The contemporary establishment of the ʿAbbasids made a far-reaching change in the conditions of Islam. The Arabs began to take a secondary place, and Persian influences became predominant. In 135 the noble Persian family of the Barmecides began to furnish _wazirs_ or Prime Ministers to the Khalifate, and controlled its policy for a period of fifty-four years. Nearly all important offices were given to Persians, and a distinct anti-Arab party was formed, known as the _Shuʿubiyya_, which produced a prolific controversial literature which expressed the hatred stored up under generations of ʿUmayyad misrule: the Arab was held up to derision, his pretensions to aristocratic descent were contrasted with the much more ancient genealogies of the Persian nobles, and he was portrayed as little better than an illiterate savage. In literature, in science, in Muslim jurisprudence and theology, and even in the scientific treatment of Arabic grammar, the Persians altogether surpassed the Arabs, so that we must be careful not to talk of Arab philosophy, Arab science, etc., in the history of Muslim civilization, but always of Arabic philosophy, etc., remembering that it was not the science and philosophy of the Arabs, but that of the Arabic speaking people, amongst whom only a small minority were actually of Arab race: and this applies to the “golden age” of Arabic literature (A.H. 132-232). On the other hand it must be remembered that, indirectly and unintentionally, the ʿUmayyads had helped towards this result. It was under their rule that the Arabic language had been introduced into the public administration, and in due course replaced Greek and Persian in all public business, so that it became the common speech of all Western Asia, or at least a common medium of intercourse between those who used various languages in their private life, and thus the brilliant intellectual and literary renascence was rendered possible by a wide exchange of thought.