apparently it had to do with questions connected with Persian literary
tradition.]

He is mentioned by Ali Ibn Rayhani, Arabic author, who stood in near
relationship to the Khalif and who was partial to the Zindiks, that is,
in this case, to the Dualists. He is a reputed author of several books
among which there is one whose title was restored by Justi in the
_Namenbuch_[1]. The conjecture of Justi that this name should be read
Mihr Adar Jushnas is fully supported by a sketch of it in a passage of
interest to us in the Fihrist. Justi hesitated to declare whether this
was the name of the book or of its author. But in another place in the
text this word is accompanied by the designation Al-Mobedan from which
we can undoubtedly conclude that this book was ascribed to a particular
person, the supreme _Mobed_ Mihr Adar Jushnas. Therefore, this title of
the book should be read as that of the book of Mihr Adar Jushnas, the
Mobedan. This book stands at the head of the works we are considering in
the Fihrist. Therefore, we can fully trace it to the Persian literary
tradition.

[Footnote 1: _Namenbuch_ Mahr 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