Mr. Rich states, among other things, that the Izedis believe in the metempsycosis, never saying " such a one is dead," but " he is changed." This doctrine was a part of most of the religious systems of antiquity, Chaldsean, Assyrian, Egyptian, and Hindhu.
Dr. Grant advocates a Jewish origin to the Izedis. He argues that they, as well as the Khaldis, or Nestorian Christians, are all the descendants of the lost ten tribes.
The first evidence adduced in support of this position, is their practice of that remarkable rite of the Abrahamic covenant, circumcision. But, in answer to this, it is sufficient to observe that Forbes did not find that this rite, common to Mussulmans, as well as to Jews, was any where in practice amongst the Izedis of Sinjar; and Haxthausen says, that the Russian Izedis not only did not practise circumcision, but despised the rite, because it was that of their enemies, the Muhammedans and the Jews. It appears to be sometimes practised by the Izedis of Kurdistan, but Layard ascertained, on his second visit, that it is optional among them.
The second proof is derived from the practice among the Izedis of offering sacrifices, a practice which was quite as much Assyrian as it was Jewish.
The third is the observance of the Passover or Easter festival, which Haxthausen thought was a Christian observance ; but it is probably, with the Izedis, of neither Jewish nor Christian origin. The Easter festival was no doubt an ancient pagan observance.
A fourth argument is derived from their abstinence from meats prohibited to the Jews. But abstinence from-pork is as much a Muhammedan practice as a Jewish one. And their Hebrew descent can no more be deduced from such an abstinence, almost essential to health in some climates, than can their descent from the followers of Yezid from their abstinence from lettuces, because an absurd tradition exists that Husain was slain in a garden full of such vegetables.
The testimony of a Chaldsean author is more to the purpose, but even upon this, no greater reliance can be placed than upon the authority of Assemani, who traces their origin to the Persians, or of the Turkish author of the Jihan Numa, who upholds the usual Muhammedan tradition of their descent from the Arabian followers of Yezid.
Dr. Grant, in his anxiety to identify the Chaldeeans of the Nestorian Church, and the Izedi Assyrians, with the lost ten tribes, identifies Halah of the captivity, a city of Media, upon the river Gozan, with Hatareh, an Izedi village. To corroborate this, he assumes the identity of Halah, and Calah, which latter city Sir Henry Rawlinson has ascertained from the inscriptions to be represented by the ruins of Nimrud. Resen, Dr. Grant also identifies with Ras al Ain, 'between Hatareh and Nineveh (not the Has al Ain of Sinjar, the Roman Resaina); whereas, Sir Henry Rawlinsoh identifies the same primeval city with Kalah Shirgat,--others having perhaps with equal plausibility sought for it at Nimrud-the Larissa of Xenophon.
Dr. Grant himself admits that the remains of Sabseanism, found among the Izedis, militates against the idea of their Hebrew origin; and, indeed, the proofs he advances in favour of such an idea will scarcely bear serious discussion.
Layard simply says " that he could not trace the Hebrew descent of the Izedis, which Dr. Grant could discover in them, as well as in almost every other sect in Assyria."
Haxthausen also remarks that " it does not appear that any vestiges of the Jewish law or rites exist amongst them, though it has been asserted that they hold in reverence the First Book of Moses."
A very interesting consideration, as opening a field for missionary labour, is the high regard which the Izedis entertain towards the Christian religion. Dr. Grant even says, that, in some sense, at least, they believe in Christ as a Saviour. They practise the rite of baptism, make the sign of the cross so emblematical of Christianity in the east, put off their shoes, and kiss the threshold when they enter a Christian church ; and it is said they often speak of wine as the blood of Christ, holding the cup up with both hands, after the sacramental manner of the east, when drinking it; and if a drop chance to fall on the ground, they lick it up with religious care.
The fact of the Izedis putting off their shoes, and kissing the threshold of a Christian church before entering, was noticed by Mr. Rich, and was corroborated by Mr. Buckingham, who says that " whenever the Izedis of Sinjar come to Mardin, and other places, they kiss the hands of the priests, and receive the sacrament from them, suffering not a drop of the wine to fall to the ground, or even on their beards while drinking it."
Layard also describes the Izedis as chanting at the great annual festival, at Sheikh Adi, the Makam Azerat Esau, or the song of the angel Jesus. They are said to expect the second coming of Christ, and they reverence the New Testament, but not so much as the Kuran.
Their year begins with that of the eastern Christians, whom they follow also in the order and names of the months. They do not, however, keep the Christian sabbath.
Forbes corroborates, with regard to the Izedis of Sinjar, that they occasionally visit the Christian churches and monasteries, and present offerings there on account of recovery from sickness, or escape from danger; they also kiss the superior's hand.
From information obtained at his second journey, Layard says, that they believe that Christ will come to govern the world ; but that after him, Sheikh Madhi will appear, to whom will be given special jurisdiction over those speaking the Kurdish language, including the Izedis: but this, Layard remarks, is evidently a modern interpolation derived from Mussulman sources, perhaps invented to conciliate the Mu-hammedans. The fact is, that their Christianity and Mu-hammedanism are alike doubtful: and whatever exists of either, is probably merely superimposed upon their fire and devil worship, by imitative habit, and for purposes of conciliation. For example, they exclude Muhammedans from all future life, but not Christians. But this latter reserve, Layard himself acknowledges, may have been said merely to avoid offence.
Haxthausen asserts of the Russian Izedis, that they declared their belief in one God, and added that they regarded Jesus as the Son of God, and venerated Mary, the mother of Jesus, with certain holy men. Amongst the rest, Surb Kework (evidently St. George, whom the Armenians also honour under the name of St. Mogni), sometimes going on pilgrimage to the monastery of that saint in Armenia.
The same authority further says, that though the Izedis designate Christ as the Son of God, they do not recognise his divinity. The acknowledgment then must, on their part, be only a portion of that system of temporising, which seems to be characteristic of these unfortunate and persecuted people. Hence it is, that there is so much that is contradictory in the statements of diiferent travellers. As to the rite of baptism, by immersion in a holy well, it appears to have been in practice among the Assyrians before the coming of our Saviour.
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W. Francis Ainsworth, 1861
Primitive Christian Worship
