The shah caused his infant son to be brought up, but ere he attained his majority and the government of Ruyan, he fell by the hand of one Bistun, who pretended to the sovereignty. The murderer fled to Alamut, which had ever been the safest asylum for such criminals. The grand-master immediately offered to deliver him up, if Erdeshir would, in return, surrender the village of Herdjan to the order. Erdeshir would not consent, but replied to the envoy, “What is a wretch like Bistun, that I should yield one of my possessions to the Assassins for him?” This happened in the 610th year of the Hejira, that is, in the third of the re-establishment of Islamism, by the grand-master, Nev Musulman, who, on offering to give up the murderer, remained, indeed, true to his newly-adopted system of restoring religion, yet at the same time made this measure of policy subordinate to the interest of the order. Although no murder stains the history of Jelaleddin’s reign, and so far his conduct was in full accordance with his system, the historian is, nevertheless, compelled not only to question the purity of his motives, but also the sincerity of his return to the doctrines of Islamism. Two circumstances place this in a very suspicious light. In the first place, the just mentioned refusal to deliver up the murderer, who had sought within the walls of Alamut, the usual sanctuary of impiety, unless in return for the cession of a village; secondly, in the burning of the books, when Jelaleddin pretended to celebrate an _auto da fe_, of the works and rubrics of former grand-masters, in order to convince the deputies from Kaswin of the truth of his conversion. In this, however, it is probable that he consumed the works of the dogmatists and fathers of Islamism, while the great library of free-thinking and immorality, together with the metaphysical and theological works of Hassan Sabah, the founder, were preserved, though secretly, and only, as we shall see below, devoted to the flames on the fall of Alamut and dissolution of the order.