and he besought her of carnal knowledge; but, when he approached her,
she drew away from him and burst into tears, saying, “O my lord, seest
thou not the man looking at us? I conjure thee by Allah, screen me from
his eyes! How canst thou know me what while he looketh on us?” When he
heard this, he was angry and asked, “Where is the man?”; and answered
she, “There he is, in the bezel of the ring! putting out his head and
staring at us.” He thought that the Jinni was looking at them and said
laughing, “Fear not; this is the Slave of the Seal-ring, and he is
subject to me.” Quoth she, “I am afraid of Ifrits; pull it off and throw
it afar from me.” So he plucked it off and laying it on the cushion,
drew near to her, but she dealt him a kick, her foot striking him full
in the stomach[97], and he fell over on his back senseless; whereupon
she cried out to her attendants, who came to her in haste, and said to
them, “Seize him!” So forty slave-girls laid hold on him, whilst she
hurriedly snatched up the ring from the cushion and rubbed it; whereupon
Abu al-Sa’adat presented himself, saying, “Adsum, at thy service O my
mistress.” Cried she, “Take up yonder Infidel and clap him in jail and
shackle him heavily.” So he took him and throwing him into the Prison of
Wrath[98] returned and reported, “I have laid him in limbo.” Quoth she,
“Whither wentest thou with my father and my husband?”; and quoth he, “I
cast them down in the Desert Quarter.” Then cried she, “I command thee
to fetch them to me forthwith.” He replied, “I hear and I obey,” and
taking flight at once, stayed not till he reached the Desert Quarter,
where he lighted down upon them and found them sitting weeping and
complaining each to other. Quoth he, “Fear not, for relief is come to
you”; and he told them what the Wazir had done, adding, “Indeed I
imprisoned him with my own hands in obedience to her, and she hath
bidden me bear you back.” And they rejoiced in his news. Then he took
them both up and flew home with them; nor was it more than an hour
before he brought them in to Princess Dunya, who rose and saluted sire
and spouse. Then she made them sit down and brought them food and
sweetmeats, and they passed the rest of the night with her. On the next
day she clad them in rich clothing and said to the King, “O my papa, sit
thou upon thy throne and be King as before and make my husband thy Wazir
of the Right and tell thy troops that which hath happened. Then send for
the Minister out of prison and do him die, and after burn him, for that
he is a Miscreant, and would have gone in unto me in the way of
lewdness, without the rites of wedlock and he hath testified against
himself that he is an Infidel and believeth in no religion. And do
tenderly by thy son-in-law, whom thou makest thy Wazir of the Right.” He
replied, “Hearing and obeying, O my daughter. But do thou give me the
ring or give it to thy husband.” Quoth she, “It behoveth not that either
thou or he have the ring. I will keep the ring myself, and belike I
shall be more careful of it than you. Whatso ye wish seek it of me and I
will demand it for you of the Slave of the Seal-ring. So fear no harm so
long as I live and after my death, do what ye twain will with the ring.”
Quoth the King, “This is the right rede, O my daughter,” and taking his
son-in-law went forth to the Divan. Now the troops had passed the night
in sore chagrin for Princess Dunya and that which the Wazir had done
with her, in going in to her after the way of lewdness, without
marriage-rites, and for his ill-usage of the King and Ma’aruf, and they
feared lest the law of Al-Islam be dishonoured, because it was manifest
to them that he was a Kafir. So they assembled in the Divan and fell to
reproaching the Shaykh al-Islam, saying, “Why didst thou not forbid him
from going in to the Princess in the way of lewdness?” Said he, “O folk,
the man is a Miscreant and hath gotten possession of the ring and I and
you may not prevail against him. But Almighty Allah will requite him his
deed, and be ye silent, lest he slay you.” And as the host was thus
engaged in talk, behold the King and Ma’aruf entered the Divan.——And
Shahrazad perceived the dawn of day and ceased to say her permitted say.
[Illustration]
Now when it was the Thousandth Night,
She continued, It hath reached me, O auspicious King, that when the
troops sorely chagrined sat in the Divan talking over the ill-deeds done
by the Wazir to their Sovran, his son-in-law and his daughter, behold,
the King and Ma’aruf entered. Then the King bade decorate the city and
sent to fetch the Wazir from the place of duresse. So they brought him,
and as he passed by the troops, they cursed him and abused him and
menaced him, till he came to the King, who commanded to do him dead by
the vilest of deaths. Accordingly, they slew him and after burned his
body, and he went to Hell after the foulest of plights; and right well
quoth one of him:—
The Compassionate show no ruth to the tomb where his bones shall lie ✿
And Munkar and eke Nakír[99] ne’er cease to abide thereby!
The King made Ma’aruf his Wazir of the Right and the times were pleasant
to them and their joys were untroubled. They abode thus five years till,
in the sixth year, the King died and Princess Dunya made Ma’aruf Sultan
in her father’s stead, but she gave him not the seal-ring. During this
time she had conceived by him and borne him a boy of passing loveliness,
excelling in beauty and perfection, who ceased not to be reared in the
laps of nurses till he reached the age of five, when his mother fell
sick of a deadly sickness and calling her husband to her, said to him,
“I am ill.” Quoth he, “Allah preserve thee, O dearling of my heart!” But
quoth she, “Haply I shall die and thou needest not that I commend to thy
care thy son: wherefore I charge thee but be careful of the ring, for
thine own sake and for the sake of this thy boy.” And he answered, “No
harm shall befal him whom Allah preserveth!” Then she pulled off the
ring and gave it to him, and on the morrow she was admitted to the mercy
of Allah the Most High,[100] whilst Ma’aruf abode in possession of the
kingship and applied himself to the business of governing. Now it
chanced that one day, as he shook the handkerchief[101] and the troops
withdrew to their places that he betook himself to the sitting-chamber,
where he sat till the day departed and the night advanced with murks
bedight. Then came in to him his cup-companions of the notables
according to their custom, and sat with him by way of solace and
diversion, till midnight, when they craved permission to withdraw. He
gave them leave and they retired to their houses; after which there came
in to him a slave-girl affected to the service of his bed, who spread
him the mattress and doffing his apparel, clad him in his sleeping-gown.
Then he lay down and she kneaded his feet, till sleep overpowered him;
whereupon she withdrew to her own chamber and slept. But suddenly he
felt something beside him in the bed and awaking started up in alarm and
cried, “I seek refuge with Allah from Satan the stoned!” Then he opened
his eyes and seeing by his side a woman foul of favour, said to her,
“Who art thou?” Said she, “Fear not, I am thy wife Fatimah al-Urrah.”
Whereupon he looked in her face and knew her by her loathly form and the
length of her dog-teeth: so he asked her, “Whence camest thou in to me
and who brought thee to this country?” “In what country art thou at this
present?” “In the city of Ikhtiyan al-Khutan. But thou, when didst thou
leave Cairo?” “But now.” “How can that be?” “Know,” said she, “that,
when I fell out with thee and Satan prompted me to do thee a damage, I
complained of thee to the magistrates, who sought for thee and the Kazis
enquired of thee, but found thee not. When two days were past,
repentance gat hold upon me and I knew that the fault was with me; but
penitence availed me not, and I abode for some days weeping for thy
loss, till what was in my hand failed and I was obliged to beg my bread.
So I fell to begging of all, from the courted rich to the contemned
poor, and since thou leftest me, I have eaten of the bitterness of
beggary and have been in the sorriest of conditions. Every night I sat
beweeping our separation and that which I suffered, since thy departure,
of humiliation and ignominy, of abjection and misery.” And she went on
to tell him what had befallen her, whilst he stared at her in amazement,
till she said, “Yesterday, I went about begging all day but none gave me
aught; and as often as I accosted any one and craved of him a crust of
bread, he reviled me and gave me naught. When night came, I went to bed
supperless, and hunger burned me and sore on me was that which I
suffered: and I sat weeping when, behold, one appeared to me and said, O
woman why weepest thou? Said I, erst I had a husband who used to provide
for me and fulfil my wishes; but he is lost to me and I know not whither
he went and have been in sore straits since he left me. Asked he, What
is thy husband’s name? and I answered, His name is Ma’aruf. Quoth he, I
ken him. Know that thy husband is now Sultan in a certain city, and if
thou wilt, I will carry thee to him. Cried I, I am under thy protection:
of thy bounty bring me to him! So he took me up and flew with me between
heaven and earth, till he brought me to this pavilion and said to
me:—Enter yonder chamber, and thou shalt see thy husband asleep on the
couch. Accordingly I entered and found thee in this state of lordship.
Indeed I had not thought thou wouldst forsake me, who am thy mate, and
praised be Allah who hath united thee with me!” Quoth Ma’aruf, “Did I
forsake thee or thou me? Thou complainedst of me from Kazi to Kazi and
endedst by denouncing me to the High Court and bringing down on me Abú
Tabak from the Citadel: so I fled in mine own despite.” And he went on
to tell her all that had befallen him and how he was become Sultan and
had married the King’s daughter and how his beloved Dunya had died,
leaving him a son who was then seven years old. She rejoined, “That
which happened was fore-ordained of Allah; but I repent me and I place
myself under thy protection beseeching thee not to abandon me, but
suffer me eat bread, with thee by way of an alms.” And she ceased not to
humble herself to him and to supplicate him till his heart relented
towards her and he said, “Repent from mischief and abide with me, and
naught shall betide thee save what shall pleasure thee: but, an thou
work any wickedness, I will slay thee nor fear any one. And fancy not
that thou canst complain of me to the High Court and that Abu Tabak will
come down on me from the Citadel; for I am become Sultan and the folk
dread me: but I fear none save Allah Almighty, because I have a
talismanic ring which when I rub, the Slave of the Signet appeareth to
me. His name is Abu al-Sa’adat, and whatsoever I demand of him he
bringeth to me. So, an thou desire to return to thine own country, I
will give thee what shall suffice thee all thy life long and will send
thee thither speedily; but, an thou desire to abide with me, I will
clear for thee a palace and furnish it with the choicest of silks and
appoint thee twenty slave-girls to serve thee and provide thee with
dainty dishes and sumptuous suits, and thou shalt be a Queen and live in
all delight till thou die or I die. What sayest thou of this?” “I wish
to abide with thee,” she answered and kissed his hand and vowed
repentance from frowardness. Accordingly he set apart a palace for her
sole use and gave her slave-girls and eunuchs, and she became a Queen.
The young Prince used to visit her as he visited his sire; but she hated
him for that he was not her son; and when the boy saw that she looked on
him with the eye of aversion and anger, he shunned her and took a
dislike to her. As for Ma’aruf, he occupied himself with the love of
fair handmaidens and bethought him not of his wife Fatimah the Dung, for
that she was grown a grizzled old fright, foul-favoured to the sight, a
bald-headed blight, loathlier than the snake speckled black and white;
the more that she had beyond measure evil entreated him aforetime; and
as saith the adage, “Ill-usage the root of desire disparts and sows hate
in the soil of hearts;” and God-gifted is he who saith:—
Beware of losing hearts of men by thine injurious deed; ✿ For when
Aversion takes his place none may dear Love restore:
Hearts, when affection flies from them, are likest unto glass ✿ Which
broken, cannot whole be made,—’tis breached for evermore.
And indeed Ma’aruf had not given her shelter by reason of any
praiseworthy quality in her, but he dealt with her thus generously only
of desire for the approval of Allah Almighty.—Here Dunyazad interrupted
her sister Shahrazad, saying, “How winsome are these words of thine
which win hold of the heart more forcibly than enchanters’ eyne; and how
beautiful are these wondrous books thou hast cited and the marvellous
and singular tales thou hast recited!” Quoth Shahrazad, “And where is
all this compared with what I shall relate to thee on the coming night,
an I live and the King deign spare my days?” So when morning morrowed
and the day brake in its sheen and shone, the King arose from his couch
with breast broadened and in high expectation for the rest of the tale
and saying, “By Allah, I will not slay her till I hear the last of her
story;” repaired to his Durbár while the Wazir, as was his wont,
presented himself at the Palace, shroud under arm. Shahriyar tarried
abroad all that day, bidding and forbidding between man and man; after
which he returned to his Harim and, according to his custom went in to
his wife Shahrazad.[102]
Now when it was the Thousand and First Night,
Dunyazad said to her sister, “Do thou finish for us the History of
Ma’aruf!” She replied, “With love and goodly gree, an my lord deign
permit me recount it.” Quoth the King, “I permit thee; for that I am
fain of hearing it.” So she said:—It hath reached me, O auspicious King,
that Ma’aruf would have naught to do with his wife by way of conjugal
duty. Now when she saw that he held aloof from her bed and occupied
himself with other women, she hated him and jealousy gat the mastery of
her and Iblis prompted her to take the seal-ring from him and slay him
and make herself Queen in his stead. So she went forth one night from
her pavilion, intending for that in which was her husband King Ma’aruf;
and it chanced by decree of the Decreer and His written destiny, that
Ma’aruf lay that night with one of his concubines; a damsel endowed with
beauty and loveliness, symmetry and a stature all grace. And it was his
wont, of the excellence of his piety, that, when he was minded to have
to lie with a woman, he would doff the enchanted seal-ring from his
finger, in reverence to the Holy Names graven thereon, and lay it on the
pillow, nor would he don it again till he had purified himself by the
Ghusl-ablution. Moreover, when he had lain with a woman, he was used to
order her go forth from him before daybreak, of his fear for the
seal-ring; and when he went to the Hammam he locked the door of the
pavilion till his return, when he put on the ring, and after this, all
were free to enter according to custom. His wife Fatimah the Dung knew
of all this and went not forth from her place till she had certified
herself of the case. So she sallied out, when the night was dark,
purposing to go in to him, whilst he was drowned in sleep, and steal the
ring, unseen of him. Now it chanced at this time that the King’s son had
gone out, without light, to the Chapel of Ease for an occasion, and sat
down over the marble slab[103] of the jakes in the dark, leaving the
door open. Presently, he saw Fatimah come forth of her pavilion and make
stealthily for that of his father and said in himself, “What aileth this
witch to leave her lodging in the dead of the night and make for my
father’s pavilion? Needs must there be some reason for this:” so he went
out after her and followed in her steps unseen of her. Now he had a
short sword of watered steel, which he held so dear that he went not to
his father’s Divan, except he were girt therewith; and his father used
to laugh at him and exclaim, “Mahallah![104] This is a mighty fine sword
of thine, O my son! But thou hast not gone down with it to battle nor
cut off a head therewith.” Whereupon the boy would reply, “I will not
fail to cut off with it some head which deserveth[105] cutting.” And
Ma’aruf would laugh at his words. Now when treading in her track, he
drew the sword from its sheath and he followed her till she came to his
father’s pavilion and entered, whilst he stood and watched her from the
door. He saw her searching about and heard her say to herself, “Where
hath he laid the seal-ring?”; whereby he knew that she was looking for
the ring and he waited till she found it and said, “Here it is.” Then
she picked it up and turned to go out; but he hid behind the door. As
she came forth, she looked at the ring and turned it about in her grasp.
But when she was about to rub it, he raised his hand with the sword and
smote her on the neck; and she cried a single cry and fell down dead.
With this Ma’aruf awoke and seeing his wife strown on the ground, with
her blood flowing, and his son standing with the drawn sword in his
hand, said to him, “What is this, O my son?” He replied, “O my father,
how often hast thou said to me, Thou hast a mighty fine sword; but thou
hast not gone down with it to battle nor cut off a head. And I have
answered thee, saying, I will not fail to cut off with it a head which
deserveth cutting. And now, behold, I have therewith cut off for thee a
head well worth the cutting!” And he told him what had passed. Ma’aruf
sought for the Seal-ring, but found it not; so he searched the dead
woman’s body till he saw her hand closed upon it; whereupon he took it
from her grasp and said to the boy, “Thou art indeed my very son,
without doubt or dispute; Allah ease thee in this world and the next,
even as thou hast eased me of this vile woman! Her attempt led only to
her own destruction, and Allah-gifted is he who said:—
When forwards Allah’s aid a man’s intent, ✿ His wish in every case shall
find consent:
But an that aid of Allah be refused, ✿ His first attempt shall do him
damagement.
Then King Ma’aruf called aloud to some of his attendants, who came in
haste, and he told them what his wife Fatimah the Dung had done and bade
them to take her and lay her in a place till the morning. They did his
bidding, and next day he gave her in charge to a number of eunuchs, who
washed her and shrouded her and made her a tomb[106] and buried her.
Thus her coming from Cairo was but to her grave, and Allah-gifted is he
who said[107]:—
We trod the steps appointed for us: and he whose steps are appointed
must tread them.
He whose death is decreed to take place in our land shall not die in any
land but that.
And how excellent is the saying of the poet:—
I wot not, whenas to a land I fare, ✿ Good luck pursuing, what my lot
shall be.
Whether the fortune I perforce pursue ✿ Or the misfortune which pursueth
me.
After this, King Ma’aruf sent for the husbandman, whose guest he had
been, when he was a fugitive, and made him his Wazir of the Right and
his Chief Counsellor.[108] Then, learning that he had a daughter of
passing beauty and loveliness, of qualities nature-ennobled at birth and
exalted of worth, he took her to wife; and in due time he married his
son. So they abode awhile in all solace of life and its delight and
their days were serene and their joys untroubled, till there came to
them the Destroyer of delights and the Sunderer of societies, the
Depopulator of populous places and the Orphaner of sons and daughters.
And glory be to the Living who dieth not and in whose hand are the Keys
of the Seen and the Unseen!”
-----
Footnote 1:
Arab. “Zarábín” (pl. of zarbún), lit. slaves’ shoes or sandals (see
vol. iii. p. 336) the chaussure worn by Mamelukes. Here the word is
used in its modern sense of stout shoes or walking boots.
Footnote 2:
The popular word means goodness, etc., _e.g._ “A’mil al-Ma’arúf” =
have the kindness; do me the favour.
Footnote 3:
Dozy translates “’Urrah” = Une Mégère: Lane terms it a “vulgar word
signifying a wicked, mischievous shrew.” But it is the fem. form of
’Urr = dung; not a bad name for a daughter of Billingsgate; and
reminds us of the term “Dung-beardlings” applied by the amiable
Hallgerda to her enemy’s sons. (The Story of Burnt Njal, ii. 47.)
Footnote 4:
_i.e._ black like the book of her actions which would be shown to her
on Doomsday. (See Night dccclxxi.) The ungodly hold it in the left
hand, the right being bound behind their backs and they appear in ten
foul forms, apes, swine, etc., for which see Sale sect. iv.
Footnote 5:
The “Kunáfah” (vermicelli-cake) is a favourite dish of wheaten flour,
worked somewhat finer than our vermicelli, fried with samn (butter
melted and clarified) and sweetened with honey or sugar. See Lane M.
E. chapt. v. Bees’ honey is opposed to various syrups which are used
as sweeteners. See vol. v. 300.
Footnote 6:
_i.e._ Will send us aid. The Shrew’s rejoinder is highly impious in
Moslem opinion.
Footnote 7:
Arab. Asal Katr; “a fine kind of black honey, treacle” says Lane; but
it is afterwards called cane-honey (’Asal Kasab). I have never heard
it applied to “the syrup which exudes from ripe dates, when hung up.”
Footnote 8:
Arab. “’Aysh,” lit. = that on which man lives: “Khubz” being the more
popular term. “Hubz and Joobn” is well known at Malta.
Footnote 9:
Insinuating that he had better make peace with his wife by knowing her
carnally. It suggests the story of the Irishman who brought over to
the holy Catholic Church three several Protestant wives, but failed
with the fourth on account of the decline of his “Convarter.”
Footnote 10:
Arab. “Asal Kasab,” _i.e._ Sugar, possibly made from sorgho-stalks
_Holcus sorghum_ of which I made syrup in Central Africa.
Footnote 11:
For this unpleasant euphemy see vol. iv. 215.
Footnote 12:
This is a true picture of the leniency with which women were treated
in the Kazi’s court at Cairo; and the effect was simply deplorable. I
have noted that matters have grown even worse since the English
occupation, for history repeats herself; and the same was the case in
Afghanistan and in Sind. We govern too much in these matters, which
should be directed not changed, and too little in other things,
especially in exacting respect for the conquerors from the conquered.
Footnote 13:
Arab. “Báb al-’Áli” = the high gate or Sublime Porte; here used of the
Chief Kazi’s court: the phrase is a descendant of the Coptic “Per-ao”
whence “Pharaoh.”
Footnote 14:
“Abú Tabak,” in Cairene slang, is an officer who arrests by order of
the Kazi and means “Father of whipping” (= tabaka, a low word for
beating, thrashing, whopping) because he does his duty with all
possible violence _in terrorem_.
Footnote 15:
Bab al-Nasr the Eastern or Desert Gate: see vol. vi. 234.
Footnote 16:
This is a mosque outside the great gate built by Al-Malik al-’Ádil
Tuman Bey in A.H. 906 (= 1501). The date is _not_ worthy of much
remark for these names are often inserted by the scribe—for which see
Terminal Essay.
Footnote 17:
Arab. “’Ámir” lit. = one who inhabiteth, a peopler; here used in
technical sense. As has been seen, ruins and impure places such as
privies and Hammám-baths are the favourite homes of the Jinn. The
fire-drake in the text was summoned by the Cobbler’s exclamation and
even Marids at times do a kindly action.
Footnote 18:
The style is modern Cairene jargon.
Footnote 19:
Purses or gold pieces see vol. ix. 313.
Footnote 20:
_i.e._ I am a Cairene.
Footnote 21:
Arab. “Darb al-Ahmar,” a street still existing near to and outside the
noble Bab Zuwaylah, for which see vol. i. 269.
Footnote 22:
Arab. “’Attár,” perfume-seller and druggist; the word is connected
with our “Ottar” (’Atr).
Footnote 23:
Arab. “Mudarris” lit. = one who gives lessons or lectures (dars) and
pop. applied to a professor in a collegiate mosque like Al-Azhar of
Cairo.
Footnote 24:
This thoroughly dramatic scene is told with a charming naïveté. No
wonder that The Nights has been made the basis of a national theatre
amongst the Turks.
Footnote 25:
Arab. “Taysh” lit. = vertigo, swimming of head.
Footnote 26:
Here Trébutien (iii. 265) reads “la ville de Khaïtan (so the Mac.
Edit. iv. 708) capital du royaume de Sohatan.” Ikhtiyán Lane suggests
to be fictitious: Khatan is a district of Tartary east of Káshgar, so
called by Sádik al-Isfaháni p. 24.
Footnote 27:
This is a true picture of the tact and _savoir faire_ of the Cairenes.
It was a study to see how, under the late Khedive they managed to take
precedence of Europeans who found themselves in the background before
they knew it. For instance, every Bey, whose degree is that of a
Colonel was made an “Excellency” and ranked accordingly at Court
whilst his father, some poor Fellah, was ploughing the ground. Tanfík
Pasha began his ill-omened rule by always placing natives close to him
in the place of honour, addressing them first and otherwise snubbing
Europeans who, when English, were often too obtuse to notice the petty
insults lavished upon them.
Footnote 28:
Arab. “Kathír” (pron. Katir) = much: here used in its slang sense, “no
end.”
Footnote 29:
_i.e._ “May the Lord soon make thee able to repay me; but meanwhile I
give it to thee for thy own free use.”
Footnote 30:
Punning upon his name. Much might be written upon the significance of
names as ominous of good and evil; but the subject is far too
extensive for a footnote.
Footnote 31:
Lane translates “Ánisa-kum” by “he hath delighted you by his arrival”;
Mr. Payne “I commend him to you.”
Footnote 32:
Arab. “Fatúrát,” = light food for the early breakfast of which the
“Fatírah” cake was a favourite item. See vol. i. 300.
Footnote 33:
A dark red dye (Lane).
Footnote 34:
Arab. “Jadíd,” see vol. viii. 121.
Footnote 35:
Both the texts read thus, but the reading has little sense. Ma’aruf
probably would say, “I fear that my loads will be long coming.”
Footnote 36:
One of the many formulas of polite refusal.
Footnote 37:
Each bazar, in a large city like Damascus, has its tall and heavy
wooden doors which are locked every evening and opened in the morning
by the Ghafir or guard. The “silver key,” however, always lets one in.
Footnote 38:
Arab. “Wa lá Kabbata hámiyah,” a Cairene vulgarism meaning, “There
came nothing to profit him nor to rid the people of him.”
Footnote 39:
Arab. “Kammir,” _i.e._ brown it before the fire, toast it.
Footnote 40:
It is insinuated that he had lied till he himself believed the lie to
be truth—not an uncommon process, I may remark.
Footnote 41:
Arab. “Rijál” = the Men, equivalent to the Walis, Saints or Santons;
with perhaps an allusion to the Rijál al-Ghayb, the Invisible Controls
concerning whom I have quoted Herklots in vol. ii. 211.
Footnote 42:
A saying attributed to Al-Hariri (Lane). It is good enough to be his:
the Persians say, “Cut not down the tree thou plantedst,” and the idea
is universal throughout the East.
Footnote 43: