[33] In Ibn-Esh-Sheḥneh, "Kuyoothán:" the orthography of this word is doubtful, as the vowel-points are not written. As the tradition is related in Ibn-El-Wardee, this bull takes a breath twice in the course of every day (or twenty-four hours); when he exhales, the sea flows; and when he inhales, it ebbs. But it must not be imagined that none of the Arabs have any notion of the true theory of the tides: the more learned among them explain this phenomenon by the influence of the moon.--Many of the Arabs attribute earthquakes to the shaking of this bull. [34] In Ibn-El-Wardee, a quantity of sand is introduced between the bull and the fish. [35] Ed-Demeeree, on the authority of Walib Ibn-Munebbih, quoted by El-Is-ḥáḳce, _loco laudato_. [36] Ibn-El-Wardee. [37] Ḳur-án, ch. xxxix. v. 67. [38] Idem, ch. xiv. v. 49. [39] Idem, ch. lxxxix. v. 24. [40] Khaleel Eẓ-Ẓáhiree, in De Sacy's Chrestomathie Arabe, 2nde ed. tome ii. pp. 10 and 11 of Ar. text. [41] Ibid. [42] El-Maḳreezee, quoted by De Sacy, _ubi supra_, pp. 58-62. [43] Ibn-Khaldoon, in the same, pp. 168 and 169. [44] Ch. xxxii. v. 13. [45] Mishḳát el-Maṣábeeḥ, vol. ii. p. 329. [46] Burckhardt's "Notes on the Bedouins and Wahábys," 8vo ed. vol. i. pp. 178 and 179. [47] This tree is called, in Arabic, "bán" and "khiláf" or "khaláf." [48] The Anacreon of Persia affected to prize the mole upon the cheek of his beloved above the cities of Samarḳand and Bukhára. [49] Lawsonia inermis. [50] In another analysis of the same kind, it is said that four should be _short_; the hands, the feet, the tongue, and the teeth; but this is metaphorically speaking; the meaning is, that these members should be kept within their proper bounds. (Kitáb el-'Onwán fee Mekáid en-Niswán. MS. in my possession.) [51] An unnamed author quoted by El-Is-ḥáḳee, in his account of the 'Abbásee Khaleefeh El-Mutawekkil. [52] Mir-át ez-Zemán. See also, Ḳur-án, ch. v. v. 65. [53] The term "'Efreet" is sometimes improperly applied to a _good_ Jinnee [and also, in Egypt, to the ghost of a dead person. See "Modern Egyptians," vol. 1. ch. x. Ed.]. [54] Mir-át ez-Zemán. [55] Ch. xv. v. 27; and Commentary of the Jeláleyn. Also, Ḳur-án, ch. lv. v. 14. [56] Ch. xxvii. v. 10 and ch. xxviii. v. 31; and Commentary of the Jeláleyn. [57] Ch. lv. vv. 39 and 74; and same Commentary. [58] 'Ekrimeh, from Ibn-'Abbás, in the Mir-át ez-Zemán. [59] Mujáhid, from the same, ibid. [60] Hence the appellations of "Jinn" and "Jánn." [61] Tradition from the Prophet, in the Mir-át ez-Zemán. [62] Mir-át ez-Zemán. [63] The worship here spoken of is prostration, as an act of obeisance to a superior being. [64] Ḳur-án, ch. xviii. v. 48. [65] Eṭ-Ṭabaree, quoted in the Mir-át ez-Zemán. [66] Mir-át ez-Zemán. [67] Ch. vii. v. 11; and chap. xxxviii. v. 77. [68] Mir-át ez-Zemán.