[Footnote 1: As regards philosophical traditions of Sasanian Persia in the Musalman epoch principally we may refer to the influence of the system of "_Zervanism_" on the adherents of the system of "_Dahar_", de Boer 15 and 76.] [Footnote 2: See my studies on the _Ain-Nameh_.] [Footnote 3: See my book on _Materials from Arabic Sources for Culture History of Sasanian Persia_.] [Footnote 4: Fihrist 315.] A different kind of importance attaches to histories devoted to government and national life of the Sasanian period and to the epic and literary tradition of Persia. Their value as history has been acknowledged and appreciated by the progressive circles of the Musalman community. Contemporary researches directing the greatest attention to this aspect of Iranian movement appreciated its value and thanks to their works, we are enabled to speak with some clearness regarding books of exceeding importance. Traces of ancient Iranian epic tradition are observable in some Greek writers, Ktesias, Herodotus, Elian, Charen of Mytelene and Atheneus. But it has survived in a considerable quantity in the Avesta.[1] [Footnote 1: The principal works for investigating the Persian historical and literary tradition are, besides the introduction to his edition and translation of the Shah-Nameh by Mohl, Noeldeke's German _History of the Persians, and Arabs at the time of the Sasanians_, his introduction, and his Iranian national 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.