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esikhafan
07-21-2006, 08:02 AM
In POP Third part there was a lot of problems between the story and history.
EG: There was a head of lion beside shrine .
i hope this will not happen for Assassin's Creedand and becuse i am iranian i explain who were Assasins.
they just born in about 1000 years ago in egypt they want to bring back the glory of iranian people before islam.some people now say that they just want to kill every muslim this is not true becuse they were a type of muslims .
they had a lot of castels around the country that they never fell down before Mongols.
they killed a lot of people and one of them was Prime Minester of that time .
they had failed to defend they self against mongols but they did not failed completly now these people are usualy in india and theyre leader Karim Agha khan is living in paris .
thanks

terminalShock09
07-22-2006, 01:31 PM
Thank you for the information, Esikhafan! I'm glad that you mentioned their actual motives, not just the "they wanted to save the Holy Land" stuff made up by Ubisoft.

The Aga Khan is even a big philanthropist... I'm sure that many would find that ironic, given the whole assassination thing http://forums.ubi.com/groupee_common/emoticons/icon_wink.gif. They were from a sect of Isma'ili, which is fairly esoteric, I believe. Modern followers of the sect still use green and red as their colors.

esikhafan
07-25-2006, 06:35 AM
thanks for your reply.
yes they were folowing the path of a type of shia (im shia as well) that they belive there are 6 leaders after Mohammad.

CastlevaniaX
07-25-2006, 12:03 PM
Hi,

This is my first post in this forum...so, enjoy it.

we can find a lot of information about Assassins in Wikipedia.org where you will find that their goal was just to kill muslim leaders.

As I said, this is my first one and I want it to be short.

Bye<<<<<<<<<<<<<

MDS_Geist
07-25-2006, 06:59 PM
The "assassins" who so beset the Crusaders were based in Turkey. The name itself is a coruption of "Hashashyyin" after the drug they were given to show them the vision of paradise that they would enter after dying for the cause - very much like today's Muslim terrorists who believe that after their "martyrdom" killing innocent civilians they will be given 72 virgins and the "black eyed" in heaven.

simulacra
07-27-2006, 06:21 AM
Wikipedia is an uncertain source of information since the articles there are written by whoever wants to, in theory you could a while back when wiki was new go in and change a 4 page text about a subject into "you all suck! wisconsin rules! lol!".

Edits like that would be seen by admins though and the original text restored, but subtler changes could go unrepaired.

If someone really wanna know the historical "fact" of a certain time, read the many books on the subject, since those are costly to produce they will tell the closest thing to historical fact you can find (albeit subjective in some ways).

The problem is that young ppl see what is written on the internet as fact, when i reality you can never know how "true" something is, media critiscism is a skill lacking among the young kids of today sadly.

moobz
07-27-2006, 06:35 AM
Thank you for the information, Esikhafan! I'm glad that you mentioned their actual motives, not just the "they wanted to save the Holy Land" stuff made up by Ubisoft.


Please dont forget that the story used by ubi is for a GAME storyline, it doesnt always have to be accurate history does it??? if that was the case how can you expect game developers to make any sort of games?? they wouldnt.....all this to avoid any kind of conflicts against different religions, dont you agree........................

Edit: edit post for spelling mistakes and bold characters that didnt work, text is the same though

FableB
07-27-2006, 05:43 PM
I know I do agree moobz...It's really nice to know about history. But as you know. No matter how many sources you read. There are always another sources who tell the history the other way. So when the developers come to read a certain book...or two...or ten...and make a game about it...no matter what STILL there will be people not satisfied...so that's why they don't say much about history facts...

terminalShock09
07-27-2006, 09:53 PM
Moobz, I know it's just a game and it doesn't have to be entirely accurate http://forums.ubi.com/groupee_common/emoticons/icon_wink.gif. The issue I'm talking about is when I see several people using "the Hashishin's motives were to defend the Holy Land" as fact because Ubisoft said it. Not to mention that Jade Raymond has been emphasizing that the game has a lot of research behind it, and follows history very closely. I haven't nit-picked Prince of Persia because it's not touted as a historically accurate game environment.

As for Simulacra, thanks for pointing out to people that Wikipedia can be changed by anyone! I've been studying this stuff for years now, and while Wikipedia can be useful for brief generalizations, nothing really beats a well-cited book.

Zenthie
07-28-2006, 05:55 AM
'Nothing is Forbidden, Everything is Permitted'

Two men in the year 1092 stood on the ramparts of a medieval castle - the Eagle's Nest - perched high upon the crags of the Persian mountains: the personal representative of the Emperor and the veiled figure who claimed to be the incarnation of God on earth. Hasan, son of Sabah, Sheikh of the Mountains and leader of the Assassins, spoke: "You see that devotee standing guard on yonder turret-top? Watch!"

He made a signal. Instantly the white-robed figure threw up his hands in salutation, and cast himself two thousand feet into the foaming torrent which surrounded the fortress.

"I have seventy thousand men - and women - throughout Asia, each one of them ready to do my bidding. Can your master, Malik Shah, say the same? And he asks me to surrender to his sovereignty! This is your answer. Go!"

Such a scene may be worthy of the most exaggerated of horror films. And yet it took place in historical fact. The only quibble made by the chronicler of the time was that Hasan's devotees numbered "only about forty thousand." How this man Sabah came by his uncanny power, and how his devotees struck terror into the hearts of men from the Caspian to Egypt, is one of the most extraordinary of all tales of secret societies. Today, the sect of the Hashishin (druggers) still exists in the form of the Ismailis (Ishmaelites), whose undisputed chief, endowed by them with divine attributes, is the Aga Khan.

Like many another secret cult, the Assassin organization was based upon an earlier association. In order to understand how they worked and what their objectives were, we must begin with these roots.

It must be remembered that the followers of Islam in the seventh century A.D. split into two divisions: the orthodox, who regard Mohammed as the bringer of divine inspiration; and the Shiahs, who consider that Ali, his successor, the Fourth Imam (leader), was more important. It is with the Shiahs that we are concerned here.

From the beginning of the split in the early days of Islam, the Shiahs relied for survival upon secrecy, organization and initiation. Although the minority party in Islam, they believed that they could overcome the majority (and eventually the whole world) by superior organization and power. To this end they started a number of societies which practised secret rites in which the personality of Ali was worshipped, and whose rank and file were trained to struggle above all for the accomplishment of world dominion.

One of the most successful secret societies which the Shiahs founded was centred around the Abode of Learning in Cairo, which was the training-ground for fanatics who were conditioned by the most cunning methods to believe in a special divine mission. In order to do this, the original democratic Islamic ideas had to be overcome by skilled teachers, acting under the orders of the Caliph of the Fatimites, who ruled Egypt at that time.

Members were enrolled, on the understanding that they were to receive hidden power and timeless wisdom which would enable them to become as important in life as some of the teachers. And the Caliph saw to it that the instructors were no ordinary men. The supreme judge was one of them; another was the commander-in-chief of the army; a third the minister of the Court. There was no lack of applicants. In any country where the highest officials of the realm formed a body of teachers, one would find the same thing.

Classes were divided into study groups, some composed of men, others of women, collectively termed Assemblies of Wisdom. All lessons were carefully prepared, written down and submitted to the Caliph for his seal. At the end of the lecture all present kissed the seal: for did the Caliph not claim direct descent from Mohammed, through his son-in-law Ali and thence from Ismail, the seventh Imam? He was the embodiment of divinity, far more than any Tibetan lama ever was.

The university, lavishly endowed and possessing the best manuscripts and scientific instruments available, received a grant of a quarter of a million gold pieces annually from the Caliph. Its external form was similar to the pattern of the ancient Arab universities, not much different from Oxford. But its real purpose was the complete transformation of the mind of the student.

Students had to pass through nine degrees of initiation. In the first, the teachers threw their pupils into a state of doubt about all conventional ideas, religious and political. They used false analogy and every other device of argument to make the aspirant believe that what he had been taught by his previous mentors was prejudiced and capable of being challenged. The effect of this according to the Arab historian, Makrizi, was to cause him to lean upon the personality of the teachers, as the only possible source of the proper interpretation of facts. At the same time, the teachers hinted continually that formal knowledge was merely the cloak for hidden, inner and powerful truth, whose secret would be imparted when the youth was ready to receive it. This 'confusion technique' was carried out until the student reached the stage where he was prepared to swear a vow of blind allegiance to one or other of his teachers.

This oath, together with certain secret signs, was administered in due course, and the candidate awarded the first degree of initiation. The second degree took the form of initiation into the fact that the Imams (successors of Mohammed) were the true and only sources of secret knowledge and power. Imams inspired the teachers. Therefore the student was to acknowledge every saying and act of his appointed guides as blessed and divinely inspired. In the third degree, the esoteric names of the Seven Imams were revealed, and the secret words by which they could be conjured and by which the powers inherent in the very repetition of their names could be liberated and used for the individual especially in the service of the sect.

In the fourth degree, the succession of the Seven Mystical Law-givers and magical personalities was given to the learner. These were characterized as Adam, Noah, Abraham, Moses, Jesus, Mohammed and Ismail. There were seven mystical 'helpers': Seth, Shem, Ishmael, Aaron, Simon, Ali, and Mohammed, the son of Ismail. This last was dead, but he had a mysterious deputy, who was the Lord of the Time: authorized to give his instructions to the People of Truth, as the Ismails called themselves. This hidden figure gave the Caliph the power to pretend that he was acting under even higher instructions.

The fifth degree named twelve apostles under the seven prophets, whose names and functions and magical powers were described. In this degree the power to influence others by means of personal concentration was supposed to be taught. One writer claims that this was done merely by the repetition, for a period of three years to train the mind, of the magical word AK-ZABT-I.

To obtain the sixth degree involved instruction in the methods of analytical and destructive argument, in which the postulant had to pass a stiff examination. The seventh degree brought revelation of the Great Secret: that all humanity and all creation were one and every single thing was part of the whole, which included the creative and destructive power. But, as an Ismaili, the individual could make use of the power which was ready to be awakened within him, and overcome those who knew nothing of the immense potential of the rest of humanity. This power came through the aid of mysterious power called the Lord of the Time.

To qualify for the eighth degree, the aspirant had to believe that all religion, philosophy and the like were fraudulent. All that mattered was the individual, who could attain fulfilment only through servitude to the greatest developed power - the Imam. The ninth and last degree brought the revelation of the secret that there was no such thing as belief: all that mattered was action. And the only possessor of the reasons for carrying out any action was the chief of the sect.

As a secret society, the organization of the Ismailis as outlined above was undoubtedly powerful and seemed likely to produce a large number of devotees who would blindly obey the orders of whomever was in control of the edifice. But, as with other bodies of this kind, there were severe limitations from the point of view of effectiveness.

Perhaps the phase of revolt or subversion planned by the society did not in the end get under way; perhaps it was not intended to work by any other means than training the individual. Be that as it may, its real success extended abroad only (in 1058) to Baghdad, where a member gained temporary control of Baghdad and coined money in the Egyptian Caliph's name. This sultan was slain by the Turks, who now entered the picture, and the Cairo headquarters was also threatened . By 1123, the society was closed down by the Vizier Afdal. The rise of Turkish power seemed to have discouraged the expansionist Cairo sect so strongly that they almost faded out, and little is heard of them after that date.

It was left to Hasan, son of Sabah, the Old Man of the Mountains, to perfect the system of the ailing secret society, and found an organization which endured for nearly another thousand years.

Who was Hasan? He was the son of a Shiah (Ali-worshipper) in Khorasam, a most bigoted man, who claimed that his ancestors were Arabs, from Kufa. This assumption was probably due to the fact that such a lineage bolstered up claims to religious importance, then as now, among Moslems. The people of the neighbourhood, many of them also Shiahs, stated very decisively that this Ali was a Persian, and so were his forebears. It is generally thought that this is the truer version. As the Governor of the Province was an orthodox Moslem, Ali spared no efforts to assume the same guise. This is considered to be completely permissible - the Doctrine of Intelligent Dissimulation. As there was some doubt as to his reliability in the religious sense, he retired into a monastic retreat, and sent his son Hasan to an orthodox school. This school was no ordinary one. It was the circle of disciples presided over by the redoubtable Imam Muwafiq, about whom it was said that every individual who enrolled under him eventually rose to great power.

It was here that Hasan met Omar Khayyám, the tentmaker-poet and astronomer, later to be the poet laureate of Persia. Another of his schoolmates was Nizam-ul-Mulk, who rose from peasanthood to become prime minister. These three made a pact, according to Nizam's autobiography, where whichever rose to high office first would help the others.

Nizam, the courtier, became Vizier to Alp-Arslan the Turkish sultan of Persia, in accordance with his vow, and secured him a pension, which gave him a life of ease and indulgence in his beloved Nishapur, where many of his Rubá'iát poems were written. Meanwhile Hasan remained in obscurity, wandering through the Middle East, waiting for his chance to attain the power of which he had dreamed. Arslan the Lion died, and was succeeded by Malik Shah. Suddenly, Hasan presented himself to Nizam, demanding to be given a place at court. Delighted to fulfil his childhood vow, the vizier obtained him a favoured place, and relates what transpired thus in his autobiography:

"I had him made minister by my strong and extravagant recommendations. Like his father, however, he proved to be a fraud, hypocrite and a self-seeking villain. He was so clever at dissimulation that he appeared to be pious when he was not, and before long he had somehow completely captured the mind of the Shah."

Malik Shah was young, and Hasan was trained in the Shiah art of winning people over by apparent honesty. But Nizam was still the most important man in the realm, with an impressive record of honest dealing and achievements. Hasan decided to eliminate him.

The king had asked in that year, 1078, for a complete accounting of the revenue and expenditure of the empire, and Nizam told him that this would take over a year. Hasan, on the other hand, claimed that the whole work could be done in forty days, and offered to prove it. The task was assigned to him. And the accounts were prepared in the specified time. Something went wrong at this point. The balance of historical opinion holds that Nizam struck back at the last moment, saying "By Allah, this man will destroy us all unless he is rendered harmless, though I cannot kill my playmate." Whatever the truth may be, it seems that Nizam managed to have such disparities introduced into the final calligraphic version of the accounts that when Hasan started to read them they appeared so absurd that the Shah, in fury, ordered him to be exiled. As he had claimed to have written the accounts in his own hand, Hasan could not justify their incredible deficiencies.

Hasan had friends in Isfahan, where he immediately fled. There survives a record of what he said there, which sheds interesting light upon what was in his mind. One of these friends. Abu-al-Fazal, notes that Hasan, after reciting the bitteer tale of his downfall, shouted these words, in a state of uncontrollable rage: "If I had two, just two, devotees who would stand by me, then I would cause the downfall of that Turk and that peasant."

Fazal concluded that Hasan had taken leave of his senses, and tried to get him out of this ugly mood. Hasan took umbrage, and insisted that he was working on a plan, and that he would have his revenge. He set off for Egypt, there to mature his plans.

Fazal was himself later to become a devotee of the Assassin chief, and Hasan, two decades later, reminded him of that day in Isfahan: "Here I am at Alamut, Master of all I survey: and more. The Sultan and the peasant Vizier are dead. Have I not kept my vow? Was I the madman you thought me to be? I found my two devotees, who were necessary to my plans."

Hasan himself takes up the story of how his fortunes fared after the flight from Persia. He had been brought up in the secret doctrines of Ismailism, and recognized the possibilities of power inherent in such a system. He knew that in Cairo there was a powerful nucleus of the society. And, if we are to believe the words of Fazal, he already had a plan whereby he could turn their followers into disciplined, devoted fanatics, willing to die for a leader. What was this plan? He had decided that it was not enough to promise paradise, fulfilment, eternal joy to people. He would actually show it to them; show it in the form of an artificial paradise, where houris played and fountains gushed sweet-scented waters, where every sensual wish was granted amid beautiful flowers and gilded pavilions. And this is what he eventually did.


Hasan chose a hidden valley for the site of his paradise, described by Marco Polo, who passed this way in 1271:

"In a beautiful valley, enclosed between two lofty mountains, he had formed a luxurious garden stored with every delicious fruit and every fragrant shrub that could be procured. Palaces of various sizes and forms were erected in different parts of the grounds, ornamented with works of gold, with paintings and with furniture of rich silks. By means of small conduits contained in these buildings, streams of wine, milk, honey and some of pure water were seen to flow in every direction. The inhabitants of these places were elegant and beautiful damsels, accomplished in the arts of singing, playing upon all sorts of musical instruments, dancing, and especially those of dalliance and amorous allurement. Clothed in rich dresses, they were seen continually sporting and amusing themselves in the garden and pavilions, their female guardians being confined within doors and never allowed to appear. The object which the chief had in view in forming a garden of this fascinating kind was this: that Mahomet having promised to those who should obey his will the enjoyments of Paradise, where every species of sensual gratification should be found, in the society of beautiful nymphs, he was desirous of it being understood by his followers that he also was a prophet and a compeer of Mahomet, and had the power of admitting to Paradise such as he should choose to favour. In order that none without his licence should find their way into this delicious valley, he caused a strong and inexpungable castle to be erected at the opening to it, through which the entry was by a secret passage."

Hasan began to attract young men from the surrounding countryside, between the ages of twelve and twenty: particularly those whom he marked out as possible material for the production of killers. Every day he held court, a reception at which he spoke of the delights of Paradise... "and at certain times he caused draughts of soporific nature to be administered to ten or a dozen youths, and when half dead with sleep he had them conveyed to the several palaces and apartments of the garden. Upon awakening from this state of lethargy their senses were struck by all the delightful objects, and each perceiving himself surrounded by lovely damsels, singing, playing, and attracting his regards by the most fascinating caresses, serving him also with delicious viands and exquisite wines, until, intoxicated with excess and enjoyment, amidst actual rivers of milk and wine, he believed himself assuredly in Paradise, and felt an unwillingness to relinquish its delights. When four or five days had thus been passed, they were thrown once more into a state of somnolency, and carried out of the garden. Upon being carried to his presence, and questioned by him as to where they had been, their answer was 'in Paradise, through the favour of your highness'; and then, before the whole court who listened to them with eager astonishment and curiosity, they gave a circumstantial account of the scenes to which they had been witnesses. The chief thereupon addressing them said: 'We have the assurance of our Prophet that he who defends his Lord shall inherit Paradise, and if you show yourselves to be devoted to the obedience of my orders, that happy lot awaits you'."

Zenthie
07-28-2006, 05:56 AM
Suicide was at first attempted by some; but the survivors were early told that only death in the obedience of Hasan's orders could give the Key to Paradise. In the eleventh century it was not only credulous Persian peasants who would have believed such things were true. Even among more sophisticated people the reality of the gardens and houris of paradise were completely accepted. True, a good many Sufis preached that the garden was allegorical - but that still left more than a few people who believed that they could trust the evidence of their senses.

The ancient Art of Imposture, by Abdel-Rahman of Damascus, gives away another trick of Hasan's. He had a deep, narrow pit sunk into the floor of his audience-chamber. One of his disciples stood in this, in such a way that his head and neck alone were visible above the floor. Around the neck was placed a circular dish in two pieces which fitted together, with a hole in the middle. This gave the impression that there was a severed head on a metal plate standing on the floor. In order to make the scene more plausible (if that is the word) Hasan had some fresh blood poured around the head, on the plate.

Now certain recruits were brought in. "Tell them," commanded the chief, "what thou hast seen." The disciple then described the delights of Paradise. "You have seen the head of a man who died, whom you al knew. I have reanimated him to speak with his own tongue."

Later, the head was tracherously severed in real earnest, and stuck for some time somewhere that the faithful would see it. The effect of this conjuring trick plus murder increased the enthusiasm for martyrdom to the required degree.

There are many documented instances of the recklessness of the fidayeen (devotees) of the Ismailis, one witness being a Westerner who was treated a century later to a similar spectacle to that which had appalled the envoy of Malik Shah. Henry, Count of Champagne, reports that he was travelling in 1194 through Ismaili territory. The chief sent some persons to salute him and beg that, on his return he would stop at and partake of the hospitality of the castle. The Count accepted the invitation. As he returned, the Dai-el-Kebir (Great Missionary) advanced to meet him, showed him every mark of honour, and let him view his castle and fortresses. Having passed through several, they came at length to one of the towers which rose to an exceeding height. On each tower stood two sentinels clad in white. 'These,' said the Chief, pointing to them, 'obey me far better than the subjects of our Christians obey their lords;' and at a given signal two of them flung themselves down, and were dashed to pieces. 'If you wish,' said he to the astonished Count, 'all my white ones shall do the same.' The benevolent Count shrank from the proposal, and candidly avowed that no Christian prince could presume to look for such obedience from his subjects. When he was departing, with many valuable presents, the Chief said to him meaningly, 'By means of these trusty servants I get rid of the enemies of our society.'

Further details of the mentality of Hasan are given in what is supposed to be an autobiographical account of his early days: and it probably is in fact such, because the method of his conversion does seem to follow the pattern which has been observed in fanatics, of whatever religious or political persuasion.

He was, he says, reared in the belief of the divine right of the Imams, by his father. He early met an Ismaili missionary (Emir Dhareb) with whom he argued strenuously against the Emir's particular form of creed. Then, some time later, he went through a bout of severe illness, in which he feared to die, and began to think that the Ismaili doctrine might really be the road to redemption and Paradise. If he died unconverted, he might be damned. Thus it was that as soon as he recovered he sought out another Ismaili propagandist, Abu Najam, and then others. Eventually he went to Egypt, to study the creed at its headquarters.

He was received with honour by the Caliph, due to his former position at the Court of Malik Shah. in order to increase their own importance, the high officials of the Court made a good deal of public play of the significance of the new convert; but this fact seemed in the end to help Hasan more than it did them. He entered into political intrigue and was arrested, then confined in a fortress. No sooner had he entered the prison than a minaret collapsed, and in some unexplained way this was interpreted as an omen that Hasan was in reality a divinely protected person. The Caliph, hurriedly making Hasan a number of valuable gifts, had him put aboard a ship sailing for north-west Africa. This gave him the funds which he was to use for setting up his 'paradise' - and also, through some quirk of fate, the disciples whom he sought.

A tremendous storm blew up, terrifying the captain, crew and passengers alike. Prayers were held, and Hasan was asked to join. He refused. "The storm is my doing; how can I pray that it abate?" he asked. "I have indicated the displeasure of the Almighty. If we sink, I shall not die, for I am immortal. If you want to be saved, believe in me, and I shall subdue the winds.'

At first the offer was not accepted. Presently, however, when the ship seemed on the point of capsizing, the desperate passengers came to him and swore eternal allegiance. Hasan was still calm; and continued so until the storm abated. The ship was then driven on to the sea-coast of Syria, where Hasan disembarked, together with two of the merchant passengers, who became his first real disciples.

Hasan was not yet ready for the fulfilment of his destiny as he saw it. For the time being, he was travelling under the guise of a missionary of the Caliph in Cairo. From Aleppo he went to Baghdad, seeking a headquarters where he should be safe from interference and where he yet could become powerful enough to expand. Into Persia the road led him, travelling through the country, making converts to his ideas, which were still apparently strongly based upon the secret doctrines of the Egyptian Ismailis. Everywhere he created a really devoted disciple (fidayi) he bade him stay and try to enlarge the circle of his followers. These circles became hatching-grounds for the production of 'self-sacrificers', the initiates who were drawn from the ranks of the most promising ordinary converts. Thus it was that miniature training centers, modelled upon the Abode of Learning, were in being within a very few months of his return to his homeland.

During his travels, a trusted lieutenant - one Hussein Kahini - reported that the Iraki district where the fortress of Alamut was situated seemed to be an ideal place for proselytism. Most of the ordinary people of that place, in fact, had been persuaded into the Ismaili way of thinking. The only obstacle was the Governor - Ali Mahdi - who looked upon the Caliph of Baghdad as his spiritual and temporal lord. The first converts were expelled from the country. Before many months, however, there were so many Ismailis among the populace that the Governor was compelled to allow them to return. Hasan, though, he would not brook. The prospective owner of Alamut decided to try a trick. He offered the Governor three thousand pieces of gold for "the amount of land which could be encompassed by the hide of an ox". When Mahdi agreed to such a sale, Hasan produced a skin, cut it into the thinnest possible thongs, and joined them together to form a string which encompassed the castle of Alamut. Although the Governor refused to honour any such bargain, Hasan produced an order from a very highly placed official of the Seljuk rulers, ordering that the fortress be handed over to Hasan for three thousand gold pieces. It turned out that this official was himself a secret follower of the Sheikh of the Mountain.

The year was A.D. 1090. Hasan was now ready for the next part of his plan. He attacked and routed the troops of the Emir who had been placed in the governorship of the Province, and welded the people of the surrounding districts into a firm band of diligent and trustworthy workers and soldiers, answerable to him alone. Within two years the Vizier Nizam-ul-Mulk had been stabbed to the heart by an assassin sent by Hasan, and the Emperor Malik Shah, who dared to send troops against him, died in grave suspicion of poison. Hasan's revenge upon his class-fellow was to make him the very first target of his reign of terror. With the king's death, the whole realm was split up into warring factions. For long the Assassins alone retained their cohesion. In under a decade they had made themselves masters of all Persian Irak, and of many forts throughout the empire. This they did by forays, direct attack, the poisoned dagger, and in any other manner which seemed expedient. The orthodox religious leaders pronounced one interdict after another against their doctrines; all to no effect.

By now the entire loyalty of the Ismailis under him had been transferred from the Caliph to the personality of the Sheikh of the Mountain, who became the terror of every prince in that part of Asia, the Crusader chiefs included. "Despite and despising fatigues, dangers and tortures the Assassins joyfully gave their lives whenever it pleased the great master, who required them either to protect himself or to carry out his mandates of death. The victim having been pointed out, the faithful, <span class="ev_code_RED">clothed in a white tunic with a red sash, the colours of innocence and blood</span>, went on their mission withouth being deterred by distance or danger. Having found the person they sought, they awaited the favourable moment for slaying him, and their daggers seldom missed their aim."

Richard the Lionheart was at one time accused of having asked the 'Lord of the Mountain' to have Conrad of Montferrat killed; a plot which was carried out thus: "Two assassins allowed themselves to be baptized and placing themselves beside him, seemed intent only on praying. But the favourable opportunity presented itself; they stabbed him and one took refuge in the church. But hearing that the prince had been carried off still alive, he again forced himself into Montferrat's presence, and stabbed him a second time; and then expired, without a complaint, amidst refined tortures." The Order of the Assassins had perfected their method of securing the loyalty of human beings to an extent and on a scale which has seldom been paralleled.

The Assassins carried on the battle on two fronts. They fought whichever side in the Crusades served their purposes. At the same time they continued the struggle against the Persians. The son and successor of Nizam-al-Mulk was laid low by an Assassin dagger. The Sultan, who had succeeded his father Malik Shah and gained power over most of his territories was marching against them. One morning, however, he awoke with an Assassin weapon stuck neatly into the ground near his head. Within it was a note, warning him to call off the proposed siege of Alamut. He came to terms with the Assassins, powerful ruler though he undoubtedly was. They had what amounted to a free hand, in exchange for a pact by which they promised to reduce their military power.

Hasan lived for thirty-four years after his acquisition of Alamut. On only two occasions since then had he even left his room: yet he ruled an invisible empire as great and as fearsome as any man before - or since. He seemed to realize that death was almost upon him, and calmly began to make plans for the perpetual continuance of the Order of the Assassins.

Zenthie
07-28-2006, 05:59 AM
Later days of assassins :

The ruler of one the most terrifying organizations the world has ever known was without a lineal successor. He had had both of his sons killed: one for carrying out an unauthorized murder, the other for drinking wine; certainly a case of "do as I say, not as I do". He called his two most trusted lieutenants from the strongholds which they maintained on his behalf: Kia Buzurg-Umid (Kia of Great Promise) and Abu-Ali of Qaswin. Kia was to inherit the spiritual and mystical aspect, while Abu-Ali attended to the military and administrative affairs of the Order. It is said that Hasan bin Sabah died almost immediately afterwards, in 1124, at ninety years of age; having given the world a new word; assassin. 'Assasseen' in Arabic signifies 'guardians', and some commentators have considered this to be the true origin of the word: 'guardians of the secrets".

The Organization of the Order, under Hasan, called for Missionaries (Dayes), Friends (Rafiq) who were disciples, and Fidavis, devotees. The last group had been added by Hasan to the Ismaili original, and these were the trained killers. Fidavis wore white, with a girdle, cap or boots of red. In addition to careful coaching in where and when to place the dagger in the victim's bosom, they were trained in such things as languages, the dress and manners of monks, merchants and soldiers, any of whom they were ready to impersonate in carrying out their missions. The chief was known as Sayedna (Our Prince, Leader), and popularly (because of the mountain stronghold of Alamut), as the Sheikh of the Mountain. This is the figure referred to in Crusaders' writings as 'Sydney', or 'Senex de Monte', the first word being a literal translation of the word 'Pir': Persian for Ancient, or Sage. There were three Great Missionaries, who ruled three territories. After the Friends and Fidavis came the Laziks, aspirants who were being trained for membership of the society, but were as yet uninitiated.

Hasan reduced the original number of degrees of initiation from nine to the mystical number of seven. A similar number of regulations formed the rules of the Order. This, in fact, comprised the working plan of the spreading of the Faith. The First Rule was the the Missionary must know human psychology in such a way as to be able to select suitable people for admission to the cult; and was summed up in the mnemonic: Cast no seeds upon rocks. The second rule of procedure was the application of flattery and gaining the confidence of the prospective member. Third came the casting of doubt into the mind, by superior knowledge. Fourthly, the teacher must apply an oath to student never to betray any of the 'truths' which were to be revealed to him. Now he was told, as the fifth stage, that Ismailism was a powerful secret organization, supported by some of the most important figures of the time. After this, the aspirant was questioned and studied, to discover whether he had absorbed the opinions of the teacher and attached himself sufficiently into a position of dependence upon his ideas. At this stage he was asked to meditate upon the meaning of the reported saying of the prophet that "Paradise lies in the shadow of swords". In the final degree, many difficult passages of the Koran were explained in terms of allegory.

How is it that the rules of this extraordinarily successful Order are known in such detail? It so happened that when the Mongols eventually overthrew Alamut by force of arms, their chief Halaku ('Destruction') Khan, asked his chief minister to examine their library. This most learned man, 'Father of Kings' Jawani, later wrote a careful book in which he detailed the organization of the Assassins, whose name he attributed to the use of the drug Hashish, which they were said to use in stupefying candidates for the ephemeral visit to 'paradise'.

It is possible that recruits were made in another way than by selecting gullible, fully grown youths. Legend has it that Hasan, once master of Alamut, used to buy unwanted childern from their parens, and train them in implicit obedience and with the sole desire to die in his service.

Buzurg-Umid ('Great Promise'), the second Grand Master, maintained the power of the Assassins on much the same pattern: building new forts, gaining fresh converts, terrorizing those whom he did not want to have killed and using them to further his designs of world conquest. Sultan Sanjar of Persia, in spite of several expeditions against the Viper's Nest, as Alamut was now being called, could do little about him. Ambassadors on each side were slain; a notable religious leader was captured by the Assassins, given a mock trial and flung into a furnace. The Grand Master at this time seldom put on the field more than two thousand men at a time: but it must be remembered that they were killers acting under an iron discipline, and more than a match for any organized army that they might ever have to face. Now the Order began to spread in Syria, where the continued contact with the Crusaders was established.

The warriors of the Cross were in fairly effective control of an area extending from the Egyptian border to Armenia in the north. Bahram, a Persian leader of the Assassin cult from Astrabad, gained control of a mighty fortress in Syria, in the region known as the Valley of Demons (Wadi-el-Jan), and from there spread from one fort to another. The Grand Prior Bahram now moved to an even more substantial fortified place, Massyat. Bahram's successor, Ismail the Lash-Bearer, planted a trained devotee on the saintly Vizier of Baghdad, into whose confidence he worked his way to such an extent that this Assassin, now called the 'Father of Trust', was actually made Grand Judge of Baghdad.

The Crusaders had by now been about thirty years in the Holy Land, and the Assassins decided that they could usefully form an alliance with them aimed against Baghdad. A secret treaty was therefore made between the Grand Master and Baldwin II, King of Jerusalem, whereby the Ismaili Grand Judge would have opened the gates of Baghdad treacherously to the Crusaders, if the fortified city of Tyre were handed over to the Assassins for their part in the transaction.

Something went wrong. The judge had ordered an underling to open the city's gates. This servant had told the military commander of Damascus, who lost no time in killing the man, the Vizier and six thousand people believed to be secret Assassins within the city. The Damascus garrison fell upon the Crusaders and beat them back in a thunderstorm which the Christian warriors attributed to divine anger at their unworthy pact, and the Assassins as an attempt by the powers of Nature to allow the Crusaders into the city under its cover.

Meanwhile the Grand Master was indulging in an orgy of destruction of individual rulers who opposed his creed; the list is interminable, but this is a fair example: "The celebrated Aksunkur, Prince of Mosul, was a warrior equally dreaded by the Christians and the Assassins. As this Prince, on his return from Ma'ara Masrin, where the Moslem and Christian hosts had parted without venturing to engage, entered the Mosque at Mosul to perform his devotions, he was attacked at the moment when he was about to take his usual seat by eight Assassins, disguised as dervishes. Three of them fell below the blows of the valiant Emir; but ere his people could come to his aid, he had received his death-wound and expired."

The fanaticism which inspired the killers was shared, it seems, by other members of their families, who had been thoroughly trained in the bloody creed: for the historian Kamal-ed-Din relates, "On this occasion when the mother of one of the youths who attempted Aksunkur's life heard that he had been slain, she painted her face and donned the gayest raiment and ornaments, rejoicing that her son had been found worthy to die the glorious death of a martyr in the cause of the Imam. But when she saw him return alive and unscathed, she cut off her hair and blackened her countenance, and would not be comforted."

Things thus continued for the fourteen years and a quarter of the Second Grand Master's rule. When he died he nominated his son Kia Mohammed as his successor. Under Mohammed the killings continued, a part of the sea-coast of Palestine came into Assassin hands, and the cult leaders reaffirmed their overt belief in orthodox Islam. In public, Ismailis were ordinary Moslems; the secret doctrine of the divinely guider leader was not to be discussed with the uninitiated.

But this most successful of secret societies soon showed that its strength ultimately depended upon a powerful leader: and Kia Mohammed was not such. Little by little it became obvious that his own son, Hasan the Hated, was the stronger personality. Now Hasan, through some magnetic power, was able to capture the imagination of the Assassins, soon having it believed that he himself was none other than the Power of All Powers, the Hidden Imam, who had been mentioned by the first Grand Master; an incarnation of all greatness. So important was he that he was the fountain of power, and others only held a measure of authority because he allowed them to have it.

This final absurdity was lapped up by members who had been conditioned to believe in things which were not, shall we say, exactly self-evident to the ordinary man. The doctrine of the all-powerful Invisible Imam was a part of Ismailism; and Hasan was ready even during his early manhood to assume the role. But, since his father was able to assert himself by having some two hundred and fifty of Hasan' followers murdered, he thought it wiser to hold his hand. In 1163 his chance came. Mohammed died, and Hasan II issued an order to all Ismailis to collect below the castle of Alamut.

Never before had such an assembly of killers, fanatics and dedicated perverters of the truth been seen. Hasan, probably in a state of megalomania, assured them that he had received a message from the Almighty that as from now, all the bond of religion were loosed: everyone might do as he liked. It was not necessary to keep up the pretences. And, furthermore, he, Hasan, was none other than the Hidden Imam. His word was law; and he was a form of the divintiy, not merely relaying instructions from above.

There was one further obstacle. According to Ismaili doctrine, the Hidden Imam was to be of the Family of Hashim, the blood of Mohammed the Prophet. Such descendants were known and revered: and it was common knowledge that Hasan II was not one of them. He overcame this difficulty by stating that he was not in fact the true son of Kia Mohammed the Persian, but an adopted child of the Caliphial family of Egypt. This pretence was carried on for four years, during which the crazed Hasan showed that he was not as mad as he might have been, by consolidating quite efficiently the power of the cult. Eventually, he was assassinated by his brother-in-law, Namwar ('The Famous'). Now the father-to-son succession seemed to be established. Mohammed II, son of Hasan II, began the cultivation of letters and sciences which was to distinguish successive Grand Masters of the Order. It was a conceit of his, in the time of the greatest flowering of Persian literature, that he was supreme among poets and philosophers. He used his assassins, too, to drive this point well home. The Imam Razi, one of the greatest thinkers of the time, refused to acknowledge the Assassins as the most advanced theologians: so Mohammed II sent an envoy to him, promising either a swift death by dagger or a pension of several thousand gold pieces a year. Suddenly the learned Imam's discourses seemed to lose their bite. One day, soon afterwards, he was asked why he did not attack the Assassins as of old. "Because," said the old man, with a nervous glance around the assembly where a murderer might lurk, "their arguments are so sharp, and pointed."

For thirty-five years Mohammed II ruled the Ismailis with a rod of iron; the only law was that of obedience to the Assassin will. The observances of ritual Islam were abolished. A new star had arisen: a power to stiffen resistance to Crusader penetration; Saladin, who was to become an implacable foe of the Assassins.

The Syrian branch of the cult grew in power, while the activities of the Eastern Assassins were carried out much more quietly, with missionaries being sent to India, Afghanistan, even the remote Pamir mountains which straddle China and Russia, where even today adherents of the sect are to be found. Saladin had overcome the other Ismaili branch and original home of Assassinism - Egypt - and restored the true faith to the people of the Nile. He now had enough booty for ten years' war against the Crusaders in Palestine, and troops to spare. His first task was to unify the forces of Islam; and this he determined to do by force if necessary. Sinan, Ancient of the Assassin cult in Syria, decided to oppose this terrible enemy of the Fatimites. Three assassins fell upon Saladin and nearly killed him. This made the sect a priority target for the Saracen chief. The Old Man of the Mountain, for his part, now unleashed a succession of fanatics, in every kind of disguise, upon Saladin. By 1176, Saladin decided that an end must be put to the cult. He invaded their territory and started to lay it waste, when the Assassin chief offered him freedom of action to fight the Crusaders, and no further attempt upon his life, if the cult were spared. These terms were agreed to, and henceforth no Assassin ever again attempted to molest Sultan Saladin.

This period introduces Sinan as yet another strange and terrible Assassin leader. He had decided that he was the incarnation of all power and deity, and that he would live the part. Sinan was never seen to eat or drink, sleep, or even to spit. Between sunrise and sunset he stood on a pinnacle of rock, dressed in a hair-shirt, and preached his own power and glory to delghted Assassins. Thus, at one and the same time, there were two chiefs of the Order, each busily telling his own followers that he, and he alone, was God. Hasan in Persia, Sinan in Syria, each commanded legions of devoted killers, all committed by oath to follow his path.

When Mohammed II died, he was succeeded by his son Jalaludin, who completely reversed the orders that the Assassins were to have no outward religious observances. He felt that he could do a great deal by adopting the cloak of orthodox piety, and sent ambassadors far and wide to announce his maintenance of the true faith. He went so far as to curse his predecessors publicly, in order to convince the incredulous that such a people as the Assassins could turn over a new leaf. As a result of what would today be called a long-term and comprehensive propaganda plan, he was acknowledged as a religious leader by half the orthodox monarchs of Islam, and (the first Assassin to be so styled) came to be termed Prince Jalaludin.

Jalaludin died in 1203, after twelve years of leadership of the cult, handing over to Alaeddin (Aladdin), a child of nine years of age. Weak, inefficient, stupid, Alaeddin made little mark upon history. It is said that his main activity was tending sheep, to which he was passionately attached, and he even had a small hut built in a sheepfold, where he spent most of his time. He was extraordinarily cruel, in spite of the contact with the sheep, and continued to terrorize in time-honoured fashion any person, great or small, who did not pay tribute or otherwise co-operate with the organization.

The Assassins' hands, ears and eyes were everywhere. Once fully initiated, a man might be sent to a place a thousand miles away, there to take up residence and live: waiting for the moment when orders came to him from Alamut to fulfil his fatal destiny. A story is told of the court of the Shah of Khwarism, thus: "The Ismaili ambassador spent some time with the Vizier. 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 ambassador told the Vizier by way of confidence that there were several Ismailis among the pages, grooms, guards and other persons who were immediately about the Sultan. The Vizier, dismayed and at the same time curious to know who these dangerous attendants were, besought the ambassador 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 in the chamber stepped forth, avowing themselves to be concealed Assassins, 'On such a day and at such an hour,' said one of them, an Indian, to the Vizier, '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 Vizier begged for his life. But word got the Sultan, who ordered the Assassins to be apprehended and burned alive, and "the five chamberlains were cast on the falming pyre, where they died exulting at being found worthy to suffer in the service of the great Sheikh of the Mountain." The Assassins had the last laugh, for an order arrived immediately afterwards from Alamut, that the Shah must pay ten thousand pieces of gold as compensation for each man killed - which he did.

Another subsidiary activity which the Assassins delighted in was holding captive in Alamut of useful, rare and distinguished personages who could be of value to them in educational, military or other spheres. One was a physician, another a famous astronomer, a third the greatest painter in Persia, who worked to the order of the chief alone.

The end of chapter was near, for the Mongol hordes under Halaku, lieutenant of Chinghiz, were steadily destroying all the civilization of Islam which lay in their inexorable path westwards. Rukneddin, son of Alaeddin, succeeded him and tried at first to turn the Mongol tide. After a series of encounters, pitched battles, intrigues and counter-intrigues, Rukneddin was taken. He played for time as long as he could, but was eventually murdered in his own turn by the victorious Mongol chief's men. Assassin power in Persia was broken, and what remained of the members were ordered - none knows by whom - to conceal their faith and await a signal that the cult was in full operation again. Alamut was silenced, and the Syrian headquarters alone remained.

It was a long time until the Mamluk Sultan of Egypt was able to overcome the Mongol thrust. In 1260, however, he carried the banners of Islam victoriously against them, and restored the fortress of Alamut and other properties to the Assassins, who were strongly surviving underground. They soon found that they had exchanged one master for another, for the Egyptians were now employing them for their own purposes. Ibn Batuta, the great traveller of the fourteeth century, found them well entrenched in their former strong places, being used as the "arrows of the Sultan of Egypt with which he reaches his enemies."

The supposed suppression of the creed which followed the Mongol destruction did not in fact take place. Copying each other, historians have asserted that Assassinism died six hundred years ago. Now and again, however, fresh facts of their continued existence still come to light. In the eighteenth century an Englishman, the British Consul at Aleppo in Syria, was at pains to make this better known: "Some authors assert," he wirtes, "that these people were entirely extirpated in the thirteenth century by the Tartars... but I, who have lived so long in this infernal place, will venture to affirm that some of their spawn still exists in the mountains that surround us; for nothing is so cruel, barbarous and execrable that is not acted, and even gloried in, by these cursed Gourdins."

The Assassins were widely dispersed throughout Asia. The rise of the Thugs, the secret society of assassination of India, followed the Mongol invasion of Persia. indeed, at least one of the Thug recognition-signals (Ali bhai Salam!) indicates salutations to Ali, the descendant of the Prophet most greatly revered by the Assassins. Ismailis, not all of them recognizing the one chief, reside in places as far apart as Malaya, East Africa and Ceylon (Sri Lanka). They would not necessarily feel that they are Assassins in the same sense as the extremists who followed the old Sheikhs of the Mountains; but at least some of them revere the descendants of the Lords of Alamut to the extent of deification.

The modern phase of Ismailism dates from 1810, when the French consul at Aleppo found that the Assassins in Persia recognized as their divinely-inspired chief a reputed descendant of the Fourth Grand Master of Alamut, who then lived at Kehk, a small village between Isfahan and Tehran. This Shah Khalilullah "was revered almost like a god and credited with the power of working miracles... the followers of Khalilullah would, when he pared his nails, fight for the clippings; the water in which he washed became holy water."

The sect next appear to the public gaze through an odd happening. In 1866, a law case was decided in Bombay. There is in that city a large community of commercial men known as Khojas: "A Persian," the record tells us, "Aga Khan Mehalati (i.e., a native of Mehelat, a place situated near Khek) had sent an agent to Bombay to claim from the Khojas the annual tribute due from them to him, and amounting to about 10,000. The claim was resisted, and the British court was appealed to by Aga Khan. Sir Joseph Arnold investigated his claim. The Aga proves his pedigree, showing that he descended in a direct line from the fourth Grand Master of Alamut, and Sir Joseph declared it proved; and it was further demonstrated by the trial that the Khojas were members of the ancient sect of the Assassins, to which sect they had been converted four hundred years before by an Ishmaelite missionary, who composed a work which has remained the sacred book of the Khojas."

In the First Afghan War, the then Aga Khan contributed a force of light cavalry to the British forces. For this he was awarded a pension. Hitti, in his History of the Arabs, notes (p. 448, 1951 edition) that the Assassin sect, known as Khojas and Malwas, gave over a tenth of their revenues to the Aga Khan, who "spends most of his time as a sportsman between Paris and London."

The influence of the new form of organization and training, as well as initiatory techniques, of the Assassins upon later societies has been remarked by a number of students. That the Crusaders knew a good deal about the Ismailis is shown from the detailed descriptions of them which survive. S. Ameer Ali, an Orientalist of considerable repute, goes further in his assessment: "From the Ismailis the Crusaders borrowed the conception which led to the formation of all the secret societies, religious and secular, of Europe. The institutions of Templars and Hospitallers; the Society of Jesus, founded by Ignatius Loyola, composed by a body of men whose devotion to their cause can hardly be surpassed in our time; the ferocious Dominicans, the milder Franciscans - may all be traced either to Cairo or to Alamut. The Knights Templar especially, with their system of grand masters, grand priors and religious devotees, and their degrees of initiation, bear the strongest analogy to the Eastern Ismailis."

moobz
07-28-2006, 08:25 AM
man thats a looot to read http://forums.ubi.com/images/smilies/16x16_smiley-indifferent.gif http://forums.ubi.com/images/smilies/35.gif

Fates.Dark.Hand
07-28-2006, 12:51 PM
everyone here is too smart for me http://forums.ubi.com/images/smilies/16x16_smiley-indifferent.gif
but this stuff is very interesting, thanks

xasspenx
07-28-2006, 01:21 PM
i dont have the time to read all of that but if i was really bored i would have.

terminalShock09
07-28-2006, 03:26 PM
Nice post, Zenthie! Please cite the source, however. The writing is from A History of Secret Societies by Arkon Daraul. You can also read it here. (http://www.phinnweb.org/neuro/assassins.html)

Zenthie
07-29-2006, 03:38 AM
Exactly terminal, that's the site I found it from. It's a long text but interesting.

Here's another source ( Leads to the site terminal posted earlier, also )

http://www.outremer.co.uk/assassins.html

By the way, I highlighted one sentence in the text above.. Because it explains what Altair is wearing and why.

----------------------------

And, another thing. Ubi has made 'Nothing is True, Everything is permitted' kind of a slogan for Assassins Creed. But,´I believe it is this, rather than 'Nothing is True'. At least it makes more sense. Again, the source I got it, is in the two links, Above this post, and in this post.

<span class="ev_code_GREEN">"One little-nit-picky-tiny detail though, I am pretty certain (according to Crowley, and Michael Prawdin's 'History of the Mongol Empire') that the quote from Hassan bin Sabbah is
'Nothing is Forbidden, Everything is Permitted'
not
'Nothing is True, Everything is Permitted' </span>

terminalShock09
07-29-2006, 03:07 PM
I think Ubi changes the meaning of their slogan. Supposedly once someone was inducted into the inner circles, Hasan revealed that many of the Islamic restrictions are false. So according to the slogan, nothing is forbidden and everything (alchohol, pork, etc) is permitted. Of course, it's enigmatic enough to be taken in a Matrix kind of way http://forums.ubi.com/groupee_common/emoticons/icon_wink.gif.

In case anyone decides to explore that second link, be aware that it is a site dedicated to a fantasy book series, not the real crusader Outremer. Good quality info on the Assassins, though! Great finds, Zenthie!

FableB
08-01-2006, 12:29 AM
Well IMO..."Nothing is True, Everything is Permitted" is a result of "Nothing is Forbidden, Everything is Permitted"...

That is, When you drink alchohol or take Hashish....nothing u see is true...and drinking alchohol and taking Hashish is the result of everything being permitted...

Escape_Athlete
08-01-2006, 05:22 AM
Actually you wrong the Assassins appeared just under 800 years ago and started different Assassin clans each with there own right in beliefs.

Zenthie
08-01-2006, 01:59 PM
Originally posted by Escape_Athlete:
Actually you wrong the Assassins appeared just under 800 years ago and started different Assassin clans each with there own right in beliefs.

Actually, you are wrong. The Assassins appearead in egypt first.
And they appeared MUCH before the year 1200.

Phineas1382
08-01-2006, 07:45 PM
If you'd like some great historical background into the Assassins, then pick up The Assassins: A Radical Sect of Islam by Bernard Lewis. It is a great book that delves into the creation of the sect of the Ismaili Shi'ite that would become the Assassins during the time of the Crusades.

m3g4tronic
08-05-2006, 08:55 PM
Wow. This stuff is all very amazing. I just found out about this game two days ago and never had any clue about the true origination of Assassins. After reading this thread I feel compelled to learn more and has swayed me to possibly buy a ps3 if this game is not released for pc or the 360.

Nadim10551
08-11-2006, 12:04 PM
I have a blood line thats actually sposed to go back to the hassasins and hasan al sabah, it is said that they came from our village in syria/lebanon

terminalShock09
08-11-2006, 01:01 PM
From the Masyaf branch, I'm guessing. Pleasure to meet you! http://forums.ubi.com/groupee_common/emoticons/icon_smile.gif

xasspenx
08-11-2006, 02:10 PM
thats pretty cool to brag about that. do you have any cool antiques?