the same time some of them have reached us in their correct shapes and others are often easily restorable.

[Footnote 1: Fihrist 315, 19-316, 23.]

In this section of the Fihrist we have in all forty-four titles of books. Among them a large number can be directly traced to Persian origin and a portion were evidently written under Persian influence. To the first class we have no hesitation in assigning fourteen names of books, since as we shall see, two of them or possibly three pertain to one and the same work. We will examine these titles in some detail.

1. The first book is by Zadan Farrukh and is a testament to his son[1]. Although we are not able to recall a book of this title among the Pahlavi literature that has come down to us, still the general character of this work is presented to us in perfect definiteness. It is undoubtedly one of the testaments or counsels, the so-called Pand Nameh or Andarz, of a father to a son, or some one person to another, and the typical representatives of which in the Pahlavi literature appear to be the well-known book of testament of Adarbad to his son, the book of advice to his son by Khosro Anushirvan and the book of counsel to the latter by his Wazir, Buzurj Meher[2].

[Footnote 1: In the text the term is Zadan Farrukh, but Justi already in his Iranisches Namenbuch in 1895 proposed the reading Zadan Farrukh.]

[Footnote 2: As regards the first, see my Materials from Arabic Sources, page 68-69. For the second, West Pahlavi literature G.I. Ph. II, 112. For the third, in Pahlavi verse West 113. For Musalman times see Schefer Chrestomathy 3-6 and Salemann and Zukovski, Persian Grammar page 41-49. Also compare Melanges Asiatiques IX, 215. In Arabic Anthologies especially of the character of what is known as Furstenspiegel the maxims of this wise Wazir are very frequently quoted. See for instance, Sirajul Mulk of Tartushi, also compare the bibliography in V. Chaubin, of Arabic works, Leige 1892, page 66.]

Alongside of this most celebrated Pand Nameh in the Pahlavi literature are also famous a number of other analogous literary monuments traceable to definite persons, while some are anonymous. They are of a nature, for instance, of a simple testament from father to son[1].

[Footnote 1: West 109-111, and 113-115.]

As we have already observed, and as we shall have occasion to speak further, this category of literary remains undoubtedly survived in the Musalman literature and partly in the literature of the Arabs. For the study of the Pahlavi literature this class of tracts has already evoked attention and has called forth several editions and translations. We notice that their interest goes beyond that of Pahlavi literature proper and they are important also for the history of the literature of Musalman nations. Moreover, they are of interest from a general point of view, for the study of Musalman culture. In fact, by their very character these works are brief catechisms with no pretensions to abstract theoretical acquaintance with the sacerdotal tracts, composing another important section of Pahlavi literature, but immediately connected with the daily ordinary life. It goes without saying that whoever read them in the original, their interest did not lie in their theoretical character, but that they were rendered into Arabic and modern Persian languages with a view to the same practical end. Hence however monotonous they are,[1] whatever wearisome character these books possess, they are of great interest for the purpose of comparison with similar productions of Musalman literature and for the purpose of establishing their influence in the unfolding of ethical ideas of the Musalman east, which are far from being clearly made manifest. This side of the question deserves, in my opinion, in these days ampler attention and research.

[Footnote 1: See Noeldeke "Persische Studien" II, S.B.W.A, 1892, 29, Noeldeke remarks, with reference to this class of literature, "that the investigation of this fatiguing business demands an unusual amount of patience", see for instance, the comparison instituted between ethical norm in the Parsi and in the Musalman Literature by Darmesteter in Revue Critique, 21, 1-8.]

2. The second book in the Fihrist is attributed to a Mobedan-mobed that is, head of the Parsi clergy, who in Arabic texts is sometimes called simply Al-Mobedan and whose name was not understood by Flugel[1]. The same word is met with in a mutilated form in another place in the Fihrist[2]. (119-20).

[Footnote 1: Fugel took it for a dual, and consequently divided the name into two.]

[Footnote 2: The book next following is called Kitab kay Lorasp and apparently it had to do with questions connected with Persian literary tradition.]

He is mentioned by Ali Ibn Rayhani, Arabic author, who stood in near relationship to the Khalif and who was partial to the Zindiks, that is, in this case, to the Dualists. He is a reputed author of several books among which there is one whose title was restored by Justi in the Namenbuch[1]. The conjecture of Justi that this name should be read Mihr Adar Jushnas is fully supported by a sketch of it in a passage of interest to us in the Fihrist. Justi hesitated to declare whether this was the name of the book or of its author. But in another place in the text this word is accompanied by the designation Al-Mobedan from which we can undoubtedly conclude that this book was ascribed to a particular person, the supreme Mobed Mihr Adar Jushnas. Therefore, this title of the book should be read as that of the book of Mihr Adar Jushnas, the Mobedan. This book stands at the head of the works we are considering in the Fihrist. Therefore, we can fully trace it to the Persian literary tradition.

[Footnote 1: Namenbuch Mahr Adar Jushnes.]

3. Similarly there can be no scepticism regarding the individual nature of the book called the Book of the Testament of Khusro to his son Ormuz, the admonition given to the latter when he handed over to him the reins of government and the reply of Ormuz. Flugel already perfectly correctly noticed that by Kisra we must here understand Kisra Anushirvan. In this way in this book or in the first half of it we have certainly the Andarz Khusro, the celebrated work in the Pahlavi literature which has been preserved up to our times and which has been translated into the European languages.[1] It contains a number of counsels of Khusro to his son and occupies the place of importance in this species of literature. It is of a pseudo-epigraphic character.

[Footnote 1: See West, 112. The full title is: Andarz-e-Khusro Kavadan.
IV.]

4. With this book is identical another mentioned just there but a little further and entitled the Book of Counsels of Kisra Anushirvan to his son who was called "a well of eloquence". In this way these third and fourth titles indicate one and the same book sufficiently known in the Persian literary tradition in which we are interested.

5. To the same category belongs another book ascribed to the Kisra. It is possible that in this book we have a treatise identical with the one referred to above as the book of the Testament of Khosro Anushirwan, since in several redactions his testaments are represented as advice to his son while in some they stand as admonition directed to the general public.[1]

[Footnote 1: Salemann, Mittel-persische Studeîn, Melanges Asiatiques, ix, 1888, 218.]

6. Under the sixth heading appears a Book of Counsels of Ardeshir Babekan to his son Sabur. This work which was sufficiently known and made use of in the early Moslem period has not come down to us in the original Pahlavi.