in which a part of the hair was decorated in a globe above the head; the globe and the lid were covered with a thin silky net and some bands were hanging behind it. Based on a research by Callieri, most of the symbols of the Frataraka's coins like the flag, the memorial building and the appearing posture of the person standing opposite to it are derived from the Achaemenids. Daryaee believes that though the Fratarakas probably did not know the proper application of a building like Ka'ba-ye Zartosht, it still had an ideological importance to them. Therefore, it can be deduced from the similarity of Ardashir's coins with the late coins of local Persian governors there was a movement based on Persian traditions and the local Persian governors' adornment of it. However that does not necessarily mean that Ardashir was related to the local Persian shahs in all affairs. Legacy Among the Sasanian shahs, two, Ardashir I and Khosrow I, are attributed preaches and scholarly words more than other shahs and these works are quoted of them in most of Arabic literature and history books and by them in Persian ethics and history books. One of the most important works attributed to Ardashir is his "testament". Ardashir's Testament Ardashir's Testament is a book including Ardashir's political advice to the Iranian shahs who rose after him and he had mentioned lectures in it that he believed were necessary to be applied in running the kingdom. Ibn al-Nadim once mentioned a book called Ardashir's Testament that Al-Baladhuri (died 279 Hijri), one of Persian (Middle) translators, had turned into an Arabic poem. Once again in the chapter about the books of the Persians, Romans, Indians and Arabs in the preaches and ethics and doctrines, he mentioned a book called Ardashir I's Testament to His Son Shapur and it seems that he meant another book. The original Middle Persian text of Ardashir's Testament is lost; but some versions of its Arabic translations are available: The text that is written in the book Al-Ghorreh that was probably written in the second half of the fourth century and its author is not known. That version was rewritten in 584 Hijri. The text that is written in Miskawayh's Tajarob-ol Omam. The text that is written in a series belonging to the Kuperolo Library (No. 1608) and was probably rewritten from a sixth-century version in the early