And I have read in the _Taj_: Said Aberwez to his chamberlain; [and here follow very interesting instructions regarding the treatment which the chamberlain was to give to the various persons seeking an audience of the king.] (p. 74).

I have read in the _Taj_ [here follows an address of a secretary to a king.]

[Sidenote: Speech from the throne.]

I have read in the _Siyaral Ajam_ [one of the Arabic versions of _Shah Nameh_] that Ardeshir, when he was firmly established on the throne, gathered together his subjects and addressed them with eloquence exhorting them to love and obedience to himself, and warning them against sin and dividing the people into four cla.s.ses, upon which those present made obeisance and their spokesman addressed the king as follows. [Here follows one of those typical speeches of which we have so many in _Shah Nameh_, and which leaves no doubt that the originals of them were composed in Pahlavi and that they were almost literally translated.]

_JAHIZ._

_KITAB-AL-BAYAN VA-AL-TABAYYIN._

_(Egyptian Edition.)_

PART I.

The dictum of BUZURJAMEHR: Buzurg, son of Bokhtagan was asked, "Which is the thing which covers indolence." "Aye" he said, "Wisdom, which gives beauty to it." They said, "If a person has got no wisdom?" He said, "Then property, which will cover it." They said, "But if there is no property?" He said, "His friends will earn respect for him." They said, "But if he has got no friends to earn respect for him?" He said, "If a person is indolent then he must preserve silence" They said, "But if he does not observe silence?" He said, "Then sudden death is better for him than that he should remain, in the world of the living." This pa.s.sage has been repeated at page 123 with a slight difference. There the interrogator is Kisra a.n.u.shirvan, and the question is, which thing is the best for a man who is indolent. Buzurg replies, "Wisdom, with which he may be happy." (p, 4.)

There is mention of several authors and books similar to _Kalileh wa Dimneh_ with the names of their authors including Sahal Ibn Harun, Ibn Rayhani, Al Katib. (p. 30.)

Says Ismai: In the alphabet of the Romans there is no _zad_ and among the Persians there is no _tha_. (p. 36)

A longish definition and description of oratory by Ibn ul Mukaffa. (p.

64.)

Ibn Mukaffa again referred to. (p. 65.)

Instances of Arabic poetry in which Persian words and phrases are intermingled _e.g., garden_ for _unuk_ (neck); _av sard_ for cold water, &c. (p. 79.)

[There are several other instances where the Persian words are there, but the copyist and possibly also the editor, do not seem to have understood the Kasida and the editor observes in a marginal note that, the text is corrupt, G.K.N.]

PART II.

Mention of Sahal Ibn Harun. (p. 37.)

Mention of Persia, (p. 53.)

Mention of Abdallah Ibn Mukaffa. (p. 84.)

Mention of Persia, (p. 92.)

Dicta of Ibn al Mukatia on the dignity of kings and of n.o.bles, (p. 104.)

Reference to Khalid al Kisravi. (p. 105.)

Reference to Ibn al Mukaffa. (p. 109.)

Khalid al Kisrawi. (p. 112.)

Al Hurmuzan. (p. 139.)

On the service of kings. (p. 176.)

PART III.

The ways of the Shuubiya. (p. 2.)

Reference to Persia. (p. 5.)

Persia and Arabia compared. (p. 7.)

Arabia and Persia compared. (p. 12.)

Arabia and Persia contrasted. The prophets of Ajam. (p, 13.)

Reference to Persia. (p. 44.)

The Persian throne. (p. 77.)

Dicta of Mukaffa. (p. 87.)

Khalid al Barmaki. (p. 110.)

Dicta on Adab of Mukaffa. (p. 135.)

Reference to Barmaki. (p. 174.)

Reference to Barmaki. (p. 170.)

Sahal Ibn-Harun. (p. 185.)

Dictum of Buzurja Meher. (p. 217.)

Madaini quoted. (p. 233.)

Persia referred to. (p. 234.)

PART III., PAGE 5.

[Sidenote: Value of Zoroastrian literature.]

And we note that the persons most superior with, regard to preaching our sermons are the Persians. And among the Persians the most clever in this respect are the people of Fars, and they are the sweetest in words, and their p.r.o.nunciation is the most correct. And the most difficult in this respect are the people of Merv. The most eloquent dialect of Persia is the Dari. As regards the Pahlavi idiom, of the people of the country of Ahwaz are the best. And as regards the chantings of the HERBEDS and the songs of the MOBEDS the superiority in this respect lies with the annotators of the Zemzema. And it is said that he who desires to acquire proficiency in the art of eloquence, and to be acquainted with rare expressions, and to be profoundly versed in vocabulary should read the book of Karwand. Moreover, if it is necessary to acquire sagacity and good manners and knowledge of the various interpretations of terms, a knowledge of pleasing expression and agreeable interpretation, one should study the LIVES OF KINGS, since for the Persians this book contains essays and sermons and fine expressions.