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Section V. The History of the Reign of Sultan Mamood, from the Year 403 to his Death in the Year 419.
IN the 403d year of the Higerah, the general of Arsilla Hajib, governor of Herat, conquered the country of Girgistan, and brought Shar ul Nisier, ruler of that province, prisoner to Ghizni. Sultan Mamood at this time wrote to Calipha Abassi al Kadir Billa, that the greatest part of the kingdom of Chorassan was under his jurisdiction, and that he hoped he would order his governors to give up the remainder. The Caliph, fearing his great power which might fall upon his other dominions, consented to this demand.
The Sultan, in the year 404, drew his army against the fort of Nindoona, which is situated upon the mountains of Belnat, and was in the possession of the Raja of Lahore. Annindpal by this time was dead, and his son had acceded to his government. When Pitterugepal, for that was the new Raja's name, saw that he could not stand against the Sultan in the field, he drew off his army towards Cashmire, leaving a good garrison for the defence of the place. The Sultan immediately invested it, and with mining and other arts of attack, assiduously employed himself; so that in a few weeks the governor seeing his walls in ruins was under the necessity of begging to capitulate. The Sultan granted his request, took every thing of value out of the place, appointed a governor, and set out without delay for Cashmire, upon which Pitterugepal abandoned that province and fled to the hills. The Sultan plundered the country, in which he found great wealth, and having forced the inhabitants to acknowledge the prophet, returned with the spoil to his capital.
Mamood, in the year 406, returned with an army to Cashmire, to punish the revolted chiefs, and to besiege some forts which he had not reduced in his former expedition. The first of those forts was Lokote, very famous for its heighth and strength, which entirely defeated the Sultan's utmost efforts; for not being able to reduce it, all the summer season, he was obliged, on the approach of winter, to abandon his enterprize, and return to Ghizni. On his way home he was led astray by his guides, and fell into an extensive morass covered with water, from which he, for several days, could not extricate his army, so that many of his troops perished upon that occasion.
Abul Abas Mamoo, in the course of the same year, wrote to Sultan Mamood, to ask his sister in marriage. Mamood consented to the match, and sent her to Charizm according to his desire. In the year 407, a tribe of plunderers rising against Abul Abas Charizm Shaw, and defeating him, he fell into their hands, and was put to death. Sultan Mamood having had advice of this disaster, marched to Balich, and from thence to Charizm, and, when he arrived at Hisserbund, on the frontiers of that country, he ordered Mahummud Taï to advance before him with a detachment. When the Mussulmen were at prayers in their camp, Himar Tash, the general of the Charizmians, rushed upon this detachment from a neighbouring wood, and making a great slaughter, put them to flight. The Sultan having received intelligence of this affair, supported them with several squadrons of his best horse. The runaways deriving courage from this reinforcement, returned to the charge, routed the enemy, and took their chief prisoner, whom they carried before the King.
Mamood advancing to the fort of Hazar Asp, perceived the troops of Charizm prepared to receive him in the field before it: But they were soon defeated, their general, Abistagi Bochari, taken prisoner, and the murderer of Abul Abas met the just vengeance due to his crime. The Sultan spent some time in regulating the government, which he bestowed upon Amir Hajib, with the title of Charizm Shaw: He annexed also to his government the province of Orgunge. Returning to Balich, Mamood gave the government of Herat, to his son Amir Musaood, appointing Abu Sul his vizier, and the government of Gurgan he conferred upon his younger son Amir Mahummud, under the care of Abu Bicker. After the final settlement of the affairs of Charizm, the Ghiznian army were cantoned, for the winter, at Balich.
In the beginning of the year 409, as soon as the sun began to awake the children of the spring, Sultan Mamood, with a hundred thousand chosen horse, and thirty thousand foot, raised in the countries of Turkistan, Maverulnere, Chorrassan, and the adjacent provinces, undertook an expedition against Kinnoge, which, from the time of Gustasp to this period, had not been visited by any foreign enemy. Kinnoge was distant from Ghizni three months march, and seven great rivers rushed across the way. When Mamood reached the confines of Cashmire, the Raja sent him presents of every thing curious and valuable in his country, and waited to have the honour of expressing his loyalty. When the Sultan, with much difficulty, had conducted his army through the mountains, he entered the plains of Hindostan, drove all opposition before him, and advanced to Kinnoge [Mamood's route lay through the mountains behind Cashmire; and he must have entered Hindostan by the way of Tibet.].
He there saw a city which raised its head to the firmament, and which, in strength and structure, might justly boast to have no equal. The Raja of this rich city, whose name was Korrah, and who affected great pomp and splendor, being thus unexpectedly invaded, had not had time to put himself in a posture of defence, or to collect his troops together. Terrified by the great force, and warlike appearance of the Sultan, he, in his embarrassment, resolved to sue for peace, and accordingly went out, with his family, to the camp, where he submitted himself to the mercy of the King. Some authors relate, that he even turned Mussulman, or true believer.
The Sultan tarried in Kinnoge only three nights, and then turned his face towards Merat, the Raja of which place, by name Hirdit, retreated with his army, leaving only a garrison, which was obliged to capitulate in a few days. The terms were two hundred and fifty thousand rupees, and fifty elephants, to be paid by the Raja, besides the plunder of the city. The Sultan marched from thence to invest the fort of Mavin, upon the banks of the river Gihon, now called the Jumna. The Raja of Mavin coming forth to make his submission, at the head of his troops, a quarrel accidentally ensued between some soldiers, and immediately the action became general. Calchunder the Raja, and most of his troops, being driven into the river, he drew his sword against his own wife and children, and having dispatched them, turned it in despair upon himself. The fort immediately surrendered, where the conqueror found much treasure and rich spoil, among which were seventy elephants of war.
When Mamood had here refreshed his troops, he was given to understand, that, at some distance, there was a rich city, called Muttra, [Muttra stands upon the Jumna 36 miles above Agra, and is still a very considerable city.] consecrated to Kissen Basdeo, which in buildings and extent yielded to none in Hindostan. The Sultan directed his march towards the place, and entering it, with very little opposition from the troops of the Raja of Delhi, to whom it belonged, gave it up to plunder. He broke down or burnt all the idols, and amassed an immense quantity of gold and silver, of which those figures were mostly made. He intended to destroy the temples, but he found that the labour exceeded his capacity; while some say that he was turned from his purpose, by the admirable beauty and structure of those edifices. He, it is certain, extravagantly extolled the noble beauty of the buildings and city, in a letter to the Omrahs of Ghizni, after this conquest.
It is said that the Sultan found in Muttra five great idols of pure gold, with eyes of rubies, each of which eyes were worth fifty thousand dinars. Upon another idol, he found a sapphire, weighing four hundred miskal; and the image being melted down, produced ninety-eight thousand three hundred miskal of pure gold. Besides these, there were above a hundred idols of silver, which loaded a hundred camels with bullion. The Sultan, having tarried here twenty days, in which time the city suffered greatly from fire, besides what it suffered from the hand of ravage and desolation, he marched against the other fortified places in these districts, some of which he took himself, while others fell into the hands of his chiefs.
One of those forts called Munge, held out twenty-five days, being full of Rajaputs; but when they found the place no longer tenable, some rushed through the breaches among the enemy and met that death which they no longer endeavoured to avoid. Some threw themselves headlong from the walls, and were dashed to pieces, while others burnt themselves in their houses, with their wives and children; so that not one of the garrison survived this fatal catastrophe.
The Sultan having secured what was valuable, invested the fort of Chundpal. But Chundpal, for that also was the Raja's name, had sent off all his treasure to the mountains, and at the approach of the King, evacuated the place. There however still remained much spoil and provisions which the Sultan divided among his troops.
Mamood immediately march'd against a proud and imperious Raja, whose name was Jundroy. This Raja, after some skirmishes, finding himself unable to cope with the King, sent off his treasure, and other valuable effects, and fled also to the mountains. Jundroy had an elephant of a most uncommon size, such as had never before been seen in Hindostan; nor was he more remarkable for his enormous bulk, than for his docility and courage. The Sultan having heard much of this elephant, sent to the Raja, offering him advantageous terms of peace, and a great sum of money for this animal. But the obstinacy of Jundroy would never listen to any terms with the Mussulmen, so that Mamood, with regret, was obliged to desist. The elephant however happened one night to break loose from his keepers, and went into the Sultan's camp, where he permitted himself to be mounted and brought before the King, who received him with great joy, and named him, The gift of God.
The Sultan, loaded with spoil, and encumbered with captives, returned to Ghizni; where he enumerated the articles of his plunder. It consisted of twenty million of dirms, fifty-three thousand captives, three hundred and fifty elephants, besides jewels, pearls, and precious effects, which could not be properly estimated. Nor was the private spoil of the army less than that which came into the public treasury.
The Sultan upon his return to Ghizni, ordered a magnificent mosque to be built of marble and granate, of such beauty and structure, as struck every beholder with astonishment and pleasure. This mosque he afterwards adorned with such beautiful carpets, chandeliers, and other ornaments of silver and gold, that it became known by the name of the Celestial bride. In the neighbourhood of this mosque he founded an university, which he furnished with a vast collection of curious books, in various languages, and with natural and artificial curiosities. He appropriated a sufficient fund for the maintenance of the students, and learned men who were appointed to instruct the youth in the sciences.
When the nobility of Ghizni saw that the taste of their King began to run upon architecture, they also endeavoured to outvie each other, in the magnificence of their private palaces, as well as in public buildings, which they raised for the embellishment of the city. Thus in a short space of time the capital was ornamented, with mosques, porches, fountains, reservoirs, aqueducts and cisterns, in a degree superior to any city at that time in the east. Some authors affirm, that among the curiosities which the Sultan possessed, there was a bird, of the size of a cuckoo, which was possessed of this particular instinct or quality, that whenever poison was brought, however secretly, into the apartment in which he hung, he was affected with the smell in such a manner, as to fly distractedly about his cage, while the tears streamed involuntarily from his eyes. This bird, with other curiosities, was sent as a present to the Caliph of Bagdat, Al Kadir Billa Abassi. We, however, believe, that this story rose from the policy of Mamood, and the credulity of mankind, rather than that it had actually any foundation in truth. Other authors mention a stone which he brought from Hindostan, as a great curiosity. This stone being dipped in water, and applied to a wound, proved a powerful and efficacious remedy.
The Sultan, in the year 410, ordered a writing of victories [This was an account of Mamood's wars in verse.] to be made out, which he sent to the Caliph, who ordered it to be read to the people of Bagdat, making a great festival upon the occasion, to express his joy for the propagation of the faith, which now begun to be spread over almost the whole face of the earth.
In the year 412 Mamood was presented with a petition from his subjects, setting forth, that some tribes of the wild Arabs had, for many years, shut up the roads to Mecca, so that, for fear of them, and on account of the weakness of the Caliph, who neglected to expel them, they had not been able to pay their devotions at the shrine of the prophet. The Sultan immediately appointed Abu Mahummud, his chief justice, with a considerable force, to protect the caffila. [The Caravan of Pilgrims.] But lest the enemy should be too strong for him, he sent thirty thousand dirms, to procure a safe journey to the pilgrims. Accordingly many thousands of all degrees prepared to go to Mecca.
When they had wound up their way, as far as the desart of Achtid, they beheld a great camp of Arabs, pitched in their way. The banditti drew up in order to receive them. Abu Mahummud being desirous of treating with the Arabs, sent a message to their chief, offering him five thousand dirms. The chief, instead of accepting the proposal, resented it so much, that, without delay, he advanced with intention to rob the Caffila. Abu Mahummud, in the mean time, drew out his troops to receive the robbers, when fortunately, in the very beginning of the action, a Turkish slave, in the Caffila, who was master of the art of archery, lodged an arrow in the brain of Himad ben Ali, the chief of the Arabs. The banditti immediately upon the fall of their chief, turned their face to flight; and the Caffila, without further disturbance, proceeded to Mecca; and having paid their devotions, returned by the same way, and arrived safe at Ghizni.
The Sultan received, this year, advices from Hindostan, that the neighbouring Raja's had, in his absence, fallen upon Korrah, the Raja of Kinnoge, for having entered into an alliance, and for putting himself under the protection of the Sultan. Mamood immediately marched to the aid of his vassal; but before he could arrive, Raja Nunda of Callinger, had drawn his army upon Kinnoge, and had slain Raja Kurrah with a great many of his principal warriors. The Sultan arriving at the river Jumna, encamped on the bank opposite to the enemy.
Seven officers in his army, without orders, swam across the river, and entering the enemy's camp in the morning by surprize, struck such a pannick in their troops, that they all betook themselves to flight. The King, notwithstanding their success, was greatly enraged, but passing with the remainder of his army, he immediately commenced the pursuit.
When Nunda came to the frontiers of his own dominions, he halted with his army, and prepared to receive the Sultan with thirty six thousand horse, forty five thousand foot, and six hundred and fifty Elephants. The Sultan, after having reconnoitred the strength of the enemy and their situation, from a rising ground, prostrated himself before God, and pray'd that the standard of Islamism might be exalted with glory and triumph. The day being far advanced, he determined to wait for the morning, which in the event, disappointed his hopes and ambition, for Nunda decamp'd in the night with the utmost disorder, leaving his tents, equipage and baggage behind him.
The Sultan, having next morning reconnoitred the woods and hollow grounds around, ordered his army to march into the enemy's camp, and to lengthen their hands upon the spoil, which proved to be very considerable, besides five hundred and eighty Elephants which were sound in the neighbouring wood. He then laid waste, with fire and sword, the country, and returned to Ghizni without prosecuting the war any further.
He had not remained there many days, before he heard that the inhabitants of Kiberat and Nardein, countries upon the boundaries of Hindostan, would not acknowledge the Mussulman faith, but continued the worship of Lions [The Divinity is worshipped under the figure of a Lion by some of the Hindoos: That animal being, in their opinion, a proper emblem of almighty power and strength.]. Mamood resolved to compel them, and accordingly marched towards their country, taking with him a great number of masons, carpenters, smiths, and labourers, that he might there build a fort, to overawe them after his departure.
The Lord of the country of Kiberat, finding he could not pretend to oppose the Sultan, submitted himself, acknowledging the faith of the Prophet. Hajib Ali was sent with a division of the army, to reduce the country of Nardein, which he soon accomplished, pillaging the country, and carrying away many of the people captives.
There was a temple in Nardein which Hajib destroyed, and brought from thence a stone, upon which there was a curious inscription, which bore that it was forty thousand years old.
The Sultan ordered a fort to be built in that place, and left it under the care of Ali Ben Kudur. He himself, in the mean time, return'd by the way of Lahore, and in his march invested the strong hold of Locoat, in the province of Cashmire. He besieged the place for a whole month, but finding it impregnable, he decamped, and proceeding to Lahore, entered that city without much opposition, giving it up to be sack'd by his troops. Here wealth, and precious effects, beyond the power of estimation, fell into their hands.
Patturugepal, the Raja, unable to contend with so powerful an adversary, fled to Ajmere for protection; and the Sultan immediately appointed one of his Omrahs to the government of Lahore, and sent other commanders to various districts in the territories of Hindostan. Mamood himself returned in the spring to Ghizni.
The martial disposition of Mamood could not rest long in peace. He marched again by the way of Lahore, in the 414th year of the Higerah, against Nunda the Raja of Callinger, with a great army. Passing by the fort of Gualier, he ordered it to be besieged; but the Raja of that province prevailed upon him to remove from before that place in a few days, by the means of rich presents and thirty five Elephants: The Sultan immediately directed his march to Callinger, invested that city, and Nunda offered him three hundred Elephants and other presents for peace.
The Sultan consented to the terms proposed; and the Raja, to try the bravery of the Sultan's troops, intoxicated the Elephants with certain drugs, and let them loose without riders into the camp; Mamood seeing the animals advancing, perceived the trick, by the wildness of their motions, and immediately ordered a party of his best horse to seize, kill, and drive them from the camp: Some of the Turks, emulous to display their bravery in the presence of their King, and of both armies, mounted the greatest part of the Elephants, and drove the rest into an adjacent wood, where they were soon reduced to obedience.
The enemy, upon seeing the resolution of the Ghiznians, were much intimidated, and Nunda taking advantage of one of the foibles of Mamood, sent to him a panegyrick, in the Indian tongue. The King was much pleased with this elegant piece of flattery; for the poetry was much admired by the learned men of Hind, Arab, and Agim, who were at his court. To make return for this compliment, the Sultan conferred the government of fifteen forts upon Nunda, with many other curious presents; but the peace was principally ratify'd by means of many valuable presents in jewels and gold, on the part of Nunda. Mamood immediately return'd to Ghizni.
The Sultan, in the year 415, mustered all his forces. He found them, exclusive of his garrisons, and those upon duty in various parts of his dominions, to consist of fifty five thousand chosen horse, one thousand three hundred Elephants, and one hundred thousand infantry. With this force, excepting a part of the infantry, which he left at Ghizni, he marched to Balich to expel Ali Tiggi from the government of Maverulnere for oppressing the people, who complained of his tyranny to the King. When the chiefs of Maverulnere heard that the King had cross'd the Jagetay, they came with presents to meet him; Eusuph Kudir Chan, King of Turkistan, paid him, at the same time, the compliment of a visit, and was received with joy and friendship. The Sultan prepared a great feast upon the occasion; and after having concluded a treaty, the Monarchs took leave of each other, making an exchange of princely presents.
Ali Tiggi, seizing this opportunity, betook himself to flight. But the Sultan sending a party of horse after him, he was after a long search, discovered and brought to the King, who confined him for life in one of the sorts of Hindostan; while he himself returned to Ghizni.
Mamood understood in the same year, that there was a famous temple called Sumnat, in the province of Guzerat, near the Bunder [Bunder signifies a harbour: This place is now called Dieu, and is in the possession of the Portuguese.] of Deo, very rich and greatly frequented by devotees from all parts of Hindostan. These infidels believe that souls, after death, went before Sumnat, who transferred them into other bodies or animals, according to their merits in their former state. The Sultan was also informed that the priests of this God gave out, that the sins of the people of Delhi and Kinnoge had incensed him so much, that he abandoned them to the vengeance of the Mussulmen, otherwise that in the twinkling of an eye, he could have blasted the whole army of Mamood.
The Sultan, no ways intimidated by this report, was determined to put the power of the God to a tryal, by personally treating him ill. He therefore marched from Ghizni with a numerous army, in the month Shaban.
The temple of Sumnat, which also gave name to a great city, was situated upon the shore of the Ocean, and is at this time to be seen in the districts of Deo Bunder, under the dominion of the Europeans. [Portuguese.] Some historians affirm, that Sumnat was brought from Mecca, where it stood before the time of the Prophet. But the Brahmins deny this tale, and say that it stood in Deo-Bunder since the time of Krishen, who was concealed in that place about four thousand years ago.
The Sultan, about the middle of Ramzan, reached the city of Moultan, and as there was a great desart before him, he gave orders that all his troops should provide themselves with several days water and provisions, as also with provender for their horses, he besides loaded twenty thousand Camels with necessaries for the army. When he had passed that terrible desart, he arrived at the city of Ajmere, and finding that the Raja and inhabitants had abandoned the place, and that he could not prevail with them to come and submit themselves, he ordered the city to be sack'd, and the adjacent country to be laid waste with fire and sword. But as the reduction of the citadel would take up too much time, he left it and proceeded upon his expedition, and reduced some small forts in the way by assault.
Having then arrived at Narwalla, a city of Guzerat, which was evacuated at his approach, another desart presented itself to the King beyond that place. Mamood, however, taking the same precautions as before, without any remarkable occurrence reached Sumnat, which was a lofty castle, upon a narrow Peninsula, washed on three sides by the sea.
Upon the battlements of the place there appeared an innumerable multitude of people in arms. They immediately made a signal for a Herald to approach, and told him, that their Mabood or Idol Sumnat, had drawn the Mussulmen thither, that he might blast them in a moment and avenge the destruction of the Gods of Hindostan. The Sultan only smiled at this vain threat, and commanded, that as soon as the streams of light should pour from the spring of day, his army should prepare for an assault.
In the morning the valiant troops of the sublime Mamood, advanced to the foot of the walls and began the attack. The battlements were in a short time cleared, by the experience and valour of the archers, and the dastardly Hindoos, astonished and dispirited, crouded into the temple, and prostrating themselves in tears before the Idol, prayed for assistance.
The Mussulmen seized the opportunity which the devotion of their enemies offered them, applied their scaling ladders, and mounting the wall, began to exclaim Alla Akber [God is greatest.]. The Hindoos now reduced to despair, found they must fight for themselves or die, they collected their force together, and made so violent an attack upon the assailants, that, from the time that the King of day dispelled the darkness till the moon, fair bride of night, illuminated the court of heaven with paler rays, the flames of war were not quenched with blood. The Mussulmen wearied out with fatigue, were at length obliged to abandon all their advantages, and retire to rest.
Next morning the work of death was renewed, but as fast as they mounted the wall, so fast were they pushed headlong down by the spears of the defendants, who weeping had taken leave of their God, and now seemed wishing for death. And thus the labours of this day proved more unsuccessful than the first.
An army of idolaters, upon the third day, presented themselves in order of battle in sight of the Sultan's camp. Mamood immediately advanced, with an intention to raise the siege of Sumnat, and therefore ordered a party to amuse the besieged, while he himself prepared to engage the enemy in the field. He marched in order of battle towards the idolaters, who advanced with equal resolution. The fire of adverse rage immediately illuminated the gleaming field, and Death stalked with such execution and power around, that Time, trembling for his empire, wept. Byramdeo and Dabiselima in the middle of the action joined the enemy with their troops, and inspired them with such fresh courage, that faintness became visible in the Sultan's army.
Mamood perceiving a languor spreading over his lines, leapt from his horse, and prostrating himself before God, implored his assistance. Then mounting with a noble assurance, he took Abul Hassen Chirkani, one of his generals, by the hand, and inspired him with hope and glory. He himself advanced upon the enemy, encouraging his troops with such determined resolution, that ashamed to abandon their King, with whom they had so often trod the path of renown, they with one accord, gave a shout of victory and rushed forward, as for a prize. They bore the enemy before them upon the points of their spears, laying five thousand of them dead at their feet.
When the garrison of Sumnat beheld this defeat, they were struck with confusion and fear. They withdrew their hands from the fight, and issuing out at a gate towards the sea, to the number of four thousand, embarked in boats, intending to proceed to the island of Sirindiep [Ceylon.]. But they did not escape the eyes of the Sultan. He seized upon boats which were left in a neighbouring creek, and manning them with rowers and some of his best troops, pursued the enemy, taking and sinking some of their boats, while others escaped.
The Emperor having placed guards round the walls, and at the gates, entered Sumnat with his son and a few of his Omrahs and principal attendants. When they advanced to the temple, they saw a great and antique structure built of stone, within a spacious court. They immediately entered it, beheld a great square hall, having it's lofty roof supported by fifty six pillars, curiously turned and set with precious stones. In the center of the hall stood Sumnat, an Idol of stone, five yards in heighth, two of which were sunk in the ground.
The Sultan was enraged when he saw this Idol, and raising his mace, struck off the nose from his face. He then ordered that two pieces of this image should be broke off, to be sent to Ghizni, there to be thrown at the threshold of the public Mosque, and in the court of his palace. Two more fragments he reserved to be sent to Mecca and Medina.
When the Sultan was thus employed in breaking up Sumnat, a croud of Brahmins petitioned his attendants, and offered some crores [Ten millions.] in gold, if the King should be pleased to proceed no further. The Omrahs endeavoured to persuade Mamood to accept of the money; for they said that breaking up the idol would not remove idolatry from the walls of Sumnat, that therefore it could serve no purpose to destroy the image, but that such a sum of money, given in charity among believers, would be a very meritorious action. The Sultan acknowleged, that what they said was, in some measure, true; but should he consent to that bargain, he might justly be called a seller of idols; and that he looked upon a breaker of them as a more honourable title. He therefore ordered them to proceed.
The next blow having broke up the belly of Sumnat, which had been made hollow, they discovered that it was full of diamonds, rubies, and pearls, of a much greater value than the amount of what the Brahmins had offered.
It is said, by some writers, that the name of this idol is a compound word of Sum and Nat; Sum being the name of the Raja who erected it, and Nat the true name of the God; which in the language of the Brahmins, signifies Creator. In the time of eclipses we are told that there used to be forty or fifty thousand worshippers at this temple; and that the different Rajas of Hindostan had bestowed, in all, two thousand villages, with their territories, for the maintenance of its priests; besides the innumerable presents received from all parts of the empire. It was a custom among those idolaters, to wash Sumnat every morning and evening, with fresh water from the Ganges, though that river is above five hundred crores distant.
Among the spoils of this temple, was a chain of gold weighing forty maunds, which hung from the top of the building by a ring. It supported a great bell which warned the people to the worship of the God. Besides two thousand Brahmins, who officiated as priests, there belonged to the temple five hundred dancing girls, three hundred musicians, and three hundred barbers to shave the devotees before they were admitted to the presence of Sumnat. The dancing girls were either remarkable for their beauty, or their quality, the Rajas thinking it an honour to have their daughters admitted.
Sultan Mamood found in this temple, a greater quantity of jewels and gold, than, it is thought, any royal treasury ever contained before. In the history of Eben Assur, it is related, that there was no light in the temple, but one pendant lamp, which being reflected from the jewels, spread a strong and refulgent light over the whole place. Besides the great idol above-mentioned, there were in the temple some thousands of small images, in gold and silver, of various shapes and dimensions.
The emperor having secured the wealth of Sumnat, prepared to chastise Raja Byram Deo, from whom the harbour of Deo takes its name, for having endeavoured to distress him during the siege, and having given above three thousand of the Mussulmen to drink of the wine of martyrdom. Byram Deo, after the taking of Sumnat, had fled from Narwalla the capital of Guzerat, and shut himself up in the fort of Gundia, which was forty pharsangs from Sumnat. The king, without opposition, arrived before the sort, and saw that it was surrounded on all sides by the sea, which, in every place, appeared impassable. He sent however to sound the depth of the water, and received intelligence, that at one place it was fordable at low water; but if he should be caught by the tide, in his passage, the troops must inevitably perish.
The Sultan having ordered public prayers, and cast his fortune in the Koran, turned his horse into the sea, at the head of his troops, and reaching in safety the opposite shore, immediately made an assault upon the place. Byram Deo, looking upon life preferable to every other consideration, left his family and wealth, and, in the habit of a slave, stealing out of the fort, run and concealed himself in a corner. The troops who defended the place, seeing themselves thus shamefully deserted, were also struck with fear, and quitted their posts upon the walls. The Mussulmen mounted their scaling ladders, and commenced a dreadful havock among the unfortunate slaves, reserving the women and children for captivity. The wealth of the Raja was lodged in the treasury of the King.
Mamood being thus victorious, marched to Narwalla. He found the soil of that place so fertile, the air so salubrious and pure, and the country so well cultivated and pleasant, that he proposed to take up his residence there for some years, and to make it his capital, conferring the government of Ghizni upon his son the Sultan Musaood. Some historians relate, that, in that age, there were goldmines in Guzerat; which occasioned Sultan Mamood to incline to fix his residence in that country. But to this we cannot well give any credit, as there are now no traces of those mines; but it is acknowledged, that the country was, at all times, one of the richest in Hindostan. In support of their assertion, they however give many instances of the disappearance of gold mines, such as that in Seistan, which was swallowed up by an earthquake. There are other writers who pretend to say, that the King, having heard of gold and ruby mines, upon the island of Sirendiep, and in the country of Pegu, intended to fit out a fleet for the conquest of those parts, but that he was diverted by his council from this scheme, and also prevailed upon not to abandon his native kingdom and capital.
Mamood yielding to this latter advice, consented to return, and at the same time begged of his Omrahs, to recommend a fit person to him, for the government of the kingdom of Guzerat. After consulting among themselves, they told the King, that on account of the great distance of this country from his other dominions, and the number of troops it would require for its defence, they thought it adviseable, that some one of the natives should receive that honour. The King then enquired among the chiefs of the natives, and was informed that the family of Dabissalima was the noblest in those parts, and that then a man of parts and distinction of that tribe, was in his camp, in the habit of a Brahmin. That they knew no person fitter to be exalted to royalty than him: though he had been obliged to chuse that way of life, to conceal himself from the cruelty of a younger brother, who had usurped his inheritance.
But some authors, suspecting the probability of this story, have informed us, that Dabissalima was Raja of a neighbouring country, famous as well for his policy and wisdom, as for his great knowledge in the sciences. To him the King sent a friendly message, inviting him to his presence, to receive his allegiance for the government of Guzerat, which he intended to bestow upon him. But as we have many authentic proofs of the truth of our first relation, it must be acknowledged that the King, upon having settled an annual tribute, bestowed the kingdom of Guzerat upon Dabissalima the poor Brahmin, and not upon the Raja of the same name, who lived at that period.
We find, that when the King had bestowed the regency upon the Brahmin, that he petitioned him to leave some forces for his protection, for that Raja Dabissalima, as soon as Mamood should evacuate the country, would undoubtedly invade him before his power was thoroughly established, the consequences of which might be easily foreseen. But that if the King would grant him his protection, he would annually give double the revenues of Cabulistan and Zabulistan.
These considerations prevailed with the Sultan to form a design to reduce this Raja before he left the country. He accordingly sent a part of his army into the dominions of the Raja, which, in a short time, defeated him, and brought him prisoner to Mamood. He immediately delivered over the unfortunate Raja into the hands of his kinsman Dabissalima the viceroy to take away his life.
Dabissalima addressed himself to the King after this manner; that in his religion, the murder of a King was unlawful; but that it was customary, when one King got possession of the person of another who was his enemy, to make a dark pit under his throne, where he should remain imprisoned for life, or till the death of his conqueror. That for his own part, he esteemed such usage a cruelty of which he could not be guilty; but that on the other hand, if the Raja should be confined by him in another prison, his adherents would, upon the King's departure, attempt to release him. He therefore earnestly begged that the King might carry him to Ghizni.
The Sultan complied with this last request, and after two years and six months absence, turned homewards his victorious standards. But having received intelligence, that Byram Deo, and the Raja of Ajmere, with others, had collected a great army to oppose him in the desart, he turned by the way of Sind and Moultan. He there also met with desarts in his march, wherein his army greatly suffered by want of water, and his cavalry by want of grass; but in the year 417 he with much difficulty and toil, reached Ghizni. During his march through Sind, he was led astray three days and nights, by one of his Hindoo guides, in a desart of dry sand, so that madness and thirst began intolerably to rage through his perishing troops.
The Sultan suspecting his guide, commanded him to be put to the torture, when he confessed that he was one of the priests of Sumnat, who to revenge the injuries done to his God, had thus endeavoured to bring about the ruin of the Ghiznian army. The King then commanded him to be put to death; and it being towards evening, he fell prostrate before God, imploring a speedy deliverance. A meteor was immediately seen in the east, to which he directed his march, and before morning, found himself upon the banks of a lake.
Dabissalima the devout, having established himself upon the throne of Guzerat, continued to send his revenues punctually to the King, and some years after desired the imprisoned Raja might be returned to him. But the Raja had, by this time, gained upon the mind of the King, which made him unwilling to part with him. He however was over-persuaded, by his counsellors, who were envious of the favour which the unfortunate Raja had acquired; and he was accordingly put into the hands of the person who brought the revenue to Ghizni.
When they reached the dominions of Guzerat, Dabissalima the devout gave orders to dig a hole under his own throne, in which he intended to confine the unhappy Raja, according to the barbarous custom of the Hindoos. To stretch his triumph still further, he advanced to some distance from his capitol, to meet the Raja, that the unfortunate man might run before his horse, with a bason on his head, and an ewer in his hand.
The King, it is said, having over-heated himself upon this occasion, lay down, much disordered, in a shade, drew a red handkerchief over his face, and ordered his attendants to withdraw. A Vulture, which was hovering over that place, mistaking the red handkerchief for prey, soused down upon the King, and fixing her talons about his eyes, rendered him totally blind; and therefore incapable to reign according to the laws of the country.
When the accident which befel the King became public, the whole camp and city were filled with confusion and uproar. The imprisoned Raja, arriving at that very instant, was received with universal acclamations, and immediately elected King. He put the bason upon the head of Dabissalima, and placed the ewer in his hand, and drove him before him into the dungeon, which he himself had prepared, where he spent the remainder of his life.
This barbarous action, however, shewed that his successor was unworthy of what providence had, so miraculously, bestowed upon him. This story is a striking instance of the just punishment of pride, and that he who digs a pit for another, will fall into it himself.
The author of the Jam ul Hikaiat has related, that, when Sultan Mamood was in Guzerat, he saw a small black idol, under a circular arch, which, to all appearance, was suspended in the air, without support. The King, amazed at this phaenomenon, consulted the philosophers of his court concerning it. They told him, that they believed the image to be iron, and the stones of the arch magnets. The King observed, that be thought the equilibrium of weight and attraction could not be so exactly found. He however, by way of experiment, ordered a stone to be struck out of the arch; which was no sooner done, than the idol sell to the ground, and the stone was accordingly found to be a magnet; but philosophers of latter days are of the King's opinion, and that this story may be rank'd among the fabulous.
The Caliph of Bagdat being informed of the expedition of Sultan Mamood, wrote him a congratulatory letter, in which he stiled him, The guardian of fortune and Islamism. To his son Sultan Musaood, he gave the title of, The light of posterity, and the beauty of nations; and to his second son Mur Eusoph, the appellation of, The strength of the arm of fortune, and establisher of the state. He, at the same time, assured Mamood, that, whoever he should appoint to the succession, he himself would confirm and support.
Mamood marched this year an army against the Jits, who had insulted him in his way from Sumnat. This people inhabited the country, on the borders of Moultan, near the banks of the river that runs by the mountains of Jude. When he arrived at Moultan, finding that the country of the Jits was defended by great rivers, he ordered fifteen hundred boats to be built, each of which he armed with six iron spikes projecting from their prows and sides, to prevent their being boarded by the enemy, who were very expert in that kind of war. When he had launched this fleet, he ordered twenty archers into each boat, and five others, with fire-balls, to burn the craft of the Jits, and naphta to set the whole river on fire. This force he commanded to extirpate the Jits, and remained with the remainder of his army at Moultan.
The Jits having intelligence of this armament, sent their wives and children, and most valuable effects, into an island, and launching, according to some, four thousand, or, according to others, eight thousand boats, manned and armed, prepared to receive the Ghiznians. They met, and a terrible conflict ensued; but the projected pikes from the Sultan's boats, did such execution, when they ran against the craft of the Jits, that many of them were overset. The archers, at the same time, plied their bows to such good purpose, that many of the enemy plunged over board to avoid their galling arrows. Some of the Jitsiad boats being, in the mean time, set on fire, communicated their flames to others; some were sunk, some boarded by the Turks, and others endeavoured to make their escape. In this scene of confusion and terror, very few of the Jits could shun their hard fate. All those therefore, who escaped death, met with the more severe misfortune of captivity.
The Sultan, after this victory, returned in triumph to Ghizni, and in the 418th year of the Higerah, ordered Amir Toos, one of his generals, to the government of Badwird, that he might chastise the Turkuman of Siljoki, who had crossed the river Amavia, and invaded that province. But Amir Toos being defeated in a very bloody action, wrote to the Sultan, that without his presence and fortune nothing could be done against the enemy.
The Sultan immediately put his army in motion, and having come up with them gave them a total defeat, which entirely dispersed them and cleared the country. Hearing, at this time, that one of his generals had conquered Iraak [Western Provinces of Persia.], he marched that way, and seized all the treasure that had been amassed by the race of Boia, who had possessed that country, and lived in the city of Rai. Having there inforced some laws respecting the religion of the inhabitants, who had adopted false tenets, he settled the government of Rai and Ispahan upon his son, Sultan Musaood, and returned himself to Ghizni.
The Sultan was soon after afflicted with the stone, which disorder daily increased. He went in this condition to Balich to settle some state affairs, and in the beginning of the spring he turned his face again to Ghizni; where, upon friday the 23d of Ribbi ul Sani, in the 419th of the Higera, and the sixty third year of his age, this great conqueror, amidst the tears of his people, gave up his body to death, and his soul to immortality.
Sultan Mamood reigned thirty-five years, and he was buried by torch light, with great pomp and solemnity, in the palace of triumph at Ghizni. He was a man of a middle stature, not very handsome in his person, but without any deformity or blemish.
Two days before his death, he commanded, that all the sacks of gold and caskets of precious stones, which were in the treasury, should be placed before him; when he beheld them as with regret, he wept, ordering them to be carried back to the treasury, without exhibiting his generosity at that time to any body, for which he has been accused of avarice. He ordered, the following day, a review of his Army, his Elephants, Camels, Horses and Chariots, with which, having feasted his eyes for some time, from his traveling throne, he again burst into tears, and retired in grief to his palace.
It's said, that Sultan Mamood, upon hearing that a citizen of Neshapoor was possessed of immense wealth, commanded him to be called into his presence. The King began to reproach him for being an idolater and an apostate from the faith. The citizen replied, "O King, I am no idolater nor apostate, but it is true that I am possessed of much wealth; take it therefore, but do me not a double injustice, by robbing me of my money and my good name." The King, for this insolence, as he termed it; ordered him to be punished and confiscated his whole estate.
But Mamood was, in other instances, famous for justice. A person one day, thrusting himself into the presence, called loudly for justice. The King ordered him to explain his complaint, which he thus did: That, unfortunately having a handsome wife, the King's nephew had conceived a passion for her, and came to his house every night with armed attendants, beating him and turning him into the street till he had gratified his adulterous passion. That he had frequently complained to those who ought to have done him justice, but that the rank of the adulterer had shut their ears against him.
The King, upon hearing this, was so much enraged that tears of resentment and compassion started from his eyes; he reprimanded the poor man for not making sooner his complaint to him. The man replied, that he often attempted it, but could not gain admittance. He was then commanded by the King, to return to his house, and to give him notice the first time that his nephew was guilty of the like violence; charging those who were present, upon pain of death, to let nothing of this complaint transpire, ordering him to be admitted at any hour. Accordingly the man returned to his house, and upon the third night following, the King's nephew, as usual, came, and having whipped the husband severely, turned him into the street. The poor man hastened to the King; but the captain of the guards would not give him admittance, saying, that his Majesty was in the Haram. The man immediately began to make a violent outery, so that the porter fearing that the court might be disturbed, and that the noise might reach the King, he was under the necessity to conduct him to the Eunuchs of the bedchamber, who immediately acquainted the Sultan with the affair.
The King immediately rose, and drawing on a garment followed the man to his house. He found his nephew and the man's wife sleeping together in one bed, with a candle standing on the carpet near them. The Sultan, extinguishing the candle, drew his dagger and severed his nephew's head from his body: Then commanding the man to light the candle, he called out for some water, and having taken a deep draught, he told him he might now go and sleep with safety, if he could trust his own wife.
The poor man fell down at the Sultan's feet, in gratitude to his justice and condescension, but begged he might tell him why he put out the candle, and afterwards called out so vehemently for water. The King replied, that he put out the candle that pity might not arrest his hand in the execution of justice, on a youth whom he tenderly loved; and that he had made a vow to God, when he first heard his complaint, that he would neither eat nor drink till he had brought the criminal to justice, in so much, that he was upon the point of dying of thirst.
The learned men who lived at the court of Sultan Mamood were principally these; Ozaeri Rasi, a native of Rai, whose poetical performances as a panegyrist, are esteemed very good, for one of which he received a present of 4000 Dirms from the Sultan.—Assidi Toosi, a native of Chorrassan, a poet of great same, whom the Sultan often entreated to undertake the Shaw Namma, but he excused himself on account of his age. He was the master of Phirdoci, who afterwards undertook that work; but Phirdoci falling sick by too much application, before it was finished, he applied himself to his old master Assidi; telling him that he was now at the point of death, and that his only regret for leaving this vain world was, that his poem was unfinished. The old man weeping replied, that, tho' he had often excused himself to the King, from having any hand in that performance, yet for the affection he bore to Phirdoci, he would undertake to finish his poem. The dying poet replied, that he was well assured no other man of the age had the genius to attempt it; but at the same time he was afraid, years and infirmities had damped the native fire of Assidi.
The old man warmed with friendship and emulation, collecting the force of his mind, made the attempt, and brought into the chains of rhime in a few days, that part of the poem, between the Arabian conquest of Agim to the end, which consists of four thousand couplets. He immediately brought it to Phirdoci, who was so rejoiced that he recovered from his disorder. The Shaw Namma is esteemed among the first of poetical productions, and Phirdoci the author, consequently among the first of poets.
Minuchere was an Omrah of Balich, and famous for his poetry and wit. But Hakim Ali Unsuri is esteemed to hold the first rank, as to genius, in that age; for besides being one of the best poets, he was a great philosopher, versed in all the known sciences, and all the learned languages of those times. Four hundred poets and learned men, besides all the students of the university of Ghizni, acknowledged him for their master. He was therefore appointed by the King, to superintend literature, and it was ordered, that no performance should be brought before the Sultan, without being previously honoured with the approbation of Ali Unsuri.
Among the works of Unsuri there is an heroic poem, upon the actions of Sultan Mamood. The King having one night, in his cups, cut off the long tresses of his beloved [His favourite mistress.], he was much afflicted in the morning for what he had done. He sat, he rose, he walked by turns, and there was a terror round him, which kept the people at distance. Ali Unsuri accosted him with some extempore lines [The beauty of the lines consisted chiefly in a happy chime of words, which cannot possibly be imitated in a translation. The sense runs thus: On this happy day, when the tresses of your beloved are cut off, what place is there for grief? Let it be rather crowned with mirth and wine, for the beauty of the cypress is increased by the pruning of its branches.], which so pleased the King that he ordered his mouth to be filled three times with jewels. Calling then for wine, he sat down with the poet and washed down his grief, seasoning society with wit.
Asjuddi was one of the scholars of Unsuri: He was a native of Hirvi, a poet blessed with the light of true genius, but his works are very scarce and the greatest part of them lost. Firochi was also a pupil of Unsuri. He was of the antient royal race of the Kings of Seistan, but reduced by fortune so low, that he was obliged to hire himself to a farmer for the yearly wages of a hundred Dirms. When he married, he found this small sum would not answer his expences, so he became desirous of having his wages increased. The farmer told him he certainly deserved a great deal more, but that his capacity could not extend the allowance further. Firochi, in this state of dependence, waited on the Sultan's nephew Abul Muziffir with a poem, for which he was honoured with a handsome reward, with a horse and a dress. He was introduced to the King by Muziffir, who settled a pension upon him which enabled him to ride with a retinue of twenty well mounted slaves.