DEMONOLOGY.
The Muslims, in general, believe in three different species of created
intelligent beings: Angels, who are created of light; Genii, who are
created of fire; and Men, created of earth. The first species are called
Meláïkeh (sing. Melek); the second, Jinn (sing. Jinnee); the third, Ins
(sing. Insee). Some hold that the Devils (Sheyṭáns) are of a species
distinct from Angels and Jinn; but the more prevailing opinion, and that
which rests on the highest authority, is, that they are rebellious Jinn.
"It is believed," says El-Ḳazweenee, "that the Angels are of a simple
substance, endowed with life and speech and reason, and that the
difference between them and the Jinn and Sheyṭáns is a difference of
species. Know," he adds, "that the Angels are sanctified from carnal
desire and the disturbance of anger: they disobey not God in what He
hath commanded them, but do what they are commanded. Their food is the
celebrating of his glory; their drink, the proclaiming of his holiness;
their conversation, the commemoration of God, whose name be exalted;
their pleasure, his worship; they are created in different forms, and
with different powers." Some are described as having the forms of
brutes. Four of them are Archangels; Jebraeel or Jibreel (Gabriel), the
angel of revelations; Meekaeel or Meekál (Michael), the patron of the
Israelites; ´Azraeel, the angel of death; and Isráfeel, the angel of the
trumpet, which he is to sound twice, or as some say thrice, at the end
of the world--one blast will kill all living creatures (himself
included), another, forty years after, (he being raised again for this
purpose, with Jebraeel and Meekaeel), will raise the dead. These
Archangels are also called Apostolic Angels. They are inferior in
dignity to human prophets and apostles, though superior to the rest of
the human race: the angelic nature is held to be inferior to the human
nature, because all the Angels were commanded to prostrate themselves
before Adam. Every believer is attended by two guardian and recording
angels, one of whom writes his good actions, the other, his evil
actions: or, according to some, the number of these angels is five, or
sixty, or a hundred and sixty. There are also two Angels, called Munkir
(vulg. Nákir) and Nekeer, who examine all the dead and torture the
wicked in their graves.
The species of Jinn is said to have been created some thousands of years
before Adam. According to a tradition from the Prophet, this species
consists of five orders or classes; namely, Jánn (who are the least
powerful of all), Jinn, Sheyṭáns (or Devils), ´Efreets, and Márids.
The last, it is added, are the most powerful; and the Jánn are
transformed Jinn, like as certain apes and swine were transformed
men.[18]--It must, however, be remarked here that the terms Jinn and
Jánn are generally used indiscriminately as names of the whole species
(including the other orders above mentioned), whether good or bad; and
that the former term is the more common; also, that Sheyṭán is
commonly used to signify any evil Jinnee. An ´Efreet is a powerful evil
Jinnee: a Márid, an evil Jinnee of the most powerful class. The Jinn
(but, generally speaking, evil ones) are called by the Persians Deevs;
the most powerful evil Jinn, Nárahs (which signifies "males," though
they are said to be males and females); the good Jinn, Perees, though
this term is commonly applied to females.
In a tradition from the Prophet, it is said, "The Jánn were created of a
smokeless fire."[19] El-Jánn is sometimes used as a name of Iblees, as
in the following verse of the Ḳur-án:--"And the Jánn [the father of
the Jinn; _i.e._ Iblees] we had created before [_i.e._ before the
creation of Adam] of the fire of the samoom [_i.e._ of fire without
smoke]."[20] Jánn also signifies "a serpent," as in other passages of
the Ḳur-án;[21] and is used in the same book as synonymous with
Jinn.[22] In the last sense it is generally believed to be used in the
tradition quoted in the commencement of this paragraph. There are
several apparently contradictory traditions from the Prophet which are
reconciled by what has been above stated: in one, it is said that
Iblees was the father of all the Jánn and Sheyṭáns,[23] Jánn being
here synonymous with Jinn; in another, that Jánn was the father of all
the Jinn,[24] Jánn being here used as a name of Iblees.
"It is held," says El-Ḳazweenee, a writer of the thirteenth century,
"that the Jinn are aërial animals, with transparent bodies, which can
assume various forms. People differ in opinion respecting these beings:
some consider the Jinn and Sheyṭáns as unruly men, but these persons
are of the Moạtezileh [a sect of Muslim freethinkers]; and some hold
that God, whose name be exalted, created the Angels of the light of
fire, and the Jinn of its flame [but this is at variance with the
general opinion], and the Sheyṭáns of its smoke [which is also at
variance with the common opinion], and that [all] these kinds of beings
are [usually] invisible[25] to men, but that they assume what forms they
please, and when their form becomes condensed they are visible."--This
last remark illustrates several descriptions of Jinnees in the "Thousand
and One Nights," where the form of the monster is at first undefined, or
like an enormous pillar, and then gradually assumes a human shape and
less gigantic size. It is said that God created the Jánn (or Jinn) two
thousand years before Adam (or, according to some writers, much
earlier), and that there are believers and infidels, and every sect,
among them, as among men.[26] Some say that a prophet, named Yoosuf, was
sent to the Jinn; others, that they had only preachers or admonishers;
others, again, that seventy apostles were sent, before Moḥammad, to
Jinn and men conjointly.[27] It is commonly believed that the preadamite
Jinn were governed by forty (or, according to some, seventy-two) kings,
to each of whom the Arab writers give the name of Suleymán (Solomon);
and that they derive their appellation from the last of these, who was
called Jánn Ibn Jánn, and who, some say, built the Pyramids of Egypt.
The following account of the preadamite Jinn is given by
El-Ḳazweenee.--"It is related in histories that a race of Jinn in
ancient times, before the creation of Adam, inhabited the earth and
covered it, the land and the sea, and the plains and the mountains; and
the favours of God were multiplied upon them, and they had government
and prophecy and religion and law. But they transgressed and offended,
and opposed their prophets, and made wickedness to abound in the earth;
whereupon God, whose name be exalted, sent against them an army of
Angels, who took possession of the earth, and drove away the Jinn to the
regions of the islands, and made many of them prisoners; and of those
who were made prisoners was ´Azázeel [afterwards called Iblees, from his
_despair_]; and a slaughter was made among them. At that time, ´Azázeel
was young: he grew up among the Angels [and probably for that reason was
called one of them], and became learned in their knowledge, and assumed
the government of them; and his days were prolonged until he became
their chief; and thus it continued for a long time, until the affair
between him and Adam happened, as God, whose name be exalted, hath said,
'When we said unto the Angels, Worship[28] ye Adam, and [all] worshipped
except Iblees, [who] was [one] of the Jinn.'"[29]
"Iblees," we are told by another author, "was sent as a governor upon
the earth, and judged among the Jinn a thousand years, after which he
ascended into heaven, and remained employed in worship until the
creation of Adam."[30] The name of Iblees was originally, according to
some, ´Azázeel (as before mentioned); and according to others,
El-Ḥárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr.[31] It is
disputed whether he was of the Angels or of the Jinn. There are three
opinions on this point.--1. That he was of the Angels, from a tradition
from Ibn-´Abbás.--2. That he was of the Sheyṭáns (or evil Jinn); as
it is said in the Ḳur-án, "except Iblees, [who] was [one] of the
Jinn:" this was the opinion of El-Ḥasan El-Baṣree, and is that
commonly held.--3. That he was neither of the Angels nor of the Jinn;
but created alone, of fire. Ibn-´Abbás founds his opinion on the same
text from which El-Ḥasan El-Baṣree derives his: "When we said unto
the Angels, Worship ye Adam, and [all] worshipped except Iblees, [who]
was [one] of the Jinn" (before quoted): which he explains by saying,
that the most noble and honourable among the Angels are called "the
Jinn," because they are _veiled_ from the eyes of the other Angels on
account of their superiority; and that Iblees was one of these Jinn. He
adds that he had the government of the lowest heaven and of the earth,
and was called the Ṭáoos (literally, Peacock) of the Angels; and that
there was not a spot in the lowest heaven but he had prostrated himself
upon it: but when the Jinn rebelled upon the earth, God sent a troop of
Angels who drove them to the islands and mountains; and Iblees being
elated with pride, and refusing to prostrate himself before Adam, God
transformed him into a Sheyṭán. But this reasoning is opposed by
other verses, in which Iblees is represented as saying, "Thou hast
created _me_ of _fire_, and hast created _him_ [Adam] of earth."[32] It
is therefore argued, "If he were created originally of fire, how was he
created of light? for the Angels were [all] created of light."[33] The
former verse may be explained by the tradition that Iblees, having been
taken captive, was exalted among the Angels; or perhaps there is an
ellipsis after the word "Angels;" for it might be inferred that the
command given to the Angels was also (and _à fortiori_) to be obeyed by
the Jinn.
According to a tradition, Iblees and all the Sheyṭáns are
distinguished from the other Jinn by a longer existence. "The
Sheyṭáns," it is added, "are the children of Iblees, and die not but
with him, whereas the [other] Jinn die before him;"[34] though they may
live many centuries. But this is not altogether accordant with the
popular belief: Iblees and many other evil Jinn are to survive mankind,
but they are to die before the general resurrection, as also even the
Angels, the last of whom will be the Angel of Death, ´Azraeel. Yet not
_all_ the evil Jinn are to live thus long: many of them are killed by
shooting stars, hurled at them from heaven; wherefore, the Arabs, when
they see a shooting star (shiháb), often exclaim, "May God transfix the
enemy of the faith!" Many also are killed by other Jinn, and some even
by men. The fire of which the Jinnee is created circulates in his veins,
in place of blood: therefore, when he receives a mortal wound, this
fire, issuing from his veins, generally consumes him to ashes.
The Jinn, it has been already shown, are peccable. They eat and drink,
and propagate their species, sometimes in conjunction with human beings;
in which latter case, the offspring partakes of the nature of both
parents. In all these respects they differ from the Angels. Among the
evil Jinn are distinguished the five sons of their chief, Iblees;
namely, Teer, who brings about calamities, losses and injuries;
El-Aạwar, who encourages debauchery; Sóṭ, who suggests lies;
Dásim, who causes hatred between man and wife; and Zelemboor, who
presides over places of traffic.[35]
The most common forms and habitations or places of resort of the Jinn
must now be described.
The following traditions from the Prophet are the most to the purpose
that I have seen.--The Jinn are of various shapes; having the forms of
serpents, scorpions, lions, wolves, jackals, etc.[36] The Jinn are of
three kinds: one on the land, one in the sea, and one in the air.[37]
The Jinn consist of forty troops; each troop consisting of six hundred
thousand.[38]--The Jinn are of three kinds: one have wings and fly;
another are snakes and dogs; and the third move about from place to
place like men.[39] Domestic snakes are asserted to be Jinn on the same
authority.[39a]
The Prophet ordered his followers to kill serpents and scorpions if they
intruded at prayers; but on other occasions he seems to have required
first to admonish them to depart, and then, if they remained, to kill
them. The Doctors, however, differ in opinion whether _all_ kinds of
snakes or serpents should be admonished first, or whether _any_ should;
for the Prophet, say they, took a covenant of the Jinn [probably after
the above-mentioned command], that they should not enter the houses of
the faithful: therefore, it is argued, if they enter, they break their
covenant, and it becomes lawful to kill them without previous warning.
Yet it is related that ´Aïsheh, the Prophet's wife, having killed a
serpent in her chamber, was alarmed by a dream, and fearing that it
might have been a Muslim Jinnee, as it did not enter her chamber when
she was undressed, gave in alms, as an expiation, twelve thousand
dirhems (about £300), the price of the blood of a Muslim.[40]
The Jinn were said to appear to mankind most commonly in the shapes of
serpents, dogs, cats, or human beings. In the last case, they are
sometimes of the stature of men, and sometimes of a size enormously
gigantic. If good, they are generally resplendently handsome: if evil,
horribly hideous. They become invisible at pleasure, by a rapid
extension or rarefaction of the particles which compose them, or
suddenly disappear in the earth or air or through a solid wall. Many
Muslims in the present day profess to have seen and held intercourse
with them:--witness the following anecdote, which was related to me by a
Persian with whom I was acquainted in Cairo, named Abu-l-Ḳásim, a
native of Jeelán, then superintendent of Moḥammad ´Alee's
Printing-office at Booláḳ.
One of this person's countrymen, whom he asserted to be a man of
indubitable veracity, was sitting on the roof of a house which he had
hired, overlooking the Ganges, and was passing the closing hour of the
day, according to his usual custom, in smoking his Persian pipe and
feasting his eyes by gazing at the beautiful forms of Indian maidens
bathing in the river, when he beheld among them one so lovely that his
heart was overpowered with desire to have her for his wife. At nightfall
she came to him, and told him that she had observed his emotion and
would consent to become his wife; but on the condition that he should
never admit another female to take or share her place, and that she
should only be with him in the night time. They took the marriage-vow to
each other, with none for their witness but God; and great was his
happiness, till, one evening, he saw again, among a group of girls in
the river, another who excited in him still more powerful emotions. To
his surprise, this very form stood before him at the approach of night.
He withstood the temptation, mindful of his marriage-vow; she used every
allurement, but he was resolute. His fair visitor then told him that she
was his wife; that she was a jinneeyeh; and that she would always
thenceforward visit him in the form of any females whom he might chance
to desire.
The Zóba´ah, which is a whirlwind that raises the sand or dust in the
form of a pillar of prodigious height, often seen sweeping across the
deserts and fields, is believed to be caused by the flight of an evil
Jinnee. To defend themselves from a Jinnee thus "riding in the
whirlwind," the Arabs often exclaim, "Iron! Iron!" (Ḥadeed!
Ḥadeed!), or, "Iron! thou unlucky!" (Ḥadeed! yá mashoom!) as the
Jinn are supposed to have a great dread of that metal: or they exclaim,
"God is most great!" (Alláhu akbar!).[41] A similar superstition
prevails with respect to the water-spout at sea, as may be seen in the
adventures of King Shahriyár in the introduction to the "Thousand and
One Nights."
It is believed that the chief abode of the Jinn is in the Mountains of
Ḳáf, which are supposed to encompass the whole of our earth. But they
are also believed to pervade the solid body of our earth, and the
firmament; and to choose as their principal places of resort or of
occasional abode, baths, wells, ovens, ruined houses, market-places, the
junctures of roads, the sea, and rivers. The Arabs, therefore, when they
pour water on the ground, or enter a bath, or let down a bucket into a
well, and on various other occasions, say "Permission!" or "Permission,
ye blessed!" (Destoor! or Destoor yá mubárakeen![42])The evil spirits
(or evil Jinn), it is said, had liberty to enter any of the seven
heavens till the birth of Jesus, when they were excluded from three of
them: on the birth of Moḥammad they were forbidden the other
four.[43] They continue, however, to ascend to the confines of the
lowest heaven, and there listening to the conversation of the Angels
respecting things decreed by God, obtain knowledge of futurity, which
they sometimes impart to men, who, by means of talismans, or certain
invocations, make them to serve the purposes of magical performances.
What the Prophet said of Iblees, in the following tradition, applies
also to the evil Jinn over whom he presides:--His chief abode [among
men] is the bath; his chief places of resort are the markets, and the
junctures of roads; his food is whatever is killed without the name of
God being pronounced over it; his drink, whatever is intoxicating; his
muëddin, the mizmár (a musical pipe, _i.e._ any musical instrument); his
Ḳur-án, poetry; his written character, the marks made in
geomancy;[44] his speech, falsehood; his snares, women.[45]
That particular Jinn presided over particular places was an opinion of
the early Arabs. It is said in the Ḳur-án, "And there were certain
men who sought refuge with certain of the Jinn."[46] In the Commentary
of the Jeláleyn, I find the following remark on these words:--"When they
halted on their journey in a place of fear, each man said, 'I seek
refuge with the lord of this place, from the mischief of his foolish
ones!'" In illustration of this, I may insert the following tradition,
translated from El-Ḳazweenee:--"It is related by a certain narrator
of traditions, that he descended into a valley with his sheep, and a
wolf carried off a ewe from among them; and he arose, and raised his
voice, and cried, 'O inhabitant of the valley!' whereupon he heard a
voice saying, 'O wolf, restore to him his sheep!' and the wolf came with
the ewe, and left her and departed." The same opinion is held by the
modern Arabs, though probably they do not use such an invocation. A
similar superstition, a relic of ancient Egyptian credulity, still
prevails among the people of Cairo. It is believed that each quarter of
this city has its peculiar guardian-genius, or Agathodaemon, which has
the form of a serpent.[47]
It has already been mentioned that some of the Jinn are Muslims, and
others infidels. The good Jinn acquit themselves of the imperative
duties of religion, namely, prayers, alms-giving, fasting during the
month of Ramaḍán, and pilgrimage to Mekkeh and Mount ´Arafát; but in
the performance of these duties they are generally invisible to human
beings.[48]
It has been stated, that, by means of talismans, or certain invocations,
men are said to obtain the services of Jinn; and the manner in which the
latter are enabled to assist magicians, by imparting to them the
knowledge of future events, has been explained above. No man ever
obtained such absolute power over the Jinn as Suleymán Ibn Dáood
(Solomon, the son of David).
This he did by virtue of a most wonderful talisman, which is said to
have come down to him from heaven. It was a seal-ring, upon which was
engraved "the most great name" of God, and was partly composed of brass
and partly of iron. With the brass he stamped his written commands to
the good Jinn; with the iron (for the reason before mentioned, p. 36),
those to the evil Jinn or Devils. Over both orders he had unlimited
power; as well as over the birds and the winds,[49] and, as is generally
said, over the wild beasts. His Wezeer, Áṣaf the son of Barkhiyà, is
also said to have been acquainted with "the most great name," by
uttering which, the greatest miracles may be performed,--even that of
raising the dead. By virtue of this name engraved on his ring, Suleymán
compelled the Jinn to assist in building the Temple of Jerusalem, and in
various other works. Many of the evil Jinn he converted to the true
faith, and many others of this class, who remained obstinate in
infidelity, he confined in prisons. He is said to have been monarch of
the whole earth. Hence, perhaps, the name of Suleymán is given to the
universal monarchs of the preadamite Jinn; unless the story of his own
universal dominion originated from confounding him with those kings.
The injuries related to have been inflicted upon human beings by evil
Jinn are of various kinds. Jinn are said to have often carried off
beautiful women, whom they have forcibly kept as their wives or
concubines. Malicious or disturbed Jinn are asserted often to station
themselves on the roofs or at the windows of houses, and to throw down
bricks and stones on persons passing by. When they take possession of an
uninhabited house, they seldom fail to persecute terribly any person who
goes to reside in it. They are also very apt to pilfer provisions, etc.
Many learned and devout persons, to secure their property from such
depredations, repeat the words "In the name of God, the Compassionate,
the Merciful!" on locking the doors of their houses, rooms, or closets,
and on covering the bread-basket, or anything containing food.[50]
During the month of Ramaḍán, the evil Jinn are believed to be
confined in prison; and therefore, on the last night of that month, with
the same view, women sometimes repeat the words above mentioned, and
sprinkle salt upon the floors of the apartments of their houses.[51]
To complete this sketch of Arabian demonology, an account must be added
of several creatures generally believed to be of inferior orders of the
Jinn.
One of these is the Ghool, which is commonly regarded as a kind of
Sheyṭán or evil Jinnee, that eats men; and is also described by some
as a Jinnee or an enchanter who assumes various forms. The Ghools are
said to appear in the forms of human beings, and of various animals, and
in many monstrous shapes; to haunt burial-grounds and other sequestered
spots; to feed upon dead human bodies; and to kill and devour any human
creature who has the misfortune to fall in their way: whence the term
"Ghool" is applied to any cannibal. An opinion quoted by a celebrated
author respecting the Ghool is that it is a demoniacal animal, which
passes a solitary existence in the deserts, resembling both man and
brute; that it appears to a person travelling alone in the night and in
solitary places, and being supposed by him to be itself a traveller,
lures him out of his way.[52]
Another opinion stated by him is this: that when the Sheyṭáns attempt
to hear words by stealth [from the confines of the lowest heaven] they
are struck by shooting-stars; and some are burnt; some, falling into a
sea, or rather a large river (baḥr), are converted into crocodiles;
and some, falling upon the land, become Ghools. The same author adds the
following tradition:--"The Ghool is any Jinnee that is opposed to
travels, assuming various forms and appearances;"[53] and affirms that
several of the Companions of the Prophet saw Ghools in their travels,
and that ´Omar, among them, saw a Ghool while on a journey to Syria,
before El-Islám, and struck it with his sword. It appears that "Ghool"
is, properly speaking, a name only given to a _female_ demon of the kind
above described: the male is called "Ḳuṭrub." It is said that
these beings, and the Ghaddár or Gharrár, and other similar creatures
which will presently be mentioned, are the offspring of Iblees and of a
wife whom God created for him of the fire of the samoom (which here
signifies, as in an instance before mentioned, "a smokeless fire"); and
that they sprang from an egg.[54] The female Ghool, it is added, appears
to men in the deserts, in various forms, converses with them, and
sometimes yields herself to them.
The Seạláh, or Saạláh, is another demoniacal creature, described
by most authors as of the Jinn. It is said that it is mostly found in
forests; and that when it captures a man, it makes him dance, and plays
with him as the cat plays with the mouse. A man of Iṣfahán asserted
that many beings of this kind abounded in his country; that sometimes
the wolf would hunt one of them by night, and devour it, and that, when
it had seized it, the Seạláh would cry out, "Come to my help, for the
wolf devoureth me!" or it would cry, "Who will liberate me? I have a
hundred deenárs, and he shall receive them!" but the people knowing that
it was the cry of the Seạláh, no one would liberate it; and so the
wolf would eat it.[55]--An island in the sea of Eṣ-Ṣeen (China) is
called "the Island of the Seạláh," by Arab geographers, from its
being said to be inhabited by the demons so named: they are described as
creatures of hideous forms, supposed to be Sheyṭans, the offspring of
human beings and Jinn, who eat men.[56]
The Ghaddár, or Gharrár,[57] is another creature of a similar nature,
described as being found in the borders of El-Yemen, and sometimes in
Tihámeh, and in the upper parts of Egypt. It is said that it entices a
man to it, and either tortures him in a manner not to be described, or
merely terrifies him, and leaves him.[58]
The Delhán is also a demoniacal being, inhabiting the islands of the
seas, having the form of a man, and riding on an ostrich. It eats the
flesh of men whom the sea casts on the shore from wrecks. Some say that
a Delhán once attacked a ship in the sea, and desired to take the crew;
but they contended with it; whereupon it uttered a cry which caused them
to fall upon their faces, and it took them.[59]
The Shiḳḳ is another demoniacal creature, having the form of half
a human being (like a man divided longitudinally); and it is believed
that the Nesnás is the offspring of a Shiḳḳ and of a human being.
The former appears to travellers; and it was a demon of this kind who
killed, and was killed by, ´Alḳamah, the son of Ṣafwán, the son of
Umeiyeh; of whom it is well known that he was killed by a Jinnee. So
says El-Ḳazweenee.
The Nesnás (above mentioned) is described as resembling half a human
being; having half a head, half a body, one arm, and one leg, with which
it hops with much agility; as being found in the woods of El-Yemen, and
being endowed with speech: "but God," it is added, "is all-knowing."[60]
It is said that it is found in Ḥaḍramót as well as El-Yemen; and
that one was brought alive to El-Mutawekkil: it resembled a man in form,
excepting that it had but half a face, which was in its breast, and a
tail like that of a sheep. The people of Ḥaḍramót, it is added,
eat it; and its flesh is sweet. It is only generated in their country. A
man who went there asserted that he saw a captured Nesnás, which cried
out for mercy, conjuring him by God and by himself.[61] A race of people
whose head is in the breast, is described as inhabiting an island called
Jábeh (supposed to be Java), in the Sea of El-Hind (India).[62] A kind
of Nesnás is also described as inhabiting the Island of Ráïj, in the Sea
of Eṣ-Ṣeen (China), and having wings like those of the bat.[63]
The Hátif is a being that is heard, but not seen; and is often
mentioned by Arab writers. It is generally the communicator of some
intelligence in the way of advice, or direction, or warning.
Here terminating this chapter, I must beg the reader to remark that the
superstitious fancies which it describes are prevalent among all classes
of the Arabs, and the Muslims in general, learned as well as vulgar.
FOOTNOTES:
[18] Mir-át ez-Zemán (MS. in my possession)--a great history whose
author lived in the thirteenth century of our era. See also Ḳur. v.
65.
[19] Mir-át ez-Zemán. Ḳur. lv. 14. The word which signifies "a
smokeless fire" has been misunderstood by some as meaning "the flame of
fire:" El-Jóheree (in the Ṣiḥáḥ) renders it rightly; and says
that of this fire was _the_ Sheyṭán (Iblees) created.
[20] Ḳur. xv. 27; and Commentary of the Jeláleyn.
[21] Ḳur. xxvii. 10; and xxviii. 31; and the Jeláleyn.
[22] Ḳur. lv. 39, 74; and the Jeláleyn.
[23] ´Ikrimeh, from Ibn-´Abbás, in the Mir-át ez-Zemán.
[24] Mujáhid, from the same, ibid.
[25] Hence the appellations of "Jinn" and "Jánn."
[26] Tradition from the Prophet, in the Mir-át ez-Zemán.
[27] Ibid.
[28] The worship here spoken of is prostration, as an act of obeisance
to a superior being.
[29] Ḳur. xviii. 48.
[30] Eṭ-Ṭabaree, quoted in the Mir-át ez-Zemán.
[31] Mir-át ez-Zemán.
[32] Ḳur. vii. 11; and xxxviii. 77.
[33] Mir-át ez-Zemán.
[34] El-Ḥasan El-Baṣree, in the Mir-át ez-Zemán. My interpolation
of the word "other" is required by his opinion before stated.
[35] Mujáhid, quoted by El-Ḳazweenee.
[36] Mujáhid, from Ibn-´Abbás, in the Mir-át ez-Zemán.
[37] El-Ḥasan El-Baṣree, ibid.
[38] ´Ikrimeh, from Ibn-´Abbás, ibid.
[39] Mishkát el-Maṣábeeḥ, ii. 314.
[39a] Ibid. ii. 311, 312.
[40] Mir-át ez-Zemán. See above, p. 18.
[41] Modern Egyptians, ch. x.
[42] Ibid.
[43] Sale, in a note on chap. xv. of the Ḳur-án.
[44] So I translate the word "khaṭṭ;" but in Es-Suyooṭee's
Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, section 7, I find, in its
place, the word "weshm," or "tattooing;" and there are some other slight
variations and omissions in this tradition as there quoted.
[45] El-Ḳazweenee.
[46] Ḳur. lxxii. 6.
[47] Modern Egyptians, ch. x.
[48] Ibid. ch. xxiv.
[49] Ḳur. xxvii. 17; xxxviii. 35.
[50] Modern Egyptians, ch. x.
[51] Ibid.
[52] El-Ḳazweenee.
[53] El-Jáḥiz (´Amr Ibn-Baḥr).
[54] Tradition from Wahb Ibn-Munebbih, quoted in the account of the
early Arabs in the Mir-át ez-Zemán.
[55] El-Ḳazweenee.
[56] Ibn-El-Wardee [fourteenth century].
[57] Its name is written differently in two different MSS. in my
possession.
[58] El-Ḳazweenee, and Mir-át ez-Zemán.
[59] El-Ḳazweenee. In my MS. of Ibn-El-Wardee, I find the name
written "Dahlán." He mentions an island called by this name, in the Sea
of ´Omán; and describes its inhabitants as cannibal Sheyṭáns, like
men in form, and riding on birds resembling ostriches. There is also an
inferior class of the Jinn, termed El-Ghowwáṣah, that is, the Divers
or Plungers in the seas.
[60] El-Ḳazweenee, in the khátimeh [or epilogue] of his work.
[61] Mir-át ez-Zemán.
[62] Ibn-El-Wardee.
[63] Idem.