“Next morning, early, the Muhammadans renewed the battle, and made greater havoc among the Hindús, till they drove them from the town to the house of their idol, Somnát. A dreadful slaughter followed at the gate of the temple. Band after band of the de­fenders entered the temple to Somnát, and with their hands clasped round their necks, wept and passionately entreated him. Then again they issued forth to fight until they were slain, and but few were left alive. These took to the sea in boats to make their escape, but the Musulmáns overtook them, and some were killed and some were drowned.

“This temple of Somnát was built upon fifty-six pillars of teak wood covered with lead. The idol itself was in a chamber; its height was five cubits and its girth three cubits. This was what appeared to the eye, but two cubits were (hidden) in the basement. It had no appearance of having been sculptured. Yamínu-d daula seized it, part of it he burnt, and part of it he carried away with him to Ghazní, where he made it a step at the entrance of the Jámi'-masjid. The shrine of the idol was dark, but it was lighted by most exquisitely jewelled chandeliers. Near the idol was a chain of gold to which bells were attached. The weight of it was 200 mans. When a certain portion of the night had passed, this chain was shaken to ring the bells, and so rouse a fresh party of Bráhmans to carry on the worship. The treasury was near, and in it there were many idols of gold and silver. Over it there were veils hanging, set with jewels, every one of which was of immense value. The worth of what was found in the temple exceeded two millions of dínárs, all of which was taken. The number of the slain exceeded fifty thousand.”* —Ibn Asír.]

The following is from the Táríkh-i Alfí:—

“It is said that the temple of Somnát was built by one of the greatest Rájas of India. The idol was cut out of solid stone, about five yards in height, of which two were buried in the earth. Mahmúd, as soon as his eye fell on this idol, lifted up his battle-axe with much anger, and struck it with such force that the idol broke into pieces. The fragments of it were ordered to be taken to Ghaznín, and were cast “down at the threshold of the Jámi' Masjid,' where they are lying to this day. It is a well-authenticated fact that when Mahmúd was about to destroy the idol, a crowd of Bráhmans represented (to his nobles) that if he would desist from the mutilation they would pay several crores of gold coins into his treasury. This was agreed to by many of the nobles, who pointed out to the Sultán that he could not obtain so much treasure by breaking the image, and that the proffered money would be very serviceable. Mahmúd replied, “I know this, but I desire that on the day of resurrection I should be summoned with the words, ‘Where is that Mahmúd who broke the greatest of the heathen idols?’ rather than by these: ‘Where is that Mahmúd who sold the greatest of the idols to the infidels for gold?’” When Mahmúd demolished the image, he found in it so many superb jewels and rubies, that they amounted to, and even exceeded an hundred times the value of the ransom which had been offered to him by the Bráhmans.

“According to the belief of the Hindús, all the other idols in India held the position of attendants and deputies of Somnát. Every night this idol was washed with “fresh” water brought from the Ganges, although that river must be more than two hundred parasangs distant. This river flows through the eastern part of India, and is held very sacred by the Hindus. They throw the bones of their dead into it.

“It is related in many authentic historical works that the revenue of ten thousand populated villages was set apart as an endowment for the expenses of the temple of Somnát, and more than one thou­sand Bráhmans were always engaged in the worship of that idol. There hung in this temple a golden chain which weighed two hundred Indian mans. To this were attached numerous bells, and several persons were appointed whose duty it was to shake it at stated times during day and night, and summon the Bráhmans to worship. Amongst the other attendants of this temple there were three hundred barbers appointed to shave the heads of the pilgrims. There were also three hundred musicians and five hundred dancing-girls attached to it; and it was customary even for the kings and rájas of India to send their daughters for the service of the temple. A salary was fixed for every one of the attendants, and it was duly and punctually paid. On the occurrence of an eclipse multitudes of Hindús came to visit this temple from all parts of Hindústán. We are told by many historians that at every occurrence of this phe­nomenon there assembled more than two hundred thousand persons, bringing offerings. It is said in the history of Ibn Asír and in that of Háfiz Ábrú* that the room in which the idol of Somnát was placed was entirely dark, and that it was illumined by the refulgence of the jewels that adorned the candelabra. In the treasury of this temple there were also found numberless small idols of gold and sil­ver. In short, besides what fell into the hands of his army from the plunder of the city, Mahmúd obtained so much wealth in gold, jewels, and other valuables from this temple, that no other king possessed anything equal to it.

“When Mahmúd had concluded his expedition against Somnát, it was reported to him that Rája Bhím, chief of Nahrwára, who at the time of the late invasion had fled away, had now taken refuge in the fort of Kandama,* which was by land forty parasangs distant from Somnát. Mahmúd immediately advanced towards that place,* and when his victorious flags drew near the fort, it was found to be surrounded by much water, and there appeared no way of approach­ing it. The Sultán ordered some divers to sound the depth of the water, and they pointed him out a place where it was fordable. But at the same time they said that if the water (the tide) should rise at the time of their passing it would drown them all. Mahmúd, hav­ing taken the advice of religious persons, and depending upon the protection of the Almighty God, proceeded with his army, and plunged with his horse into the water. He crossed over it in safety, and the chief of the fort having witnessed his intrepidity, fled away. His whole property, with numerous prisoners, fell into the hands of the army of Islám. All men who were found in the fort were put to the sword.*

“After this conquest, Mahmúd proceeded to invade the territory of the Bhátís, whose chief, being apprised of his intentions, proffered his obedience and submission.* The king left him in possession of his dominions, and returned to his own capital of Ghaznín.”— Táríkh i-Alfí.

From the Tabakát-i Akbarí:—

“When Mahmúd resolved upon returning home from Somnát, he learned that Parama Dev, one of the greatest Rájas of Hindústán, was preparing to intercept him. The Sultán, not deeming it ad­visable at the time to contend with this chief, went towards Multán, through Sind. In this journey his men suffered much in some places from scarcity of water, and in others from want of forage. After enduring great difficulties, he arrived at Ghaznín in A.H. 417.

“In this year, Al Kádir Bi-llah wrote a letter to him, accompanied with standards (signalising him as sovereign*) of Khurásán, Hin­dústán, Nímroz, and Khwárízm, and granted titles to the Sultán, his sons and brothers. To the Sultán he gave the title of Kahfu-d daulat wau-l Islám (Guardian of the State and of the Faith); to Amír Mas'úd that of Shahábu-d daulat and Jamálu-l Millat (Lustre of the State and Ornament of the Faith); to Amír Muhammad of Jalálu-d daulat and Jamálu-l Millat (Glory of the State and Orna­ment of the Faith); and to Amír Yúsuf, of Azdu-d daulat and Muwaiyidu-l Millat (Support of the State and Maintainer of the Faith). He at the same time assured Mahmúd that he would recognise the person whom he should nominate as his successor. This letter reached the Sultán in Balkh.”* —Tabakát-i Akbarí.

The difficulties experienced in the desert are thus related by Minháju-s Siráj Júzjání. From the mention of Sind and Mansúra, it is evident that Mahmúd returned by a much more westerly course than he pursued in coming; and if we compare this narrative with the one given in the Jámi'u-l Hikáyát (v. sup. p. 192), we shall be confirmed in this view, for the river there mentioned can be no other than the Sind or Panjnad.