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wa Kalla Dimna Title of an Indian mirror for princes, formed by the corruption of the Sanskrit names of the two principal characters, two jackals, Kara aka and Damanaka (in the old Syriac translation the forms are still Kallag and Damnag). It was translated from Sanskrit into Pahlavi and thence into Arabic, and became widely known in Muslim as well as Christian literatures. 1. The original work. mr; the main argument for this, the transcription of denarius by dnra is, however, not conclusive, as the pronunciation of the as i is older than Hertel supposes (see also A. Berriedale Keith in JRAS , 1915, 505). It consisted of an introduction and five books, each of which bore the name tantra, i.e., "occasion of good sense". The book was intended to instruct princes in the laws of polity by means of animal-fables composed in perfect Sanskrit. The oldest descendant of the original work is the Tantrkhyyika, rediscovered by J. Hertel (see Tantrkhyyika, die lteste Fassung des Pa catantra, tr. from the Sanskrit with intro. and notes by J. Hertel, 2 parts, Leipzig-Berlin 1909). A second recension of the original work is called the A catantra, J. G. L. Kosegarten published an uncritical mixed text (Bonn 1848); on this Th. Benfey based his translation, Pantschatantra, f nf B cher indischer Fabeln, M rchen und Erz hlungen, tr. from the Sanskrit with intro. and notes, 2 vols., Leipzig 1859. In the introduction to this work the history of the spread of Indian literary themes to Europe was first exhaustively investigated. 2. The Pahlavi translation. A rather early recension of the Pa catantra was translated from Sanskrit into Pahlavi by order of the Sasanian king usraw arwn (531-579) by his physician Burze, whom he had sent to India for this purpose, and expanded by the addition of an appendix of fables from other Indian sources; of these the three first (chap. 11-13 in de Sacy) are taken from the twelfth book of the Mahbhrata (ibid., chap. 138, 139, 111); the other five (de Sacy's chap. 14, 15, 18, 18 and the story of the king of the mice, see below, not given in de Sacy) have so far not been found in Indian literature, although there is no reason to doubt their Indian origin. Burze prefaced his mihr, it appears, signed with his own name as an honour to the author (see Burzes Einleitung zu dem Buch Kalla wa-Dimna , tr. and annot. by Th. N ldeke, Schriften der wissensch. Gesellsch. in Strassburg, fasc. 12, Strasbourg 1912). 3. The old Syriac translation. Burze's Pahlavi translation itself is lost; but by about 570 A.D. it had already been translated by the Periodeut Bd into Syriac. This translation only survives in one manuscript, which was formerly preserved in the monastery at Mrdn, then in the library of the Patriarch of M ul and afterwards came into the possession of Mgr. Graffin in Paris. From a defective copy of this, which Socin had brought with him, Bickell prepared the first edition (Kalilag und Damnag, alte syrische bersetzung des indischen F rstenspiegels, text and Germ. tr. by G. Bickell, with an introduction by Th. Benfey, Leipzig 1876). F. Schulthess was later able to prepare a much more reliable text based on three new copies which Sachau had had prepared in M ul (Kalila und Dimna, Syriac and German, Berlin 1911). 4. The Arabic translation. About two centuries later Abd Allh b. al Mu affa [see ibn al-mu affa ] translated Burze's Pahlavi version into Arabic. He wrote an original preface to his book, probably inserted in Burze's introduction the section on the uncertainty of religions, added after the first book of the Pa catantra a chapter written by himself on Dimna's trial (chap. 6 in de Sacy), which by punishing the traitor satisfies the feeling of justice outraged by the immoral teachings of this book, and apparently also added the chapter "monk and guest" (no. 16 in de Sacy). Ibn alMu affa's edition was originally a stylistic work of art intended for literary connoisseurs; but because of the nature of its contents it soon became very popular and therefore much corrupted in transmission. Even the numerous quotations in Ibn utayba's Uyn br already no longer reproduce Ibn al-Mu affa's text word for word. The fairly numerous manuscripts of the work are all of late date. Sylvestre de Sacy's edition (Calila et Dimna, ou Fables de Bidpai, Paris 1816) is based on an inferior manuscript and is arbitrarily emended from other manuscripts (see N ldeke, in the G ttinger Gelehrte Anz., 1884, 676). In de Sacy's text, Ibn al-Mu affa's preface is preceded by a new preface by an otherwise unknown Bahnd b. Sa h al-Fris, in which he gives an account of the history of the book in India mihr regarding Burze's mission to India with the commission to bring back the book; in several manuscripts this is followed by another story of Burze's being sent for a miraculous plant. Some manuscripts (see J. Derenbourg, Directorium vitae humanae, 323) add at the end two more fables, of the heron and the duck and of the dove, the fox and the heron from other, as yet unknown sources. This latter story is also inserted in the oldest Oriental reprint of de Sacy's edition, Bl 1249 (according to Chauvin, op. cit., p. 13); from this it has passed into the more recent editions printed at Cairo, M ul and Beirut, the list of which in Chauvin, p. 13 ff., according to Cheikho, p. 6, is not yet complete. Valuable contributions to the criticism of de Sacy's text from Italian manuscripts are given by I. Guidi, Studii sul testo arabo del Libro di Calila e Dimna, Rome 1873. The story of the king of the mice and his ministers, not given in de Sacy, which is shown by the Syriac text to belong to the Pahlavi work, was published by N ldeke in text and translation in the Abhandl. der K nigl. Gesellsch. der Wissensch. zu G ttingen, xxv/4 (1879). The complete material from 16 Paris manuscripts for the story of the ascetic and the broken jug was given by Zotenberg in the JA Ser. 8, vii (1886), 116-23. While the numerous printed editions of the East (Bl 1249/1817; Cairo 1297/1835; Bayt aldn 1869; M ul 1874, 1876; Beirut 1880, 1884) in the main reproduce the texts of the Sacy and Guide, A. N. Tabbara (Kalila et Dimna, trad. arabe copi e d'apr s un ancien manuscrit trouv Damas, avec notes, Beirut 1904) claimed to have discovered a new source for textual criticism; but his manuscript (of 1080/1675) is too modern to afford new material and his edition is, besides, bowdlerized. On the other hand I. Cheikho found in the Lebanon monastery of Dayr r a valuable manuscript of the year 749/1339, and made it accessible in an excellent edition: La version arabe de Kal lah et Dimnah d'apr s le plus ancien manuscrit arabe dat , Beirut 1905 (many later eds.). A new edition by all (ibid., 1908) was followed by that of Salm Ibrhm hin A ya (ibid., 1910), intended for school use. The latest of note is that of T. usayn and Abd al Wahhb Azzm ( Cairo 1941), based on a Ms. from Aya Sofya dated 618/1221 and therefore earlier than that of Cheikho. The modern European translations from de Sacy's text are given by Hertel (op. cit., 393); to these may be added M. Moreno, La versione araba de Kalilah e Dimnah, tr. into Italian, San Remo 1910 (see RSO, vi, 201), in his Kalila et Dimna, fables de Bidpai (Paris 1957); A. Miguel follows Azzm's edition with the addition of chapters from Mar af (4th ed., Cairo 1934) and Derenbourg's Directorium). 5. Arabic versifications. The translation by Ibn al-Mu affa has been three times put into Arabic verse. The first version was made by his younger contemporary Abn al-L i [q.v.]; see also A. E. Krymski, Abn alL iq, le Zindq (environ 750-815), versificateur arabe des recueils des apologues indopersans. Essai sur sa vie et ses crits, tir de l'unique manuscrit de Souli ..., Bibl. Kh d N . 594, et d'autres sources primitives. Appendices: a. Barlaam et Joasaph, essai litt raire-historique; b. Texte arabe intact d'al-Awrq par Souli, d. en collaboration avec Mirza Abdoullah Ghaffarov (also in Russian with Russian title) Moscow 1913; on the manuscript cf. Horovitz in the Mitt. des Seminars f r Orient. Sprachen, Westas. Stud., x, 35. This version is lost; with the help of it, but on the basis of the text of Ibn al-Mu affa about the year 1100, Ibn al-Habbriya [q.v.] , composed in ten days a poetic version in elegant and flowing language entitled: alFi na f Na m Kalla wa-Dimna , lith. Bombay 1317 (see Houtsma in Orient Stud. Th. N ldeke ... gewidmet, i, 91-6). A third versification of the book, entitled Durr al- am was completed by Abd al Mumin b. al- usayn al- n after 80 days' work on 20 umd 640/15 Nov. 1242). It exists only in a manuscript in Vienna (see Fl gel, Die arab., pers. und t rk. Hss. der ... Hofbibliothek zu Wien, i, 469, no. 480). 6. The later Syriac translation. In the tenth or eleventh century a Syriac cleric translated the work from Ibn al-Mu affa's text again into the then already dead language of his church; he endeavoured to give the book a Christian tinge and therefore amplified the verses of the Indian original, already much distorted in the Pahlavi translation, into long and weary moral discourses. He also made a series of mistakes in the translation. But as the text he used was much nearer the original than the most of our manuscripts, this translation is, in spite of its defects, of considerable value for textual criticism; it is edited by W. Wright, The book of Kallah and Dimnah transl. from Arabic into Syriac, London 1884. In contrast to the naturalism of the original, Keith-Falconer, the English translator of this version (Cambridge 1885) is even more prudish than the latter itself; on text and translation see N ldeke in the Gttinger Gelehrte Anz., 1884, 673 ff., 1885, 753 ff. 7. Persian prose and verse translations. According to Firdaws in the hnma (see de Sacy in Not. et Extr. X (1818), i, 140 ff.), Ibn al-Mu affa's book was translated into Persian under the Smnid Na r b. Ahmad (30231/914-43) by order of the vizier Balam [q.v.]; but it appears that this translation was never ak (d. 304/916) put the book into Persian verse of which, however, only 16 verses have survived in quotations in Asad's at-i Furs , ed. Horn, p. 18 sqq. Ibn al-Mu affa's work was translated into Persian prose probably after the year 539/1144 (see Rieu, Cat. of the Pers. MSS. in the Brit. Mus., 745-6) by Ni m Dn Abu 'l-Mal Na r Allh b. Mu ammad b. Abd who dedicated his work to h of azna [q.v.]. Na r Allh in a new preface announces his intention of reproducing the work completely, including the aphorisms which seemed to him particularly valuable, with all the rhetorical adornment of artificial prose; he gives only Burze's introduction in ordinary prose, as an artificial style does not suit its matter. The work was lithographed in Tehran in 1282/1864 (this disposes of Chauvin's doubts, p. 46/7), 1304 and 1305; cf. de Sacy in Not. et Extr. X, i, 96 ff.; E. G. Browne, A literary history of Persia, ii, London 1906, 349. A metrical version of the book was composed for Sul n Izz al Dn Kayks (641-62/124463) by A mad b. Ma md s ni, a con temporary of all al-Dn Rm at onya, whither he had fled before the Mongols from his native city of s; it was probably based on Na r Allh's translation, which, however, he nowhere mentions (see Rieu, Cat. of the Pers. MSS. in the Brit. Mus., 582 ff.; E. G. Browne, A history of Pers. literature under Tartar dominion, Cambridge 1920, 111). This work was, however, put in the shade completely by the revision of Na r Allh's translation done by usayn Wi if (d. 910/1504) [see if ], the court-preacher of usayn Bay ar of Hert [see usayn mrz]. In honour of usayn's minister A mad Suhayl he called his work Anwr-i Suhayl . He professed to be making the rhetorical artificial prose of Na r Allh easier to understand by giving it a new version but in reality he created an even more florid and verbose concoction, "full of absurd exaggerations, recondite words, vain epithets, farfetched comparisons and tasteless bombast and represents to perfection the worst style of those florid writers who flourished under the patronage of the Timurids" (E. G. Browne, A literary history of Persia, n. 352). But as this style remained predominant in Persia and particularly in India down to the threshold of the modern period, the work had an unparallelled success and was printed in England (first complete edition London 1836), where it was used as a text book for the examination of English officials in India in Persian and repeatedly printed and lithographed in India and Persia, translated into several Indian dialects, into Pushtu, Georgian and all the principal languages of Europe (see Chauvin, 26-43). usayn replaced the four prefaces of Ibn alMu affa by a new introduction from a so far unidentified source; de Sacy supposes (Not. et Extr. X/i, 59) that in it we have the older wdn irad, which al- was still able to use for his al-Mulk, Bl 1289, 97, 185. The Emperor of China, Humynfl, is persuaded to give up the idea of abdicating his throne by his vizier, who tells him ang, king of Persia, which contains 14 pieces of advice for rulers, and with these he goes to Ceylon where the Brahman Bidpai or Pilpai explains each of these precepts by stories which form the separate chapters of the book. Dislike of the extravagant and luxurious of style the Anwr-i Suhayl induced the Emperor Akbar (1556-1605) to commission his vizier Abu 'l-Fa l to prepare a new edition of the work. This bears the title and was completed in 996/1578. It retains the arrangement of its model but restores Ibn al-Mu affa's preface and Burze's introduction. The work itself is still unpublished but a Hindustn translation by af -uddn, entitled irad Afrz, was published by Th. Roebuck (Calcutta 1815) and by Eastwick (Hertford 1857), London 1867), on account of its elegant diction. 8. Turkish translations. Ibn al-Mu affa's work was twice translated into Eastern Turk from Na r Allh's translation; see the manuscripts in Dresden in Fleischer, Cat. Codd. Mss. orient. Bibl. Regine Dresdensis (Lipsiae 1831), 19, 136 and in Munich in Aumer, Die pers. und t rk. Hdss. der K. Hof- und Staatsbibliothek, 54. Na r Allh's edition was translated into old Ottoman Turkish (not into Eastern Turk, as Hertel, p. 407, says, relying on a somewhat misleading expression of th 's, op. cit.) by Masd for Umar Beg, prince of n (d. 748/1347) (a Ms. in the Bodleian, Marsh. 180). This prose text was put into verse by an unknown author who dedicated his work to Sul n Murd I (761/1359-792/1389); only about half has survived in a Gotha manuscript (see Pertsch, Verz. der t rk. Handschr. d. Herz. Bibl., 168, 189). A modern Ottoman prose version, which must have been made before 955/1548, exists in the Bodleian Ms. Marsh. 61; cf. H. th , On some hitherto unknown Turkish versions of Kalilah and Dimnah in the Actes du 6 e Congr. internat. des Orientalistes, 2nd sect., i, 241 ff. Al b. li , called Al W si or AlCeleb, translated the Anwr-i Suhayl into Ottoman rhymed prose and dedicated his work to Sul n Sulaymn I (1512-20) with the title Humynnma; it has been several times printed in Bl and Istanbul (see Chauvin, p. 50). Among the different European translations of the Humyn-nma, the best known is the French of Galland, published after his death by Gueulette (Paris 1724); it was reprinted many times and "continued" in 1778 by D. Cardonne (see Abdel-Halim, Antoine Galland, Paris 1964, 180-8, 254-9). It was translated into German, Dutch, Hungarian and Swedish, and into Malay by Gonggrijp (Batavia 1866) and the latter version inspired a Javanese translation by Kramaprawira, which was put into Javanese verse by an anonymous poet. The luxuriousness of its language, in which the Humyn-nma surpassed even its Persian original, induced the muft Ya mnzde, who died in 1139/1726 as k in Cairo, to prepare extracts from it (see th , op. cit., 242). The Anwr-i Suhayl was translated, apparently with the assistance of the Humyn-nma by Fa l Allh b. s kand, at the instigation of Mu ammad Ms Bay na as na as the title states). Mu ammad im and, according to the colophon in 1306/1888; according to the title, the book was published in 1893. Ibn al-Mu affa's book was translated from the Arabic into azan Turk by Abd al-Allm Fay lu and printed at Kazan in 1889 (University Press, Orient. Bibliographie, iii, 1421), in the same year at Wjatschakof (ibid., iv, no. 3935) and in 1892 at Cirkova (ibid., vi, 167, no. 3166). The introduction, however, was borrowed from the Anwr-i Suhayli. 9. The Mongol translation. The Mongol translation which Malik r al-Dn Mu ammad b. Ab Na r, a descendant of Mu ammad Bakr, prepared in azwn has not survived (see amd Allh Mustawf, -i Guzda , ed. Browne, Gibb Mem. xiv, 844-5, tr. 233; Browne, A history of Persian literature under Tartar dominion, 93, and correctly stated as early as Hammer-Purgstall in the JA , 3rd Ser., i, 580). This statement is confused in alfa, v, 239, who ascribes a translation into Turkish ( at al-Turk) to the ancestor Mu ammad Bakr (see de Sacy, Not. et Extr. X, 175; th , op. cit., 243, does not take notice of von Hammer's correct statement). As Fl gel wrongly translates in liguam Taterorum, Hertel (p. 414) wrongly identifies this reported Tatar translation with the above mentioned azan Turk (so-called Tatar) translation quoted in Chauvin, 78, n. 10. The Ethiopic translation. An Ethiopic version, which was certainly based on an Egyptian text of the Arabic of Ibn alMu affa is also lost: it is mentioned in a work composed in 1582 (see Wright, Cat. of the , Ethiop. MSS. in the Brit. Mus., 816; see also N ldeke, G tt. Gelehrte Anz. 1884, 676, n. 5). 11. The Hebrew and older European translations. At the beginning of the twelfth century a certain Rabbi Jl trans lated Ibn al-Mu affa's work into Hebrew (see S. de Sacy, Notes et Extraits, ix (1813), 397-466) from a valuable manuscript which, however, already contained the false story of Burze's mission and the two not genuine fables at the end of the heron and the duck and of the fox, dove and heron. From the unique manuscript, exceedingly corrupt in the beginning, J. Derenbourg published his translation along with that of Jacob b. Eleazar of the 13th century (Deux versions h bra ques du Livre de Kal l h et Dimn h in the Bibl. de l' cole des Hautes tudes, fasc. 49, Paris 1881). Jacob's version while based on a similar text to that of Jl is, however, very free, composed in elegant rhymed prose and full of biblical locutions. The version of Rabbi Jl was th translated into Latin by the en baptised Jew John of Capua for Cardinal Ursinus between 1263 and 1278 with the title Directorium vitae humanae (cf. Johannes de Capua, Directorium vitae humanae, publ. and annot. by J. Derenbourg in the Bibl. de l' cole des Hautes tudes, fasc. 72, Paris 1887). With the exception of an old Spanish version, which reproduces the same text as Rabbi Jl much more faithfully than John of Capua does (see Clifford G. Allen, L'ancienne version espagnole de Kalila et Digna, texte des mss. de l'Escorial, pr c d d'un avant-propos et suivi d'un glossaire, thesis, Paris-Macon 1906), all later translations into Western European languages, with the exception of quite modern ones, are based on the Latin text of John of Capua (see Chauvin, 5972; Hertel, 366-400). Most noteworthy are the Italian versions by Firenzuola (Discorsi degli animali ragionanti tra loro, Florence 1548) and Deni (La filosofia morale del Doni, Venice 1552), and the French adaptations by G. Pottier (Plaisants et fac tieux discours sur les animaux, Lyons 1566) and P. de la Rivey (Deux livres de philosophie fabuleuse, Lyons 1579). In 1664 G. Gaulmier published a translation from the Arabic text entitled Livres des lumi res ..., attributing its elaborations to "David Sahod d'Ispahan". A version of a Greek translation (see below) appeared in 1666, prepared by P. Poussine. The last two works inspired La Fontaine (for the influence of Kalla wa-Dimna on the Roman de Renart and especially on La Fontaine, see M. F. Ben Ghazi, Abd Allh ibn al-Muqaffa unpublished thesis, Paris 1957, ii, 153-82). , 12. The Greek translation. Towards the end of the 11th century, Symeon son of Seth translated Ibn al-Mu affa's work fairly freely into Greek from a manuscript which was still free from later additions but contained the chapter on the king of the mice and his ministers. He called the book , because he recognised in Kalla the Arabic ikll and in Dimna the Arabic word for "trace". See , Quattro recensioni della versione greca del Kitb Kallah wa-Dimna, pubbl. da Vittorio Puntoni, Publibcazioni della Soc. Asiat. Ital., ii, (1889). This version was in turn translated into Latin and German as well as into several Slavonic languages. a. The later Sanskrit version of the Pa catantra, the a, was translated very freely into Persian, probably in the reign of Akbar, by a certain al-Dn, under the title Mufarri al- ulb (see de Sacy, L' lectuaire des coeurs, ou traduction persane du livre indien intitul Hitoupad sa par Tadj-eddin, ms. persan de la Bibl. du Roi, N o 380 in the Not. et Extr. X, i, 226-64). This work was then translated by the highly esteemed Hindstn author Mr Bahdur Al usayn in 1217/1802 into his mother tongue (see Garcin de Tassy, Hist. de la Lit r. hindou e ou hindoustanie 2, i, 699). A year later the latter was edited by Gilchrist as Ukhlaqi Hindee or Indian Ethics , transl. from the Version of the celebrated Hitoopao'es or Salutary Counsel by Meer Buhadoor Ulee, ... under the superintendence of John Gilchrist, Calcutta 1803; cf. J. Hertel, lq- Hind und ihre Quellen in the Zeitschr. d. Deutsch. Morg. Gesellsch., lxxii, 65-86, lxxiv, 95-117, lxxv, 129-200. 14. The older Malay translation. On a mixture of Ibn al-Mu affa's work and a Tamil text of the Pa catantra is based the Malay version Hikayat Kalila dan Damina, which was first brought to notice by Werndly in his Maleische Spraakkunst, Amsterdam 1736, and was published in 1876 by Gonggrijp at Leiden (2nd ed. 1892; cf. J. J. Brandes in the Feestbundel aan Professor M. J. de Goeje, Leiden 1891, p. 77 ff.). This work was next translated into Javanese (Batavia 1878) and Madurese (ibid., 1879). 15. Imitations of Kalla wa-Dimna . Setting aside the fables included in the 1001 Nights, Ibn al-Mu affa's work has been three times imitated in Islamic literatures. Ibn al-Habbrya (see above) followed up his versification with the Kit. al- di im (printed in Cairo 1294). While this was only an imitation of the beast-fable, Mu ammad b. Abd Allh b. afar al- a al (d. 565/1169 or 568/1172) in his Sulwn al-Mu which he first composed in 545/1150 and dedicated in , 554/1159 in a new edition to the idof Sicily, Ab Abd Allh Mu ammad , intended to produce a mirror for princes, like the Kalla wa-Dimna : in addition to beast-fables the book also contains historical anecdotes. It was lithographed at Cairo 1278, printed Tunis 1279, Beirut 1300; translated into Turkish by ara allzde (d. 1168/1754) and printed in Istanbul 1285; translated into Italian by M. Amari, Solwan al-mota ossiano Conforti politici di Ibn Zafer, arabo siciliano del XII secolo, Florence 1851, 1882 (Eng. tr. London 1852). Another mirror for princes in which historic anecdotes are mingled with beast-fables for the edification of the reader, was composed about the end of the 4th/10th century by the prince of abaristn, Marzubn, in the Persian dialect of his land. This work itself has not survived, but in the 6th/12th and 7th/13th century it was twice translated into classical Persian. h by his vizier Mu ammad b. z of Mala ya; his work, entitled Raw at al-U l, exists in two manuscripts in Leiden and Paris. The Marzubnnma of Sad al Dn-i Warwn, composed between 607/1210 and 622/1225, enjoyed greater popularity. It has been edited by Mrz Mu ammad (Gibb Mem. Ser., vol. viii). Warwn's version was translated by an unknown author into Ottoman Turkish (a copy of 848/1444 in Berlin; see Pertsch, Verz. der T rk. Hdss., no. 444); this Turkish version was again translated anonymously into Arabic (Ms. Berlin, see Ahlwardt, Verz., no. 8472). A second Arabic translation, which according to the Gotha Ms. (see Pertsch, Die Arab. Hdss. der Herz. Bibl., no. 2692), is also based on the Turkish, was made by h [q.v.]; there is another Ms. in Paris (de Slane, Catal., no. 3524) and it was lithographed in Cairo in 1278. The same author then rewrote his work in artificial prose in his Fkihat al- arat al- uraf and added several new stories. , The same recension, which had been translated into Ottoman Turkish and which is distinguished from Warwn's vulgate as well as from the Raw at al-U l by the tenth (concluding) chapter dar bayn-i ziydat-i umr wa -dawlat wa-zindagn kardan b dst u man, was translated into azan Sulaymn Bek, son of Mu ammad Bek, and printed at Kazan in 1864 under the title Kitb Destri h f hi. 16. Kalla wa-Dimna in Muslim art. Kalla wa-Dimna was one of those books which inspired the Muslim artists of the pre- and postMongol Iranian schools as much as those of dd. A description of the miniatures illustrating a considerable number of the manuscripts would require a monograph and is outside the range of this article. Reference should be made to K. A. Creswell, A bibliography of painting in Islam , Cairo 1953, and a few basic works: E. R. Martin, The miniature painting and painters of Persia, India and Turkey from the VIIIth to the XVIIth C., London 1912; A. B. Sakisian, La miniature persane du XX e s., Paris 1929; I. Stchoukine, La peinture indienne ... au Mus e du Louvre, Paris 1929; B. Gray, Fourteenth century illustrations of Kalilah and Dimnah, in Ars Islamica, vii (1940), 134-40; Blochet, Les enluminures des mss. orientaux ... de la B.N., Paris 1929; M. S. Diwand, A handbook of Mohammedan decorative arts, New York 1958; Z. asan, al-Ta wir f l-Islm, Cairo 1936; K hnel, A Bidpa Ms. of 1343-4 in Cairo , in Am. Inst. Iranian Art and Arch., v (1937); Talbot-Rice, The Paris exhibition of Iranian art , in Ars Islamica, v (1938), 282-91; M. Muhriz, Rusm Kalla wa-Dimna , unpublished thesis, Cairo 1946. (C. Brockelmann*) Bibliography V. Chauvin, Bibliographie des ouvrages arabes ou reliefs aux Arabes etc., ii, Kal lah, Li geLeipzig 1897 J. Hertel, Das Pa catantra, eine Geschichte und seine Verbreitung, Leipzig-Berlin 1914. Citation: Brockelmann, C. "Kalla Wa-dimna." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis, C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. 01 October 2007 <http://www.brillonline.nl/subscriber/entry?entry=islam_COM-0427>

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Jahiliyya EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
ARA 101 Essay Questions [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Introduction ARA 101E (1)
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
al-Akhtal EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Presentation ARA 101 Umayyad Poetry [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
al-Farazdaq EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Ḥass�n b. Thabit EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Ḳaṣīda EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Ḳabīla EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Jarir EI [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Hasan%20b.%20Thabit%20EAL%20%5b1%5d
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
al-Farazdaq [1]
Path: American University of Sharjah >> ARA >> 101,102 Spring, 2008
Statics HW _6 Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Statics HW _5 Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Statics HW _3 Springr 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Statics HW _1 Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Statics HW _2 Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Statics HW _7, Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Tensile Test - Al 2
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Tensile Test - steel
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Tensile Test Exp.
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 01
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 02
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 03
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 04
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 05
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 06
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 07
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Statics HW _16, Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Statics HW _17, Spring 2008
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Static Bending Test - 45 Scratches
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Review_poblems_MTH205_Exam2_F07
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Compression Test - 3 (Perpendicular)
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 09
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Chapter 14
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Nfinal research paper biofuel
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Chapter 08
Path: American University of Sharjah >> MECHANICAL >> 223,224,22 Spring, 2008
Review poblems Final Fall05
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
Syllabus2
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
MCE_ Spring08 course offering-chart_draft2 (2)
Path: American University of Sharjah >> MCE >> 240 Spring, 2008
ReadingList
Path: Purdue >> ECE >> 695B Spring, 2008
PPD 170 - Quiz #2 Answers
Path: UC Irvine >> POLICY, PL >> 170/122 Spring, 2008
PPD 170 - Quiz #1 Answers
Path: UC Irvine >> POLICY, PL >> 170/122 Spring, 2008
PPD 170 - Quiz #4 Answers
Path: UC Irvine >> POLICY, PL >> 170/122 Spring, 2008
PPD 170 - Midterm Answers
Path: UC Irvine >> POLICY, PL >> 170/122 Spring, 2008
PPD 170 - Quiz #3 Answers
Path: UC Irvine >> POLICY, PL >> 170/122 Spring, 2008
Small_Business__Franchises__Special_Form
Path: Santa Clara >> BUSN >> 70 Spring, 2008
Basic_Econ_Systems__Class_2_
Path: Santa Clara >> BUSN >> 70 Spring, 2008
Web Worksheet 2
Path: Santa Clara >> BUSN >> 72 Spring, 2008
Forms_Of_Business__Class_2_
Path: Santa Clara >> BUSN >> 70 Spring, 2008
Management_Fundamentals__Class_4_
Path: Santa Clara >> BUSN >> 70 Spring, 2008
L1-9%20ChemQuizzes
Path: Berkeley >> CHEM >> 1A Fall, 2007