Iranian Influence on Moslem Literature, Part I | Page 5

sovereigns in the western provinces of their empire there were a large number of Arabs who in commercial intercourse carried, to tribes of the Syrian desert and further south to the Arabian peninsula, reports regarding the great Iran Shahar. Not only legends of the heroic figures of the Iranian epic--Rustam and Isfandiar--but religious views and persuasions of the Persians found a place and were spread among the Arab clans. Thus we know that "fire-worshippers" were settled among the Arab tribe of the Temim.[1]
[Footnote 1: See for example Ibn Rustah (B.G.A. VII, p. 217, 6-9).]
As regards the political influence of the Persians on the tribes of Arabia a vast deal has been related in the pre-Moslem epoch. As is well-known, thanks mainly to the Persian influence, there was a small Arab kingdom of the Lekhmides in the South-Western portion of the Sasanian empire[1]. It played its part, most beneficial for Persia, holding back on the one hand Roman-Byzantine onrush from the West, and on the other restraining the perpetual attempts at irruption into Persian territory by Arab nomadic tribes. Not long before the appearance of Islam, Sasanian influence was extended to the Arabs and the South as well as Yemen passed into the sovereignty of the Persians. Khusro and his Court appeared to the Arab an unattainable ideal of grandeur and luxury.
[Footnote 1: Die Dynastie der Lekhmiden in al-Hira, Ein Versuch zur arabisch-persischen Geschichte zur Zeit der Sasaniden Berlin, 1899.]
The rapid conquest of Persia by the Arab warriors proved a complete catastrophe to the Sasanian empire. But Persian culture was not to be extirpated by the success of Arab arms. Persia was overwhelmed only externally and the Arabs were compelled to preserve a considerable deal of the past. Having lost the position of rulers, the Persian priesthood preserved intact its control of the indigenous populace in the eyes of the latter as well as of the foreign Government. The same remark holds good of the class of landed proprietors.[1] Iranian tradition continued to live In and with them. Not only what was preserved but all that was destroyed for long left vestiges in the memory of the conquerors.
[Footnote 1: Regarding the part played by this class in the times of the Khalifs, see A. Von Kramer Culturgeschiche des orients unter den Chalifen II. pp, 150, 62.]
Many years after the Arab conquest the ruins that covered Persia excited the admiration of the Arabs. Their geographers of the ninth and tenth centuries considered it their duty to enumerate the principal buildings of the Sasanians reminding the reader that here Khusro built in his time in bye-gone days a castle, there a mountain fastness, again at a third place, a bridge.[1] Regarding various ancient structures which had survived the Sasanian times, we refer, inter alia, to Istakhri, (ibid I), pp. 124; Ibn Hauqal (ibid II) 195; Ibn Khordadbeh (ibid VI) p. 43, (text); Ibn Rusteh (ibid VII), 153, 162, 164, 165, 166, 167, 189; Yakubi (ibid VII), 270, 271, 273, &c.
[Footnote 1: See the enumeration of the noteworthy buildings of ancient Persia as given in Makdisi (B.G.A. III), p. 399, and Ibn-ul-Fakih (ibid V), p. 267.]
The remains of the structures, monuments of art from the Sasanian times and the ages preceding them attracted the attention of the Arabs and they have left descriptions of the same in more or less detail.[1] From the information of the same Musalman writers we possess accurate accounts of the inhabitants of Persia and their religions. Thus, for instance, Yakubi indicates that the inhabitants of Isfahan, Merv, and Herat, consisted mainly of high-born Dehkans.[2] Makdisi notices a considerable number of fire-worshippers in several provinces of Persia, for instance, Irak and Jibal.[3]
[Footnote 1: Istakhri, p. 203, Ibn Hauqal, p, 266, 256, Makdisi pp. 396 and 445, Ibn Rusteh, p. 166.]
[Footnote 2: Yakubi, pp. 274, 279-280.]
[Footnote 3: Makdisi, pp. 126, 194.]
ISTAKHRI AND IBN HAUQAL[1]
Relate that the inhabitants of several localities of Kerman during the entire Umayyad period openly professed Mazdaism.
In a more detailed fashion, however, the Arab writers notice the Mazdian dwellers of Fars, the heart of the Persian dominion. Makdisi says that in Fars existed the customs of fire-worshippers but that the fire-worshipping inhabitants of the capital of the province of Shiraz had no distinguishing mark on their clothes; from which it follows that in that age these people were in no way differentiated from the Musalman subjects.[2] Istakhri[3] and Ibn Hauqal[4] relate that the bulk of the inhabitants of Fars consisted of fire-worshippers and they were there in larger number than anywhere else, Fars being the centre of sacerdotal and cultural life of the empire in the days of Persian independence. Very minute information is supplied us by these writers[5] regarding the ancient castles and fire-temples scattered over the whole of Fars in abundance. The latter is of capital