"استطلاعات في بلاد الرافدين وكردستان وشمال غرب بلاد فارس ولرستان في الفترة من أبريل إلى أكتوبر ١٨٨٨، كتبها المقدم ف. ر. مونسيل، فرع الاستخبارات. يوجد مجلدان. المجلد الأول: تقرير سردي ووصف للمدن الكبرى والطرق المؤدية منها. شيملا: فرع الاستخبارات، إدارة قائد الإمداد والتموين، ١٨٩٠" [ظ‎‎٩‎٥] (٣١٢/١٩٥)

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Their origin is rather doubtful, but they are without doubt the remnant of
an ancient race inhabiting the country long before the Ottoman conquest.
Their own histories say they take their name from Yezid and that under
him they were settled in large tract of country, of which Kas-el-Ain and
Yeranshahar were the centre.
After lezid, about the time of the Abbaside Caliphs, came Marwan, in
whose time their great prophet Shaikh Adi was alive. He was credited with
numerous miracles and supernatural power. He was Patriarch, or religious
head of tin* people at that time.
Shaikh Adi wrote a, book of ordinances and rules of life called il Gelena,”
and Shaikh Nasr is now looked upon as his lineal descendant.
This is kept at Shaikh Adi, and only Shaikh Nasr is allowed to open or read
out of it. Any one else, even turning over the leaves, is liable to instant death.
Shaikh Adi’s shrine is “ Lahish ” or a holy place. When a Yezidi enters the
inner chamber of the shrine on the annual feast day and covers himself with
the dust near the shrine it absolves him for all sins committed. The door of
the shrine is first opened by Shaikh Nasr dressed in his full robes holding a
crozier on the top of which is the image of a lamb.
The annual festival or pilgrimage to Shaikh Adi lasts about a fortnight
and included feasting, dancing, &c., each Yezidi bringing presents to Shaikh
Nasr.
there are several small tombs or shrines in the villages of the Yezidi country
remarkable by the curious fluted conical spires. They are white-washed out
side and in. After Shaikh Adi the shrine of Shaikh Shamsudin, near Guru-
pahan, is the most sacred : certain marks on each tomb show its degree of
sanctity.
least days are kept on the 1st, 15th and last day of Ramazan. The
shrines are visited once a year: presents in kind are brought and feasts
held.
All prayers by Yezidis are said in the heart and not by the mouth or
written, and they remain kneeling with folded arms round the shrines for some
time; but nothing is repeated, or is any Musalman or Christian supposed to
be present at these devotions.
In the morning at sunrise they bow and kiss the earth where the sun
first touches ; similarly at sunset when it last leaves the earth. Women join in
all acts of reverence like the men.
One portion of the \ r ezidis believe that Shaikh Adi was one of the seven
gods who will come to govern the world : most of them believe in him as a
prophet only. They have seven grades of priests.
Owmra—emirs or princes, to which belong all tracing their descent from
Shaikh Adi. These are the civil governors of the people.
Shaikhs .—These are judges in religious matters and settle all minor dis
putes brought to them. These may be called the scribes of the sect, although
few can write.
iakirs. These teach the dance, performed at the annual festival at Shaikh
Adi, and take the sacred brass emblem made in the shape of a cock, on its annual
round through the villages.
Mullas teach on religion and religious forms,
Cawals perform all the burial rites, and chant hymns at the sacred festivals.
Kochaks. They play the instruments, trumpets, &c., and arrange and sing
songs in praise of Shaikh Adi at festivals.
Pirs are the elders or teachers in each village, both on religious and lay
matters.