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Indeed the poet often reproduces almost the identical phraseology of the historian. But now since according to both tradition and internal grounds Firdausi's bases were not Arabic books, the coincidence must be explained from a common ultimate source. The original work has been reflected to us in Tabari and other Arabs as well as Firdausi through a series of intermediate texts.
His trial and condemnation are referred to by Browne, Literary History of Persia. I take the account direct from Tabari. It is to be found also in Ibn Athir and Ibn Khaldun. The legal procedure reveals prominently the condition under which professed non-Moslems lived religious liberty was granted to them.
Another old chronicler Abu Hanifa Ahmed bin Daud Dinawari greatly accords with Tabari but presents also much that is peculiar to himself. A closer examination would no doubt reveal that he draws considerably upon romances directly or indirectly and that he is not particularly accurate.
In the first place such an arrangement accords ill with the nature of a statesmen like Ardeshir, for we know from Tabari who follows the official chronicle of the times of the Sasanians, that Ardeshir as well as Shapur I and II themselves chose their respective successors.
This can be inferred from the fact that the anonymous Codex Sprengers 30, which and Tabari are mutually independent, shows quite the same combination of two main sources and so far as the section in question goes, can be utilised and treated as a new manuscript of Tabari.
We owe this discovery to Goldziher and Von Kremmer in the first instance, and to Brockelmann, Browne, Blochet and Huart who have done ample justice to the Iranian element in Arab culture. One of the best of these histories is by Tabari.
According to Tabari, he actually slew the Ephthalite monarch, ravaged his territory, and pillaged his treasures. About the same time he had also had a war with the Khazars, had overrun their country, wasted it with fire and sword, and massacred thousands of the inhabitants.
But the stories from the mythological and historical traditions which appear scattered in Tabari in proceeding sections have a cognate origin.
The abstract in Eutychius is very unequal being in some parts exhaustive, in others much abridged. The narrations as preserved in Tabari, which correspond to the statements in Eutychius and Ibn Kotaiba and which consequently go back to Ibn Mukaffa, are of a similar nature though Tabari gives in addition other parallel reports.
We know of a few of the numerous writings, large and small, of Ibn Kelbi which are enumerated for us in the Fihrist and which probably are at the root of Tabari's chapters. It is quite possible that Tabari borrows many of the secondary sources of Ibn Kelbi.
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