Iranian Influence on Moslem Literature, Part I | Page 7

the successors of the great
King who were independent from the times of the Arsacide dynasty.[1]
Subsequently as Aliides and Ziyarids, they were closely attached to
Shiaism with its definite expression of Persian sympathy. Nevertheless,
this province was not favourable for a particularly successful national
evolution. The fact was that even in the Sasanian epoch Tabaristan
remained a distant and obscure frontier division and did not take part in
the progress of civilisation of the times. Therefore it could not form the
centre of gravity of Persian life although there is no doubt that in
several respects in this province there were preserved typical features
of Sasanian antiquity.
[Footnote 1: For a general conspectus of the history of the provinces
with regard to their independence during the Sasanian and Arab
domination, see, e.g. F. Justi, G.I. Ph., II, pp. 547-49--"History of Iran
from the earliest to the end of the Sasanides" in German--Appendix I.]
KHORASAN.
It was otherwise with the Eastern provinces of Khorasan, too far distant
from the territary occupied by the Arab settlers, and too densely
inhabited by Iranians to rapidly lose its previous characteristics. On the
contrary, we know from the historians that in this province Iranian
elements remained steadfast throughout the Umayyad dynasty and it
was exclusively due to the support given by Khorasanians to the
Abbasides that the latter succeeded in overthrowing the previous
dynasty and commenced the era of powerful Iranian influences in the
history of the Musalman Orient.[1] Khorasan played a vital part in the
development of the modern Persian literature and especially its chief
department, poetry. The entire early period of the history of modern
Persian poetry, from Abbas welcoming with an ode Khalif Mamun into

Merv down to Firdausi, may be labelled Khorasanian. There flourished
the activity of Rudaki, Kisai, Dakiki, and other less notable
representatives of the early period of modern Persian bards.[2] The
culture of poetry was favoured not only by the geographical position of
the province of Khorasan but by its political conditions. Already in the
beginning of the ninth century in Khorasan there had arisen national
Persian dynasties and under their patronage began the renascence of the
Persian nation (Taherides, Saffarides, Samanides).
[Footnote 1: On the history of Khorasan in the Umayyad period see J.
Wellhausen Das Arabische Reich und Sein Sturz, p, 247 f. and p. 306
f.]
[Footnote 2: See the general survey of this period in J, Darmesteter,
"The Origins of the Persian Poesy", in French and E.G. Browne
"Literary History of Persia", I, p, 350 ff.]
FARS.
Under different circumstances but with considerable significance for
the Persian national ideals lay the Southern province of Fars. Here with
tenacious insistence survived not only national but also political
traditions of ancient Sasanian Persia. Here was the centre of a
government and from here started fresh dynasties. After the Arab
conquest this province came into much more intimate connection with
the Khalifate, than, for instance, Khorasan. But Persian elements were
favoured by its geographical position,--the mountainous character of its
situation and the consequent difficulty of access by the invaders. We
already produced above the information of the Arab geographers of the
tenth century regarding the abundance of fire-temples and castles in
Fars. They relate that there was no village or hamlet of this province in
which there was no fire-temple. Residence was taken up in strong
castles by the native aristocrats whose ideals were rooted in the
Sasanian epoch. Just in these geographers, Istakhri and Ibn Hauqal, is
to be found information of unusual importance, so far as we can judge,
regarding the conservation of the Parsi tradition in Fars These authors
have been up to now not only not appreciated but their significance for
our question has not yet been adequately recognised.

Istakhri and Ibn Hauqal enumerating the castles of Fars declare as
follows regarding the castle of Shiz:[1]
"The castle of Shiz is situated in the district of Arrajana. There live
fire-worshippers[2] who know Persia and her past. Here they study.
This castle is very strong."
[Footnote 1: Istakhri, p. 118, 2-4; Ibn Hauqal, p, 180, 1-2.]
[Footnote 2: In the text occurs the Persian word badgozar, that is to say,
the rhapsodists, the relators of the national traditions; on this word see
B.G.A. III, pp. 182-83, and Vuller's Lexicon Persico-Latinum S.V. For
a parallel to the archives of the Achamenide empire see F. Justi, Ein
Tag aus den Leben des konigs Darius.]
Further we read the following in Istakhri (page 150, 14-17):--
"In the district of Sabur on the mountain there are likenesses of all the
noteworthy Persian kings and grandees, of illustrious preservers of fire,
high mobeds and others. Their portraits, their acts and narratives about
them are successively recorded in volumes. With particular care are
preserved these volumes by the people living in