There is a great difference among the _ḳôchaks_, they contradict one another. Some say, “Melek Ṭâ´ûs appears to me and reveals to me many revelations.” Others say, “We appear to people in many different ways.” Some believe that Christ is Šeiḫ Šams himself. They say that they have had prophets in all times; the _ḳôchaks_ are the prophets. One of the _ḳôchaks_ says in one of his prophecies: “I was in Jonah’s ship, where a lot was cast in my presence. It fell on Jonah; and he was thrown into the sea, where he remained forty days and nights.” Another said: “I was sitting with the great God, who said, ‘I hope the time will come when I shall send Christ to the world.’ I said to him, ‘Yes.’ Then he sent him. After making a sign in the sun, Christ came down to the earth.” He appeared to our sect only, and made for us seven circles, which are at Šeiḫ ‘Adî. Now he appeared to us because we observe the necessary order, which the other sects do not observe. Their origin and race are unknown; ours are known. We are emirs and sons of emirs; we are šeiḫs and sons of šeiḫs; we are _ḳôchaks_ and sons of _ḳôchaks_, etc. But Christians and Moslems make priests and mullas for themselves out of those who had none of their kindred in those offices before, and never will have afterward. We are better than they. We are allowed to drink wine; our young men also may desire it when they, in company with women, engage in religious dancing and playing. Some of the _ḳôchaks_ and šeiḫs, however, are not allowed to drink it. When one is about to die, he is visited by a _ḳôchak_, who places a bit of Šeiḫ ‘Adî’s dust in his mouth. Before he is buried his face is anointed with it. Moreover, the dung of sheep is placed on his tomb. Finally, food is offered on behalf of the dead. The _ḳôchaks_ pray for the dead at the graves, for which service they are paid. They tell the relatives of the dead what they see in dreams and visions, and the condition of their dead, whether they have been translated to the human or to the animal race. Some people hide silver or gold coins that they plan to take out in case they are born the second time in this world. Some believe that the spirits of many righteous persons travel in the air. Those spirits make revelations to the _ḳôchaks_, who are acquainted with the world of mysteries and secrets. Life and death are in their hands. Hence the fate of the people depends on the gratitude and honor which they show the _ḳôchaks_. According to Yezidis, hell has no existence. It was created in the time of the first Adam, they say, when our father, Ibrîḳ al-Aṣfar, was born.[51] By reason of his generosity and noble deeds, Ibrîḳ had many friends. Now, when he viewed hell he became very sad. He had a small _baḳbûḳ aṣfar_,[52] into which, as he kept weeping his tears fell. In seven years it was filled. He then cast it into hell, and all its fires were put out that mankind might not be tortured. This incident relates to one of the noble deeds of our first father, Ibrîḳ al-Aṣfar. They have many more such upright men of noble deeds. Such an one is Mohammed Rašân, whose resting place is behind the mount of Šeiḫ Mattie.[53] He (Rašân) is exceedingly strong, so that the most sacred oaths are sworn by him. If any one becomes sick, he takes refuge in making vows to _ḫasin_, i. e., pillars of idols. Now there is a place of religious pilgrimage which is called Sitt Nafîsah. This place is a mulberry tree in the village of Ba‘ašîḳa. Another such place is called ‘Abdi Rašân, and is in the village of ḳarabek. A third place of pilgrimage is in the village Baḥzanie, which is called Šeiḫ Bakû. Nearby is a spring, and beside this is a mulberry tree. Whoever is afflicted with fever, goes to that tree, hangs on its branches a piece of cloth from his clothes, and casts bread in the spring for the fish. All this he does that he may be cured. They entertain the belief that whoever unties or shakes off one of the shreds of cloth will catch the disease with which the man was afflicted when he hung it up. There are many such trees in the village of Ba‘ašîḳa, and in some other places. There is also a spring of water, called in the common language ‘Ain aṣ-Ṣafra (Yellow Spring). The Yezidis call it Kanî-Zarr.[54] In this swim those who are afflicted with the disease of _abû-ṣafar_ (jaundice). But those who are troubled with dropsy go for cure to the house of the Pir that lives in the village of Man Reš.