We return to Lôṭ. This name (formed from the root lûṭ ‘to cover’) denotes ‘he who covers.’ ‘Darkness _covers_ the earth, and clouds the nations’ (Is. LX. 2). ‘For I did not shrink before the Darkness, when thick darkness _covered_ (everything) before my face’ (Job XXIII. 17). ‘Thou hast pressed us down to the dwelling-place of the sea-monsters, and _covered_ us _over_ with deep shadow’ (Ps. XLIV. 20 [19]). The Semitic designations of darkness are mostly formed from roots denoting ‘to cover’: so e.g. ʿalâṭâ in Hebrew, ʿishâ in Arabic;[523] and the most prominent Semitic word for Night, layil, laylâ, etymologically means only something that _covers_.[524] In Aryan languages also, the Sanskrit Varuṇa and the Greek οὔρανος, which denote the overclouded sky, are formed from the root _var_ ‘to cover,’ in opposition to the bright day-sky, Mitra.[525] Keeping on Semitic ground, we find in Arabic copious illustrations of this conception. The words ġashiya, damasa, ġatha, saja, etc. (compare ġardaḳat al-leyl, taʾaṭṭam al-leyl), combine the notions of Darkness and Covering-up. Accordingly the coming on of night is expressed by janna al-ẓalâm, literally ‘the darkness has covered up’ (e.g. Romance of ʿAntar, V. 80. 3); and for the simple words ‘of an evening,’ or ‘at night,’ the Arabic expression is taḥt al-leyl ‘under the night,’[526] or fuller taḥt astâr al-ẓalâm ‘under the veils of the night’ (ʿAntar, X. 70, 1); and the Night is above the day, ‘aleyhâ.’[527] The Night is a garment or carpet spread out over the Day. ‘It is he,’ it is said in the Ḳorân (Sûr. XXV. v. 49), ‘who made the Night as a garment or veil for you.’ ‘We have made the Night as a clothing’ (Sûr. LXXVIII. v. 10).[528] The Arabic poet Abû-l-ʿAlâ al-Maʿarrî uses the most palpable expression for this conception of the darkness of night. Describing his swift camels, on which he traversed great distances at Night, he says (I. 131. v. 4) ‘in their swift course they tore the mantle of night,’ i.e. they ran so quickly that they unrolled the garment which covers the surface of the earth at night. On this conception of the nature of Night I believe a peculiar expression in the Arabic language to be based. In the old classical Arabic, nights which either have no moonshine at all, or have none at the beginning and only a little quite at the end, are called layâlin durʿun; and when a verb is required, adraʿa al-shahr is said. This adraʿa is unquestionably a denominative verb from dirʿ, which signifies a ‘breast-plate,’ or a breast-covering of any sort. The Arabic expressions just quoted are founded on the idea that the breast (al-ṣadr), i.e. the upper side, the first part, of such nights is dark, covered by a garment, so that only the uncovered lower side or end is visible. In the cosmogony of Mohammedan legends, Night is represented as a _curtain_, ḥijâb.[529]