[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