CHAP. IX.

INVITATION TO THE FEAST OF THE YEZIDIS.

BAADRI.

DEPARTURE FROM

HUSSEIN BEY, THE YEZIDI CHIEF.

THE

MOSUL.
BIRTH OF HIS SON. HISTORY OF THE YEZIDIS. RETURN OF

RIDE TO THE TOMB OF SHEIKH ADI.
SHEIKH NASR.

RECEPTION.

ARRIVAL OF PILGRIMS.

SUN.

VOTIVE LAMPS.

DESCRIPTION OF THE TOMB.

AN INCIDENT. SHEIKH SHEMS, OR THE CELEBRATION OF RITES. YEZIDI MUSIC. THE DOCTRINES AND RELIGIOUS OBSERVANCES OF THE SECT. THEIR BELIEF IN, AND FEAR OF, THE EVIL PRINCIPLE. THE PROBABLE ORIGIN OF THEIR RITES. THEIR ORDERS OF RETURN TO DEPARTURE FOR THE

VILLAGE OF SINJAR. WILD ASSES. -RETURN TO MOSUL.

A FEW days after my return to Mosul from the Tiyari mountains, a Cawal, or priest of the Yezidis, or Worshippers of the Devil, was sent by Sheikh Nasr, the religious chief of that remarkable sect, to invite Mr. Rassam and myself to their great periodical feast. The Vice-consul was unable to accept the invitation; but I seized with eagerness the opportunity of being present at ceremonies not before witnessed by an European-ceremonies which have given rise, among Mussulmans and Christians, to fables confounding the practices of the Yezidis with those of the Ansyri of Syria; and ascribing to them certain midnight orgies, which have earned them the epithet of Cheragh Sonderan, or "the Extinguishers of Lights."

The prejudices of the inhabitants of the country have extended to travellers. The mysteries of the sect have been traced to the worship introduced by Semiramis, into the very mountains they now inhabit - a worship which, impure in its forms, led to every excess of debauchery and lust. The quiet and inoffensive demeanour of the Yezidis, and the cleanliness and order of their villages, do not certainly warrant these charges. Their known respect or fear for the evil principle has acquired for them the title of "Worshippers of the Devil." Many stories are current as to the emblems by which this spirit is represented. They are believed by some to adore a cock, by others a peacock; but their worship, their tenets, and their origin were alike a subject of mystery, which I felt anxious to clear up as far as I was able.

The origin of my invitation proves that the Yezidis may lay claim to a virtue which is, unfortunately, not of frequent occurrence in the East,-I mean gratitude. When Keritli Oglu, Mohammed Pasha, first came to Mosul, this sect was amongst the objects of his cupidity and tyranny. He seized by treachery, as he supposed, their head or high priest; but Sheikh Nasr had time to escape the plot against him, and to substitute in his place the second in authority, who was carried a prisoner to the town. Such is the attachment shown by the Yezidis to their chief, that the deceit was not revealed, and the substitute bore with resignation the tortures and imprisonment inflicted upon him. Mr. Rassam having been applied to, obtained his release from the Pasha, on the advance of a considerable sum

of money, which the inhabitants of the district of Sheikhan undertook to repay, in course of time, out of the produce of their fields. They punctually fulfilled the engagement thus entered into, and looked to the British Vice-consul as their protector.

The

Owing to the disturbed state of the country, and the misconduct of the late Pashas, some years had elapsed since the Yezidis had assembled at Sheikh Adi. short rule of Ismail Pasha, and the conciliatory measures of the new governor, had so far restored confidence amongst persons of all sects, that the Worshippers of the Devil had determined to celebrate their great festival with more than ordinary solemnity and rejoicings. It was customary for the Yezidis, when sufficiently powerful to defend themselves against the attacks of Kurds and Arabs, to meet periodically in large numbers at the tomb of their great Saint. Men and women from the Sinjar, and from the northern districts of Kurdistan, left their tents and pastures to be present at the solemnisation of their holy rites. This year, as the roads were once more free from plunderers, it was expected that the distant tribes. would again repair to the tomb of the Sheikh.

I quitted Mosul, accompanied by Hodja Toma (the dragoman of the Vice-consulate), and the Cawal, or priest, sent by Sheikh Nasr. We were joined on the road by several Yezidis, who were, like ourselves, on their way to the place of meeting. We passed the night in a small hamlet near Khorsabad, and reached Baadri early next day. This village, the residence of Sheikh Nasr, the religious, and Hussein Bey, the poli

tical chief of the Yezidis, is built at the foot of the line of hills crossed in my previous journey to the Chaldæan Mountains, and about five miles to the north of Ain Sifni. We travelled over the same dreary plain, leaving the mound of Jerrahiyah to our right.

On approaching the village I was met by Hussein Bey, followed by the priests and principal inhabitants on foot. The chief was about eighteen years of age, and one of the handsomest young men I ever saw. His features were regular and delicate, his eye lustrous, and the long curls, which fell from under his variegated turban, of the deepest black. An ample white cloak of fine texture, was thrown over his rich jacket and robes. I dismounted as he drew near, and he endeavoured to kiss my hand; but to this ceremony I decidedly objected; and we compromised matters by embracing each other after the fashion of the country. He then insisted upon leading my horse, which he wished me to remount, and it was with difficulty that I at length prevailed upon him to walk with me into the village. He led me to his salamlik, or reception room, in which carpets and cushions had been spread. Through the centre ran a stream of fresh water, derived from a neighbouring spring. The people of the place stood at the lower end of the room, and listened in respectful silence to the conversation between their chief and myself.

Breakfast was brought to us from the Harem of Hussein Bey; and the crowd having retired after we had eaten, I was left during the heat of the day to enjoy the cool temperature of the salamlik.

I was awakened in the afternoon by that shrill cry of the women, which generally announces some happy event. The youthful chief entered soon afterwards, followed by a long retinue. It was evident, from the smile upon his features, that he had joyful news to communicate. He seated himself on my carpet, and thus addressed me:-"O Bey, your presence has brought happiness on our house. At your hands we receive nothing but good. We are all your servants; and, praise be to the Highest, in this house another servant has been born to you. The child is yours; he is our first-born, and he will grow up under your shadow. Let him receive his name from you, and be hereafter under your protection." The assembly joined in the request, and protested that this event, so interesting to all the tribe, was solely to be attributed to my fortunate visit. I was not quite aware of the nature of the ceremony, if any, in which I might be expected to join on naming the new-born chief. Notwithstanding my respect and esteem for the Yezidis, I could not but admit that there were some doubts as to the propriety of their tenets and form of worship; and I was naturally anxious to ascertain the amount of responsibility which I might incur, in standing godfather to a devil-worshipping baby. However, as I was assured that no other form was necessary than the mere selection of a name (the rite of baptism being reserved for a future day, when the child could be carried to the tomb of Sheikh Adi, and could bear immersion in its sacred waters,) I thus answered Hussein Bey:-"O Bey, I rejoice in this happy event, for which