A.H. 21–22.
of the leader who reduced it. Thus, one after another, Fars, Kirmān, Makrān, Sijistān, Khorāsān, and Azerbījān, were overrun. But the people would ever and anon rise again in rebellion; and it was long before the invaders could subside into a settled life, or feel secure away from the protection of garrisoned entrenchments. The privileges enjoyed by professors of the faith were so great that the adherents of Zoroastrian worship were not long able to resist the attraction; by degrees the Persian race came over, in name at least, to the dominant creed, and in the end all opposition ceased. The notices of Zoroastrian families, and of fire-temples destroyed in after reigns, show indeed that in many quarters the conversion was slow and partial.[1]Persians long held a subordinate race. But after the fall of the Court, the political and social inducements to bow before Islām were, for the most part, irresistible. The polished Persian formed a new element in Muslim society. Yet, however noble and refined, he held for long a place apart and altogether inferior to that enjoyed by the rude but dominant class of Arabian blood. Individuals or families belonging to the subject peoples could only gain a recognised position by attaching themselves to some Arab chief or clan, as mawāli (plural of maula), "clients" or adherents; and, though thus dependent, might claim some of the privileges of the ruling faith. But neither here nor elsewhere did they intermarry with the Arabs on equal terms, nor were they, in point of fact, looked upon otherwise than as of inferior caste. Thus though in theory, on becoming Muslims, conquered nations might enter the "equal brotherhood" of Islām, they formed not the less an altogether lower estate. The race and language, ancestral dignity, and political privileges of the Arab line continued for many generations to be paramount.
- ↑ Zoroastrianism continued to be professed in Persia long after the Arab Conquest, in fact almost down to the present day. The laws passed against it were not enforced. Little over a century ago it had many adherents; but to-day there are said to be only some score of fire-temples in the country. The social and political inducements to profess Islām—a profession at first but superficial—are well brought out in The Apology of Al-Kindi. See especially the speech of Al-Maʾmūn, pp. 29 and 84. Many, however, emigrated to India and founded the Parsee communities of that country.
