al-Damîrî, _Ḥayât al-ḥaywân_, I. 59: ‘ʿAlî is the earliest Imâm whose burial-place is not known. It is said that before his death he ordered it to be kept secret, knowing that the sons of Umayya would attain to power, and that his grave would not then be safe from desecration. Nevertheless, his grave is shown at various places.’ Footnote 669: Or ‘And _they_ buried him’ (LXX. ἔθαψαν), as it is understood by many excellent scholars.—TR. Footnote 670: Siphrê debhê Rabh, ed. M. Friedmann, Vienna 1864, § 357 and note 42 of the editor. Footnote 671: Yâḳût, II. 589. 21. Footnote 672: Sepp, _Jerusalem und das Heilige Land_, II. 245. Footnote 673: _Ṭûr Hârûn_, Yâḳût, III. 559; Ḳazwînî, I. 168; see Burckhardt in Gesenius, _Thesaurus_, p. 392. Footnote 674: _Zeitsch. d. D. M. G._, 1862, XVI. 688. Footnote 675: Burton, _Personal Narrative etc._, 1st ed. II. 117, or 2nd ed. I. 331. Footnote 676: _Zeitsch. d. D. M. G., l.c._ p. 656. On duplicates in Mohammedan and Christian traditions about graves, see Sepp’s article on Samaria and Sichem, (_Ausland_, 1875, pp. 470–72). Footnote 677: A _mala fides_ should not be assumed even in the case of inscriptions like those mentioned by Procopius, _De Bello Vandalico_, V. 2. 13; see Munk’s _Palestina_, German translation by Levy, p. 193, note 5. They are everywhere old legendary popular traditions, which in later time become fixed by an inscription. From such inscriptions we must distinguish fictitious sepulchral monuments, in which the intention to delude is manifest, _e.g._ the inscription on the graves of Eldad and Medad, on which see Zunz, _l.c._ no. 43, p. 167. On Jewish accounts of the burial-places of the ancients Zunz, _l.c._ pp. 182 and 210, should be consulted. Footnote 678: Sepp, _l.c._, II. 269. Footnote 679: _Voyages_, I. 205, II. 203. A brief list of graves of prophets which are shown at Tiberias and some other places is given in Yâḳût, III. 512. Footnote 680: See Gesenius, _Thesaurus_, p. 141. Footnote 681: If this means that he belonged to the tribe of Ephraim, it is easy to understand why the author of the Chronicle (1 Chr. IV. 18 _et seq._) claims him for the tribe of Levi, when we consider the generally acknowledged Levitical tendency of that late book of history. It would appear to one holding Levitical sentiments impossible that a man who is said to have often offered sacrifices (1 Sam. IX. 13), and to have served in the sanctuary of Shiloh under the High-priest Eli, should have been anything but a Levite. Footnote 682: Consequently the discarded ת th must be regarded as an inflexion, and shows us that the word has no connexion with Crete. Footnote 683: Ewald, _Ausführl. Lehrb. d. hebr. Sprache_, § 164. c; _Grammar_ transl. Nicholson, § 343 end. Footnote 684: