It seems established that the vast territory designated by the Assyrians by the name of “Mat Aram,” or land of Aram, did not necessarily contain Aramaic populations. It was more probably conquered by Arameans, who imposed their language on the subjugated peoples. Soon after the capture of Damascus by the Assyrians in 732 B.C. the Aramean nation disappears from history. Aramaic, however, survived and was even adopted by the victors.[253] But, in common with other Semitic languages, it could not withstand the advance of Arabic. The only locality in which it is now spoken is found northeast of Damascus in the environs of the villages of Malula, Bakha and Yubb Adin, where the natives still use a dialect similar to the Palestinian Aramaic spoken thirteen centuries ago. There is reason to believe that this sub-group of Syrians represents today the old Aramean stock in as pure a degree as is consistent with the secular mingling of peoples which has taken place in the region.[254] THE YEZIDIS The Sinjar range of hills stretching in a westerly direction from Mosul is the only upland of importance in the Mesopotamian valley. The largest compact mass of Yezidis are domiciled in this hilly country. A minor group occupies the Samaan mountains in Syria.[255] The appellation of devil-worshipers which generally accompanies the name of Yezidi conveys a totally erroneous impression regarding their beliefs. They recognize, in fact, a benign deity, the Khode-Qanj, who reigns supreme over creation but with whom is associated an inferior divine essence, the Malik-i-Tawus, or Peacock King, who is lord of all evil and whom they consider necessary to propitiate in order to avert misfortune. But the ceremonies and sacrifices performed in honor of the subordinate deity do not interfere with the primary worship with which the God of Good is revered.[256] This interpretation of divinity bears deep analogy to the Iranian cult which revolves around the central figures of Ormuzd and Ahriman, respectively the good and the evil principle. The language of the Yezidis, which is akin to Kurdish, brings added evidence of the eastern derivation of their culture. According to their own traditions the Yezidis came originally from the districts of the lower Euphrates. Certain Sabean features of their religion indicate intimate contact with Semitic populations. Little is known about their curious religious celebrations, to which strangers are never admitted. Their practice of bowing before the rising sun is a clear relic of Zoroastrian influence. They also perform rites which have analogy to Christian commemorations. In a land overrun in all directions no simple feature of the views they hold can account for their origin. The religion of the moment was imposed by the dominant element over all the peoples of Asiatic Turkey. Hence a given group merely shows successive strata of religious invasions.