[Footnote 1: Ibn al Qifti 184, 9—10.]
[Footnote 2: Ibn al Kifti 241, 20-242, 12. (This has been pointed out in the Fihrist Vol. II, 110-111, and in ZDMG XXV, 1871, 413—415.) Further mention of him in the same book 98, 9 and 184, 10.]
[Footnote 3: An account of the literary activity of this author was given in the work of H. Suter, Die Mathematiker und Astronomen der Araber und ihre Werke, Abhandiungen Zur Geschichte der mathematischer Wissenschaften Supplement zum, 45 Jahrgang der Zeitschrift fur Mathematik und Physik, Leipzig, 1900, 7-8. Haji Khalfa cites only the astrological books of Omar Ibn Farrukhan I, 198 and V, 35, 386. See also Justi Namenbuch 95, Nos. 15 and 19.]
Umar ibn Farrukhan is mentioned in the section of books on astronomy, mathematics, physics, mechanics, and music. In this group are mentioned a number of writers who composed works on these sciences, beginning with Euclid and ending with the contemporary authors of an-Nadhin. In the midst of them, an-Nadhin has also mentioned the grandsons of Naubakht. Not one of them wrote any Kitab al Mahasin which appears, therefore, to be the independent work of Umar ibn Farrukhan. This book, further, could not have been of a scientific astronomical, or mathematical nature as is obvious from its subject-matter which related to good manners and conduct. This book has been mentioned in this group only because here are enumerated the works of Umar ibn Farrukhan. And good manners and conduct constituted, as we saw above, a favourite theme of Parsi literature: wherefor the book heads the list. Similar to it are the contents not only of Andarzes and Pand Namehs but of a series of tracts on religious subjects. Hence we think that it was mainly owing to this book that Umar ibn Farrukhan was included among the number of principal translators from Persian into Arabic and came to be enumerated among the translators to whom is ascribed a certain amount of speciality. For he was the solitary representative of his category of translators of ethicodidactic books intimately connected with the problems of the Paris religion. Possibly Umar ibn Farrukhan was the first to introduce this species of literature into Arabic, and we must add, employed for his material as well as ideas Parsi tracts. Originally from Tabaristan, he, in the words of Ibn al Qifti, was introduced to Abu Maashar al Balkhi, stood well with Jaffer the Barmecide, and subsequently with Fazl ibn Sahl, the Wazir who recommended him to his sovereign al-Mamum. And for this Khalif Mamun he prepared a number of translations. The sympathy of these persons for the Persian literary tradition could not have been confined to the translation of scientific works, but must have extended to the preservation of Persian ethico-didactic tradition in literature.
Books with the title of Kitab al Mahasin are to be met with in the Fihrist, if not often, several times. A book with this title (77, 21) has been ascribed to the celebrated Ibn Qutaiba. It was composed doubtless after the book of Umar ibn Farrukhan, for Qutaiba flourished at the close of the reign of Mamun and his literary activities could be referred to the ninth century. Qutaiba undoubtedly interested himself in Persian literary materials. Hence it can be concluded that his Kitab al Mahasin was not foreign to the materials and in form could be the first imitation of Farrukhan. Further it is interesting to note that books with this title were attributed especially to Shia authors such as Abu Nadar Muhamed ibn Masud al Ayashi who wrote Kitab al Mahasin al Akhlak or a book of good morals (195, 10) and Abu Abdullah Muhammad ibn Khallid al Barki who wrote Kitab al Mahasin (2213-4, also 7-9). And the interest of Shia authors in Persian tradition was unquestionable. A book with the same title of Kitab al Mahasin is ascribed to a certain Ibn al Harun, (148, 17) an author who has been assigned in the Fihrist a place among the writers on Adab and as responsible for a book called Kitab al Adab. Now the discussion of Adab as we said above is intimately connected with Persian tradition. And this tradition probably survived in the books which had for their theme "the good qualities of Adab."[1] We believe that all these books were devoted to Persian literary tradition, in close relation to which stands the book on "good qualities and manners" mentioned in the Fihrist as translated from the Persian language into Arabic by the man from Tabaristan, Umar ibn al Farrukhan.
[Footnote 1: For instance, Mahasin al Adab of Ispahani, see
Brockelmann, Geschichte der Arabischen Litterature I. 351.]
Co-related with these books on "good qualities" stand, in our opinion, the books on "good morals and their opposite," or "goodness and wickedness," Kutub al Mahasin wal Azdad, or Kutub al Mahasin wal Masawi. Although in the Fihrist we do not come across books with this title, we have a book so named from the beginning of the tenth century whose author was Ibrahim ibn Muhammad al Baihaki.[1] Under the title of Kitab al Mahasin wal Azdad we likewise possess a work ascribed to Jahiz.[2] Both these books evidently go to a common origin.[3] It is quite possible that antithesis was originally not excluded from these Kutub al-Mahasin, from which were developed a special species of educative treatises,—those on "good qualities and their opposites." Continuing our comparison with the Parsi literature, we notice that a similar kind of antithesis is most commonly employed there.
[Footnote 1: Ibrahim ibn Muhammad al Baihaki, Kitab al-Mahasin val masavi, herausgegeben von Dr. F. Schwally, Geissen 1902.]
[Footnote 2: Le livre des beautes et des antithesis attribue a Abu
Othman Amr ibn Bahr al-Djakiz, texte arabe publie par G. Van Vloten
Leyde; 1898.]
[Footnote 3: See the review by Barbier de Meynard of the edition of Mahasin wal Azdad in the Revue Citique, 1900, 276.]