We know of the existence of a verse translation of this book in the Arabic made by Belazuri (Fihrist, 113 and 114). Moreover, this work was considered as a model composition (probably as represented by Belazuri), and in this connection it was comparable (Fihrist 126, 15-19) to Kalileh wa Dimneh, the Essays of Umar Ibn Hamza,[1] Al Mahanith,[2] the tract called Yatima of Ibn al Mukaffa, and the Essays of Ahmed Ibn Yusuf, secretary of Mamun. In view of the importance attached to this and the following risalas by the author of the Fihrist, it would be interesting to have their editions and translations.

[Footnote 1: A relative of the Khalif Mansur and Mahdi, a secretary of the former Fihrist, 118, 8-12. In the Kitab al Mansur wal Manzum of Ahmed ibn Abi Taher (vide Baron B.P. Rosen, On the Anthology of Ahmed ibn Abi Taher, Journal of the Russian Oriental Society, Vol. III, 1889, page 264). The essay probably referred to is called Rasalat fi al Khamis lil Mamun. (Or Rislat al Jaysh). See Fihrist, II, 52.]

[Footnote 2: This was probably the title of the epistle of Umar Ibn Hamza to Ali ibn Mahan preserved by the same Ahmed ibn Abi Taher. As regards persons by the name of Mahan in the Musalman period see Justi Namenbuch 185.]

Extracts from this testament especially from its concluding portion, have been handed down to us in the Kitabat Tambih.[1] They relate to the prophecy of Zaradusht regarding the destruction of the Persian religion and empire in the course of a thousand years after him.[2]

[Footnote 1: By the same Ahmed ibn Abi Taher has been preserved the
Essay of this Ahmed ibn Yusuf on "Thankfulness"—Risalat Ahmed ibn
Yusuf fishshukr which possibly is referred to by the author of the
Fihrist. See also there the highly important Risalat ibn Mukaffa
fissahobat.

B.G.A. VIII, 98, 16-99, 1. Macoudi, Le livre de l'avertissement et de la revision, trad. par Carra de Vaux, Paris, 1897, 141-142.]

[Footnote 2: In connection with this prophecy, as regards the changes which were made in the chronological system of the Persian history see A. Gutschmid, Kleine Schriften, III, Leipzig, 1892. 22-23, and 97, &c.]

It is highly interesting that just like the well-known testament by Tansar to the king of Tabaristan this testament was written at a considerably later period, in the time of Anushirwan.[3]

[Footnote 3: See on this question Christensen 111-112 and Appendix VI.]

Regarding the general character of this apocryphal testament we may judge by the counsels of the founder of the Sasanian dynasty which have come down to us in various Arabic and Persian historical works and in the Shah Nameh.

7. The 7th title refers to the book of a certain mobedan mobed on rhetorical passages which were analogous probably to the anonymous Pand Namehs which are found in the Pahlavi literature.

8. The 8th is the book on the correspondence between the Kisra and a Marzban.[1]

[Footnote 1: Does not this appear like a book containing the correspondence on the well-known episode in the history of the Persians in Yemen and the letters which were exchanged between the Marzban or Mavazan and Khosrau Parviz? (See Noeldeke, Tabari 237, 264, 350-351).]

9-10. The 9th and the 10th titles relate to books of questions directed on a certain occasion by the king of Rome to Anushirwan and on another occasion by the king of Rome to another emperor of Persia.

11. The 11th book refers to the order of Ardeshir to bring out from the treasury books written by Wisemen on "Government."

12. The 12th book was written for Hormaz, son of Kisra, i.e., Kisra Anushirwan on the correspondence between a certain Kisra and "Jamasp."[1]

[Footnote 1: Are we to understand under this name a reference to the well-known Jamasp Hakim occurring in Pahlavi literature (Weat, 110)?

On the Persian wisdom of Jamasp, see C.H.L. Flise, cher Kleinere
Schriften 3 Leipzig, 1888, 254-255, and Justi Namenbuch, 109.

The name, however, cannot be clearly read, Hadahud (see Fihrist, 316, 13) where instead of Mardyud should be read Mardwaihi. In the same book 162, 6, instead of Zaydyud should be read Zaiduya. As regards the name Hadahud generally, see Justi, 177, who mentions a son of Farrukhzad.]

13. The 13th book is attributed to a certain Kisra and it is added that it treated of gratitude and was written for the benefit of the public.

14. Finally, the 14th heading referred no doubt to one of those Persian books written by Persians bearing Persian names and embodying various stories and anecdotes.

Of the remaining 30 books, 11 belong to the Moslem period but were composed at the time of complete Persian influence on Arabic literature. We have three books on Adab written for Khalif Mahdi, Rashid and for the Barmecide Yahya ibn Khalid. Then there are nine books by authors who are partly unknown and partly belong to the same period of Persian influence and who have been mentioned in other places in the Fihrist.

Of the remaining 19 books a considerable number is to be found to have issued from Persian sources. Of Persian origin probably were two books translated by the aforesaid Mihr Adur Jushnasp—one relating to 'Adab' and the other on 'house-building.'

The book on the refutation of the Zendiks by an unknown author was probably derived from Parsi circles. For, especially in the reign of Mamun there existed various controversies with the followers of Mazdaism and Dualists.[1]

[Footnote 1: A. Barthelémy, Gujastak Abalish. Rélation d'une Conférence
Théologique, presidée par le Calife Mamoun, Paris, 1887. (Bibliotheque
de l'école des hautes études, sciences philologiques et historiques,
LXIX., fascicule.)]

Further, undoubtedly under Persian books must be reckoned the book of the 'Counsels' of ancient kings and the book of the 'Questions' to certain Wisemen, and their Answers. If these are not of direct Persian origin they are similar in contents to Persian books. Two books included in this list, namely, one by a certain Christian on ethico-didactical subjects as is stated in the title itself, drawn from Persian, Greek and Arabic sources, and the other, a book translated by the author of the Fihrist himself containing the anecdotes regarding the people of a superior class and of the middle class—these two books on account of their contents embody the experiences relating to ethico-didactical questions and were of the nature of compilation similar to the book of Ibn Miskawaihi of whom we shall speak later on. Finally, all the remaining books relate to that class of anecdotal and didactic literature which spread so wide among Arabic writers through Pahlavi and originating from Indian authors. Such books were, for instance, the story of Despair and Hope, the Book of Hearing and Judgment, the Book of the two Indians, a liberal man and a miser, their disputation, and the judgment passed on them by the Indian prince, etc. That our assumption is highly probable is confirmed by the mention among these books of the book of the philosopher and his experiences with the slave girl Kaytar.[1]