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From early Sasanians also comes the custom of writing on valuable parchment or paper. Now we revert to the supposition of Gutschmid. On the basis of the last-mentioned work it may be affirmed that in the Sasanian times there existed a certain Taj Nameh comparable to the Khuday Nameh and the Ain Nameh.
They were the translators into the Arabic language of the Khuday Nameh. Accordingly we may group them in a class by themselves. The next author mentioned at this place in the Fihrist as a translator stands by himself, Umar ibn al Farrukhan. He is altogether unknown as a translator of historical works. Hence he was not included in the group of persons mentioned before.
Not only redactions of Persian historical books like Khuday Nameh and the Ain Nameh, not only diverse monuments of Persian ethico-didactic literature but also books with Pahlavi titles appear in the index of the books of the flourishing period of Arabic literature in Fihrist.
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.
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