Editing One Thousand and One Nights (section)

===Possible Indian influence===
Devices found in Sanskrit literature such as frame stories and animal fables are seen by some scholars as lying at the root of the conception of the ''Nights''.<ref name="Reynolds p.271">Reynolds p. 271</ref> The motif of the wise young woman who delays and finally removes an impending danger by telling stories has been traced back to Indian sources.<ref name="EI2">{{Cite encyclopedia|author=Hamori, A.|title=S̲h̲ahrazād|year=2012|encyclopedia=Encyclopaedia of Islam|edition=2nd|publisher=Brill|editor=P. Bearman|editor2=Th. Bianquis|editor3=C.E. Bosworth|editor4=E. van Donzel|editor5=W.P. Heinrichs|doi=10.1163/1573-3912_islam_SIM_6771}}</ref> Indian folklore is represented in the ''Nights'' by certain animal stories, which reflect influence from ancient [[Sanskrit literature|Sanskrit fables]]. The influence of the ''[[Panchatantra]]'' and ''[[Baital Pachisi]]'' is particularly notable.<ref>{{Cite web|url=https://www.gutenberg.org/files/48511/48511-h/48511-h.htm|title=Vikram and the Vampire, or, Tales of Hindu devilry, by Richard Francis Burton—A Project Gutenberg eBook|page=xiii|website=www.gutenberg.org}}</ref>

It is possible that the influence of the ''Panchatantra'' is via a Sanskrit adaptation called the ''Tantropakhyana''. Only fragments of the original Sanskrit form of the ''Tantropakhyana'' survive, but translations or adaptations exist in Tamil,<ref>Artola. ''Pancatantra'' Manuscripts from South India in the ''Adyar Library Bulletin''. 1957. pp. 45&nbsp;ff.</ref> Lao,<ref>K. Raksamani. ''The Nandakaprakarana attributed to Vasubhaga, a Comparative Study''. University of Toronto Thesis. 1978. pp. 221&nbsp;ff.</ref> Thai,<ref>E. Lorgeou. ''Les entretiensde Nang Tantrai''. Paris. 1924.</ref> and [[Old Javanese]].<ref>C. Hooykaas. Bibliotheca Javaneca No. 2. Bandoeng. 1931.</ref> The frame story follows the broad outline of a concubine telling stories in order to maintain the interest and favour of a king—although the basis of the collection of stories is from the ''Panchatantra''—with its original Indian setting.<ref>A. K. Warder. ''Indian Kāvya Literature: The art of storytelling, Volume VI''. Motilal Banarsidass Publishers. 1992. pp. 61–62, 76–82.</ref>

The ''Panchatantra'' and various tales from ''Jatakas'' were first translated into Persian by [[Borzūya]] in 570 CE;<ref>[http://www.iis.ac.uk/view_article.asp?ContentID=106622 IIS.ac.uk Dr Fahmida Suleman, "Kalila wa Dimna"] {{Webarchive|url=https://web.archive.org/web/20131103111055/http://www.iis.ac.uk/view_article.asp?ContentID=106622 |date=2013-11-03 }}, in ''Medieval Islamic Civilization, An Encyclopaedia'', Vol. II, pp. 432–433, ed. Josef W. Meri, New York-London: Routledge, 2006</ref> they were later translated into Arabic by [[Ibn al-Muqaffa]] in 750 CE.<ref>''The Fables of Kalila and Dimnah'', translated from the Arabic by Saleh Sa'adeh Jallad, 2002. Melisende, London, {{ISBN|1-901764-14-1}}</ref> The Arabic version was translated into several languages, including Syriac, Greek, Hebrew and Spanish.<ref>Kalilah and Dimnah; or, The fables of Bidpai; being an account of their literary history, [https://archive.org/stream/kalilahdimnahorf00bdpkuoft#page/n19/mode/2up p. xiv]</ref>