CHAPTER V
The Taj Nameh as mentioned in the Fihrist page 305, and page 118, and repeatedly referred to in the Uyunal Akhbar, Part I, of Ibn Kutayba 65
The Persian book with illustrations mentioned by Masudi in his Kitab at Tambih, page 106-7 and the illustrations in the scrolls in the castle of Shiz 68
PAHLAVI BOOKS STUDIED BY ARAB AUTHORS.
We have indicated in the preceding chapter the translations of Ibn al Muqaffa from Persian books into Arabic. Besides those of an ethico-didactic contents, among them there were books of historical character. All these translations have not come down to us. Extracts of these renderings into Arabic, however, have been preserved in the original and sometimes in paraphrase. Unusually important was the translation of the book called the Khuday Nameh, the value of which has long been appreciated by science. Questions of vital importance in connection with this history are its relation to the Shah Nameh and the examination of its various translations in the Musalman period. The loss of this book, perhaps the most important monument of Middle Persian literature, is to be particularly deplored in that with it has perished the connecting link of the historical evolution of Iran, incorporating the religious and clerical legislature in an official redaction. Of capital importance also was another book called the Ain Nameh[1] or the Book of Institutes, a valuable source of the internal history of the Sasanian Empire, comprising a descriptive table of official dignitaries or the Gah Nameh.[2] Judging by the clue given in the Fihrist (118,28) it would appear that the Book of Taj also was a historical one since it has been explained that the book treated of the "Acts of Anushirwan." As a matter of fact, among the books written by the Persians on epic and historical subjects and indexed in the same Fihrist (305, 8-13) has been mentioned the Book of Taj.[3]
[Footnote 1: See below and also my book on The Materials from Arabic sources, &c., 63-66. Like Masudi in his Kitab at Tambih, Asadi in his Lughal al-Furs (Asadi's neupersischen Worterbuch Lughat al-Furs, edited by P. Horn, 1897, 110, 1), identifies the word ain with the word rasam, practice or custom. As regards the word ain in the Iranian languages see Horn Grundriss der neu persischen Etymologie, 15-16; Hubschmann, Persische Studien 11, and B.G.A. IV, 175, and VIII, Glossarium IX. To understand the ancient usage of the term the modern Parsi expression Dad wa ain din in the sense of religious law and custom helps us. In this phrase the word dad corresponds to the modern Musalman shariyat and the word ain to adat. Regarding its special meaning in the Umayyad times see J. Wellhausen Das Arabische Reich und sein Sturz 189.]
[Footnote 2: Most probably in connection with the materials of this book stood A collection of Persian genealogy written by the well-known Ibn Khurdadbeh (Fihrist 149, 4), representing a peculiar antithesis to the numerous selections of Arab tribal and family genealogies.]
[Footnote 3: Here are first mentioned the two books translated by Jabala ibn Salim, namely, the Book of Rustam and Isfandiyar and the Book of Behram Chobin (the well-known Romance of the King about which, sea Noeldeke's Tabari 474-478), and further the Book of Shahrzad and Aberviz (which no doubt was connected with the Thousand and one Nights), the Book of Kar Nameh or the "Acts" of Anushirwan belonging to the same class of books as the Kar Nameh of Ardashir. Then the books that interest us are the Book of Taj, the Book of Dara and the Golden Idol, the Ain Nameh, the Book of Behramgor and his brother Narseh and finally, one more Book of Anushirwan.]
It is possible that the book of Ibn al Mukaffa was not the first translation of the Persian book since this title is applied by not a few other Arabic writers of the time to some of their own works. (For example, Abu Ubaida, See Goldziher Muhammed Studien 1,198).
In his time Baron Rosen called attention to quotations from a certain Book of Taj in Uyunal Akhbar of Ibn Qutaiba.[1] These quotations are only to be found in the first part of the Uyunal Akhbar. All these quotations, eight in number, bear a didactic character, and excepting three, refer back to Kisra Abarviz and contain his testament to his sons (two), secretaries, treasurers and hajibs. Of the remaining three one bears on general maxims of practical politics. Another is a testament of an ancient Persian king to his Wazir. And the third is a maxim of one of the secretaries of a king. In this manner all these citations are of an ethicodidactic nature; only they have been invested with a historical environment and under ordinary circumstances would represent the general type of writings on political conduct for rulers, standing for the class of literature designated Furstenspiegel. A similar class of citations is preserved in the "speeches from the throne" and the counsels of the Sasanian kings which we come across in various Arab historical and anthological works bearing on Sasanian Persia, as also in the Shah Nameh.