from Mecca, where it stood before the time of the Prophet, but the Bramins deny it, and say that it stood near the harbour of Dew since the time of Krishn, who was concealed in that place about 4000 years ago.

Rumzan, 415.

In the middle of the month of Rumzan, the Mahomedan army reached Oct. 1024. the city of Mooltan; and as a great desert lay before them, the King gave orders for the troops to provide themselves with several days' water and provisions, as also with provender for their horses, besides which, 20,000 camels were laden with supplies. Having passed the desert, the army reached the city of Ajmeer. Here, finding the Raja and inhabitants had abandoned the place, rather than submit to him, Mahmood ordered it to be sacked, and the adjacent country to be laid waste. Conceiving the reduction of the fort of Ajmeer would occupy too much time, he left it unmolested; and proceeding on his expedition took by assault some smaller forts on the road, till at length he arrived at Nehrwala, a frontier city of Guzerat, which was evacuated on his approach. Mahmood, taking the same precautions as before, by rapid marches reached Somnat without opposition. Here he saw a fortification on a narrow peninsula, washed on three sides by the sea, on the battlements of which appeared a vast host of people in arms, who, making a signal for a herald to approach, they proclaimed to him that their great idol, Somnat, had drawn the Mahomedans thither to blast them in a moment, and to avenge the destruction of the gods of India. In the morning, the Mahome

dan troops advancing to the walls, began the assault. The battlements were in a short time cleared by the archers, and the Hindoos, astonished and dispirited, crowded into the temple, and, prostrating themselves in tears before the idol, prayed for assistance. The Mahomedans, having seized this opportunity, applied their scaling ladders and mounted the walls, shouting aloud, "Alla Akbur!" The Hindoos, urged by despair, returned to the defence of the works, and made so spirited a resistance, that the Mahomedans, unable to retain their footing, and wearied with fatigue, fell back on all sides, and were at length obliged to retire. Next morning the action was renewed, but as fast as the besiegers scaled the walls, so fast were they hurled down headlong by the besieged, who now seemed resolved to defend the place to the last. Thus the labours of the second day proved even more unsuccessful than those of the first. On the third day an army of idolaters having arrived to reinforce the garrison, presented itself in order of battle in sight of the Ghizny camp. Mahmood determined to prevent this attempt to raise the siege, and having ordered a party to keep the garrison in check, himself engaged the enemy in the field.

The battle raged with great fury: victory was long doubtful, till two Indian princes, Brahma Dew and Dabishleem, with other reinforcements, joined their countrymen during the action, and inspired them with fresh courage. Mahmood at

The war-cry of the Moslems, "God is great!"

this moment perceiving his troops to waver, leaped from his horse, and, prostrating himself before God* implored his assistance. Then mounting again, he took Abool Hussun, the Circassian (one of his generals), by the hand, by way of encouragement, and advanced on the enemy. At the same time he cheered his troops with such energy, that, ashamed to abandon their King, with whom they had so often fought and bled, they, with one accord, gave a loud shout and rushed forwards. In this charge the Moslems broke through the enemy's line, and laid 5000 Hindoos dead at their feet. The rout became general. The garrison of Somnat, beholding this defeat, abandoned the defence of the place, and issuing out at a gate towards the sea, to the number of 4000, embarked in boats, intending to proceed to the island of Serendeep or Ceylon. + This manœuvre did not escape the King, who secured some boats left in a neighbouring creek, manned them with rowers, and some of his best troops, and pursued the enemy; on which occasion he took and sunk some of their flotilla, while a part only escaped. Having now placed guards round the walls and at the gates, Mahmood entered

*This mode of inspiring his troops, so often mentioned by the writers of the age, is extremely characteristic of the nature of the wars waged by Mahmood of Ghizny in India.

+ The conclusion drawn by the Moslem historian, that the fugitives from Somnat, after embarking, were necessarily going to Ceylon, conveys an idea of the imperfect notions the early writers of that nation had of Indian geography. It is not impossible the original author calls it the port of the Deeb, or the Island of Dew, then belonging to the Daby dynasty.

Somnat accompanied by his sons and a few of his nobles and principal attendants. (On approaching the temple, he saw a superb edifice built of hewn stone. Its lofty roof was supported by fifty-six pillars curiously carved and set with precious stones. In the centre of the hall was Somnat, a stone idol, five yards in height, two of which were sunk in the ground. The King, approaching the image, raised his mace and struck of its nose. He ordered two pieces of the idol to be broken off and sent to Ghizny, that one might be thrown at the threshold of the public mosque, and the other at the court door of his own palace. These identical fragments are to this day (now 600 years ago) to be seen at Ghizny. Two more fragments were reserved to be sent to Mecca and Medina. It is a well authenticated fact, that when Mahmood was thus employed in destroying this idol, a crowd of Bramins petitioned his attendants, and offered a quantity of gold if the King would desist from further mutilation. His officers endeavoured to persuade him to accept of the money; for they said that breaking one idol would not do away with. idolatry altogether; that, therefore, it could serve no purpose to destroy the image entirely; but that such a sum of money given in charity among true believers would be a meritorious act. The King acknowledged there might be reason in what they said, but replied, that if he should consent to such a measure, his name would be handed down to posterity as "Mahmood the idol-seller," whereas he was desirous of being known as "Mahmood the destroyer:" he therefore directed the troops to

proceed in their work. The next blow broke open the belly of Somnat, which was hollow, and discovered a quantity of diamonds, rubies, and pearls, of much greater value than the amount which the Bramins had offered.)

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-oodDeen 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 Jugnat, 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

* Say 400 lb.