ahr 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 Studein, 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. 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