Habíbu-s Siyar of Khondamír (extracts)

Language: English
Date: 1872 CE
Translators: Henry Miers Elliot, John Dowson
Extent: 61 passages, 15,302 words
Text: complete digital text
Source: archive.org · The History of India, as told by its own Historians. The Muhammadan Period. The posthumous papers of Sir H.… · Public domain (published before 1930)

Text

1

The best historians derive the lineage of all the Sultans of Ghaznin from Ndsiru-d din Subuktigin, who was the slave of Alptigin.
During the period of the prosperity of the princes of the house of Sdmdni, Alptigin raised himself from a low origin to a state of authority, and in the reign of 'Abdu-l Malik bin Nuh he was appointed Governor of Khurasan, but during the reign of Mansiir bin 'Abdu-l Malik, owing to some mistrust which he had formed of that prince, Alptigin left Khurdsdn, and exalted the standard of his desire towards Ghaznin, and conquered that country. According to Hamdu-lla, Alptigin passed there full sixteen years in prosperity, and, when he died, he was succeeded by his son Abu Is'hak, who delivered over all the affairs of the country, both civil and criminal, to Subuktigin, who was distinguished above all the ministers of Alptigin for his bravery and liberality. Abu Is'hak had lived but a short time, when he died. The chief men of Ghaznin saw the signs of greatness and nobility, and the fires of felicity and prosperity in the forehead of Subuktigin, who widely spread out the carpet of justice, and rooted out injury and oppression, and who, by conferring different favours on them, had made friends of the nobles, the soldiers, and the leading men of the State. He several times led his army towards the confines of Hindustan, and carried off much plunder from the infidels. In the year 367 H. he took Bust and Kusdar, and, after these events, according to the request of Sultan Nuh Sdmani, he turned his attention towards Khurasan. Amir Subuktigin died at the city of Balkh, in the month of Sha'ban, 387 H. (A.D. 997), and fourteen of his descendants occupied the throne after him. Historians reckon the sovereignty of the Ghaznivides as beginning with the conquest of Bust, and they calculate that they flourished for 188 years.

Account of the taking of Bust and Kusdár, and of the arrival of Amir Subuktigin at the summit of power.

2.1

In the Rauzatu-s Safá, written by an elegant pen, and over the illustrious author of which the mantle of forgiveness of sins has been thrown, it is written thus. At the commencement of the reign of Amir Subuktigin, an individual named Tughán held sway in the fort of Bust. A certain Baitúz, having put on the girdle of enmity, rebelled and drove him out of Bust. Tughán flew for protection to the Court of Subuktigin, and prayed for help. Having consented to pay a large sum of money, he promised that, if by the aid of the amir, he should again become the possessor of Bust, he would carry the saddle-cloth of service on his shoulder, and pay tribute; and that during his whole life he would never depart from the path of obedience. Subuktigin consented to his request, led his army to Bust, routed Baitúz with blows of the soul-burning sword and flame-kindling spear, and Tughán arrived at the seat of his power; but he neglected the promises which he had made to Amir Násiru-d din (Subuktigin), and displayed by his proceedings the banner of fraud and treachery. One day, while riding out in the midst of his suite, Amir Subuktigin harshly required him to fulfil the engagements into which he had entered. Tughán returned an improper answer, seized his sword, and wounded Subuktigin in the hand.

2.2

Násiru-d din, with the wounded hand, struck Tughán with his sword, and was about to despatch him with another blow, when their servants getting mixed with one another, raised such clouds of dust, that Tughán, under cover of it, escaped to Kirmán; and Subuktigin made himself master of Bust. Of the many advantages which accrued to Násiru-d din from that country having fallen into his fortune, one was, that Abu-l Fath was an inhabitant of Bust, a man who had not an equal in different varieties of learning, but more especially in composition and writing. Abu-l Fath had been the secretary of Baituz, but after that individual had been expelled from Bust, he had lived in retirement. Subuktigin was informed about him, and issued a royal mandate that that learned man, who wore the garment of eloquence, should be brought before him. He adorned the stature of his fitness with robes of different sorts of kindness, and ordered that he should be appointed professor of the "belles lettres." For several days, Abu-l Fath, considering the exigency of the time, begged to be excused from undertaking this important task, but at last he became the munshi and writer of Amir Subuktigin, and continued to hold that post until the time of Sultan Mahmud of Ghaznin. Having received some ill-treatment from Mahmud, he fled to Turkistan, and there died. When Amir Subuktigin had settled the affairs of Bust, he turned the reins of his desire towards Kusdar.

2.3

He suddenly appeared before that place, and its governor became the victim of the powerful decree of fate; but Amir Subuktigin, of his innate clemency and bounty, showed kindness towards him, and again made him governor of Kusdar, after fixing the sums of money which from the revenue of that country he should pay into the royal treasury. About that time, Amir Subuktigin formed the desire of fighting with the infidels of Hindustan; and brought several important parts of that country into the courtyard of obedience. Jaipal, who was then the greatest prince of Hindustan, fearing that he might lose the country which he had inherited from his ancestors, formed a large army, and directed his steps towards the country of the faithful. Amir Nasiru-d din Subuktigin came out to meet him, and a battle was fought most obstinate on both sides. In the middle of the heat of the battle, Amir Subuktigin ordered that they should throw a quantity of dirt into a fountain which was near the camp of Jaipal, the innate quality of the water of which was such that, when it became polluted with impurities, thunder and lightning flashed forth, and an overpowering frigidity followed. When they had done as Nasiru-d din had ordered, the nature of that water became fully apparent; for the Hindus were unable to resist any longer, and sent messengers to Subuktigin, offering ransom and tribute. Amir Nasiru-d din was willing to consent to reconciliation;

2.4

but his son Mahmud wished to prevent him from acceding to this measure. At length, after Jaipal had repeatedly sent messengers and letters, Mahmud also consented to peace. It was agreed that Jaipal should quickly deliver over 1000 dirhams and fifty elephants, and afterwards that he should surrender to the agents of Subuktigin possession of several forts and cities of his country. These were the conditions of the capitulations which were drawn up between them. Jaipal, after he had sent the money and the elephants, despatched several chiefs of his army, by way of hostages, to Subuktigin; and Subuktigin also sent several of the chief men of his threshold, which was the nest of felicity, with Jaipal, in order that they might take possession of the country which had been ceded to Ghaznin. When Jaipal returned to his own country, he placed the book of his engagements on the shelf of forgetfulness, and imprisoned those noblemen, saying, "When Subuktigin sends back those hostages whom he took away with him, I will free these men, but not till then." When Amir Nasiru-d din heard this, he second time hastened to Hind, and subdued Afghán and several other places. Jaipál collected a great army from the cities of those parts of Hindústán, and nearly 100,000 men directed their steps towards the band of the faithful.

2.5

Amír Násiru-d dín went out to meet him, and a dreadful battle was again fought on both sides. This time, Jaipál, being shamefully defeated, escaped into the furthest extremities of his own country, and the great land of Hind became established in the courtyard of submission to Subuktigín. After Amír Násiru-d dín had returned from this expedition, in accordance with the request of Abú-l Kásim Núh bin Mansúr Sámání, he led his army to Khurásán and liberated that province. He then spent his time according to the desire of his heart, until the month of Sha'bán, 387, when speedy death overpowered him. Amír Subuktigín declared his son Isma'íl, who was born of the daughter of Alptigín, his successor, and then made his journey to the other world.

3

When Násiru-d dín Subuktigín tied up his travelling apparatus for another world, Amír Isma'íl, by virtue of the will of his father, ascended the throne at Balkh, the tabernacle of the faithful; he made great endeavours to attract the affections and conciliate the hearts of the people; he opened the treasury of Amír Subuktigín, and distributed much money among the soldiers. The report of this came to the ears of his elder brother Saifu-d daula Mahmud, at Naishapur, who sent Amir Isma'il a letter to this effect: "You are the dearest to me of all men. Whatever you may require of the country or of the revenue is not denied; but a knowledge of the minute points in the affairs of government, a period of life reaching to an advanced age, experience in the times, and perseverance and durability of wealth, possess great advantages. If you were possessed of these qualities, I would certainly subject myself to you. That which my father in my absence has bequeathed to you was bestowed because I was at a great distance, and because he apprehended calamity. Now rectitude consists in this, that, as is fitting, you should consider well, and divide between us the money and movable effects of my father, according to law and justice, and that you should give up the royal residence of Ghaznin to me. Then will I deliver over to you the country of Balkh, and the command of the army of Khurasan."
Amir Isma'il would not listen to this proposal, so Saifu-d daula Mahmud entered into a league with his uncle Baghrajik and Nasr bin Nasiru-d din Subuktigin, who was his brother, and leaving Naishapur, marched towards Ghaznin. Amir Isma'il also moved in that direction, and when both parties were near one another, Saifu-d daula used his virtuous endeavours to prevent Isma'il from engaging in battle, and tried to make a reconciliation, but he could not succeed; and after lighting the flame of battle, and the employment of weapons, and inflicting of blows, Amir Isma'il was defeated. He took refuge in the fort of Ghaznin, and Sultan Mahmud having entered into arrangements with him, took from him the keys of the treasury, and appointed administrators over his affairs. He then marched towards Balkh.
It is related that when Amir Isma'il had been some days in the society of his brother, in the assembly of friendship, Sultan Mahmud took the occasion to ask him : "If the star of your fortune had been such that you had taken me, what would you have done with me ?" Isma'il answered, "My mind would have dictated this, that if I had obtained the victory over you, I would have shut you up in one of my forts, but I would have allowed you things necessary for repose and the enjoyment of life, as much as you could desire." Sultan Mahmud, after having obtained in that assembly the secret of the heart of his brother, remained silent ; but after some days, on some pretence, he delivered over Isma'il to the governor of Juzjan, and told him to put him into a strong fort, but to give him whatever he should ask, conducive to the repose and enjoyment of life. Amir Isma'il, as he himself had designed to act towards his brother, was shut up in that fort, and there passed the rest of his days.

4

Those historians who are the best, both externally and intrinsically, and whose happy pens have written as if they were disciples of Manes, in the books which they have composed, lay it down that Sultan Mahmud Ghaznavi was a king who attained varieties of worldly prosperity, and the fame of his justice and government, and the sound of his fortitude and country-subduing qualities, reached beyond the hall of the planet Saturn. In prosperously carrying on war against infidels, he exalted the standards of the religion of the faithful, and in his laudable endeavours for extirpating heretics, he rooted out oppression and impiety. When he entered into battle, his heroism was like a torrent which rushes over even and uneven places without heed, and during the time that he sat upon the throne, and was successful in his undertakings, the light of his justice, like the rays of the sun, shone upon every one. His wisdom during the nights of misfortune, like a star, pointed out the way, and his sword pierced the joints of his enemies like the hand of fate.
"He had both wisdom of heart and strength of hand, With these two qualities he was fit to sit upon the throne."
But that mighty king, notwithstanding the possession of these laudable attributes, was excessively greedy in accumulating wealth, and evinced his parsimony and narrowness in no very praiseworthy manner.
"From generosity he derived no honour, Like as the shell guards the pearl, so he guarded his wealth. He had treasuries full of jewels, But not a single poor man derived benefit therefrom."
The father of Sultan Mahmud was Amir Nasiru-d din, a slight description of whom my pen has already given. His mother was a daughter of one of the grandees of Zabulistan, and for this reason he was called Zabuli. During his early years Amir Nuh Samani gave him the title of Saifu-d daula, but when he had mounted the ladders of sovereign authority, Al Kadir bi-llah 'Abbasi called him Yaminu-d daula and Aminu-l millat.
In the beginning of the reign of Yaminu-d daula, Khalaf bin Ahmad had the presumption to offer opposition to him, upon which Sultan Mahmud led his army to Sistan, and having seized Khalaf, reduced that country under his sway. He several times waged war against the infidels in Hindustan, and he brought under his subjection a large portion of their country, until, having made himself master of Somnat, he destroyed all the idol-temples of that country.
It was about the same time that Sultan Mahmud contracted not only a friendship with Ilak Khan, but also a matrimonial alliance with his family; but in the end, quarrels and dissensions arose, and the Sultan triumphed over Ílak Khán, when the rays of his justice shone on the confines of Máwaráu-n nahr.
In the same manner he led his army to Khwárizm, and after some fighting, the signs of his universal benevolence were displayed to the inhabitants of that country. Towards the close of his life, he marched towards 'Irák 'Ajam. Having wrested these countries from the possession of Majdu-d daula Dílamí, he delivered them over to his own son Mas'úd, and then, after the accomplishment of his wishes, he returned to Ghaznín. He died of consumption and liver complaint in the year 421 H. (1030 A.D.) His age was sixty-three years, and he reigned thirty-one. During the early part of his reign, Abú-l 'Abbás Fazl bin Ahmad Asfaráiní held the wazírship; but Fazl having been found fault with and punished, Ahmad bin Hasan Maimandí exalted the standard of ministry. Yamínu-d daula, during the latter days of his life, found fault with Ahmad, and issued against him the royal edict of removal from office, and then, according to his wish, he appointed Amír Hasnak Míkál.

Account of the hostility shown by Khalaf bin Ahmad to Sultán Mahmúd.

5.1

When Yamínu-d daula Mahmúd mounted the thrones of Khurásán and Ghaznín, he delivered over the governorship of Hirát and Fúshanj to his uncle Baghrájik, and whilst he held this government of the Sultán, Khalaf bin Ahmad sent his son Táhir to Kohistán, who, after he had taken possession of that country, hastened towards Fúshanj, and made himself master of that city. Baghrájik received intelligence of this, and having asked permission of Sultán Mahmúd, he moved towards the place where honour required his presence. When he arrived in the vicinity of Fúshanj, Táhir hastened out of the city, and the brave men of both armies contended with daggers and spears.

5.2

The army of Tahir was first broken. Baghrájik having drunk several cups of wine, the vapour of pride entered into the hall of his brain, and without any reflection, he pursued the Sístánian, and was engaged in seizing the spoil when Táhir, having turned the reins of his horse, approached Baghrájik, and with one blow of his sword threw him from the saddle on to the ground, and then dismounting, cut off his head, and rode off towards Kohistán. Yaminu-d daula, having received this intelligence, was overcome with grief for his uncle, and during the year 390 H. (1000 A.D.), he marched towards Sistan. Khalaf retired into the fort of Asfahíd, which was stronger than the wall of Alexander. Sultán Mahmúd besieged it, and Khalaf was driven to the extremity of despair by his difficult position in the fort. He sent letters and intercessors, and placed the hand of self-humiliation and supplication on the skirt of the kindness and mercy of Mahmúd. He sent also 100,000 dínárs, with valuable presents and benedictions without number, to the Sultán, and, having testified his obedience and submission, he promised to pay tribute. On account of this, Yaminu-d daula forgave him his misdeeds, and loosened the reins of mercy. He then went to Hind.

5.3

In the Tarjuma-i Yamíní it is written, that when the Sultán led his army from Sístán to Hindústán, and having, as usual, waged war with the infidels, returned triumphant, Khalaf bin Ahmad placed his son Táhir on the throne, and having delivered over the keys of the treasuries to him, and chosen a life of retirement, he entered into the courtyard of devotion, and sought relinquishment from affairs both civil and criminal. When, after some little time, Táhir had become absolute in the affairs of government, Khalaf, repenting of what he had done, feigned sickness. Having placed some of the nobles in the ambush of perfidy, he sent for Táhir, under the pretence of making his last will and testament; and while Táhir stood at the pillow of his father, those perfidious men entered and tied firmly both his hands and his neck. They then incarcerated him, and after a few days brought him dead out of prison, saying that "Tahir had killed himself from excess of grief." Tahir bin Rust, and some of the chief amirs of Sistan, who had been witnesses of this base conduct on the part of Khalaf, withdrew their attachment, and sent petitions to Yaminu-d daula, praying him to turn his standard, which abounded in victory, towards that quarter. Sultan Mahmud consented to their request, and in the year 394 H. (1003-4 A.D.) marched towards Sistan.

5.4

Khalaf retired into the fort of Tak, which, in strength and inaccessibility, was the envy of the arch of the turquoise-coloured sky. The Sultan having fixed his standard of victory outside the fort, his troops in one day cut down so many trees that they filled up the ditch of the fort, and made it level with the ground. Picked troops of the Sultan had tied up their girdles for the demolition of the fort, when Khalaf, reduced to the extremity of despair, craved quarter, and Yaminu-d daula having put back the sword of vengeance into its scabbard, Khalaf ran out of the fort, and threw himself on the ground before the horse of Mahmud, and rubbing his white beard on the horse's hoof, he called him by the title of Sultan. Yaminu-d daula was so excessively pleased with this appellation, that he spared Khalaf's life, and insisted always on the word Sultan forming part of his title. Yaminu-d daula having brought into the court of confiscation all the treasures and hidden valuables of Khalaf, sent him to one of the forts of Juzjan, and the life of Khalaf terminated, as has been before delineated, in the prison assigned to him by Mahmud.

Account of the friendship and enmity between I'lak Khan and Sultan Mahmud, and of the victory which Yaminu-d daula gained by the favour of God.

6.1

In the Rauzatu-s Safa it is written, that when the cities of Mawardu-n nahr were possessed by I'lak Khan, and when the victorious standard of Sultan Mahmud had obtained the path of superiority in the sovereignty of Khurasan, I'lak Khan sent despatches announcing his victory with congratulations to the Sultan, and manifested affection and intimate friendship. The Sultan also, having reciprocated like messages of friendship, their intimacy and trust in one another became confirmed. At that time, Sultan Mahmud sent Abu-t Tib Sahl bin Sulaiman Sa'luki, who was one of the illustrious men learned in the traditions of the Prophet, with gifts from Hindustan and presents from Khurasan and Zabulistan to I'lak Khan, in order that he might ask in marriage for his son a princess from among the virgins of the royal family. Abu-t Tib hastened to Turkistan. I'lak received him in a most respectful manner at Uzgand, and the envoy having executed his commission, returned to the service of the Sultan in company with I'lak Khan's daughter, who was provided with a handsome retinue and equipage. Upon this, for some time, the carpet of friendship and unanimity was spread between those two mighty kings. In the year 396 A.H. (1015-16 A.D.), Yaminu-d daula led his army into India, and subdued the cities of Bhatia and Multan, and in that expedition put to flight Jaipal, the king of the kings of India, and Abu-l Fath, the governor of Multan, and slaughtered many of his infidels.

6.2

During that time, when the neighbourhood of Multan was the place where the standard of victory of Mahmud was fixed, I'lak Khan rebelled, and sent the leader of his army, Siashitigin, to govern Khurasan, and appointed Ja'fartigin viceroy of Balkh. When Arslan Jazib, who had been exalted by Yaminu-d daula to the government of the great city of Hirat, obtained intelligence of the direction in which the Turks had turned their steps, he left Khurasan, and hastening to Ghaznin, he despatched a swift messenger with the intelligence to Multan. The Sultan came to Ghaznin like the lightning and wind: from that place he turned the reins of his desire towards Balkh, the tabernacle of the faithful. Siashitigin and Ja'fartigin fled like weak flies before a hurricane, and saved their lives by a precipitate retreat. I'lak Khan then craved help from the king of Khutan, Kadr Khan, who, with 60,000 men capable of breaking the ranks of their enemies, joined him, and those two chiefs, with their countless army, prepared for battle with Yaminu-d daula.

6.3

The Sultan, with his army, the symbol of victory, and elephants like mountains, encamped at a distance of four parasangs from Balkh, and when I'lak Khan and Kadr Khan crossed over the river Oxus, the Sultan turned his attention towards distributing the commands of his army. He assigned the centre thereof to his brother Amir Nasr, and to the governor of Juzjan Abu Nasr Farighuni and Abu 'Abdu-llah Tai, and placed 100 elephants in their front; he sent his chamberlain Altuntash to the right wing, and he gave the command of the left wing to Arslan Jazib. The centre of I'lak Khan's army was commanded by himself, while the wings were held by Kadr Khan and his generals. Arslan Jazib. I'lak Khan also having arranged his army, placed himself in the middle, and sent Kadr Khan to the right wing; he ordered that Ja'fartigin should exalt the standard of glory in the left wing. Then the troops of both armies, brave men of both countries, hastened into the field of battle, commenced fighting furiously, and with the aid of well-tempered swords, and flame-exciting spears, they mingled the blood of one another with the dust of the field of battle. When the Sultan saw the excessive bravery of the fearless Turks, he turned his face towards the court of God, and, standing on a mound of earth, rubbed the forehead of humility and submission on the ground, and asked for victory and assistance; thinking offerings incumbent on him, he ordered alms to be distributed.

6.4

After he saw that his prayers had been heard, having mounted an elephant, he himself made an attack on the centre of the army of I'lak. The elephant seized Alamdar Khan, and threw him up in the air, and trampling under his feet many others, slaughtered them also. After this, Mahmud's army, the symbol of victory, at once rushed upon the enemy, and testified their perfect bravery and military ardour. The army of Mawarau-n nahr fled, and I'lak Khan and Kadr Khan, with extreme difficulty, escaped safe from that place of slaughter, and crossing over the Jihun, never again entertained the idea of subduing Khurasan. I'lak Khan died in the year 403 H. (1012-13 A.D.), and his brother Tughan Khan succeeded him. I am able to assert with correctness, that the victory which Sultan Mahmud gained over I'lak Khan happened during the year 397 A.H. (1006-7 A.D.). During this year also the Sultan turned his attention towards Hindustan, in order that he might punish Nawasa Shah, who had turned an apostate from the religion of the faithful, and had rebelled against Yaminu-d daula. Immediately on hearing of the approach of the Sultan, Nawasa Shah was overcome, and Mahmud, turning the reins of his desire towards the dwelling-place of his generosity, returned to Ghaznin.

7

When Yaminu-d daula Aminu-l millat Mahmud Ghaznavi had rested for some time from his toil, he again, in order to strengthen the religion of the Prophet, evinced a desire to make war on the infidels of Hind, and accordingly marched in that direction. When his standards, the symbols of victory, cast the shadow of their arrival over capacious Hind, Pal bin Andpal, who, for his excessive wealth and numerous warriors, was more distinguished than the other princes of Hind, opposed Mahmud, and a terrible battle took place. The standards of the faithful became exalted, and those of the infidels were depressed. The Sultan himself having pursued the pagans, killed multitudes of them with the sword, and having arrived at the fort of Bhimnagar, he encamped his victorious army in its vicinity. That fort was built on the top of a hill; the people of Hind believed it to be the repository of one of their great idols, and for ages had transported thither provisions and treasures; they had filled it with money and jewels, and fancied that by this conduct they approached near to the house of God. When Mahmud besieged that lofty fort, fear seized upon the hearts of the residents. Their cries for quarter reached up to the hall of the planet Saturn, and having opened the gate of the fort, they threw themselves on the ground before the horse of the Sultan. Yaminu-d daula, with the governor of Juzjan, entered into that fort, and gave orders for taking possession of the spoil. The wealth which he obtained consisted of 70,700 mans of gold and silver utensils; and the jewels and gold and robes and movable effects were incalculable. Sultan Mahmud, having delivered over the fort to a confidential person, hoisted the standard of his return to Ghaznin.
In the year 400 H. he again exalted his victorious standards, and hastened to the cities of Hind: and after punishing the infidels and scattering abroad the impious, he again turned his steps towards the royal residence of Ghaznin. In the same year, the king of the kings of Hind, having sent a petition of humiliation to the Sultan, sued for a pacification, and consented to send him fifty elephants, and to pay every year a large sum of money into the royal treasury. By way of subsidy, he appointed 2000 cavalry to serve in the army, which wore the mantle of victory, and swore that his own posterity should observe the same conduct towards the descendants of the Sultan. The Sultan was satisfied with this reconciliation, and merchants began to come and go between the two countries.

8

In the year 401 H., Sultan Mahmud of Ghaznin, through a thirst for worldly glory, led his army to Ghor; and the governor of that country, Muhammad bin Suri, having come out to oppose him with 10,000 cavalry, became the victim of the powerful decree of fate, and having sucked the poison which was in his ring, departed this life. That country came into the possession of the agents of the Sultan.

9

In the middle of all this, Shár Sháh, King of Ghurjistán, rebelled against the Sultán and was taken prisoner; the whole of which story, collected into a small compass, amounts to this: In those times, the inhabitants of Ghurjistán called their rulers by the name of Shár, just as the Hindus call their kings Rái. In the time of Nuh bin Mansúr Sámání the Shár of Ghurjistán was Abú Nasr. This Abú Nasr, from the excessive integrity of his mind, and the inclination which he had towards the society of men of learning, resigned the reins of government into the hands of his son Muhammad. When the star of the prosperity of Yamínu-d daula had travelled to the summit of honour, having sent 'Utbí, the author of the Táríkh-i Yamíní, to the Shár, he demanded his obedience and submission. The Shár attended to his orders and to his prohibitions. The son of Shár Abú Nasr, whom they call Shár Sháh, came to the Sultán, and having been treated with much kindness and courtesy, and decorated with robes of honour, returned to his country.
After some time, the resolution of making war having come again into the mind of the Sultán, he summoned by royal mandate Shár Sháh to his presence, but through sensual imaginations and satanical delusions, he would not obey the order of the Sultán. Yamínu-d daula appointed Altúntásh the chamberlain, and Arslán Jázib, to put him out of the way, and when these two officers arrived near the royal residence of the Shár, Shár Abú Nasr took shelter with Altúntásh, and acquitted himself of all responsibility for the deeds of his son. Altúntásh sent him to Hirát, and Shár Sháh having taken refuge in a fort, gave himself up after a few days, in consideration of quarter, and the chief amírs were sent off to Ghaznín. When he arrived before Mahmúd, the Sultán showed him his mercy by only flogging him, and then shut him up in one of the forts; but the superintendent of the finances, according to the Sultán's orders, supplied him with all the necessaries of life. After this, Yamínu-d daula sent for Shár Abú Nasr from Hirát, and showed great kindness to him; he bought with gold all the villages and estates of the Shárs, and Khwája Ahmad bin Hasan Maimandí took Shár Abú Nasr under the shadow of his patronage. He died in the year 406 A.H. (1014-15 A.D.)

10

In the year 405 H. Sultán Mahmúd, again thirsting for a war with the infidels, turned his attention towards the extreme part of Hindústán, and fought a battle with one of the greatest princes of that country. He sent many of the heretics to hell, subdued the city of Nárdín, and then returned to Ghaznín. In the same year, he led an army to the territories of Thánesar, the ruler of which was a certain infidel well known, and possessed of elephants which they call the Ceylonese. According to his usual custom, he fought with and plundered the inhabitants, and then returned to Ghaznín.

11

During the first years of Sultán Mahmúd's reign, an individual named Mámún governed Khwárizm, and when he died, his son Abú 'Alí became king of that country. He testified friendship to Yaminu-d daula, and married his sister. After the death of Abu 'Ali, his brother Mamun bin Mamun succeeded. He married his brother's wife, the sister of Mahmud, and according to established usage, he professed allegiance to Sultan Mahmud. During the last days of Mamun, Yaminu-d daula, having sent a messenger to Khwarizm, ordered Mamun to read the khutba in his name. Mamun consulted on this matter with his ministers of State. Most of them replied, "If you hold your kingdom in disgraceful partnership with any one else, we will not bind on the girdle of obedience; and if you submit to be under the command of another, we will not choose for ourselves the ignominy of your service." The envoy having heard these speeches, returned and made relation of the circumstance.
After this, the general of the army of Khwarizm, Binaltigin, and the nobles and amirs of Mamun, repented of their misdeeds, and were terrified at the vengeance of the Sultan. In the middle of all this, when one day, according to established custom, they went to pay their respects to Mamun, the sudden news of his death was divulged to them, but nobody else was informed of the circumstance. Binaltigin then raised the son of Mamun to the Sultanship, and entered into an agreement with all the rebellious amirs, to the effect that, if the Sultan should march towards them they would unanimously make war upon him.
When Yaminu-d daula heard of this, he marched towards Khwarizm, with a desire of vengeance and hostility, and in the territories of that country he kindled the flames of war. Many of the Khwarizmians were killed, and 5000 of them were taken prisoners, and the rest of the unfortunates fled. Binaltigin took to a boat, in order that he might cross over the Jihun, but, on account of the littleness of his understanding, he adopted such an insolent tone towards one of the boatmen who was known to him, as to bring matters to this point, that that individual having seized Binaltigin, conveyed the ungrateful wretch to the camp of Sultan Mahmud, who gave orders that they should erect gallows before the tomb of Mamun, and upon them Bindltigin, with some other of the seditious nobles, was hung up by the neck. Having given over the government of Khwarizm to Altuntash, the Sultan returned towards Ghaznin.

12

In the year 409 H. (1018-19 A.D.), during the season of flowery spring, when the days and nights are equal, when the lord of vegetation leads his army of verdure and of odoriferous herbs over the deserts and gardens, and when from the temperature of the air of Ardibihisht, and from the blowing of the morning breeze, he has subdued the citadels of the green rose-buds, Yaminu-d daula again formed the resolution of warring against the infidels of Hindustan. With an excellent army of 20,000 volunteers, who, for the sake of obtaining the reward of making war upon infidels, had joined the mighty camp, he marched towards Kanauj, which was distant a three months' journey. In the middle of his way he came upon an impregnable fort, which was the residence of a certain king possessed of bravery in war. When that king saw the multitudes of the warriors of the religion of the chief of the righteous, having come to the foot of the fort, he confessed the unity of God.
The Sultan then directed his steps towards a fort which was in the possession of a certain infidel named Kulchand. Kulchand fought with the faithful, but the infidels were defeated; and Kulchand, through excessive ignorance, having drawn his dagger, first killed his wife, and then plunged it into his own breast, and thus went to hell. Out of the country of Kulchand the dependents of Yaminu-d daula obtained 185 elephants.
From that place the Sultan proceeded to a certain city, which was accounted holy by the people of the country. In that city the men of Ghaznin saw so many strange and wonderful things, that to tell them or to write a description of them is no easy matter. There were a hundred palaces made of stone and marble, and the Sultan, in writing a description of these buildings to the nobles at Ghaznin, said "that if any one wished to make palaces like these, even if he expended a hundred thousand times thousand dinars, and employed experienced superintendents for 200 years, even then they would not be finished." Again, they found five idols of the purest gold, in the eyes of each of which there were placed two rubies, and each of these rubies was worth 50,000 dinars : in another idol there were sapphires, which weighed 600 drachms. The number of silver idols upon the spot was more than 100. In short, Sultán Mahmúd, having possessed himself of the booty, burned their idol-temples, and proceeded towards Kanauj.
Jaipál, who was the King of Kanauj, hearing of the Sultán's approach, fled, and on the 18th of Sha'bán, of the year above mentioned, Yaminu-d daula, having arrived in that country, saw on the banks of the Ganges seven forts, like those of Khaibar, but, as they were destitute of brave men, he subdued them in one day. The Ghaznivides found in these forts and their dependencies 10,000 idol-temples, and they ascertained the vicious belief of the Hindus to be, that since the erection of those buildings no less than three or four hundred thousand years had elapsed. Sultan Mahmud during this expedition achieved many other conquests after he left Kanauj, and sent to hell many of the infidels with blows of the well-tempered sword. Such a number of slaves were assembled in that great camp, that the price of a single one did not exceed ten dirhams.

The Conquest of Somnát.

13.1

When Mahmud returned victorious from this expedition to the royal residence of Ghaznin, he built a general mosque and a college, and endowed them with pious legacies. Some years after these events, Sultán Mahmud, of praiseworthy virtues, formed the design of taking Somnát, and of slaying the detestable idolaters. On the 10th of Sha'bán, 416 H. (1025-6 A.D.), he marched towards Multán with 30,000 cavalry, in addition to a multitude of men, who also bent their steps thither for their own pleasure, and for the obtaining the reward of warring against infidels. Having arrived at that city in the middle of Ramazán, he resolved to travel the rest of the distance by the way of the desert. The soldiers were obliged to carry water and forage for many days, and in addition the Sultán loaded 20,000 camels with water and provisions, so that the troops might not by any means become diminished in number. Having passed that bloodthirsty desert, they saw on the edge of it several forts filled with fighting men, and abounding with instruments of war, but the omnipotent God struck fear into the hearts of the infidels, so that they delivered the forts over without striking a blow. Sultán Mahmud went from that place towards Nahrwála, and he killed and plundered the inhabitants of every city on the road at which he arrived, until, in the month of Zi-l ka'da of the above year, he arrived at Somnat.

13.2

Historians agree that Somnat is the name of a certain idol, which the Hindus believe in as the greatest of idols, but we learn the contrary of this from Shaikh Faridu-d din 'Attar, in that passage where he says: "The army of Mahmud obtained in Somnat that idol whose name was Lat." According to historians, Somnat was placed in an idol-temple upon the shore of the sea. The ignorant Hindus, when smitten with fear, assemble in this temple, and on those nights more than 100,000 men come into it. From the extremities of kingdoms, they bring offerings to that temple, and 10,000 cultivated villages are set apart for the expenses of the keepers thereof. So many exquisite jewels were found there, that a tenth part thereof could not be contained entirely in the treasury of any king. Two thousand Brahmans were always occupied in prayer round about the temple. A gold chain, weighing 200 mans, on which bells were fixed, hung from a corner of that temple, and they rang them at appointed hours, so that by the noise thereof the Brahmans might know the time for prayer. Three hundred musicians and 500 dancing slave girls were the servants of that temple, and all the necessaries of life were provided for them from the offerings and bequests for pious usages.

13.3

The river Ganges is a river situated to the east of Kanauj, and the Hindus are opinion that the water of this river springs from the fountain of Paradise; having burned their dead, they throw the ashes into the stream, and this practice they hold as purifying them from their sins. In short, when Mahmud encamped at Somnat, he saw a large fort on the shore of the sea, and the waves reached up to the earth underneath that castle. Many men having come upon the top of the rampart, looked down upon the Musulmans, and imagined that their false god would kill that multitude that very night. "The next day, when this world, full of pride, Obtained light from the stream of the sun; The Turk of the day displaying his golden shield, Cut off with his sword the head of the Hindu night." The army of Ghaznin, full of bravery, having gone to the foot of the fort, brought down the Hindus from the tops of the ramparts with the points of eye-destroying arrows, and having placed scaling-ladders, they began to ascend with loud cries of Allah-u Akbar (i.e., God is greatest). The Hindus offered resistance, and on that day, from the time that the sun entered upon the fort of the turquoise-coloured sky, until the time that the stars of the bed-chambers of Heaven were conspicuous, did the battle rage between both parties. When the darkness of night prevented the light of the eye from seeing the bodies of men, the army of the faithful returned to their quarters.

13.4

The next day, having returned to the strife, and having finished bringing into play the weapons of warfare, they vanquished the Hindus. Those ignorant men ran in crowds to the idol temple, embraced Somnat, and came out again to fight until they were killed. Fifty thousand infidels were killed round about the temple, and the rest who escaped from the sword embarked in ships and fled away. Sultan Mahmud, having entered into the idol temple, beheld an excessively long and broad room, insomuch that fifty-six pillars had been made to support the roof Somnat was an idol cut out of stone, whose height was five yards, of which three yards were visible, and two yards were concealed in the ground. Yaminu-d daula having broken that idol with his own hand, ordered that they should pack up pieces of the stone, take them to Ghaznin, and throw them on the threshold of the Jami' Masjid. The sum which the treasury of the Sultan Mahmud obtained from the idol-temple of Somnat was more than twenty thousand thousand dinars, inasmuch as those pillars were all adorned with precious jewels. Sultan Mahmud, after this glorious victory, reduced a fort in which the governor of Nahrwala had taken refuge,

Story of Dabshilim

14.1

At that time having made over the government of Somnat to Dabshilim Murtaz, he turned towards Ghaznin. It is related that when Sultan Mahmud was about to return from Somnat, he consulted with his ministers of State, and said : " It is necessary to appoint some proper person to the government and possession of the kingdom." They answered, " As none of us will again cross over into this country, it is fitting that you should appoint some person resident in the country to be the ruler." The Sultan having spoken on this subject to some of the people of Somnát, one party said: "Among the sovereigns of the country, no one is equal to the tribe of Dábshilím in character and lineage. At the present moment there is a young man of that tribe, a Brahman, who is wont to practise severe austerities: if the Sultan delivers over the kingdom to him, it will be proper." Another party did not approve of this proposal, and said: "Dabshilím Murtaz is a man of a morose disposition, and it is through indigence that he is obliged to practise austerities. There is another man of the tribe of Dabshilím, the ruler of a certain country, very wise, and a keeper of his word, whom it is fitting that the Sultán should make sovereign of Somnát."

14.2

Yamínu-d daula said: "If he will come and wait upon me and make this request, it will be listened to; but to give over a kingdom of this magnitude to a person who is already possessed of one of the kingdoms of Hind, and who has never been in attendance upon me, seems to be a thing far from the solid opinions which should actuate Sultáns." Then having called Dabshilím Murtáz, the Sultán gave him the sovereignty of Somnát. Dabshilím agreed to pay tribute, and spoke thus: "A certain Dábshilím is in a state of hostility towards me, and when he obtains information that the Sultán is gone, he will certainly lead his army hither; and as I have not the means of resistance, I shall be subdued. If the king will remove this mischief from my head, this great matter will be all right; but if not, I shall certainly be destroyed in a very short time." The Sultan answered: "Since I have come from Ghaznín with the purpose of making war upon infidels, I will also settle this business."

14.3

He then led his army towards the country of that Dábshilím, and having taken him captive, delivered him over to Dábshilím Murtáz, who thus addressed the Sultán: "In my religion the killing of kings is unlawful, but the custom is that when one king gets another into his power he makes a small and dark room underneath his own throne, and having put his enemy into it, he leaves a hole open: every day he sends a tray of victuals into that room, until one or other of the kings dies. Since it is now impossible for me to keep my enemy in this manner, I hope that the troops of the Sultán will take him away to the royal residence of Ghaznín, and that when I am at ease about him, they will send him back." Yamínu-d daula consented, and then hoisted the flag of his return to Ghaznín.

14.4

Dábshilím Murtáz obtained absolute sovereignty over the government of Somnát, and, after a few years had elapsed, sent ambassadors to the Sultán, requesting that his enemy might be given up. At first the Sultán was irresolute about sending that young man; but in the end, at the instigation of some of his nobles, he delivered over that Dábshilím to the emissary of Dábshilím Murtáz. When they had brought him to the territories of Somnát, Dábshilím Murtáz ordered the appointed prison to be got ready, and according to a custom which was well known among them, he himself went out from the city to meet him, in order that, having placed his basin and ewer upon the youth's head, he might cause him to run by his stirrup, while they conducted him to prison.

14.5

In the middle of his way he began to hunt, and galloped about in every direction, until the day became very hot: he then laid down under the shade of a tree for repose, and having spread a red handkerchief over his face, during that interval, according to the decree of the Most High God, a bird with strong talons, imagining that handkerchief to be flesh, alighted from the air, and having struck his claws into the handkerchief, they penetrated so far into the eyes of Dabshilim Murtáz that he became blind. As the grandees of Hindustán do not pay obedience to those who are in any way defective, a tumult arose among the soldiers, in the middle of which the other Dabshilim arrived, and all having agreed to invest him with authority, they placed that same basin and ewer upon the head of Dábshilim Murtáz, and made him run as far as the prison, so that thus Dabshilim Murtáz became taken in the very manner which he had planned for this young man, and the saying, "Whoever digs a well for his brother falls into it himself," became apparent, as also it became clear "that God gives and snatches away a kingdom to whom and from whom he chooses : he gives honour and dishonour to whom he pleases : Thou possessest goodness, Thou art master of all things."

15

Sultán Mahmúd, in the year 420 H. (1029 A.D.), formed the design of subduing 'Irák-i 'Ajam, and accordingly hoisted the standard of departure towards that quarter. When he arrived in the territories of Mázandarān, Manúchihr bin Kábús bin Washmíchihr having hastened to pay him his respects, brought fitting magnificent presents. In the mean time the governor of 'Irák, Majdu-d daula bin Fakhru-d daula, having sent a messenger to Yamínu-d daula, brought a complaint against his amírs. The Sultán having sent his troops towards Re, Majdu-d daula joined himself to the army of Ghaznín, and the officers of that army took him and sent him to the Sultán.
Sultán Mahmúd himself went to Re, and having sent for Majdu-d daula into his assembly, thus addressed him: — "Have you read the Sháh-náma, and are you versed in the history of Tabarí?" He answered, "Yes." The Sultán said: "Have you ever played at chess?" He answered, "Yes." The Sultán said: "In those books have you seen it written that two kings can rule in one country? and on the chess-board have you ever seen two kings on one square?" He said, "No." The Sultan said: "Then how comes it that you have given over the reins of your power to one who has greater strength than yourself?" He then sent Majdu-d daula and his son to Ghaznin, under the custody of a guard of soldiers, and having given over the sovereignty of that country to his son Mas'ud, he turned his reins towards the royal residence of Ghaznin.

16

Historians who wear the mantle of praises, and composers clothed in the garb of felicity, have related that Sultan Mahmud loved his younger son Muhammad better than Mas'ud. On account of this, he preferred him as the heir-apparent, and one day, before the taking of 'Irak, he asked Mas'ud how he would behave towards his brother. Mas'ud answered, "I shall follow the example of my father, and behave towards my brother in the same way as you behaved to yours." I have mentioned the quarrel of Mahmud with his brother Isma'il before, so there is no need of a repetition. My only object in mentioning this is, that when Mahmud heard this speech from Mas'ud, it entered into his mind that he would remove Mas'ud to a distance from the metropolis of Ghaznin, so that after his death war and quarrelling might not take place between the two brothers. On this account, having undertaken a journey to 'Irak, when he had brought that country into the courtyard of subjection, he gave it to Mas'ud, and said, "You must swear that after my death you will not oppose your brother." Mas'ud answered, "I will take this oath at the time when you feel an aversion to me." Mahmud said, "Why do you speak to me like this?" Mas'ud answered, "If I am your son, I surely have a right to your property and treasures." Mahmud said, "Your brother will render to you your dues : do you swear that you will not carry on war with your brother, and that you will not display enmity towards him?" Mas'ud said, " If he will come and swear that according to our precious laws he will render to me my due out of your worldly effects, then I will promise not to display enmity towards him, but he is now in Ghaznin, and I in Re ; how then can the affair be furthered?"
Mas'ud, from his excessive haughtiness, and from his covetousness to obtain the idle vanities of the world, showed his presumption and spoke in this harsh manner to his father. The Sultan bade him adieu, and directed his steps towards Ghaznin, where, after his arrival, he laid his side on the carpet of weakness, and died, either of consumption or of disease of the liver, (for there are two opinions urged on this point) on Thursday, the 23rd of Rabi'u-l akhir, 421 H. (1030 A.D.). His funeral rites were performed on a night whilst it was raining, and he was buried in the blue palace at Ghaznin.

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