Page:Arabic Thought and Its Place in History.djvu/120

 1876); the Sanskrit original also is lost in what was presumably its earlier form, but we find its material in a much expanded form in two Sanskrit books, (i) in the Panchatantra, which contains the stories which appear as 5, 7, 8, 9, 10, 17, of de Sacy's Arabic text, and (ii) the Mahabharata, which contains chapters 11, 12, 13. Evidently the old Syriac of Budh, a translation of the Persian translation of the original, is the best representative of the older form of the text. The Arabic version of Ibn al-Muqaffa' shows a number of interpolations and additions which all, of course, appear in the derived versions, in the later Syriac, the several mediæval Persian translations which are made from the Arabic and not from the old Persian, and in the numerous Latin, Hebrew, Spanish, Persian, and Greek versions. It was this Arabic translation which gave to the book a wider circulation than possessed before or than it could ever have had, and introduced it to the western world. The case was exactly parallel with Aristotle and similar material: Arabic became a medium of extremely wide transmission and the additions made as material passed through Arabic received a wide circulation also.

Ibn Muqaffa' lived in the reign of al-Mansur and during that same period we are told (Masudi. viii. 291-2) that Arabic versions were made of several treatises of Aristotle, of the almajasta of Ptolemy, of the book of Euclid, and other material from the Greek. About 156 A.H. an Indian traveller brought to Baghdad a treatise on arithmetic and another on