being more eminently fitted to take the lead in ceremonies consecrated to the evil one. He is the _Peesh-namaz_, "the leader of prayer," to the Yezidi sect. Behind him were two venerable sheikhs. They were followed by Hussein Bey and Sheikh Nasr, and the other chiefs and Sheikhs came after. Their long robes were all of the purest white. As they walked slowly round, sometimes stopping, then resuming their measured step, they chanted prayers in glory and honor of the Deity. The Cawals accompanied the chant with their flutes, beating at intervals the tambourines. Round the burning lamp, and within the circle formed by the procession, danced the Fakirs in their black dresses, with solemn pace timed to the music, raising and swinging to and fro their arms after the fashion of Eastern dancers, and placing themselves in attitudes not less decorous than elegant. To hymns in praise of the Deity succeeded others in honor of Melek Isa and Sheikh Adi. The chants passed into quicker strains, the tambourines were beaten more frequently, the Fakirs became more active in their motions, and the women made the loud _tahlel_, the ceremonies ending with that extraordinary scene of noise and excitement that I have attempted to describe in relating my first visit. When the prayers were ended, those who marched in procession kissed, as they passed by, the right side of the doorway leading into the temple, where a serpent is figured on the wall; but not, as I was assured, the image itself, which has no typical or other meaning, according to Sheikh Nasr and Cawal Yusuf. Hussein Bey then placing himself on the step at this entrance, received the homage of the Sheikhs and elders, each touching the hand of the young chief with his own, and raising it to his lips. All present, afterwards, gave one another the kiss of peace.