1838.] Note on Somndth. 885 



walls were soon cleared by the archers, and ladders being planted, the 

 warriors mounted with the cry of ' Allah Akbar.' The Hindus 

 thereupon turned on the assailants and fought desperately, some fight- 

 ing, while others went to the idol, and, prostrating themselves, prayed 

 for victory. After fighting all day, the besiegers retired to their camp ; 

 but next morning they renewed the assault, and cutting off the heads 

 of all who opposed them, penetrated to the temple of Somndth. There 

 the Hindus alternately prostrating themselves and renewing the battle, 

 maintained themselves till night. Many of them were slain, and many 

 attempted by embarking in vessels to effect their escape by sea ; but 

 Mahmud, embarking part of his army, pursued them, and made great 

 slaughter amongst the fugitives, thus completing his victory. The 

 temple of Somndth was supported by fifty-six pillars ornamented with 

 rubies, emeralds, and other precious stones ; each of these pillars bore 

 the name of a different king of India as its embellisher. Fifty thousand 

 infidels, and more, were slain round this temple, which was vast in 

 dimensions, &c. &c." The history then proceeds with the arrangements 

 after the conquest. 



Lieutenant Postans, in his very interesting account of the present 

 condition of this temple, seems to be of opinion, that he saw it as it was 

 left by Mahmud Ghaznavi after his conquest in 416 Hejira or 

 1025-26 A. D. This, however, is not the case. Although the great 

 image was broken and carried away, and perhaps all the carved images 

 about the temple were industriously decollated or otherwise mutilated, 

 still as Mahmud left a Hindu prince of sacred character, called in 

 the Persian histories Dabishleen, probably Devee Singh, as his 

 vicegerent at Somndth, it is most probable that the temple was promptly, 

 if not effectually, restored, for the sake of the revenue to be derived 

 from its pilgrim tax. The poet Sadi, who lived 200 years after 

 Mahmud, gives in his Bostan an amusing tale of his own adventures 

 at Somndth ; it commences, 



" I saw an idol of ivory at Somndth, jewelled like the idol Mundt 

 in the days of superstition and ignorance," &c. The story is illustrative 

 of the state of the temple, and of manners, and may therefore be told 

 with advantage. Sadi, wondering at the folly of live people paying 

 their adoration to a material without sense or motion, ventures to express 

 his sentiments to an attendant priest, with whom he has some acquain- 

 tance. The priest turns upon him in rage, and excites a commotion, 

 which endangers Sadi's life y whereupon he throws himself upon the 



