Assassins
(Hashishin, so-called from their use of the drug hashish, distilled from the hemp plant). A branch of that sect of Mahomedans known as Ismaelites, founded in the latter part of the eleventh century by Hassan Sabah, in Syria and Persia. Driven from Cairo, Hassan spread a modified form of the Ismaelite doctrine throughout Syria, and in 1090 he became master of the mountain stronghold, Alamut, in Persia, where he founded a society known as the Assassins, and from which he ostensibly promulgated the principles of the Ismaelite sect. The difference, however, between the Assassins and other Ismaelites, was that they employed secret assassination against all the enemies of the sect. Their organisation was founded upon that of the Western Lodge at Cairo, and at the head of their sect was the Sheik-Al-Gebel, or " Old Man of the Mountain," as the name has been rather absurdly translated by Europeans authors, the more correct translation being Chief of the mountain." The other officers of the society were the grand priors, lesser priors, initiates, associates, and the fedavi or "devoted ones," who were the assassins proper. These latter were young men from whose ranks those who were selected for the various deeds of blood for which the Assassins became notorious, were chosen. They were not initiated into the secret circle of the cult, and blind obedience was expected from them. When their services were required they were intoxicated with hashish, and in this condition were taken into the magnificent gardens of the Sheik, where they were surrounded by every pleasure. This they were told was a foretaste of what they might expect in Paradise, to which they would instantly proceed were they to lose their lives in the Sheik's service. Consequently these young men, for the most part ignorant peasants, displayed a degree of fanaticism which made them the fitting instruments of Hassan's policy. But the initiated amongst the Assassins were convinced of the worthlessness of religion and morality, held no belief, and sneered covertly at the Prophet and his religion.
The early history of the society is one of romantic and absorbing interest. Hassan had been a member of a secret Ismaelite society at Cairo, the head of which was the Caliph, " and of which the object was the dissemination of the doctrines of the sect of the Ismaelites... "
This society, we are told, comprised both men and women, who met in separate assemblies, for the common supposition of the insignificance of the latter sex in the east, is erroneous. It was presided over by the Chief Missionary (Dai-al-Doat) who was always a person of importance in the state, and not infrequently Supreme Judge (Kadhi-al-Kodhat). Their assemblies, called Societies of Wisdom (Mejalis-al-Hiemet), were held twice a week, on Mondays and Wednesdays. All the members appeared clad in white. The president. having first waited on the Caliph, and read to him the intended lecture, or, if that could not be done, having got his signature on the back of it. proceeded to the assembly and delivered a written discourse. At the conclusion of it, those present kissed his hand and reverently touched with their forehead the handwriting of the Caliph. In this state the society continued till the reign of that extraordinary madman, the Caliph Haken-bi-emr-illah (Judge by the Command of God), who determined to place it on a splendid footing. He erected for it a stately edifice, styled the House of Wisdom (Dar-al-hicmet), abundantly furnished with books and mathematical instruments. Its doors were open to all, and paper, pens. and ink were profusely supplied for the use of those who chose to frequent it. Professors of Assassins law, mathematics, logic, and medicine were appointed to give instructions; and at the learned disputations which were frequently held in presence of the Caliph, these professors appeared in their state caftans (Khalaa), which, it is said, exactly resembled the robes worn at the English universities. The income assigned to this establishment by the munificence of the Caliph, was 257,000 ducats annually, arising from the tenths paid to the crown. "
The course of instruction in this university proceeded, according to Macrisi, by the following nine degrees. (I) The object of the first, which was long and tedious, was to infuse doubts and difficulties into the mind of the aspirant, and to lead him to repose a blind confidence in the knowledge and wisdom of his teacher. To this end he was perplexed with captious questions; the absurdities of the literal sense of the Koran and its repugnance to reason, were studiously pointed out, and dark hints were given that beneath this shell lay a kernel sweet to the taste and nutritive to the soul. But all further information was most rigorously withheld till he had consented to bind. himself by a most solemn oath to absolute faith and blind obedience to his instructor. (2) When he had taken the oath he was admitted to the second degree, which inculcated the acknowledgement of the imams appointed by God as the sources of all knowledge. (3) The third degree informed him what was the number of these blessed and holy imams; and this was the mystic seven; for, as God had made seven heavens, seven earths, seas, planets, metals, tones, and colours, so seven was the number of these noblest of God's creatures. (4) In the fourth degree the pupil learned that God had sent seven lawgivers into the world, each of whom was commissioned to alter and improve the system of his predecessor; that each of these had seven helpers, who appeared in the interval between him and his successor; these helpers, as they did not appear as public teachers, were called the mute (samit), in contradistinction to the speaking lawgivers. The seven lawgivers were Adam, Noah, Abraham, Moses, Jesus, Mohammed, and Ismael, the son of Jaaffer; the seven principal helpers, called Seats (soos) were Seth. Shem. Ishmael (the son of Abraham), Aaron, Simon, Ali, and Mohammed, the son of Ismael. It is justly observed that, as this last personage was not more than a century dead, the teacher had it in his power to fix on whom he would as the mute prophet of the present time, and inculcate the belief in, and obedience to, him of all who had not got beyond this degree. (5) The fifth degree taught that each of the seven mute prophets had twelve apostles for the dissemination of his faith. The suitableness of this number was also proved by analogy. There are twelve signs of the Zodiac, twelve months, twelve tribes of Israel, twelve joints in the four fingers of each hand, and so forth. (6) The pupil being led thus far, and having shown no symptoms of restiveness, the precepts of the Koran were once more brought under consideration, and he was told that all the positive portions of religion must be subordinate to philosophy. He was consequently instructed in the systems of Plato and Aristotle during the long space of time; and (7) when esteemed fully qualified, he was admitted to the seventh degree, when instruction was communicated in that mystic Pantheism, which is held and taught by the sect of the Soofees. (8) The positive precepts of religion were again considered, the veil was torn from the eyes of the aspirant, all that had preceded was now declared to have been merely scaffolding to raise the edifice of knowledge, and was to be flung down.
Prophets and teachers, heaven and hell, all were nothing; future bliss and misery were idle dreams; all actions were permitted. (9) The ninth degree had only to inculcate that nought was to be believed, everything might be done." It is worthy of mention that one of Hassan's early intimates was the famous Omar Khayyam, with whom he and another friend contracted a bargain that the most successful of the three would share his good fortune with the others. It is likely that the practical mystic and the astrologer would feel drawn to each other by many common tastes, but we do not learn that Omar profited much from the bargain so far as Hassan was concerned. The third of the friends, Nizam-al-Melk, achieved an exalted position as vizier to the second of the Seljuk monarchs, and calling to mind his promise offered Omar a post under the government, but the author of the Rubaiyat was too addicted to pleasure to accept active employment, and in lieu of the dazzling position offered him, was content with a pension of 1,200 ducats, with which he went into retirement.
Hassan clearly perceived that the plan of the society at Cairo was defective as a means of acquiring temporal power. The Dais might exert themselves and proselytes might be gained, but till possession was obtained of some strongholds, and a mode of striking terror into princes devised, nothing effectual could be achieved.
With this object in view he instituted the Fedavi, who unhesitatingly obeyed their chief, and, without inquiry or hesitation, plunge their daggers into the bosom of whatever victim was pointed out to them, even though their own lives should be the immediate sacrifice. The ordinary dress of the Fedavi was (like that of all the sects opposed to the house of Abbas), white; their caps, girdles, or boots, were red. Hence they were named the White (Mubeiyazah), and the Red (Muhammere); but they could with ease assume any guise, even that of the Christian monk, to accomplish their murderous designs.
Hassan was perfectly aware that without the compressing power of positive religion, no society can well be held together. Whatever, therefore, his private opinions may have been, he resolved to impose on the bulk of his followers the most rigid obedience to the positive precepts of Islam, and, actually put his own son to death for a breach of one of them.
Hassan is said to have rejected two of the degrees of the Ismaelite society at Cairo, and to have reduced them to seven, the original number in the plan of Abdallah Maimoon, the first projector of this secret society Besides these seven degrees, through which the aspirants gradually rose to knowledge, Hassan, in what Hammer terms the breviary of the order, drew up seven regulations or rules for the conduct of the teachers in his society. (1) The first of these, named Ashinai-Risk (Knowledge of Duty), inculcated the requisite knowledge of human nature for selecting fit persons for admission. To this belong the proverbial expressions said to have been current among the Dais, similar to those used by the ancient Pythagoreans, such as "Sow not on barren ground" (that is, "Waste not your labour on incapable persons), "Speak not in a house where there is a lamp" (that is, "Be silent in the presence of a lawyer"). (2) The second rule was called Teênis (Gaining of Confidence), and taught to win the candidates by flattering their passions and inclinations. (3) The third, of which the name is not given, taught to involve them in doubts and difficulties by pointing out the absurdities of the Koran, and of positive religion. (4) When the aspirant had gone thus far, the solemn oath of silence and obedience, and of communicating his doubts to his teacher alone was to be imposed on the disciple; and then (5) he was to be informed that the doctrines and opinions of the society were those of the greatest men in church and state. (6) The Tessees (Confirmation) directed to put the pupil again through all he had learned, and to confirm him in it. And, (7) finally, Assassins the Teêvil (Instruction in Allegory) gave the allegorical mode of interpreting the Koran, and drawing whatever sense might suit their purposes from its pages. Any one who had gone through this course of instruction, and was thus become perfectly imbued with the spirit of the society, was regarded as an accomplished Dai, and employed in the important office of making proselytes and extending its influence.
Soofeism, a doctrine of this society, which is a kind of mystic Pantheism, viewing God in all and all in God, may produce, like fatalism, piety or its opposite. In the eyes of one who thus views God, all the distinctions between vice and virtue become fleeting and uncertain, and crime may gradually lose its atrocity, and be regarded as only a means for the production of a good end. That the Ismaelite Fedavi murdered innocent persons without compunction, when ordered so to do by his superiors, is an undoubted fact, and there is no absurdity in supposing that he and they may have thought that in so doing they were acting rightly and promoting the cause of truth. The followers of Hassan Sabah were called the Eastern Ismaelites, to distinguish them from those of Africa. They were also named the Batiniyek (Internal or Secret), from the secret meaning which they drew from the text of the Koran, and Moolhad, or Moolahid (Impious) on account of the imputed impiety of their doctrines-names common to them with most of the preceding sects. It is under this last appellation that they were known to Marco Polo, the Venetian traveller. The name, however, by which they are best known in Europe, and which we employ. is that of Assassins. This name is very generally derived from that of the founder of their society; but M. De Sacy has made it probable that the Oriental term Hashishin, of which the Crusaders made Assassins, comes (as already noted) from Hashish, a species of hemp, from which intoxicating opiates were made, which the Fedavi were in the habit of taking previously to engaging in their daring enterprises, or employed as a medium of procuring delicious visions of the paradise promised to them by the Sheikh-al-Gebel.
It is a curious question how Hassan contrived to infuse into the Fedavi the recklessness of life, joined with the spirit of implicit obedience to the commands of their superiors, which they so invariably displayed. We are told that the system adopted for this purpose was to obtain, by purchasing or otherwise, from their parents, stout and healthy children. These were reared up in implicit obedience to the will of the Sheik, and, to fit them for their future office, carefully instructed in various languages. The Assassins soon began to make themselves felt as a power in Persia and Syria. Their first victim was that very Nizam with whom Hassan and Omar had completed their youthful bargain. His son speedily followed him, as did the Sultan of Persia. That monarch's successor made war with them, but was so terror-stricken by their murderous tactics, that he speedily cemented a peace. Hassan died at an advanced age in 1124, having assassinated both his sons, and left as his successor his chief prior, Hia-busurg-Omid, during the reign of whom the Assassins were far from fortunate. The list of their victims had by this time become a long and illustrious one. The fourth Sheik of the Mountain-another Hassan-made public the secret doctrines of the society, announcing that the religion of Islam was abolished and that the people might give themselves up to feasting and pleasure. He further stated that he was the promised Caliph of God upon earth; but some four years after this announcement he was assassinated and succeeded by his son, Mahomed II. whose rule of forty-six years was marked by deeds of revolting cruelty. But he had several implacable enemies, one of whom was the famous Saladin, and the Syrian branch of the society seceded from his sway, and became independent. This branch it was with whom the Crusaders came so much into contact, and whose emissaries slew Raymond of Tripoli, and Conrad of Montferrat. Mahomed's son, Hassan III., restored the old form of doctrine-that is, the people were strictly confined to the practice of Islam, whilst the initiates were as before, superior and agnostic. His was the only reign in which no assassinations occurred and he was regarded with friendship by his neighbours. But after a reign of twelve years, he was poisoned, and during the minority of his son assassination was greatly in vogue. After a reign of thirty years, Mahomed III., the son in question, was slain by his successor, Rukneddin ; but vengeance quickly followed, for only a year later the Tartars swept into Persia, took Alamut and other Assassin strongholds, and captured the reigning monarch, who was slain because of his treachery. Over 12,000 Assassins were massacred, and their power was completely broken. The like fate overtook the Syrian branch, which was nearly extirpated by the Egyptian Mamelukes. But in the more isolated valleys of Syria, many of them lingered on and are believed still to exist there. At all events, doctrines similar in character to theirs are occasionally to be met with in Northern Syria. An account of the manner in which the Assassins aroused the lust of slaughter in the Fedavis is given in Siret-al-Haken, or Memoirs of Hakin-an Arabic historic romance, as follows:- "Our narrative now returns to Ismael the chief of the Ismaelites. He took with him his people laden with gold, silver, pearls, and other effects, taken away from the inhabitants of the coasts, and which he had received in the island of Cyprus, and on the part of the King of Egypt, Dhaher, the son of Hakem-biemr-Illah. Having bidden farewell to the Sultan of Egypt at Tripolis, they proceeded to Massyat, when the inhabitants of the castles and fortresses assembled to enjoy themselves, along with the chief Ismael and his people. They put on the rich dresses with which the Sultan had supplied them, and adorned the castle of Massyat with everything that was good and fine. Ismael made his entry into Massyat with the Devoted (Fedavi), as no one has ever done at Massyat before him or after him. He stopped there some time to take into his service some more persons whom he might make devoted both in heart and body. "
With this view he had caused to be made a vast garden, into which he had water conducted. In the middle of this garden he built a kiosk raised to the height of four stories. On each of the four sides were richly-ornamented windows joined by four arches, in which were painted stars of gold and silver. He put into it roses, porcelain, glasses, and drinking-vessels of gold and silver. He had with him Mamlooks (i.e., slaves), ten males and ten females, who were come with him from the region of the Nile, and who had scarcely attained the age of puberty. He clothed them in silks and in the finest stuffs, and he gave unto them bracelets of gold and of silver. The columns were overlaid with musk, and with amber, and in the four arches of the windows he set four caskets, in which was the purest musk. The columns were polished, and this place was the retreat of the slaves. He divided the garden into four parts. In the first of these were pear-trees, apple-trees, vines, cherries, mulberries, plums, and other kinds of fruit-trees. In the second were oranges, lemons, olives, pomegranates, and other fruits. In the third were cucumbers, melons, leguminous plants, etc. In the fourth were roses, jessamine, tamarinds, narcissi, violets, lilies, anemonies, etc., etc. "The garden was divided by canals of water, and the kiosk was surrounded with ponds and reservoirs. There Assassins were groves in which were seen antelopes, ostriches, asses, and wild cows. Issuing from the ponds, one met ducks, geese, partridges, quails, hares, foxes, and other animals. Around the kiosk the chief Ismael planted walks of tall trees, terminating in the different parts of the garden. He built there a great house, divided into two apartments, the upper and the lower. From the latter covered walks led out into the garden, which was all enclosed with walls, so that no one could see into it, for these walks and buildings were all void of inhabitants. He made a gallery of coolness, which ran from this apartment to the cellar, which was behind. This apartment served as a place of assembly for the men. Having placed himself on a sofa there opposite the door, the chief made his men sit down, and gave them to eat and drink during the whole length of the day until evening. At nightfall he looked around him, and, selecting those whose firmness pleased him, said to them, 'Ho! such-a-one, come and seat thyself near me.' It is thus that Ismael made those whom he had chosen sit near him on the sofa and drink. He then spoke to them of the great and excellent qualities of the imam Ali, of his bravery, his nobleness, and his generosity, until they fell asleep, overcome by the power of the benjeh which he had given them, and which never failed to produce its effects in less than a quarter of an hour, so that they fell down as if they were inanimate. As soon as the man had fallen the chief Ismael arose, and, taking him up, brought him into a dormitory, and then, shutting the door, carried him on his shoulders into the gallery of coolness, which was in the garden, and thence into the kiosk, where he committed him to the care of the male and female slaves, directing them to comply with all the desires of the candidate, on whom they flung vinegar till he awoke. When he was come to himself the youths and maidens said to him. 'We are only waiting for thy death, for this place is destined for thee. This is one of the pavilions of Paradise, and we are the houries and the children of Paradise. If thou wert dead thou wouldest be for ever with us, but thou art only dreaming, and wilt soon awake.' Meanwhile, the chief Ismael had returned to the company as soon as he had witnessed the awakening of the candidate, who now perceived nothing but youths and maidens of the greatest beauty, and adorned in the most magnificent manner. "
He looked around the place, inhaled the fragrance of musk and frankincense, and drew near to the garden, where he saw the beasts and the birds, the running water, and the trees. He gazed on the beauty of the kiosk, and the vases of gold and silver, while the youths and maidens kept him in converse. In this way he remained confounded, not knowing whether he was awake or only dreaming.
When two hours of the night had gone by, the chief Ismael returned to the dormitory, closed to the door, and thence proceeded to the garden, where his slaves came around him and rose before him. When the candidate perceived him, he said unto him, ‘O, chief Ismael, do I dream, or am I awake?' The chief Ismael then made answer to him 'O, such-a-one beware of relating this vision to any one who is a stranger to this place! Know that the Lord Ali has shown thee the place which is destined for thee in Paradise. Know that at this moment the Lord Ali and I have been sitting together in the regions of the empyrean. So do not hesitate a moment in the service of the imam who has given thee to know his felicity.' Then the chief Ismael ordered supper to be served. It was brought in vessels of gold and of silver, and consisted of boiled meats and roast meats, with other dishes. While the candidate ate, he was sprinkled with rose-water; when he called for drink there were brought to him vessels of gold and silver filled with delicious liquors, in which also had been mingled 6 6 some benjeh. When he had fallen asleep, Ismael carried him through the gallery back to the dormitory, and, leaving him there, returned to his company. After a little time he went back, threw vinegar on his face, and then, bringing him out, ordered one of the Mamlooks to shake him. On awaking, and finding himself in the same place among the guests, he said. There is no god but God, and Mohammed is the Prophet of God!' The chief Ismael then drew near and caressed him, and he remained, as it were, immersed in intoxication, wholly devoted to the service of the chief, who then said unto him. O, such-a-one, know that what thou hast seen was not a dream, but one of the miracles of the imam Ali. Know that he has written thy name among those of his friends. If thou keep the secret thou art certain of thy felicity, but if thou speak of it thou wilt incur the resentment of the imam. If thou die thou art a martyr; but beware of relating this to any person whatever. Thou hast entered by one of the gates to the friendship of the imam, and art become one of his family; but if thou betray the secret, thou wilt become one of his enemies, and be driven from his house.' Thus this man became one of the servants of the chief Ismael. who in this manner surrounded himself with trusty men, until his reputation was established. This is what is related to the chief Ismael and his Devoted."
To these romantic tales of the Paradise of the Old Man of the Mountain we must add to another of an even more mystical character, furnished by the learned and venerable Sheik Agd-ur-Rahman (Servant of the Compassionate, i.e., of God) Ben Ebubekr Al-Jeriri of Damascus, in the twenty-fourth chapter of his work entitled, A Choice Book for Discovering the Secrets of the Art of Imposture.