[9] A. V. Williams Jackson, Persia Past and Present, p. 10, New International Encyclopedia, “Yezidis;” Perdrizet, loc. cit.
[10] Dingelstedt, loc. cit.; Revue de l’Orient Chrétien, I, “Kurdistan.”
[11] Société de Géographie de l’Est, loc. cit.; Encyclopedia of Missions, “Yezidis”; A. V. Williams Jackson, loc. cit.
[12] On these sects consult Aš-Šahrastânî, I, 86, 89, 100.
[13] Not like Mohammed, to whom, according to Moslem belief, the Koran was revealed at intervals.
[14] On the Ṣabians of the Koran, see Baiḍâwi and Zamaḫšari on Suras 2, 59; 5, 73; 22, 17.
[15] On the Ṣabians of Ḥarrân, see Fihrist, p. 190; on the Ṣabians in general consult Aš-Šahrastânî, II, 203; on the location of Ḥarrân and Wasit, see Yaḳût, II, 331, and IV, 881.
[16] To get more particular information in regard to Yezîd bn Unaisa, I wrote to Mosul, Bagdad, and Cairo, the three centers of Mohammedan learning, and strange to say, none could throw any light on the subject.
[17] Al-Haraṯiyah he describes as Aṣḥâb Al-Ḥareṭ (I, 101), al-Ḥafaziyah, Aṣḥâb Ḥafez (ibid.), etc.
[18] Ibn Ḫallikân says: “Aš-Šahrastânî, a dogmatic theologian of the Ašarite sect, was distinguished as an Imâm and a doctor of the law. He displayed the highest abilities as a jurisconsult. The Kitâb al-Milal wa-n-Nihal (this is the book in which Aš-Šahrastânî traces the Yezidi sect to Yezîd bn Unaisa) is one of his works on scholastic theology. He remained without an equal in that branch of science.”