varanasi

"The Lal Darwaza Masjid, for instance, was built partly ‘out of the stone material obtained through the spoilation of the majestic temple of Padmesvara built near the Visvanatha temple of Benares in 1296’."

"There is a mosque known as Har Tirath mosque, near the famous Har Tirath temple, which also appears to have been constructed of the materials of some old buildings. That was a temple of the Hindus known as Krittivaseshwara. The historical documents showed that this temple was constructed in an irregular manner in 1077 Hijri (1666 ce) after demolishing a temple, as per the orders of Aurangzeb."

"When we endeavour to ascertain what the Mohammedans have left to the Hindus of their ancient buildings in Benares, we are startled at the result of our investigations. Although the city is bestrewn with temples in every direction, in some places very thickly, yet it would be difficult, I believe, to find twenty temples, in all Benares, of the age of Aurungzeb, or from 1658 to 1707. The same unequal proportion of old temples, as compared with new, is visible throughout the whole of Northern India. moreover, the diminutive size of nearly all the temples that exist is another powerful testimony to the stringency of the Mohammedan rule. It seems clear, that, for the most part, the emperors forbade the Hindus to build spacious temples, and suffered them to erect only small structures of the size of cages for their idols, and these of no pretensions to beauty. The consequence is, that the Hindus of the present day, blindly following the example of their predecessors of two centuries ago, commonly build their religious edifices of the same dwarfish size as formerly; but, instead of plain, ugly buildings, they are often of elegant construction. Some of them, indeed, are so delicately carved externally, are so crowded with bass reliefs and minute sculpturing, are so lavishly ornamented that the eye of the beholder becomes satiated and wearied. In regard to size, there is a marked difference between the temples of Northern and Southern India; the latter being frequently of gigantic dimensions."

"At that time (1570-71) there was an idol temple, which owing to passage of time had become deserted and become the place of trade of the market people. I purged that place of them and started erecting a madrasa for scholars. It was completed around those few days that Raja (Todarmal) came from a bath (in the river). In that temple there was a pillar 12 gaz (32 feet) high; and there was a date in the Hindu characters inscribed on it stating that it had been set up seven hundred years ago. When Bayizid took it down, he had it cut into two parts, and the two parts again into four portions each. Six parts of the stone were used in the pillars and slabs of the mosque of the madrasa; and two parts were taken by Khwaja (Dost) Muhammad, Bakhshi of the Khan Khanan (Munim Khan) who put them on the doorway of the mosque at Jaunpur."

"Numerous other shrines, too many to enumerate, were displaced, reduced in size, or simply erased. The Banaras that was reconstructed in the eighteenth century was markedly different from the Banaras destroyed. Sacred geography had changed beyond recognition. (...) So complete was the destruction of Banaras that not a single pre-eighteenth century temple survived."

"‘On the 15th Rabi-ul-akhir [2 September 1669], it was reported to his religious Majesty, leaders of the unitarians, that in obedience to order, the Government officers had destroyed the temple of Bishnath [Vishwanath] at Benares.’"

"After initially denying that there was even a temple at the site, contesting that it was not even Aurangzeb who got this temple demolished, and even denying the legitimacy of the Masir-i-Alamgiri, the plaintiff side tried other tactics to deflect the issue. In the process, they ended up exposing the demolition of so many temples by Aurangzeb that it contradicted their original claims, and also those of Faruki in his hagiographical account that Aurangzeb was a very tolerant and inclusive ruler. For instance, the plaintiffs argued that there was another temple on the banks of the Ganga called Madhodaska Dharahara, which too was demolished by Aurangzeb in his time and a mosque with high minarets constructed over it. The Muslim side argued that it is possible that it was this temple that might have been the one spoken about in Masir-i-Alamgiri."

"It is worthy of notice, as illustrating the nature of Mohammedan rule in India, that nearly all the buildings in Benares, of acknowledged antiquity, have been appro¬ priated by the Musulmans; being used as mosques, mausoleums, dargahs, and so forth j and also that a large portion of the separate pillars, architraves, and various other ancient remains, whieh, as before remarked, are so plentifully found in one part of the city, now contribute to the support or adornment of their edifices."

"Om! Glory be to Ganapati. In Ayodhya lived formerly Sadhesadhu, the speaker of truth, beloved of good men, whose delight consisted in the welfare of all beings. His son was the famous Sadhunidhi, whose son Padmasadhu, of steadfast virtue, on the north side of the entrance to the Visvesvara temple at Kasi built a solid and lofty temple of god Padmesvara, on Wednesday, the twelfth day of the waning moon of the month of Jyaishtha, in the year of Plava: Samvat 1353, on which day this eulogy was written."

"Kedara was one of the early temples of Kashi mentioned in the Puranic mahatmyas. According to devotees, Kedara was the respected elder of Visveshvara and the oldest Shiva linga in Kashi. It was also locally claimed that Kedara survived the great destruction of Aurangzeb in the seventeenth century. That made the present Kedara temple older than the present Visvanatha temple. Legend has it that when Aurangzeb‘s troops approached the temple they were counselled by a Muslim holy man to retreat. The advice was unheeded, and the troops stormed into the temple. The commander slashed the image of Nandi, kneeling before the doorway to the sanctum. Blood was said to have flowed from its neck, and the assailants backed away in awe and fear. Kedaresvara is presently a large structure on the banks of the Ganges at Kedarghat."

"On the 17th Zi-l-ka’da, 1079 [18 April 1669] it reached the ear of His Majesty, the protector of the faith, that in the provinces of Thatta, Multan and Benares, but especially in the latter [i.e. Benares], foolish Brahmins were in the habit of expounding frivolous books in their schools, and that students and learners, Musulmans as well as Hindus, went there, even from long distances, led by a desire to become acquainted with the wicked sciences they taught. The ‘Director of the Faith’ consequently issued orders to all the governors of provinces to destroy with a willing hand the schools and temples of the infidels; and they were strictly enjoined to put an entire stop to the teaching and practicing of idolatrous forms of worship."

"The next contention was that at some distance from this compound, there was another temple known as Adi Vishweshwara, which too seemed to have been demolished and near it stood the mosque of Razia Bibi. Since the word ‘Adi’ meant original, it was incorrect to say that the old temple of Vishwanath was in this Gyan Vapi compound and that if there was any, then it must have been the one near that Razia mosque."

"The Muselmans apparently form but one-fifth of the population, and are not more numerous than the Brahmans alone; very few of them reside within the City, properly so called, which is almost exclusively Hindu."

"Our first visit was to a celebrated temple, named the Vishvayesa,1 consisting of a very small but beautiful specimen of carved stone-work, and the place is one of the most holy in Hindostan, though it only approximates to a yet more sacred spot adjoining, which Aulum Gheer defiled,2 and built a mosque on it, so as to render it inaccessible to the worshippers of Brahma. The temple-court, small as it is, is crowded like a farm-yard with very fat and very tame bulls, which thrust their noses into every body’s hand and pocket for gram and sweetmeats, which their fellow-votaries give them in great quantities. The cloisters are no less full of naked devotees, as hideous as chalk and dung can make them, and the continued hum of ‘ Bam ! Ram ! Ram ! Ram ! is enough to make a stranger giddy. The place is kept very clean however, — indeed the priests seem to do little else than pour water over the images and the pavement, and I foimd them not merely willing, but anxious, to shew me every thing, — frequently repeating that they were Padres also, though it is true that they used this circumstance as an argument for my giving them a present. Near this temple is a well, with a small tower over it, and a steep flight of steps for descending to the water which is brought by a subterraneous channel from the Ganges, and, for some reason or other, is accounted more holy than even the Ganges itself. All pilgrims to Benares are enjoined to drink and wash here ; but a few years ago, a quarrel having occurred between the Hindoo and , Mussulman population of the town, arising from the two rehgious -processions of th6 Mohurrun and Jimma Osmee encountering each other, the Moslem mob killed a cow on this spot, and poured her blood into the sacred water. The Hindoos retaliated by throwing rashers of bacon into the windows of as many mosques as they could reach ; but the matter did not end so : both parties took to arms, several Kves were lost, and Benares was in a state of uproar for many hours, till the British Government came in with its authority, and quelled the disturbance."

"In AH 410, Sultan Mahmud of Gahzni marched hither, and some disruptions in the old faith were effected"

"Kashi is an exalted place, bestower of all desires and boons, it is spread over pancha krosha … go there without any further delays, it will help you fulfil all your wishes and desires, do not have any doubts in your mind; the four purushārthas can be attained there. The God there is so kind; strange are the games he plays. It is named Anandakānana; Kashi is the rāshi or treasure of all dharma, for all living creatures the site of salvation. Even if you merely see the inhabitants of Kashi, then all your sins will run away from you. What can I say about the greatness of this place? It is the place of the Tāraka Mantra, which will be whispered to you as upadesh by its swami [Shiva]. It is a waste of human life if one does not go there, or better still live there."

"Twenty-five centuries ago, at the least, it was famous. When Babylon was struggling with Nineveh for supremacy, when Tyre was planting her colonies, when Athens was growing in strength, before Rome had become known, or Greece had contended with Persia, or Cyrus had added lustre to the Persian monarchy, or Nebuchadnezzar had captured Jerusalem, and the inhabitants of Judea had been carried into captivity, she [Benares] had already risen to greatness, if not glory. Nay, she may have heard the fame of Solomon, and have sent her ivory, her apes and her peacocks to adorn his palaces; while partly with her gold he may have overlaid the Temple of the Lord. Not only is Benares remarkable for her venerable age, but also for the vitality and vigour which, so far as we know, she has constantly exhibited. While many cities and nations have fallen into decay and perished, her sun has never gone down; on the contrary for long ages past it has shone with almost meridian splendour. Her illustrious name has descended from generation to generation and has ever been a household word, venerated and beloved by the vast Hindu family."

"The Benares Gazetteer notes despondently, ‘The sacred city for a time dropped into comparative insignificance. Its pollution had been thoroughly accomplished, and probably the place was levelled with the ground. At all events, it ceases to figure in history for a long period.’"

"the Padma Purana states: ‘Beginning from Madhyameshwara, stretching as far as Dehali Vinayaka, move that string in all directions so as to form a circle. The supreme sacred land [kshetra] is what is inside the arc. The Vedas know it as Kashi. That place is famous for liberation.’"

"The Kashi Khanda, which was appended to the sixth-century ce text Skanda Purana as a later appendage of the thirteenth–fourteenth centuries, guarantees to the devout this eternal promise: At the time of death, when the sensitive weak spots get pierced and they are afflicted by rheumatism, men will lose the power of memory. There, at the time when the soul comes out, Lord Vishweshwara himself imparts the Taraka Brahman (Rama Mantra of six syllables) Mantra, whereby the individual identifies himself with it (Supreme Being, i.e. gets liberated)."

"In the Linga Purana, which is believed to have been composed between the fifth and tenth centuries ce, Bhagwan Shiva tells his consort Devi Parvati about this ‘holy centre’: One whose mind is fixed in me, one who is devoted to me, one who has always dedicated his holy rites to me, does not attain liberation anywhere else in the same manner as here. O! fair lady! A creature that dies here becomes competent to attain salvation … this holy centre will never be abandoned by me nor has it been eschewed by me. This holy centre, therefore, is known as ‘Avimukta’ … this Avimukta is more auspicious than even Prayaga which is the foremost of all holy centres."

"To Kashi, its pre-eminence was really the gift of the Puranas which undertook to spread the cult of Shiva. Beginning by stressing (as did the later Bhakti mārga) the inferiority of Vedic sacrifices as compared to devotion to God (Shiva), they ended by making ‘the city of Shiva’ (Shivapuri, i.e. Kashi) the best place for the performance of those sacrifices. In this syncretism of Vedic and non-Aryan cults at Kashi lay the secret of its wide appeal and its rise as the first place among our tirthas."

"I think Banares is one of the most wonderful places I have ever seen. It has struck me that a Westerner feels in Banares very much as an Oriental must feel while he is planted down in the middle of London."

"The Hindus have some places which are venerated for reasons connected with their law and religion, e.g. Benares. For their anchorites wander to it and stay there forever, as the dwellers of the Ka’ba stay forever in Mekka. They want to live there to the end of their lives, that their reward after death should be the better for it. They say that a murderer is held responsible for his crime and punished with a punishment due to his guilt, except in case he enters the city of Benares, where he obtains pardon."

"The period 1200–1550 ad was a dark one for the Hindu religion of India in general and of Benares in particular. Unfortunately, we have no Hindu sources of history to enable us to get a first-hand information of the feelings and activities of the Hindus of Benares, as a consequence of the systematic persecution to which they were subjected by a number of rulers during this period."

"O! Yoginis! Hasten to my city Varanasi where the king Divodasa rules the kingdom with adequate adherence to righteousness. O intelligent yoginis equipped with the power of yoga and maya, proceed in that manner which will make the king swerve from his duty and abandon Kashi. Quickly carry out such means as will enable me to go to Varanasi after renovating it."

"There is hardly any city in the world that can claim greater antiquity, greater continuity and greater popular veneration than Banaras. Banaras has been a holy city for at least thirty centuries‛... ‚No city in India arouses the religious emotions of the Hindus as much as KÁÐÍ does. To the Hindu mind it represents great and unbroken traditions of religious sanctity and learning. It is a miniature of Hindu life through the ages‛."

"The people of Benares had closed their gates, so orders were given for plundering the city."

"The army could only remain there from morning to mid-day prayer because of the peril. The markets of the drapers, perfumers, and jewellers, were plundered, but it was impossible to do more. The people of the army became rich, for they all carried off gold, silver, perfumes and jewels, and got back in safety."

"The Lord Cherisher of the Faith learnt that in the provinces of Tatta, Multan, and especially at Benares, the Brahman misbelievers used to teach their false books in their established schools, and that admirers and students both Hindu and Muslim, used to come from great distances to these misguided men in order to acquire this vile learning. His Majesty, eager to establish Islam, issued orders to the governors of all the provinces to demolish the schools and temples of the infidels and with the utmost urgency put down the teaching and the public practice of the religion of these misbelievers.'...'It was reported that, according to the Emperor's command, his officers had demolished the temple of Viswanath at Kashi.'.."

"There is no linga equal to that of Vishwanatha. There is no tirtha other than Manikarnika. There is no splendid penance grove anywhere else on par with my Anandavana. The whole of Varanasi is full of tirthas. Its very name is Tirtha of all Tirthas. There itself is the highly sacred Manikarnika, the very ground of my happiness. From the site which is my royal palace, the city extends in between the north and the east, to the left is 300 hands (up to Harischandreshwara) and to the right it is 200 hands (up to Ganga Keshava). In Ganga, Manikarnika extends to five hundred hands north to south. It is the very essence of the three worlds. It is the basic support of the great soul. Those who resort to it lie in my heart."

"'I am here led to relate that at the city of Banaras a temple had been erected by Rajah Maun Singh, which cost him the sum of nearly thirty-six laks of five methkally ashrefies. The principle idol in this temple had on its head a tiara or cap, enriched with jewels to the amount of three laks ashrefies. He had placed in this temple moreover, as the associates and ministering servants of the principal idol, four other images of solid gold, each crowned with a tiara, in the like manner enriched with precious stones. It was the belief of these Jehennemites that a dead Hindu, provided when alive he had been a worshipper, when laid before this idol would be restored to life. As I could not possibly give credit to such a pretence, I employed a confidential person to ascertain the truth; and, as I justly supposed, the whole was detected to be an impudent imposture. Of this discovery I availed myself, and I made it my plea for throwing down the temple which was the scene of this imposture and on the spot, with the very same materials, I erected the great mosque, because the very name of Islam was proscribed at Banaras, and with God's blessing it is my design, if I live, to fill it full with true believers.'"

"Mosques of Alamgir (Aurangzeb) : It is said that the mosque of Benares was built by Alamgir on the site of the Bisheshwar Temple. That temple was very tall and (held as) holy among the Hindus. On this very site and with those very stones he constructed a lofty mosque, and its ancient stones were rearranged after being embedded in the walls of the mosque. It is one of the renowed mosques of Hindustan. The second mosque at Benares (is the one) which was built by Alamgir on the bank of the Ganga with chiselled stones. This also is a renowned mosque of Hindustan. It has 28 towers, each of which is 238 feet tall. This is on the bank of the Ganga and its foundations extend to the depth of the waters."

"In Banaras, according to Ibn-ul-Asir, Shihabuddin’s slaughter of the Hindus was immense, “none was spared except women and children,” who were destined to be made slaves."

"Thousands of pilgrims who visit Mathura or walk past the site of Vishvanath temple and Gyanvapi Masjid in Varanasi everyday, are reminded of Mughal vandalism and disregard for Hindu sensitivities by Muslim rulers."

"Hari who had been commissioned by Hara to protect Varanasi from the wicked Turuska warrior, as the only one who was able to protect the earth, was again born from him, his name being renowned as Govindapala."

"Mahomed Ghoory, in the mean time returning from Ghizny, marched towards Kunowj, and engaged Jye-chund Ray, the Prince of Kunowj and Benares' This prince led his forces into the field, between Chundwar and Etawa, where he sustained a signal defeat from the vanguard of the Ghiznevide army, led by Kootbood-Deen Eibuk, and lost the whole of his baggage and elephants' He marched from thence to Benares, where, having broken the idols in above 1000 temples, he purified and consecrated the latter to the worship of the true God...'Mahomed Ghoory, following with the body of the army into the city of Benares, took possession of the country as far as the boundaries of Bengal, without opposition, and having destroyed all the idols, loaded four thousand camels with spoils.'"

"Next year he [Muhammad of Ghor] defeated Jayachandra of Kanauj. A general massacre, rapine, and pillage followed. The Gahadvad treasuries at Asni and Varanasi were plundered. Hasan Nizami rejoices that in Benares which is the centre of the country of Hind, they destroyed one thousand temples and raised mosques on their foundations. According to Kamil-ut-Tawarikh of Ibn Asir, 'The slaughter of Hindus (at Varanasi) was immense; none were spared except women and children, and the carnage of men went on until the earth was weary.' The women and children were spared so that they could be enslaved and sold all over the Islamic world. It may be added that the Buddhist complex at Sarnath was sacked at this time, and the Bhikshus were slaughtered."

"Banaras experienced its first Muslim attack in AD 1033, when troops of Ahmad Nialtagin, son of Mahmud of Ghaznavi, suddenly appeared before the city. Banaras was totally devastated in AD 1994 by a Ghurid force led by Qutubuddin Aibak. Hardly a shrine survived the onslaught. Buddhist presence was almost wholly wiped out with the havoc wrought at Sarnath. In the ensuing centuries of Muslim political ascendancy, Banaras' great temples were destroyed several times. The Banaras of the Puranic mahatmyas was completely obliterated; the Krittivasa, Omkara, Mahadeva, Madhyaameshvara, Vishvanath, Bindu Madhava, and Kaal Bhairava temples were all razed. In many cases, mosques were built with "calculated insolence" in their place and the sites closed to Hindus."

"It is worthy of notice, as illustrating the nature of Mohammedan rule in India, that nearly all the buildings in Benares, of acknowledged antiquity, have been appropriated by the Mussulamans being used as mosques, Mausoleums, dargahs and so forth... Although the city is bestrewn with temples in every in every direction, in some places very thickly, yet it would be difficult... to find twenty temples, in all Banaras, of the age of Aurangzeb, or from 1658 to 1707."

"It is worthy of notice, as illustrating the nature of Mohammedan rule in India, that nearly all the buildings in Benares, of acknowledged antiquity, have been appropriated by the Musulmans; being used as mosques, mausoleums, dargahs, and so forth; and also that a large portion of the separate pillars, architraves, and various other ancient remains, which, as before remarked, are so plentifully found in one part of the city, now contribute to the support or adornment of their edifices. Not content with destroying temples and mutilating idols, with all the zeal of fanatics, they fixed their greedy eyes on whatever object was suited to their own purposes, and, without scruple or any of the tenderness shown by the present rulers, seized upon it for themselves. And thus it has come to pass, that every solid and durable structure, and every ancient stone of value, being esteemed by them as their peculiar property, has, with very few exceptions, passed into their hands."

"It is a small mosque wholly devoid of magnificence, erected, according to Mussulman practice, upon the ruins of a Hindoo temple. The limited site on which it was built may not have admitted of the usual display of beauty or splendour, or the imperial founder may have considered it more as a monument of triumph than of grandeur – have desired that it should express contempt than command admiration. Benares was indeed taken and plundered, and given up to every excess, by Mahomed Gauri in the year 1194; but the mosque in question was constructed by Aurungzebe, who has left behind him many similar proofs of his persecution of the Hindoos. A humane king would have lamented the past injuries of his subjects, a great one would have repaired them, but Aurungzebe, in a more enlightened age, and without the palliation of his predecessor, a barbarian and a conqueror, deliberately augmented the desolation of the city, the object of veneration of a whole people, and treated with derision and dishonour the religious feelings of its most peaceful inhabitants. It struck me as one of the most remarkable instances of the passive character of the Hindoos that they should have suffered the lofty minarets of this mosque to tower over their temples so long, and to be the first objects that meet the eye of the pilgrim on his approach to the far-sought sanctuary of his religion."

"The history of a country is sometimes epitomized in the history of one of its principal cities. The city of Benares represents India, religiously and intellectually, just as Paris represents the political sentiments of France. There are few cities in the world of greater antiquity, and none that have so uninterruptedly maintained their ancient celebrity and distinction. In Benares, Buddhism was first promulgated; in Benares, Hinduism has had her home in the bosom of her most impassioned votaries. This city, therefore, has given impulse and vigour to the two religions which to this day govern half the world."

"It [Kashi] has survived in age a hundred lives of Bruhma [Brahma], each of whose days is equal to 4320 millions of years; it stands apart from the earth, supported upon the trisool or trident of Mahadeo [Shiva], never shaken by earthquakes; and the whole city was once of pure gold, but has since degenerated into stone and brick, along with the rapid deterioration of human virtue."

"Making a pilgrimage there in Banaras every day for a whole year, still she did not reach all the sacred places. For in Banaras there is a sacred place at every step."

"Benaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together."

"The city of Benares, for its wealth, costly buildings, and the number of its inhabitants, is classed in the first of those now remaining in the possession of the Hindoos. To describe with a due degree of precision the various temples dedicated at Benares, to the almost innumerable deities, and to explain the origin of their foundation with the necessary arrangement, would require a knowledge far superior to mine in the mysterious subject of Hindoo Mythology. It is at this day enveloped in such deep obscurity, that even those pundits the most skilfully versed in the Sanscrit,* are not able to render it moderately comprehensible to the generality of people. ....At the distance of eight miles from the city of Benares, as it is approached on the river, from the eastward, the eye is attracted by the view of two lofty minarets, which were erected by Aurungzebe, on the foundation of an ancient Hindoo temple, dedicated to the Mhah Deve. The construction on this sacred ruin of so towering a Mahometan pile, which, from its elevated height, seems to look down with triumph and exultation on the fallen state of a city so profoundly revered by the Hindoos, would appear to have been prompted to the mind of Auruugzebe, hy a bigoted and intemperate desire of insulting their religion. If such was his wish, it hath been completely fulfilled. For the Hindoos consider this monument, as the disgraceful record of a foreign yoke, proclaiming to every stranger, that their favourite city has been debased, and the worship of ther gods defiled. from the top of the minarets is seen the entire prospect of Benares, which occupies a space of .about two miles and an half along the northern bank of the Ganges, and generally a mile inland from the river....The irregular and compressed manner which has been invariably adopted in forming the streets of Benares,has destroyed the effects which symmetry and arrangement would have otherwise bestowed on a city, entitled, from its valuable buildings, to a preference of any capital which I have seen in India."

"Many people think they cannot have knowledge or understanding of God without reading books. But hearing is better than reading, and seeing is better than hearing. Hearing about Benares is different from reading about it; but seeing Benares is different from either hearing or reading."

"The history of this period [of Muslim domination] is complicated, and the various Muslim dynasties which came to power through the centuries were far from monolithic in their policies... But for the most part these were hard centuries. The religious life of the city was under almost constant threat. At least six times during these years the temples of Kashi were destroyed... Although parts of Banaras were destroyed repeatedly between the twelfth and the seventeenth centuries by the armies of the various Muslim kings who ruled North India, they were rebuilt, right on top of the ruins and rubble. Despite the fact that few of its buildings are ancient, the city looks very old."

"This city anciently bore the name of Kashi, but at what period it received its present name the page of history is silent. It is built on the north side of the river, which is here very broad, and the banks of which are very high : from the water, its appearance is extremely beautiful ; the great variety of the buildings strikes the eye, and the whole view is much improved by innumerable flights of stone steps, which are either entrances into the several temples, or to the houses.... Nearly in the center of the city is a considerable Mahomedan mosque, with two minarets ... this building was raised by that most intolerant and ambitious of human beings, the Emperor Aurungzebe, who destroyed a magnificent temple of the Hindoos on this spot, and built the present mosque, said to be of the same extent and height of the building destroyed... Surrounding the city are many ruins of buildings, the effects of Mahomedan intolerance."