Conan the Barbarian and The Thread of Reason
Tales of Medieval Islam.
“The power of ideas—Allah’s ideas—was all I ever needed.”
Thus spake the Sheikh of the Mountain, the leader of the medieval Assassin cult in real life, and one of the principal villains in my novel The Thread of Reason. In the book, the sheikh captures and imprisons the hero, Omar Khayyam, along with Omar’s assistant, Muhammad Baghdadi. At a confrontation in the sheikh’s study, Omar was characteristically skeptical about the sheikh’s grandiose claims of his power—basically it was the scene from every James Bond movie where 007 confronts the bad guy bent on world domination. But unlike Omar, Baghdadi was intrigued. He wanted to know how the sheikh commanded such unwavering loyalty from his Assassins, who were all too eager to die for their master on a suicide mission. In response, the sheikh offered Baghdadi a demonstration. “Let me prove how powerful an idea can be,” he said. “When it comes from Allah.”
He rose from his cushion and gestured for Baghdadi to follow him to the window. Putting one arm around Baghdadi’s shoulders, he pointed out to the courtyard, where dozens of men were working by torchlight. “Every one of my Assassins is completely dedicated to our cause,” [he] said. “Pick one of them out—any one—and I’ll show you how much.”
Still at the table, Omar was absorbed in extracting the pit from a date when suddenly he jerked his head upward. He had just remembered something: a story from the history books. It gave him a bad feeling about where this was going. He scrambled to get to his feet and join the others at the window.
Baghdadi had made his selection. “That one,” he said. He pointed to a young man stripped to the waist who was hustling across the courtyard at a good clip despite the two baskets of bricks hanging from a pole across his shoulders.
“You there,” the Sheikh of the Mountain shouted. The porter dropped his burden and prostrated himself in the dust. “What is your bidding, O Sheikh of the Mountain?” he shouted back.
“I want you to climb the ramparts and—”
“Stop this right now,” Omar said firmly…
“Why do you say stop? You don’t even know what I’m going to tell him.”
“You mean you’re not planning to order him to jump off the castle wall?”
“Now you spoiled the surprise.”
If the scene seems familiar, it’s probably because you saw something similar in the 1982 sword and sorcery flick Conan the Barbarian. In explaining how he made the transition from warlord to cult leader, the villain Thulsa Doom (James Earl Jones) tells Conan (Arnold Schwarzenegger), “There was a time, boy, when I searched for steel, when steel meant more to me than gold or jewels.”
“The riddle...of steel,” Conan replies.
“Yes! You know what it is, don't you, boy? Shall I tell you? It's the least I can do. Steel isn't strong, boy, flesh is stronger! Look around you. There, on the rocks.” He beckons to one of his followers standing above them on a ridge. “A beautiful girl. Come to me, my child...” The girl calmly steps off the edge of the cliff and plummets to her death.
“That is strength, boy!” says Thulsa. “That is power! What is steel compared to the hand that wields it?”
But lest you think the Sheikh of the Mountain plagiarized Thulsa Doom, it was in fact the other way around. The story has been associated with the Assassin cult ever since the Crusaders returned to Europe with tales of their adventures. Bernard Lewis, in The Assassins: a Radical Sect in Islam, relates “a somewhat questionable story” of one of the later Assassin leaders:
Count Henry of Champagne, returning from Armenia in 1198, was entertained in his castle by the Old Man, who ordered a number of his henchmen to leap to their deaths from the ramparts for the edification of his guest, and then hospitably offered to provide others for his requirements: and if there was any man who had done him an injury, he should let him know, and he would have him killed.
(From the “continuation” of William of Tyre’s History of Deeds Done Beyond the Sea.)
But even in 1198, the story was already old. An earlier version occurred during the Qarmatian Rebellion. The Qarmatians were one of the strangest sects in the history of Islam. They were communists. A dissident Shiite offshoot, dedicated to the brotherhood of mankind, they threw off the authority of the caliphs and established their own egalitarian utopia in the early 900s, with their capital at Lahsa, near Bahrain. Naser-e Khosraw, who visited the Qarmatians around the year 1050, described what he found:
They neither pray nor fast, but they do believe in Mohammad and his mission…They take no tax from the peasantry, and whenever anyone is stricken by poverty or contracts a debt they take care of his needs until the debtor’s affairs should be cleared up. And if anyone is in debt to another, the creditor cannot claim more than the amount of the debt. Any stranger to the city who possesses a craft by which to earn his livelihood is given enough money to buy the tools of his trade and establish himself. If anyone’s property or implements suffer loss and the owner is unable to undertake necessary repairs, they appoint their own slaves to make the repairs and charge the owner nothing. The rulers have several gristmills in Lahsa where the citizenry can have their meal ground into flour for free, and the maintenance of the buildings and the wages of the miller are paid by the rulers.
[From Naser-e Khosraw, Book of Travels (Safarnama), W. M Thackston, Jr., tr. (1986)]
You may wonder how a communist state can afford to be so generous and survive, let alone prosper for 150 years, when every other experiment in communism that litters the pages of history collapsed under the weight of its own poverty. The answer is buried in the passage above: slavery. “At the time I was there,” Khosraw writes, “they had thirty thousand Zanzibar and Abyssinian slaves working in the fields and gardens.”
The Qarmatians supplemented the stolen product of their slaves' labor with plunder from neighboring communities. In 930, for example, under the command of Abu Tahir Suleiman Janabi, they sacked Mecca, killed several pilgrims in the holy precincts of the Kaaba, stole the sacred Black Stone that was kept there, and brought it back to their capital. According to Khosraw, “They said that the stone was a ‘human magnet’ that attracted people, not knowing that it was the nobility and magnificence of Mohammad that drew people [to Mecca].” After Janabi’s death his successors returned it for a ransom. At some point during its theft and captivity it got shattered—to this day a silver frame is used to hold the pieces together.
The raid on Mecca was not the Qarmatians’ only attack on Muslim cities. Two years earlier, Abu Tahir Suleiman Janabi and his men had marched on Baghdad, capital of the Commander of the Faithful, the Caliph al-Muqtadir. Edward Gibbon, in The Decline and Fall of the Roman Empire, tells us what happened next:
Baghdad was filled with consternation; and the caliph trembled behind the veils of his palace. In a daring inroad beyond the Tigris, Abu Tahir advanced to the gates of the capital with no more than five hundred horse. By the special order of Muqtadir the bridges had been broken down, and the person or head of the rebels was expected every hour by the commander of the faithful. His lieutenant, from a motive of fear or pity, apprised Abu Tahir of his danger, and recommended speedy escape. “Your master,” said the intrepid Qarmatian to the messenger, “is at the head of thirty thousand soldiers: three such men as these are wanting in his host:” at the same instant, turning to three of his companions, he commanded the first to plunge a dagger into his breast, the second to leap into the Tigris, and the third to cast himself headlong from down a precipice. They obeyed without a murmur. “Relate,” continued the imam, “what you have seen: before the evening your general shall be chained among my dogs.”
[Spelling updated for consistency with modern use]
Abu Tahir Suleiman Janabi's boastful prediction was not to be. The Qarmatians were driven away from Baghdad and al-Muqtadir, despite a turbulent reign, remained unchained.
I put the “Riddle of Steel” scene in The Thread of Reason because I wanted to make a serious point about the power of ideas and because the book is about the Assassins and the scene is a timed-honored part of Assassin lore. But I couldn't resist poking fun a little at how often it has appeared, not only in Conan the Barbarian and The Thread of Reason, but in many other works as well (1964’s The Long Ships and 2005’s The Keeper: The Legend of Omar Khayyam come to mind). And so, when the Sheikh of the Mountain accuses Omar of ruining his surprise, I have Omar reply, “When Suleiman Janabi performed that demonstration—a century and a half ago—it was a surprise. Now it’s just a cliché.”
As for whether the porter actually jumps, you’ll just have to read the book.
Photo credit(s): You Tube, Crystalinks
Posted by Michael Isenberg at 9:04 AM
Labels: Arnold Schwarzenegger, Assassins, Conan the Barbarian, Islam in the Middle Ages, James Earl Jones, Omar Khayyam, Riddle of Steel, The Thread of Reason
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Professor Lewis Strikes Back


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Crome, Edward (DNB00)
←Crombie, James
Crome, Edward
by Charles Trice Martin
Crome, John (1768-1821)→
Crome, EdwardCharles Trice Martin1888
CROME, EDWARD (d. 1562), protestant divine, was educated at Cambridge, taking the degrees of B.A. in 1503, M.A. in 1507, and D.D. in 1526. He was a fellow of Gonville Hall; but although his friend Archbishop Cranmer, also a Cambridge man, speaks of him as having been 'president of a college in Cambridge,' his name does not appear in the lists of heads. It may be that he acted as deputy to Dr. Bokenham, master of Gonville Hall, who was seventy-seven years of age when he resigned in 1536. In 1516 Crome was university preacher. He resided without interruption at Cambridge until he attracted the king's notice by his approval of Cranmer's book demonstrating the nullity of his marriage with Catherine of Arragon, and by his action as one of the delegates appointed by the university, 4 Feb. 1530, to discuss and decide the question of the same purport proposed by the king. During the following Lent he was three times commanded to preach before the king, and shortly after (24 May) was one of the representatives of his university who, together with a like number from Oxford, assisted the Archbishop of Canterbury and Bishop of Durham in drawing up a condemnation of the opinions expressed in certain English religious books, such as ‘The Wicked Mammon’ and ‘The Obedience of a Christian Man,’ which assailed the doctrines of purgatory, the merit derived from good works, invocation of saints, confession, &c.
It was probably about this time that he became parson of St. Antholin's Church in the city of London, a rectory in the gift of the dean and chapter of St. Paul's, but owing to the destruction of the registers in the fire of 1666 it is impossible to fix the date.
While at Cambridge Crome had gained some insight into the ideas of religious reformers by attending the meetings of ‘gospellers’ at the White Horse in St. Benet's, and in spite of his acquiescence in the prohibition of their books, his preaching was so coloured with their views that he was convented before the Bishop of London and examined, the king himself being present. The answers he gave were in accordance with the popular articles of belief, even in such matters as purgatory and the efficacy of fasting. There is extant a copy of them with remarks apparently added by him when reading them in his church, in which he endeavoured with some success to explain away the discrepancy between the articles he was reading and his previous opinions. His confession was immediately printed by the bishops, but his old friends thought it ‘a very foolish thing,’ and openly said that he was lying and speaking against his conscience in preaching purgatory.
Articles were formally produced against him, Latimer, and Bilney in the convocation of March 1531, but in consequence of his previous recantation no further steps were taken against Crome. In 1534 he removed to the church of St. Mary Aldermary, which Queen Anne Boleyn procured for him by her influence with Archbishop Cranmer, the patron. He was unwilling to make the change, and did not accept it until the queen wrote an urgent letter to him on the subject. A few years later (1539) Archbishop Cranmer tried to obtain for him the deanery of Canterbury, but was not successful.
About this period Crome is frequently mentioned in connection with Latimer, Bilney, and Barnes, and he was one of the preachers appointed by Humfrey Monmouth, a leading London citizen and great favourer of the gospel, to preach his memorial sermons in the church of All Hallows Barking.
After the passing of the Act of Six Articles in 1539, in consequence of which Latimer and Shaxton, bishop of Salisbury, resigned their bishoprics and were imprisoned, Crome preached two sermons which his enemies hoped would give them a handle; but hearing of his danger he immediately went to the king and prayed him to cease his severities. No proceedings were at that time taken against him, and not long after (July 1540) a universal pardon was granted. Crome did not, however, alter his opinions and preaching, and a controversy between him and Dr. Wilson having caused some stir in the city, they were both forbidden to preach again until they had been examined by the king and council. This was done on Christmas day 1540. The articles alleged against Crome were denial of justification by works, the efficacy of masses for the dead and prayers to saints, and the non-necessity of truths not deduced from holy scripture. His answer was an argument that these articles were true and orthodox; but the king, averse to severity in his case, only ordered him to preach at St. Paul's Cross and read a recantation with a statement that he would be punished if hereafter convicted of a similar offence. This he did, but as his sermon contained but little reference to the formal recantation which he read, his license to preach was taken away. This prohibition did not endure many years, for in Lent 1546 he again got into trouble for a sermon preached at St. Thomas Acres, or Mercers' Chapel, directed against the sacrifice of the mass. Being brought before Bishop Gardiner and others of the council he was ordered as before to preach in contradiction of what he had said at St. Paul's Cross, but his sermon rather hinted that the king's recent abolition of chantries showed that he held the same opinion. This was not considered satisfactory, and he had to perform a more perfect recantation on Trinity Sunday.
During the reign of Edward VI he appears to have lived quietly, for the only notices of him are a casual mention by Hooper a short time before he was made bishop of Gloucester, that Crome was preaching against him, and a letter, referred to by Strype, from a poor scholar asking for help. After Queen Mary's accession he was again arrested for preaching without license and committed to the Fleet (13 Jan. 1554), but a year elapsed before he was brought up for trial. In January 1555 many of his friends were examined and condemned. Hooper, Rogers, Bishop Ferrars of St. David's, and others were burnt. Crome was given time to answer, and having had some practice in the art of recantation made sufficient compliance to save himself from the stake. It was proposed that he, Rogers, and Bradford should be sent to Cambridge to discuss with orthodox scholars, as Cranmer, Ridley, and Latimer had done at Oxford, but they refused, not expecting fair play. Their reasons were published in a paper which is printed by Foxe. How long he was kept in prison is doubtful. He died between 20 and 26 June 1562, and was buried in his own church, St. Mary Aldermary, on the 29th.
[Cal. of State Papers of Henry VIII, vols. iv. v. vii. viii.; Strype's Memorials, i. i. 492, ii. 369, iii. i. 92, 157, 221, 330, ii. 192; Annals, i. i. 545; Strype's Cranmer, 487, 495, 566, Par ker Soc. 3 Zur. 208, &c. (see Gough's Index); Foxe's Acts, v. 337, 351, 835, vi. 413, 533, 536, 588, vii. 43, 499; Burnet's Hist. Ref. i. 150, 271, iii. 254, 264, 346; Wilkins's Concilia, iii. 725, 737; Machyn's Diary, 51, 80, 81, 286; Newcourt's Repertorium, i. 436; Cooper's Ath. Cant. i. 215.]
C. T. M.
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“His wit and vision conquer every state and kingdom is the man with the sound mind, sound body, and wisdom”.The physical, mental, emotional and intellectual wellbeing of mankind is never to be compromised for the wellbeing of the nation, the world rather. Here at We Inspire Nepal ( WIN), we are aware of the importance of good health and good education to every human being and try the best to work in these areas.
We Inspire Nepal (WIN) inspire Nepal to be aware of their health and provide people with the needed knowledge and information. WIN mainly focuses on the issues of sexual and reproductive health as these issues are regarded as taboo in many developing countries and mainly in Nepal. Sexual and reproductive health are often belittled despite of their importance. It is often found that people do not feel comfortable to talk about such issues and thus we raise such issue in front of the masses to make them aware of their importance.
Furthermore, we advocate for people about their proper sexual and reproductive health and the method is generally policy level advocacy. There are many examples of people, mostly women who have been victimized because of their sexuality and reproductivity and many people in the society have been abandoned by sexual and reproductive rights. We see many examples but since these issues are considered as a taboo subjects, we get minimal interest of people to advocate on such issues. These drawbacks of the society inspire We Inspire Nepal to advocate on such topic.
In order to seek solution for the problems in the health sector and also to make people aware of further problems, we conduct programs mainly focusing on awareness, conveyance and solution of health issues. We conducted awareness program about the most odious disease, HIV-AIDS . Also, the WIN reached the lives of rural people during the time of crisis by distributing medical support.
Apart from working in the field of sexual and reproductive health, WIN inspire Nepal to be healthy physically, mentally and emotionally. WIN realized the lack of resources and facilities to local people for maintaining proper health but explored solution to these by conducting a revolutionary dance program entitled “Dance for Nepal”. WIN conducted it for couple of years and brought revolution in the mindset of people about health. The people who used to have lack in resources for proper health found dance as the cheapest and the best way for having a proper health. With this dance program, WIN not only brought changes in people’s health but also in the attitude by inspiring them to think out of box and explore new alternatives in their life. Dance for Nepal was implemented by WIN in Kathmandu in association with Restless Development Nepal. WIN has lots of plans and policies to work on various health issues and it does its work realizing the urgency of health issues. WIN realized Peer Education Program as the crucial one for adolescents and youth of the country. It went to the door steps of about 500 different schools of different parts of Nepal and conducted the Peer Education Program. This program helped the students, teachers and parents to know different unspoken and hidden problems and simultaneously helped WIN to know the different problems of different regions of Nepal and to set a new vision for conducting further programs. The psychological counseling programs of WIN has touched many hearts and raised awareness about mental health.
We Inspire Nepal inspire the heart to educate the mind. There is no other way of gaining wisdom, knowledge and intellectual strength without proper education. Education is something that differentiate human beings from other animal beings. It is a matter of great disappointment that many people have been deprived of getting quality education. Quality education which is the basic right of every individual has also been victimized of gender, social, cultural and political issues in the country. WIN is a group of eduacated people from all over the country and we realize the effect of education in our lives and work to bring changes in the field of education.
Education, one of the basic right is the most important right and need of the people. The development of the country solely depends on the education it provides to its people. The data and statistics of Nepal shows the progress in literacy rate but there are still many things lagging behind in the education sector. The research done by WIN in many regions and sectors of Nepal makes WIN unsatisfied about the educational systema and it continuously conduct many programs for educational system’s upliftment.
Moreover, WIN tries to prioritize the importance of sustainable education amongst people. It provides knowledge to the people about the meaning and importance of sustainable education. It has realized that education has been provided to the public but it has not brought effect in the lives of them for longer time and there is where the need of sustainable education arises. The education for each and every human being which educate the mind, enhances the personality and provide a unique vision for every unique individual is the education of this age and hence is the sustainable education. WIN by doing advocacy for sustainable education want to bring changes in educational system of Nepal. It has done many awareness and advocacy programs on Sustainable Development Goals in education, conducted many sustainable education conferences.
Sustainable education is never accomplished without the complete participation of triple factor of education and they are parents, teachers and students. WIN has conducted many programs focusing on these important people. It has worked not only for making students aware of sustainable education but also has made many parents aware of their role for sustainable education. It conducted teachers training programs in over 500 schools of different regions of Nepal where it provided knowledge and information about new, scientific and effective methods of teaching and the WIN has always inspired students to be the leader tomorrow and for this, it has conducted many leadership programs to over 10,000 students. The leadership program mainly focused to get information about students’ personalities, provided them knowledge about leadership skill and inspired them to be a leader for tomorrow. Apart from programs and seminars, WIN has different ways of promoting sustainable education and thus adopted debate programs to participate students and other general public in it. The success of these programs could be felt by the change in people’s vision and attitude towards the educational system.
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Michael Shaw Is Fast
Incoming recruit Michael Shaw saw his high school track career end prematurely when the OSHAA ruled he had transferred to Trotwood-Madison illegally, but dude got it awwwwn at nationals:
Trotwood-Madison OH coach Randy Waggoner, honored earlier in the day as the meet’s Coach of the Year, couldn’t help blinking back tears at the courage and gutsy efforts of his Waggoner’s Raiders team after they toppled favored Dominguez CA in the marquee 4x400 (3:11.33 to 3:11.41).
“I’ve been coaching since the ‘60’s,” Coach Waggoner said of his 46.4 anchor, Mike Shaw, “and I’ve coached a lot of guys, but he’s one of the best.”
Shaw had a huge meet for his team from Ohio, anchoring the Raiders to a Friday win in the 4x200 (1:25.18), then taking the 200 title (21.19 in a headwind) and anchoring the 4x400 win on Saturday.
“We all promised each other we were going to lay it on the track for each other," Shaw said. "Last race of the season, and even though I was dead from the 200 [earlier in the day], I told them that if it was close, I’m going to win it.”
Aye, that he did:
Shaw also qualified for the final in the 100 M but finished last. Dunno what happened there.
Dude is ninja fast, though. He runs the forty in femtoseconds. I use him instead of fiber-optic cable. I had him take a message to South America and when he got there it was Gonwanaland.
MIKE SHAW IS FAST.
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There are numerous species of snakes in NYS the vast majority of which are NOT POISONOUS. In fact in NYS there are timber rattle snakes and copperheads which are about the only two that are poisonous. However, in some snakes the saliva can cause an allergic reaction but this is much different from a poison. That said the most important thing when reporting a snake is the color and detailed description which is obviously used for identification purposes although not only do patterns change from species to species but individual to individual, male to female and young to adult. The location of the snake is also important starting with is it inside or outside and what time of day the snake(s) are typically seen. Being cold blooded snakes are attracted to warmer areas but like to hide in hard to reach crevices. Snake dens are often rocky areas with many crevices such as underneath concrete slabs or decorative rock beds. Various snake species will breed at different times but typically young are hatched from eggs in the spring. All snakes are carnivorous and eat small mammals, amphibians and birds. One way to prevent problems with snakes is to eliminate or reduce suitable habitat such as long grass and swampy areas which typically house many prey species and eliminate crevices and other entrances into your house such as water pipes leading to a sump pump or downspouts that allow a snake to stay around your home. Snakes don’t typically cause “damage” per se and in fact are in most cases beneficial from an ecological standpoint but are so misunderstood that they often instill fear in homeowners. Droppings are difficult to identify and about the only tell tale sign other than an actual sighting is a “shed” which is an older skin layer left behind as the snake grows. Snakes fees are the same as mice - $250 for a two week cleanout and $450 for a year long service.