YEOTMAL

[s. 815] : A town in Berar, Central India, about 55 miles S. E. of Amraoti. Station of the Free Methodist Church in America (1892), with (1900) 2 mi ionaries and their wives, 2 women mi ionaries, 5 native workers, 1 place of worship, 2 Sunday schools, 2 day schools, 1 industrial school, and 20 profe ed Christians. YEZD A town in Persia, situated in the central part of the country, about 300 miles S. E. of Teheran. Population about 53,000. There is a small Parsee colony here, and many of the Mohammedans belong to the Babi sect. Station of the CMS (1898), with (1903) 2 mi ionaries and their wives, 3 women mi ionaries, 9 native workers, 2 day schools, 1 hospital, 1 dispensary, and 42 profe ed Christians, of whom 12 are communicants.: YEZIDIS The Arabs who accepted Mohammed: called those who did not el johaleen, i. e., the ignorant ones. Among the latter was Yezid ben M’awe, who refused to accompany M’awe, his father, who, as an attendant upon his person, followed the fortunes of Mohammed. Many of “the ignorant ones” rallied around Yezid, and he became the nucleus of the sect which appropriated his name. The Yezidis po e a lineage tree by means of which they trace their religious origin back to him. They seem to have existed as a very loose organization until about 1106, when there arose among them an elder called Sheikh Hadi, from the region of Damascus. He removed to the district of Hakkiari in Kurdistan, and dwelt in Mount Lalish, which is eleven hours from Mosul. He died in 1162, and his tomb, called Sheikh Adi, is hard by the village of Ba’adri, where also is the temple of the Yezidis. This place, as their religious center, is by them esteemed superior to Mecca. Sheikh Hadi gave more consistency to their religious system still very confused and illogical — — and greater stability to its organization, by commit ing to writing its tenets and traditions. His work, which is the authority for their belief, The origis named El Jilweh (the Revelation) inal is the only copy existing, and it is esteemed as most holy, and is guarded at Sheikh Adi with It is in Arabic, and the most scrupulous care.. speaks in this wise of the origin of the Yezidis: ‘O angels,’ said the great God, ‘I am going to They will become man create Adam and Eve. kind, and from the lines of Adam’s palm (?) shall proceed Shehr ben Jebr, and of him a separate community will appear upon the earth, that of Azazael, i. e., of Melek Taous, which is the sect of Then he sent Sheikh Hadi ben the Yezidis.’ Musaffer from the land of Damascus, and he came and dwelt in Mount Lalish.” Sheikh Hadi was an Arab, and was held in high repute for his piety and devotion. He holds among the Yezidis the same place that is given to Moses by the Jews, and that is claimed by the Muslims for Mohammed. This degraded yet interesting people number probably about 200,000 souls, but they are scattered over a belt of territory 300 miles wide, extending in length from the neighborhood of Aleppo in Northern Syria to the Caucasus in Southern Ru ia. The ma of them, however, are to be found in the mountains of Northern and Central Kurdistan, and among the Sinjar hills of Northern Me so pot am i a. Tho the mysteries of their religion are in the Arabic language, Kurdish is more generally spoken by the Yezidis than Arabic, both languages being used by those living in the Sinjar hills and in the region of Mosul. The Yezidis are an agricultural people and live in fixed abodes. As a rule they are neater and cleaner in their homes, and in respect to person and dre , than either Arab or Kurd; while their style of dre follows the fashions of the people by whom they are surrounded, except that the shirt has a square-cut opening in front. Generally speaking they are quiet and industrious, but in the regions of Redwan and Midyat they are given to house-breaking and highway robbery, and also hire themselves to Muslims and Christians for the commi ion of deeds of blood, so that they are the terror of those districts. In the Sinjar hills, where they constitute almost the entire population, they are restive and refractory. Everywhere they entertain a deep-seated hatred of Muslims, whether Arabs or Kurds, who treat them in return with contempt and oppre ion. Polygamy is allowed among them to the limit of six wives, but its practise is not so general as with the Muslims, limited to four wives. The drinking of raki (a mild arrack) is enjoined as a religious rite in connection with the worship of Melek Taous, and accordingly intemperance is 79» having now governed it for the 6,000 years, has. yet 4,000 years in which to reign. They believe in one Sheikh Hadi, called also in ElJilweh ’Abd Taous (servant of Taous). They say that he is the god of that which is good, of day and of life; that he is descended from the divine nature, or, at least, is so honored of God that whatever Sheikh Hadi wills comes to pa ; and that he revealed to his disciples revelations, secrets, a knowledge of the unseen and of prophecies. In his book he claimed to be sent both of God and of Melek Taous. The second a ertion of El Jilweh is: “He (Melek Taous) sent ’Abd Taous to this world that he might separate truth from error, and make it known to his people; and the first step to that is by tradition, and afterward by this book El Jilweh, which the uninitiated must neither read nor behold.” His claim to have been sent of God is made farther on in the sentence quoted at length when stating They also say of him, the origin of this sect. “The Yezidis’ god descended in this era and both taught and established us.” Sheikh Hadi a ociated himself with God in stating farther on in his book that “He afterward came and dwelt in Lalish.” Is there in Sheikh Hadi an effort at the reconciliation of God and Melek Taous, or the union of the two eternal principles (according to Zoroaster) of good and evil, in order to secure a reconciliation of man with each, and with both together, through worship at the shrine of on& who stood for both? They common. They are recognized by the Turkish Government as a distinct religious community. Their civil head is an Emir whose title is hereditary, and who is of royal blood, if El Jilweh is to believed. It says: “Then Melek Taous came down to earth believe in six other gods. El Jilweh”He created six gods from himself and his light; and their creation was as one lights a light from another light.” This recalls the Zoroastrian doctrine of Ahura Mazda and his six gifts. They accept Christ as the “Light of God,” and say that He cannot die; also that He is a Savior and will come again. But all these are evidently accommodations to the Christian sects, with they are brought into contact. In for our sect, i. e., the Yezidis, the disturbed, and appointed kings for us, besides the kings of way the Yezidis about Redwan have attempted to accommodate their tenets to the ancient A yrians, Nisroch, etc. And after that we had two kings Shaboor (Sapor) First and Second who reigned 150 years; and our Emirs, until this day, have descended from their seed.” The Emir never marries outside of this royal line. He is lord of the persons and affairs of the Yezidis, and his power over them is absolute. His person is considered holy, and all his acts are regarded as righteous. To him belongs admin- Christian doctrine of the Trinity. They hold to the Transmigration of Souls, but subject to the caprice of Melek Taous, for El Jilweh says: “I (Melek Taous) will not allow one in this wretched world longer than the time — —... istrative power and dignity, as well as ecclesiastical, and all the dealings of the Turkish Government with the Yezidis are through him. For this reason he resides most of the time in Mosul. The Yezidis have written laws and statutes which are read and interpreted only by the members of one family that of Mella Haider, sur- — named El Bu owi. The secretary of the Emir is always chosen from this family. Doctrine: The Yezidis believe in God as the supreme deity and the first cause of all things; but they have nothing to do with Him either in the way of worship or service. They believe in one Melek Taous (King Peacock), who is eternal, an emanation from God, became incarnate as Lucifer, deceived Adam and Eve as Satan, is one of the seven gods who, in turn, rule the world for 10,000 years, and he, says: from whom the same determined by me; and if I desire it I send him a second or a third time into this world, or some by the transmigration of souls.” When righteous souls return they enter into men, but wicked spirits are sent back to reside in the beasts. Yet along with this they hold to a Resurrection, when Sheikh Hadi will carry all the Yezidis to paradise on a tray borne upon his head. They hold to a future judgment and punishment for all except the Yezidis. El J ilweh say s: “I (Melek Taous) punish in other worlds those who contrary do to my laws.” They have Islamic notions of paradise as a place of eating and drinking, together with the pleasures of physical love. They claim to receive the Old Testament, the New Testament, and the Koran, but reverence the Old Testament more than either of the others. This acceptance is, however, a qualified one, for El Jilweh says: “The books of those who are without I accept in a sense, i. e., those that agree other, — with and conform to my statutes. Whatsoever is contrary to these they have altered.” The Yezidi ecclesiastical polity has the form of a religious oligarchy, is composed of six orders 799 besides the Emir, which are chiefly hereditary and confined to as many distinct families These orders are: (1) The Sheikh: He i^ called Sheikh Mengah, which IS the name of a district comprising the regions of Mosul, Amadieh, and Zakho. He is the chief ecclesiastic of the sect. He ranks next to the Emir, who is the religious as well as political head, even as the Sheikh ul Islam in Turkey ranks next to the Sultan, who is the Cahph. The Sheikh is the guardian of the tomb of Sheikh Hadi. The insignia of his office are a kind of girdle which is worn about the body and a netting of catgut which is carried in the hand. He is supposed to prophesy, and has paradise in his flowing sleeves, sections of which he is willing to dispose of to purchasers according to the sums received. Whenever the Sheikh appears among the people they submit themselves to him in lowly reverence and humility. (2) Sheikhs: This order was founded by Sheikh Hadi. Every Sheikh traces his lineage back through a regular succe ion to a Patriarch who is regarded not only as the bestower of the office of Sheikh, but also as the a istant and advocate of those in his line who exercise the office, and as the avenger of all injuries inflicted upon them. For this reason no Yezidi dares to return the smiting of an ecclesiastic. Each Sheikh has the privilege of doctoring a special disease. The Sheikhs frighten their followers into giving presents and alms according to their will by threatening to punish them, upon refusal, with pestilence, fever, distre , sickne , and pains, or the control of their enemies over them such power being supposed to reside in each Sheikh. From this order comes the Mella, who is the instructor of youth, the guardian of “the book,” of religious mysteries, and of the interests of the sect. He is also the secretary of the Emir, and in his family alone are reading and writing — allowed. The office is hereditary. (3) Pirs: They are the Nazarites, who take vows of celibacy and devote themselves and their property to Sheikh Hadi. To them appertains the conduct of hair-dre ing and of the fasts and feasts. They are also interce ors, and perform their function upon certain heaps of stones in the neighborhood of Sheikh Adi, where they continually reside. (4) Kuchiks: The word is Kurdish and signifies dancer. These attend to the service of the tambourines, praises and songs. They order and conduct the sacred dance upon the feast-days. They praise the gods Hadi and Taous with tambourine and fife until they swoon in a trance, when they utter strange sounds and language. They declare what is revealed to them in dream, trance, and vision, and are reckoned as prophets. They are said to have the power of life and death probably through the influence of magic. (5) Kowals: These are the priests proper, to whom pertain the duties of imparting religious instruction to the people, and of sepulture. All — instruction is oral, in which they profe to be guided by an “inner light” to which all, even the Emir, must give heed. Whenever a Yezidi is about to die he is visited by a Kowal, or his agent, who removes the dying man’s sins by transferring them to himself. They divide with the Pirs the function of interce ors, and to them belongs the privilege, each year, of bidding for the conce ion of conducting the “Sanjak Taous” among the Yezldi* Yezidi villages. They never use a razor upon their heads. (6) Fakirs: These constitute the lowest order of the priesthood. They are entrusted with the instruction of boys and girls in the tambourine, in dancing, and religious evolutions. They are married, have a salary, live in Sheikh Adi, and are the janitors of that holy place. The Yezidis worship Melek Taous through his “Sanjak,” or symbol, which is a sacred brazen cock, one eye of which is marked over by a cro . They also adore Sheikh Hadi, who is still a god tho his body be dead, and who receives divine honors at his tomb in Sheikh Adi. Forasmuch as he was also sent of Melek Taous, the sacred cock stands for him also, so that he is worshiped at the same time with Melek Taous, and at his tomb the “Sanjak” of Melek Taous is revered equally with the tomb. The two eternal principles have thus equal honor, and by this arrangement no one can worship the one without equally worshiping the other. Here again there seems to be an attempt to accommodate something to their needs from the Parsee religion. In the Vendidad the cock is a sacred bird the bird of Sraosha, who is Obedience to the law of Mazda and chief of the Yazatas and their leader against — the leader of the demon host, ^shna Deeva. The Yezidis seem to combine the two principles and so make the cock represent both. These two gods are the chief objects of their worship, and the tomb of one and the sanjak of the other are the symbols employed to bring them before the worshipers. The sun is regarded as an exalted spirit without whom there would be no stability to the universe, and, therefore, also worthy of respect and worship. Fire, more especially as lightning and flame, is considered a sacred element, and is worshiped by adoration. They have also a bronze image of an ox which they worship at a festival in November. The tombs of departed Sheikhs are regarded as holy, and in religious rites conducted at them the a istance of those entombed therein is specially invoked. The Yezidi worship has a certain fixed ritual difficult to understand. When the “Sanjak Taous” is carried to a village it is accompanied by Kowals, who march before it with timbrel and pipe. It must remain in tlie village over night, and the Yezidis must drink “raki” in its presence. Its worshipers approach it upon their knees, ki it, mutter prayers, deposit their contributions in a box by its side, rise and walk away with their face toward it. Meanwhile a candle burns on either side of the Iioly bird. They have no liturgy, nor do they pray audibly, believing that all prayer should be with the heart only. They say God does not require them to fast, save during Ramazan, when they fast three days instead of thirty. This fast must be begun and ended in the presence of either Sheikh or Pir. It is ended by a participation in holy wine 1hat is The cup considered to be the blood of Christ. containing it is held in both hands, after the sacrificial manner of the East, and if a drop should fall it is gathered with religious care. The Yezidi feasts are the following: 1. On the first Wednesday in April, which is the beginning 2. August 1, continuing three their year. 3. days, in honor of Melek Fukhr ed Deen. September 22, continuing eight days, to Sheikh of Hadi. This is called “et towafat” i. e., the Ylngr-chan-fTl Young Men’s floods. 4. November, called the Naheevi. (This feast is especially observed by the Yezidis of Jebel Toor, at which the sacred ox is worshiped in connection with Babylonian orgies.) 5. January 1, lasting three days, in honor of Shems ed Din At all these feasts there is much singing in con- They have a “Zemboor,” the hymns of which are in Arabic. They have also songs which are in Kurdish, and are sung to Kurdish tunes. So long as the Turkish Government continues nection with the religious dances. hymn-book called _ to draft Yezidis into the army it will not allow them to be Christian i zed. Another formidable obstacle is found in a requisition of their religion that no one shall learn to read or have any dealing with books except the family of Sheikh ul Bu owi, as stated above, the custodians of the sacred book. Neverthele , there have been instances where Yezidis have seemed to be touched by the Gospel, and there is reason to believe that, with freedom to learn, the Yezidis may yet come forth from their strange superstitions to follow Him who is the Light of the World. A YING-CHAU-FU: town in Ngan-hwei, China, situated in the N. W. part of the province, on the Sha-ho. Station of the CIM (1897), with (1903) 3 mi ionaries, one them with his wife; 2 native workers, 1 place of worship, 1 day school, 1 Sunday school and 3 profe ed Christians. Some write the name Ying-chow-fu. 818