The author of the Hubeeb-oos-Seer relates, from other authorities, that Somnat was the name of the idol; but he is contradicted by Sheikh Fureed-ood-Deen Attar, who observes, that “the army of “Mahmood found in Somnat the idol whose name “was Nat.” I have, however, enquired on this subject, and learn, that Soma was the name of the prince after which the idol Nat was called. Nat signifies, among the Hindoos, lord or chief, and is rendered applicable to idols. Thus we have Jug-nat, signifying the lord of the creation, to whom divine honours are offered up. In the time of eclipses we are told that from 200,000 to 300,000 worshippers used to frequent this temple, and that the different princes of Hindoostan had bestowed in all 2000 villages, the revenues of which were applied to maintain its priests. This revenue was independent of other costly presents received from all parts of the empire. It was customary, also, for those idolaters to wash Somnat twice daily with fresh water from the Ganges, though that river is above 1000 miles distant.

Among the spoils of the temple was a chain of gold, weighing 200 * muns, which hung from the top of the building by a ring; it supported a great bell, which called the people to worship. Besides 2000 Bramins, who officiated as priests, there belonged to the temple 500 dancing women, 300 musicians, and 300 barbers to shave the devotees before being admitted to the sanctum; and it was even usual for the princes of Hindoostan some­times to devote their daughters to the service of the temple. The King of Ghizny found in this temple a greater quantity of jewels and gold than it is thought any royal treasury ever contained before. In the Zein-ool-Maasir it is related that there were no lights in the temple, except one pendent lamp, which, being reflected from the jewels, spread a bright gleam over the whole edifice. Besides the great idol above mentioned, there were in the temple some thousands of small images, wrought in gold and silver, of various shapes and dimensions.

Mahmood, having secured the wealth of Somnat, prepared to chastise the Indian prince Brahma Dew, the Raja of Nehrwala, who had assisted his countrymen during the siege, and who had cut off above 3000 of the faithful. Brahma Dew, after the taking of Somnat, instead of proceeding to Nehrwala, shut himself up in the fort of Gundaba, * distant 40 fursungs from Somnat. The King having arrived before this fort, perceived it was sur­rounded on all sides by water, which, on account of its extent and depth, appeared impossible to ap­proach; sending, however, to sound it, he under­stood that at one place it was fordable, though not easily to be passed by an army. Mahmood having ordered public prayers, and having cast his fortune * on the Koran, entered the water at the head of his troops, and reaching in safety the opposite side, immediately made an assault upon the place. Brahma Dew fled at the approach of the Maho-medans; and the Hindoos who defended the fort, seeing themselves deserted, quitted their posts on the walls. The assailants, having obtained easy possession, made dreadful havoc among the men, reserving the women and children as captives. The wealth of Brahma Dew was lodged in the King's treasury.

Mahmood, thus victorious, marched to Nehrwala, the capital of Guzerat. He found the soil of that place so fertile, the air so pure and salubrious, and the country so well cultivated and plea­sant, that, it is said, he proposed to take up his residence there for some years, and to make it his capital, conferring the government of Ghizny upon his son, the Prince Musaood. Some his­torians relate, that in that age there were gold mines in Guzerat, which induced Mahmood to wish to reside at Nehrwala; but there are now no traces of these mines, although in that time there might have been, since there are instances of the disappearance of mines, such as that in Seestan, which was swallowed up by an earthquake in the following reign. The King having heard of gold mines on the island of Ceylon, and in the country of Pegu, * it is said, seriously intended to fit out a fleet for the conquest of those regions, but he was diverted from this scheme, and prevailed on by his officers not to abandon his native kingdom.

Mahmood, yielding to their advice, consented to return to Ghizny, at the same time requesting some of his ministers to recommend a fit person to leave in the government of Guzerat. After some consult­ation, they told the King, that on account of the great distance of this country from his other do­minions, and the number of troops necessarily re­quisite for its defence, they thought it advisable that one of the natives should be made governor. The King, on further enquiry, being informed that the family of Dabishleem† * was the noblest in those parts, and that one of that race was in the vicinity of the camp, living as a hermit, he resolved to place him on the throne.

Some authors, in opposition to this story, have informed us, that the hermit Dabishleem was a cruel and ambitious prince, who had made se­veral attempts to wrest the government from his brothers, who had been compelled at length to seek an asylum within the sanctuary of a temple. The Dabishleem, however, alluded to in the first instance, was another person of the same family, celebrated for his wisdom and learning, and, although the ruler of a province only, the whole of the Bramins of that part of the country highly respected him for the soundness of his judgment and good qualities. The King accordingly sent a friendly message, inviting Dabishleem to his pre­sence, and, having fixed an annual tribute, created him governor of Guzerat.

That Prince, petitioned him to leave some troops for his protection; asserting, that the other Dabish-leem, as soon as Mahmood should vacate the country, would, undoubtedly, attack him, before his authority should be thoroughly established, the consequences of which might be easily fore­seen; but if the King would afford him his protection, he would remit, annually, double the revenue of Kabulistan and Zabulistan. These con­siderations prevailed with Mahmood to form a design to reduce the Prince Dabishleem before he left the country. He accordingly sent a part of his army to seize him, which, in a short time, brought him prisoner to Mahmood. He imme­diately delivered over the unfortunate Raja into the hands of his kinsman, the new ruler of Guzerat.

The Governor, addressing the King, said, “That “it was contrary to the tenets of his religion to “put a king to death, but that it was customary “when one king got possession of another (his “enemy), to make a dark pit under his throne, “and there confine him for life, or till the death “of his conqueror. That, for his own part, he “deemed such usage too cruel, while, on the “other hand (he said), if the Raja be confined in “another prison, his adherents will, on the King's “departure, attempt to release him.” The new Raja, therefore, proposed, that the King should carry the former Raja to Ghizny. Mahmood complied, and after two years and six months, absence from his capital, directed his steps home­wards. Intelligence being now received, that Brahma Dew and the Raja of Ajmeer, with others, had collected a great army in the desert to oppose his return, Mahmood determined to march direct by the route of Sind to Mooltan. Here, also, he encountered deserts on his march, wherein his army suffered greatly for want of water, and his

A. H. 417.
A. D. 1026.

cavalry for want of forage; but in the year 417 he reached Ghizny, though not without much difficulty and loss. During his journey through the country of Sind, the army was misled for three days and nights by one of the Hindoo guides, in a sandy desert; so that many of the troops died raving mad from the intolerable heat and thirst. Mahmood suspecting his guide, commanded him to be put to the torture, when he confessed, that he was one of the priests of Somnat, who, to revenge the injuries done to the temple, had thus endeavoured to bring about the ruin of the Ghiznevide army. The King ordered him to be executed; and, it being towards evening, he fell prostrate before God, im­ploring a speedy deliverance. A meteor was sud­denly seen in the north, to which direction he shaped his course, and, before morning, found himself on the border of a lake.*

Dabishleem the Wise, being established on the throne of Guzerat, remitted tribute punctually to the King, and having sent a splendid embassy, he re­quested that the imprisoned Raja might be made over to him. That prince had by this time gained the regard of Mahmood, who was now unwilling to part with him. He was, however, over-persuaded by his counsellors, who were envious of the favour which the unfortunate Raja had acquired, and he was accordingly delivered into the hands of the person who brought the Guzerat tribute to Ghizny.

When they reached the dominions of Guzerat, Dabishleem the Wise gave orders to construct a vault under his own throne, in which he intended to confine the unhappy Raja, according to the custom of the Hindoos. In order to display his own power more completely, he advanced to some distance from his capital to meet his prisoner, and compelled that unfortunate prince to run before his horse, with a basin and ewer in his hand.