muhammed al mahtadí ben Abd-ullah, ben Ahmed ben Muhammed, ben Ismâíl, ben Jâfr sádik, united the dignity of the Imámate with his own nobility, and declared that Mahdi, the last of the age, is repre­sented in Muhammed ben Abd-ullah, and he quoted from the writing of Sádik, who said: “At the end of thirteen hundred years, the sun shall rise in the west.” They say that the word sun in this sentence alludes to Muhammed, son of Abd-ullah.* They give to Abú yazíd, who fell off from the lord (Sadik), the name of Antichrist (dajál).*

A great number of learned men are followers of the Ismâílíah: such was Amír Náśer Khusró, from among all learned poets, the contemporary of Ismâíl, surnamed Montáser, “the victorious.”* Amir Naser* was born in the year of the Hejira 359 (A. D. 969). When he arrived at the age of discernment and rectitude, he heard the voice of Hassen, teaching the morals of the Ismâílíah, in the time of the khalifat of the legitimate Imám Mon­táser;* he hastened from Khorassan to Egypt, where he dwelt seven years; every year he made a pilgrimage to Mecca, and returned from thence; he was exceedingly devoted to the practice of the law. At last he went to Mecca, and returning by the way of Baśra (Bussora) he was disposed to go to Khorassan. Having fixed himself in Sabakh, he invited mankind to the khalifat of Manteśer, and to the religion of the Ismâíliah, and showed the way to it. Hence, a number of the enemies of the prophet's descendants wished to destroy Amír Násr Khusró. A prey to fear and terror, he concealed himself from mountain to mountain in Badakh­shan,* and lived twenty years upon water and grass in inaccessible places. Some of the ignorant reck­oned him a companion among the Ismâíliah Almu­tíah; others of the uninformed composed a book of regret on the subject of his alliance with the Almutíah which they supposed: the fact is that he, following the Ismâílíah of the West, kept no communication nor society with the Almútíah. This is what we have heard from the Ismâílíah with regard to Násr, and what is also recorded in historical books.*

The Imáms of the Ismâílíah showed themselves very kind to all creatures. Thus Manśur, the son of Azíz, known under the name of Alhákem ba amra allah, an Ismáílah, ordered in Egypt that, for the convenience of purchase and sale, the doors of the shops should be kept open at night, and the windows of Cairo not shut, that besides torches should be lighted in the narrow streets the whole night, and the people freely move in the market places and squares. This lord was skilful in all sciences, and powerful in prodigies, like his glorious ancestor Muhammed Mokhtar. Thus he said: “in such a night, a mis­fortune will befall me:” and so it happened.*

The Imáms of the western Ismâílíah were all zealous in the practices of exterior worship, and an account of them is published in the historical books. The Ismâílíah of Iran are celebrated with the Ismâí­líah of Kohistán and Rúdbár.* The first of the former was Hassan, son of Sábáh. As the account of him in the histories has been traced with the pen of partiality, therefore I shall endeavor to make a statement such as obtains credit among the Ismâí­líah concerning him.*

The lineage of Hassan is connected with Muham­med Sabah Zamérí; his grandfather, who descended from the family of Sábah Zamérí, came from Yemen to Kúfa, from Kúfa to Kam, and from Kam to Ráí. His father is also said to have been Alí,* a person devout and learned in the religion of Ismâílísm; he found a livelihood in the country of Ráí. The judge of this province, Abú Muslem Rází, on account of the contrariety of religion, bore him enmity. At the time when the Imám Mavafek Níshápúrí, one of the most learned Sonnites, flourished in Khorás­san, the father (Alí), in order to remove from the sus­picions of the enemy, having brought his fortunate son to Níshápúr, into the society of the Imam Movafik, procured him the opportunity of being intent upon his own advantage, whilst he himself, seated in the corner of tranquillity, devoted himself to piety. He never permitted himself speech above the comprehension of the vulgar, for fear that any person might consider them speeches of heretics and infidels, and accuse him of impiety and irreligion. Hassan was a condisciple of Nizam al mulk, of Tús,* and Omar Khayám* of Níshápúr. As his glorious father had revealed to him that Nizám al Mulkh would rise to a high rank of worldly greatness, and Hassan to a great dignity, visible and invisible, therefore Hassan said to Nizam al mulk: “Which­ever of us attains a high dignity, shall divide the fortune by him acquired between us three equally;” and in this sense they bound them­selves by a covenant. When khájah became a vizir in the time of Alp Arselan,* then Hakím Omar Khayám came to him, and in the corner of con­templative retirement, devoted himself to the acquisition of virtues. Khojah took no notice of his arrival. Hassan expected that Nizam al mulk would call him to his presence; disappointed in this, he, during the reign of Alp Arslan, did not join Kha­jah, but in the time of Sultan Malik Shah* he pre­sented himself in Níshápúr to Khajah, but the latter did not mind the covenant that he had made, nor introduce him to the assembly of the king. Help­less then, the Sayid al táífah, “the chief of the sect,” that is, Hassan, said to Khájah: “Thou belongest to the learned, and to the companions of cer­tainty, and thou knowest that the world is a vile object; should such a meanness be allowable, that thou, on account of rank and the love of sway, shouldst exhibit thyself a violator of promises, and enter the number of those of whom it is said: ‘They break the covenant of God.’”

“Place the hand of faith into the girdle of promise,

And endeavor to be no breaker of thy word.”

Khájah, perplexed, brought him to the court of the Sultan, to whom he said much of Hassan's sagacity, but also gave information that the man was violent, avaricious, inconsistent, and undeserving of confidence. As Hassan was learned, and an able man of business, therefore his piety and prudence made in a short time a great impression upon the mind of the Sultan, who, in many great and impor­tant affairs, acted according to his advice. As the Sultan thought that what Khâja had said of the inconsistency and avarice of Hassan's character was mere falsehood, and on account of other disorder, some dissatisfaction with Khájah came into the Sul­tan's mind. One day he asked Khájah: “In what time art thou able to settle a clear account, such as that of a collector of the receipts and charges of the empire?” Khájah replied: “In two years.” The Sultan said: “That is a long time.” Hassan took an engagement with the king that he would bring it to a conclusion in forty days, under the stipulation that, during this time, all the writers should be at his service. The Sultan gave his approbation to the proposal, and Hassan, faithful to his promise, settled in forty days the account of the finances of the empire with the utmost exactness. Khájah, on hearing this intelligence, was troubled. According to the account of some, a slave of Khá­jah, who was upon terms of friendship with a ser­vant of Hassan, or according to others, Khájah him­self, took the register from the hands of the ser­vant, who was carrying the leaves of it outside the king's hall,* and mutilated the register. The ser­vant brought to Hassan the leaves, without minding their order and without mentioning to him the occurrence; therefore, at the time of presenting the register, Hassan found it mutilated, and intent upon arranging and putting it in order, confused the leaves. The Sultan was impatient to know the receipts, charges, and revenues of the country; but Hassan was not able to answer, and spoke with hesitation. The Sultan, being vexed at meeting with such delay, said: “What is the reason of these difficulties?” As he received no answer, suitable to his questions, he became agitated. Khájah Nizám ul mulk took the opportunity to say: “Intelligent persons, to com­plete this business, demanded a delay of two years; an ignorant man pretends that, to finish it, forty days are sufficient for this important work: his answer to any question can but be insignificant. I have formerly represented, that in his character there is a total levity, and that his speeches deserve no confidence.”* On this account, the Sultan was displeased. Hassan consequently betook himself to flight, and hastened to Rudbar, in which country he found refuge with Abed-ul Malik Aťás, who was a follower of the Ismâílíah; from thence he went to Is fahán, and, from fear of the Sultan and of Khájah, he concealed himself in the house of the Ráis Abulfazil. One day, in the midst of conversation, it escaped from his tongue: “If I found two proper friends, I would put in confu­sion this Turk and his places.” The Ráís Abul­fásil ascribed this speech to a derangement of the brain; and, without disclosing his idea to Hassan, he prepared for him aliments, such as are proper for strengthening the brain. Our Sáid Hassan, from his great sagacity, having perceived the inten­tion of his mind, hastened from thence to another place, and afterwards took possession of the fort Almút.* The Ráis Abulfazil joined him. Our Sáid then said: “Is my brain deranged, or hast thou not seen how, as soon as I had found two proper friends, I have made good my word?”

At last, our Sáid went to Egypt, and at that time Mantaśer* an Ismâílíah, sat upon the throne of the Khiláfet, and, being pleased with his sight, bestowed favors upon him, wherefore Hassan remained one year and a half under Montaśer's protection. After this, a great enmity arose between him and Amír Aljíyúsh,* from this reason: Montaśer withdrew from his son Nazár the succession to his dig­nity, and issuing afterwards a second order, trans­ferred it to his other son Ahmed surnamed Almistálí billah.* As a tumultuous concourse of the people took place on that account, Amír Aljíyûsh approved of the latter appointment, but Hassan said: “Respect is due to the first nomination;” and he invited the people to adhere to Nazár's Imámate,* Amir Aljíyúsh, with the concurrence of some Umrá, repre­sented to Montas er that Hassan, onaccount of this guilt, deserved to be imprisoned in the fort Damíat. Soon after this was done, a tower of the rampart of the fort, which was of a perfect strength, fell down, wherefore the people apprehended a still greater miracle from Hassan; at last the Amír Aljíyúsh sent him, with some people of the Franks, on board a ship bound to the West. The vessel was scarcely in the open sea, when a violent wind began to blow, the sea became boisterous, and the ship's crew were agitated; but Hassan showed himself in that state of mind described by Amir Khusro:

“That thou mayst not be moved by every blast of wind,

Draw in thy skirts (collect thyself) like a mountain;

For man is but a handful of dust,

And life is a violent storm.”

On this occasion one of the voyagers asked Hassan: “What is the reason that I do not see thee dis­turbed?” Hassan answered: “It is because the Múláná, that is, the Imám, revealed to me that no misfortune will befall the passengers of the ship.” At the same moment, the tumult was calmed. On that account, love for Hassan gained the hearts of the whole company, and the vessel went to one of the towns of the Nazaréens. Hassan from thence embarked in another ship, and arrived at the frontier of Shám (Syria), where he landed. From thence he hastened to Haleb (Alep),* and then satisfied his desire to go to Baghdad, from which place he betook himself hastily to Khózistan, which country he left for Isfahán: in this way he travelled, concealed and clandestinely, in the countries of Irak and Azerbáíjan, and invited the people to the doc­trine of the Ismáílíah, and to the Imámate of Nazár; he sent dáâis,* “missionaries,” to the fort Almút, and to other fastnesses and cities of Rúdbár and Kohistán, that they might invite the people to the true faith: in a short time, a great number of men adopted this religion. Afterwards, having fixed his abode in a place near Almút, he devoted himself entirely to a religious life, to rectitude and the sub­mission to God, which was his very nature.* The inhabitants, having heard his followers, were con­verted to his doctrine, and in the month of Rajeb (December) in the year of the Hejira 484 (A. D. 1091), a troop of the inhabitants of Almút brought this personage into the fort.* Finally, when he had entered the fort, a chief, Alí Mahdî by name, who, under the authority of Sultan Malik shah, was gover­nor of this province, found himself bereft of power and was obliged to submit. The adversaries of the Ismâlíah say, that one day Alí Mahdî asserted, “deception in law is allowable,” and gave an account of some deceptions in religious law; but our Sáid declared that, the centre of law being rectitude, deception is not permitted, and all those who prac­tise deception, shall be brought to account for it by God.

Some time after it, Hassan said one day to Mahdi: “Sell to me for three thousand dinars as much of the ground of this fort as a cow-skin will be able to embrace.” Mahdi, having agreed to the bar­gain, our Sâid made the cow-skin into thin stripes, which he joined together and surrounded the whole fort. He then wrote an order to the Ráis Mazafer, who held a command at the foot of the mountains of Dámâan, and was a follower of his doctrine, to that effect: “The Ráis Mazafer (may God Almighty guard him!) shall pay to Alí Mahdî three thousand dinars, as the price of the fort Almút. Blessing upon the prophet and his descendants; God suf­fices to us, and it is good to trust our interests to him.”

Having written this, he delivered it to Mahdi, and brought him out of the fort. The latter, some time after, pressed by indigence, presented the writ to the Râis Mazafer, and received three thousand dinars in gold.

Thus at last the affairs of our Sáid were carried, after many difficulties, to the possession of the castle Almút, and in a short time the whole country of Rúdbár and Kohistan fell into his fortunate hands; within thirty and six years, he rose to great pros­perity and power. After him seven of his followers held the government, and the duration of the pros­perity of this sect was eighty and one years.* Our Sáid strove at perfection of rectitude and piety, and the zeal of this lord in upholding the law was car­ried to such a degree, that he drove out of the fort an individual who played the flute, and in spite of the intercessions of many persons in his favor, never gave him entrance again. During the time of his government, he went no more than twice to sit upon the terrace of his house, and never was seen out of the fort, always occupied with the direction of the affairs of the state and of religion. In his time the fedáyís (his devoted followers) destroyed a great number of the great and noble adversaries of his sect.* At last death transported our Sáid from this world of vexations to the gardens of paradise, in the fourth month of the year (September, the beginning of autumn) of the Hejira 518* (A. D. 1124-5).

His appointed successor was Kia Buzerk umíd.

As Hussáin Fáni, one of the trusty companions of our Sáid,* with a troop of refîks (followers)* brought Kohistán into his possession, one of the Umrás of Malikshah, who was in Rúdbár, besieged several times the fort Almút, and spread slaugh­ter and devastation about, in such a manner that the situation of the inhabitants of that castle hav­ing become distressing, they desired to retire into the valley. Our Sáid, exhorting them to patience and perseverance, declared that the Imám, namely Montaśer, had said, the Almutian ought not to desert the place, which should become to them the seat of good fortune. At this very time, that person, their enemy, passed to the other world, and our Sáid was liberated of all anxiety: on which account the fort was named Buldet-ul ikbál, “the town of good fortune.”

In the beginning of the year of the Hejira 485 (A. D. 1092), the Amír Arslán sháh* moved, by order of the Sultan Maliksháh, the army against Buldet-ul ikbal. As the situation of the inhabitants of the fort became desperate,* Abu Alí, who was one of the adherents of our Sáid, and resided in Kazvîn, sent them three hundred valiant men; and this robust body threw themselves by night into the fort, from whence, making a night sally upon the Arslánían, they routed them, and carried off an immense booty.

When the fugitives arrived in the camp of the Sultan, he sent Kazil Sarúk, with a strong army to reduce the rebels in Khorasan, Hassáín Fáni, one of Hassan's chiefs, having taken refuge with his rafíks in Múmin-ábád, the general of the Sultan made the necessary preparations for a siege. When he was upon the point of seizing the splendid conquest, the intelligence suddenly spread of the murder of Khájah Nizam al mulk by the hand of Abu Táher Adáni, who was one of the fedáyis of our Sâid; and closely to this followed the report of the death of Maliksháh; on which account this army dispersed, and as the dissension between Barkíarok and the Sultan Muhammed sons of Malikshah, occasioned their weakness,* the strength of the Ismâílíah was increased, and the forts Girdkoh and Lámíser fell into the possession of our Sáid.*

At that time the fedáyis, in order to destroy the learned men and theologians, who entertained a hatred towards the chosen Ismâílíah, and reviled their creed, were dispersed on all sides, and brought a great number of this class beneath the blows of their swords and poniards: on which account the learned men and the theologians of the adversaries were frightened.

When Sultan Barkíárok, the son of Malik shah, died, Sultan Muhammed Doulet* succeeded to his sovereignty. The latter sent Ahmed, the son of Nizam ul Mulk, with an army to the country of Rúdbár. In the beginning of the year of the Hejira 511* (A. D. 1117) he despatched Alabet Tóshacín shërgír* to the assistance of the Vizir; nearly a year had elapsed when they were about to take the fort Buldet ul ikbál; at that time the intelligence of the death of Sultan Muhammed was spread in Atabec's camp: on which account that army took to flight in the night time.

When Sultan Sinjar* had placed the crown of sovereignty upon his head, he sent forces several times to combat the sect of the Ismâílíah. At that time our Sáid Hassan enjoined to one of the Sultan's servants, who had adopted the creed of the Ismâílíah: “Fix a dagger in the ground near the Sultan's head; but do him no harm, because thou art nourished by his salt, and it is not right to lay the hand on the master.” The servant did so. When Sinjar awoke from sleep, he saw the dagger, and was very much frightened, but kept this occurrence concealed.

Some days after, the ambassador of onr Sáid came to visit him, and said: “If we did not entertain friendship for the Sultan, that dagger, which in such a night was fixed in the hard ground, would have been buried in the soft bosom of the Sultan.” After having heard this, the Sultan's apprehension increased, and he made peace;* wherefore the state of Hassan's affairs gained strength.

In the meantime, Hossâín Fány* became a mar­tyr, by the iniquity of the Ostad, “doctor” Hossáín, the son of Hassan, the son of Sabah; our Sáid ordered, that he should be put to death by the law of retaliation. About this time, another son of Has­san was found addicted to drinking wine; by order of his celebrated father, soon after his brother, he drank the cup of death.

Our Sáid, having fallen sick in the year of the Hejira 518* (A. D. 1124-5), he appointed Kia buzerg Umid his successor, and committed the dignity of his vizirate to Abu Alí; he enjoined these two persons that, in all transactions they should not deviate from the direction given them by Hossan Fakrání,* and having thus settled these affairs, on the twenty-eighth day of the last Rabiâ (the fourth month) of the said year, he emigrated to the gardens of Paradise.

Kíá Buzurg Umid, who was originally from the country of Rúdbár, tended, according to the precept of our Sáid, towards devotion and the strengthening of religion.*

After him, Muhammed Buzerg Umíd took the government. In the beginning of his reign Alrá­shid billah* was killed by a band of fedáyís, and from this time, fearing the swords of the Almútían, the khalifs concealed themselves. Muhammed Buzerg also followed the example of Hassan.

After him came Muhammed, the son of Hassan, the son of Muhammed, who is known under the name Alí zikrihi-al-sálam, which means “let peace be upon him.” Concerning Hossan there are many tales. His adversaries assert, that he was the son of Muhammed Umíd, and a class of the Ismâí­líah of Rúdbár and Kohistan said that, in the time of the reign of our Sáid, one year after the death of Monťaser the High, a person called Abul Hassan Sayidí, who had been in the particular confidence of the khalif, came from Egypt to Almut, and brought with him a boy descended from Nazár, the son of Montaśer, to whom the Imámate belonged, and nobody was informed of this secret except our Sáid, that is, Hassan, who treated Abul Hassan with regard and respect, and made the Imám reside in a village at the foot of Almút. After a delay of six months, he gave Abul Hassan leave to depart. The Imám was inclined to the worship of God and to retirement, and united himself in wedlock with a modest woman in the village. When she became pregnant, he committed her to Muhammed, the son of Buzerg Umíd, and recommended secresy in that affair, saying: “When a boy comes to light, take the woman.” Muhammed acted according to the injunction, and during the reign of Muhammed, son of Buzerg Umíd, the belief in the appearance of a son, identified with Alí zikrichi-al salam, gained the way of splendor, and the report was this—that he was the son of Muhammed. Many asserted that what­ever deed and action emanates from the Imám is not only lawful but laudable. The son of Nazar, whom Abul Hassan Sâyídí had brought to Almút, when arrived at the age of virility, had connexion with the lawful wife of Muhammed, the son of Buzerg Umíd, and Ali zikrichi al salam was the fruit of it. Although, because proceeding from a prophet and Imám, this action be legal, yet it was not necessary. The relation between Alî zikrichi al salam and Mon­taśer Billah is derived from this cause. The Ismâí­líah acknowledge as a legitimate Imám the victo­rious by the power of God, Hassan, the son of Mahdi, the son of Ilhádi, the son of Nazár, the son of Mon­tasar. They call his precious spirit “the resur­rection;”* because they believe that the resurec­tion takes place at the lord's time, when men join God, and when the inconveniences of the law are taken off; this meaning is expressed by “resurrec­tion;” and that the lord, at the time of his Imámate, having united the creatures with the Creator, threw off the observances of the law.

It is reported that, when this lord placed his foot upon the cushion of the khiláfet, in the year of the Hejira 559 (A. D. 1163-4), he convoked all the chiefs and nobles of his dominion in Buldet ul ikbál, and ordered that, in the meeting-place of that fortunate fort, a pulpit should be placed towards the Kiblah, and four flags, one red, another green, the third yellow, and the fourth white, should be fixed in the four corners of the pulpit. On the seven­teenth day of the blessed Ramzan of the said year, he ascended the pulpit, and unfolding the tongue of prodigious speeches, he said: “I am the Imám of the age; and I took off the hardship of the ordinances and prohibitions from the inhabi­tants of the world, and I held the commands of the law for nothing; now is the period of the lord of the resurrection; the creatures are to be bound by ties of love to God, and enjoy the external things in whatever manner they like.” He then descended from the top of the pulpit, and, having broken fast, ordered that, in the manner of a festival, all should occupy themselves with mirth and cheerfulness, and playing and gaming; and this fortunate day was entitled “the festival of resurrection,” and made the beginning of a new era. This is also the day on which, accord­ing to the reckoning of many historians, the lord Amír Almumin Alí, “the Amír of the believers,” was wounded by Abd ul rahmen. As to escape from this world and to join heaven is the object of enjoy­ment of perfect spirits, so do they on this day chiefly devote themselves to pleasure. The creed of this lord was, that the world is ancient, and time infinite; that the other world is spiritual, and heaven and hell figurative; that the resurrection is the particular death of every one. This lord was stabbed with a dagger in the month Rubiâ (August) of the year of the Hejira 561* (A. D. 1165-6) by Hassan, the son of Namvár, who descended from Bavíah.* On account of the last will of his father, he occupied the Imámate; like his celebrated father, he upheld the faith.

Jelál eddin, of the same family, made a martyr of his father by means of poison. As he obtained the Imámate in an undue manner, and seized the govern­ment by usurpation, he also abandoned the religion of the Ismâilíah. After eleven years, in the month Ramzan of the year of the Hejirah 618* (A. D. 1221-2) he died of dysentery.

After him, Ala eddin Muhammed, son of Jelál eddin Hassan, put to death all those who, by orders of Jelál eddin, had given poison to his grandfather, and who had also participated in the opinions and behaviour of Jelál eddin; he conformed himself to the manners of his ancestors, and denied those of his father. He let himself be bled without the advice of a medical man, and as too much blood was taken from him, he was overcome by melancholy.

The Ismâílíah say, that prophets and saints can­not live free from bodily defects: thus Músi (Moses) was a stammerer, Shâyeb (Jethro, father in law of Moses) was blind, and Ayúb (Job) was full of plagues. It was in the time of the lord Ala eddin Muhammed, that Náśer Motashem, who was the lord of Kohistan, and to whom the book Akhlák Naśeri* is dedi­cated, sent Khájah Náśir to Almút. Hassan Mázin­deráni was contrary to Ismâílism; he made Alá-ed­din a martyr (by killing him). In the time of Ala eddin there was among the learned men of the age the shaikh Jamál Gíli: in Kazvin, occupied with the instruction of the people; he was in secret addicted, and made proselytes, to the creed of the Ismâílíah; on that account, Alâ-eddin showed him respect, and conferred favors on the inhabitants of Kazvin, to whom he said that, if the shaikh did not live in that place, he would carry the ground of Kazvin in a beggar's wallet to Almút; but the learned, who were not Ismâílíah, did not acknowledge an Ismâílíah shaikh. In giving an account of his (Ala-eddin's) death it was said:

“The ornament of faith and religion, the polar-star of the elect of God,

He whose threshold was the Kiblah of hopes,

In the year six hundred and fifty-one* (A. D. 1253) he went to the Lord,

At night, on Monday, on the fourth day of Shavál (the tenth Arabian month).”

After Alá-eddin Muhammed, it was Rukn-eddin Khúrshah who became king in Almút. He put to death Hassan Mazinderání with his family, and burnt their corpses.*

Holagú khan* overcame Rocn-eddin: the latter demanded to be sent to the court of Maikú khán, which demand was granted; on the journey he attained the extremity of his life; his reign did not last one year.

In Almút had been dug several reservoirs which were filled with vinegar, honey, and wine; these things and all stores, which had been deposited in the time of our Sáíd, that is, of Hassan Śabáh, were found without any alteration: all were astonished, and the Ismâílíah thought this event to be one of the miracles of their Said.