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The word
(pi. 
) appears in most of the lexicons which I have consulted, but it does not seem to be known in the sense of a supernatural creature, although this meaning is familiar to Yemenite folklore and dialect.
page 4 note 1 The form used is generally confined in colloquial to the pariah-caste of sweepers, etc. A personal servant would be 
addām.
page 4 note 2 This does not seem to be actually Koranic, but passages to much the same effect may be consulted in Kor., ii, 61; v, 65; vii, 166; xxxvi, 57, where God has transformed certain people, or threatens to do so, on account of some evil deed.
page 4 note 3 Ar-rūh, titraddad ila 'l-makān alladhī lala ‘at minnuh. It may be remarked that in the Yemen one gives coffee to the poor for the soul of one's relatives, e.g. lā-rūh Abī, for the soul of my father.
page 5 note 1 ‘Ya‘‘kub Khān, Abdullāh, Ḳāmūs al-Amthāl al-‘Adaniya (Cairo, 1933), p. 28.Google Scholar
page 5 note 2 Cf. ibid., No. 101. A‘ma laqī wada‘ ah, i.e. a blind man has found a bead.
page 6 note 1 For comparison the following might be consulted: Van Vloten, G., “Dämonen, Geister und Zauber bei den alten Arabern”, WZKM. (Vienna, 1893–84)Google Scholar, vii and viii (based on Djahiz, Kitāb al-Hayawān); Muh. b. Ahmad al-Ibshibī, Al-Mustafraf (Cairo, 1933), ii, 77 seq.; Rat, G., Al-Mostafraf [trans.] (Paris, 1899–1902), ii, 158–170Google Scholar; Eichler, P. A., Die Dschinn, Teufel und Engel im Koran (Leipzig, 1928)Google Scholar [with a good bibliography]; Tritton, A. S., “Spirits and Demons in Arabia”, JRAS., 1934, p. 715Google Scholar; and El., article “Ejinn”, etc.
