The introduction of Islam involved no break with the poetical tradition of the Arab race, such as had been occasioned by Christianity in the Teutonic world. The secular literature of the times even of the Omayyads handed down many wise sayings, partly taken from ancient Arabic poetry, which rivalled the preachings of the Koran. Abbasid Caliphs, like Mansur, Harun and Mamun, had more literary culture than Charlemagne. The education of their sons was not confined to the reading of the Koran: it embraced acquaintance also with the ancient poets and with the history of the nation. Poets and literary men were drawn to the courts and rewarded in princely fashion. In these circumstances, Literature underwent the influence of scholarly culture and philosophical speculation, although, in most cases, in a very superficial manner. The result is specially exhibited in sceptical utterances, frivolous mockery of what is most sacred, and glorification of sensual pleasure. At the same time, however, wise sayings, serious reflections and mystic speculations made their way into the originally sober and realistic poetry of the Arabs. The place of the first natural freshness of representation was now taken by a wearisome play on thoughts and sentiments, and even on mere words, metres and rhymes. 2. The unpleasant Abu-l-Atahia (748–828), in his effeminate poetry, is nearly always talking about unhappy love and a longing for death. He gives expression to his wisdom in the following couplet: “The mind guide thou with cautious hesitation: ’Gainst sin use the best shield, Renunciation”. Whoever possesses any faculty for appreciating life and the poetry of Nature will find little to enjoy in his world-renouncing songs; and just as little satisfaction will be afforded him in the verses of Mutanabbi (905–965), frightfully tedious in their contents, although epigrammatic in their form. And yet Mutanabbi has been praised as the greatest Arabic poet.