Yazidism
Yazidism is a monotheistic ethnic religion that originated in Kurdistan and has roots in pre-Zoroastrian Iranian religion, directly derived from the Indo-Iranian tradition. Its followers, called Yazidis, are a Kurdish-speaking community.
Yazidism includes elements of ancient Iranian religions, as well as elements of Judaism, Church of the East, and Islam.
Etymology
The Yazidi people and religion are named after Sultan Ezid, but most modern historians hold that the name Ezid derives from the name of Yazid I (c. 646–689), the second Caliph of Umayyad Caliphate.
In Yazidi religious lore, there is no trace of any link between Sultan Ezid and the second Umayyad caliph. Some scholars have derived the name Yazidi from yazata, the name for a divine being in Avestan (the liturgical language of Zoroastrianism).
Core beliefs
The religion of the Yazidis is highly syncretistic: Sufi influence and imagery can be seen in their religious vocabulary, especially in the terminology of their esoteric literature, but much of the mythology is non-Islamic, and their cosmogonies apparently have many points in common with those of ancient Iranian religions.
In Yazidism, fire, water, air, and 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."
Cosmology
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 spiritual form from his own pure Light and alone dwelt in it. 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").
The end of Creation is closely connected with the creation of mankind and the transition from mythological to historical time.
Sheikh 'Adī ibn Musafir
One of the important figures of Yazidism is Sheikh 'Adī ibn Musafir. Sheikh 'Adī ibn Musafir settled in the valley of Laliş (some 58 kilometers (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.
Conception of God
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. This hidden God has three emanations, which are revered as a divine Triad:
- Melek Taûs (Tawûsî Melek), the Peacock Angel, who functions as the ruler of the world.
- The second hypostasis of the divine Triad is the Sheikh 'Adī.
- 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 Tawûsî Melek and vice versa; the same also applies to Sultan Ezid.
Muslims and Christians have erroneously associated and identified the Peacock Angel with their own conception of the unredeemed evil spirit Satan, a misconception which has incited centuries of violent religious persecution of the Yazidis as "devil-worshippers." Persecution of Yazidis has continued in their home communities within the borders of modern Iraq. Yazidis, however, believe Tawûsî Melek is not a source of evil or wickedness. They consider him to be the leader of the archangels, not a fallen angel.
Seven Angels
Yazidis believe in Seven Angels, considered to be 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.
In religious literature, these Angels are sometimes referred to as Cibrayîl, Ezrayîl, Mîkayîl, Şifqayîl, Derdayîl, Ezafîl, and Ezazîl. 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).
The Yazidi pantheon contains a total of 365 holy figures venerated by Yazidis, 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.
Rebirth and 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:
- Enzel: an esoteric time sphere before the creation of the world.
- Bedîl: a new period of time in the history of the world. 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.
- Tofan (catastrophes): three big events that play a purificatory role, changing the quality of life in a positive manner. Each catastrophe, which ultimately brings renewal to the world.
Holy texts
The Yazidi holy books are 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. 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. The sacred texts had already been translated into English by the early 20th century.
A very important genre of oral literature of the Yazidi community consists of religious hymns, called Qewls.
Festivals
The Yazidi New Year is called Çarşema sor ("Red Wednesday"), the first Wednesday on or after 14 April according to the Gregorian calendar.
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 14 December.
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.
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' in Lalish, northern Iraq. The festival is celebrated from 6 October to 13 October, in honor of the Sheikh Adi. It is an important time for cohesion.