The suspending of the animals on trees reminds us—but the object is different—of the _Dhāt anwāt_, or “tree to hang things on”; the spirit of a departed saint is supposed to take up his abode in the tree at certain times, and his worshippers hang rags and ribbons on its branches as “pledges of attachment[152]”; this is still very common at the present day[153]. Dancing is, however, never mentioned in connexion with this. But in the case of the holy tree spoken of by the ancient Arabian historian, Tabari, it is very probable that dancing was performed round it, even though it is not specifically mentioned. He tells of a lofty date-palm in Nĕgrān which the inhabitants worshipped, and in honour of which a festival was celebrated annually; on these occasions they bedecked the tree with as many beautiful women’s garments as could be procured, and during a whole day divine honours were paid to it[154]. Once more, to take a modern example which may well reflect traditional usage; among the Noṣairis, a Semitic tribe inhabiting the mountainous country to the south of the Orontes, and among whom many ancient customs are preserved, a festival called the feast of St Barbe is observed. At this feast the young men and women, after candles have been lighted, dance round the festival board, which is covered with food of various kinds, singing and shouting[155]. Apparently there is little religious significance in this now; but it is safe to say that at some time of its history this dance constituted an act of honour to the saint, or a predecessor. We have been unable to find any further instances of this type of sacred dance among Semitic peoples, nor yet among the Egyptians. III