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gratifying to find, that English influence had been | itself.

He is admitted into the rites, almost into

exerted in the better cause of humanity, as it had the inmost sanctuary of that singular race, who bear the ill-omened name of Devil-worshippers. He is the first European, we believe, who has received almost unreserved communication as to the nature of their tenets; though probably, from the ignorance of the Yezidis themselves, he has by no means solved the problem either of the date or the primal source of their curious doctrines. How ex

That fanatic

been before in the cause of knowledge. Sir Stratford Canning had prevailed on the Porte to send a commissioner to Kurdistan to persuade Beder Khan to give up his prisoners; he had himself advanced even more potent arguments for their release, large sums of ransom money from his own pocket. Mr. Rassam, too, the English consul, had clothed and maintained at his own ex-traordinary the vitality even of the wildest and pense not only the Nestorian patriarch, who had strangest forms of religious belief! Here are taken refuge in Mosul, but many hundred Chal- tribes proscribed for centuries, almost perhaps for deans who had escaped from the mountains. Mr. thousands of years, under the name most odions to Layard therefore was welcomed with universal all other religious creeds-hated and persecuted joy; his own kind treatment of the Chaldeans, by the Christians, as, if not guilty of an older and whom he had employed in his works, had no more wicked belief, at least infected by the most dedoubt increased his popularity. The whole ac- tested heresy, Manicheism―trampled upon, hunted count of his intercourse with the priests and with down, driven from place to place by the Mussulthe people is of singular interest; though with men, as being of those idolaters, the people withone fatal drawback, the presentiment which we out a Book, towards whom the Korân itself justifies cannot but feel while we read his pages, a pre- or commands implacable enmity. Against the sentiment sadly realized at the close of this chap- Yezidis, even in the present day, the Moslem rulers ter, that even then their cup of misery was not most religiously fulfil the precepts of their Scripfull. The cruel Mohammedan was only waiting ture-making razzias among them, massacring to wreak his fanatic fury on Tkhoma, a wild but the males, carrying off the women, especially the romantic district, which he had as yet spared. female children, into their harems. Such a deep-rooted jealousy and hatred of their persecution, which accidental circumstances sudChristian neighbors seemed to have possessed not denly and fatally kindled against the Chaldean Beder Khan alone, but some other of the Khur- Christians, had been the wretched lot, time out of dish chiefs, that Mr. Layard himself was in great mind, of the Yezidis. Towards the Christians the danger a danger which, being as much superior Korân contained more merciful texts towards the to fool-hardiness as to fear, he escaped by his Devil-worshippers none. Yet here are they subjudgment and promptitude, and by showing him- sisting in the nineteenth century-flourishing tribes, self as crafty, when necessary, as his most cun- industrious tribes, cleanly beyond most Asiaticsning foes. But after Mr. Layard's departure the not found in one district alone, but scattered over storm burst on the happy but devoted Tkhoma. a wide circuit, (some have lately taken refuge from "The inhabitants made some resistance; an indis- Mohammedan persecution under the Russian govcriminate massacre took place; the women were ernment in Georgia,) celebrating publicly their brought before the chief and murdered in cold religious rites—with their sacred places and sacred blood." The principal villages were destroyed; orders-and with the unviolated tombs of their the churches pulled down. Nearly half the pop- sheikhs, their groves, and their temples. The ulation perished; among them one of the Meleks, manners of these tribes are full of the frank, couror princes, and the good priest Kasha Budæa; the teous, hospitable freedom of Asiatics--they are reslast except Kasha Kana, of the pious and learned olute soldiers in self-defence and, at least, not Nestorian clergy. Even after the tardy justice of more given, in their best days, to marauding habits the Porte was put forth to crush this remorseless than their neighbors, and only goaded to them by barbarian-justice which was content, probably the most cruel and unprovoked persecution. Their mollified by some golden arguments, with a sen- morals, as far as transpires in Mr. Layard's trusttence of exile to Candia-the locust devoured what worthy account, are much above those of the tribes the canker-worm spared. Nur Ullah Bey, whom around them-they are grateful for kindness, and we remember Dr. Grant visiting in his castle of Jula by no means, at least as far as Mr. Layard expeMerk, and unhappily, as it turns out, restoring to rienced, and we may add some earlier travellers, health, fell on the few survivors who returned to jealously uncommunicative with Franks. Their their villages, and put them to the torture to dis- secret rites, as witnessed by Mr. Layard, are by cover their concealed treasures. Many died, the no means those midnight orgies which have earned rest fled to Persia. "This flourishing district," for them the epithet of "Cheregh Sonderan❞— sadly concludes Mr. Layard," was thus destroyed; the extinguishers of lights. The imputation of and it will be long ere its cottages rise from their revolting practices implied in this appellation is ruins, and the fruits of patient toil again clothe the as little justified, in all probability, as the same sides of the valleys."-P. 239. charges advanced by the Heathens against the primitive Christians-by the orthodox Christians almost indiscriminately against the Gnostic and Manichean sects. It is the same charge which all religions have incurred, which have been obliged

The third expedition of Mr. Layard led him among a still more remarkable people, perhaps in their origin not only much older than the Nestorian form of Christianity, but even than Christianity

valley, in which stood the tomb of Sheikh Adithe religious buildings which surrounded it—its groves and its fresh and flowing waters-with the sultry cellars of Mosul, and the burning plains of Nimroud-may have heightened his powers of enjoyment! The cordiality of his reception opened his heart-but the living nature of the picture is the best guarantee for the artist's fidelity :

to shroud their ceremonies, for fear of persecution, and liveliness. The contrast of this cool, shady in night or in secrecy. Fantastic as these rites of the Devil-worshippers may be, and, instead of calm and sober worship, maddening to the utmost physical excitement, they are, as far as we can know, perfectly innocent. If dangerous, considering into what, according to some of the Fathers, the Agapæ had degenerated in the third and fourth centuryconsidering the Jumpers, Shakers, and Revivals of modern days-considering what has been ascribed to some Mohammedan sects-at all events, if the worst has been now and then true, there may be grave doubt in many minds as to the right of throw-by a busy crowd of pilgrims. In the recesses and ing the first stone.

I sat til nearly mid-day with the assembly, at the door of the tomb. Sheikh Nasr then rose, and I followed him into the outer court, which was filled

on the ground were spread the stores of the travelling-merchants, who, on such occasions, repair to stuffs hung from the branches of the trees; dried the valley. Many-colored handkerchiefs and cotton figs from the Sinjar, raisins from Amadiyah, dates from Busrah, and walnuts from the mountains, were displayed in heaps upon the pavement. Around these tempting treasures were gathered groups of boys and young girls. Men and women were engaged on all sides in animated conversation, and the hum of human voices was heard through the valley. All respectfully saluted the sheikh, and made way for us as we approached. We issued from the pre

Mr. Layard's invitation to the Festival of the Yezidis was another act of gratitude arising out of English humanity. The Cretan Pasha had endeavored-not from religious zeal, but in hope of plunder and exaction-to get the head or chief priest of the tribe into his power. "Sheikh Nasr had time to escape the plot against him, and to substitute in his place the second in authority, who was carried a prisoner to the town. The heroic substitute, in his devotion to his chief, bore torture and imprisonment. He was released by the inter-cincts of the principal building, and seated ourselves vention of Mr. Rassam, who advanced a considerable sum on the faith of the Yezidis, and this sum was punctually repaid by them when they had reaped their harvest. The Yezidis were of course in as great delight at the recall of Keritli Oglou as the rest of the province. Mr. Rassam was unable to attend a solemn festival, when the disciples of their religion from the most distant quarters were to meet at their great holy place, the tomb of Sheikh Adi-a mysterious personage, whose history, the period of his life, his title to saintly reverence, have now become an inexplicable myth. Mr. Layard was more lucky. He was received by Hussein, the chief, a youth of remarkable beauty, rich dress, and courteous manners. After breakfast he was left to his siesta, which was broken by a shrill cry of rejoicing from the women's tents. The sheikh himself announced the joyful tidings of the birth of an heir, which had just taken place an event which he ascribed to the good fortune attendant on the stranger's visit. The sheikh and the whole tribe entreated him to bestow a name on the infant. "Notwithstanding," says Mr. Layard, "my respect and esteem for the Yezidis, I could not but admit that there were

some doubts as to the propriety of their tenets and form of worship; and I was naturally anxious to ascertain the amount of responsibility which I might incur in standing godfather to a Devil-worshipper's baby." Nothing more being meant than the choice of a name, (baptism, one of their rites, it seems, is performed by immersion, at a later period,) Mr. Layard, with his usual tact, suggested the name of the babe's grandfather, Ali Bey, who was held in high reverence in the tribe. The next day the festival began. Even Mr. Layard's practised eye may have been somewhat dazzled by the singularity and beauty of the scene, or rather the succession of scenes, which he has described with such grace

on the edge of a fountain built by the road-side, and at the end of the avenue of trees leading into the tomb. The slabs surrounding the basin are to some extent looked upon as sacred; and at this time only mitted to place ourselves upon them. Even on Sheikh Nasr, Hussein Bey, and myself, were perother occasions the Yezidis are unwilling to see them polluted by Mussulmans, who usually choose this spot, well adapted for repose, to spread their carpets. The water of the fountain is carefully preserved from impurities, and is drunk by those who congregate in the valley. Women were now hastening to and fro with their pitchers, and making merry as they awaited their turn to dip them into the reservoir. The principal sheikhs and cawals sat in a circle round the spring, and listened to the music of pipes and tambourines.

I never beheld a more picturesque or animated scene. Long lines of pilgrims toiled up the avenue. with his long black locks, his piercing eye and regThere was the swarthy inhabitant of the Sinjar, ular features-his white robes floating in the wind, and his unwieldy matchlock thrown over his shoulder. Then followed the more wealthy families of the Kochers-the wandering tribes who live in tents in the plains, and among the hills of ancient Adiabene; the men in gay jackets and variegated turbans, with fantastic arms in their girdles; the ed in many tresses, falling down their backs, and women richly clad in silk antaris; their hair, braidadorned with wild flowers; their foreheads almost concealed by gold and silver coins; and huge strings of glass beads, coins, and engraved stones hanging round their necks. Next would appear a povertystricken family from a village of the Mosul district; the women clad in white, pale and care-worn, bending under the weight of their children; the men urging on the heavily-laden donkey. Similar groups descended from the hills. Repeated discharges of fire-arms, and a well-known signal announced to those below the arrival of every new party.-Pp. 283–285.

In the midst of this occurred a characteristic and amusing incident, which for a time marred the gen

eral mirth, and threatened to interrupt the kindly feeling between the Yezidis and the stranger. The dances had begun

repeat them to me. They were in Arabic; and, as few of the Yezidis can speak or pronounce that language, they were not intelligible even to the experienced ear of Hodja Toma, who accompanied me. The tambourines, which were struck simultaneously, only interrupted at intervals the song of the priests. As the time quickened, they broke in more frequently. The chant gradually gave way to a lively melody, which, increasing in measure, was finally lost in a confusion of sounds. The tambourines were beaten with extraordinary energy; the flutes poured forth a rapid flood of notes; the voices were raised to their highest pitch; the men outside joined in the cry; whilst the women made the rocks resound with the shrill tahlehl. The

Every place, from which a sight could be obtained of the dancers, was occupied by curious spectators. Even the branches above our heads were bending under the clusters of boys who had discovered that, from them, they could get a full view of what was going on below. The manœuvres of one of these urchins gave rise to a somewhat amusing incident, which illustrates the singular superstitions of this sect. He had forced himself to the very end of a weak bough, which was immediately above me, and threatened every moment to break under the weight. As I looked up I saw the impending dan-musicians, giving way to the excitement, threw ger, and made an effort, by an appeal to the chief, their instruments into the air, and strained their to avert it. "If that young sheit" I exclaimed, limbs into every contortion, until they fell exhausted about to use an epithet, generally given in the East to the ground. I never heard a more frightful yell to such adventurous youths; I checked myself im- than that which rose in the valley. It was midnight. mediately; but it was already too late; half the The time and place were well suited to the occadreaded word had escaped. The effect was instan- sion; and I gazed with wonder upon the extraortaneous; a look of horror seized those who were dinary scene around me. Thus were probably near enough to overhear me; it was quickly com- celebrated ages ago the mysterious rites of the municated to those beyond. The pleasant smile, Corybantes when they met in some consecrated which usually played upon the fine features of the grove. I did not marvel that such wild ceremonies young bey, gave way to a serious and angry ex- had given rise to those stories of unhallowed rites pression. I lamented that I had thus unwillingly and obscene mysteries which have rendered the wounded the feelings of my hosts, and was at a loss name of Yezidi an abomination in the East. Notto know how I could make atonement for my indis- withstanding the uncontrollable excitement which cretion-doubting whether an apology to the evil appeared to prevail amongst all present, there were principle or to the chief was expected. I endeav-no indecent gestures or unseemly ceremonies. When ored, however, to make them understand, without venturing upon any observations which might have brought me into greater difficulties, that I regretted what had passed; but it was some time ere the group resumed their composure, and indulged in their previous merriment.-P. 286.

We must make room for the night-scene-and for Mr. Layard's certificate of its perfect innocence: As night advanced, those who had assembled they must now have amounted to nearly five thousand persons-lighted torches, which they carried with them as they wandered through the forest. The effect was magical; the varied groups could be faintly distinguished through the darkness; inen hurrying to and fro; women, with their children, seated on the house-tops; and crowds gathering round the pedlars who exposed their wares for sale in the court-yard. Thousands of lights were reflected in the fountains and streams, glimmered amongst the foliage of the trees, and danced in the

the musicians and singers were exhausted, the noise suddenly died away; the various groups resumed their previous cheerfulness, and again wandered through the valley or seated themselves under the trees.

So far from Sheikh Adi being the scene of the orgies attributed to the Yezidis, the whole vallaw has declared to be impure, are permitted withley is held sacred; and no acts, such as the Jewish in the sacred precincts. No other than the high priests and the chiefs of the sect are buried near the tomb. Many pilgrims take off their shoes or approaching it, and go barefooted as long as they remain in its vicinity.-Pp. 290–293.

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It is this strange and awful reverence for the evil principle which is the peculiar tenet in the creed, and has given its odious name to this ancient and singular people. With them and old Lear alone the Prince of Darkness is a gentleman." distance. As I was gazing on this extraordinary They will not endure the profane use of any word scene, the hum of human voices was suddenly which sounds like Sheitan or Satan; and they have hushed, and a strain, solemn and melancholy, arose the same aversion-some slight touch of which from the valley. It resembled some majestic chant might perhaps not be unbecoming in the followers which years before I had listened to in the cathedral of a more true and holy faith-to the Arabic words of a distant land. Music so pathetic and so sweet for a curse and accursed. Satan, in their theory, I had never before heard in the East. The voices which approaches that of Origen, is the chief of of men and women were blended in harmony with the angelic host, now suffering punishment for rethe soft notes of many flutes. At measured inter

vals the song was broken by the loud clash of cym-bellion against the Divine will-but to be hereafter bals and tambourines; and those who were without admitted to pardon and restored to his high estate. the precincts of the tomb then joined in the mel-He is called Melek Taous, King Peacock; or Meodv. lek el Kout, the mighty angel. The peacock, The same slow and solemn strain, occasionally according to one account, is the symbol as well as varied in the melody, lasted for nearly an hour; the appellative of this ineffable being-no unfitting a part of it was called "Makam Azerat Esau," or emblem of pride. Manicheism naturally suggests the Song of the Angel Jesus. It was sung by the sheikhs, the cawals, and the women; and occasion-itself as the source of this awe for the evil prinally by those without. I could not catch the words; ciple; but the Satan of the Yezidis seems to be nor could I prevail upon any of those present to the fallen archangel of the later Hebrew belief,

rather than the Zoroastrian and Persian Ahriman, of the profane. It might indeed, after all, be

hardly more satisfactory than the perplexing Codex Nasireus, the sacred book of the Sabæan Christians, or so-called Christians of St. John.

the eternal rival and equal of Ormuzd; he is no impersonation of darkness as opposed to light. The Yezidis seem to have none of the speculative hostility to matter, as the eternal principle of evil, We return to Nimroud. Our limited space which is the groundwork of Manicheism, as it had forces us to compress into a brief summary our been of all the Gnostic creeds. Nor is the evil account of the actual discoveries on this prolific principle the equal antagonist of the good. In mound. But we strongly recommend our reader all other respects their creed seems to be a wild to follow Mr. Layard himself in the successive and incoherent fusion of various tenets, either bor- steps of his operation; to catch, as almost the coldrowed from or forced upon them by other dominant est and most unimaginative will do, the infection of religions around them. Mr. Layard supposes the his zeal, to enter into his anxieties and his hopes; groundwork to be Sabianism, yet he does not de- to behold chamber after chamber, hall after hall, scribe them as paying especial reverence to the unfold themselves as it were from the bosom heavenly bodies, except perhaps to the sun, under of the earth, and assume shape, dimensions, the name of Sheikh Shems. They have a temple height; to watch the reliefs which line the walls and oxen dedicated to that luminary; and kiss the gradually disclosing their forms; as the rubbish place where his first beams fall. This, however, clears away, the siege and the battle and the huntis pure Zoroastrianism-(we ought to note that ing-piece becoming more and more distinct; the the researches in Nineveh are in favor of the Chal-king rearing more manifestly his lofty tiara, and dean origin of that mysterious personage and his displaying his undoubted symbol of royalty; the faith.) They worship towards the rising sun, and attitude of the priest proclaiming his office, someturn the feet of their dead to that Kubleh. They times his form and features, his imperfect and have the same reverence for fire-a still more pe- effeminate manhood; the walls of the besieged culiar mark of the Persian creed; they hold the cities rearing their battlements, the combatants color blue in abomination; “are fond of white grappling in mortal struggle; the horses curvetlinen, and in the cleanliness of their habits and their ing; the long procession stretching out slab after frequent ablutions, they also resemble the Saba- slab, with the trophies of victory or the offerings ans." They reverence the Old Testament almost of devotion; above all, the huge symbolic animals, with Jewish zeal, (a tenet absolutely inconsistent the bulls or lions, sometimes slowly struggling into with Manicheism ;) they receive, but with less rev-light in their natural forms, sometimes developing erence, the Gospel and the Korân. Their notion their human heads, their outspread wings; their of our Saviour is the Mohammedan, except that downward parts-in their gigantic but just prohe was an angel, not a prophet; with the Korân, portions-heaving off, as it might seem, the enthey take the Docetic view of his person, and deny cumbering earth. So in Milton's noble description, the reality of his sufferings. Their habits have if we add only the broad-horned bull to the lion and nothing of the asceticism of the Manichean sects; the stagthey do not even keep the Mohammedan Ramazan ; they fast three days only at the commencement of the year, and even that is not of necessary obligation. Wednesday is their holiday, on which the more devout fast; but it is not kept with the rigor of a Sabbath. Under their Great Sheikh they have a hierarchy of four orders, and these offices are hereditary and descend to females. They are -I. The Pirs or saints, who lead a holy life, intercede for the people, and are supposed to cure diseases and insanity.-II. The Sheikhs, dressed in white, with a band of red and yellow, perform the chief functions of the ceremonial, take charge of the offerings, and vend the relics.-III. The Cawals are the itinerant preachers, who go round to teach the doctrines of the sect, chant the hymns, and play on the flute and tambourine.--IV. The Fakirs, dressed in coarse dark cloth, perform the menial offices. We regret to say that the schoolmaster forms no part of the hierarchy. It is considered unlawful to learn to read or write. This legally established ignorance may well make us despair of ever solving the mystery as to the origin of the Yezidis. The only chance would be by obtaining the sacred volume of their traditions, their hymns, and religious ceremonial. It is in Arabic, but carefully concealed from the sight and touch

The tawny lion, pawing to get free
Now half appeared
His hinder parts, then springs as broke from bonds,
And rampant shakes his brinded mane; the ounce,
The leopard, and the tiger-as the mole,
Rising-the crumbled earth above them threw
In hillocks; the swift stag, from under ground,
up his branching head.
Paradise Lost, vii. 263.

Bore

We can conceive, indeed, nothing more stirring, more absorbing, than, once certainly in the right track, to work away in these mines of ancient remains; to follow the lode, not after vulgar copper or iron, or even more precious metals, but after the images of the kings of ancient days, the records and pictures of victories-of empires almost prehistoric; to uncover the monumental inscriptions, in almost the oldest of written characters, which at least have in our own day partially surrendered their secrets to the inquisitive industry and sagacity of our Lassens and Rawlinsons; to disinter an Asiatic Pompeii, not a small, if elegant, provincial town, buried in the days of the Flavian Cæsars, but the life, the wars, the banquets, the state, the religion of the capital city of old Assyria; the great temple, in which reigned, and perhaps were worshipped, sovereigns contemporaneous with the

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ASSYRIAN WARRIORS IN A CHARIOT (S. W. RUINS NIMROUD. ORIGINALLY BROUGHT FROM THE N. W PALACE

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