CHAPTER VIII.

INVITATION TO THE FEAST OF THE YEZIDIS.-DEPARTURE FROM MOSUL.-BAADRI.-HUSSEIN BEY, THE YEZIDI CHIEF.-THE BIRTH OF HIS SON.-HISTORY OF THE YEZIDIS.-RIDE TO THE TOMB OF SHEIKH ADI. -SHEIKH NASR.-DESCRIPTION OF THE TOMB.-ARRIVAL OF PILGRIMS. -AN INCIDENT.—SHEIKH SHEMS, OR THE SUN.—VOTIVE LAMPS.CELEBRATION OF RITES.-YEZIDI MUSIC.-THE DOCTRINES AND RELIGIOUS OBSERVANCES OF THE SECT. THE EVIL PRINCIPLE.-THE PROBABLE ORIGIN OF THEIR RITES. THEIR ORDERS OF PRIESTHOOD.THEIR LANGUAGE AND BOOKS.-RETURN TO MOSUL.-DEPARTURE FOR THE SINJAR.-ABOU MARIA.-TEL AFER.-MIRKAN.-ESCAPE OF THE YEZIDIS. THE VILLAGE OF SINJAR.-WILD ASSES.

A FEW days after my return to Mosul from the Tiyari mountains, a priest of the Yezidis, or, as they are commonly called, Worshipers 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.

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 Pashaw, first came to Mosul, this sect was among the objects of his cupidity and tyranny. He seized by treachery, as he supposed, their 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 pashaw, 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.

Owing to the disturbed state of the country, and the misconduct of the late pashaws, some years had elapsed since the Yezidis had assembled at Sheikh Adi. The short rule of Ismail Pashaw, and the conciliatory measures of the new governor, had so far restored confidence among persons of all sects, that the Worshipers of the Devil had determined to celebrate their great festival with more than ordinary solemnity and rejoicings.

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 Hussein Bey, the political chief of the Yezidis, is built at the foot of the line of hills crossed in my previous journey to the Chaldean Mountains, and about five miles to the north of Ain Sifni. We traveled 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 endeavored 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 rae 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 center ran a stream of fresh water, derived from a neighboring 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 afterward, 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-worshiping 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 we must return thanks to God. May this so. be but the first of many who will preserve, as their forefathers have done, the fame and honor of your house. As you ask of me a name for this child, I could give you many, which, in my language and country, are well-sounding and honorable; but your tongue could not utter them, and they would moreover be without meaning. Were it usual I would call him after his father, whose virtues he will no doubt imitate; but such is not the custom. I have not forgotten the name of his grandfather, a name which is dear to the Yezidis, and still brings to their memory the days of their prosperity and happiness. Let him therefore be known as Ali Bey; and may he live to see the Yezidis as they were in the time of him after whom he is called." This oration, which was accompanied by a few gold coins to be sewn to the cap of the infant, was received with great applause; and the name of Ali Bey was unanimously adopted; one of the chief's relations hastening to the harem, to communicate it to the ladies. He returned with a carpet and some embroidery, as presents from the mother, and with an invitation to the harem to see the females of the family. I found there the chief's mother and his second wife; for he had already taken two. They assured me that the lady, who had just brought joy to the house, was even more thankful than her husband; and that her gratitude to me, as the author of her happiness, was unbounded. They brought me honey and strings of dried figs from the Sinjar, and entertained me with domestic historics until I thought it time to return to the salamlik.

The Yezidis were some years ago a very powerful tribe. Their principal strongholds were in the district which I was now visiting, and in the Jebel Sinjar, a solitary mountain rising in the center of the Mesopotamian desert to the west of Mosul. The last independent chief of the Yezidis of Sheikhan was Ali Bey, the father of Hussein Bey. He was beloved by his tribe, and sufficiently brave and skillful in war to defend them, for many years, against the attacks of the Kurds and Mussulmans

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of the plain. The powerful Bey of Rowandiz, who had united most of the Kurdish tribes of the surrounding mountains under his banner, and long defied both Turks and Persians, resolved to crush the hateful sect of the Yezidis. Ali Bey's forces were greatly inferior in numbers to those of his persecutor. was defeated, and fell into the hands of the Rowandiz chief, who put him to death. The inhabitants of Sheikan fled tc Mosul. It was spring; the river had overflowed its banks, and the bridge of boats had been removed. A few succeeded in crossing the stream; but a vast crowd of men, women, and children were left upon the opposite side, and congregated on the great mound of Kouyunjik. The Bey of Rowandiz followed them. An indiscriminate slaughter ensued; and the people of Mosul beheld, from their terraces, the murder of these unfortunate fugitives, who cried to them in vain for help-for both Christians and Mussulmans rejoiced in the extermination of an odious and infidel sect, and no arm was lifted in their defense Hussein Bey, having been carried by his mother to the mountains, escaped the general slaughter. He was carefully brought up by the Yezidis, and from his infancy had been regarded as their chief.

The inhabitants of the Sinjar were soon after subdued by Mehemet Reshid Pashaw, and a second time by Hafiz Pashaw. On both occasions there was a massacre, and the population was reduced by three fourths. The Yezidis took refuge in caves, where they were either suffocated by fires lighted at the mouth, or destroyed by discharges of cannon.

It will be remembered that Mohammedans, in their dealings with men of other creeds, make a distinction between such as are believers in the sacred books, and such as have no recognized inspired works. To the first category belong Christians f all denominations, as receiving the two testaments; and the jews, as followers of the old. With Christians and Jews, therefore, they may treat, make peace, and live; but with such as are included in the second class, the good Mussulman can have no intercourse. No treaty nor oath, when they are con