The Sheikhs come next in order of rank. These are supposed to know a little Arabic, as their work is to write the hymns which are chanted at their religious services. They guard the tomb of Sheikh Âdi, bring fuel to keep up the holy fire, and provisions to those who dwell within the shrine.
The third rank of priesthood is perhaps the most active of all. These are called Cawals or preachers, and it is their duty to go from village to village teaching the doctrines of the Yezidees. They are all musicians, being taught to sing when very young; they also perform on the flute and tambourine, both of these instruments being looked upon as holy. Before and after playing they often kiss their instruments, and pass them to the audience for them to do likewise. They dress as a rule in white and wear black turbans, while the sheikhs always wear nothing but white. They are generally venerable-looking men with long beards. They act as emissaries for the sheikh, and yearly go forth and collect the revenues. Their emblem of office is a wand, on the top of which is perched a brazen peacock, and they boast with pride that never have their enemies been able to capture one of these staves. They relate how on one memorable occasion a priest, being chased through the desert by Arabs, in the heat of the pursuit stopped his mare, descended, and buried the precious badge of office; then, marking the exact site for future reference, resumed his flight. Having escaped with his life, six months later he managed to recover the buried staff, creeping down by night into the desert from his mountain shelter. Now why should they place such a high value on these emblems? A possible solution was given me by the Rev. Dr. St. Clair Tisdall, who recalled to my mind an old Mohammedan tradition that it was the peacock who admitted Satan into the garden of Eden. This would strengthen the suspicion that the Yezidees really do worship the evil one.
The lowest order in the priesthood are called Fakirs. These wear coarse dresses of black or dark-brown canvas, which reach only as far as the knees. Their office is to perform all the menial work connected with the tomb of Sheikh Âdi, sweeping and cleaning the sacred buildings, trimming and lighting the holy lamps. These lamps are offerings made by pilgrims who have visited the tomb in times of danger or sickness.
A yearly sum is subscribed for the oil necessary for the lamps and for the support of the priests. At sunset each evening these lamps are lit, and give the appearance of a multitude of stars glittering on the side of the mountain; for not only are the lamps placed in the shrine and walls of the courtyard, but they are also scattered about on rocks and ledges and in the dark corners of the woods. As the priest goes from lamp to lamp lighting each one, men and women pass their hands through the flame and smear their foreheads, and those who have children do the same to them. This reverence for fire reminds one of the Parsees of Persia, whom these people in many ways resemble.
Unfortunately I was unable to visit these interesting villages, but I hope to do so on a future occasion. We had intended to spend a month amongst them during the summer of 1906, the sheikh having extended a cordial invitation to us. My husband accordingly went up to reconnoitre, and see if there was any place possible either to stay in or to pitch our tent. He found, however, that it was hardly a suitable place for a summer holiday, as the climate was not very satisfactory, besides which it was difficult to find a place for the tents; so we decided we would not go that year at any rate. Both my husband and the men with him were quite ill for a few hours after visiting Sheikh Âdi, so they were not anxious to return. The natives say that this illness is caused by drinking the water, but that the effect passes off after a few days, when one has become accustomed to the water.
My husband, however, much enjoyed his visit amongst these strange people, and in writing of that time he says:—
“These interesting people dwell in the mountains round about Mosul, the ancient Nineveh. They are ruled over by a sheikh, who claims to be able to put some ten thousand armed horsemen in the field. On account of their suspected devil-worship they are detested by Moslems and Christians alike. The Turks have more than once endeavoured to exterminate them; but, entrenched in their mountain fastnesses, they are very hard to overcome.
“When in Mosul their sheikh called on me and asked me to pay him a visit up in his mountain home. Thus I was able to see their homes for myself, also the sacred shrine, hidden away in the mountains, where their reputed founder (Sheikh Âdi) lies buried, from whom it derives its name.
“The Yezidees, like the Druses of Mount Lebanon, are very reluctant to discuss their religion, and it is said that death is the penalty for any one among them who reveals the truth concerning what they worship.
“On paying a visit to their sacred shrine (Sheikh Âdi), I found it hidden in the hollow of thickly-wooded mountains, and composed of two large compounds, the inner compound containing the shrine in a church-like building with a newly-built steeple. On the right side of the entrance porch is the figure of a huge serpent graven in the stone of the building, with its head uppermost. This serpent is kept blackened daily with charcoal by the two or three old monks who live in the shrine. Upon inquiring the meaning of this symbol, the monk told me it was graven there to remind the worshippers to remove their sandals from off their feet, as the ground around the shrine is holy. If any should be careless or wicked enough to disobey, it was said that they would be bitten on the heels by some of the snakes that were said to infest the place.