द्वितीय राजतरङ्गिणी (जोनराज - कल्हणोत्तर मध्यकालीन कश्मीर का प्रामाणिक इतिहास)

170 KINGS OF KASHMÍRA.

and unsettled in mind, sorrowful, and devoted to religious
meditation, the king wished that they might all perish.
The citizens exclaimed that the king was indifferent to
everything, that his sons were engaged in mutual enmity,
and that a great calamity had befallen them. When the
month of fasting for the Yavanas arrived the king left off
taking meat, and reflected thus :—"Those who brought
this wicked son from a distant country, are, alas ! for their
own interest destroying my whole kingdom. On one side
of the city are the two sons with their combined army,
and on the other side is one son alone attended by wicked
men and wicked ministers. A great calamity has come !
The sons will fight, but I am sorry for this city which
should, like a good wife, be guarded. What would be the
use of my living if the city be destroyed while I am
alive ? The servants who were devoted to me, and
strong, are all gone, whom shall I ask for advice and
what shall I do ?" The king's mind was afflicted by
these anxious thoughts and by sorrow caused thereby.
Stricken by such grief, the king, who was solicitous for
the welfare of his kingdom, became like one inanimate.
The city, with its population old and young, was agitated
with alarm on account of many evil news ; it was like
a boisterous sea which the king could not calm.
On the next day when Shivabhaṭṭa brought the king
his meals, the king became angry and said that he had
eaten what he could eat, and told him to take the food
away. In the excess of his anxiety the king became

KINGS OF KASHMÍRA. 171
distrustful even of a shadow. He heard that the minis-
ters intended to rise against him, but he took no care
of his own life. For a few days he remained like one
whose intellect was gone, and, when questioned by his
friends, he made reply to none. On one occasion when
the ministers asked him some questions about the
affairs of the state, he uttered some words without mean-
ing, and as if oppressed with illness he laid himself
exhausted on the bed. The physicians did not know
the cause nor the symptoms of his illness, but I think
he took the vow of fasting in order to get himself rid
of his affliction. High as lofty trees, yielding food with
extended arms, of high renown, and beloved of Brāhmaṇas
as the trees are beloved of birds, the good kings are struck
down by evil fate as by a gale. In the meantime the
three sons disorganised all the seven constituents of the
kingdom, as terrible diseases destroy the humours of the
body. The Rajputs were alarmed, and came every day,
with many soldiers, and found the king in his miserable
plight and almost dumb. The king was afraid of his sons,
but in order to give an audience to all, he was placed in
his wretched condition before the gate of the palace, with
his elephants and horses. Men belonging to the palace
and those outside thronged to see the king ; they heard
the sound of religious festivities, and beheld the king
with gladness, as one beholds the moon on the second
day after the new moon. Bahrā nakhāna became alarmed
when he heard of this, and came near to the place, but

172 KINGS OF KASHMÍRA.
he knew by the symptoms that the king was on the point
of death. He then went to a distance and thus said to
his brother :-"Our father will not live ; he fell on the
ground before the gate, and was almost dumb and un-
conscious. Vainly is he being raised up by the cunning
people. Therefore arise, and let us go to the yard of
the king's palace clad in iron mail, and bind the wicked
ministers, and take possession of the horses and of other
things. We will cut down the bridge of boats, and that
will prove the ruin of your elder brother." When
Hājyakhāna heard this, he said :-"This shou'd not be
spoken before me. I do not even in dream wish any
harm to my father and king." He then spent one night
in grief with his father.
Then when Ādamakhāna heard the report that his
father was dead, he moved with his army towards Shrī
Jainanagara with a view to usurp his father's kingdom.
In the way he caused his soldiers to be clad in armour
for his own defence. He then passed one night secretly
in a house at the outskirts of the capital. In the mean-
time, Hassana, the treasurer, blinded by self-interest
and deceiving others, took oath to Shrī Hājyakhāna
and sought his shelter. On the next day the eldest
brother, driven by the ministers, reached Kudmadīna-
purī with his army ; but there his good fortune left him.
Though he was the eldest and possessed of a strong
intellect, though himself a hero endowed with unusual
energy and patience, and attended by followers, he was

KINGS OF KASHMÍRA. 173
still unable to perform any signal deed in the time of ac-
tion; for men devoid of virtue cannot achieve success.
Had Ādamakhāna killed a guard that night and captured
the horses, he would have got the kingdom. But the
intelligence of a man is according to his merit.
In the meantime Hājyakhāna sent by the treasurer
and his youngest brother, went into the yard of the
palace, and took possession of his father's horses. When
those servants of the prince, who had been impatient
for fight, heard of the news of the capture of the animals,
they suited their action to the time, clad themselves
in armour and entered the palace. Abhimanyu the
Pratīhāra, and others reviled them, but they were soon
punished by the confusion that followed. Hājyakhāna
with his army remained that day outside the palace,
afraid of a rising, and though he was anxious to see the
king he could not do so.
When Ādamakhāna heard of this news, he became
alarmed. He was in a defenceless condition, and des-
pairing of success, he went with his followers by the
road leading to Vipulāṭa. Surrounded by his own
men, Ādamakhāna marched by the way of Tārabala.
His younger brother pursued him and killed many of
his soldiers. When Abhimanyu the Pratīhāra and others
beheld the superhuman prowess of Ādamakhāna, they
found that he fulfilled what his name implied.* He
*It is difficult to unravel this pun. It seems that the pun lies in
the similarity of the sound of Adamakhana and Admi-khun, the
latter is a Hindi word.

174 KINGS OF KASHMÍRA.
killed many men in his anger, and their corpses were
heaped in the caverns of the mountain. In the mean-
time prince Hassanakhāna, resplendent with many virtues,
soon passed over Parpotsa and came within Kashmira.
The tree growing on barren soil is dried up by the heat
of summer, and becomes sapless, and casts no shadow,
and is forsaken by travellers ; but when nourished by
the copious waters of the rainy season it is decked with
flowers, it shelters men from the heat, and becomes en-
joyable. As a river is equally accessible from both its
banks, even so the kingdom was hitherto accessible to
the two belligerents, but now it became favourable to one
party. Thus by the conduct of the two brothers, vic-
tories and defeats were brought about by fate in a way
which the people had not anticipated. Who does not
wish for a son ? And when a son is born, who does not
feel both happiness and anxiety on his account, and
does not strive by various means to bring up the child ?
But alas ! when the child is grown up, he seeks through
his avarice to obtain his father's wealth, and is even
anxious for the time when the father would die, and
considers him as a hinderance in his way.
At this time the king, surrounded by a few servants,
remained without any anxiety, as if he had not heard
of the reports which had reached him. He gave out
that owing to illness his voice had failed and he had
lost the power of deglutition. His beauty was gone,
and he became like the moon when near its end. It

KINGS OF KASHMÍRA. 175

was owing to the misfortune of his subjects and for the
affliction of all, that the king, shorn of his beauty and
suffering from malady, appeared like the sun about to
set at the end of the kalpa. By the quivering of his
lips it was known that he was praying, and he expired
at noon on Friday, on the twelfth day of the moon, in
the month of Jaiṣhṭha. At the time of his death, Fortune
seemed to abandon all his limbs and appeared on his
face, and I saw him in that state. His face methought
was the dwelling place of the goddess of Fortune, and
perspiration issued from it, even like a stream of good
luck. His breath left him, taking his life with it, and
as if afraid of having stolen that jewel. After life had
departed, tears still issued from his eyes, as if his eyes
which were like the sun and the moon melted away and
his affection for his subjects trickled down.
King Shri Jaina reigned happily for fifty-two years,
and went to heaven in the year 46. The corpse was
placed in a litter and was borne on men's shoulders,
and on it were placed the umbrella and the chāmara,
and they looked like the sun and the moon dropped from
the sky in their sorrow. At that time the ministers,
servants, slaves, and citizens offered oblation to the dead
in tears of lamentation. The king had obtained the
kingdom in the month of Jaiṣhṭha in the year 96 ; and
the period of the sun's course towards the north ended
with him. He had counted sixty-nine years, and the
beauty of the flowing black beard was still seen on his

176 KINGS OF KASHMÍRA.
face. After death his body became a corpse and he
became a Shiva. Such was the king that was borne on
a litter and, adorned with umbrella and chāmara, was
brought by the weeping ministers to the burial ground,
where the previous kings looked beautiful as in sleep,
and the earth, as if out of affection for her lords, had
received them in her bosom. All sides resounded with
the loud lamentation of the sorrowing citizens as if
with the noise of sounding brass. Within the city
no other voice was heard than the cry of "O king !
O life of the people ! Where art thou going, leaving thy
subjects behind." The ears of the men were incessantly
filled with these cries, so that they sometimes seemed to
hear the cries in the air. The king was then lifted from
the litter which had been borne on men's shoulders,
and was covered with cloth, and laid within the bowels
of the earth beside his father. The people looked on
the face of the king with tearful eyes, and, as required by
their rites, they threw a handful of earth on him; as if
to indicate that there would be no other king like him,
and that the world was ruined by his death. Monarchs
who had conquered powerful enemies in battle, had
covered the earth with riches, and had given wealth
to all; who had built cities named after them, and
were well known in other countries; who had long reign-
ed in the country possessed of the seven component
parts of royalty, leave all behind in the end, and
receive only the winding sheet for their portion. Scorched

by a hostile country, as by a forest fire, the deceased king
enjoyed the sleep of ease in the cool interior of the
grave-yard.
Hājyakhāna saw the face of his father graced by
fortune, and appearing as if in sleep, and for seven nights
he performed the rite of mastaka. He exclaimed:—"O
father! Bent on wickedness I have many a time trans-
gressed against thee, and methinks you have left me in
your anger, and have gone to heaven alone. Admirable
is king Shekandhara who is in heaven and now beholds
thee. Fie to me O king! that I am deprived of the sight
of thee. No where O father! at the time of festivity did
you enjoy yourself without me; how then do you now
enjoy the pleasures of heaven alone? You could not
obtain sleep on a soft bed and surrounded by men, how
can you now sleep on the gravel in the midst of those
buried in the earth? When I left you and returned to my
house, who did not curse me in anger saying that we
two might not speak to each other again? We wicked
sons always kept you sleepless, and art thou now having
thy long sleep? O king! Your person was consumed
with ever present anxiety; has that anxiety of yours been
now transferred to another? O father! I see thy face in
the portrait and in my imagination, but where shall I,
who have so much sinned against thee, hear thy voice?
Without thee O master! my kingdom is a thing of
danger to me, the day is night, the good garden is a
cemetery, and life is death. Come O father! and show

178 KINGS OF KASHMÍRA.
thyself to me, be thou angry or propitious. I am un-
able to bear this death-like pain of separation. O father!
Where hast thou gone leaving me, thy servant, behind;
the lotus bud does not expand without the sun. Art
thou angry O king? I am thy servant bent on serving
thee; and in consideration of my excessive solicitude
speak but one word to me, for without thee I shall not
live."
Thus the prince lamented, and performed the rites
of the bhujā night; he gazed on the face of the king for
a long time and wept aloud. Thus loudly lamenting,
Hājyakhāna was overcome with grief, and when the day
declined the ministers forcibly took him to the palace.
For the benefit of his deceased father, the son, while yet
he was on the burial ground, gave away his own village
of Sālora for the supply of drinking water to the people in
the hot season; and for the services of those who pro-
vided the water, he permanently endowed lands in that
village and allotted them for a religious purpose. At this
time the sun, as if unable to look upon the earth without
a king, set in the sea; and the earth casting away her gar-
ment of evening cloud, spread the gloom of the evening
which was even like her dishevelled hair to weep in sorrow
for the king. A darkness prevailed in the kingdom at
the death of the king. He had raised high hopes in
men, he was of princely appearance, and a friend of the
men of merit. No one cooked his food that day, no
smoke arose from the houses, all were dumb with grief

KINGS OF KASHMÍRA. 179
and breathless. Such was the state of the capital which
seemed to be without life.
A long crystal stone was placed in the grave-yard,
it was the highest among those that were there, and
was like the figure of the king in a recumbent position,
and it was illumined with verses. Men came to see
the place out of curiosity and they lamented and shed
tears on the king, which looked like offerings of pearls. It
was Friday when the citizens went to the grave-yard, and
their images were beautifully reflected on the stone, as if
the king out of curiosity had drawn them near to him.
The people remembered the king's breast broad as door
pannel, his face beautiful as the full moon, the tip of his
long nose like the beak of the Suka bird, the eyes tender
as the lotus, his hairy eye-brows and forehead bright
with auspicious signs, and his intellect and his quali-
fications, and his attention to kingly duties. All these
came to their mind as if they were standing before the
the king himself; and they spoke lightly of the world,
as devoid of worth and substance. If the moon beams
of the full moon, the beauty of the flowers of spring,
the purity of the autumnal sky, the budding youth of
women, and the rule of a wise king,—all these that afford
happiness to men,—were made lasting by fate, men would
not long for heaven. In his boyhood, the king lost his
father, and apprehended mischief from the principal
minister, and was involved in a quarrel with his brothers
and servants. He was living in foreign countries when

180 KINGS OF KASHMÍRA.
he got the kingdom ; then there was a distressing war
with his élder brother ; his nurse's sons then caused
him anxiety ; and afterwards the opposition of his sons
lasted till his death. Fie to the life of living beings on
this earth, ever attended with sorrow, and ever causing
tears to flow from the eye! Mars was the planet that
cast an evil eye towards his sons, it was no doubt
owing to the position of the stars at his nativity that
he suffered so much affliction from the hands of his
children.
All the king's learned men and even the poets who
were ever so eloquent, became silent when the king was
gone, even as kokilas are found mute in the month of
Pauṣha. The books of the learned, which, even like
the eyes of the goddess of learning, had ever remained
open [during the king's reign] were now tied up and be-
came shrunk. There were men who in order to win the
king's favour had worked in logic, in grammar, and in
other branches of learning for the benefit of the verna-
cular of the country, and who had been honored by the
king and had enjoyed ease and prosperity in their
homes. They had exerted themselves, day and night,
to obtain books, and had learnt the shāstras, and when
questioned on the subject of their study, could make
recitations from their books. But where was grammar,
where were the discussions of logic, and where was the
labour in the cause of literature after king Shri Jaina
died? That king who was the master of all learning,

KINGS OF KASHMÍRA. 181
who was benevolent to men, accessible, meritorious, and
liberal, the king who knew the literature of many lan-
guages, who was favourable to the men of merit, and
untiring in work of kindness and of virtue,—that king,
alas ! is now laid on the ground. Fie to us, sinful and
depraved in our hearts ! Overcome by the love of the
world, we still live therein, and do not fly to the wilder-
ness in sorrow. As the bosom of a woman does not
look graceful without a necklace, nor the intellect
without learning, nor the expanded lotus flowers without
the sun, nor the human body without youth, nor the
night without the moon, nor a wife without her husband,
even so the kingdom of Kashmīra did not look graceful
without its king. Good men felt sorrowful at heart, and
found no rest ; and they always lamented and said that
king Shrī Jainollābhadena was the greatest among all
sovereigns, that he was versed in all learning and loved
the study of logic and other branches of knowledge,
and that he consequently shone in the glory of the
learned. He was distinguished by his desire to see
learned men collected around him, and by his wish
to bestow gifts and honors on them, as well as by
his well deserved fame. They said that he had consoli-
dated Kashmīra, and had gone as if to consolidate
heaven which was in a state of confusion. The royal
family, like a bamboo group in a garden, decked by
variagated grass and a profusion of leaves, was an
object of beauty for a long time ; but alas ! domestic
16

182 KINGS OF KASHMĪRA.
broils, like a fire caused by friction, burnt all the things
in the garden from one end to the other. The officers
of Shri Jaina, owing to his curse, melted away within
one year, even like a dream ; and in the kingdom which
was disturbed at his death, only one in a hundred of
his servants remained, even like jewels in the ocean,
after it is agitated by a gale. Servants remain with their
master and honor him as long as he who supports them
remains in power. The bee, the kokila, and the frog hail
the spring with their voice as long as spring lasts on
earth. Even these few servants of the king who remain
ed, withered like grass under innumerable scorching suns.
Here ends the first book named the account of
Jainashāhi of Jainarājatarangiṇī composed by paṇḍita
Shrivara.

BOOK II.
I bow to the god, ( Mahâdeva ), who is the master
of the hidden significance of all words, and who per-
vades all the universe. Who does not, by prayer in the
form of a partial description of his person, attain the fruit
of worship ? His right foot is fixed in the ground, and
his left foot, though oft in motion, seeks to rest, and
thus describes a circle on a straight line. The god
not unoften performs a dance while walking in the even-
ing. Let that dejty, a god and a goddess in one, ever
bestow happiness on us.
By an order under his seal, Hājyakhāna now declared
his name to be Haidarashāha, and took possession of
the kingdom on the first day of the moon in the month
of Jaiṣhṭha. A festivity was held on the occasion of
his taking over the kingdom in which the performance
of religious acts predominated, and joy was promoted
by gifts, and many auspicious acts were done, and many
who sought happiness found it. Shekandharapuri was
full of happy men, the favourites of the king were clad
in clean garments, and the city looked as beautiful
as the sky, when full of stars. The new powerful
monarch sat on a golden throne in the yard of the palace,
even as the sun sits on the peak of the Meru mountain.
In his front sat his son and his handsome youngest

184 KINGS OF KASHMÍRA.
brother, who looked like the planets Venus and Jupiter
before the moon. The treasurer Hassana distributed
money, as ordered, and put the mark of royalty on the
forehead of the king with offerings of gold and flower.
As in the rainy season the clouds rule the world with
lightnings, even so did the king Hājyahaidhara govern the
country. The king’s youngest brother Bahrāmakhāna was
even like himself, and through affection, the king made
him lord of Sukṣhitī in the Nāgrāma country. It was after
a long time that the king met his son, and, overwhelmed
as he then was with sorrow for his father, he found even
greater comfort than what he had felt when he
was appointed heir-apparent of the kingdom. Āvaṭra,
Lavaka, and others found great favour with the king, and
were invested with authority in the kingdom. Other
servants also obtained favours from the new king and
obtained the gift of villages, good or indifferent, accord-
ing to their previous services. The king then parted
with the kings of Rājapurī and Sindhu who had come
to see him, after decking them with ornaments befitting
kings. In the king’s palace, ministers, feudatory kings,
captains of armies, and others, adorned with daggers of
gold, mingled in the rejoicings, and with them moved
the servants to whom were given valuable garments of
silk. The king, free from all vices, protected his people,
even like the waxing moon in her fortnightly career.
There lived one Merjā Hassana, son of Saida Nāsira,
and he was the chief of Bahurūpa and other provinces.

KINGS OF KASHMÍRA. 185
He was of an affectionate nature, and fond nursing
children ; his mind was devoid of avarice and anger ;
he dispelled the darkness of ignorance and he was
honored in the kingdom as his father was. In festivities
and on all joyous occasions, Merjā Hassana and his
party were honored as the foremost. The king there-
fore thought that by attaching him to his son, he would
make his son as powerful as himself, and he accordingiy
caused his son to marry the daughter of Merjā Hassana.
The king had killed Hāngira son of Jyamsara the
Mărgapati, and attracted by the merit of Merjā Hassana
he now bestowed Vāngila on him. The king favoured
even those who did him harm ; the lion first stoops be-
fore elephants and then kills them.
The king kept his purposes concealed, and through
his spies informed himself of the acts of Hassana the
treasurer, and he bestowed honors on Hassana and
brought him under his power. The prowess of the king
made his enemies grieve ; he concealed his anger, and
was like the fire which lies concealed in ashes and is
the cause of death to many. He affected friendship
with some, and they did not apprehend any danger until
he found his opportunity to act against them. Others, he
honored out of policy, and thus he acted from various
motives. He was like Kuvera to his servants when he
bestowed his favours, but he was like death to them when
they were at fault. PhiryyaḌāmara and other ministers
knew of the fierce anger of the king, and bore their

186 KINGS OF KASHMÍRA.
sorrow in secret. Thieves, immoral men, and the ene-
mies and oppressive servants of the king were like
jackals in the kingdom, they wandered about during
day time in fear.
After the death of king Shri Jaina the king's officers
again harassed the people, even like serpents deprived
of their head jewel. Even the full moon, which illumines
all sides and becomes worthy of the enjoyment of the
gods, has its stain, and the king likewise had one stain
in his character. The courtiers of the king combined
among themselves, and urged by the fear that the king
would kill all of them when he would hear of their faults,
they plotted to bring in a stranger. A barber by the
name of Riktetara* became the favourite of the king.;
he advised wicked deeds, was full of vices, and accepted
unfair bribes. Men addicted to enjoyments cannot
leave off evil habits, and thus the present sovereign,
though daily reproached by the late king, could not
cast off this barber who had become his favourite. This
wily barber, who had accumulated riches through the
toil of the people and who was skilled in devices for ac-
complishing his purpose, now became widely known by
his gifts of money. The cunning man kept concealed by
the sweetness of his tongue the hardness of his heart
which led him to oppress the people. Having thus attained
to power he wickedly harassed the subjects who had been

• This man is subsequently called Pūrna.

KINGS OF KASHMÍRA. 187
protected by the king, as if they had been his sons. The
wise and renowned Bherabhokhāra, who was devoid of
all angry feelings, became the minister of the king,
and through the king's favour Machuryyā was made the
accountant, but the latter appropriated money which
belonged to the king, from all the offices.
The cloud which produces water and is the delight
of the pea-fowl, which causes a plentiful crop to grow in
cultivated fields and drives away heat, also afflicts the
people by discharging the thunder-bolt. The king re-
mained in a state of insensibility through wine, and
instigated by wicked ministers, did unwise acts, and caused
the misfortune of the subjects. He wished to build an
edifice by the side of Shekandharapurī, and ordered the
lofty trees in the Amṛita park to be cut down. The bees
saw the trees with the flowers cut down and left them,
and raised a hum as if in lamentation. The people did
not sympathise with the king's attempt to build the
edifice ; it was like the desire to light a lamp under
the sun. He was surely drunk when he did this. We
say this because he did many things that were harmful
to him. The barber obtained the orders of the king,
when he was drunk, and mutilated many men. The
relentless and sinful barber cut off the Ṭhakkuras and
courtiers of the king's father by the saw. Five or six
persons were going to their elder brother for the purpose
of performing the rites of svāvana, but the barber arres-
ted them in the way, impaled them, and thus caused

188 KINGS OF KASHMÍRA.
them to be killed. They lived for a few nights, their
sufferings were narrated by their relatives, and they were
seen by the citizens fixed to the pales with tears in their
eyes. The barber knew Vaidūryya the physician to be a
calumniator, and a partisan of the enemy, and he releas-
ed the physician from arrest after cutting off his arms,
his nose, and his lips. Similarly, Nonadeva, Shikhajāla,
and others, five or six persons in all, had their tongues,
noses, and a hand cut off. By such outrageous acts as
mutilation and impaling, the barber Pūrṇa became
the butcher of men. Jayya the son of an āchāryya, as
also a Brāhmaṇa named Bhīma were maimed, and they
struggled and threw themselves into the Vitastā.
In this reign, owing to the prevalence of drunkenness,
wine came to be prepared from molasses as from grapes,
and this wine became as common here as the wine
prepared from sugar is in other countries. When the king
became addicted to wine and averse to all other kinds
of enjoyments, molasses and candies and other things
prepared from the juice of sugar-cane became scarce.
Mallāḍaudaka was a great master of music, and his
pupil Khujyābdolkāḍira taught the king to pay on the
lute. He acquired proficiency in the music of the
lute and other instruments from us and he spent all his
life to the music of the lute, without a moment's intermis-
sion. The king understood the art of playing on the lute
and was well skilled in it, so that he gave lessons even
to the professors. Vahlala and others played on the

KINGS OF KASHMÍRA. 189
ravāva, and what did they not earn thereby through the
favour of the king who showered gold on them. Every
man was afraid of the king who was always under the in-
fluence of the wicked even when he was in his private
apartments or among his women, and the wicked were
like demons well skilled in dissimulation.
Once upon a time the ministers sent the barber Pūrṇa
to the king, and when the king was alone, the barber
asked him what he intended to do with the former
ministers. "These your father's ministers" he said "des-
troyed your party, and yet you have made them power-
ful now that you have obtained the kingdom. These
men, Hassana the treasurer and others, are loved by
your youngest brother, and cunning as he is, he is trying
to win them over by his wiles. Your body is frail and
you always confide in your brother, so that it will not
be long before the destruction of yourself, your sons, and
your servants is effected." When the king heard this he
said :— "It is true that my youngest brother dislikes my
son, but I will tell you the reason why nevertheless I
give protection to this wily man. My youngest brother is
violent in temper, and my eldest, who is active in his pre-
parations to usurp my place, is cunning, I intend to quell
my eldest brother by means of my youngest, even as a
thorn is extracted by a thorn. It is for the sake of this ser-
vice that I am giving him shelter, not out of respect for
him." When the barber heard this he made two or three
great men acquainted with the intention of the king.