l epic G.I.Ph. II, 130--212; Baron
Rosen, _On the question of the Arabic translations of the Khudai Nameh_
(Paraphrase by Kirst in W.Z.K.M.X, 1896); H. Zotenberg, History of the
Kings of Persia by Al-Thalibi, Arabic text with translation, especially
Preface, XLI-XLIV. A number of profound ideas and ingenious suggestions
are made in the various articles and reviews by Gutschmid. (See Appendix
V, p. 141).]

The most recent and pregnant exposition is by Lehmann.

It existed also in official writings of the Sasanian times, recensions
of which, we possess in several Arab histories and in the Shah Nameh.
Like the scientific literature these writings were subjected to a final
redaction towards the close of the Sasanian dynasty and it is this
recension that has mainly come down to posterity. Alongside of official
writings of a general character, there existed various books of
epic-historical contents, for instance, the _Yadkari-Zariran_.[1] As in
these writings, so in the versions appearing from them at later times,
the materials embodied were of a kindred nature, like the Romance of
Behram Chobin, Story of Behram Gor, the narrative of the introduction
into Persia of the Game of Chess. Besides these there were writings
relating to local histories. It is noteworthy that the epic element was
and is preserved with persistence by the Parsis. Mohl notes that the
majority of Persian epic poems, excepting the Shah Nameh, has been
preserved only in manuscripts belonging to Parsis[2]. Farther
development of this phase of Persian literary tradition bifurcated into
two directions. It has been shown that the official chronicles of the
Sasanian times exercised influence on the development of the Musalman
science of history. On the other hand, the epic was resuscitated in
heroic romances and tales[3]. Alongside of the historical traditions and
the epos stands the romantic poesy which has entered into Musalman
literature in a marked degree in the shape of Iranian tradition. At the
time this species of poetry prospered in Arabic literature there was a
strong Persian influence and some of its representatives were
undoubtedly inclined to Persian literary motifs, for instance, the
Shuubite Sahal Ibn Harun.[4]

[Footnote 1: We refer mainly to the epic cycle of Soistan for the views
of the authorities on which see Mohl (LXII) and Noeldeke _National
Epic_, 80-81. As a supplement to the bibliography furnished by Noeldeke
see V. Rugarli, the _Epic