Iraq Keywords:, Yezidis, Kurds

A. O. POBEDONOSTSEVA

(Saint Petersburg)

One of the little-studied religious communities in the Middle East is still the Yezidis. This is mainly due to their strict prohibition on non-disclosure of intra-community information to non-believers, the main purpose of which is to preserve the safety of community members.

Actually, this very mystery was behind our desire to go on a journey to the Yezidi Kurds of Iraq and see with our own eyes how this ancient people lives.

There are different opinions about the origin of Yezidism. Most researchers see its roots in Zoroastrian cults. Despite some similarities with Zoroastrianism (the cult of fire), the attitude to good and evil in Zoroastrianism and Yezidism is different. There is no personification of evil in Yezidism, and the epithets given by representatives of other religions to the "evil spirit" are not accepted by Yezidis. So, they consider it a great sin to call one of the angels "cursed", "fallen", etc. A similar attitude to the" fallen angel " is also found in some Sufi interpretations. Although, according to the Muslim tradition, when God created the first man - Adam - and ordered all creatures to worship him, the angels fulfilled the command, and Iblis * refused: "I was made of fire, and he of clay." Then he was banished from paradise ¹.

Yezidis believe in one Creator God and in his seven angels, at the head of which, according to ancient texts, God placed Malak-Tawusa ². According to the sacred texts, no one can go against God, since nothing can happen without his will.³

Yezidi society is based on the caste principle. There are 2 castes of clergy-sheikhs and pirs, as well as the lay caste-murids. Every Yezidi is already born into a certain caste, and marriages between representatives of three castes are prohibited among Yezidis. The responsibilities of sheikhs, pirs, and murids are unchangeable and inherited, but lay murids can become preachers, interpreters of sacred texts,and monks. ⁴

The territory of Yazidi Kurds in Iraq is still difficult to access for field research, which is due to the recent military operations and the unstable situation in the country as a whole.

The only Yazidi shrine of its kind is the Lalesh Temple, which is located near the city of Sheikhan (Arab. Ain Sifni), which is home to the second largest Yazidi community in Iraq. In addition to the Yezidis, the population in Sheikhan is represented by Muslim Kurds and Christian Assyrians.

At the entrance to Sheikhan, the shape of the dome of one of the mosques resembled the" lobed " structure of the domes of Lalesh, which may indicate the interpenetration of architectural traditions in the architecture of religious buildings located in Sheikhan.

There is also the Ezdihane building , a Yezidi house where people gather for religious ceremonies and marriage, as well as for resolving disputes that arise in the community. The religious leader of the Yezidi Kurds is Mir Tahsinbek, in whose hands secular power is also concentrated.

Due to certain differences in religious worldviews, relations between the Yezidi Kurds and the Muslim Kurds have at times not developed in the most peaceful way over the centuries. On the territory of the Ottoman Empire, which covered almost all areas of Yazidi Kurds, Yezidis sometimes recorded themselves as Muslims in the census in order to avoid additional taxes imposed on non-Muslims.

Residents of Sheikhan rarely see foreigners, and especially Europeans, like residents of other cities in Northern Iraq, so they were surprised to see our non-Kurdish nature.

The situation was similar to the stories of some travelers who visited Iran a few years ago, and then the locals, not knowing how to react, gathered in a group, looked at the newcomers, until someone came up with a bright idea to invite the travelers to visit. In Sheikhan, they reacted to our "invasion" in much the same way, since apparently no one came to this remote town without special need for a long time.

Not knowing very well how to get to Lalesh, we were stopped in the truest sense of the word by a local resident. Having guessed the purpose of our visit, he himself approached us and began to explain how to get to Shehadi, where the tomb of the Yezidi reformer and mystic scholar Sheikh Adi, whose name is given to the location of the temple complex, is located. Now a household name, Kurdish hospitality is evident in the simple explanation of the road. After asking for paper and a pen, he drew a rough road map. The road to Shehadi ran through beautiful green hills, occasionally disappearing between the mountains surrounding the temple.

SHEHADI

Lalesh was one of the main goals of our visit to Iraq. At the very least, I wanted to see the famous temple complex with the amazing shape of the domes, communicate with the locals. In fact, we didn't even know what to do next until he showed up.-

* Iblis - an angel who opposed himself to Allah, for which he was cast down from heaven.

Sia Walid is a resident of Shehadi, who was engaged in maintaining order on the territory of the temple, receiving guests, including those like us. On that day, there were many visitors interested in Yazidi culture in Shehadi.

Walid was kind enough to give a tour of the temple itself, which required the removal of shoes to enter. To our surprise, everyone in Lalesh and Shehadi went barefoot, not suffering at all, as it seemed, from the hot weather under the hot rays of the sun. Only a small group of people stood in the shade under a large tree - strangers.

Above the entrance to the temple are two crescent moons with stars and an inscription in Arabic, which begins with the Muslim formula "Bismillahi-rrahmani-rrahim" - "In the name of God, the Merciful, the Merciful." Just above, a triangular marble portico depicts peacocks as the image of Malak-Tawus.

The entrance to the temple is guarded by a black snake. As we were later told, according to legend, snakes do not harm members of the sheikhs of the snake family - Sheikh Mand. It is strictly forbidden for Yazidis to harm the snake.

Stepping over the threshold, we entered the temple. You can not step on the threshold, because during religious ceremonies it is touched with your lips. According to Walid, near the entrance lay the very first door of the temple, ever opened to visitors. The room was dim. After the bright sun, the eyes did not immediately get used to the light of the few lamps. Gifts from visitors were displayed in the hall near the columns.

The pillars themselves were wrapped in large multicolored cloths with knotted knots. Seven pieces of bright cloth represent the seven angels in Yezidism. Among these colors, only blue was missing. There are various versions of the ban on blue in Yezidism. According to our Iraqi friend Kheri Shangali, according to one of them, Yazidis have long been attacked, and the flag of the oppressors was blue. According to another version, blue is the color of a clear sky, so dressing in blue and polluting the color is considered a sin. Apparently, this prohibition is more observed in the temple, since outside its walls we saw children in blue jeans.

At the end of the hall, on a ledge against the wall, stood the clay bowl of Tawisa Enzel, which, according to legend, belonged to Sheikh Adi. As a sign of respect and reverence and according to religious rites, the bowl is protected and kept clean. Above the tomb of Sheikh Adi stands the highest dome of the temple.

The ethnic origin of Sheikh Adi is still controversial. He was born in Lebanon in the Bekaa Valley. Many believe that Sheikh Adi was a Kurd. According to another view, the Yezidi reformer Sheikh Adi was an Arab. According to Yazidi tradition, a mystic scholar is considered an earthly incarnation ^of God5. Next door is the tomb of Sheikh Hassan, the brother of Sheikh Adi, and a storage room for olive oil, which was used to light festive and ritual lights.

Yezidism is dominated by the cult of the sun, in which Yezidis see the Light coming from God. Evidence of this cult is the lighting of oil lamps during religious holidays. ⁶ Kheri Shangali also said that there are 366 places of worship and Yazidi places of worship in Lalesh. On Wednesday evenings, they light a splinter in honor of people who have devoted themselves to religion. He also told about the servants of Lalesh-Chavisha, whose head is called Bawe Chavish. This position is elective, for example, in the event of the death of the previous head. Bawe Chavish is a religious status that provides for a vow of celibacy and dedication to the service of the temple. Each year, he and other ministers fast during the 40 hottest days of summer, Chle Havin, and the 40 coldest days of winter, Chle Zivistan.

Next to the tomb of Sheikh Hassan is a narrow passage that leads to the source of Kaniya-Spi and is believed to originate from the Meccan holy spring of Zam-Zam*. Everyone can go to Kaniya-Spi without exception. Kheri Shangali told a curious detail: if a man and a woman go to the spring, then after visiting it, they will be considered brother and sister and will not be able to get married. For this reason, the spouses do not go down to the spring together, as their marital relations will become forbidden.

On the slopes around the temple there are many empty houses where pilgrims and visitors to religious festivals from Iraq, Syria, Turkey, Armenia, Georgia, Germany, France, Sweden and other European countries stay. These visitors are mostly Yezidi Kurds who live both in their native lands and in exile. Especially many guests come to Lalesh for the palom festival-

* The Prophet Muhammad spoke about the unique healing properties of water from this spring, located near the Kaaba.

the prophecies of Aida Jemaye or Jemayi Lalesh, when it is customary to visit the sanctuary and other places of worship of the Yezidis. This holiday lasts for seven days in September and October.

Near the entrance to the temple, a group of American tourists found themselves under the close attention of Lukman Suleiman, a journalist of the local newspaper "Voice of Lalesh", who showed a keen interest in all visitors, especially foreigners. When it was my turn to talk to the journalist, Lukman told me that 2 months ago, before we arrived in Shehadi, a delegation from the Russian consulate in Iraq was on a visit. Not so long ago, Turkish journalists also came to Shehadi. Judging by the reviews, the material they published was very controversial and sometimes erroneous. It seems that this is how a local journalist warned us not to repeat the mistakes of our Turkish colleagues.

I didn't want to leave. During the entire stay, the feeling of "absolute happiness" did not leave - the bird-like chirping of children's voices, the peace of the elders sitting down to rest in the shade, the soft conversations of women washing dishes at the spring right on the street. It was such a sunny and friendly day. Or maybe we're just so lucky.

YEZIDI HOSPITALITY

On our way from Sheikhan to a typical Yezidi village in the town of Derebun, we saw an interesting structure - the mausoleum of Nishan Evde Resh, a disciple of Sheikh Adi. Accepting the invitation of a new acquaintance named Ryokan to visit his village, we set off. When they reached their destination, they looked around with interest.

The way of life of a Yezidi village is not much different from any other in Iraqi Kurdistan. Mud buildings with a flat roof, in the corner of the courtyard a tandoor for baking homemade bread, iron gates that protect from prying eyes. Employment of the population is simple - who is engaged in animal husbandry, who goes to other cities or neighboring countries to earn money. They try to move to Europe as soon as possible, and the most direct way for Yazidi girls is to get married.

In the courtyard of a very, very modest house of Yazidi sheikhs, we were sitting on mattresses right on the ground, where the natural carpet was green grass. The older brothers were not at home, the role of the head of the family went to 17-year-old Ryokan. He and his mother constantly apologized for the simplicity of the interior-two days ago they moved from another village and did not have time to move everything - only the most necessary things.

Ryokan's family history is not the happiest. About 8 - 9 years ago, the head of the family left Iraq, moved to Greece and even got married. With the first family all this time does not maintain any ties. Both Ryokan's older brothers and himself work hard to support the family, while his mother and sisters are involved in the usual household chores.

Traditional Kurdish hospitality, regardless of religious affiliation, begins with a glass of water (options-lemonade, juice) when you enter the house and sit on the sofa or carpet. Drinks are most often brought by girls or younger family members. They will wait until you finish your drink and put the glass on the tray, which will be taken away to bring it back with water, tea or something delicious.

In the evening, we were treated to fruit, and entertained by viewing photos of the Ryokan family, their friends and relatives, as well as videos of hazgini (matchmaking), engagements and weddings, which is also a tradition when a guest crosses the threshold of the house and sits down to drink tea for a long and relaxed conversation.

In summer, when the chance of rain is negligible, the coolness of the night and a scattering of stars invite you to spend the night in the fresh air. According to the traditional division, the men stayed in the courtyard, and the women's company went up to the roof. Nights in the Middle East are cool, mosquitoes are small and angry, so those who want to get a blanket, immediately wrap it up.

In the morning, the girls organized breakfast right on the grass - as its mandatory components - yogurt, homemade bread, tea, and as free - fried zucchini, omelette. Variations can be home-made sheep's cheese, jam and everything that the Almighty gave to hospitable hosts. Another tradition, not only Kurdish, is that the host cannot stop eating before the guest, even if he is full. It is considered indecent to allow a guest to become embarrassed and stop eating.

As in Shehadi, we said a heartfelt goodbye and were sorry to part with the hospitable hosts, who, despite the difficulties of life, kept their cordiality, smile and amazing natural simplicity.

^{Mamirgov M. Z.} 1 Kniga islamskikh sekt i verocheniy [The Book of Islamic sects and Beliefs]. Moscow, 2008, p. 15.

^{Pirbari D.} 2 Yezidis of Sarhad. Tbilisi, Moscow, 2008, p. 9.

³ Ibid., pp. 10-11.

⁴ Ibid., p. 46.

⁵ Ibid., p. 12.

⁶ Ibid., p. 11.

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