We found the interior of the tombs empty, and the only inscriptions were the following:
"This is the epitaph of Semdeen, the son of Sheikh Khadarset. Ziyanet [Shrine] in the year 1196."
"O Shems Ali Beg, and Faris! Be my good fortune and the good fortune of your house in this world and in the next."
If the above date corresponds with that of the Hegira, about one century has elapsed since it was set up. The Arabic inscriptions throughout are badly cut, and the language is still worse: a clear proof of the ignorance of these people.
Towards sunset, one of the attendants proceeded to fulfil his daily task of illuminating the sacred places in the vicinity. He held in his hand a copper vessel filled with cotton wicks, steeped in sesame oil, one of which he left at the entrance to each tomb, in the different covered passages, and close by every spring. These burned for a few minutes and then all was dark again. The same custom is observed by the Yezeedees in the different villages inhabited by them.
After witnessing this ceremony, we inquired of the Nâzir, whether there was any objection to our remaining the night at Sheikh Adi. This was in 1844, before which time, only one European had visited the temple, and none had ever slept within the sacred precincts. After some demur, we received his assent, and were permitted to spread our carpets in the outer court, where the Nâzir and his attendants joined us, with whom I had a long conversation, of which the following is the substance:—
Question. Where is Sheikh Adi?
Nâzir. Where is Jesus? Where is Mohammed? Where is Ali?
Q. Jesus is everywhere; but what has that to do with Sheikh Adi?
N. If Jesus is everywhere, so is Sheikh Adi.
Q. From whence is Sheikh Adi? who was his father?
N. Sheikh Adi has no father.
On manifesting some surprise at this answer, the Nazir added: "Why do you wonder? Had Jesus any father?" I answered "no," and then proceeded.
Q. Who was his mother?
