One thousand and one nig.., p.1339
One Thousand and One Nights, page 1339
“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[] 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.[] 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.[] 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[] ye Adam, and [all] worshipped except Iblees, [who] was [one] of the Jinn.’”[]
“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.”[] 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.[] 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.”[] 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.”[] 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;”[] 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.[]
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.[] The Jinn are of three kinds: one on the land, one in the sea, and one in the air.[] The Jinn consist of forty troops; each troop consisting of six hundred thousand.[] — 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.[] Domestic snakes are asserted to be Jinn on the same authority.[a]
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.[]
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!).[] 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![])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.[] 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;[] his speech, falsehood; his snares, women.[]
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.”[] 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.[]
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.[]
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, ), those to the evil Jinn or Devils. Over both orders he had unlimited power; as well as over the birds and the winds,[] 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.[] 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.[]
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.[]
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;”[] 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.[] The female Ghool, it is added, appears to men in the deserts, in various forms, converses with them, and sometimes yields herself to them.
