The murder of the king of Khawárazm (the ancient Chorasmia), who was Mahmúd's brother-in-law, called the attention of the latter to that quarter: and the affairs of that state, hav­ing been thus thrown into confusion, occupied the chief part of his time for the three succeed­ing years. At the expiration of this period, Hindústán, with its dependencies, was doomed,

Eighth Expe­dition.

for the eighth time, to become the the­atre of the king of Ghazní's operations. After collecting a numerous army from Turkistán, Máwará-un-Nahr, (Transoxiana) and Khorásán, the followers of which, in aiding the crusade, were as much instigated by avarice as reli­gion, Mahmúd marched for Kanauj in the spring of Hij. 409.* The author of the Habíbu-s-Sair tells us that, besides the king's regular troops, twenty-thousand Mohammedan crusaders formed part of the force, destined to destroy the devoted country, and the yet remaining strong­holds of idolatry. Kanauj is described as dis­tant from Ghazní a journey of three months: and the Mohammedan army followed, as would appear, the route of Pesháwar, to the attack. Ferishta makes the troops march from hence directly to Kanauj, and afterwards to Mírát: but here his ignorance of geography has so confused the account, that the army moves about, in all directions, without any obvious reason. After having passed the Indus, and entered Hindústán, the Mohammedans first attacked, according to the Habíbu-s-Sair, a strong fortress; of which the ruler, a person of rank and consequence, and an idolater, is said to have submitted, and adopted the faith of Islám. The name of this fortress is not given, but appears to have been the same as Mírát.* From hence the army marched, along the banks of the Jumna, to another fort not named;* the same, as we learn from other sources,* with Máhwan, near Matra; and which was the capital of the Rájá of Bindrában. The then governing Rájá in this province was Kúlchand, who attacked the Mohammedans, and was defeated. This unfortunate Hindú chief, after the issue of the battle, fled, along with his wife, and was pursued; when, seeing no means of escape, and doubtless to avoid pollution, he first murdered his partner, and then slew himself. Eighty-five elephants were taken by the Mo*-le/>hammedans. The troops next advanced against Matra, or Mathurá, not far distant, and then the most venerated place of Hindú worship. Here the people of Ghazní were so struck by the magnificence of the buildings, that, says my authority,* no words can express it. The palaces and other buildings, which were many, are described as being built of stone and white marble; and such was the feeling of wonder excited in the mind of Mahmúd, that, while writing to the nobles of Ghazní, he said, “Should any one propose to build such a town, he could not do so in two-and-twenty years, with the assistance of the most skilful architect, and after expending millions of dínárs.” But bigotry stifled, in the breast of Mahmúd, every nobler feeling; and though the art of the architect could raise his admiration, it could not make him generous to stay the work of destruction. The solidity of the temples alone resisted his efforts: the idols were broken down; jewels were carried away of immense value; and every thing combustible was given to the flames. Twenty-six days were thus spent: the king marched along the bank of the Ab-Gang, or Ganges, where he captured seven fortifications, and arrived at Kanauj on the eighteenth of Shabán,* or end of December. Six or seven months had elapsed since the army left Ghazní: the Panjáb rivers on the route had, at this season of the year, impeded its advance; and the solicitude of all was relieved by seeing before them the object of their wishes. The Rájá of Kanauj, who is called by some Koráh,* and by others Jaipál,* warned, no doubt, by the fate of Matra, and perceiving the hopelessness of resistance, sued for peace, and paid a tribute; though it is asserted, by other accounts, that he fled. This was followed by fresh conquests; where the blood of the idolaters was made to flow, that the intolerant spirit of Islám might be grati­fied.