II,
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 clas