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The best known work of fiction from the Islamic world is One Thousand and One Nights (In Persian: hezar-o-yek sab > Arabic: alf-layl-at-wa-l'-layla= One thousand Night and (one) Night) or *Arabian Nights, a name invented by early Western translators, which is a compilation of folk tales from Sanskrit, Persian, and later Arabian fables. The original concept is derived from a pre-Islamic Persian prototype Hezar Afsan (Thousand Fables) that relied on particular Indian elements. It reached its final form by the 14th century; the number and type of tales have varied from one manuscript to another. All Arabian fantasy tales tend to be called Arabian Nights stories when translated into English, regardless of whether they appear in The Book of One Thousand and One Nights or not. This work has been very influential in the West since it was translated in the 18th century, first by Antoine Galland. Imitations were written, especially in France. Various characters from this epic have themselves become cultural icons in Western culture, such as Aladdin, Sinbad the Sailor and Ali Baba.

When did One Thousand and One Nights first get translated in the West?
Answer: 18th century
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For over 40 years, the FBI crime lab in Quantico believed lead in bullets had unique chemical signatures. It analyzed the bullets with the goal of matching them chemically, not only to a single batch of ammunition coming out of a factory, but also to a single box of bullets. The National Academy of Sciences conducted an 18-month independent review of comparative bullet-lead analysis. In 2003, its National Research Council published a report whose conclusions called into question 30 years of FBI testimony. It found the analytic model used by the FBI for interpreting results was deeply flawed, and the conclusion, that bullet fragments could be matched to a box of ammunition, was so overstated that it was misleading under the rules of evidence. One year later, the FBI decided to stop doing bullet lead analysis.

What precision did the FBI believe they could reach with chemical signatures?
Answer: single box of bullets
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The first significant work that expressed scientific theory and knowledge expressly for the laity, in the vernacular, and with the entertainment of readers in mind, was Bernard de Fontenelle's Conversations on the Plurality of Worlds (1686). The book was produced specifically for women with an interest in scientific writing and inspired a variety of similar works. These popular works were written in a discursive style, which was laid out much more clearly for the reader than the complicated articles, treatises, and books published by the academies and scientists. Charles Leadbetter's Astronomy (1727) was advertised as "a Work entirely New" that would include "short and easie [sic] Rules and Astronomical Tables." The first French introduction to Newtonianism and the Principia was Elements de la philosophie de Newton, published by Voltaire in 1738. Emilie du Chatelet's translation of the Principia, published after her death in 1756, also helped to spread Newton's theories beyond scientific academies and the university. Francesco Algarotti, writing for a growing female audience, published Il Newtonianism per le dame, which was a tremendously popular work and was translated from Italian into English by Elizabeth Carter. A similar introduction to Newtonianism for women was produced by Henry Pembarton. His A View of Sir Isaac Newton's Philosophy was published by subscription. Extant records of subscribers show that women from a wide range of social standings purchased the book, indicating the growing number of scientifically inclined female readers among the middling class. During the Enlightenment, women also began producing popular scientific works themselves. Sarah Trimmer wrote a successful natural history textbook for children titled The Easy Introduction to the Knowledge of Nature (1782), which was published for many years after in eleven editions.

What book was published in 1686 specifically for women with an interest in scientific writing?
Answer:
Conversations on the Plurality of Worlds