[FN#102] Firdausi, the Homer of Persia, affects the same magnificent exaggeration.  The trampling of men and horses raises such a dust that it takes one layer (of the seven) from earth and adds it to the (seven of the) Heavens.  The “blaze” on the stallion’s forehead (Arab.  “Ghurrah”) is the white gleam of the morning.

[FN#103] A noted sign of excitement in the Arab blood horse, when the tail looks like a panache covering the hind-quarter.

[FN#104] i.e.  Prince Kanmakan.

[FN#105] The “quality of mercy” belongs to the noble Arab, whereas the ignoble and the Bada win are rancorous and revengeful as camels.

[FN#106] Arab.  “Khanjar,” the poison was let into the grooves and hollows of the poniard.

[FN#107] The Pers.  “Bang”, Indian “Bhang”, Maroccan “Fasukh” and S. African “Dakha.” (Pilgrimage i. 64.) I heard of a “Hashish-orgie” in London which ended in half the experimentalists being on their sofas for a week.  The drug is useful for stokers, having the curious property of making men insensible to heat.  Easterns also use it for “Imsak” prolonging coition of which I speak presently.

[FN#108] Arab.  “Hashshashin;” whence De Sacy derived “Assassin.”  A notable effect of the Hashish preparation is wildly to excite the imagination, a kind of delirium imaginans sive phantasticum .

[FN#109] Meaning “Well done!” Mashallah (Ma shaa ’llah) is an exclamation of many uses, especially affected when praising man or beast for fear lest flattering words induce the evil eye.

[FN#110] Arab.  “Kabkab” vulg.  “Kubkab.”  They are between three and ten inches high, and those using them for the first time in the slippery Hammam must be careful.

[FN#111] Arab.  “Majlis"=sitting.  The postures of coition, ethnologically curious and interesting, are subjects so extensive that they require a volume rather than a note.  Full information can be found in the Ananga-ranga, or Stage of the Bodiless One, a treatise in Sanskrit verse vulgarly known as Koka Pandit from the supposed author, a Wazir of the great Rajah Bhoj, or according to others, of the Maharajah of Kanoj.  Under the title Lizzat al-Nisa (The Pleasures—­or enjoying—­of Women) it has been translated into all the languages of the Moslem East, from Hindustani to Arabic.  It divides postures into five great divisions:  (1) the woman lying supine, of which there are eleven subdivisions; (2) lying on her side, right or left, with three varieties; (3) sitting, which has ten, (4) standing, with three subdivisions, and (5) lying prone, with two.  This total of twenty- nine, with three forms of “Purushayit,” when the man lies supine (see the Abbot in Boccaccio i. 4), becomes thirty-two, approaching the French quarante fa‡ons.  The Upavishta, majlis, or sitting postures, when one or both “sit at squat” somewhat like birds, appear utterly impossible to Europeans who lack the pliability of the Eastern’s limbs.  Their object in congress is to avoid tension