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Name: Class: Date:

Chapter 1 Employability Skills for Drafting and Design Technicians

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1. Employability skills and people skills are two different sets of skills.
a. True
b. False
ANSWER: False

2. If a technician possesses many employability skills, that technician’s technical ability is far less important.
a. True
b. False
ANSWER: False

3. Geometric dimensioning is often referred to as a soft skill.

a. True
b. False
ANSWER: False

4. While computer technology continues to progress, the human element of organizations is still a big priority.
a. True
b. False
ANSWER: True

5. Employees with good people skills, working well together, can help their companies win competitive contracts.
a. True
b. False
ANSWER: True

6. Employers generally look for employees who tell the truth most of the time, but are willing to lie when necessary.
a. True
b. False
ANSWER: False

7.
Having a positive work ethic can help a technician develop and possess many of the employability skills necessary for
drafting and design technicians.
a. True
b. False
ANSWER: True

8. Taking pride in one’s work, and striving to complete work properly and on time are aspects of a positive work ethic.
a. True
Copyright Cengage Learning. Powered by Cognero. Page 1
Name: Class: Date:

Chapter 1 Employability Skills for Drafting and Design Technicians

b. False
ANSWER: True

9. While quality interviewing skills are nice to have, they are not as necessary for those who can create an effective
resume.
a. True
b. False
ANSWER: False

10. A resume should be brief, and easy to read.

a. True
b. False
ANSWER: True

11. Employability skills are also often referred to as:

a. interactive skills
b. soft skills
c. human resource skills
d. every day skills
ANSWER: b

12. Which of the following is not an employability skill?

a. communication
b. attitude
c. tolerancing
d. workplace safety
ANSWER: c

13. Which of the following employability skills best reflects trustworthiness?

a. information management
b. personal values
c. teamwork/project work
d. continual improvement
ANSWER: b

14. Which employability skill is most important when employees utilize email, texting, voice mail, and social networking
applications on the job?
a. communication
b. information management
c. flexibility and adaptability
d. teamwork/project work
ANSWER: a

15. Which employability skill can best come in handy when attempting to evaluate another employee’s point of view
regarding a project, or big decision?
Copyright Cengage Learning. Powered by Cognero. Page 2
Name: Class: Date:

Chapter 1 Employability Skills for Drafting and Design Technicians

a. communication
b. flexibility and adaptability
c. responsibility and accountability
d. critical thinking and problem solving
ANSWER: d

16. Today’s fast-paced global work environment requires employees who are open to change and can react quickly.
Which employability skill can be most helpful in doing so?
a. critical thinking and problem solving
b. responsibility and accountability
c. teamwork and project work
d. flexibility and adaptability
ANSWER: d

17. Those employees who focus on solutions rather than what they can’t do can best be described as having:
a. flexibility
b. critical thinking skills
c. a positive attitude
d. unrealistic expectations
ANSWER: c

18. In an effort to survive over the long-term, organizations require drafting and design technicians who:
a. continuously get better
b. peak early in their careers
c. remain consistent
d. are happy with “good enough”
ANSWER: a

19. Which of the following is not typically an aspect of having a positive work ethic?
a. punctuality
b. striving for improvement
c. analyzing information
d. giving best effort
ANSWER: c

20. The ability to set aside your own personal agenda for the overall good of the organization will most help you when:
a. improving your skills
b. working on team projects
c. remaining positive
d. thinking critically
ANSWER: b

21. A resume could be described as:

a. a list of job references
Copyright Cengage Learning. Powered by Cognero. Page 3
Name: Class: Date:

Chapter 1 Employability Skills for Drafting and Design Technicians

b. an introduction
c. a marketing pamphlet
d. an opportunity
ANSWER: c

22. Which of the following is not an element that you would typically include in a cover letter?
a. list of hobbies and interests
b. reference to the job you are interested in
c. references to resume that relate specifically to the job
d. your up-to-date contact information
ANSWER: a

23. Which person would likely serve as the best reference?

a. a personal friend from your neighborhood
b. a former, long-time direct supervisor
c. an uncle who works at the company to which you are applying
d. a former colleague who once worked with you on a project
ANSWER: b

24. When deciding what to wear to an interview, which of the following is not something you are typically looking to
convey?
a. our respect for the interviewer
b. the interview is important to you
c. you really need the job to support your family
d. you care enough to make a good impression
ANSWER: c

25. Researching the company you want to work for prior to your interview can help the interviewer determine what about
you? :
a. your “fit” within the organization
b. your ability to retain knowledge
c. your communication skills
d. your work ethic
ANSWER: a

26. Your posture, how you shake hands, how you dress, and your facial expressions during an interview are examples of:
a. personality
b. your personal wealth
c. nonverbal cues
d. health indicators
ANSWER: c

27. During your interview, which is the best way to speak?

a. faster than normal, in an effort to convey as much information as possible
Copyright Cengage Learning. Powered by Cognero. Page 4
Name: Class: Date:

Chapter 1 Employability Skills for Drafting and Design Technicians

b. using a relaxed and measured rate
c. in loud, confident tones
d. as if the interviewer is a good friend
ANSWER: b

28. When seeking out references, which is one of the more important things to do before adding them to a list you submit
to a potential employer?
a. buy them a gift
b. ask them first
c. invite them to lunch
d. offer them a reward if you get the job
ANSWER: b

29. What is one strategy for ensuring that an employer will fully review your resume, rather than throwing it away?
a. ask a friend who works at the company to check
b. send your resume at least five times
c. include a quality cover letter
d. call the hiring manager in regular intervals until you know for certain
ANSWER: c

30. Which of the following is not a skill that is typically necessary to secure a quality position with a drafting and design
organization?
a. identify job openings
b. ability to garner favors
c. develop a letter of introduction
d. interview effectively
ANSWER: b

Copyright Cengage Learning. Powered by Cognero. Page 5

Other documents randomly have
different content
most wealthy of their companions in a dark room until they are
willing to pay a ransom for their release. The money thus taken is
added to the dowry of the newly married couple.
On the evening of the third day the šeiḫ takes the bridegroom to
the bride. Putting the hand of one in that of the other, and covering
the couple with a ḫailiyah, he asks the bride, “Who are you?” “I am
the daughter of so and so,” responds she. Then he asks the
bridegroom the same question. After receiving an answer, the šeiḫ
asks, “Will you take this young woman as a wife,” and “Do you want
this young man as a husband?” After hearing each say “Yes,” the
šeiḫ marks their shoulders and foreheads with red ink, and hands
them a stick. As each holds one end of it, he asks them to break it in
the middle, leaving one-half in the hand of each. Then the šeiḫ says,
“So you remain one until death breaks you asunder.”
When this is done, he takes the couple to a room and locks them
in, waiting at the door. After a while the bridegroom knocks at the
door three times. Understanding the signal, the priest discharges his
gun, and all the bystanders outside follow his example. After
shouting and dancing for some time, the šeiḫ sends them home.
When they first meet, the newly wedded husband strikes his young
wife with a small stone as a token of his superiority over her. For
seven days, they stay at home and do no work. Now, if the husband
dies first, the wife goes to her father’s house.
With the Yezidis, the family bonds are stronger than those of the
tribe. The family proper consists of parents and their children,
married, and unmarried, living in the same house. Respect for
parents and elder persons is considered a virtue, as it is among all
the eastern people. The head of the family is the sole proprietor of
the possessions of the family, and holds full control over his wife and
children, who are bound to obey him. Only personal objects and
dress are the property of the wife. He can punish his wife and the
children. If a son leaves his father’s house, he is beyond the father’s
authority, but not beyond his moral influence. A father is to maintain
his family, defend it, and answer charges brought against its
members. Next to the father in authority stands the eldest son.
Women are inferior to men; married women must obey their
husbands. They work like men; they till the ground, take care of
cattle, fight the enemy and are courageous and very independent.
This enables the young women to choose their sweethearts and run
away with them. They converse with men freely. A woman does not
conceal her face unless she is stared at, when she draws a corner of
her mantle over her face.
Married women are dressed entirely in white, and their shirt is of
the same cut as the man’s, with a white kerchief under their chin,
and another over their heads, held by the ‘agal or woollen cord of
the Bedouins. The girls wear white skirts and drawers, and over
them colored zabouns, long dresses open in front and confined at
the waist by a girdle ornamented with pieces of silver. They bind
fancy kerchiefs around their heads and adorn themselves with coins
as well as with glass and amber beads.
The men wear shirts closed up to the neck, and their religious law
forbids them to wear the common eastern shirts open in front. Their
shirt is the distinctive mark by which the Yezidi sect is recognized at
once. They are clothed besides with loose trousers and cloaks, both
of white, and with a black turban, from beneath which their hair falls
in ringlets. They usually carry long rifles in their hands, pistols in
their girdles, and a sword at their side.
In their physical characteristics they are like the Kurds, wild,
rough, uncultured. They are muscular, active, and capable of bearing
great hardship. In general, they are a fine, manly race: tall or of
medium stature, with large chest; strong deep voice, audible afar;
clear, keen eye; frank and confident, or fierce and angry; nose of
moderate length, and fairly small head. Their legs are rather short,
but the soles of their feet are large. Their complexion is usually dark
and their eyes are black. But there are different types. The
predominant type is tall, with black hair, fine regular nose, and bluish
brown eyes. The rest are of shorter stature, with longer features;
light, bright eyes; and large, irregular nose. The Yezidis sometime
shave the hair off their head, leaving only a long, thin forelock.

II
Funerals

If a young or well-known man dies, they make in his likeness a

wooden form and clothe it in the dead man’s clothes. Then the
musicians play mourning tunes, while the relatives stand round the
model. After wailing for a while, they walk in procession in a circle
around the form, and now and then kneel down to receive a blessing
from it. Those who come to the scene, according to their custom,
ask the parents of the dead man, “What have you?” They reply, “We
have the wedding of our son.” They continue wailing for three days.
Afterward they distribute food on behalf of the dead. For a year they
give a plate of food with a loaf of bread daily to some person,
thinking that thereby they are feeding their own dead. On the
seventh and fortieth day from the time of death, they visit the grave
to mourn over their lost one. Now, if the dead be a common man,
he is not honored with such a ceremony. He is usually buried an
hour or two after his death.
The funeral rites are simple. The body of the Yezidi, like that of a
Mohammedan, is washed in running water. After being laid on a flat
board, they dress him with his former clothes, close the openings in
his body with pieces of cotton, place the sacred clay of Šeiḫ ‘Adi in
his mouth, on his face and forehead, under his shoulders and eyes,
and on his stomach. This done, they carry the dead on the board to
the cemetery. The ḳawwals, burning incense, lead the procession;
the immediate relatives, especially the women, following, dressed in
white and throwing dust over their heads, and accompanied by male
and female friends and neighbors. If the dead be a man, they then
dance, the mother or the wife holding in one hand the sword or
shield of the dead, and in the other, long locks cut from her own
hair. They bury him with his face turned toward the north star.
Everyone present throws a little dust over the grave while saying, “O
man, thou wert dust and hast returned to dust to-day.” Then the
šeiḫ says, “When we say, ‘Let us rise and go home,’ then the dead
man will say, ‘I will not go home with the people.’ And when he tries
to get up, his head will strike the stone, when he will say, ‘O, I am
among the dead.’” When they return home, the family slaughters
oxen and sheep and gives meat to the poor. The poor kill four or five
sheep; the rich, a hundred. The kochaks prophesy of the dead,
whether he will return to the earth or will go to another world.
They hold that some will be eternally condemned, but that all will
spend an expiatory period; and that the dead have communion with
the living, in which the good souls dwelling in the heavens make
revelations to their brethren on earth.

III
Nationality

Four different theories have been advanced as to the race to

which the Yezidis belong. There are those who think them to be of
Indo-European origin, for there is a type among them that has a
white skin, a round skull, blue eyes and light hair. And there are
those who suppose them to be Arabs on the ground that the color of
skin of another type is brown, their eyes are wide, their lips are thick
and their hair is dark. The western writers, moreover, have in the
past always taken them for Kurds because of the close resemblance
of the two in appearance and manners. In his “La Turquie d’Asie,”
Vital Cunet says that though the Yezidis have been taken for Kurds,
they can no longer be regarded as such, for in many ways they
resemble other nationalities. On the other hand Hormuzd Rassam, in
his “Asshur and the Land of Nimrud” seems to agree with those who
suppose them to be of Assyrian origin. He bases this inference on
the independent and martial spirit which they possess, and their
tendency to rebel against their oppressors, which, according to him,
may be taken as an indication of ancestral inheritance.162
 IV
Locality

The Yezidis dwell principally in five districts, the most prominent

among these being that of Šeiḫan. This term is the Persian plural of
šeiḫ, an old man; and it signifies the country where šeiḫs dwell. This
district lies northeast of Mosul, covering a wide area in which are
many villages. It is their Palestine. In it lies their Mecca, Lalish,
where their sacred shrine, the tomb of Šeiḫ ‘Adi, is. Lališh is the
centre of their national and religious life. It is situated in a deep,
picturesque valley. Its slopes are covered with a dense wood, and at
the bottom of it runs the sacred water. Other notable places here are
the two adjoining villages, Ba‘ašiḳa and Baḥazanie, at the foot of the
mountain of Rabban Hormuzd, a six hours’ ride from Mosul. The
former is the center of the tombs of their šeiḫs; the latter is their
principal burial place, to which bodies are carried from all the various
districts. It was formerly a Christian village with a monastery. And
Ba‘adrie, northeast of the City of Mosul, about ten hours’ ride away,
is the village where their amir resides. It is close to Šeiḫ ‘Adi’s.
Next in importance is Jabal Sinjar. The term “Sinjar” is Persian,
meaning a bird, perhaps an eagle. It signifies that its inhabitants
are, like the eagle, safe and cannot be caught.163 Sinjar is about
three days’ journey from Mosul. It is a solitary range, fifty miles long
and nine miles broad, rising in the midst of the desert. From its
summit, the eye ranges on one side over the vast level wilderness
stretching to the Euphrates, and on the other over the plain
bounded by the Tigris and the lofty mountains of Kurdistan. Nisibin
and Mardin are both visible in the distance. One can see the hills of
Ba‘adrie and Šeiḫ ‘Adi. Among the sacred places of this district are
two villages: Assofa, where two ziarahs are found, and distinguished
from afar by their white spires, and Aldina, where one ziarah exists.
In almost every Sinjar village, there is to be found a covered water
which they use as a fortress during their fights with the Kurds or
with the Turkish army. The devil-worshippers of this locality are

Š
commonly called Yezidis, while those of Šeiḫan are known both as
Yezidis and Dawaseni.
Another district is Ḫalitiyeh, which includes all the territory north
and northeast of the Tigris in the province of Diarbeker. The Malliyeh
region includes all the territory west of the Euphrates and Aleppo.
And the Saraḥdar section includes the Caucasus in southern Russia.
Some regard the Lepchos of India also as Yezidis, who, in the early
appearance of the sect, went there to proselyte the Hindoos.164

V
Dwellings

In regard to their dwellings, the Yezidis are divided into two

classes: Ahl al-ḥaḍar, the people of the villages or cultivated land,
and Ahl al Wabar, the people of the tents. The villages are built of
clay, stone or mud, and unburned brick. A village consists of about
sixty houses. A house is divided into three principal rooms, opening
one into another. These are separated by a wall about six feet high,
upon which are placed wooden pillars supporting the ceiling. The
roof rests on trunks of trees raised on rude stones in the centre
chamber, which is open on one side to the air. The sides of the room
are honeycombed with small recesses like pigeon-holes. The whole
is plastered with white plaster, fancy designs in red being introduced
here and there. The houses are kept neat and clean. They say that
cleanliness is next to heaven.
Now, the people of the tents are, like the Arab Bedouins, nomadic,
having no houses and no permanent place of abode. They form but
a small portion of the Yezidis, and are called Kotchar.

VI
The Language

The language of the Yezidis, in common with the Kurds, is

Kurdish, which belongs to the Iranian group of the Indo-European or
Indo-Germanic stock. This Kurmanji possesses a number of dialects
not differing much from one another, except the zaza dialect, which
is spoken in eastern Mesopotamia by the Kurds, called Ali Alla. The
main characteristic of the Kurmangi are the great brevity of its words
and the simplicity of its grammatical forms. It is fairly rich in vowels,
and richer in deep guttural sounds. Though Kurdish is the general
language of the Yezidis, their religious mysteries are in Arabic. Both
languages are spoken by those living in the Sinjar hills and in
Šeiḫan.

VII
Occupation

Generally speaking, the Yezidis are an industrious people, but they

do not engage in business. This is due to their belief that any form
of business leads to cheating and lying, and hence to cursing Melek-
Ṭâ´ûs, i. e., the devil. Their usual occupation is agriculture and
cattle-raising. The Yezidis of Sinjar, who constitute almost the entire
population, raise fruit, such as figs and grapes; also almonds and
nuts. Jabal Sinjar is famous for its figs. Those who live in the
Russian territory, like the sweeper class of India, are mainly engaged
in menial work. But those in the districts of Reḍwan and Midyat are
given to housebreaking and highway robbery; they are the terror of
those regions.
The Yezidis seldom appear in the cities; and when they do they
conceal their peculiarities as much as possible, for the Christians and
Mohammedans are wont to seek amusement at their expense. When
they find a Yezidi in their company, they draw a circle about him on
the ground, from which he superstitiously believes he cannot get
out, until some one breaks it. They annoy him by crying out, Na‘lat
Šaitan, i. e., Satan be cursed. Moreover, city people keep aloof from
the habitations of these despised devil-worshippers. Accordingly the
Yezidis have little intercourse with their neighbors.
 NOTES ON CHAPTER V
162 In his letter to me, of date August 6, 1907, the Rev. A. N.
Andrus, of Mardin, expresses the opinion that “many of the
Yezidis around Sinjar might have come from Indian stock” on the
ground that “they are darker and more lithe than the Kurds
around them.”
163 P. Anastase: Al-Mašrik, vol. II, p. 831.
164 Cf. Al-Mašrik, vol. II, p. 734.
 CHAPTER VI
List of the Yezidi Tribes
(The materials were collected for me by A. N. Andrus, of Mardin)

The Tribes Across the River From Mosul

1 The tribe named Šeiḫan lives in the mountains of Al-ḳôš, and

has sixteen villages. They are all under the orders of Šeiḫ ‘Ali Beg
Paša, the Amir, or chief of the Yezidis. This tribe can furnish 1,600
guns for war. Said ‘Ali Paša has received from the Turkish
government the order of Amir ul-Umara “the Amir of Amirs.” He has
a brother who has received the order of Miry Miran, “the Amirs of
Amirs.” He has a second brother who has received the order of
Romeli Beglar Begi, “the Beg of Begs.” These three are all sons of
the former Amir Husein Beg.
2 The Denôdi tribe lives in Dakoke district. It occupies fifteen
villages, and can bring 800 guns to war.
3 The Howari tribe lives in the region of Zaḫo. This tribe is
nomadic, lives in tents, and can furnish 200 guns for war. It has two
chiefs, Bedri Sohr and Dar Bazi Ḥusein. They are all shepherds.

The Tribes at Sinjar and Jezireh Districts

Tribes. Tents. Villages. Guns. Population. District.

Aldaghi 1 100 500 Sinjar
Bekura 1 100 500
Chalka 1 100 500
Dalka 1 100 500
Fakir 1 100 500
Gabara 2 150 650
Haska 1 200 1,000
Hubaba 6 900 4,500
 Jabri 1 50 250
Jovana 6 500 2,000
Kiran 2 600 3,000
Menduka 2 300 1,500
Mihrka 2 200 1,000
Sumoka 6 1,200 6,000
Uleki 1 70 350
—— ———
34 4570
Amoad 400 ... 400 2,000 Alḳoš
Dunadi ... 15 800 4,800 Duhok
Havveri 100 ... 100 500 Zaḫo
Shekan ... 16 1,200 7,200 Alḳoš
Rashukan 150 ... 150 750 Jezireh
Samukie ... 6 500 2,500 Midyat
Sohranie ... 15 300 1,500
——— ——— ———
Grand total 650 86 8,020 42,000

The Tribes of Midyat Region, Usually Called Jabal Tor Al-‘Abedin

(Mountain of the Worshipers)

This region lies one day’s journey east of Mardin. There are three
tribes here.
1 The tribe of Šemmike. This tribe inhabits six villages and can
produce, when needed, 500 guns.
2 The tribe called Soḥrani. There are fifteen small villages to this
tribe with 300 guns. These all have houses built of stone, and till the
ground.
3 The tribe called Mamila. This tribe has seven villages:
Mazazah, Bajinne, Kochano, Keunos, Taka, Harobia, and
Namirdani.
 Mr. Andrus writes me that he has learned of this tribe from ḳas
Samuel, a Jacobite Syrian priest of Mazazeh near Midyat.
The tribe of Bešreyeh, northwest of Jabal Al-Tor.
There was only one tribe in this district; it was called Ḫaltah. This
tribe had five villages:
Reḍwan, Dooshah, Selaḫar, Bimbarik, and Ṣoolân.
On account of the oppression of the government on the one hand,
and of the Kurdish tribes around them on the other, this tribe has
moved to the Sinjar Mountains.
The tribes around Weran Šahr or Goran Šahr, “the destroyed or
the sunken city,” because it was destroyed by earthquake or in war.
This district lies southwest of Mardin.
1 The Denodi tribe. This is probably an offshoot of the Dahoke
tribe of the same name. It occupies three villages, and has Ḥasan
ḳanjo for the chief. He is now the right arm of Ibrahim Paša of the
Ḥamideyeh army. The three villages are Salmi, Payamlo and Desi.
2 The tribe called Šerḳiân. This tribe has seven subdivisions:
a. Turnah lives in one village called Laulanji.
b. ḳupan occupies four villages: (1) Aḫmazut. (2) Nuḳti. (3) Al-
Ašeḫan. (4) Ṣhda Auṣman.
c. Beleki has six villages: (1) Sahda Nasu. (2) Mouzan Šeiḫ Bersef.
(3) Mouzan Auṣo. (4) Menkšuri Minet. (5) Al-ḳaureyee. (6)
Menmenik.
d. Adi has three villages: (1) Tal Ṭarik. (2) Karmi Apo ‘Alo Rešo.
(3) Karmi Sim, u, Kor Kahiah. Sim means hoof; u, and; kor, blind;
kahiah, head man.
e. Mardanah occupies two villages: (1) Hajj Zain. (2) ḳara ḳuzeye.
 f. Malla ḳachar has one village: Malla ḳachar means the Malla
flees.
g. Maskan occupies two villages: Birj Baluji.
h. Suḥan has one village, Kafar Bali.
 CHAPTER VII
Persecution
The history of the Yezidis, like that of the Jews, has been one of
persecution. The causes of their misfortune have been (1) the fact
that they are not regarded as the people of the Book; and with such
the Mohammedans have no treaty, no binding oath, as they do with
the other non-Mohammedan bodies. For this reason they have to
make choice between conversion and the sword, and it is unlawful
even to take taxes from them. Consequently they must accept the
faith or be killed. (2) Their ceremonies have given rise among their
neighbors to fables confounding their practices with those of the
Nuṣairi of Syria and ascribing to them certain midnight orgies, which
obtained for them the name of cheraḡ sanderañ, i. e., the
extinguishers of light. (3) Their determined refusal to enter the
military service. The Yezidis with the Christians have been exempt
from the military service on the general law sanctioned by the
Koran; namely, that none but true believers can serve in the armies
of the state. But from time to time the Turkish government has
endeavored to raise recruits for the regular troops among the Yezidis
on the ground that, being of no recognized infidel sect, they must be
included like the Druses of Mount Lebanon among Mohammedans.
But they have resisted the orders, alleging that their religious law
absolutely forbids them to take the oath to which the Turkish
soldiers are weekly subjected, to wear the blue color and certain
portions of the uniform, and to eat several articles of food that are
offered to the troops. Hence they have suffered severely at the
hands of the local authorities.
One of the most cruel persecutions which the Yezidis have
suffered was that brought upon them in the Šeiḫan district by the
famous Beg Rawmanduz in 1832, who had united most of the
Kurdish tribes of the surrounding mountains under his command. His
cry was to crush the hateful sect of the devil-worshippers. The
forces of ‘Ali Beg, the then amir of the Yezidis, were much inferior in
number to those of the Kurdish Beg. The latter (‘Ali Beg) was
defeated, therefore, and fell into the hands of his enemy, who put
him to death. The people of Šeiḫan fled to Mosul. It was in the
spring and the river had overflowed and carried the bridge away. A
few succeeded in crossing, but the greater multitude of men, women
and children were left on the opposite side and crowded on tal
‘Armus. The hostile Beg followed and butchered them
indiscriminately, showing no mercy, while the people of Mosul were
witnessing the horrible massacre from the other side of the stream
and hearing the cry of the unfortunate for their help, unwilling to
render any assistance. For the Christians were helpless and
Mohammedans rejoiced to see the devil-worshippers exterminated.
From this cruel action of the Beg of Rawmanduz, the mounds of
Nineveh gained the name “Kuyunjik,” i. e., “the slaughter of the
sheep.”
Soon after this Suleiman Paša of Bagdad sent a large army to
Sinjar under the command of Lutfee Effendi, who set fire to the
Jabal Sinjar and caused all the inhabitants to flee. Then Ḥafiz Paša
of Diarbeker attempted the subjugation of the Yezidis of Sinjar, on
the ground that they were plunderers. After meeting some
resistance, he accomplished his purpose in 1837, and appointed a
Moslem to watch over them. At another time Mohammed Rašid
Pasha of Mosul attacked Sinjar. On both occasions there was a
massacre. The Yezidis took refuge in caves, where they were either
suffocated by smoke or killed by the discharge of cannon. And thus
the population was reduced by three-fourths. These and other
similar injustices at the hands of the Pašas of Bagdad and Mosul and
the Kurdish chiefs led the Yezidis from time to time to send a
deputation to lay their grievances before the agents of the European
powers, and they have even sent commissioners to the Sultan. They
finally succeeded in enlisting the interest of Lord Stratford in 1847 to
obtain at Constantinople a proper recognition of their religion and
exemption from military service.
 But the severest of all persecutions, to which I was an eye-
witness, was perhaps the one which the Yezidis of both Šeiḫan and
Sinjar suffered in 1892 at the hands of Fariḳ ‘Omar Paša, Lieutenant-
General of the Turkish Army. This Fariḳ was sent in the summer of
1892 as a special commissioner by the Sultan to accomplish certain
definite things in the states of Mosul and Bagdad: to collect twenty
years’ unpaid taxes; to induce the Bedouins to exchange their
nomadic life for village life; to convert the Yezidis of Šeiḫan and
Jabal Sinjar from their idolatry to the true faith. He was a harsh man
in his manners and methods. He first invited some of their chiefs to
Mosul. They came and listened to what the new Paša had to say.
They met him when Mijlis al-Edarah, council of the state, composed
of ‘Olama and a few Christians, was in session. In the presence of
these noblemen he began to tell them that if they would give up
their devil-worship, they would be rewarded with high place and
rank, and would please the great Allah. But they answered not.
When the Fariḳ saw that his words failed to persuade them, he
began to apply the weapon of cruelty. He cast them into prison;
some died; others fled; and a few, through the fear of torture and
painful death, pronounced al-šehâdah165 with their lips but not from
their hearts. Then he sent an army to their villages, and commanded
them to choose between Islam and the sword. ‘Omar Beg, his son,
who was commanding the soldiers, directed them to slaughter the
men, and take captives the pretty women and girls and marry them.
He slew about five hundred men. Many became Moslems from fear,
among these Merza Beg, their civil chief.
Then he placed mullas among them to teach the children the
Muslim faith, and ordered the newly converted Yezidis to pray five
times every day and to perform all the religious rites. To make them
continue to be Mohammedans, he tore down their shrines, especially
those at Baḥzanie and Baašiḳa. Such events encouraged the Kurds
to come down and add greater cruelty to what was already done.
But amir ‘Ali Beg, their chief in civil and religious affairs, after long
imprisonment and torture, did not change his religious belief. That
he might not be an example of firmness to the Yezidis, the Fariḳ
banished him with soldiers to Katamuni, a place near Constantinople.
As a consequence of these persecutions, the number of the
Yezidis has been considerably decreased. In the fifteenth century
there were 250,000. At the beginning of the nineteenth century
there were 200,000. They are still declining and remaining under the
clouds of misconception, and are consequently objects of aversion
and hatred. But they console themselves with the idea that they
suffer in the cause of their religious convictions.
 NOTES ON CHAPTER VII
(Footnote, not referenced in text. Cherog sonderan is Turkish;
sonderan is the participle of the infinitive of to put out, and
cherag, literally lamp, is the object of sonderan. In Turkish the
object precedes the verb; cf. Yani sarfi Otamani “the New Turkish
Grammar” (in the Turkish language, ed. Ahmad Jaudat & Co.,
Constantinople, 1318 a. h.), p. 77.)
165 Kalimatu, š-Šehâdah is as follows: “I testify that there is no
deity but God and that Mohammed is apostle of God.”
 BIBLIOGRAPHY
Arabic

A manuscript containing the Sacred Book of the Yezidis and their

traditions.
Two other manuscripts containing the history of the Yezidis.
Aš-Šahrastani: Kitab Al-Milal wa, n-Niḥal (ed. Wm. Eureton,
London, MDCCCXLIII, vol. 1, p. 101 seq).
Yasin Al-Ḫatib Al ‘Omari Al-Mauṣili: Al Der al Maknûn fi-l-Miâṯer Al-
Maḍiyat min Al-ḳerûn, “Šeiḫ ‘Adi.”
Mohammed Al-‘Omari Mauṣili: Manhal-al-Uliya wa Masrab ul
Asfiya, “Šeiḫ ‘Adi.”
Ibn Ḫallikan: Wafaiyat-el-‘Aiyan (Cairo a. h. 1310, a. d. 1894), vol.
1, p. 316.
Fihrist: ed. Flügel: The Religion of Ḥauran, p. 190 seq.
Yakout: Lališ. Vol. IV, p. 373.
Abu-l-ḳasim Ibn Hauḳal: Kitab Al-Masalik Wal-Mamalik (ed. M. J.
De Goeje, 1873, Leyden) Hakkari, p. 144.
Anistase: Al-Mašriḳ, vol. II.
Tabari on Sabeans: The Sixth Session of the Oriental Congress.
Leide, 1883, pp. 300-340.
Syriac
A manuscript containing an abstract about the History of the
Yezidis.
 Kurdish

Yezidis Songs and Prayers, in manuscript.

Turkish

Vital Cunet: Translation of La Turquie d’Asie, Constantinople.

Turkish Reader (Constantinople, a. h. 1318), Second Part, p. 20
seq.

English

G. P. Badger: The Nestorians and Their Rituals, vol. I.

Layard: Nineveh and Its Remains, vol. II.
Layard: Nineveh and Babylon.
Ainsworth: Travels and Researches in Asia Minor.
H. Southgate: A Tour Through Armenia, Persia, and Mesopotamia,
vol. II.
J. B. Fraser: Mesopotamia and Persia.
G. J. Rich: Residence in Kurdistan, vol. II, 1836.
Fletcher: Notes From Nineveh, 1850.
F. Parrot: Journey to Ararat.
J. S. Buckingham: Travels in Assyria, Media, and Persia.
F. Millingen: Wild Life Among the Kurds, 1870.
Hormuzd Rassam: Asshur and the Land of Nimrod.
O. F. Pary: Six Months in a Syrian Monastery.
 F. D. Green: The Armenian Crisis in Turkey.
A. V. Williams Jackson: Persia, Past and Present.
A. V. Williams Jackson: J. A. O. S., 25, 178 seq.
A. V. Williams Jackson: The Article, “Yezidis,” in New Inter. Enc.,
vol. 17, p. 939.
Victor Dingelstedt: Scottish Geog. Mag., vol. 14, p. 295.
Ainsworth: Transactions of the Ethnographical Society, vol. 1,
1861.
Forbes: J. R. G. Sc., vol. LX, p. 409; Account of Yezidis of Jabal
Sinjar.
Tylor: Journal of Geographical Society, 1868.
Hextheusen: Transcaucasia: Account of Yezidis in Russia.
Ainsworth: Travels and Researches in Asia Minor, Ch. XXXI.
Transactions of the Syro-Egyptian Society, 1855, the article,
“Yezidis.”
A. N. Andrus: Missionary Ency. Art. “Yezidis.”
The Independent, January 17, 1895.
R. Gottheil: Mandeans in J. U. Cycl.
R. Gottheil: Sabeans in J. U. Cycl.
K. Kessler: Mandeans, Enc. Brit.
E. H. Bunbury: Sabeans, Enc. Brit.
T. H. Hughes: Muslim Sect, in Dict. of Islam.

French
 J. Menant: Les Yezidis.
Niebuhr: Voyage en Arabie, 1776.
Olivier: Voyage dans l’Empire Othoman, T. 2, p. 342.
Ernest Chantre: Le Tour du Monde, de Beyrouth à Tiflis, p. 184.
Michel Febvre: Theatre de la Turquie, Paris, 1682.
Vital Cunet: La Turquie d’Asie, p. 772.
Eugene Bore: Dict. des Religions, T. IV, Yezidis.
Eugene Bore: Correspondence d’Orient, T. I, p. 401; T. II, pp. 188,
272.
Siouffi: Journal Asiatique, 1885, p. 78, and 1882, p. 252.
J. B. Chabot: Journal Asiatique, 1896, p. 100.
M. Tcheraz: Le Museon, T. LX No. 2, p. 194.
M. Garzoni: Sylvestre de Sacy, 1809, pp. 105, 191.
E. Reclus: Nouvelle Geographie, T. LX, p. 432.
Spiro: Bulletin Soc. Neuchatel Geog., Tome 12, p. 275.
Annales des Rois d’Assyria, sall II, No. 39.
Revue du Monde Musulman, August, 1908.

German

Schwolsohn: Die Sabien, vol. II, p. 201.

Hugo Makas: Kurdische Studien, p. 35.
M. Lidzbarski: Z. D. M. G., vol. 51, p. 592.
C. Brockelmann: Z. D. M. G., vol. 55, p. 388.
 C. Brockelmann: Z. A., vol. 16, p. 399.
Archive fur Anthropologie, vol. 27, p. 3.
Das Ausland, 50 Jahrgang, No. 39 und 40 Stuttgart, 1886, p. 790.

Latin

Assemani: Bibliotheca Orientalis, Clementino-Vatican, vol. III, p.

493.
T. Hyde: Historia Religionis vetrum Persarum, 1760.
 INDEX
Abadiya, 18, 20, 120, 121.
Ablution, 163.
Adam and Eve, 12, 17, 38, 39, 41, 42, 53, 54, 68, 70, 90, 93,
108, 151.
Adawiah, 111, 116.
‘Adi, 12, 14, 16, 21, 22, 29, 38, 45, 48, 54, 55, 56, 57, 59, 63,
64, 66, 67, 68, 71, 77, 79, 80, 90;
temple of, 95, 98, 111, 112, ff.; 136, 158, ff.; 160;
tomb of, 112, 113, 115, 116, 119, 160, ff.;
worship of, 160-163;
feast of, 163-166.
‘Ain Sifni, 41.
Al Jilwah, 11, 12, 14, 17, 22, 30, 36, 37, 68.
Al-Lat, 135.
Al-‘Ozza, 135.
Andrus, A. N., 14, 17, 22, 105, 139, 167, 200-201.
Angels, 37, 92, 93, 123, 124, 125, 128, 130, 133, 150, 152, 154,
169.
Apostle, 120, 122, 123, 127, 128.
Arafat, 57.
Ash-Shahrastânî, 19, 24, 119, ff.; 123.
As-Sâig, 11, 17.
Assemani, 98.
Assyrians, 40, 45, 92, 170.

Ba‘adrie, 29, 100.

Ba´ashika, 56, 63, 100, 174.
Badger G. P., 158, ff., 170.
Bahazani, 45.
Baptism, 69, 100, ff.; 161, 178 ff.
Basra, 94, 171.
Bath, 80.
Birds, worship of, 134, 147, 150, ff.

Candles, 156.
Ceremonies, 137, 164, ff.
Cholsohn, 169.
Christ, 53, 61.
Circumcision, 178, ff.
Comb, 161.
Cosmogony, 133.
Creation, 36, 41, 68.

Dancing, 165, 179, 188.

Daseni, 99, 101.
Devil, 108, 113, 116, 117, 148, 155.
Devil worship, 108, 113, 116, 150, 151, 152, 153-158.
Devil Worshippers, see Yezidis.
Dewish, 116.
Dowry, 48, 186, ff.
Emir, 75, 156, 165, 183.
Eucharist, 178, 179-180.
Evil, 107, 154, 159, 163, 175.

Fahr-ad Dîn, 12, 22, 37, 40, 58.

Fakir, 76, 164, ff.; 183.
Family, 189 ff.
Fasting, 58, 66, 69, 79, 180 ff.
Feasts, 57, 135, 148, 149, 150, 163-165,
festivals 173 ff.
Funeral, 192 ff.

Hatchet, 161.
Heaven, 60.
Hell, 54, 62.
Hierarchy, 182 ff.

Ibn Hazm, 19.

Ibn Khallikân, 107, 111, 115, 116, 129.
Ibn Unaisa, Yezid, 17, 18, 19, 20, 107, 119, 120, 123, 127, 128-
130.
Idol, 47, 48, 53, 55, 101, 107, 125.
Incense, 174, 193.
Iranian, 108-110.
Ishtar, 133, 149.
Islam, 110, 116, 118, 122, 128, 134.

Jackson, A. V., 25, 108 ff.

Jesus, 19, 59, 60, 61, 101, 102, 164, 180.
Kawwal, 45, 46, 48, 68, 75, 78, 156, 157, 164 ff., 173.
Khawarij, 121, 122, 128 ff.
Kissing, 165.
Kochak, 47, 48, 53-57, 63, 75, 159, 165.
Koran, 19, 120, 122-124, 127.
Kremer, 20.

Lalish, 29, 37, 38, 112.

Lamps, 162-164, 174.
Lettuce, 44, 64, 80.
Lidzbarski, 22, 149, 160.

Mary, 61.
Marriage, 40, 48, 186 ff.
Maṣḥaf Resh, 11, 12, 21, 22, 36, 49, 92.
Melek Ṭâ´ûs, 12, 21, 30, 36, 37, 38, 40, 53, 58, 60, 62, 64;
form of, 43, 44, 68, 77, 78, 90, 92.
Mohammed, 18, 42, 43, 67, 71, 92, 101, 106, 120, 122, 123,
125, 128, 130, 162.
Moon, 59, 126, 133 ff.
Mu‘âwiya, 18, 42, 43, 92, 93, 104, 105, 106, 128, 130.
Mulla Haidar, 11, 22, 78.
Musicians, 164, 175.

New Year, 46, 56, 174 ff.

Noah, flood of, 40-42.

Oath, 66.
Oil, 164.
Omari, 112, 113, 118.
Orientalists, 103 ff., 110.

Peacock, 43, 44, 68, 150-153, 155, 157.

Peter, 61.
Pilgrimage, 55, 65, 112, 114, 116, 119, 135 ff., 163.
Pir, 56, 58, 75, 78, 79, 157, 183.
Prayer, 165, 181.
Priests, 164;
Isaac, 16, 63, 64.
Prophets, 53, 58, 59;
from Persia, 67, 95, 120, 124 ff.; 130, 132, 158.

Sabians, 19, 69, 120, 122-128, 133.

Sacrament, 100 ff., 178.
Sacrifice, 69.
Sanjak, 44-47, 51, 133, 155 ff.
Scholars, 103 ff., 106, 110, 115, 129.
Serpent, 42, 71, 92, 161, 165, 168.
Shammas Eremia, 17, 22.
Shaving, 80.
Sheikh, 75, 78, 79, 164 ff., 168 ff., 183 ff.
Sheikh Mattie, 55, 85, 159.
Shirt, 79-80, 191 ff.
Sinjar, 42, 45, 59, 94, 100.
Siouffi, M. N., 11, 14, 24.
Springs, 56, 134, 136, 161.
Stars, 123, 125-128, 130.
Stone, kissing of, 47, 56;
worship of, 135-137.
Sun, kiss of, 53, 58;
worship of, 116, 126, 133 ff., 149, 170.
Syriac, 100.

Tahlil, 195.
Tamerlane, 94.
Tammuz, 147, ff.
Taus, see Melek Ṭâ´ûs.
Tax, 82;
Torch, 164.
Transmigration, 33, 67, 69.
Trees, 55, 56, 95, 135, ff.

Vow, 55, 56.

Wine, 54.
Woman, 190 ff.

Yezid, 12, 17, 43, 44, 75, 92, 93, 104, 105, 106, 107, 113, 130,
147, 166.
Yezidis, 11, 12;
number and locality of, 13-14, 22, 195 ff.;
manuscripts of, 14 ff.;
origin of, 17-20, 89, 90, ff., 103 ff., 129 ff.;
religion of, 21, 29, 38, 40, 43;
sign of, 58, 64;
myth of, 89;
nationality of, 194 ff.;
tradition of, 94;
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