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 Yezidireligion" 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 abovementionened 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". 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 prayerrituals 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 AhuraMazda. 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 - midspring: 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 SheikAdi".
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.
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 naturehealer 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 SnakeIcon 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 SheikMend as nature-healer. "Pir Gerwa" is the holy
protector of the Scorpion.

Snake at the door of

the Sheikh-Adi-shrine
in Lalish

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 SheikHassan" 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.