Iranian Influence on Moslem Literature, Part I

Iranian Influence on Moslem
Literature, Part I

The Project Gutenberg eBook, Iranian Influence on Moslem Literature,
Part
I, by M. Inostranzev, et al, Translated by G. K. Nariman
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Title: Iranian Influence on Moslem Literature,
Part I
Author: M. Inostranzev
Release Date: July 16, 2004 [eBook #12918]
Language: English
Character set encoding: ISO-8859-1
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INFLUENCE ON MOSLEM LITERATURE,
PART I***

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IRANIAN INFLUENCE ON MOSLEM LITERATURE,
PART I
by
M. INOSTRANZEV
TRANSLATED FROM THE RUSSIAN, WITH SUPPLEMENTARY
APPENDICES FROM ARABIC SOURCES BY G. K. NARIMAN
1918

GENERAL CONTENTS.
CHAPTER I.
Arabic Writers as Sources of Sasanian Culture 3
CHAPTER II.
Parsi Clergy Preserve Tradition 25
CHAPTER III.
Ethico-didactic Books of Arabs Exclusively of Iranian Origin 38

CHAPTER IV.
Iranian Components of Arabic Adab Literature 53
CHAPTER V.
Pahlavi Books Studied by Arab Authors 65
CHAPTER VI.
Arab Translators from Pahlavi 76
CHAPTER VII.
Pahlavi Rushnar Nameh 89
APPENDICES
(By the Translator).
APPENDIX I. Independent Zoroastrian Princes of Tabaristan after
Arab Conquest 93
APPENDIX II. Iranian Material in Mahasin wal Masawi and Mahasin
wal Azdad 101
APPENDIX III. Burzoe's Introduction 105
APPENDIX IV. The Trial of Afshin, a Disguised Zoroastrian General
135
APPENDIX V. Noeldeke's Introduction to Tabari 142
APPENDIX VI. Letter of Tansar to the King of Tabaristan 159
APPENDIX VII. Some Arab Authors and the Iranian Material they
preserve:--

The Uyunal Akhbar of Ibn Qotaiba 163 Jahiz: Kitab-al-Bayan wal
Tabayyin 168 Hamza Ispahani 171 Tabari 174 Dinawari 177 Ibn al
Athir 179 Masudi 182 Shahrastani 187 Ibn Hazm 192 Ibn Haukal 195
APPENDIX VIII.
Ibn Khallikan 199 Mustawfi 203 Muqadasi 204 Thaalibi 205

PREFACE
The facile notion is still prevalent even among Musalmans of learning
that the past of Iran is beyond recall, that the period of its history
preceding the extinction of the House of Sasan cannot be adequately
investigated and that the still anterior dynasties which ruled vaster areas
have left no traces in stone or parchment in sufficient quantity for a
tolerable record reflecting the story of Iran from the Iranian's standpoint.
This fallacy is particularly hugged by the Parsis among whom it was
originally lent by fanaticism to indolent ignorance. It has been credited
with uncritical alacrity, congenial to self-complacency, that the Arabs
so utterly and ruthlessly annihilated the civilization of Iran in its mental
and material aspects that no source whatever is left from which to
wring reliable information about Zoroastrian Iran. The following
limited pages are devoted to a disproof of this age-long error.
For a connected story of Persia prior to the battle of Kadisiya, beside
the Byzantine writers there is abundant material in Armenian and
Chinese histories. These mines remain yet all but unexplored for the
Moslem and Parsi, although much has been done to extract from them a
chronicle of early Christianity. The archaeology of Iran, as I have
shown elsewhere, can provide vital clue to an authentic resuscitation of
Sasanian past. Pre-Moslem epigraphy of Persia is yet in little more than
an inchoate condition. Not only all Central Asia but the territories
marching with the Indian and Persian frontiers, where persecution of
the elder faith could not have been relatively mild, the population
professing Islam have been unable to abjure in their entirety rites and
practices akin to those of Zoroastrianism. Within living memory the

inhabitants of Pamir would not blow out a candle or otherwise
desecrate fire. While science cannot recognise the claims of any
individual professing to have studied esoteric Zoroastrianism hidden in
the hill tracts of Rawalpindi, the myth has a value in that it indicates the
direction in which humbler and uninspired scholars may work. These
regions and far beyond, teem with pure Iranian place-names to this day;
and you meet in and around even the Peshawar district individuals
bearing names of old Iranian heroes which, if the theory of
persecution-mongers be correct, would be an anathema to the bigoted
followers of Muhammad.
* * * * *
It is, above all, Arabic literature which upsets the easy fiction of total
destruction of Iranian culture by the Arabs. In its various departments
of history, geography and general science Arabic works incorporate
extensive material for a history of Iranian civilization, while Arabic
poetry abounds in references to Zoroastrian Iran. The former is
illustrated by Professor Inostranzev's pioneer Russian essay of which
the main body of this book is a translation. The Appendices