Yazidism

Yazidis are called Miletê Tawûsê Melek (the nation of Melek Taus).[10]

Tawûsê Melek refused to bow before the first human, when God ordered the seven angels to do so. 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.[11]

This belief has been linked by some people to Islamic revelation on Iblis, who also refused to prostrate to Adam, despite God's express command to do so.[12] Because of this similarity to the Sufi tradition of Iblis, some followers of other monotheistic religions of the region identify the Peacock Angel with their own unredeemed evil spirit Satan,[13]^:29[14] which has incited centuries of persecution of the Yazidis as "devil worshippers".[15][16] Persecution of Yazidis has continued in their home communities within the borders of modern Iraq.[17]

Yazidis, however, believe Tawûsê Melek is not a source of evil or wickedness. They consider him to be the leader of the archangels, not a fallen angel.[13][14]

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.[11]

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.[18] 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.[18]

The Yazidis believe in a divine triad.[19] The original 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.[20] His first emanation is Tawûsê Melek, who functions as the ruler of the world. The second hypostasis of this trinity is the Sheikh Adi. 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 Tawûsê Melek and vice versa. The same also applies to Sultan Ezid. A popular Yazidi story narrates the fall of Tawûsê Melek and his subsequent rejection by humanity, with the exception of the Yazidis.[19]

The seven Angels are the emanations of God, which are said to have been created by God from his own light (Nûr). 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.[21] This pure divine essence called Sur or Sirr has its own personality and will and is also called Sura Xudê (the Sur of God).[22] This term refers to the essence of the Divine itself, that is, God. The Angels share this "essence" from their creator who is God. The seven Angels are sometimes referred to as the "Seven Mysteries".[21] These Angels are called Cibrayîl, Ezrayîl, Mîkayîl, Şifqayîl, Derdayîl, Ezafîl and Ezazîl.[23] Tawûsê Melek is identified with one of these Angels.

Temple entry in Lalish

One of the important figures of Yazidism is 'Adī ibn Musafir. Sheikh Adi 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.[24] Yazidism has many influences: Sufi influence and imagery can be seen in the religious vocabulary, especially in the terminology of the Yazidis' esoteric literature, but much of the theology is non-Islamic. Its cosmogony apparently has many points in common with those of ancient Iranian religions blended with elements of pre-Islamic ancient Mesopotamian religious traditions.[25]

A belief in the reincarnation of lesser Yazidi souls also exists. Like the Ahl-e Haqq, the Yazidis use the metaphor of a change of garment to describe the process. Spiritual purification of the soul can be attained via continual reincarnation within the faith group, but it can also be halted by means of expulsion from the Yazidi community; this is the worst possible fate, since the soul's spiritual progress halts and conversion back into the faith is impossible.[26]

According to the Yazidi cosmogony, God created the world from a pearl (Dur), that was previously in a stage before the creation named Enzel (the eternity before creation).[27][28]

Yazidi accounts of creation differ from those of Judaism, Christianity and Islam, and are closer to those of Zoroastrianism.[29]

Wikisource has original text related to this article: Kitêba Cilwe

Wikisource has original text related to this article: Mishefa Reş

The Yazidi holy books are claimed to be the Kitêba Cilwe (Book of Revelation) and the Mishefa Reş (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.[30] 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.[30] The qawls are full of cryptic allusions and usually need to be accompanied by čirōks or 'stories' that explain their context.[30]

Worshipers should turn their face toward the sun.[31] Wednesday is the holy day, and the eve before is also holy.[32]

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

The Yazidi New Year (Sersal) is called Çarşema Sor (Red Wednesday)[33] or Çarşema Serê Nîsanê (Wednesday at the beginning of April)[34] and it falls in Spring, on the first Wednesday on or after the 14th of April.[35]

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 every year takes place on the first Friday on or after the 14th of December. Before this festival, the Yazidis fast for 3 days, where nothing is eaten from sunrise to sunset. The Îda Êzî festival is celebrated in honor of God and the 3 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.[36]

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.[37][38]

Tomb of Sheikh Adi (Şêx Adî) in Lalish

The greatest festival of the year is the Cemaiya ("Feast of the Assembly"), which includes an annual pilgrimage to the tomb of Sheikh Adi (Şêx Adî) in Lalish, northern Iraq. The festival is celebrated from 6 October to 13 October,[39] in honor of the Sheikh Adi. It is an important time for cohesion.[40]

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.[41]

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.[42]

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.[43]

Too much contact with non-Yazidis is also considered polluting. In the past, Yazidis avoided military service which would have led them to live among Muslims and were forbidden to share such items as cups or razors with outsiders. A resemblance to the external ear may lie behind the taboo against eating head lettuce, whose name koas resembles Yazidi pronunciations of koasasa. Additionally, lettuce grown near Mosul is thought by some Yazidis to be fertilised with human waste, which may contribute to the idea that it is unsuitable for consumption. However, in a BBC interview in April 2010, a senior Yazidi authority stated that ordinary Yazidis may eat what they want, but holy men refrain from certain vegetables (including cabbage) because "they cause gases".[44]

A minority of Yazidis in Armenia and Georgia converted to Christianity,[45] but they are not accepted by the other Yazidis as Yazidis.[46]

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.[47] 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.[48]