A question suggesting itself is how the Yezidi god came to be designated by the form of a peacock. This bird is a native of Ceylon, and not of Mesopotamia or Kurdistan where the Yezidis live.[134] The answer may be found in the Muslim tradition[135] that when the first parents forfeited heaven for eating wheat, they were cast down upon earth. Eve descended upon ‘Arafat; Adam at Ceylon; the peacock at Gabul, and Satan at Bilbays. In this myth the devil and the peacock are figured as sharing the same penalty at the same time. According to Surah 2, 28-31, the crime of the former was pride, but nothing is said about the guilt of the latter. We learn, however, from other sources, that the bird in question is thought of as a symbol of pride. In his article “Peacock,” in the Enc. Brit., vol. 18, p. 443, Professor A. Newton says: “The bird is well known as the proverbial personification of pride. It is seldom kept in large numbers for it has a bad reputation for doing mischief in gardens.” Hence we may infer that the notion of the peacock as a symbol of pride together with the Koranic idea of Satan’s sin led to the formation of the myth; that this story was current among the followers of Yezid bn Unaisa; and that, under the influence of the devil-worshippers of Persia the old tradition lost its original significance, and came to be understood to represent the peacock as a symbol of the god-devil. Among the three branches of the deity in the second degree, Melek Ṭâ´ûs holds an important place in the theology of the Yezidis. The language used in his praise is so elevated that one is led to think that he is identical with God. Some scholars deny this theory on the ground that the principal prayer of these people is directed to God and no mention is made of King Peacock. Hence they contend also that no direct worship is offered to the latter deity.[136] It seems to me that such a contention is not justifiable. In the first place, the people themselves confess their loyalty to the chief angels. Moreover, the expression in this prayer, “Thou hast neither feather, nor wings, nor arms, nor voice” (see p. 74) is more applicable to the symbol Peacock than to God. There can be no doubt, I think, that in the conception of the sect ‘Azazil appears to be identical with God. This fact finds definite expression in the Book of Jilwah. In Chapter I he is represented as being from eternity to eternity, as having absolute control of the world, as being omnipresent and omnipotent and unchangeable. In Chapter II he is said to appear in divers manners to the faithful ones; and life and death are determined by him. And in Chapter III he is declared to be the source of revelation. While this is true, there are other phrases which refer to Ṭâ´ûs as being inferior to the great God, but superior to all other gods. He was created, and is under the command of God; but he is made the chief of all.