this was largely the case in Persia as well. At most we can say that Islam evolved a quasi-Byzantine style which owed its distinctive features to the limitations of the Persian artists, but which occasionally attained a better level by the importation of Byzantine craftsmen. Exactly the same general conclusions hold good in the history of the ceramic arts and in the illumination of manuscripts, though here the observance of the Qur'anic prohibition of the portrayal of animal figures, strictly observed only in some quarters and least regarded in Persia and Spain, caused a greater emphasis to be laid on vegetable forms in decoration, and on geometrical patterns.
In the field of science and philosophy, where we get such abundant evidence in the 'Abbasid period, we are left with very little material under the 'Umayyads. We know that the medical school at Alexandria continued to flourish, and we read of one Adfar, a Christian, who was distinguished as a student of the books of Hermes, the occult authority which did most to divert Egyptian science into a magical direction, and we are informed that he was sought out by a young Roman named Morienus (Marianos) who became his pupil and at his master's death retired to a hermitage near Jerusalem. Later on the prince Khalid b. Yazid, of the 'Umayyad family (d. 85 A.H.—704 A.D.) is said to have become the pupil of Marianos and to have studied with him chemistry, medicine, and astronomy. He was the author of three epistles, in one of which he narrated his conversations with
