before trace to Ibn Moqaffa (ZDMG 59, 803). It did not find a place in
the old Pehlevi "_Book of Kings_" because the latter could recognise
only the national religion as the right one and could not have taken
into consideration Islam, even supposing that the last redaction of the
official Sasanian history took place at a time when Muhammadanism had
already come into existence. But Firdausi did not at all invent the
material of his narrative. He merely compiled it and the major portion
of the compilation goes back to the shape which Ibn Moqaffa had given to
the ancient tradition (see what I have to say on this in my National
Epic of Iran, _Grundriss der iran philogie_). In actuality Ibn Moqaffa
was not believed to be a sincere Muslim. He is frequently stigmatised as
Zindik or heretic (See _Aghani_ 13.81, 18 ff. 18, 200, 25 ff. Ibn
Qotaiba, _Uyun_ 71, 9; further Ibn Khallikan 186, p. 125.)

[The term zindiq probably originally denoted a certain rank among the
Manichaeians or a similar religion and was then applied to suit a
variety of infidels. The etemology, Aramaic Zaddiqy, has been recognised
by Bevan.]

Again the passage does not fit in with the tenor of the entire section.
For Burzoe who was at a loss with regard to the physician's art, the
main question is, whether he should or should not become an ascetic,--a
question which must concern Ibn Moqaffa but little. The suitability of
the addenda hardly admits of proof but we may state that Ibn Moqaffa did
not simply interpolate but wove them artfully in his text and he might
have omitted something here and there.

[Sidenote: Burzoe influenced by Buddhism]

It seems to me highly probable that Burzoe allowed himself to be