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Yazidism

Yazidism[a], alternatively Sharfadin[b][8][9][10][11] is a monotheistic ethnic religion[12][13][14][15] that has roots in a western Iranic pre-Zoroastrian religion directly derived from the Indo-Iranian tradition.[16] It is followed by the mainly Kurmanji-speaking Yazidis and is based on belief in one God who created the world and entrusted it into the care of seven Holy Beings, known as Angels.[8][17][18] Preeminent among these Angels is Tawûsê Melek (also spelled as "Melek Taûs"), who is the leader of the Angels and who has authority over the world.[8][18][19]

Yazidism
Êzdiyatî  
ئێزدیتی
Pilgrims celebrating the Yazidi new year festival at the ancient holy temple of Lalish, Iraq
TypeEthnic
ClassificationIranian religions[1][2]
ScriptureYazidi Book of Revelation, Yazidi Black Book
TheologyMonotheistic
MirHazim Tahsin or Naif Dawud[3]
Baba SheikhSheikh Ali Ilyas[4]
LanguageKurmanji (Kurdish)
HeadquartersLalish
Origin
Kurdistan[5]
Membersc. 1,000,000–1,500,000[6][7]
Other name(s)Şerfedîn

History

Principal beliefs

 
Yazidi shrine of Mame Reshan, partially destroyed by ISIL, in the Sinjar Mountains.

Yazidis believe in one God, whom they refer to as Xwedê, Xwedawend, Êzdan, and Pedsha ('King'), and, less commonly, Ellah and Heq.[2][11][17][8][20] According to some Yazidi hymns (known as Qewls), God has 1,001 names, or 3,003 names according to other Qewls.[21][22] In Yazidism, fire, water, air, and the earth are sacred elements that are not to be polluted. During prayer Yazidis face towards the sun, for which they were often called "sun worshippers". The Yazidi myth of creation begins with the description of the emptiness and the absence of order in the Universe. Prior to the World's creation, God created a dur (white pearl) in the spiritual form from his own pure Light and alone dwelt in it.[23] First there was an esoteric world, and after that an exoteric world was created. Before the creation of this world God created seven Divine Beings (often called "Angels" in Yazidi literature) to whom he assigned all the world's affairs; the leader of the Seven Angels was appointed Tawûsî Melek ("Peacock Angel").[8][18][24] The end of Creation is closely connected with the creation of mankind and the transition from mythological to historical time.[11][19][17]

Tawûsê Melek

 
Melek Taûs, the Peacock Angel. This emblem features Tawûsê Melek in the center, the Sumerian diĝir on the left, and the domes above Sheikh 'Adī's tomb on the right.
 
Tawûsê Melek depicted as a peacock inside the display case on the grave of a Yazidi believer, cemetery of the Yazidi community in Hannover.

The Yazidis believe in a divine Triad.[8][18][24] The original, hidden God of the Yazidis is considered to be remote and inactive in relation to his creation, except to contain and bind it together within his essence.[8] His first emanation is Melek Taûs (Tawûsê Melek), who functions as the ruler of the world.[8][18][24] The second hypostasis of the divine Triad is the Sheikh 'Adī ibn Musafir. The third is Sultan Ezid. These are the three hypostases of the one God. The identity of these three is sometimes blurred, with Sheikh 'Adī considered to be a manifestation of Tawûsê Melek and vice versa; the same also applies to Sultan Ezid.[8] Yazidis are called Miletê Tawûsê Melek ("the nation of Tawûsê Melek").[25]

In the Yazidi myth of creation, Tawûsê Melek refused to bow before Adam, the first human, when God ordered the Seven Angels to do so.[8][18][24] The command was actually a test, meant to determine which of these angels was most loyal to God by not prostrating themselves to someone other than their creator.[8][18][24][26] This belief has been linked by some people to the Islamic mythological narrative on Iblis, who also refused to prostrate to Adam, despite God's express command to do so.[8][18][24] Because of this similarity to the Islamic tradition of Iblis, Muslims and followers of other Abrahamic religions have erroneously associated and identified the Peacock Angel with their own conception of the unredeemed evil spirit Satan,[8][18][24][27]: 29 [28] a misconception which has incited centuries of violent religious persecution of the Yazidis as "devil-worshippers".[8][18][24][29][30] Persecution of Yazidis has continued in their home communities within the borders of modern Iraq.[8][18][31]

Yazidis, however, believe Tawûsê Melek is not a source of evil or wickedness.[8][18][24] They consider him to be the leader of the archangels, not a fallen angel.[8][24][27][28] Yazidis argue that the order to bow to Adam was only a test for Tawûsê Melek, since if God commands anything then it must happen. In other words, God could have made him submit to Adam, but gave Tawûsê Melek the choice as a test: God had directed him not to bow to any other being, and his refusal of the later order to bow to Adam was thus obedience to God's original command.[8][18][24][26]

The Yazidis of Kurdistan have been called many things, most notoriously 'devil-worshippers', a term used both by unsympathetic neighbours and fascinated Westerners. This sensational epithet is not only deeply offensive to the Yazidis themselves, but quite simply wrong.[32] Non-Yazidis have associated Melek Taus with Shaitan (Islamic/Arab name) or Satan, but Yazidis find that offensive and do not actually mention that name.[32]

Holy figures

 
Quba Mere Diwane is the largest temple of the Yazidis in the world, located in the Armenian village of Aknalich. The temple is dedicated to Melek Taûs and the Seven Angels of Yazidi theology.

Yezidis believe in Seven Angels, considered the emanations of God, who, In Yazidi creation stories, were created by God from his own light (nûr) before the creation of this world. God assigned all of the world's affairs to these seven Angels and Tawûsê Melek was appointed as the leader. The angels are also referred to as Heft Sirr ("the Seven Mysteries"). In this context, they have, so to speak, a part of God in themselves. Another word that is used for this is sur or sirr (literally: 'mystery'), which denotes a divine essence that the angels were created from.[33] This pure divine essence called Sur or Sirr has its own personality and will and is also called Sura Xudê ('the Sur of God').[34] This term refers to the essence of the Divine itself, that is, God. The Angels share this essence from their creator who is God.[33] In religious literature, these Angels are sometimes referred to as Cibrayîl, Ezrayîl, Mîkayîl, Şifqayîl, Derdayîl, Ezafîl, and Ezazîl.[35] The leader of these Angels is known as Tawûsê Melek, and the others are better known by the names of their earthly incarnations/representations: Fexreddin, Sheikh Shems, Nasirdin, Sejadin, Sheikh Obekr, and Shex Hesen (Şêxsin).[36][37][38]

The Yazidi pantheon contains a total of 365 holy figures venerated by Yazidis,[39] designated by various special terms including Xudan, Xas, Mêr and Babçak. According to Yazidi beliefs, God is almighty and absolute, and the Xudans are a part of His power, moreover, in relation to nature, Yazidis believe in Xudans for most of natural elements and phenomena and they are regarded as divine powers that have control over these phenomena. In Yazidi mythology, the Xudans appeared after the creation of the world for the four elements of nature and their manifestations.[40]

Sheikh 'Adī

 
Entrance to the Yazidi Temple in Lalish

One of the important figures of Yazidism is Sheikh 'Adī ibn Musafir. Sheikh 'Adī ibn Musafir settled in the valley of Laliş (some 58 kilometres (36 mi) northeast of Mosul) in the Yazidi mountains in the early 12th century and founded the 'Adawiyya Sufi order. He died in 1162, and his tomb at Laliş is a focal point of Yazidi pilgrimage and the principal Yazidi holy site.[41] Yazidism has many influences: Sufi influence and imagery (especially taken from Mansur al-Hallaj)[42] can be seen in the religious vocabulary, especially in the terminology of the Yazidis' esoteric literature, but most of the theology, rituals, traditions, and festivals remains non-Islamic. Its cosmogony for instance has many points in common with those of ancient Iranian religions.[43][44][45][46][2]

Rebirth and concept of time

Yazidis believe in the rebirth of the soul. Like the Ahl-e Haqq, the Yazidis use the metaphor of a change of garment to describe the process, which plays an exceptional role in Yazidi religiosity and is called the "change of [one's] shirt" (kirasgorîn). There is also a belief that some of the events from the time of creation repeat themselves in cycles of history. In Yazidism, different concepts of time coexist:[11]

  • An esoteric time sphere (Kurdish: enzel), This term denotes a state of being before the creation of the world. According to Yazidi cosmogony, there is God and a pearl in this stage.
  • Bedîl or dewr (a cyclic course of time): it means literally 'change, changing' or 'turning, revolution' and in the Yazidi context denotes a new period of time in the history of the world. Therefore, it may also mean 'renewing' or 'renewed' and designates the start of a renewed period of time.
  • A linear course, which runs from the start of the creation by God to the collective eschatological end point.
  • Three tofan ('storm, flood') i.e. catastrophes. It is believed that there are three big events during history named tofan that play a purificatory role, changing the quality of life in a positive manner. Each catastrophe, which ultimately brings renewal to the world, takes place through a basic element: the first through water (tofanê avê), the second through fire (tofanê agirî) and the last is connected with wind (air) (tofanê ba). It is believed that the first tofan has already occurred in the past and that the next tofan will occur through fire. According to this perception, the three sacred elements, namely water, fire and air, purify the fourth one, the earth. These events however are not be considered as eschatological events. They occur during the life of people. Although the purificatory events cause many deaths, ultimately life continues.[47]

In Yazidism, the older original concept of metempsychosis and the cyclic perception of the course of time is harmonised and coexists with the younger idea of a collective eschatology.[11]

Cosmogony and beginning of life

The Yazidi cosmogony is recorded in several sacred texts and traditions. It can therefore only be inferred and understood through an overall view of the sacred texts and traditions. The cosmogony can be divided into three stages:

  1. Enzel – the state before the pearl burst (dur).
  2. Developments immediately after the burst – cosmogony II
  3. The creation of the earth and man – anthropogony[48][49]

The term Enzel is one of the frequently mentioned terms in the religious vocabulary and it comes up numerous times in the religious hymns, known as Qewls. For instance, in Qewlê Tawisî Melek:

"Ya Rebî ji Enzel de her tuyî qedîmî" (English: Oh, Creator of the Enzel, you are infinite)[50]

And Dûa Razanê:

Ezdayî me, ji direke enzelî me (English: I am a follower of God, I come from an "enzelî" pearl)[50]

Thus, the term Enzel can also be referred to as a "pure, spiritual, immaterial and infinite world", "the Beyond" or "the sphere beyond the profane world". The Enzel stage describes a spaceless and timeless state and therefore illustrates a supernatural state. In this stage, initially there is only a God, who creates a pearl out of his own light, in which his shining throne (textê nûrî) is located.

Qewlê Bê Elif:

Padşê min bi xo efirandî dura beyzaye – My King created the white pearl from himself

Textê nûrî sedef – The shining throne in the pearl[50]

The Yazidi qewls mention the universe as having originated from a white pearl that existed in pre-eternity. At the beginning of the time prior to the creation, God emerged from the cosmic pearl, which rested on the horns of a bull that stood on the back of a fish. After God and the pearl separated, the universe burst out of the pearl and became visible as waves rippled across from pearl to form the primeval Cosmic Ocean.[21] As the pearl burst open, the beginning of the material universe was set in motion. Mihbet (meaning 'love') came into being and was laid as the original foundation, colours began to form, and red, yellow and white began to shine from the burst pearl.

The Yazidi religion has its own perception of the colours, which is seen in the mythology and shown through clothing taboos, in religious ceremonies, customs and rituals. Colours are perceived as the symbolizations of nature and the beginning of life, thus the emphasis of colours can be found in the creation myth. The colors white, red, green and yellow in particular are frequently emphasized. White is considered the color of purity and peace and is the main colour of the religious clothing of the Yazidis.[51][2][49]

Yazidi accounts of the creation differ significantly from those of the Abrahamic religions (Judaism, Christianity, and Islam), since they are derived from the Ancient Mesopotamian and Indo-Iranian traditions; therefore, Yazidi cosmogony is closer to those of Ancient Iranian religions, Yarsanism, and Zoroastrianism.[52][53]

Yazidi sacred texts

The religious literature of Yazidis is composed mostly of poetry which is orally transmitted in mainly Kurmanji and includes numerous genres, such as Qewl (religious hymn), Beyt (poem), Du‛a (prayer), Dirozge (another kind of prayer), Şehdetiya Dîn (the Declaration of the Faith), Terqîn (prayer for after a sacrifice), Pişt perde (literally 'under the veil', another genre), Qesîde (Qasida), Sema (literally 'listening'), Lavij, Xerîbo, Xizêmok, Payîzok, and Robarîn. The poetic literature is composed in an advanced and archaic language where more complex terms are used, which may be difficult to understand for those who are not trained in religious knowledge.[citation needed] Therefore, they are accompanied by some prosaic genres of the Yazidi literature that often interpret the contents of the poems and provide explanations of their contexts in the spoken language comprehensible among the common population. The prosaic genres include Çîrok and Çîvanok (legends and myths), and Dastan and Menal Pîrs (interpretations of religious hymns).[54][1] Yazidis also possess some written texts, such as the sacred manuscripts called mişûrs and individual collections of religious texts called cilvê and Keşkûl, although they are rarer and often safekept among Yazidis.[55] Yazidis are also said to have two holy books, Book of Revelation and Black Book whose authenticities are debated among scholars.[1]

Holy books

The Yazidi holy books are claimed to be the Book of Revelation and Black Book. Scholars generally agree that the manuscripts of both books published in 1911 and 1913 were forgeries written by non-Yazidis in response to Western travellers' and scholars' interest in the Yazidi religion; however, the material in them is consistent with authentic Yazidi traditions[1] True texts of those names may have existed, but remain obscure. The real core texts of the religion that exist today are the hymns known as qawls; they have also been orally transmitted during most of their history, but are now being collected with the assent of the community, effectively transforming Yazidism into a scriptural religion.[1] The sacred texts had already been translated into English by the early 20th century.[56]

Qewl and Beyt

A very important genre of oral literature of the Yazidi community consists of religious hymns, called Qewls, which literally means 'word, speech' (from Arabic qawl). The performers of these hymns, called the Qewal, constitute a distinct class within the Yazidi society. They are a veritable source of ancient Yazidi lore and are traditionally recruited from the non-religious members of other Kurdish tribes, principally the Dumilî and Hekarî.[57][18][11] The qewls are full of cryptic allusions and usually need to be accompanied by čirōks ('stories') that explain their context.[1]

Mishur

Mishurs are a type of sacred manuscripts that were written down in the 13th century and handed down to each lineage (ocax) of the Pirs; each of the manuscripts contain descriptions of the founder of the Pir lineage that they were distributed to, along with a list of Kurdish tribes and other priestly lineages that were affiliated with the founder. The mishurs are safekept among the families of Pirs in particular places that are designated for their safekeeping; these places are referred to as stêr in Kurmanji.[58] According to the Yazidi tradition, there are a total of 40 mishurs which were distributed to the 40 lineages of Pirs.[11]


Festivals

 
Yazidi New Year festival at Lalish (18 April 2017) celebrating the start of the new year which begins the following day.

Yazidi New Year

The Yazidi New Year (Sersal) is called Çarşema sor ("Red Wednesday")[23] or Çarşema Serê Nîsanê ("Wednesday at the beginning of April").[59] It falls in spring, on the first Wednesday[60] of the April and Nîsan months in the Julian and Seleucid calendars, i.e. the first Wednesday on or after 14 April according to the Gregorian calendar.[61][62]

Feast of Êzî

 
Yazidis celebrating a Yazidi ceremony called Tawwaf in the town of Bashiqa in Iraq.

One of the most important Yazidi festivals is Îda Êzî ("Feast of Êzî"), which is celebrated in commemoration of the divine figure Sultan Ezid. Which every year takes place on the first Friday on or after the 14th of December. Before this festival, the Yazidis fast for three days, where nothing is eaten from sunrise to sunset. The Îda Êzî festival is celebrated in honor of God and the three days of fasting before are also associated with the ever shorter days before the winter solstice, when the sun is less and less visible. With the Îda Êzî festival, the fasting time is ended. The festival is often celebrated with music, food, drinks and dance.[63]

Tawûsgeran

Another important festival is the Tawûsgeran, where Qewals and other religious dignitaries visit Yazidi villages, bringing the sinjaq, sacred images of a peacock symbolizing Tawûsê Melek. These are venerated, fees are collected from the pious, sermons are preached and holy water and berat (small stones from Lalish) distributed.[64][65]

Feast of the Assembly

 
Tomb of Sheikh 'Adī' (Şêx Adî) in Lalish

The greatest festival of the year is the Cêjna Cemaiya ('Feast of the Assembly'), which includes an annual pilgrimage to the tomb of Sheikh 'Adī' (Şêx Adî) in Lalish, northern Iraq. The festival is celebrated from 6 October to 13 October,[66] in honor of the Sheikh Adi. It is an important time for cohesion.[67]

If possible, Yazidis make at least one pilgrimage to Lalish during their lifetime, and those living in the region try to attend at least once a year for the Feast of the Assembly in autumn.[68]

Tiwaf

Tiwafs are yearly feasts of shrines and their holy beings which constitute an important part of Yazidi religious and communal life. Every village that contains a shrine holds annual tiwafs in the name of the holy being to which the shrine is dedicated.[69][70]

Religious practices

Prayers

Prayers occupy a special status in Yazidi literature. They contain important symbols and religious knowledge connected with the Holy Men, God, and daily situations. The prayers are mostly private and as a rule they are not performed in public. Yazidis pray towards the sun,[71] usually privately, or the prayers are recited by one person during a gathering. The prayers are classified according to their own content. There are:

  • Prayers dedicated to God and holy beings
  • Prayers of Yazidi castes
  • Prayers for specific occasions
  • Rite of passage prayers
  • Prayers against health problems and illnesses
  • Daily prayers
  • Prayers connected with the nature, i.e. the moon, stars, sun, etc.[54]

Purity and taboos

 
The Chel Mera Temple, or "40 Men Temple", on the highest peak of the Sinjar Mountains in northern Iraq. The temple is so old that no one remembers how it came to have that name, but it is believed to derive from the burial of forty men on the mountaintop site.[72]

Many Yazidis consider pork to be prohibited. However, many Yazidis living in Germany began to view this taboo as a foreign belief from Judaism or Islam and not part of Yazidism, and therefore abandoned this rule.[73] Furthermore, in a BBC interview in April 2010, Baba Sheikh, the spiritual leader of all Yazidis, stated that ordinary Yazidis may eat what they want, but the religious clergy refrain from certain vegetables (including cabbage) because "they cause gases".[74]

Some Yazidis in Armenia and Georgia who converted to Christianity, still identify as Yazidis even after converting,[75] but are not accepted by the other Yazidis as Yazidis.[76]

Customs

 
Baptism of a Yazidi child in Lalish

Children are baptised at birth and circumcision is not required, but is practised by some due to regional customs.[77] The Yazidi baptism is called mor kirin (literally: 'to seal'). Traditionally, Yazidi children are baptised at birth with water from the Kaniya Sipî ('White Spring') at Lalish. It involves pouring holy water from the spring on the child's head three times.[78][79]

Religious organisation

The Yazidis are strictly endogamous;[80][81] members of the three Yazidi castes, the murids, sheikhs, and pirs, marry only within their group.[28]

There are several religious duties that are performed by several dignitaries, such as the Mir Hejj (Prince of the Pilgrimage), Sheikh el-Wazir (who oversees the sanctuary of Sheikh Shems at Lalish), Pire Esbiya (treasurer of the sanctuary of Sheikh Shems at Lalish), Mijewir (local shrine custodian), Baba Chawush (guardian of the sanctuary of Sheikh Adi), and others.[21]

See also

References

  1. ^ Kurdish: ئێزدیتی, romanized: Êzdîtî, or Êzdiyatî
  2. ^ Kurdish: شه‌رفه‌دین, romanized: Şerfedîn
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yazidism, this, article, about, religious, tradition, yazidis, people, yazidis, alternatively, sharfadin, monotheistic, ethnic, religion, that, roots, western, iranic, zoroastrian, religion, directly, derived, from, indo, iranian, tradition, followed, mainly, . This article is about Yazidism the religious tradition For Yazidis the people see Yazidis Yazidism a alternatively Sharfadin b 8 9 10 11 is a monotheistic ethnic religion 12 13 14 15 that has roots in a western Iranic pre Zoroastrian religion directly derived from the Indo Iranian tradition 16 It is followed by the mainly Kurmanji speaking Yazidis and is based on belief in one God who created the world and entrusted it into the care of seven Holy Beings known as Angels 8 17 18 Preeminent among these Angels is Tawuse Melek also spelled as Melek Taus who is the leader of the Angels and who has authority over the world 8 18 19 YazidismEzdiyati ئێزدیتیPilgrims celebrating the Yazidi new year festival at the ancient holy temple of Lalish IraqTypeEthnicClassificationIranian religions 1 2 ScriptureYazidi Book of Revelation Yazidi Black BookTheologyMonotheisticMirHazim Tahsin or Naif Dawud 3 Baba SheikhSheikh Ali Ilyas 4 LanguageKurmanji Kurdish HeadquartersLalishOriginKurdistan 5 Membersc 1 000 000 1 500 000 6 7 Other name s SerfedinThis article needs additional citations for verification Please help improve this article by adding citations to reliable sources Unsourced material may be challenged and removed Find sources Yazidism news newspapers books scholar JSTOR June 2022 Learn how and when to remove this template message Contents 1 History 2 Principal beliefs 2 1 Tawuse Melek 2 2 Holy figures 2 3 Sheikh Adi 2 4 Rebirth and concept of time 2 5 Cosmogony and beginning of life 3 Yazidi sacred texts 3 1 Holy books 3 2 Qewl and Beyt 3 3 Mishur 4 Festivals 4 1 Yazidi New Year 4 2 Feast of Ezi 4 3 Tawusgeran 4 4 Feast of the Assembly 4 5 Tiwaf 5 Religious practices 5 1 Prayers 5 2 Purity and taboos 5 3 Customs 6 Religious organisation 7 See also 8 References 9 BibliographyHistoryMain article Yazidis HistoryPrincipal beliefs Yazidi shrine of Mame Reshan partially destroyed by ISIL in the Sinjar Mountains Yazidis believe in one God whom they refer to as Xwede Xwedawend Ezdan and Pedsha King and less commonly Ellah and Heq 2 11 17 8 20 According to some Yazidi hymns known as Qewls God has 1 001 names or 3 003 names according to other Qewls 21 22 In Yazidism fire water air and the earth are sacred elements that are not to be polluted During prayer Yazidis face towards the sun for which they were often called sun worshippers The Yazidi myth of creation begins with the description of the emptiness and the absence of order in the Universe Prior to the World s creation God created a dur white pearl in the spiritual form from his own pure Light and alone dwelt in it 23 First there was an esoteric world and after that an exoteric world was created Before the creation of this world God created seven Divine Beings often called Angels in Yazidi literature to whom he assigned all the world s affairs the leader of the Seven Angels was appointed Tawusi Melek Peacock Angel 8 18 24 The end of Creation is closely connected with the creation of mankind and the transition from mythological to historical time 11 19 17 Tawuse Melek Main article Melek Taus Melek Taus the Peacock Angel This emblem features Tawuse Melek in the center the Sumerian diĝir on the left and the domes above Sheikh Adi s tomb on the right Tawuse Melek depicted as a peacock inside the display case on the grave of a Yazidi believer cemetery of the Yazidi community in Hannover The Yazidis believe in a divine Triad 8 18 24 The original hidden God of the Yazidis is considered to be remote and inactive in relation to his creation except to contain and bind it together within his essence 8 His first emanation is Melek Taus Tawuse Melek who functions as the ruler of the world 8 18 24 The second hypostasis of the divine Triad is the Sheikh Adi ibn Musafir The third is Sultan Ezid These are the three hypostases of the one God The identity of these three is sometimes blurred with Sheikh Adi considered to be a manifestation of Tawuse Melek and vice versa the same also applies to Sultan Ezid 8 Yazidis are called Milete Tawuse Melek the nation of Tawuse Melek 25 In the Yazidi myth of creation Tawuse Melek refused to bow before Adam the first human when God ordered the Seven Angels to do so 8 18 24 The command was actually a test meant to determine which of these angels was most loyal to God by not prostrating themselves to someone other than their creator 8 18 24 26 This belief has been linked by some people to the Islamic mythological narrative on Iblis who also refused to prostrate to Adam despite God s express command to do so 8 18 24 Because of this similarity to the Islamic tradition of Iblis Muslims and followers of other Abrahamic religions have erroneously associated and identified the Peacock Angel with their own conception of the unredeemed evil spirit Satan 8 18 24 27 29 28 a misconception which has incited centuries of violent religious persecution of the Yazidis as devil worshippers 8 18 24 29 30 Persecution of Yazidis has continued in their home communities within the borders of modern Iraq 8 18 31 Yazidis however believe Tawuse Melek is not a source of evil or wickedness 8 18 24 They consider him to be the leader of the archangels not a fallen angel 8 24 27 28 Yazidis argue that the order to bow to Adam was only a test for Tawuse Melek since if God commands anything then it must happen In other words God could have made him submit to Adam but gave Tawuse Melek the choice as a test God had directed him not to bow to any other being and his refusal of the later order to bow to Adam was thus obedience to God s original command 8 18 24 26 The Yazidis of Kurdistan have been called many things most notoriously devil worshippers a term used both by unsympathetic neighbours and fascinated Westerners This sensational epithet is not only deeply offensive to the Yazidis themselves but quite simply wrong 32 Non Yazidis have associated Melek Taus with Shaitan Islamic Arab name or Satan but Yazidis find that offensive and do not actually mention that name 32 Holy figures Main article List of Yazidi holy figures Quba Mere Diwane is the largest temple of the Yazidis in the world located in the Armenian village of Aknalich The temple is dedicated to Melek Taus and the Seven Angels of Yazidi theology Yezidis believe in Seven Angels considered the emanations of God who In Yazidi creation stories were created by God from his own light nur before the creation of this world God assigned all of the world s affairs to these seven Angels and Tawuse Melek was appointed as the leader The angels are also referred to as Heft Sirr the Seven Mysteries In this context they have so to speak a part of God in themselves Another word that is used for this is sur or sirr literally mystery which denotes a divine essence that the angels were created from 33 This pure divine essence called Sur or Sirr has its own personality and will and is also called Sura Xude the Sur of God 34 This term refers to the essence of the Divine itself that is God The Angels share this essence from their creator who is God 33 In religious literature these Angels are sometimes referred to as Cibrayil Ezrayil Mikayil Sifqayil Derdayil Ezafil and Ezazil 35 The leader of these Angels is known as Tawuse Melek and the others are better known by the names of their earthly incarnations representations Fexreddin Sheikh Shems Nasirdin Sejadin Sheikh Obekr and Shex Hesen Sexsin 36 37 38 The Yazidi pantheon contains a total of 365 holy figures venerated by Yazidis 39 designated by various special terms including Xudan Xas Mer and Babcak According to Yazidi beliefs God is almighty and absolute and the Xudans are a part of His power moreover in relation to nature Yazidis believe in Xudans for most of natural elements and phenomena and they are regarded as divine powers that have control over these phenomena In Yazidi mythology the Xudans appeared after the creation of the world for the four elements of nature and their manifestations 40 Sheikh Adi Main article Sheikh Adi ibn Musafir Entrance to the Yazidi Temple in Lalish One of the important figures of Yazidism is Sheikh Adi ibn Musafir Sheikh Adi ibn Musafir settled in the valley of Lalis some 58 kilometres 36 mi northeast of Mosul in the Yazidi mountains in the early 12th century and founded the Adawiyya Sufi order He died in 1162 and his tomb at Lalis is a focal point of Yazidi pilgrimage and the principal Yazidi holy site 41 Yazidism has many influences Sufi influence and imagery especially taken from Mansur al Hallaj 42 can be seen in the religious vocabulary especially in the terminology of the Yazidis esoteric literature but most of the theology rituals traditions and festivals remains non Islamic Its cosmogony for instance has many points in common with those of ancient Iranian religions 43 44 45 46 2 Rebirth and concept of time Yazidis believe in the rebirth of the soul Like the Ahl e Haqq the Yazidis use the metaphor of a change of garment to describe the process which plays an exceptional role in Yazidi religiosity and is called the change of one s shirt kirasgorin There is also a belief that some of the events from the time of creation repeat themselves in cycles of history In Yazidism different concepts of time coexist 11 An esoteric time sphere Kurdish enzel This term denotes a state of being before the creation of the world According to Yazidi cosmogony there is God and a pearl in this stage Bedil or dewr a cyclic course of time it means literally change changing or turning revolution and in the Yazidi context denotes a new period of time in the history of the world Therefore it may also mean renewing or renewed and designates the start of a renewed period of time A linear course which runs from the start of the creation by God to the collective eschatological end point Three tofan storm flood i e catastrophes It is believed that there are three big events during history named tofan that play a purificatory role changing the quality of life in a positive manner Each catastrophe which ultimately brings renewal to the world takes place through a basic element the first through water tofane ave the second through fire tofane agiri and the last is connected with wind air tofane ba It is believed that the first tofan has already occurred in the past and that the next tofan will occur through fire According to this perception the three sacred elements namely water fire and air purify the fourth one the earth These events however are not be considered as eschatological events They occur during the life of people Although the purificatory events cause many deaths ultimately life continues 47 In Yazidism the older original concept of metempsychosis and the cyclic perception of the course of time is harmonised and coexists with the younger idea of a collective eschatology 11 Cosmogony and beginning of life The Yazidi cosmogony is recorded in several sacred texts and traditions It can therefore only be inferred and understood through an overall view of the sacred texts and traditions The cosmogony can be divided into three stages Enzel the state before the pearl burst dur Developments immediately after the burst cosmogony II The creation of the earth and man anthropogony 48 49 The term Enzel is one of the frequently mentioned terms in the religious vocabulary and it comes up numerous times in the religious hymns known as Qewls For instance in Qewle Tawisi Melek Ya Rebi ji Enzel de her tuyi qedimi English Oh Creator of the Enzel you are infinite 50 And Dua Razane Ezdayi me ji direke enzeli me English I am a follower of God I come from an enzeli pearl 50 Thus the term Enzel can also be referred to as a pure spiritual immaterial and infinite world the Beyond or the sphere beyond the profane world The Enzel stage describes a spaceless and timeless state and therefore illustrates a supernatural state In this stage initially there is only a God who creates a pearl out of his own light in which his shining throne texte nuri is located Qewle Be Elif Padse min bi xo efirandi dura beyzaye My King created the white pearl from himself Texte nuri sedef The shining throne in the pearl 50 The Yazidi qewls mention the universe as having originated from a white pearl that existed in pre eternity At the beginning of the time prior to the creation God emerged from the cosmic pearl which rested on the horns of a bull that stood on the back of a fish After God and the pearl separated the universe burst out of the pearl and became visible as waves rippled across from pearl to form the primeval Cosmic Ocean 21 As the pearl burst open the beginning of the material universe was set in motion Mihbet meaning love came into being and was laid as the original foundation colours began to form and red yellow and white began to shine from the burst pearl The Yazidi religion has its own perception of the colours which is seen in the mythology and shown through clothing taboos in religious ceremonies customs and rituals Colours are perceived as the symbolizations of nature and the beginning of life thus the emphasis of colours can be found in the creation myth The colors white red green and yellow in particular are frequently emphasized White is considered the color of purity and peace and is the main colour of the religious clothing of the Yazidis 51 2 49 Yazidi accounts of the creation differ significantly from those of the Abrahamic religions Judaism Christianity and Islam since they are derived from the Ancient Mesopotamian and Indo Iranian traditions therefore Yazidi cosmogony is closer to those of Ancient Iranian religions Yarsanism and Zoroastrianism 52 53 Yazidi sacred textsThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources Unsourced material may be challenged and removed June 2022 Learn how and when to remove this template message Further information Yazidi literature The religious literature of Yazidis is composed mostly of poetry which is orally transmitted in mainly Kurmanji and includes numerous genres such as Qewl religious hymn Beyt poem Du a prayer Dirozge another kind of prayer Sehdetiya Din the Declaration of the Faith Terqin prayer for after a sacrifice Pist perde literally under the veil another genre Qeside Qasida Sema literally listening Lavij Xeribo Xizemok Payizok and Robarin The poetic literature is composed in an advanced and archaic language where more complex terms are used which may be difficult to understand for those who are not trained in religious knowledge citation needed Therefore they are accompanied by some prosaic genres of the Yazidi literature that often interpret the contents of the poems and provide explanations of their contexts in the spoken language comprehensible among the common population The prosaic genres include Cirok and Civanok legends and myths and Dastan and Menal Pirs interpretations of religious hymns 54 1 Yazidis also possess some written texts such as the sacred manuscripts called misurs and individual collections of religious texts called cilve and Keskul although they are rarer and often safekept among Yazidis 55 Yazidis are also said to have two holy books Book of Revelation and Black Book whose authenticities are debated among scholars 1 Holy books Wikisource has original text related to this article Mishefa Res Wikisource has original text related to this article Kiteba CilweThe Yazidi holy books are claimed to be the Book of Revelation and Black Book Scholars generally agree that the manuscripts of both books published in 1911 and 1913 were forgeries written by non Yazidis in response to Western travellers and scholars interest in the Yazidi religion however the material in them is consistent with authentic Yazidi traditions 1 True texts of those names may have existed but remain obscure The real core texts of the religion that exist today are the hymns known as qawls they have also been orally transmitted during most of their history but are now being collected with the assent of the community effectively transforming Yazidism into a scriptural religion 1 The sacred texts had already been translated into English by the early 20th century 56 Qewl and Beyt A very important genre of oral literature of the Yazidi community consists of religious hymns called Qewls which literally means word speech from Arabic qawl The performers of these hymns called the Qewal constitute a distinct class within the Yazidi society They are a veritable source of ancient Yazidi lore and are traditionally recruited from the non religious members of other Kurdish tribes principally the Dumili and Hekari 57 18 11 The qewls are full of cryptic allusions and usually need to be accompanied by cirōks stories that explain their context 1 Mishur Mishurs are a type of sacred manuscripts that were written down in the 13th century and handed down to each lineage ocax of the Pirs each of the manuscripts contain descriptions of the founder of the Pir lineage that they were distributed to along with a list of Kurdish tribes and other priestly lineages that were affiliated with the founder The mishurs are safekept among the families of Pirs in particular places that are designated for their safekeeping these places are referred to as ster in Kurmanji 58 According to the Yazidi tradition there are a total of 40 mishurs which were distributed to the 40 lineages of Pirs 11 Festivals Yazidi New Year festival at Lalish 18 April 2017 celebrating the start of the new year which begins the following day Yazidi New Year Main article Yazidi New Year The Yazidi New Year Sersal is called Carsema sor Red Wednesday 23 or Carsema Sere Nisane Wednesday at the beginning of April 59 It falls in spring on the first Wednesday 60 of the April and Nisan months in the Julian and Seleucid calendars i e the first Wednesday on or after 14 April according to the Gregorian calendar 61 62 Feast of Ezi Main article Feast of Ezid Yazidis celebrating a Yazidi ceremony called Tawwaf in the town of Bashiqa in Iraq One of the most important Yazidi festivals is Ida Ezi Feast of Ezi which is celebrated in commemoration of the divine figure Sultan Ezid Which every year takes place on the first Friday on or after the 14th of December Before this festival the Yazidis fast for three days where nothing is eaten from sunrise to sunset The Ida Ezi festival is celebrated in honor of God and the three days of fasting before are also associated with the ever shorter days before the winter solstice when the sun is less and less visible With the Ida Ezi festival the fasting time is ended The festival is often celebrated with music food drinks and dance 63 Tawusgeran Main article Tawusgeran Another important festival is the Tawusgeran where Qewals and other religious dignitaries visit Yazidi villages bringing the sinjaq sacred images of a peacock symbolizing Tawuse Melek These are venerated fees are collected from the pious sermons are preached and holy water and berat small stones from Lalish distributed 64 65 Feast of the Assembly Main article Feast of the Assembly Tomb of Sheikh Adi Sex Adi in Lalish The greatest festival of the year is the Cejna Cemaiya Feast of the Assembly which includes an annual pilgrimage to the tomb of Sheikh Adi Sex Adi in Lalish northern Iraq The festival is celebrated from 6 October to 13 October 66 in honor of the Sheikh Adi It is an important time for cohesion 67 If possible Yazidis make at least one pilgrimage to Lalish during their lifetime and those living in the region try to attend at least once a year for the Feast of the Assembly in autumn 68 Tiwaf Main article Tiwaf Tiwafs are yearly feasts of shrines and their holy beings which constitute an important part of Yazidi religious and communal life Every village that contains a shrine holds annual tiwafs in the name of the holy being to which the shrine is dedicated 69 70 Religious practicesPrayers Prayers occupy a special status in Yazidi literature They contain important symbols and religious knowledge connected with the Holy Men God and daily situations The prayers are mostly private and as a rule they are not performed in public Yazidis pray towards the sun 71 usually privately or the prayers are recited by one person during a gathering The prayers are classified according to their own content There are Prayers dedicated to God and holy beings Prayers of Yazidi castes Prayers for specific occasions Rite of passage prayers Prayers against health problems and illnesses Daily prayers Prayers connected with the nature i e the moon stars sun etc 54 Purity and taboos The Chel Mera Temple or 40 Men Temple on the highest peak of the Sinjar Mountains in northern Iraq The temple is so old that no one remembers how it came to have that name but it is believed to derive from the burial of forty men on the mountaintop site 72 Many Yazidis consider pork to be prohibited However many Yazidis living in Germany began to view this taboo as a foreign belief from Judaism or Islam and not part of Yazidism and therefore abandoned this rule 73 Furthermore in a BBC interview in April 2010 Baba Sheikh the spiritual leader of all Yazidis stated that ordinary Yazidis may eat what they want but the religious clergy refrain from certain vegetables including cabbage because they cause gases 74 Some Yazidis in Armenia and Georgia who converted to Christianity still identify as Yazidis even after converting 75 but are not accepted by the other Yazidis as Yazidis 76 Customs Baptism of a Yazidi child in Lalish Children are baptised at birth and circumcision is not required but is practised by some due to regional customs 77 The Yazidi baptism is called mor kirin literally to seal Traditionally Yazidi children are baptised at birth with water from the Kaniya Sipi White Spring at Lalish It involves pouring holy water from the spring on the child s head three times 78 79 Religious organisationMain article Yazidi social organization The Yazidis are strictly endogamous 80 81 members of the three Yazidi castes the murids sheikhs and pirs marry only within their group 28 There are several religious duties that are performed by several dignitaries such as the Mir Hejj Prince of the Pilgrimage Sheikh el Wazir who oversees the sanctuary of Sheikh Shems at Lalish Pire Esbiya treasurer of the sanctuary of Sheikh Shems at Lalish Mijewir local shrine custodian Baba Chawush guardian of the sanctuary of Sheikh Adi and others 21 Kurdistan portal Religion portal History portalSee also Wikimedia Commons has media related to Yazidism List of Yazidi holy places List of Yazidi saints List of Yazidi settlements Mandaeism Persecution of Yazidis by Muslims YazdanismReferences Kurdish ئێزدیتی romanized Ezditi or Ezdiyati Kurdish شه رفه دین romanized Serfedin a b c d e f Allison Christine 20 September 2016 20 July 2004 YAZIDIS i GENERAL Encyclopaedia Iranica New York Columbia University doi 10 1163 2330 4804 EIRO COM 1252 ISSN 2330 4804 Archived from the original on 17 November 2016 Retrieved 9 January 2022 a b c d Kreyenbroek Philip G 1995 Yezidism its Background Observances and Textual Tradition Lewiston New York Edwin Mellen Press ISBN 978 0 7734 9004 8 Yezidis divided on spiritual leader s successor elect rival Mir The Yazidis are still struggling to survive The Economist 2020 12 10 ISSN 0013 0613 Retrieved 2021 01 08 Omarkhali Khanna Kreyenbroek Philip G 2016 Yezidism and Yezidi Studies in the early 21st century Kurdish Studies 4 2 122 Lamb Christina 2020 09 22 Our Bodies Their Battlefields War Through the Lives of Women Simon and Schuster p 24 ISBN 978 1 5011 9917 2 Aziz Tamoyan blames unknown forces for crippling history and culture of Yazidis armenpress am Retrieved 2021 01 10 a b c d e f g h i j k l m n o p q r Asatrian Garnik S Arakelova Victoria 2014 Part I The One God Malak Tawus The Leader of the Triad The Religion of the Peacock Angel The Yezidis and Their Spirit World Gnostica Abingdon Oxfordshire Routledge pp 1 28 doi 10 4324 9781315728896 ISBN 978 1 84465 761 2 OCLC 931029996 Rodziewicz Artur 2018 Chapter 7 The Nation of the Sur The Yezidi Identity Between Modern and Ancient Myth In Bochenska Joanna ed Rediscovering Kurdistan s Cultures and Identities The Call of the Cricket Cham Palgrave Macmillan p 272 doi 10 1007 978 3 319 93088 6 7 ISBN 978 0 415 07265 6 مه زارگه هێ شه رفه دین هێشتا ژ ئالیێ هێزێن پێشمه رگه ی ڤه دهێته پاراستن in Kurdish Retrieved 29 December 2019 a b c d e f g Omarkhali Khanna 2017 The Yezidi religious textual tradition from oral to written categories transmission scripturalisation and canonisation of the Yezidi oral religious texts with samples of oral and written religious texts and with audio and video samples on CD ROM ISBN 978 3 447 10856 0 OCLC 994778968 Taneja Preti 2007 Assimilation Exodus Eradication Iraq s Minority Communities Since 2003 Minority Rights Group International p 13 ISBN 978 1 904584 60 5 Chapman Chris Taneja Preti 2009 Uncertain Refuge Dangerous Return Iraq s Uprooted Minorities Minority Rights Group International p 8 ISBN 978 1 904584 90 2 Muscati Samer Watch Organization Human Rights 2009 On Vulnerable Ground Violence Against Minority Communities in Nineveh Province s Disputed Territories Human Rights Watch p 18 ISBN 978 1 56432 552 5 Sorenson David 2018 10 03 An Introduction to the Modern Middle East Student Economy Edition History Religion Political Economy Politics Routledge p 82 ISBN 978 0 429 96271 4 1 Turgut Lokman Ancient rites and old religions in Kurdistan OCLC 879288867 2 Kaczorowski Karol 2014 Yezidism and Proto Indo Iranian Religion Fritillaria Kurdica Bulletin of Kurdish Studies 3 4 3 Foltz Richard 2017 06 01 The Original Kurdish Religion Kurdish Nationalism and the False Conflation of the Yezidi and Zoroastrian Traditions Journal of Persianate Studies 10 1 87 106 doi 10 1163 18747167 12341309 ISSN 1874 7094 4 Omarkhali Khanna 2009 2010 The status and role of the Yezidi legends and myths to the question of comparative analysis of Yezidism Yarisan Ahl e Haqq and Zoroastrianism a common substratum Folia Orientalia 45 46 197 219 OCLC 999248462 5 Kreyenbroek Philip G 1995 Yezidism its Background Observances and Textual Tradition Lewiston New York Edwin Mellen Press ISBN 978 0 7734 9004 8 a b c Acikyildiz Birgul 2014 12 23 The Yezidis The History of a Community Culture and Religion I B Tauris ISBN 9780857720610 a b c d e f g h i j k l m n Allison Christine 25 January 2017 The Yazidis Oxford Research Encyclopedia of Religion Oxford Oxford University Press doi 10 1093 acrefore 9780199340378 013 254 ISBN 9780199340378 Archived from the original on 11 March 2019 Retrieved 15 May 2021 a b Maisel Sebastian 2016 12 24 Yezidis in Syria Identity Building among a Double Minority Lexington Books ISBN 9780739177754 Omarkhali Khanna December 2009 Names of God and Forms of Address to God in Yezidism With the Religious Hymn of the Lord Manuscripta Orientalia International Journal for Oriental Manuscript Research 15 2 a b c Kreyenbroek Philip 2005 God and Sheikh Adi are perfect sacred poems and religious narratives from the Yezidi tradition Wiesbaden Harrassowitz ISBN 978 3 447 05300 6 OCLC 63127403 Kartal Celalettin 2016 06 22 Deutsche Yeziden Geschichte Gegenwart Prognosen in German Tectum Wissenschaftsverlag ISBN 9783828864887 a b Rodziewicz Artur December 2016 Asatrian Garnik S ed And the Pearl Became an Egg The Yezidi Red Wednesday and Its Cosmogonic Background Iran and the Caucasus Leiden Brill Publishers in collaboration with the Caucasian Centre for Iranian Studies Yerevan 20 3 4 347 367 doi 10 1163 1573384X 20160306 eISSN 1573 384X ISSN 1609 8498 JSTOR 44631092 LCCN 2001227055 OCLC 233145721 a b c d e f g h i j k Asatrian Garnik S Arakelova Victoria January 2003 Asatrian Garnik S ed Malak Tawus The Peacock Angel of the Yezidis Iran and the Caucasus Leiden Brill Publishers in collaboration with the Caucasian Centre for Iranian Studies Yerevan 7 1 2 1 36 doi 10 1163 157338403X00015 eISSN 1573 384X ISSN 1609 8498 JSTOR 4030968 LCCN 2001227055 OCLC 233145721 Asatrian Garnik S Arakelova Victoria 2014 09 03 The Religion of the Peacock Angel The Yezidis and Their Spirit World Routledge ISBN 978 1 317 54428 9 a b Khalaf Farida Hoffmann Andrea C 2016 07 07 The Girl Who Escaped ISIS Farida s Story Random House ISBN 9781473524163 a b van Bruinessen Martin 1992 Chapter 2 Kurdish society ethnicity nationalism and refugee problems In Kreyenbroek Philip G Sperl Stefan eds The Kurds A Contemporary Overview London Routledge pp 26 52 ISBN 978 0 415 07265 6 OCLC 919303390 a b c Acikyildiz Birgul 2014 The Yezidis The History of a Community Culture and Religion London I B Tauris amp Company ISBN 978 1 784 53216 1 OCLC 888467694 Li Shirley 8 August 2014 A Very Brief History of the Yazidi and What They re Up Against in Iraq The Atlantic Jalabi Raya 11 August 2014 Who are the Yazidis and why is Isis hunting them The Guardian Thomas Sean 19 August 2007 The Devil worshippers of Iraq The Daily Telegraph Archived from the original on 2022 01 12 a b Allison C 1998 The Evolution of the Yezidi Religion From Spoken Word to Written Scripture PDF The Evolution of Yezidi Religion From Spoken Word to Written Scripture Openaccess leidenuniv nl Vol 1 ISIM Leiden p 14 a b Spat Eszter 2009 Late Antique Motifs in Yezidi Oral Tradition PDF Central European University p 71 Rodziewicz Artur 2018 Chapter 7 The Nation of the Sur The Yezidi Identity Between Modern and Ancient Myth In Bochenska Joanna ed Rediscovering Kurdistan s Cultures and Identities The Call of the Cricket Cham Palgrave Macmillan doi 10 1007 978 3 319 93088 6 7 ISBN 978 0 415 07265 6 Avdoev Tejmuraz 2011 Istoriko teosofskij aspekt ezidizma Historical and Theosophical Aspect of Yezidism in Russian p 314 ISBN 978 5 905016 967 Murad Jasim Elias 1993 The Sacred Poems of the Yazidis An Anthropological Approach University of California Los Angeles Kreyenbroek Philip G 1995 Yezidism its Background Observances and Textual Tradition Lewiston New York Edwin Mellen Press ISBN 978 0 7734 9004 8 Acikyildiz Birgul 2019 12 17 The Yezidis The History of a Community Culture and Religion Bloomsbury Publishing Plc ISBN 978 1 350 14927 4 Spat Eszter 2016 10 08 Hola Hola Tawusi Melek Hola Hola Sehidet Singale Persecution and the Development of Yezidi Ritual Life Kurdish Studies 4 2 155 175 doi 10 33182 ks v4i2 426 ISSN 2051 4891 Aysif Rezan Shivan 2021 The Role of Nature in Yezidism Gottingen Gottingen University Press pp 94 107 ISBN 978 3 86395 514 4 Late Antique Motifs in Yezidi Oral Tradition by Eszter Spat Ch 9 The Origin Myth of the Yezidis section The Myth of Shehid Bin Jer p 347 Rodziewicz Artur 2022 Hosseini S Behnaz ed The Mystery of Essence and the Essence of Mystery Yezidi and Yaresan Cosmogonies in the Light of the Kitab al Tawasin Yari Religion in Iran Singapore Springer Singapore pp 103 187 doi 10 1007 978 981 16 6444 1 6 ISBN 978 981 16 6443 4 S2CID 247034058 retrieved 2022 03 08 Turgut Lokman Ancient rites and old religions in Kurdistan OCLC 879288867 Kaczorowski Karol 2014 Yezidism and Proto Indo Iranian Religion Fritillaria Kurdica Bulletin of Kurdish Studies 3 4 Foltz Richard 2017 06 01 The Original Kurdish Religion Kurdish Nationalism and the False Conflation of the Yezidi and Zoroastrian Traditions Journal of Persianate Studies 10 1 87 106 doi 10 1163 18747167 12341309 ISSN 1874 7094 Omarkhali Khanna 2009 2010 The status and role of the Yezidi legends and myths to the question of comparative analysis of Yezidism Yarisan Ahl e Haqq and Zoroastrianism a common substratum Folia Orientalia 45 46 197 219 OCLC 999248462 Agusti Allison Christine ed Joisten Pruschke Anke ed Wendtland Antje ed Kreyenbroek Philip G 1948 Alemany i Vilamajo 2009 From Daena to Din religion Kultur und Sprache in der iranischen Welt festschrift fur Philip Kreyenbroek zum 60 Geburtstag Harrassowitz ISBN 978 3 447 05917 6 OCLC 1120653126 Franz Erhard 2004 Yeziden Eine alte Religionsgemeinschaft zwischen Tradition und Moderne PDF Deutsches Orient Institut a b Omarkhali Khanna Rezania K 2009 Some reflections on the concepts of time in Yezidism In Christine Allison Anke Joisten Pruschke Antje Wendtland eds From Daena to Din Religion Kultur und Sprache in der iranischen Welt a b c Avdoev Tejmuraz 2020 NEWSE DINE EZIDIYAN EZIDSKOE SVYaShENOSLOVIE THE YEZIDI HOLY HYMNES Schopfungsmythos Ezipedia in German Retrieved 2021 06 07 Richard Foltz Religions of Iran From Prehistory to the Present Oneworld Publications 01 11 2013 ISBN 9781780743097 p 221 Omarkhali Khanna 2009 2010 The status and role of the Yezidi legends and myths To the question of comparative analysis of Yezidism Yarisan Ahl e Haqq and Zoroastrianism a common substratum Folia Orientalia 45 46 a b Omarkhali Khanna 2011 03 20 YEZIDI RELIGIOUS ORAL POETIC LITERATURE STATUS FORMAL CHARACTERISTICS AND GENRE ANALYSIS With some examples of Yezidi religious texts Scrinium 7 8 2 144 195 doi 10 1163 18177565 90000247 ISSN 1817 7530 Bochenska Joanna ed 2018 Rediscovering Kurdistan s Cultures and Identities doi 10 1007 978 3 319 93088 6 ISBN 978 3 319 93087 9 Devil worship the sacred books and traditions of the Yezidiz PDF Cheung Johnny Qewl Yezidi Stories Retrieved 2021 06 02 Pirbari Dimitri Mossaki Nodar Yezdin Mirza Sileman 2019 11 19 A Yezidi Manuscript Misur of P ir Sini Bahri P ir Sini Darani Its Study and Critical Analysis Iranian Studies 53 1 2 223 257 doi 10 1080 00210862 2019 1669118 ISSN 0021 0862 S2CID 214483496 Avdoev Tejmuraz 2017 09 05 Istoriko teosofskij aspekt ezidizma in Russian Litres ISBN 9785040433988 Rodziewicz Artur March 2020 The Yezidi Wednesday and the Music of the Spheres Iranian Studies 53 1 2 259 293 doi 10 1080 00210862 2019 1654287 ISSN 0021 0862 S2CID 211672629 Das ezidische Neujahr PDF Bozarslan Hamit Gunes Cengiz Yadirgi Veli eds 2021 04 22 The Cambridge History of the Kurds 1 ed Cambridge University Press doi 10 1017 9781108623711 ISBN 978 1 108 62371 1 S2CID 243594800 Urban Elke 2019 07 24 Transkulturelle Pflege am Lebensende Umgang mit Sterbenden und Verstorbenen unterschiedlicher Religionen und Kulturen in German Kohlhammer Verlag ISBN 9783170359383 Kreyenbroek Philip G 2009 Yezidism in Europe Different Generations Speak about Their Religion Otto Harrassowitz Verlag ISBN 9783447060608 Maisel Sebastian 2016 12 24 Yezidis in Syria Identity Building among a Double Minority Lexington Books ISBN 9780739177754 Guest 2012 11 12 Survival Among The Kurds Routledge ISBN 9781136157363 Yousefi Hamid Reza Seubert Harald 2014 07 22 Ethik im Weltkontext Geschichten Erscheinungsformen Neuere Konzepte in German Springer Verlag ISBN 9783658048976 Acikyildiz Birgul 2014 12 23 The Yezidis The History of a Community Culture and Religion I B Tauris ISBN 9780857720610 Spat Eszter 2016 10 08 Hola Hola Tawusi Melek Hola Hola Sehidet Singale Persecution and the Development of Yezidi Ritual Life Kurdish Studies 4 2 155 175 doi 10 33182 ks v4i2 426 ISSN 2051 4891 Kreyenbroek Philip G 1995 Yezidism its Background Observances and Textual Tradition Lewiston New York Edwin Mellen Press p 75 ISBN 978 0 7734 9004 8 Maisel Sebastian 2016 12 24 Yezidis in Syria Identity Building among a Double Minority Lexington Books ISBN 9780739177754 Lair Patrick 19 January 2008 Conversation with a Yazidi Kurd eKurd Daily Archived from the original on 23 January 2008 Retrieved 24 June 2015 Halil Savucu Yeziden in Deutschland Eine Religionsgemeinschaft zwischen Tradition Integration und Assimilation Tectum Wissenschaftsverlag Marburg 2016 ISBN 978 3 828 86547 1 Section 16 German Richness of Iraq s minority religions revealed BBC Retrieved 3 July 2015 Population urban rural by Ethnicity Sex and Religious Belief PDF Statistics of Armenia Statistics of Armenia Retrieved 22 May 2019 Aghayeva Elene Shengelia Rana 2018 09 06 Georgia s Yazidis Religion as Identity Religious Beliefs chai khana org Retrieved 2019 08 30 Parry O H Oswald Hutton 1895 Six months in a Syrian monastery being the record of a visit to the head quarters of the Syrian church in Mesopotamia with some account of the Yazidis or devil worshippers of Mosul and El Jilwah their sacred book London H Cox Yazidis ii Initiation in Yazidism Retrieved 18 September 2021 Kreyenbroek Philip G 2009 Yezidism in Europe Different Generations Speak about Their Religion Otto Harrassowitz Verlag ISBN 978 3 447 06060 8 Acikyildiz Birgul 2014 12 23 The Yezidis The History of a Community Culture and Religion I B Tauris ISBN 9780857720610 Gidda Mirren Everything You Need to Know About the Yazidis TIME com Retrieved 2016 02 07 BibliographyAllison Christine 2001 The Yezidi oral tradition in Iraqi Kurdistan Richmond Surrey England Curzon ISBN 0 7007 1397 2 OCLC 45337769 Asatrian Garnik S Arakelova Victoria 2014 Part I The One God Malak Tawus The Leader of the Triad The Religion of the Peacock Angel The Yezidis and Their Spirit World Gnostica Abingdon Oxfordshire Routledge pp 1 28 doi 10 4324 9781315728896 ISBN 978 1 84465 761 2 OCLC 931029996 Asatrian Garnik S Arakelova Victoria January 2003 Asatrian Garnik S ed Malak Tawus The Peacock Angel of the Yezidis Iran and the Caucasus Leiden Brill Publishers in collaboration with the Caucasian Centre for Iranian Studies Yerevan 7 1 2 1 36 doi 10 1163 157338403X00015 eISSN 1573 384X ISSN 1609 8498 JSTOR 4030968 LCCN 2001227055 OCLC 233145721 Guest John 1987 The Yezidis a study in survival London New York New York NY USA KPI Distributed by Methuen Inc Routledge amp Kegan Paul ISBN 0 7103 0115 4 OCLC 470948318 Kreyenbroek Philip 2005 God and Sheikh Adi are perfect sacred poems and religious narratives from the Yezidi tradition Wiesbaden Harrassowitz ISBN 978 3 447 05300 6 OCLC 63127403 Kreyenbroek Philip 1995 Yezidism its background observances and textual tradition Lewiston New York Edwin Mellen Press ISBN 0 7734 9004 3 OCLC 31377794 Omarkhali Khanna 2017 The Yezidi religious textual tradition from oral to written categories transmission scripturalisation and canonisation of the Yezidi oral religious texts Wiesbaden Harrassowitz Verlag ISBN 978 3 447 10856 0 OCLC 994778968 Rodziewicz Artur December 2016 Asatrian Garnik S ed And the Pearl Became an Egg The Yezidi Red Wednesday and Its Cosmogonic Background Iran and the Caucasus Leiden Brill Publishers in collaboration with the Caucasian Centre for Iranian Studies Yerevan 20 3 4 347 367 doi 10 1163 1573384X 20160306 eISSN 1573 384X ISSN 1609 8498 JSTOR 44631092 LCCN 2001227055 OCLC 233145721 Rodziewicz Artur 2022 Hosseini S Behnaz ed The Mystery of Essence and the Essence of Mystery Yezidi and Yaresan Cosmogonies in the Light of the Kitab al Tawasin Yari Religion in Iran Palgrave Macmillan Singapore https doi org 10 1007 978 981 16 6444 1 6 Sfameni Gasparro Giulia April 1975 Feldt Laura Valk Ulo eds I Miti Cosmogonici degli Yezidi Numen in Italian Leiden Brill Publishers 22 1 24 41 doi 10 1163 156852775X00112 eISSN 1568 5276 ISSN 0029 5973 JSTOR 3269532 LCCN 58046229 OCLC 50557232 Sfameni Gasparro Giulia December 1974 Feldt Laura Valk Ulo eds I Miti Cosmogonici degli Yezidi Numen in Italian Leiden Brill Publishers 21 3 197 227 doi 10 1163 156852774X00113 eISSN 1568 5276 ISSN 0029 5973 JSTOR 3269773 LCCN 58046229 OCLC 50557232 Spat Eszter 2009 Late Antique Motifs in Yezidi Oral Tradition Doctor of Philosophy Budapest Central European University Department of Medieval Studies Retrieved from https en wikipedia org w index php title Yazidism amp oldid 1131929324, wikipedia, wiki, book, books, library,

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