Moreover, many religious beliefs of the Pre-Islamic Arabs survive among the modern Yezidis. Such is the belief in sacred wells in connection with sanctuaries found in all parts of the Semitic region, the most conspicuous of which is that of Mecca. Gifts were cast into this holy water of Zamzam, as they were cast into the sacred wells of other places. When the grandfather of Mohammed ‘Abd Al-Muttalib cleaned out the well, he found two golden gazelles and a number of swords. The water of such holy springs was believed to possess healing power, and was carried home by pilgrims, as the water of Zamzam now is (Yaḳut I, 434).[121] An impure person, furthermore, dared not approach the sacred waters. A woman in her uncleanness was afraid for her children’s sake to bathe in the holy water at the sanctuary of Dusares. According to Ibn Hišam “A woman who adopts Islam breaks with the heathen god by purifying herself in this pool.” This was taken to mean that her act was a breach of the ritual of the spot. And all the pilgrims changed their clothes when they entered the sacred precinct.[122]
Another common heathen practice in the time of Al-jahliya was the worship of holy trees. According to Tabari there was a date-palm tree at Nejran. It was adored at an annual feast, when it was hung all around with fine clothes and women’s ornaments. A similar tree to which the people of Mecca resorted annually, and hung upon it weapons, garments, ostriches’ eggs, and other things, is spoken of in the tradition of the prophet under the name of “dhat anwat,” or “tree to hang things on.”[123] The Goddess Al-‘Ozza was believed to reside in a tree. According to Yaḳut (III, 261), the tree at Hadaibiya, mentioned in the Koran (sura XLVIII, 18) was visited by pilgrims who expected to derive a blessing from it, till it was cut down by the Calif Omar lest it should be worshipped like Al-Lat and Al-‘Ozza. It was considered deadly to pluck a twig from such sacred trees.
The prevalence of stone-worship is another sign of paganism existing before Islam, and noteworthy is the theory advanced by the Mohammedan writers to account for its origin. According to Ibn Hišam[124] the beginning of this idolatry was that “the Meccans when their land became too narrow for them spread abroad over the country, and all took stones from their sanctuary, the Kaaba, out of reverence for their temple, and they set them up whenever they formed a settlement; and they walked around them as they used to go about the Holy House. This led them at last to worship every stone that pleased their fancy.”
It is to be noticed, furthermore, that poly-demonism, i. e., the belief in divine powers, in spirits, is the most characteristic feature of the old nomad religions. Many traces of this belief have been preserved in the Old Testament, and also in the popular religion of the Syria and Palestine of to-day. There are many instances in the Old Testament of the belief in divine powers inhabiting springs, trees, stones. We may refer to the sacred wells at ḳadeš (Gen. 14: 7) and at Beeršeba (Gen. 21, 28, 30, 31); to the sacred oracular tree at Shekem (Gen. 12, 6; Deut. 11, 3); to the sacred stone of Bethel, which gave the place its name, as it is called “a house of God” (Gen. 28, 22).[125]
Now, the traces of all these religious beliefs are found in modern Yezidism. In connection with the temple of Šeiḫ ‘Adi, there is a sacred spring, and there are similar ones in different parts of the Yezidi districts. The water of these springs is held to have healing power, and is carried by pilgrims to their homes. In these pools, especially in that of ‘Adi’s, the Yezidis cast coins, jewelry, and other presents, which, they think, the chief saint takes from time to time; and to this day no one may enter the holy valley with its sacred fountain, unless he first purify his body and clothes.[126] The devil-worshippers adore, likewise, sacred trees. They make pilgrimages to them, hang things on them, and entertain the belief that whoever unties or shakes off a shred of cloth will be afflicted with disease. Again, the Yezidis kiss the stones that satisfy their imagination, and make vows to them (see pp. [41], [50]). Nor is this all. The shouting of the Yezidi pilgrims, as they reach the sacred territory, and the noisy ceremony of their ḥajj, with its dancing[127] and its excitement—a rite which has brought against them all sorts of accusations[128]—are nothing but the remnants of Pre-Islamic paganism.[129]
Such, then, are the steps which the religion of Yezid took before it came to shape itself into its present form. It is made up of five different elements, pagan, that contributed by the founder, Persian, Mohammedan, and Christian. Does not such a state of affairs find a historical parallel in some other religions? Take, for example, Christianity. In it we find that the distinctive characteristics of the founder have been wrapped up in many foreign elements brought in by those who came from other religions.
NOTES ON CHAPTER I
[71] This may be traced to the Mohammedan myth that when the primal pair fell from their estate of bliss in the heavenly Paradise, Adam landed on a mountain in Ceylon and Eve fell at Jiddah, on the western coast of Arabia. After a hundred years of wandering, they met near Meccah, and here Allah constructed for them a tabernacle, on the site of the present Kaaba. S. M. Zwemer, Arabia, p. 17; Aš-Šahrastani, II, 430.
[72] Anistase: Al-Mašrik, vol. 2, p. 33.