CHAPTER II. mitted Mahmud to destroy them.15 Then Mahmúd swore that he would destroy Somnáth, and teach the idolaters that there was no God but Allah, and that Muhammad was his prophet. He marched from Ghazní to Multan with thirty thousand horsemen. He gathered together thirty thousand camels and loaded them with corn and water; for beyond Multan the land was desert. When all was ready the Sultan went to Somnáth. On the way he sacked the city of Ajmír; 16 for the Raja of Ajmír and all his people had gone out of the city in great fear when they heard of his coming. After this he saw many forts with idols inside, which were chamberlains and heralds to the god of Somnáth, and as he went he destroyed them all. Halt at The battle: The Sultan and his horsemen halted before Somnáth on a Thursday. The temple was guarded like a fortress because of its treasures. It stood upon a headland out at sea. The waves washed three of its sides; and the fourth side, which joined on the main, was fortified with walls and battlements and manned with Rajpoots. When the Mussulmans galloped up the Rajpoots scoffed at them, saying: "The god of Somnáth will destroy you all." On Friday the battle began. The Turkish 15 This expression is exactly what temple Bráhmans would use. Mathura was the cradle of the worship of Krishna as Vishnu. Somnath was a centre of the worship of Siva. When, therefore, it was told at Somnath that Mahmud had destroyed the idols at Mathurá, the Saivite Brahmans explained that Siva had wreaked his vengeance upon Vishnu. 16 Ajmír was situated about half way between Delhi and Ujain. Ajmír had sent its quota to assist both Jaipál and Anandpál; but had never been previously attacked by Mahmud. When Mahmud returned to his own country, the Rajpoots of Ajmir were in full force, and compelled him to take the route through the western desert. archers drove the Rajpoots from the battlements, CHAPTER II. whilst the swordsmen planted their ladders and climbed the walls, crying "Allah Akber." Then they fought the Rajpoots with great slaughter until the night closed in and they could see no longer. Rajpoots. On Saturday the battle was renewed. The Flight of the Sultan prostrated himself upon the ground before all his army and prayed to God for victory." The battle raged in front of the gateway. The Rajpoots fought like devils, but the believers gained the mastery. Many Rajpoots ran into the temple, threw themselves down before the pillar, implored the god for help, and then ran back and perished sword in hand. At last the Rajpoots saw that all was lost, fled to their boats, and put out to sea. its treasures. When the fight was over, Sultan Mahmud and The temple and his chief men entered the temple, whilst the Bráhmans clamoured around them. The temple was large, but as gloomy as a cave, for there was only one lamp. The roof was supported by fifty-six pillars, which were graven with images and set with precious stones. Many bells were also hanging by a golden chain to call the Bráhmans to worship. The Sultan passed through the temple, and entered the inner chamber; he saw the idol pillar which was nine feet high above the ground. The Bráhmans clamoured more than ever, and offered heaps of gold if he would spare the idol. Mahmúd cried out :-"I come not to sell idols, but to destroy them." Then he raised his mace and struck the idol pillar; and it 17 According to Ferishta the Rajpoots at Somnath had received large re-enforcements. CHAPTER II. was broken into pieces, and piles of rubies and diamonds were found in that place. 18 Sultan Mahmúd stayed a whole year in Guzerat. He delighted in its gardens, orchards, and green fields; and would have built a city there, but it was too far from Ghazní. He placed a Hindú prince upon the throne of Guzerat, and then tried to return to Multan by the way of Ajmír; but the Rajpoots Return of Mah- of Ajmír attacked him in great force, and the guides avenged. led him astray into sandy wastes where there was mud: Somnáth no water. Many believers went mad from the burning sun; others died of thirst. The guides confessed that they had revenged the destruction of Somnath, and were straightway put to death. Then Mahmud prayed for water, and water was found; and the Sultan went on to Multan, and so returned to Ghazní.19 18 The idol pillar was a huge linga or phallus, which was worshipped as a symbol of the supreme being who created the universe, and who was known by the various names of Iswara, Mahadeva, and Siva. From a strange association of ideas connected with the belief in the transmigration of souls, this supreme being was believed to be the judge of the dead. Accordingly the souls of all departed beings were supposed to assemble at Somnath, and were sent into new existences according to the sum of their merits or demerits. There is some confusion between the moon god and the emblem of Siva which cannot be clearly explained. Ferishta describes the idol as an image, and states that Mahmúd broke it in pieces, and obtained a pile of jewels which were hidden in the belly. Older authorities describe it as a solid pillar, and say nothing of the jewels inside it. The pillar however was garnished with gold and jewels, which may have formed part of the treasure. Portions of the pillar were carried away to Ghazní, and formed into a step at the entrance of the Jámi-masjid, to be trodden under-foot by believers. See Professor Dowson's valuable paper on Mahmud's Expeditions. Elliot's History, vol. ii. Appendix, note v. Professor H. Wilson implies that Ferishta invented the story. The authority of Ferishta may sometimes be open to doubt; but he was a zealous Shíah, and as such was not likely to invent a story for the glorification of Mahmúd. He may have been misled. 19 According to Ferishta Mahmud indulged in a dream of Indian conquest. There were said to be gold mines in Guzerat; he also heard that there were gold mines in Ceylon and Burma. Accordingly he proposed giving up his kingdom at Ghazní to his son, and founding an empire in Guzerat. He thought of building a fleet in Guzerat, and conquering Ceylon and Burma. He found, however, that his ministers and army were averse to the scheme, and abandoned the idea. Mahmud. The name of Mahmúd of Ghazní is still famous CHAPTER II. in Hindustan. The Mussulmans praise him as a Character of hero of Islam. He destroyed idols, and converted temples into mosques; but love of money was his master passion. He was a patron of poets and learned men. He employed Firdusi to compose the Sháh Námeh; but he disgusted Firdusi with his meanness, by paying him in silver when he expected gold. In revenge the poet scoffed at his low birth.20 Mahmud built many mosques and palaces at Ghazní with fountains and gardens; he also founded a university with a library and museum. One mosque was celebrated throughout the East. It was built of granite and marble, decked with gold and silver, and furnished with rich carpets and candelabra. It was named the 'Heavenly Bride.' of Mahmud. Mahmud died in 1030, aged sixty-three. He Political ideas was a contemporary of Swegn and Knut. He was a man of genius, ambition, and energy. As he grew older he softened towards the Hindús. In the beginning of his reign he treated Jaipál with great brutality. Later on he formed an alliance with the Raja of Kanouj. When he left Guzerat he appointed a Hindú prince to rule that country. Possibly he may have been only actuated by political views. Possibly he set up Kanouj as a counterpoise to Delhi, and as a means for opening up Hindustan. In like manner he may have looked 20 The Sháh Námeh marks an epoch in Mussulman history. It is an expression of the Persian revolt from the Arab yoke. It consists of Persian traditions or romances related in the Persian language. To this day its heroes and heroines are household words throughout Persia, Central Asia, and Mussulman India. It has done much towards softening and civilizing the Mussulmans. The early conquerors were inspired by the bigotry of the Koran; the later conquerors have been inspired by the more tolerant spirit of the Sháh Námeh. For a further account of the Shah Námeh, see Appendix I. Hindús concilate their conquerors. CHAPTER II. to Guzerat as an opening into the Dekhan and Peninsula. But one important fact must always be borne in mind; the Hindús have a power of conciliating their conquerors beyond any other nation. The Arabs never tolerated the Persians as they tolerated the Hindús of Scinde. The English have inclined more towards the Hindús than to any other subject race. The Hindús disarm their conquerors and propitiate them by submission, patience, and helplessness. They are thus often treated as women or children rather than as men; yet those who have lived the longest amongst Hindús are most alive to their virtues and tolerant of their ways. Blank in Mus sulman history 1030-1180. Mahmud died in 1030, and the glory of Ghazní after Mahmud, died with him. The history of Mussulman India during the century and a half which followed is of no value. It may be treated as a blank. Annals might possibly be compiled, but few would care to read them. They form a record of names without associations, and of wars without significance. In 1180 the mist begins to clear; but, notwithstanding the lapse of time, the world of Central Asia and India had undergone very little change. The Afghans had come to the front; they had demolished Ghazní; they had overthrown the Turkish house of Mahmûd; they had founded a new dynasty :-and that was all.21 21 It would be useless to dilate upon the petty affairs of Ghor and Ghazní. They would only weary the reader, and would throw no light upon the history of Mussulman India. Muhammad Ghori came to the front about 1180, but did not take possession of Delhi until 1193, which is generally regarded as the date of his accession to the throne of Delhi. It may here be mentioned that, unless otherwise expressed, the history of Mussulman India is based upon that of Ferishta, translated by Briggs, and the valuable annals, translated by Sir H. M. Elliot, Professor Dowson, and others, |