Reviewed by: The Persian Presence in Victorian Poetry by Reza Taher-Kermani Annmarie Drury (bio) The Persian Presence in Victorian Poetry, by Reza Taher-Kermani; pp. vi + 231. Edinburgh: Edinburgh University Press, 2020, $110.00, $24.95 paper. In The Persian Presence in Victorian Poetry, Reza Taher-Kermani has written a welcome study illuminating how elements of Persian language, literature, and culture circulate in Victorian poetry. British conceptions and misconceptions mediate those elements, and part of the work this book performs is tracing the development and transmission of ideas about Persia in the anglophone sphere. Taher-Kermani's approach in examining translation alongside works originally written in English is important and persuasive, as is the understanding of cultural mobility at work in his term "presence." An English text does not have to be translated from Persian or even "on or about Persia" (2) to manifest Persian "presence," which denotes a "spectrum of literary engagements including translation, imitation, interpretation, representation, conscious allusion, and indirect borrowing" (4) that operate with varying "levels of intensity and significance" in a poem (2). The first two chapters take up the history of representation of Persia and patterns of imaginative engagement with it. Chapter 1, "Persia in the West," starting with classical Greece, steps in long strides to cover its territory, yet it nevertheless offers an argument. Two threads run through anglophone ideas about Persia, Taher-Kermani asserts: an ancient, mythical/romantic one deriving from the Bible and classical Greece, and another deriving from "real-world" interactions (13). The latter does not cancel the former. In a theme that unifies his study, he finds "the persistence of an ancient or mythic Persia" when "actual knowledge of the country was increasing" (13). The activity of the brothers Anthony and Robert Sherley in the Safavid court at the turn of the seventeenth century provides a paradigm for how "political aims in Persia lead to imaginative manifestations of 'Persia' in England," and Taher-Kermani sees this pattern at work "in the conception of every major work of Persian nature or origin in nineteenth-century Britain" (28). There is good discussion of Sir William Jones and his strategies for raising the esteem of Persian literature among anglophone readers. Chapter 2, "Persia and Nineteenth-Century English Poetry," aims to show the diverse ways in which Persia inhabits nineteenth-century poetry by reporting on Taher-Kermani's study of a corpus of some 370 poems. Various patterns emerge: the prominence of the trope of the garden, for example, and within that, the poet Henry Alford's use of garden elements to signal mood in a Persian style in his historical-fanciful poem "Henry Martyn at Shiraz" (1851). Where did Alford learn to do this? Perhaps from translations of Hafiz, Taher-Kermani suggests. Omar Khayyám, as author, name, and idea, is unsurprisingly prominent in Taher-Kermani's corpus, but other Persian writers less familiar to Victorianists—such as the thirteenth-century poet Sa'di—have significant presence too. The chapter also traces attitudes toward Firdausi's epic Shahnameh (1010), including the influential skepticism of E. G. Browne. Altogether, it conveys a sense of the context from and into which the poems central to the next chapters emerged. The next three chapters move chronologically through poems by Matthew Arnold, Edward FitzGerald, and Robert Browning. Chapter 3 explores Arnold's "Sohrab and Rustum" (1853). Taher-Kermani traces its textual ancestry to a review in 1850 by Charles Augustin Sainte-Beuve (whom Arnold greatly admired) of a French translation of the Shahnameh by Julius von Mohl. In this heavily mediated encounter with Firdausi, Arnold's [End Page 327] use of Sainte-Beuve has a "paradoxical" quality (10), since Sainte-Beuve believed "primary" epic (such as Firdausi's or Homer's) was "unrepeatable" (126). The chain of transmission illustrates how a Victorian poet could use Persian source material without reading either Persian or even an English translation of a Persian text, but this chapter becomes most interesting when it examines the text of Arnold's poem, particularly its epic similes. Taher-Kermani shows, for example, how a simile centered in the fallen pillars of Persepolis—delivered as a bereft Rustum sits by the son he has...