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_[666] 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[667] (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.[668]
Holagú khan[669] 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.