El-serîr, El-khursi, El-arsch, various kinds of Thrones. One, named Serîr benât na’sch, was represented by seven stars standing in the form of a bow on the head of the Great Bear, which were also called El-hhûd, the Pond. Two other thrones under the names Khursi, or Arsch el-dschauzâ, were distinguished under four stars of Eridanus, and four in the Hare, and yet another, named Arsch el-simâkh el-a’zal, in the stars of the Crow. El-nidâm and El-nedm, every set of things arranged in a row, especially the Pearl Necklace, which was the name given to the four stars 1, 2, 3, 4, and Phi of the Whale standing in a straight line, and the three on Orion’s Belt. Synonymous with this, among words taken in their common acceptation is El-nasak, a name used for two rows of stars in the upper part of the Snake and Hercules, which also has a picturesqueness about it, since the two rows were regarded as hurdles around the meadow on which the above-mentioned shepherd pastures his flock. El-fikrat, El-fekâr, and El-kelâda, the Brooch: the first of these appears as the name of the stars on the vertebra of the Scorpion’s tail; the second, for Orion’s Belt; the third, for stars of the Archer. El-dschauzâ, the Nuts, and El-lekat, the Golden-grains or Spangles. The former name was used for the stars of Orion and the neighboring Twins collectively, the latter merely for those on Orion’s Sword. Finally, to this class belongs El-khaf el-chadîb and El-khaf el-dschedsmâ, the Dyed and the Mutilated Hand, which figures were represented by the five chief stars of Cassiopeia and the five better known on the head of the Whale. Several of these figures, as we have seen, appear at more than one place in the sky. Hence arose, for astronomers at least, the necessity for distinguishing epithets. Thus the Cross on the head of the Dragon was called “the falling,” the Tent in the Crow “the southern,” one of the Biers “the smaller,” the other, “the greater”; one of the thrones in the vicinity of Orion, “the front”; the other, “the back.” When these distinctions are wanting, as in the case of the Athâfis, it is probably because the astronomers only made use of the one in the Dragon. Ulug Bekh does not name the other in the Lyre; Kazwini also states that it only occurred in the speech of the common people. There is still a third and very numerous class of genuine Arabic star-names, which, borrowed neither from animate nor inanimate objects, are consequently names that do not represent any figures. They owe their origin to many circumstances, the majority of which are lost to us. I will content myself with mentioning only a few of them whose origin is not shrouded in doubt.