or the Zawbaʿah,
[literally, “the Whirlwind”] “A chief of the jinn”
or al-khāfī or al-khāfiyah or al-khāfiyāʾ,
[literally, “the Hidden Ones” (male, female, and collective)] “The jinn”; al-khabal means the same
or al-tābiʿ or al-tābiʿah,
[literally, “the Followers” (male or female)] “The male or female jinni, because they are among men and follow them wherever they go”
or the ʿAkankaʿ or the Kaʿankaʿ,
“Male ghouls”
or a khaydaʿ,
“A deceitful [female] ghoul”
or the Siltim, the Ṣaydānah, the Khayʿal, the Khaylaʿ, the Khawlaʿ, the Khaytūr, the Samarmarah, the Summaʿ, the ʿAwlaq, the ʿAlūq, the Hayraʿah, the Hayʿarah, the Mald, and the ʿAfarnāh, (all names of ghouls)
1.18.11
or a ʿitrīs,
“A male ghoul”
or a timsaḥ,
“An ignoble mārid”287
or al-Dirqim,
The name of the Antichrist, also known as the Missīḥ (of the pattern of sikkīn)
or a ṭughmūs,
“A rebellious devil or ignoble ghoul”
or zabāniyyah,
Plural of zibniyyah. “Rebellious persons, whether humans or jinn”; synonym ʿikabb
or a ḥayzabūn.
I think our friend must be wrong about this one:
I can’t find it in the Qāmūs,288 and how can the Fāriyāq have seen it in a vision when it’s nowhere to be found in that paragon of precision? On the other hand, the lexicographer,289 God rest his soul, does use it as the pattern-word for ḥayzabūr (synonym of ḥayzabūn), khaytaʿūr (“fading mirage”),290 qaydaḥūr (“person with an ugly face”), ʿaylajūf (the name of the ant mentioned in the Qurʾān),291 ʿayṭabūl (“tall” (of a girl)), hayjabūs (“hasty, rough man”), jayhabūq (“rat feces”), zayzafūn (“fast” (of a she-camel)), jaythalūṭ (an insult invented by women, of unclear meaning), and ʿayḍafūṭ (synonym of ʿaḍrafūṭ (see above)).
1.18.12
and if he were to hear by day a sweet-toned coquettish girl talking in dulcet tones to a man, at night he’d hear the moaning and laughing of the jinn, their twitterings and whisperings, their cheepings and chitterings, their clamorings and their ziy-ziy (all of which are sounds made by the jinn); and if he saw a girl hopping(1) on one foot all day long, he’d be assailed in the middle of the night by a bad dream — by the dream that lies prone upon the breast, by the incubus, by the succubus, by the dream that kneels on the chest, by the dream that pollutes, by the dream that humiliates, by the nightmare.
1.18.13
One night he saw a bride brought to him in procession, after which a billy goat came to him and started butting him with its horns. He awoke, and, lo and behold, the place on his head where horns would be was bruised. Another night he dreamed that he came across some gold and silver coins on the river bank, so he stretched out his hand and took fifteen silver coins, no more. When he crossed to the other side, he saw an old man who had a ball in his hand that he was twisting, and every time he gave it a twist, the Fāriyāq was taken by a severe pain in his back, like that of the illness known in the Syrian lands as “the jumper,”292 and when the pain increased so much that he threw the coins from his hand, it went away. And another night he saw a man from the west bestow something on him, at which a man from the east immediately snatched it away and made off with it. “And,” he declared, “he still hasn’t brought it back, even though I’ve waited for him all night!” The rest of his dreams were of the same sort.
1.18.14
Among the verses that he composed on dreams are the following:
Meseems at night my cares, from underneath my pillow,
Draw al-Hirāʾ293 to me, that him against me they may pit.
They say he spent the day upon me pissing
“So tonight you have to make him shit.”
And
At day’s end I’m happy
For I have hopes of dreams of pleasure.
But then I dream of strife and toil
And night and day are shrunk to equal measure.
And again
O Lord, you scare me even in my sleep
With dreams confused that torment and distress.
Would I might toil by day and then, when I’m asleep,
Enjoy the sight of my belov’d and there find rest.
1.18.15
One day it occurred to him to write a eulogy to one of those possessed of sovereign felicity. After he’d been permitted the privilege of kissing the latter’s noble threshold and of reciting his ode and had retired backward in accordance with the custom of the people of that land, which dictates that a young man must not show the nape of his neck to an older (in acknowledgment of the fact that only older persons have backs to their heads), the chamberlain came to tell him that the emir, might God preserve his rule for ever and a day and immortalize his sway, make of the sun and moon shoes for his horse’s hooves, make each day of his better than the one before, spread his shadow the earth as a protection o’er, anoint the eye of the universe with his slipper’s dust, make the Pleiades his stepping-stone and Capella, through the eyelets of his boots, as laces, thrust, make all existence rejoice in his name and make his portal the desired gate of every mortal, make… — but here the Fāriyāq could no longer contain himself and interrupted by saying, “Enough ‘makes,’ you mayfly! What says the emir?”
1.18.16
The man replied, “The emir — the magnified, the important and highly dignified, he of the blessings overflowing and favors ever-growing, he who, when he speaks, passes forthwith into action, and who, when asked, is generous in benefaction; who, when he clears his throat strikes terror into the hearts of those who are his foes, and, when he coughs, makes those who hate him shiver to the tips of their toes; whose whole palace quivers at his majestic pose when he blows his nose and whose fart makes the whole council chamber start; whose….” Said the Fāriyāq, “Pew to this vile smell, you villain! Tell me what the emir said and relieve me of these orotund phrases—you’ve outdone the poets with your lavish praises.” He said, “He says you did a good job on your ode and achieved your ends very well when you likened him to the moon, the sea, a lion, a sharp sword, a firm-set mountain, and a watercourse in spate, all of which he is worthy of being compared to. Except that, in one verse, you called him a pimp.” “How so?” said the Fāriyāq, “may the emir remain far above all pandering!” “It’s true,” said the other. “In one verse you said that he ‘hands out money and gems with open hand, and befriends the virgin.’ Also, in another you said that his name was ‘worthy to be praised (muḥammad)’ and that his virtues were ‘praiseworthy (maḥmūd)’ but he’s no Muḥammad or Maḥmūd,294 and because of this appalling mistake he has banished you from his sight.” The Fāriyāq replied, “This is but the way of poets — they keep smacking their lips over ‘unbored pearls’295 and ‘praiseworthy virtues,’ but that doesn’t mean that they’re accusing the person praised of pimping.” “That’s all I have,” said the other. “Don’t even think of appearing in the presence of our venerable emir again.”