[163] In the photograph ’Alî Beg is seated and the ḳawwâl stands to the right of him. The figure on the left is the Christian secretary, and the close-shaven man behind the beg is Fattûḥ.
[164] Layard mentions that the oil for the lamps is provided out of the funds of the shrine: Nineveh and its Remains, Vol. I. p. 291.
[165] Layard pointed out the connection between the white bull offered annually to the Yezîdî solar saint and a similar sacrifice in the Assyrian ritual: Nineveh and its Remains, Vol. I. p. 290.
[166] This doctrine is, however, older than the Sûfîs; it was held by the Mandæans and is a part of the Asiatic heritage of religious ideas out of which the Yezîdî creed has been formed. The transmigration of souls, another Mandæan tenet, is also professed by the Yezîdîs.
[167] This, too, is an article of the Mandæan faith.
[168] The late Lord Percy, who visited Sheikh ’Adî in 1897, found nothing but the outer shell and the roof intact. It had been wrecked by a Turkish general who had made a resolute attempt to convert or exterminate (the two expressions are practically synonymous) the Yezîdîs: Notes from a Diary, p. 184.
[169] Nineveh and Babylon, p. 83.
[170] Nineveh and its Remains, Vol. I. p. 280, and Nineveh and Babylon, p. 81.
[171] Residence in Koordistan, Vol. II. p. 91.
[172] Layard: Nineveh and its Remains, Vol. I. p. 230. See, too, Perrot and Chipiez: Histoire de l’Art, Vol. II. p. 642.