Articles of our last edition
The Yezidis before Sheihk-Adi
A scientific religious research
by Dr. Pir Mamou Othman
The Yezidi-religion is one the oldest controversial religions of
the world. The fact, that Sheik-Adi Ibin Mustafa (ca. 1162 after
Christ) introduced a radical change in the Yezidi-religion hang
like a dark curtain in front of theYezidi past. It is unanimously
held, that this religion existed before Sheik-Adi, but under
other names as well as definitely with other Customs and
Traditions.
An article "a focus on the Philosophy of the Yezidi-religion"
presents the philosophical disputes in the Yezidi-religion, viz.
Ta'usi-Melek as God's representative on the earth and not as the
"Evil One", as other religions state, Ta'usi as the aesthetic
Phenomenon, interpreted as such and firmly held only by the
Yezidis.
The Yezidis hold that Tausi-Melek is as fire with two dualistic
elementary abilities: Fire as light, but also fire to burn: The
good and the evil are one and the same Person. Simultaneously is
a human being itself a mixture of two powers: good and evil, i.e.
every Yezidi has a part of Tausi-Melek in himself.
An ongoing research of the available Literature about the olde
religions of the Near East point to no direct connection between
the anmes before Sheihk-Adi with the names after him (in the
Yezidi-religion), except from a few similar Feasts and Words, for
eg. "Yazatas" = angel in Zorasthrianism/ Zarathustriansism)is
similar to the word "Yezidi" = those, who worship the angel. Our
intention here, is to present Customs, Feasts and Traditions.
which exist in Mithraism, Zorasthriansism and Yezidism.
Among the old religions which existed ca. 2000 V.C. in Kurdistan
and Persia Mithraism because of its military character was the
strongest, till the advent of Christianity there wes no radical
change in the old religions. But new religions came on the scene
- each with new characteristics and corresponding to the desires
of their new followers and to fulfill present needs., for eg.
Zorasthrianism, which followed Mithraism, which was reformed by
Zorasther (ca. 550 B.C.) not as an abolishing of its
revolutionary character, but rather an abolishing of the
patriarchal character of Mithraism, Christianity (Rome) and
Judaism (Palestina) differed essentially from Mithraism.
Yezidism did not figue in these changes, because she was never in
power. But rather other religions influenced her strongly. She
was one of the oldest religions, which came with Mithraism from
Indi into the today's Iran and Kurdisthan. What was she called
and how many followers in this period of time is lost in
oblivion. Regarding this, some authorities on religions give
important tips, which support the above-mentionened thesis.
"In the old and new 'Awesta' (the holy book of the Zorasthrians)
one find Peoples, who stand contrary to the iranisan group, or at
least pronounce about the chief names of their gods, speak rather
about the Indians as the Iranians, because they were
disparagingly labelled as Worshippers of "Deva" (=Devils). The
"Gathas" appear as Deathenemies of the Zarusthrier also surface,
which later from their gradually disappearing countrymen were
left behind......."
A comparison with Zorasthrianismus shows, that it stronlgy
influenced Yezidism. It is not suprising, because it was the
official state-religion for over 300 years. Zorasthrians'
influence on Yesidism is similar to that of Islam, especially
during and after Sheik-Adi's appearance in Yezidism.
The Yezidis pray in a way, which resembles the prayer-rituals of
the Zorstrhians. Especially noticeable in the morning-prayer with
the face turned towards the sun. The five chief prayers stem also
from Zorasthrianism, and not from Islam, as is often stated. The
Yezidis have two of these five Prayer-sesions as most important:
namely viz. at Sunrise and at Sunset. The prayers are addressed
to "Mithra" (the Sun-god) and not to Zarathusthra. Zarathusthra
laid down seven serious Obligations, were seven Feasts dedicated
to Ahura-Mazda. These Feasts were rather pasoral and agrarian
regarded either as "military" (as in Mithraism) or "economic" (as
in Islam). Yezidis have these feasts till today, but as movebale
feasts i.e. a change in date to the seasons of the year).
1. Maidhyoi-Zaremaya: By the Zarathustrians - mid-spring: By the
Yezidis - ca. 14. April i.e with the Feast of the Fravashis,
shich was celebrated by the Sassenites and Babyloians. It is the
Yezidi-"Belinde" (Feast of the Dead) or Cejne Ser Sale"
2. Maidhyoi-shema: By the Zarathustrians - midsummer. By the
Yezidis also Midsummer approx. at the End of July and which is
celebrated in Lalish, (the yezididi-holy-place, ca. 60 kms. from
Ninive (N.Irak).
3. Paitshahya: By the Zarathustrians - a Harvest-feast. By the
Yezidis - at the end of Aug. and everwhere in the countryside. By
the Yezidis is Mahmad Rashan" as Protector of the harvest and
especially of Rain.; his feast is celebrated in spring.
4. Ayathriama: By the Zarathustrians - feast of the cattle. By
the Yezidis the end of Spring. The Yezidi have two Saints for the
cattle: Memyshivan, the holy protector of sheep and Gawanezersan
as the holy Protector of the cow. The feast are named after these
two holy protectors.
5. Maidhyaira: By the Zarathustrians - mid-winter. By the Yezidis
- at the beginning of October and last seven days. On Wednesday,
the Yezidis call this feast Wednesdy-Kabach, when a oxen / bull
is offered. The Yezidis call these seven days the feast of "Cema
Sheik-Adi".
6. Hamaspath-maedaya By the Zarathustrians - feast at the end of
Spring. By the Yezidis - at the end of Dec. (Belinde). The
Christians in Kurdistan celebrate the same feast under the name
"Balinde" 3)
Animals hold a special place in the old religions, especially in
Mithraism and have an important meaning in the philosophy of life
as well as in the relationship between the sun and the moon.
Plenty of animals are painted in the most well-known Mithristic
icons, which are ever till today identical with those in
Sheikh-Adis shrine. Their interpretations are also identical to
those of the Mithraistic feast.
1. The Bull: The Mithras kill a bull as Offering. The Yezidis do
the same in Autumn. They offer it for Mankind and the generation
of a harmonious world, and for the original New Year's feast. The
Bull earlier symboised Autumn, a rainy, fruitful green year
follows its slaughter.
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2. The Snake: The snake for the Mithras was symbolical for the
Cosmos and the Zodiac. The Snake is a path, over which the sund
and the moon move. The sun and the moon follow a goal in their
orbits. Hence the Zodiac is a symbol of time. Many scientists
describe the snake as a symbol of movement and of development.
The snake in Mithraism in connection with the zodiac symbolises
the year and annual seasons The Yezidis regards the snake
(especially the black snake) as holy, in fact as a saint.
Sheik-Adi in his time gave a special interpretation: The
Sheik-Caste's (Sheik-Mend) tribe is its guardian and is the
nature-healer of the Yezidis. If a snake stings a Yezid, he is
healed only through prayer of a member of this caste and his
saliva on the snalebite's wound. The Snake-Icon is since time
immemorial at the Sheik-Adis Tempel-exit in Lalish.
3. The Scorpion: The scorpion in the mithraistic animalworld
symbolises the sun. The snake goes into the sun-orbit on 23.
October. The Yezidis have a special "Pir" (holy man). He is
similar to the Sheik-Mend as nature-healer. "Pir Gerwa" is the
holy protector of the Scorpion.
One can definitely state, that the Yez. have taken over the Bull,
the Snake and the Scorpion, not from the Zorasthrianism, but
rather from Mithraism. The snake and the scorpion are described
in the Avesta as harmful animals - sent by Ariram. The one who
kills it, does a good deed. The influence of Mithraism outweighs
that of Zorasthrianism on Yezidis being a minority wasn't
confronted by other religions before the invasion of Islam. From
extensive study of the Yezids feasts, it is clear, that not only
these two iranian religions influenced it, but that it also had
jewish and christian influences. Even nowa-days there are are
many feasts and religious customs which are similar to those of
the Jews and Christians, for eg. the Circumcision and the Feast
of Offerings (the story of Abraham and Isaac). The Star of Kind
David is on the Sheik-Adi's temple wall, which most probably was
begun during the ban on Jews and Yezid-Kurdisthan was the 1st
hisorical country of exile for the Jews - several hundreds of
jewish prisoners were sent to Kurdisthan, after King Hosea's
refusal of to pay tribute to the Assyrian King Salmanesser
(727-22 B.C.). The Christian Easter, in fact the names of Mary
and Jesus were expressly mentioned in the Yezid religious texts,
where they have a place of honorable saints. The Christians also
took over some customs from the Yezidis: the colouring of
Easter-eggs, the fire and the decoration of the house-entrance
with flowers.
The available Yezid-texts give the impression, that it is a new
religion, because of several islamic terms: the important
Personalities, Mohammad, Ali, Hassan, Abubhakir, Omer etc. are
regarded as saints. These are simultaneously a proof, that Islam
strongly influenced Yezidism. There are Poets, who wrote
critically the Yezid religious texts during Sheik-Adi's time -
most of these bear their names:
1. Hasede Al-Tawri: "About the advice re. leading a moral life
for every Yezidi."
2. Pise Cem: "Sheik-Adi and the Saints."
3. Pir Dawood: "The war agains Sheik-Adi and his followers"
4. Sheikh-Fakhre Adia: a) "Praise about Sheik-Hassan" b) "Sheikh
Seri"
5. Pir Sheref: "Qawle Baza" about Sheikh-Adi."
6. Pir Khidir: "Qawale Darweshi Adam"
Islam extended its power after Sheik-Adi's arrival. A decisive
majority of Feasts, Customs and oral religious transmission stem
from the Post-Islam period.
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Snake at the door of
the Sheikh-Adi-shrine
in Lalish
