There are certain modes of divination which cannot properly be classed under the head of spiritual magic, but require a place between the account of this science and that of natural magic. The most important of these branches of Kiháneh is Astrology, which is called ´Ilm en-Nujoom. This is studied by many Muslims in the present day; and its professors are often employed by the Arabs to determine a fortunate period for laying the foundation of a building, commencing a journey, etc.; but more frequently by the Persians and Turks. The Prophet pronounced astrology to be a branch of magic.[88] Another branch of Kiháneh is Geomancy, called Ḍarb er-Raml;[89] a mode of divination from certain marks made on sand (whence its appellation), or on paper; and said to be chiefly founded on astrology. The science called ez-Zijr, or el-´Eyáfeh, is a third branch of Kiháneh; being divination or auguration chiefly from the motions and positions or postures of birds or of gazelles and other beasts of the chase. Thus what was termed a Sániḥ, that is, such an animal standing or passing with its right side towards the spectator, was esteemed among the Arabs as of good omen; and a Báriḥ, or an animal of this kind with its left side towards the spectator, was held as inauspicious.[90] El-Ḳiyáfeh, under which term are included Chiromancy and its kindred sciences, is a fourth branch of Kiháneh. Et-Tefául, or the taking an omen, particularly a good one, from a name or words accidentally heard or seen or chosen from a book, belongs to the same science. The taking a fál, or omen, from the Ḳur-án is generally held to be lawful. Various trifling events are considered as ominous. For instance, a Sulṭán quitting his palace with his troops, a standard happened to strike a "thureiyà" (a cluster of lamps, so called from resembling the Pleiades), and broke them: he drew from this an evil omen, and would have relinquished the expedition; but one of his chief officers said to him, "O our Lord, thy standards have reached the Pleiades;"--and, being relieved by this remark, he proceeded, and returned victorious.[91] The interpretation of dreams, termed Taạbeer el-Menámát, must also be classed among the branches of this science. According to the Prophet, it is the only branch of divination worthy of dependance. "Good dreams," said he, "are one of the parts of prophecy," and "nothing else of prophecy remains." "Good dreams are from God; and false dreams from the Devil." "When any one of you has a bad dream, spit three times over your left shoulder, and seek protection with God from the Devil thrice; and turn from the side on which the dream was, to the other."[92] This rule is observed by many Muslims. Dreams are generally so fully relied upon by them as to be sometimes the means of deciding contested points in history and science. The sight, in a dream, of anything green or white, or of water, is considered auspicious; anything black or red, or fire, inauspicious.