Yezidism: historical roots

International Journal of Kurdish Studies, Jan, 2005 by Tosine Reshid

According to Yazdani belief, the good and the bad are of equal importance in the material world and are fundamental to its existence. Yazdanis believe that one is not possible without the other. If there is no cold then there can be no warm; if there is no low then there can be no high; if there is no darkness there can be no light. In this belief we find the seeds of Hegel's dialectics.

There was no hell and no heaven in physical form among the Yazdanis. Today, the belief in heaven and hell exists among the Yezidis, but it is not fundamental to their religion. The Yezidi believes that the souls of good men go first to heaven and then return in other good men. After complete purification, the soul joins God, but does not go to heaven. Apparently this belief in heaven and hell became a part of the Yezidi belief system following changes introduced by Sheikh Adi. But they are not essential. Like the Yazdanis, Yezidis hold sacred the numbers 7 and 3. In both religions, drinking alcohol is permissible.

I believe that these examples from the religions of the Yazdanis and the Yezidis, which are essential beliefs, provide evidence that both religions have the same origin. Even if the Medes were not Yezidis, the Yezidi religion originated in their empire and therefore represents a branch of the empire's religion.

There is an interesting belief about Prophet Zoroaster. Sheikh Dewresh Kelesh would say that Zoroaster was a Yezidi who left us. When he returned we did not accept his religion. It is evident from Iranian history that Zoroaster came from the people who lived around Lake Ourmiya. He remained on Mt. Ararat for two years and then returned to his people as a prophet preaching a new religion. He spent ten years recruiting converts among the people around Ourmiya, but his efforts drew only one person to his beliefs. Finally, he went to the Persians, among whom he found fertile ground for his teachings. This lends credibility to the claim that the sayings of Sheikh Dewresh are not baseless.

The similarities between Yezidism and Zoroastrianism are numerous. Moreover, contrary to the writings of some scholars, Yezidism did not emanate from Zoroastrianism. Zoroastrianism originated from Yezidism. Before Zoroaster became the prophet of a new religion, he was either a Yezidi or belonged to Yezidism.

ENDNOTES:

(1) Neader, A., Uber die Elemente, aus denen die Lehran der Yezidies harrorgegagen zu Sein scheinen. Berlin: Wissenschaftliche Abhandlugen, Berlin, 1851, pp. 112-39.

(2) Wahbi, Taufiq, Dini caranay kurd. Baghdad: Kov. Gelawej, N 11-12, 1940, pp. 51-52.

(3) Reshad Sebri Reshid (Reshad Miran) Etnokonfessionalnaya situasiya v sovremennom Kurdistane. Moskva-Sankt-Peterburg: Nauka, 2004, p. 16.

(4) Mehmed Mesud, Risalek li risali zimanekeman. Baghdad: Kovari Nusari Kurd, No. 6, 1986.

(5) Layard, A.H., A Popular Account of Discoveries at Nineveh. New York: J.C. Derby, 1854, p. 206

(6) Nebez, Cemal, Saricdanek li mitolociyeyi kurd. Stockholm: 1986, p 53.

(7) Wahbi, Taufiq, Li nawcuni madakan kirdareki din bu, kov. Gelawej, 1940, N 8 Bexda, p. 35.