| Group | Yazidi |
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| Caption | Yazidis on the mountain of Sinjar, Iraq/Syrian border, 1920s. |
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| Population | 500,000–700,000 |
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| Region1 | Iraq |
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| Pop1 | 300,000 - 650,000 |
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| Ref1 | |
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| Region2 | |
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| Pop2 | 40,000–60,000 |
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| Ref2 | |
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| Region3 | |
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| Pop3 | 40,000 |
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| Ref3 | |
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| Region4 | |
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| Pop4 | 31,273 |
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| Ref4 | |
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| Region5 | |
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| Pop5 | about 12,000–15,000 |
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| Ref5 | |
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| Region6 | |
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| Pop6 | Less than 5,000 |
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| Ref6 | |
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| Scriptures | Kitêba Cilwe (Book of Illumination), |
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| Religions | Yazdânism (Yazidism) |
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The
Yazidi (also
Yezidi,
Kurdish: ئێزیدی or
Êzidî) are members of a
Kurdish religion with ancient
Indo-Iranian roots. They are primarily a
Kurdish-speaking people living in the
Mosul region of northern
Iraq, with additional communities in
Transcaucasia,
Armenia,
Turkey, and
Syria in decline since the 1990s – their members emigrating to Europe, especially to
Germany. Their religion,
Yazidism, is a branch of
Yazdânism, and is seen as a highly
syncretic complex of local Kurdish beliefs and
Islamic
Sufi doctrine introduced to the area by
Sheikh Adi ibn Musafir in the 12th century. The Yazidi believe in
God as creator of the world, which he placed under the care of seven holy beings or
angels, the chief of whom is
Melek Taus, the Peacock Angel.
Demographics
Historically, the Yazidi lived primarily in communities in what are now
Iraq,
Syria, and
Turkey, and also had significant numbers in
Armenia and
Georgia. However, events since the 20th century have resulted in considerable demographic shift in these areas as well as mass emigration. There may be between about 12,000 and 15,000 Yazidi in Syria today,. Yazidis, themselves, believe that their name is derived from the word
Yezdan or
Êzid "God". The Yazidis' cultural practices are observably
Kurdish, and almost all speak
Kurmanjî (Northern Kurdish), with the exception of the villages of Bashiqa and Bahazane in Northern
Iraq, where
Arabic is spoken.
Kurmanjî is the language of almost all the orally transmitted religious traditions of the Yazidis. Thus, religious origins are somewhat complex.
The religion of the Yazidis is a highly syncretic one: 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. Their cosmogonies apparently have many points in common with those of ancient Persian religions. Early writers attempted to describe Yazidi origins, broadly speaking, in terms of Islam, or Persian, or sometimes even pagan religions; however, publications since the 1990s have shown such an approach to be overly simplistic. “It is clear, then, that Aš-Šahrastani finds the religious origin of this interesting people in the person of Yezîd bn Unaisa. ... We are to understand, therefore, that to the knowledge of the writer, bn Unaisa is the founder of the Yezidi sect, which took its name from him.” “Now, the first Muhakkamah is an appellative applied to the Muslim schismatics called Al-Ḫawarij ... . ... According to this it might be inferred that the Yezidis were originally a Ḫarijite sub-sect.” “Yezid moreover, is said to have been in sympathy with Al-Abaḍiyah, a sect founded by ‘Abd-Allah Ibn Ibaḍ.” }} Furthermore, the Yazidi story regarding Tawûsê Melek's rise to favor with God is almost identical to the story of the jinn Iblis in Islam, except that Yazidis revere Tawûsê Melek for refusing to submit to Adam, while Muslims believe that Iblis' refusal to submit caused him to fall out of Grace with God, and to later become Satan himself.
Tawûsê Melek is often identified by Muslims and Christians with Shaitan (Satan). 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. They also hold that the source of evil is in the heart and spirit of humans themselves, not in Tawûsê Melek. The active forces in their religion are Tawûsê Melek and Sheik Adî.
The Kitêba Cilwe "Book of Illumination", which claims to be the words of Tawûsê Melek, and which presumably represents Yazidi belief, states that he allocates responsibilities, blessings and misfortunes as he sees fit and that it is not for the race of Adam to question him. Sheikh Adî believed that the spirit of Tawûsê Melek is the same as his own, perhaps as a reincarnation. He is believed to have said:Yazidi accounts of creation differ from that of Judaism, Christianity and Islam. They believe that God first created Tawûsê Melek from his own illumination (Ronahî ) and the other six archangels were created later. God ordered Tawûsê Melek not to bow to other beings. Then God created the other archangels and ordered them to bring him dust (Ax) from the Earth (Erd) and build the body of Adam. Then God gave life to Adam from his own breath and instructed all archangels to bow to Adam. The archangels obeyed except for Tawûsê Melek. In answer to God, Tawûsê Melek replied, "How can I submit to another being! I am from your illumination while Adam is made of dust." Then God praised him and made him the leader of all angels and his deputy on the Earth. (This likely furthers what some see as a connection to the Islamic Shaytan, as according to the Quran he too refused to bow to Adam at God's command, though in this case it is seen as being a sign of Shaytan's sinful pride.) Hence the Yazidis believe that Tawûsê Melek is the representative of God on the face of the Earth, and comes down to the Earth on the first Wednesday of Nisan (April). Yazidis hold that God created Tawûsê Melek on this day, and celebrate it as New Year's Day. 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. (Bibe, dibe). In other words, God could have made him submit to Adam, but gave Tawûsê Melek the choice as a test. They believe that their respect and praise for Tawûsê Melek is a way to acknowledge his majestic and sublime nature. This idea is called "Knowledge of the Sublime" (Zanista Ciwaniyê). Şêx Adî has observed the story of Tawûsê Melek and believed in him.
One of the key creation beliefs of Yazidism is that all Yazidis are descendants of Adam rather than Eve. Worshipers should turn their face toward the sun, and for the noon prayer, they should face toward Laliş. Such prayer should be accompanied by certain gestures, including kissing the rounded neck (gerîvan) of the sacred shirt (kiras). The daily prayer services must not be performed in the presence of outsiders, and are always performed in the direction of the sun. Wednesday is the holy day but Saturday is the day of rest. There is also a three-day fast in December. A sacred microcosm of the world, as it were, it contains not only many shrines dedicated to the koasasa, but a number of other landmarks corresponding to other sites or symbols of significance in other faiths, including Pirra selat "Serat Bridge" and a mountain called Mt. Arafat. The two sacred springs are called Zamzam and Kaniya Sipî "The White Spring".
If possible, Yazidis make at least one pilgrimage to Laliş during their lifetime, and those living in the region try to attend at least once a year for the autumn Feast of the Assembly which is celebrated from 23 Aylūl (September) to 1 Tashrīn (October). During the celebration, Yazidi bathe in the river, wash figures of Tawûsê Melek and light hundreds of lamps in the tombs of Şêx Adî and other saints. They also sacrifice an ox, which is one reason they have been connected to Mithraism, in addition to the presence of the dog and serpent in their iconography. The sacrifice of the ox is meant to declare the arrival of fall and to ask for precipitation during winter in order to bring back life to the Earth in the next Spring. Moreover, in astrology, the ox is the symbol of Tashrīn.
Purity and taboos
The Yazidis' concern with religious purity, and their reluctance to mix elements perceived to be incompatible, is shown not only in their caste system, but also in various taboos affecting everyday life. Some of these, such as those on
exogamy or on insulting or offending men of religion, are widely respected. Others are often ignored when men of religion are not present. Others still are less widely known and may be localized.
The purity of the four elements Earth, Air, Fire and Water is protected by a number of taboos, e.g. against spitting on earth, water or fire. Some discourage spitting or pouring hot water on the ground because they believe that spirits or souls that may be present would be harmed or offended by such actions if they happen to be hit by the discarded liquid. These may also reflect ancient Iranian preoccupations, as apparently do taboos concerning bodily waste, hair, and menstrual blood.
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 lettuce, whose name koas resembles Kurdish pronunciations of koasasa. Additionally, lettuce grown near Mosul is thought by some Yazidi to be fertilized 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 because "they cause gases".
Yazidis refrain from wearing the color blue (or possibly green as stated in Soldier Poet and Rebel by Miles Hudson). The origins of this prohibition are unknown, but may either be because blue represents Noah's flood, or it was possibly the color worn by a conquering king sometime in the past. Alternatively, the prohibition may arise from their veneration of the Peacock Angel and an unwillingness to usurp His color.
Customs
Children are
baptized at birth and
circumcision is common but not required. Dead are buried in conical tombs immediately after death and buried with hands crossed.
Yazidi are dominantly monogamous but chiefs may be polygamous, having more than one wife. Yazidi are exclusively endogamous; clans do not intermarry even with other Kurds and accept no converts. They claim they are descended only from Adam and not from Eve.
A severe punishment is expulsion, which is also effectively excommunication because the soul of the exiled is forfeit.
In 2007, an incidence of honour killing - the stoning of Du'a Khalil Aswad - made world headlines.[Lattimer, Mark (2007-12-13) "Freedom Lost", The Guardian, London.
]
The belief
The tale of the Yazidis' origin found in the Black Book gives them a distinctive ancestry and expresses their feeling of difference from other races. Before the roles of the sexes were determined,
Adam and Eve quarreled about which of them provided the creative element in the begetting of children. Each stored their seed in a jar which was then sealed. When Eve's was opened it was full of insects and other unpleasant creatures, but inside Adam's jar was a beautiful boychild. This lovely child, known as
son of Jar grew up to marry a
houri and became the ancestor of the Yazidis. Therefore, the Yazidi are regarded as descending from Adam alone, while other humans are descendants of both Adam and Eve.
In other cultures
Muslim antipathy
As a
demiurge figure, Tawûsê Melek is often identified by orthodox Muslims as a
Shaitan (
Satan), a Muslim term denoting a
devil or
demon who deceives true believers. The Islamic tradition regarding the fall of "Shaitan" from Grace is in fact very similar to the Yazidi story of Malek Taus - that is, the
Jinn who refused to submit to Adam is celebrated as Tawûsê Melek by Yazidis, but the Islamic version of the same story curses the same Jinn who refused to submit as becoming Satan. Several punitive expeditions were organized against the Yazidis by the
Turkish governors (
Wāli) of
Diyarbakir,
Mosul and
Baghdad. These operations were legitimized by
fatāwa from
Islamic clerics. The objective of these persecutions was the forced conversion of Yazidis to the Sunni Hanafi Islam of the Turkish Ottoman Empire.
Recent controversies
In 2007, a group of around 200 Yazidis beat and stoned a 17-year-old Yazidi girl named
Du’a Khalil Aswad for falling in love with a Muslim boy. On April 23, 2007 masked gunmen
abducted and shot 23 Yazidis near
Mosul; this was speculated to be a reprisal attack for Aswad's death.
On August 14, 2007 Yazidis were targeted in a series of bombings that became the deadliest suicide attack since the Iraq War began.
On August 13, 2009, at least 20 people were killed and 30 wounded in a double suicide bombing in northern Iraq, an Iraqi Interior Ministry official said. Two suicide bombers with explosive vests carried out the attack at a cafe in Sinjar, a town west of Mosul. In Sinjar, many townspeople are members of the Yazidi minority.
In Europe
Feleknas Uca, a Kurdish Member of the
European Parliament for Germany's
Party of Democratic Socialism, was the world's only Yazidi parliamentarian until the
Iraqi legislature was elected in 2005. European Yazidis have contributed to the academic community, such as
Khalil Rashow in Germany and
Jalile Jalil in Austria.
In Western theological references
As the Yazidi hold religious beliefs that are mostly unfamiliar to outsiders, many non-Yazidi people have written about them and ascribed facts to their beliefs that have dubious historical validity. For example, horror writer
H. P. Lovecraft made a reference to "the Yezidi clan of devil-worshippers" in his short story
The Horror at Red Hook.
The Yazidis, perhaps because of their secrecy, also have a place in modern occultism. G. I. Gurdjieff wrote about his encounters with the Yazidis several times in his book Meetings with Remarkable Men, mentioning that they are considered to be "devil worshippers" by other ethnicities in the region.
The Theosophical Society, in its electronic version of the Encyclopedic Theosophical Glossary states:
}}
Idries Shah, writing under the pen-name Arkon Daraul, in the 1961 book Secret Societies Yesterday and Today, describes discovering a Yazidi-influenced secret society in the London suburbs called the "Order of the Peacock Angel." Idries Shah claimed that Tawûsê Melek could be understood, from the Sufi viewpoint, as an allegory of the higher powers in humanity.
In Western literature
In her memoir of her service with an intelligence unit of the U.S. Army's 101st Airborne Division in Iraq during 2003 and 2004,
Kayla Williams (2005) records being stationed in northern Iraq near the Syrian border in an area inhabited by "Yezidis". The Yezidis were Kurdish-speaking, but did not consider themselves Kurds, and expressed to Williams a fondness for America and Israel. She was able to learn only a little about the nature of their religion: she thought it very ancient, and concerned with angels. She describes a mountain-top Yezidi shrine as "a small rock building with objects dangling from the ceiling", and alcoves for the placement of offerings. She reports that local Muslims considered the Yezidis to be devil worshippers.
In an October 2006 article in The New Republic, Lawrence F. Kaplan echoes Williams's sentiments about the enthusiasm of the Yazidis for the American occupation of Iraq, in part because the Americans protect them from oppression by militant Muslims and the nearby Kurds. Kaplan notes that the peace and calm of Sinjar is virtually unique in Iraq: "Parents and children line the streets when U.S. patrols pass by, while Yazidi clerics pray for the welfare of U.S. forces."
A fictional Yazidi character of note is the super-powered police officer King Peacock of the Top 10 series (and related comics). He is portrayed as a kind, peaceful character with a broad knowledge of religion and mythology. He is depicted as conservative, ethical, and highly principled in family life. An incredibly powerful martial artist, he is able to destroy matter, a power that he claims is derived from communicating with Malek Ta’us.
Tony Lagouranis comments on a Yazidi prisoner in his book Fear Up Harsh: An Army Interrogator's Dark Journey through Iraq:
See also
Yazidis in Armenia
Minority politics in Iraq
2007 Qahtaniya bombings
References
Further reading
Cumont, Franz. Oriental Religions in Roman Paganism. New York: Dover Publications, 1956, p. 152-153.
Drower, E.S. [E.S. Stevens]. Peacock Angel. Being Some Account of Votaries of a Secret Cult and their Sanctuaries. London: John Murray, 1941.
Joseph, I. "Yezidi Texts". The American Journal of Semitic Languages and Literatures, 1908-1909/XXV, 2, pp. 111–156.
Kreyenbroek, F.G. "Yezidism - its Background, Observances and Textual Tradition". Texts and Studies in Religion, 62. Lewiston, Queenston and Lampeter: Edwin Mellen Press, 1995.
Kurdoev, K.K. "Ob alfavite ezidskikh religioznykh knig" (Report on the alphabet of the Yezidi religious books). Pis'mennye pamiatniki i problemy istorii kul'tury narodov Vostoka. VIII godichnaia nauchnaia sessiia LO IV AN SSSR. Leningrad, 1972, pp. 196–199. In Russian.
Kurdoev, K.K. "Ob avtorstve i iazyke religioznykh knig kurdov XI-XII vv. predvaritel'noe soobshchenie" (Preliminary report on the Kurdish religious books of the eleventh-twelfth centuries: their author and language). VII godichnaia nauchnaia sessiia LO IV AN SSSR. Leningrad, 1971, pp. 22–24. In Russian.
Marie, A. 1911. "La découverte récente des deux livres sacrés des Yêzîdis". Anthropos, 1911/VI, 1. pp. 1–39.
Menzel, Th. "Yazidi, Yazidiya" in Encyclopaedia of Islam.
Omarkhali, Kh. "Yezidizm. Iz glubini tisyachaletiy" (Yezidism. From the early millennia). Sankt Peterburg, 2005. In Russian.
Omarkhali, Kh. "Yezidism: Society, Symbol, Observance". Istanbul, 2007. In Kurdish.
Reshid, T. Yezidism: historical roots, International Journal of Kurdish Studies, January 2005.
Reshid, R., Etnokonfessionalnaya situasiya v sovremennom Kurdistane. Moskva-Sankt-Peterburg: Nauka, 2004, p. 16. In Russian.
Wahbi, T., Dînî Caranî Kurd, Gelawej Journal, N 11-12, Baghdad, 1940, pp. 51–52. In Kurdish.
Williams, Kayla, and Michael E. Staub. 2005. Love My Rifle More Than You. W.W. Norton, New York. ISBN 0-393-06098-5
Ph.G. Kreyenbroek in collaboration with Z. Kartal, Kh. Omarkhali, and Kh.J. Rashow. Yezidism in Europe: Different Generations Speak about their Religion. Wiesbaden, 2009.
Omarkhali Khanna in collaboration with Kovan Khanki. A method of the analysis of the Yezidi Qewls: On the example of the religious hymn of Omar Khala and Hesin Chineri. Avesta, Istanbul, 2009.
External links
National Union of Yezidis
The Truth about the Yezidis, a Humanitarian Organization, Sedona, Arizona.
An Inquiry into the Religious Tenets of the Yezeedees by George Percy Badger (1852).
Devil Worship: The Sacred Books and Traditions of the Yezidiz by Isya Joseph (1919).
Yezidism: Its Background, Observances and Textual Tradition by Philip G. Kreyenbroek (1995). ISBN 0-7734-9004-3.
Shaikh ‘Adi, Sufism and the Kurds, by Dr. Zourab Aloian.
"Al-Hallaj in Kurdish Tradition", essay on al-Hallaj, presented by Dr. Zorab Aloian at the 35th International Congress of Asian and North African Studies, Budapest (July 1997).
"Being Yezidi", on Yezidi identity politics in Armenia, by Onnik Krikorian, first published by Transitions Online (2004).
Lost in Translation, interviews with Yazidi by Michael Yon in Yezdinar Village, Iraq (June 6, 2005).
The Beginning of the Universe, photos and a description of Yezidi life in Lalish, Iraq, by Michael J. Totten (February 22, 2006).
"Armenia: Yezidi Identity Battle" by Onnik Krikorian, in Yerevan, Institute for War & Peace Reporting (2 November 2006).
Yazidi and Yazdani
Yezidi Web (via the Wayback Machine)
"", Alternative Religions profile at About.com.
Category:Kurdish people
Category:Mysticism
Category:Religion in Iraq
Category:Ethnoreligious groups
Category:Ethnic groups in Iraq
Category:Islamic sects
Category:Monotheistic religions
