To complete this sketch of Arabian mythology, 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 Sheytán, 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 various animals, and of human beings, 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.[89] Another opinion stated by him is this: that, when the Sheytáns 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), become 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;"[90] 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."[91] 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.[92] The female Ghool, it is added, appears to men in the deserts, in various forms, converses with them, and sometimes prostitutes herself to them.[93]
The Seạláh, or Saạláh, is another demoniacal creature, described by some [or rather, 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.[94]—An island in the sea of Eṣ-Ṣeen (or 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 Sheyṭáns, the offspring of human beings and Jinn, who eat men."[95]
The Ghaddár, or Gharrár (for its name is written differently in two different MSS. in my possession), 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.[96]
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.[97]—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.
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 Shiḳḳ 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."[98] 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.[99] 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, or India.[100] A kind of Nesnás is also described as inhabiting the Island of Ráïj, in the Sea of Eṣ-Ṣeen, or China, and having wings like those of the bat.[101]
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 long note, 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. I have comprised in it much matter not necessary to illustrate the introductory portion of this work, in order to avoid frequent recurrence to the same subject. Another apology for its length may also be offered:—its importance as confuting Schlegel's opinion, that the frequent mention of Genii is more consistent with Indian than with Arab notions.
Note [22.] This chest is described in some copies as formed of glass.