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. NOTE 23. The term "'Efreet" has been explained above, in Note 21. NOTE 24. Most of the copies of the original, it appears, make the number of rings ninety-eight; therefore, I have substituted this, as less extraordinary, for five hundred and seventy, which is the number mentioned in the Cairo edition. NOTE 25. Almost every Muslim who can afford it has a seal-ring, for a reason shewn in a former note (No. 11).[102] NOTE 26. For the story of Yoosuf and Zeleekha (or Joseph and the wife of Potiphar), see the Ḳur-án, ch. xii.