From the Tabakát-i Násirí:—
“On his return from Somnát through the territory of Sind and Mansúría, he resolved to take his army by way of the desert. On his demand for guides, a Hindú came forward and promised to lead the way. When the army of Islám had for some time* marched behind him, and it became time to call a halt, people went in search of water, but it was nowhere found. The Sultán summoned the guide to his presence, and asked him where water was procurable. He replied, “I have devoted my life for the sake of my deity Somnát, and have brought thee and thy army into this desert, where no water is, in order that all may perish.” The Sultán ordered the guide to be killed, and the army to encamp. He rested patiently until night came on, and then the Sultán went aside from the camp, and prostrating himself on the earth, entreated with the deepest supplication Almighty God for aid in this extremity. When about a quarter of the night had elapsed, a light shone to the north of the camp. The Sultán ordered his army to march in that direction, and when day broke the Omnipotent led them to a place where there was a supply of water. Thus did all the Musulmáns escape from this imminent danger.”* —Tabakát-i Násirí.
From the Rauzatu-s Safá:—
“It is related that when Sultan Mahmúd had achieved the conquest of Somnát, he wished to fix his residence there for some years, because the country was very extensive, possessed many unusual advantages, as well as several mines which produced pure gold. Indian rubies were brought there from Sarandíp, one of the dependencies of the kingdom of Guzerát. His ministers represented to him that to forsake Khurásán, which had been taken from his enemies after so many battles, and to make Somnát the seat of government was very improper. In short, the King made up his mind to return, and ordered that some man should be appointed to hold and carry on the administration of the country. The ministers observed that it was impossible for a stranger to maintain possession, and therefore he should assign it to one of the native chiefs. The Sultán accordingly held a council to settle the nomination, in concurrence with such of the inhabitants as were well disposed towards him. Some of them represented to him that amongst the ancient royal families no house was so noble as that of the Dábshilíms, of whom only one member survived, and he had assumed the habit of a Brahman, and was devoted to philosophical pursuits and austerity.* —Rauzatu-s Safá.*
With respect to the name of Somnát, Firishta observes “that Soma was the name of a prince, after whom the idol Nát was called—Nát signifying among the Hindús lord or chief—and is rendered applicable to idols. Thus we have Jagnát, the lord of the creation.” Bird, in one part of his work, says that it is derived from the Sanskrit Swayambhú Náth, “self-existing lord;” but in another part, more correctly, from Soma Náth, “the moon-lord,” or “regent of the moon,” which was one of the names under which Mahádeva was worshipped. It is evident from the statement of Al Bírúní that Somnát was no idol, but the lingam or phallic emblem of that deity. The embellishments of the story have been commented on by Wilson. “The earlier Muhammadan writers say nothing of the mutilation of its features, for, in fact, it had none; nothing of the treasures it contained, which, as it was solid, could not have been within it. * * * Firishta invents the hidden treasure of rubies and pearls with quite as little warrant. Somnáth was in fact a linga, a náth, or deity ascribed to Soma, the moon, as having been erected by him in honour of Siva. It was one of the twelve principal types of that deity, which were celebrated in India at the time of the first Muhammadan invasion.” That there were, however, precious stones upon this lingam we know from the account of Al Bírúní, who tells us that the top was garnished with them and with gold. He also informs us that the name of “moon-lord” was derived from the fact of the stone being washed with more particular ceremony twice during the month, at the full and new moon.
The resemblance which the Muhammadan authors wish to establish between this lingam and the Arabian Lát seems to be a mere fancy; for though there was doubtless at one time considerable connection between these parts of India and Arabia, it does not appear to have been exemplified in this particular instance.
There is one other matter which seems to require a passing notice in this place, as of late years it has engaged some attention. I allude to the removal of the Somnát gates.
Seventeenth Expedition.—Játs of Júd. (A.H. 417.—This expedition is also recorded only by the later authorities, but the attack upon the Játs is not in itself improbable, though some of its attendant circumstances are. It is probable that, on the dissolution of the kingdom of Láhore, the Játs of the Júd hills acquired considerable power, and by predatory incursions were able to harry their neighbours. Their advance so far from their own country to attack the Muhammadan army, and the strength of the force with which they opposed it, show that they possessed no inconsiderable power. From a passage quoted by M. Reinaud from the Kámilu-t Tawáríkh, (416 H.), it appears that they had invaded the principality of Mansúra and had forced the Musulmán Amír to abjure his religion.* It does not quite appear what particular portion of the hilly country is here meant, but most probably the Salt range, on the part nearest to Multán. The Játs have now moved further to the north and east, but some of their clans point to the Salt range as their original seats.
The chief improbability, and it is almost insurmountable, consists in Mahmúd's being able to organise a powerful fleet of fourteen hundred boats at Multán, and in being opposed by at least four thousand boats manned by mountaineers. Even in a time of the briskest trade, fourteen hundred boats could not be collected in all the rivers of the Panjáb. It is also remarkable that Mahmúd should choose to fight at all on the river, when his veteran troops would have been so much more effective on land than on water. If he could have equipped so large a fleet on a sudden emergency, it adds to the surprise which Elphinstone invites us to entertain, that Mahmúd. neither in going to or returning from Somnát availed himself of the Indus. On his return, however, he does seem to have come for some way on the banks of the Indus.
As the year 417 H. began on the 22nd Feb., 1026, there was ample time for Mahmúd to have returned to Ghazní in order to escape the heats and rains of Hindústán, and return again to Multán before the Ghazní winter, all within the same year.
The following account is taken from Nizámu-d dín Ahmad:—
“In the same year (417 H.), the Sultán, with a view to punish the
Játs, who had molested his army on his return from Somnát, led a
large force towards Multán, and when he arrived there he ordered
fourteen hundred boats to be built, each of which was armed with
three firm iron spikes, projecting one from the prow and two from the
sides, so that anything which came in contact with them would
infallibly be destroyed.*
In each boat were twenty archers, with
bows and arrows, grenades,*
and naphtha; and in this way they
proceeded to attack the Játs, who having intelligence of the armament,
sent their families into the islands and prepared themselves for
the conflict. They launched, according to some, four, and according
to others, eight thousand boats, manned and armed, ready to engage
the Muhammadans. Both fleets met, and a desperate conflict ensued.
Every boat of the Játs that approached the Moslem fleet, when it
received the shock of the projecting spikes, was broken and overturned.
Thus most of the Játs were drowned, and those who were
not so destroyed were put to the sword.*
The Sultán's army proceeded
to the places where their families were concealed, and took
them all prisoners. The Sultán then returned victorious to Ghaz-