^{page 126 note 1} I have reached independently by calculation this result, which I have found laacute;ter the same in Schaeder's article in Gnomon (vol. 9, Heft 7, 1933, p. 351, note 4).

^{page 127 note 1} It is, however, not impossible to suppose that both Coptic and Persian versions have simply changed the name of Babylonian month into Egyptian and Iranian names of the months which roughly correspond to the former. The beginning of the Babylonian month Sabadhu (the eleventh month) in the year A.D. 276 (587 of the Seleucidan era as used in Babylonia) was, as a matter of fact, on the 4th February (Julian), and so the fourth day of the same month corresponded to 7th February, which was a Monday. Both the Iranian Shahrīvar and the Egyptian Bermahāt (Phamenoth) have, in the said year, begun in the above mentioned Babylonian month: the former on 11th (or 16th) and the latter on 26th February. This supposition will, however, imply that the dates given by St. Augustine have been still farther from the strict date of the event.

^{page 127 note 2} The date of death itself fell possibly on the third day of that Manichsæan fast month.

^{page 128 note 1} This is according to Schram's Mondphasentafel, where a central eclipse of the sun is given as certain and which should have been visible in Jundaishapūr about 9 o'clock in the morning, but this eclipse is not registered in Ginzel's Spezielle Kanon der Sonne u. Mondfinsterniss, nor in the table for the eclipse of the sun annexed to the second volume of his Handbuch der Chronologie.

^{page 128 note 2} St. Augustine speaks of the feast of Bema being celebrated near to Easter, when he was himself a student of the religion of Mani. As a matter of fact, in four out of nine years of St. Augustine's Manichsean career (from 373 to 382) Easter has fallen in March.

^{page 128 note 3} The name Qasrān continues to-day to be applied to the same district in the north of Shemiran near Teheran.

^{page 128 note 4} In Supplementband, p. 392, Brockelmann now gives the list of six more manuscripts of the same book in Leyden, Oxford, and Istanbul.

^{page 130 note 1} According to the well-known record Khosrov must, however, have been born a few months after bis father's flight to Turkestan in 496.

^{page 131 note 1} This is what I understand from the not very clear passage of Fihrist; however, a different interpretation is not excluded.

^{page 131 note 2} Of the one-month fast in Chakshābāt there is mention in Manichāische. Laien-Beichtspiegel, edited by Bang, in Le Museon, Tom. xxx, vi, Louvain, pp. 161–4.Google Scholar See for more details, Chavannes, and Pelliot, in JA., 1913, pp. 111–112 and 310–311.Google Scholar

^{page 132 note 1} For full details see my Essay on the old Iranian Calendar in Persian, which is in the Press.

^{page 132 note 2} This is the translation Professor H. W. Bailey kindly made for me.

^{page 133 note 1} Grundriss der iranischen Philologie, ii, pp. 33–4.Google Scholar

^{page 134 note 1} Dorotheos of Sydon, who composed a famous book on astrology in verses (beginning of second century).

^{page 134 note 2} The old legendary figure under whose name some books on astrology and similar sciences was in circulation in the West and East.

^{page 134 note 3} Famous astronomer of second century.

^{page 134 note 4} See Bīrūnī's Chronology, Arabic text, pp. 341–2.

^{page 135 note 1} The traditional number relates certainly to the invasion of Persia by Alexander in 330, and not to the Seleucidan era as some are inclined to believe. I have explained this fully and I venture to say with sufficient arguments in my above-mentioned Essay on the Iranian Calendar.

^{page 136 note 1} The name of this author is not written very clearly in the Arabic text of Ibn al-Qifṭī, but in a manuscript of Qaṣrānī's book on astrology (Cambridge University Library, Gg. 3, 19) there are many citations from Andarzgar's work with very clear writing of the name.

^{page 137 note 1} Vettius Valens was of Antioch. The Realencyclopaedie of Pauly and Wissowa (see the word “Astrologie”, p. 1822) speaks of Valens' book as being for those who are accomplished in astrology and of high value. According to it the last date in the books of Valens corresponds to albout A.D. 160, and only seven parts of the same are preserved besides another chapter in Oxford. The author of the article in question is of opinion that this book is very precious for the knowledge of the old astrology. This book must have been voluminous and Ibn al-Qifṭī speaks of ten books.

^{page 137 note 2} The author of al-bazīidaj can hardly be the well-known minister for, as Nallino remarks, the book contained an astrological prophecy about Ardashir III's dethronement and the fall of the Persian monarchy. Therefore it must have been composed about the end of the Sasanian period or even later. In the book of Aṣl al-Uṣūl by Abu al-‘Anbas aṣ-Ṣaymarī, who died A.H. 275 (Brit. Mus. Or. 3540), there are also many quotations from the Persian al-bazīdaj without attributing it to Buzurjmihr, but there are also other quotations from the book of this minister (Bnzurjmihr ibn al-Bokhtakan) and even a passage “from an old Persian book in the handwriting of Buzurjmihr”.

^{page 137 note 3} The same can be said also of the Teucros book above mentioned, which appears to have been rendered in Pahlavi even before the books of Valens.

^{page 137 note 4} A volume of Oriental studies presented to Edward G. Browne on his sixtieth birthday, Cambridge, 1922.

^{page 139 note 1}

^{page 139 note 2} The number is, in fact, about half the number of years elapsed between the death of Alexander in 323 B.C. and the accession of Ardashir to his father's throne in Pars, about A.D. 212, or between the epoch of the “era of Alexander”, i.e. Seleucidan era, and the overthrow of the Parthian dynasty by Ardashir (311 + 224 = 535). The same number (266) is given also in Birunī's fifth list of Arsacidan kings as well as in his first list without taking in account the reign of Alexander.