Religious festivals in Yezidism

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Religious festivals in Yezidis are periodic religious festivals, that is, festivals that are celebrated every year. A distinction is made between fixed holidays, which always take place on a certain day of the Julian solar calendar or a certain time of year, and moving holidays, which are based on the Islamic lunar calendar and Islamic holidays . The most important Yazidi holidays include the New Year, the Congregation Festival, and the Festival of Ezid. Many of the Yazidi holidays are related to Melek Taus and / or Sheikh ʿAdī , the main saint of the Yazidis.

Pilgrims in Lalisch on the occasion of the Yazidi New Year 2017

Fixed holidays in the solar calendar and annual cycle

New Year

The New Year of the Yazidis - also called Carşema Sor , i.e. Red Wednesday - is always celebrated on the first Wednesday in April according to the Julian calendar , i.e. in mid-April according to the Gregorian calendar . According to Yezidi belief, Melek Taus was sent down to earth on this day by God with the task of making it habitable. Until then, the earth, which God created as an egg-shaped stone, was completely covered with ice. Melek Taus broke the ice and decorated the earth with flowers and plants. That is why the Yazidis decorate their houses with flowers, plants and brightly colored eggs for the New Year celebrations. Colored eggs are also given to the children and games are played, such as beating two eggs together, whereby the person whose egg breaks first has to give the other person some of their own eggs. Ribbons in the colors red, yellow, white and green, so-called basembars , are braided and worn either as a bracelet or a braid.

Animals are slaughtered the day before the New Year and special dishes are prepared from them, which are blessed by the responsible Pîr . However, the Yazidi New Year also has a serious side, as women visit the graves of the deceased on this day and place various foods on them. They are accompanied by Qewals who play music.

Since the Yezidi New Year festival is closely connected to nature, it is also of great importance for farmers: on this day they go to their fields and eat a special bread called sawuk and hard-boiled eggs, leaving bread crumbs and eggshells scattered around the earth as Sign of the fertility of the land. In Lalisch , too , animals are slaughtered the day before the New Year celebrations, eggs are colored for the faithful and the shrines are adorned with flowers and colored eggs. After dark, the Baba Sheikh and other clergymen gather in the inner courtyard of the shrine of Sheikh ʿAdī , where they light oil lamps and recite litanies. A small procession is held from the entrance of the sanctuary to a small rectangular shrine opposite the entrance. The next day, the New Year celebrations, the religious dignitaries and pilgrims meet again in the inner courtyard of the sanctuary. Another ceremony is carried out here: a metal basin is placed in the middle of the courtyard and filled with holy water from the Zemzem spring. While prayers are being said, a banner by Melek Taus is immersed in this water and then hoisted on a pedestal. The pilgrims who have arrived bow down in front of the banner, take vows and kiss the clergy's hands. The spring festival Nouruz , which is celebrated on March 21 and 22 and also celebrated by some Yazidis, is to be distinguished from this Yezidi New Year festival .

Tawāf

Pilgrims in Lalisch on the occasion of the Yazidi New Year 2017

There are numerous local sanctuaries in and around Yazidi villages, especially in the Shaikhan region in northern Iraq, but also in Syria. These can either be dedicated to a village saint, such as graves, but there are also hidden caves, large trees and other natural objects that are considered sacred. In spring - in Iraq especially in the holy month of April and in Syria mainly from April to June - a so-called Tawāf , an annual festival in honor of the holy or sanctuary, is held on a set day . It is particularly characterized by the exuberant atmosphere, dancing and meals together. Since Yazidis also come from neighboring villages and regions for this purpose, a tawāf is an important social event.

Forty days in summer and forty days in winter

The "forty days in summer" (Kurdish Čella-yē hāvīnān ) denote a forty-day fasting period that begins on June 10 according to the Julian calendar (ie on June 23 according to the Gregorian calendar). On this day a number of Yazidi dignitaries meet in Lalisch , where they fast for three days. They then return to their home and continue the fast. A few days before the end of the forty days of Lent, the dignitaries, this time also accompanied by lay people, come back to Lalisch, where the end of Lent is celebrated with festivities. A bull is sacrificed in honor of Sheikh Shams, baptisms are performed, a sacred dance called Sama is performed, and a sacred meal of meat and grain, Simat , is distributed to the faithful. According to some sources, these celebrations at the end of the "Forty Days in Summer" are also known as the Sheikh ʿAdī festival. Apart from the spiritual dignitaries, observance of the forty-day summer fast is not an obligation and is only carried out by a few lay people who are very highly regarded for it. Corresponding to the forty days in summer, a forty-day fasting period in winter, the "forty days in winter" (Kurdish Chile Zivistane ), is known in Yezidism . According to tradition, both fasting periods go back to Sheikh ʿAdī.

Ṭawûs geran

Statue of Melek Taus in a shrine to Khiz Rahman in Baadre

Melek Taus , the most important angel in Yezidism, is usually represented in the shape of a peacock. Bronze statues in the form of the peacock, which are referred to as ûawûsên (Sg. Ṭawûs ) or sencaqên (Sg. Sencaq ), have or had special significance . Seven of these special bronze statues embodying Melek Taus existed until before the First World War. Each of the seven Yazidi settlement areas was originally assigned a sencaq , as Dulz explains: “Ṭawûsê Êzîdî or Ṭawûsê Anzal for the Sheikhan area is the most important sencaq. Others are Ṭawûsê Şingarê or Ṭawûsê Bizarb for the Sinjar area, Ṭawûsê Ḥelebê for the Syrian-Kurdish areas, Ṭawûsê Xaltîyê for the Turkish-Kurdish areas, Ṭawûsê zozane li devera Hekkarîûsê, and awûsê for the Hakskari-Armenia-Georgia area Tabrîzê for the Iranian Kurdish areas. ”There are probably four sencaqên still in existence today who are in the care of Mīrs , the secular leader of the Yazidis . Every year they are given to different qewals during the festivities at the end of the Forty Days in Summer . They then take them to the shrine of Sheikh ʿAdīs , where they are washed with holy water from the Zemzem spring and then rubbed with olive oil. Various clergy attend this ceremony. Then the so-called Ṭawûs geran (literally: leading the peacock around) begins, an annual tour during which the Qewals bring the sencaqên to Yezidi communities in the corresponding Yazidi settlement areas during summer and autumn. Due to the current political boundaries and circumstances of Tawus geran only in Sheikhan- and Sinjar type region, so with Ṭawûsê Ezidi and Ṭawûsê Şingarê performed regularly. Kizilhan describes in great detail how the visit of the Qewals with the sencaq in the Yazidi communities takes place:

“Before the statues of Tausî Melek are carried into the villages, a courier is sent to bring the holy stones (berat) from Lalish to the villagers and distribute them while informing them that the statues of Tausî Melek are coming. Upon reaching the village, the Qewals play their drums and flutes while the adult women shout "Hol hola Tausî Melek e" (Glory to the Tausî Melek). Then a decision is made as to which house the statues will be displayed in: usually where the owners pay the most. Music continues to be played on the way to the house. The first thing the villagers do is kiss the statue from top to bottom. The owner of the house entertains the villagers and pays his xêr (kher), his alms. When everyone is seated, the Mijewir (guardian of the local temple) stands up, puts his hands on each other and says: "Oh, head of the narrators (Qewals), you, representative of the white river, the gatekeeper of Sheikh Adi, Mir and Baba Sheikhs, you have come to visit us and teach us about the doctrines of our religion. I greet you on behalf of the villagers and all participants. We would like to hear from you, the Qewals, about Tausî Melek, Sheikh Adi and our ancestors. «The Qewals then give a speech on the ethical values ​​of cooperation, mutual help, solidarity and religious belief. Then the head of the Qewals recites a number of sacred poems and stories and gives the Yazidis advice on religious or everyday questions. [...] Finally the meal prepared by the villagers is consumed. In the end, the head of the Qewals, Bave Qewal, receives the alms - mostly consisting of money - which the Mijewir has collected from the villagers and which he now hands over. Then the Qewals leave the village and make their way to the next village. "

- Ilhan Kizilhan: The Yazidis. 1997, pp. 96-97

The Ṭawûs geran thus fulfills various important functions: the Yazidi communities are instructed in religious questions, disputes and conflicts can be presented and resolved and donations are collected for the benefit of the mīrs .

Panoramic view of some of the sanctuaries in Lalisch

Meeting feast

The Yezidi gathering festival (Arabic: ʿĪd al-Ǧamāʿīya , Kurdish: Cejna Cemaʿîye ), also known as the Sheikh ʿAdī festival ( Cimaʿiya Şexʿadi ), is the highlight and the most important festival in the Yezidi annual cycle. September according to the Julian calendar (i.e. from 6th to 13th October according to the Gregorian calendar) in Lalisch . If possible, every Yazidi and Yazidis should take part and make a pilgrimage to Lalisch on this occasion. According to the Yazidi tradition, the seven mysteries meet at the same time to decide the fate of the world in the coming year. The gathering festival in Lalisch, at which the Yazidi leadership elite and the faithful meet, thus reflects the gathering of the mysteries on earth.

Entrance to the tomb of Sheikh ʿAdīs in Lalish

On the first day, the pilgrims move to the lower end of the Lalisch valley, where the Silat Bridge ( Pira Silat ) is located, which separates the sacred from the profane. The pilgrims take off their shoes, wash their hands three times in the water under the bridge, cross the bridge with torches three times and say: “The Silat Bridge, on one side is hell, on the other that Paradise. ”Then they go to the top of the valley and sing religious hymns. All Yazidis religious personnel take part in the procession: the Mīr, the Baba Sheikh, the Peschimām, the Baba Chawūsh and others. So they get to the grave of Sheikh īAdīs , where they first walk three times in a circle in the forecourt before the dignitaries enter the inner courtyard. There they kiss the entrance portal to Sheikh ʿAdī's grave (Kurdish: Derîya Kapî ) and take their places in the courtyard around a candlestick. The lay people who followed the procession gather at the same time in the galleries of the sanctuary without entering the actual inner courtyard. There some of the sheikhs and the feqirs perform a dance. They are accompanied by members of the Qewals priestly class , who play tambourines and flutes and sing holy Qewls with the dancers . During this ritual , known as Semāʿ , the listening ceremony, the clergy wear special clothing: the sheikhs are dressed in white, the feqirs in brown and a black turban, and the qewals in black and white. These listening ceremonies, which usually last several hours, are repeated every evening of the gathering feast. A different spiritual family is responsible for each of them. According to Yazidi tradition, the origin of these seven ceremonies of listening is a command from God to the angels to "circle Adam seven times so that he may be animated".

Another ritual that is performed daily during the gathering feast is the distribution of the so-called holy meal Simat , a dish made from boiled meat and wheat, to the pilgrims every morning . This is traced back to a tradition according to which Sheikh ʿAdī is said to have entertained guests in Lalish as well . Only on the sixth day of the feast of the assembly is the Simat Çil Mêran , the meal of the forty saints, served instead . This consists only of flesh and it is assigned a special power: according to Yezidi belief, consuming a small piece is enough to stay healthy for a whole year and to be protected from evil. The following is said about the origin of the Supper of the Forty Saints: “Sheikh Adi and Sheikh Shems had quarreled, and Sheikh Shems left Lalish out of anger and anger. After seven years a messenger came to Sheikh Adi and brought the news that Sheikh Shems was on the way to Lalish. The traditional simat, meat with wheat, was prepared in the kitchen. Surprised by the good news, they forgot to cook the wheat with the meat. The pieces of meat were brought to the bridge of greeting (Pira Silava) and offered to Sheikh Schems as a greeting. Since then, this Simat has also been prepared and distributed. "

On the fourth day of the gathering feast, the ceremony Parî Suwar Kirin is performed, during which religious dignitaries remove colored fabrics that usually cover the sarcophagus and the pillars in Sheikh ʿAdīs tomb and bring them to the sacred “white spring” ( Kanîya Sipî ). There the fabrics are baptized in the water of the spring and prayers are said before they are brought back to their original place.

The high point of the celebrations is the bull sacrifice, qebaġ, on the fifth day of the gathering feast. Members of the Yazidi tribes of the Mamusi, Qaidi and Tirk first run down from the nearby mountain Arafat to Lalisch and fire rifle volleys. Then the Baba Sheikh leads the sacrificial animal to the place of slaughter: either at the shrine of Sheikh ʿAdīs or Sheikh Shems. During this procession, men from the Mamusi and Qaidi tribes try to steal the cops in a theater-like production. However, they are driven away by the pilgrims who are present, equipped with sticks, and the bull is given as a gift to Mīr , who then takes him to the place of slaughter. There some Yazidis perform a special dance ( Govenda Heft Rêz ) and Qewals play music. The meat of the bull is later distributed to the pilgrims as simat .

The sarcophagus of Sheikh ʿAdī in Lalish

The Berê Shibakê ceremony begins on the sixth day of the gathering feast and continues the following day. It serves to commemorate the day of the death of Sheikh ,Adī , which, according to Yazidi tradition, is said to have taken place on the sixth day of the gathering feast . The Yazidis believe that Sheikh ʿAdī's body was transported on a stretcher, also known as takht , after his death . The stretcher resembles a frame made of four rods, between which threads are stretched so that they form a rectangular net that is covered with a cloth. During the year, the Bargayî tribe keeps the bier in Beḥzanê - it is only brought to Lalisch by the tribe on the occasion of the Berê Shibakê ceremony . For this, members of the tribe bring the bier in a colorful container to Berê Silat near the Silat Bridge on the sixth day of the gathering festival. There they meet religious dignitaries such as the Baba Sheikh , Feqirs and Qewals , who have marched there from the shrine of Sheikh ʿAdīs in a solemn procession accompanied by music. Afterwards, everyone returns to the shrine of Sheikh ʿAdīs with the bier, where the bier is prepared for the ceremony to continue the next day. On this very seventh day of the gathering feast, the bier is brought out of the tomb of Sheikh ʿAdīs into the inner courtyard to the Kanîya Kêlokê spring, where it is wetted with water. Then the bier is first brought back to the sanctuary of Sheikh ʿAdīs and then brought back to Beḥzanê by the Bargayî tribe.

On the eighth and last day of the gathering feast , as Issa describes, “three semays are repeated during the day . A procession leads from the Sheikh Adi sanctuary to the place of the first Sema, the sanctuary of Sheshims. The Qewals play music and a dignitary wearing the old clothes of Sheikh Adi joins them. He is followed by dignitaries who are clad in white woolen cloaks and, according to Yezidi tradition, symbolize the seven angels. The end of the procession is formed by the Baba Sheikh and other members of the spiritual council. "

Because Yazidis from all over the world travel to the gathering festival, the festival strengthens the feeling of togetherness in the Yezidi community. The relationship between the priestly classes and the laity, the so-called murids , is also deepened. The mood in Lalisch during the gathering party can be described as very "exuberant", "cheerful [...] and happy [...]". Market stalls are set up in Lalisch, where drinks, food, but also toys can be bought, and a fair offers various opportunities to pass the time.

Sheikh Schems Festival, Venerable Ancestors' Festival and Ezid Festival

Anzal Bridge in Lalisch

On Tuesday between November 14th and 20th according to the Julian calendar ( i.e. between November 27th and December 3rd according to the Gregorian calendar) a three-day fasting period in honor of Sheikh Shems begins , which is called Rojiye Sheshims in Kurdish . The Yazidis get up before sunrise and have a small breakfast, the so-called pashiv . Then they fast until sundown, after which they eat a meal together called fitar . After fasting Tuesday through Thursday, the Yazidis break the fast on Friday. The celebration on Friday is also dedicated to Sheikh Schems. In the following week the three days of fasting from Tuesday to Thursday and a solemn breaking of the fast on Friday are repeated, this time in honor of the venerable ancestors ( Khodan ). The fasting days of the second week of fasting are called Rojiyen Khodans . The high point of the fasting cycle is the third fasting period from Tuesday to Thursday in the following week, which is mandatory for all Yazidis. It is dedicated to Ezid, i.e. God. On Friday there is a big festival in honor of God, with singing and dancing. Muslim and Christian neighbors are often invited to attend. Since the Ezid festival falls in the week before the winter solstice, its origin is assumed to be Mithraism , in which the worship of the sun played a central role. The sun is also a symbol of God in Yezidism.

Belendan

Belendan or Bêlinde is a holiday in honor of the dead. It takes place in winter. A special bread, sawuk , is baked on the occasion of the holiday . A raisin or date is baked into the bread and the person who eats it is said to be lucky. The graves of the deceased are also visited, with food being brought there. Bread is also distributed to those in need or to neighbors.

Batizmi

The Batizmi festival is only celebrated by Yazidis who are originally from Tur Abdin , a region in southeastern Turkey. These include the Kelikan, the Shemikan, the Dasikan and the Bajolan tribe, also known as the Çelka Yazidis. They give the Batizmi festival a high priority. It is celebrated in honor of Saint Pir Ari, also known as Piyali, who according to tradition lived before Sheikh ʿAdī . This legendary Holy originates therefore from the village Derdil in today's Turkish Kurdistan and was known as a preacher and miracle worker between Tur Abdin and the Sinjar -region. Issa recounts some of the legends surrounding Pir Ali as follows:

“He was looking for work as a shepherd with the monks of a Christian monastery in Tur Abdin. The herd of cattle he looked after increased surprisingly quickly, and the sheep became full even in winter, although there was hardly any food. This amazed the abbot, so that he instructed a man to secretly observe the shepherd in order to discover his secret. The man watched the pir with great attention and found that the pir was calling God, asking for green grass and clean water and beating the ground with his staff. God Almighty granted his request, and the landscape around him turned into a green pasture with fresh water and a lot of lush water. Several monks then independently observed Pir Ari and all reported the same thing.

The pir later visited the Yazidi, accompanied by a monk, in the hope of strengthening them in their Yazidi faith. He proved his ability, his piety and closeness to God, as follows: The tribes of the Yezidi had gathered and slaughtered a cow. Now they asked the pir to bring them back to life. He put head and body back together that were separated. He called out loudly: "With the help of the Almighty, get up, he will give you life for the second time!" The cow got up and from then on the Yazidis believed that he was indeed a miracle worker. As a punishment for the tribes who had doubted his abilities and believed in him only after the cow miracle had been accomplished, he gave them the nickname Çelkan - in English: those who brought a cow. "

The exact date of the Batizmi festival varies from village to village between late December and early January. However, it always lasts a week and has the same fixed procedure. It starts on Sunday with the so-called Sershok u Cilshok , cleaning the house and washing clothes. The dead are remembered on Monday and Tuesday ( Nane Miriyan ), and some Yazidis also fast. On Wednesday a sacrificial animal ( Pezguran ) is slaughtered , of which seven parts, called Herheft perchen Piyali , are prepared separately in honor of Pir Ari. The festivities begin on Thursday, with the Yazidis staying up until Friday morning. This is called Shevronik and there is dancing, music and traditional games. Religious dignitaries also perform prayers and qewls . During the following holidays up to and including Saturday or Sunday, friends and relatives are visited and special dishes are prepared: Sewik , a special bread with bacon, and a yoghurt specialty called Mehira Rahb . Candles ( chira ) are also made from white fabric and the fat of the sacrificial animal. The seven special pieces of meat of the sacrificial animal are arranged together with seven candles, seven handfuls of raisins and bread and symbolically placed in front of the seat of Pir Aris.

The Chidr-Ilyās- or Chidir-Nebi festival

The Chidr-Ilyās festival is celebrated on the first Thursday in February according to the Julian calendar (i.e. on the first Thursday after February 14th according to the Gregorian calendar) in honor of Saint Chidr-Ilyās. This saint is also known in Christianity under the name Elias and in Islam as al-Chidr . He is considered the patron saint of the sick, travelers and the poor and a saint of life and water, health and recovery. Before the feast day, some Yazidis fast for three days. On the occasion of the holiday, special dishes are prepared, such as pekhun , large balls made of flour and thick dextrose. The Chidr-Ilyās festival is particularly popular with Yazidis in Armenia and Georgia, but also in the Middle East.

According to other information, the festival is not celebrated on the first Thursday in February according to the Julian calendar, but only one day after, and the person in whose honor the festival is held is not called Chidr-Ilyās, but Chidir Nebi ("Chidr, the Prophet" ), who is considered the patron saint of love. However, with most Yazidis al-Chidr does not appear in its simple form, but as a double saint with the name Chidr-Ilyās.

Moving holidays according to the Islamic lunar calendar

In Yezidism, three movable holidays are celebrated in addition to the fixed ones. These are based on the Islamic lunar calendar and represent counterparts to Islamic holidays.

Ramadan festival

The Ramadan festival is a counterpart to the Islamic festival of breaking the fast , even if it is celebrated two days earlier. According to Yazidi tradition, the reason for this is that Sheikh Kal Shamsan, a follower of Sheikh ʿAdīs, returned to Lalish two days before the end of Lent after a two-year imprisonment. Sheikh ʿAdī was so delighted with this that he ordered a festival to be celebrated immediately. According to Kreyenbroek, this tradition refers to Sheikh ʿAdī ibn Musāfir . According to Açıkyıldız, this means Sheikh ʿAdī II.

ʿArafāt Festival and Taj Hilla

During the Islamic great pilgrimage to Mecca , the Hajj , Muslims linger on the plain of ʿArafāt near Mecca on one day, the 9th Dhū l-Hiddscha . Yazidi religious dignitaries arrive in Lalisch a few days earlier . On the 9th Dhū l-Hiddscha they climb the mountain ʿArafāt in the Lali valley. At sunset they run down from the mountain to the shrine of Sheikh ʿAdīs , where they wash their hands and faces in the holy spring Zemzem. Then they visit the holy places in Lalisch, where they sing religious qewls . For the occasion, an animal is also slaughtered and a special dish made from meat and ground grain is prepared. According to Kreyenbroek and Rashow, these striking parallels to Islamic custom can possibly be interpreted in such a way that the early Yazidi community regarded Lalisch as essentially identical to the holy places in and around Mecca.

Maisel also reports on a custom called Taj Hilla, which is observed on the day of the Muslim festival of sacrifice , i.e. on the 10th Dhū l-Hiddscha, among Yazidis in Kurdistan who live close to Muslim communities. At the center of this holiday are seven pieces of woolen, dark brown fabric, which are also called Taj Hilla and are considered sacred. There are several copies of it. According to legend, the first Taj Hilla was made by Abraham from the hair of the ram that Abraham sacrificed in place of Ishmael. It consisted of a crown, a small hat that is worn under the crown, a waist band, a hair band, a coat, a small bag and a belt. The Taj Hillas are kept in special containers by selected families in their homes. On the holiday itself, clergymen and residents of the village come to the houses of the keepers, where the objects are presented and consecrated on an altar-like podium. The visitors touch and kiss the fabrics and an animal is slaughtered. After a meal together, prayers and holy qewls are recited. After the visitors have left, the respective families hide and keep the Taj Hillas entrusted to them.

Sheva Berat

The last moving Yezidi festival is Sheva Berat. Even if some researchers see it as a Yazidi counterpart to the Muslim festival Laylat al-Qadr , Kreyenbroek emphasizes that Sheva Berat is in truth the Yazidi counterpart to the Muslim night of forgiveness ( Lailat al-Barā'a ). Both Sheva Berat and the Islamic Night of Forgiveness take place on the 15th of the month of Shābān . On the Yazidi side, both religious and secular dignitaries come together at the Sheikh ʿAdīs shrine in Lalish . This holiday is particularly important for the descendants of Sheikh ʿAdīs, the so-called Ādanīs , and on this occasion they perform a form of the Islamic ritual prayer salāt . They are traditionally interrupted by descendants of Ēzdīna Mīr, the so-called Shamsānīs , who hide the Ādanīs' prayer mats . Even if this is more of a joke these days, according to Kreyenbroek this tradition points to earlier tensions regarding the general question of the permissibility of this Islamic rite.

literature

  • Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion. Tauris, London / New York 2010, ISBN 978-1-78453-216-1 (English).
  • Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations. Saarland, August 15, 2011, accessed on March 20, 2018.
  • Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). Lit, Münster u. a. 2001, ISBN 3-8258-5704-2 (excerpt in the Google book search).
  • Chaukeddin Issa: The Yezidism. Religion and life. Dengê Êzîdiyan, Oldenburg 2007, ISBN 978-3-9810751-4-4 .
  • Ilhan Kizilhan: The Yazidis. An anthropological and social psychological study of the Kurdish community. Medico international, Frankfurt a. M. 1997, ISBN 3-923363-25-7 .
  • Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion. Volume 62). The Edwin Mellen Press, Lewiston / Queenston / Lampeter 1995, ISBN 0-7734-9004-3 (English).
  • Philip G. Kreyenbroek: Yazīdī . In: Encyclopaedia of Islam, Second Edition, Online. Brill, 2012, accessed March 20, 2018.
  • Philip G. Kreyenbroek: Festivals. iv. Yasidi and Ahl-e Haqq . In: Encyclopædia Iranica, online edition. New York, first published December 15, 1999, last revised January 26, 2012, accessed March 20, 2018.
  • Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA. Volume 9). Harrassowitz, Wiesbaden 2005, ISBN 3-447-05300-3 (English).
  • Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority. Lexington Books, Lanham, et al. a. 2017, ISBN 978-0-7391-7774-7 (English).
  • Serhat Ortaç: The Eziden and the Ezidenum - an introduction . In: Society of Ezidischer Akademikerinnen (GEA) (Ed.): In the transformation process: The Ezidis and the Ezidism yesterday, today, tomorrow. Contributions to the second international GEA conference from October 4th to 5th, 2014 in Bielefeld. Verlag für Wissenschaft und Bildung, Berlin 2016, ISBN 978-3-86135-330-0 , pp. 11-25.
  • Şefik Tagay, Serhat Ortaç: The Ezidis and Ezidism. History and present of a religion threatened with extinction. State Center for Political Education, Hamburg 2016, ISBN 978-3-946246-03-9 .

Individual evidence

  1. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 150.
  2. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 85.
  3. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 86; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56.
  4. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 108.
  5. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56.
  6. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 151; Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  7. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56.
  8. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 115; Şefik Tagay, Serhat Ortaç: The Ezidis and Ezidism. History and present of a religion threatened with extinction . 2016, p. 86.
  9. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 86; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 87.
  10. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 87; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 43.
  11. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 151; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 17.
  12. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 108.
  13. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 108f.
  14. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 85.
  15. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  16. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 63.
  17. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, pp. 24, 43; Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  18. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 63.
  19. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 43.
  20. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 63.
  21. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 63; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 43; Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  22. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 63; Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  23. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 43.
  24. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  25. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 151f .; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 109f. Şefik Tagay, Serhat Ortaç: The Ezidis and Ezidism. History and present of a religion threatened with extinction . 2016, p. 89 give the fasting times only generally from June to July; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90 writes about the summer fasting period in June; according to Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56 and Chaukeddin Issa: Das Yezidentum. Religion and life . In 2007, p. 114, however, Lent begins on July 1st according to the Julian calendar and on July 14th according to the Gregorian calendar.
  26. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 152; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 43; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 17.
  27. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 110.
  28. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 152.
  29. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 60; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 114; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 8.
  30. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 55.
  31. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 89; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 55; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 114; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 17; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 110; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 4.
  32. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 152; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 4.
  33. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 46.
  34. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 96.
  35. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 47.
  36. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 47.
  37. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 96.
  38. ↑ Philip G. Kreyenbroek: “ Yazīdī ”. 2012.
  39. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 47; Philip G. Kreyenbroek: “ Yazīdī ”. 2012.
  40. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 48; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 62.
  41. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 152.
  42. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 43.
  43. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 86.
  44. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 105; Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  45. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  46. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 106.
  47. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119.
  48. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 106.
  49. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 152.
  50. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44.
  51. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44.
  52. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44.
  53. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 89f.
  54. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 118; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 89.
  55. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 118; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44.
  56. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 118; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44.
  57. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90.
  58. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 106.
  59. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 45; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 153.
  60. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 153.
  61. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 45; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119.
  62. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 45; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 119; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 153.
  63. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 154.
  64. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 45; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 120.
  65. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 107.
  66. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 155.
  67. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 107.
  68. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 45f.
  69. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 107.
  70. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 107.
  71. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 120.
  72. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 88; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 56.
  73. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 100f.
  74. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 118.
  75. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 88.
  76. ↑ Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 44.
  77. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 116.
  78. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 113.
  79. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 55.
  80. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 55; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 113.
  81. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 88.
  82. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 59f .; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 113.
  83. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 113.
  84. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 60; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 90; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 13.
  85. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 114; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 13.
  86. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 114.
  87. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 55; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 114.
  88. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 88; Serhat Ortaç: “The Ezidis and the Ezidism - an introduction”. 2016, p. 19.
  89. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 88; Serhat Ortaç: “The Ezidis and the Ezidism - an introduction”. 2016, p. 19; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 116.
  90. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 110.
  91. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 110; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 2; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 87.
  92. ↑ According to Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 110 in January, according to Ilhan Kizilhan : Die Yeziden. An anthropological and social psychological study of the Kurdish community. 1997, p. 87 either on December 1st or on December 25th and according to Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 156 originally on December 10th, but today at the same time as the Ezid festival.
  93. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 110f.
  94. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 87; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 156.
  95. ↑ Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 2; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 87.
  96. ↑ Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 2; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 87; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 156.
  97. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 88; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 97; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 121.
  98. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 121; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61.
  99. ↑ Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 3; Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61.
  100. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 121; Şefik Tagay, Serhat Ortaç: The Ezidis and Ezidism. History and present of a religion threatened with extinction . 2016, p. 88.
  101. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 122.
  102. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, S., Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 121f.
  103. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 122.
  104. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61.
  105. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 122.
  106. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61; Şefik Tagay, Serhat Ortaç : The Ezidis and Ezidism. History and present of a religion threatened with extinction . 2016, p. 88.
  107. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61f .; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 123f .; Şefik Tagay, Serhat Ortaç: The Ezidis and Ezidism. History and present of a religion threatened with extinction . 2016, p. 88; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 3; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 18.
  108. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 123.
  109. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 124.
  110. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, p. 61; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 124; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 3; Şefik Tagay, Serhat Ortaç: The Ezidis and Ezidism. History and present of a religion threatened with extinction . 2016, p. 88f.
  111. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 156; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111.
  112. ↑ Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 91; Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 125; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111.
  113. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 125.
  114. ↑ Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 5.
  115. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111.
  116. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 89; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 156, Ilhan Kizilhan : The Yezidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 91; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 5.
  117. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 125.
  118. ↑ Şefik Tagay, Serhat Ortaç: The Ezidis and the Ezidism. History and present of a religion threatened with extinction . 2016, p. 89.
  119. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 156; Ilhan Kizilhan : The Yazidis. An anthropological and social psychological study of the Kurdish community. 1997, p. 91.
  120. ↑ Chaukeddin Issa: The Yezidism. Religion and life . 2007, p. 125; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 6.
  121. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111; Hayrî Demir: Yezidi Holidays. Ezidis holidays at a glance and with explanations . 2011, p. 6.
  122. ^ Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 16.
  123. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111.
  124. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  125. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  126. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  127. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111.
  128. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 158; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 16; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111f.
  129. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 112; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 158; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 16; Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012.
  130. ^ Philip G. Kreyenbroek: “ Festivals. iv. Yasidi and Ahl-e Haqq ”. 2012; Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 112; Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 158; Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 16.
  131. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 112.
  132. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 158.
  133. ↑ Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 112.
  134. ^ Philip G. Kreyenbroek, Khalil Jindy Rashow: God and Sheikh Adi are Perfect. Sacred Poems and Religious Narratives from the Yezidi Tradition (= IRANICA . Volume 9). 2005, p. 16.
  135. ↑ Sebastian Maisel: Yezidis in Syria. Identity Building among a Double Minority . 2017, pp. 63–65.
  136. ↑ See Birgül Açıkyıldız: The Yezidis. The History of Community, Culture and Religion . 2010, p. 111; Irene Dulz: The Yazidis in Iraq. Between “model village” and escape. (= Studies on the Contemporary History of the Middle East and North Africa. Volume 8). 2001, p. 46.
  137. ↑ Philip G. Kreyenbroek: Yezidism - Its Background, Observances and Textual Tradition (= Text and Studies in Religion . Volume 62) . 1995, p. 157.