It is to be noticed that the religion of this Yezid contained, from its inception, a fundamental doctrine which appealed to the pagans of Persia more than it did to Al-jahaleen of Arabia. In its very structure it insulted the latter country by despising its prophet. On the other hand, it expressed its sympathy with a prophet from Persia and with his religion. This declaration magnified Persia and its inhabitants and gave them preëminence, thereby making an impression on the attitude of the people toward Yezidism. Therefore they looked on it not as a foreign but as a native cult. The entertaining of such a view, consequently, led many fire, or devil-worshippers and the followers of Zoroastrianism to embrace the new religion (Al-mašrik, vol. 2, p. 35). And if the predicted teacher arose, we can imagine the great success which he must have had among his countrymen. This fact not only accounts for the existence of traces of old Persian religion, but it gives the reason why the Kurdish predominates over the Arab element in Yezidism. The new sect appears to have existed as a very loose organization after the death of its founder: this looseness put them in a condition to follow any one who would exhibit some qualifications for leadership. Therefore, when they heard about ‘Adi they naturally flocked to him. And it is very likely that, entertaining the idea of a coming prophet as they still do, they might have thought him the promised one. What might have added to the confirmation of this notion was his fame as a saint, to whom a number of miracles were attributed. Even the lions and the serpents which lived in his neighborhood and paid him frequent visits were endowed, it is said, with supernatural sweetness. From what we know of ‘Adi’s movement, we have sufficient reason to conclude that many Moslems and Christians followed him. The historians of both faiths bear witness to the fact that ‘Adi’s reputation was widespread, and that people of every condition followed him (see pp. 111-115). The Nestorian bishop of Arbela, whom Yasin Al-‘Omari quotes (see p. 114), asserts that innumerable multitudes flocked to him, deplores the situation of the Christian church resulting from this uprising, and complains of the possession by the Šeiḫ of a monastery belonging to his denomination. Moreover, as has been shown, there exist among the Yezidis certain Moslem and Christian practices which cannot be accounted for on any other ground, since, so far as we know their character, they make no compromise in matters of religion.