HISTORY OF KING KAFAND.* —This Kafand was not a Hindú, but through his kindly disposition and equity all became obedient to him. He made fine speeches and praised the Hindús and their country. He raised their hopes by his virtues, and realised them by his deeds. He was cotemporary* with Alexander the Greek. He had visions, of which he asked the interpretation from a brahman, and he sought peace from Alexander, to whom he sent his daughter, a skilful physician, a philosopher, and a glass vase.* In the Sháh-náma he is called Kaid the Hindú. This story will also be related in the life of Alexander. When the information of the brahman reached the Hindús,* Kafand sent a person to Sámíd, his brother, directing him to go to Mansúra with the brahman, and expel Mahra* the Persian from those places which Bahman had conquered, and to erect idol temples in place of fire-temples. Sámíd called (to his assistance) Hál, king of Hindústán, and they marched against Mahra the Persian, and warred with him until he fled into the city. For three years Mahra remained in the fortress, but when no prospect of success was left he ordered a tunnel to be dug, and they carried this (subterraneous passage) to a place called Kiyátasa. He then ordered posts to be fixed in the ground on the top of the fortress, and arms and helmets to be placed upon them, so that they looked like sentries. He then retired with the whole of his force through the tunnel, and marched towards the Turks, whose king gave him refuge. After some days crows perched upon the helmets, and the soldiers of Sámíd perceiving this the truth was made known. The gates were then opened, and the people of the city described the departure of Mahra the Persian. So after the lapse of some years Sámíd returned victorious to his own country. Alexander came to India after this transaction.

After Kafand had departed his son Ayand ascended the throne, and he divided the country of Sind into four parts. One king he estab­lished at 'Askalandúsa.* Upon another he bestowed the country of Zor to which Anj [Uch?] is attached. Three other countries of the kingdom of Sáníd [Sámíd] he bestowed upon another.* Fourthly, he consigned the countries of Hindústán, Nadama, and Lohána separately upon another. This was after the time of Hál.* When the life of Ayand reached its limit, his son Rásal became king. He reigned for some time, until one rose up against him and expelled him from the kingdom. Rásal (then) went southwards, and estab­lished himself there. He had two sons, one named Rawwál, and the younger Barkamárís.

HISTORY OF RAWWÁL AND BARKAMÁRÍS.—When Rásal died his eldest son Rawwál assumed the sovereignty. It happened that a certain king had a daughter of great intelligence. Wise and learned men had declared that the man who should marry this girl should become king of the four climes.* All the kings and princes of the Hindus sought her, but no one pleased her except Barkamárís, who was very handsome. When Barkamárís brought her home his brother said, as she pleased you so does she please me. Then he took the girl with her handmaids. Barkamárís said to himself “The damsel chose me for my wisdom and there is nothing better than wisdom.” So he gave himself up to study, and associated with the learned and the brahmans, till he reached such perfection that he had no equal.

When the rebel who had expelled their father (Rásal) heard the story of the damsel, he said “Can they who do such things occupy such a position?” So he led an army and put Rawwál to flight. Rawwál with his brothers and nobles all went to the top of a moun­tain where a strong fortress had been built. Then they set guards on the summit and felt secure. But the enemy got possession of the mountain by stratagem, and besieged the fort, and was near upon taking it. Rawwál then sent to sue for peace, and his enemy said— “Send me the girl, and let every one of your chiefs send a girl. I will give these girls to my officers,—then I will withdraw.” Rawwál was dejected, but he had a wazír, blind of both eyes, named Safar, of whom he enquired what was to be done. He advised him to give up the women and save his life. He might then take measures against his enemy, but if he lost his life what would be the good of children and wife, and riches. They resolved upon this course, but just at this juncture, Barkamárís came in, and after making his salutation, said, “I and the king are sons of the same father; if he will acquaint me with his opinion, it may be that I may be able to suggest something,—do not take my youth into consideration.” So they informed him of the facts. He then said, “It seems proper that I should stake my life for the king: let an order be given for me to be dressed like a woman, and let all the officers dress their sons in like manner as damsels, and let us each conceal a knife in our hair, and carry a trumpet also concealed; then send us to the king. When we are brought before the king they will tell him that I am the damsel, he will keep me for himself and give the others to his officers. When the king retires with me I will rip up his belly with the knife and sound the trumpet. When the other youths hear this they will know that I have done my work, and they must also do theirs. All the officers of the army will thus be slain. You must be prepared, and when you hear the trumpet, you must sally forth with your soldiers and we will exterminate the foe.” Rawwál was delighted and did as was proposed. It succeeded, not one of the enemy's horsemen escaped, all were slain and cast down from the mountain. Rawwál's power increased.

[The Wazír excites the king's suspicions against Barkamárís, who feigns madness.]

One day in the hot season, Barkamárís was wandering barefoot about the city, and came to the gate of the king's palace. Meeting no hindrance he entered, and found his brother and the damsel sitting on a throne sucking sugar cane. When Rawwál saw him he observed that there could be no porters at the gate, otherwise the poor mendi­cant would never have got in. Taking pity on him, he gave him a bit of sugar cane. The mendicant took it, and picked up a piece of the shell of the cane to scrape and clean it with. When the king saw that he wanted to clean the cane, he told the damsel to give him a knife. She rose and gave the knife to Barkamárís, who cleaned the sugar cane with it, and craftily watched until the king was off his guard. Then he sprung upon him, and plunging the knife into his navel, ripped him up. After that he seized his feet and dragged him from the throne. He next called the wazír and the people, and seated himself on the throne amid the plaudits of the people. He burnt the body of the king, took back the damsel and married her, and restored order.

Then he called the wazír and said “I know that it was you who counselled my brother in his dealings with me, but this was no fault nor is it blameable. It was God's will that I should be king, so continue to govern the kingdom as you did for my brother.” Safar replied, “You have spoken the truth, all that I did was for the good and advantage of your brother, not out of enmity to you. But I have now resolved upon burning myself, and cannot do as you desire. I was with your brother in life, and I will be with him in death.” Barkamárís told him that he wanted him to write a book on the duties of kings, on government and justice. Safar consented, and wrote the book, which is called “Adabu-l Mulúk,” “Instruction of Kings.” I have* transcribed it in this book, for I have written an abstract of it. When it was finished he took it to Barkamárís and read it, and all the nobles admired and praised it. Then he burnt himself. The power of Barkamárís and his kingdom spread, until at length all India submitted to him. Such was Barkamárís. I have related all the facts just as I found them.