In discussing the documentary evidences relating to a labouring group called El. kurtaš, Aram. grd' and Bab. gardu, the writer notes that kurtaš was the general designation for the dependent workers of the Achaemenid royal economy. One of the problems raised by Hallock's publication is a fact that the kurtaš includes rabbap. El. rabbap corresponds to OP basta (baⁿd-“to bind”) in the Behistun inscription and the release from the status of rabbap is represented by the El. verb mazte- which is used as an equivalent to OP ava-hard-“to leave, abandon” (DB § 35) or OP ava-rad- (DNa) “to abandon” (DNa). So, for example, PT 22, 5-8: m. RUH. lg-ip… m. akkabe rabbabba ak kutte am maztep must be translated as “men … who were bound to (the royal economy) and are now turned out (of the royal economy).”

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The Greek word “rhyton” does not essentially mean “a drinking-vessel in the shape of a horn.” “ρυτον” is the name of a vessel which is derived from a verb “ρεω”. “ρεω” means “to flow out.” Actually, in the Aegean world, the rhyton had the spout at the lower part, which permitted a stream of wine to flow out of the vessel, and probably which was opened and shut by a finger.
The so-called rhyta from the ancient Iran are classified into the follow ing five classes by Ghirshman.
1. Vessels in the form of an animal.
2. Vessels in the form of an animal head.
3. Vessels in the shape of a horn with the form of an animal head.
4. Goblets with the form of an animal-protome.
5. Amphorae.
But these contain vessels that do not have the spout, through which stream of liquid can flow out, athough the “rhyton” had originally such a function. Therefore, according to function, we get the following classification:
1. Vessels which have an original function of the rhyton.
a. Those with the spout at the upper part.
… The zoomorphic rhyton: the spout at the animal mouth.
… The amphora-rhyton: the spout at the handle.
b. Those with the spout at the lower part.
… The zoomorphic rhyton: the spout at the breast.
… The rhyton with the protome of an animal: the spout at the breast.
… The amphora-rhyton: a few spouts at the base.
2. Vessels which do not have an original function of the rhyton.
… The cup with an animal head.
… The cup in the shape of a horn with an animal head.
… The goblet with the protome of an animal.
So the writer think that the vessel which does not have an original function of the rhyton should not be called a “rhyton” but a “cup in the shape of a horn” and should be distinguished from the rhyton.
In the Parthian period long horn rhyta were prevalent, mostly with the protome of an animal or the bust of a woman, though there were also the Greek rhyta with the form of a bull head. In the Sassanian period the form of the old traditional rhyton of the form of an animal or an animal head revived and was used as the real rhyton. There were also amphora-rhyta, and those with the mixed forms of jar and an animal head.
The vessels in the form of an animal head which do not have an original function of the rhyton were probably used for drinking with from their circular brim like regular vessels, and seem to have been used at banquets and ceremonies, as is seen in the drinking scene on the relief from Assyria.
On the other hand, of vessels which have the function of the rhyton, those in the form of an animal were used for the libation of the religious ceremony. and the same may be true of the amphora-rhyton with the spout at the handle. As for the rhyton with the form of an animal head, especially of a bull head, we should note the Bakchos scene on the silver plate from north-west India (the British Museum) and the silver cup in the Sasanian times (the Cleaveland Museum), in which the hero raises the rhyton high up and drinks from the spout at the bull mouth. Because Dionysos was identified with the spirit of Haoma, these vessels were probably used at the ceremony related to such a faith. It is surmised that the rhyton in the form of a bull head from Deilaman was used for the libation in the rites of Drvaspa, because it has the head of Drvaspa, guardian deity of cattle.
The amphora-rhyton is not a drinking-vessel, but may be a pouring-vessel. The amphora-rhyton found in the ancient tomb at Tchertmlik in southern Russia has a sieve at the neck with which to filter dregs of wine, and three spouts through which to pour clear wine into cups. The amphora-rhyton found at Mazandaran shows Anahita, or her servant under the arcade of a grape vine. The Aban Ya

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In spite of its various readings apadana-, apadana-, appadan- or appa danna, O. P. ap^ad^aan^a- is rather to be read apadana-, vrddhi form of *apadana- which, in its turn, may be analysed as *apa-d-ana- root aorist participle passive of apa-da- “set apait, put apart, separate”. Originally *apa-d-ana-must have taken place in such a bahuvrihi *stunâpadana-uarti- “(building) whose roof (varti-) is separated (from floor) by pillars” or a wording *-šaiy *vartiš *stunaya *apadand *astiy “its (i. e. building's) roof is separated (from floor) by pillars”. Afterwards, when the word *apadana- was singled out so as to denote the very building, it must have lengthened its preverb *apa- to apa-, viz. apadana-. Manichaean Parthian 'pdn, and its loan-word in Syriac apadna, no less than Manichaean Middle Persian ”ywn are only continuation of it. Supposed later lengthening of the initial a- to a-must be rejected. The generally accepted apadana- with its analysis as apa-da-na- and its rapprochement with Ind. apadha- f. “concealment” or απoθηκη“storehouse”, would give a meaning such as “prison” or at best “storehouse”, αgainst expectation of “palace”. For further details, see my article “Gathica X Old Persian ap^ad^aan^a-”, Orient, Vol. 8, p. 46 ff.

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Up to the end of eighth century, Arabic dictionarils were commonly specialized on certain subjects such as animals, rains, clouds and others. But these works were superseded by a more comprehensive dictionary when 'al-Khalil b. 'Ahmad compiled his Kitab al-'Ain.
This dictionary, being a land mark not only in Arabic lexicography but in the history of world lexicography, greatly influenced subsequent dictionnaries and the unique phonetic anagrammatical method devised by al-Khalil was imitated wholly or partly by many notable lexicographers.
The purpose of this article is to give an account and an appreciation of al-Khalil's efforts. The author discussed following problems.
1) The authorship of Kitab 'al-'Ain
2) remaining manuscripts of this dictionary
3) The phonetic-anagrammatical method devised by al-Khalil and his phonetic theory.
4) The illustrations to explain meanings and usages of words.

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The famous translation of the Arabian Nights' Entertainments by Sir Richard F. Burton (1821-96) was first published in 1885 in 10 volumes, and 6 volumes of the supplemental Nights were published from 1886 to 1888. It won a great success, and even in these days many people believe it as the most excellent and the most reliable translation of the 1001 Nights. Especially in Japan, it is so popular that at least three times it was retranslated into Japanese by various translators who were the admirers of R. Burton. But in many countries, Burton's translation has been criticized or defended by not a few scholars. Already in 1906, Thomas Wright demonstrated in his “Life of R. Burton, ” that his translation of the 1001 Nights is whole appropriation of that of John Payne. Payne's translation is the first complete English version of the Nights and no one denies its excellence But, his translation had been speedily forgotten by the public, and the swashbuckling plagiarist got the honor, wealth and popularity. Moreover, in the so-called Burton-Payne Controversy, the defenders of R. Burton seem more numerous than those of J. Payne. It was to my heart's content that Mia 1. Gerhardt developped a very sharp defense for the part of the latter in 1963 in her “The Art of Story-Telling.” However the author argued that the poems in the 1001 Nights were almost all translated by R. Burton independently and these are in general better than the renderings of J. Payne. I would not agree with this opinion, because I think that the translation of the poems by R. Burton also seem to be the appropriation of those of Payne and sometimes of Henry Torrens. In this essay, I would like to prove it. Next, why the painstaking work of J. Payne was soon forgotten, and survived the quite contrary one? The final aim of this essay is to find out some answer to this guestion.

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Platon tient de beaucoup la première place parmi les philosophes qui paraissent aux Apologistes avoir connu une part de vérité. Il gardera ce prestige durant tout l'âge patristique. Aristote, qui le détrônera au XIII^e siècle, est alors un parent pauvre. Tatien le compare à Judas pour avoir trahi Platon. En réalité ce qui explique ce rôle effacé, c'est que l'Aristote que nous connaissons, celui des écrits ésotériques, est alors encore à peine connu. C'est au IV^e siècle que son influence se développe. L'Aristote du second siècle est celui des écrits exotériques.

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It is said that the logothetes system in the central administrative departments characterized Byzantine government. δ λογοθετηζ του γενικου and ο λογοθετηζ του στρατιωτικου as financial minister and ο λοιοθετηζ του δρομου as a minister of the foreign affairs played an important role. The logothetes as a financial minister were organized between 610 and 662, and ο λοΥοθετηζ του δρομουwas organized between 680 and 759.
A particularly important and characteristic mark of the establishement of the financial logoehetes was the concentration of the military and civil authority in the financial affairs under the command of ο σακελλαριοζ. This concentration was carried out as one of the reconstructive policies of the Roman Empire which had been ruined economically and financially since the death of Justinianus I.

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