[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]