[67] El-Jabartee's History of Modern Egypt, vol. ii., obituary of the year 1201 (MS. in my possession).--The appellation of "the four Ḳuṭbs" is given in Egypt to the seyyid Aḥmad Rifá´ah, the seyyid ´Abd-El-Ḳádir El-Jeelánee, the seyyid Aḥmad El-Bedawee, and the seyyid Ibráheem Ed-Dásooḳee, the founders of the four orders of darweeshes most celebrated among the Arabs, called Rifá´eeyeh, Ḳádireeyeh, Aḥmedeeyeh, and Baráhimeh. [68] El-Jabartee's History, vol. i., obituary of the year 1188. [69] Mir-át ez-Zemán, events of the year 291. [70] Mir-át ez-Zemán, 1. 1. [71] Mir-át ez-Zemán, events of the year 218. [72] Ibid., events of the year 334. [73] Es-Suyooṭee's Nuzhet el-Mutaämmil, section 4. [74] These are two very celebrated welees. [75] El-Jabartee's History, vol. iii., events of the month of Shaạbán, 1215 (A.D. 1800-1801). [76] El-Jabartee's History, vol. ii., obituary of the year 1207, and events of Rejeb, 1200; and vol. iii., events of Rabeeạ eth-Thánee, 1214. [77] El-Isḥáḳee, reign of El-Mutawekkil. Cp. De Sacy, Chrest. Arabe, i. 122, 123 (2nd ed.). [78] The zikr here described was performed near the tomb of a saint, for whose sake it was celebrated. The ceremony is often performed in a sepulchral mosque, and often in the court, or in a chamber, of a private house. [79] For an example, see Modern Egyptians, ch. xxiv. CHAPTER IV. MAGIC. An implicit belief in magic is entertained by almost all Muslims; and him among them who denies its truth they regard as a freethinker or an infidel. Some are of opinion that it ceased on the mission of Moḥammad; but these are comparatively few. Many of the most learned Muslims, to the present age, have deeply studied it; and a much greater number of persons of inferior education (particularly schoolmasters) have more or less devoted their time and talents to the pursuit of this knowledge. Recourse is had to it for the discovery of hidden treasures, for alchymical purposes, for the acquisition of the knowledge of futurity, to procure offspring, to obtain the affection of a beloved object, to effect cures, to guard against the influence of the evil eye, to afflict or kill an enemy or a rival, and to attain various other objects of desire. There are two descriptions of magic: one is spiritual, and regarded by all but freethinkers as true; the other natural, and denounced by the more religious and enlightened as deceptive. I. Spiritual magic, which is termed er-Rooḥánee (vulg. Rowḥánee), chiefly depends upon the virtues of certain names of God and passages from the Ḳur-án, and the agency of Angels and Jinn. It is of two kinds: High and Low (´Ilwee and Suflee), or Divine and Satanic (Raḥmánee, _i.e._ relating to "the Compassionate," and Sheyṭánee).