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The Mystery of Essence and the Essence of Mystery: Yezidi and Yaresan Cosmogonies in the Light of the Kitab al-Tawasin

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Yari Religion in Iran

Abstract

I compare the beginning of the Yezidi and Yaresan cosmogonies reconstructed mainly on the basis of the content of religious hymns (Qewls, Kalams). One of their main common elements is the motif of the primordial Pearl, from which both the first elements of the world and its demiurge emerged. By comparing these descriptions with the cosmogonical concepts of Mansur al-Hallaj, I indicate that, firstly, the Yezidis and the Yaresan could have been inspired by his thought, and secondly, that the Hallaj’s Tawasin is a very useful text in the exegesis of important theological elements of both these religious traditions.

Behold I am you; […] I am the light of lights […] I am a light of your lights, you love me.

I existed before both heavens and earth,

before Adam; all of these are my creations.

Fragment of a poem attributed to Sheikh Adi

The preparation of this chapter was supported by the National Science Centre (Poland), through research grant No. 2019/33/B/HS2/00397. I would like to express my gratitude to Peter Nicolaus, who has repeatedly supported me with his knowledge and enthusiasm during my research and devoted his valuable time to reading the draft of this chapter. I also thank Martin van Bruinessen for his comments and interesting discussion about the symbolism of the peacock.

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Notes

  1. 1.

    Frayha, 1946, pp. 38–40.

  2. 2.

    Cf. Guidi (1932 and 1933); Ivanow (1953, pp. 69–74); Moosa (1988).

  3. 3.

    A Taufiq Wahby’s book (1962) is of particular importance here. After him Philip Kreyenbroek (1992) followed the same ideas emphasizing the convergence between Binyamin’s Pact and Mithra as a deity associated with the sun and contracts. In his opinion, the Yaresan origins lay in the Iranian non-Zoroastrian tradition, but their cosmogony “resembles the Yezidi myth of creation so closely that must undoubtedly go back to the same original myth” which “shows clear parallels to the Zoroastrian creation myth” (Kreyenbroek 2020, p. 81). See also Ivanow (1953, pp. 33–41); Hamzeh’ee (1990, pp. 76–89).

  4. 4.

    Minorsky (1960, p. 263); Spät (2010, pp. 49–53).

  5. 5.

    Cf. Spät (2010).

  6. 6.

    Cf. Rodziewicz (2014 and 2016).

  7. 7.

    For the recent onslaught of Muslim fundamentalists cf. Nicolaus and Yuce (2017, pp. 196–229).

  8. 8.

    On Christian influences on Yaresanism, see Ivanow (1953, pp. 48–57).

  9. 9.

    Cf. Browski (1889, p. 478); cf. Layard (1849, p. 292 and 298).

  10. 10.

    Dawra-y Diwana-Gawra, 186–187.

  11. 11.

    Stead (1932, p. 185).

  12. 12.

    Liddell and Scott translate ἐνανθρωπέω as “put on man’s nature” (1996, p. 554); cf. Lampe (1961, pp. 462–463).

  13. 13.

    “Πιστεύομεν εἰς ἕνα Θεόν, πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν, και εἰς ἕνα κύριον ’Ιησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς ουσίας τοῦ Πατρός, Θεὸν ἐκ Θεοῦ, φως ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι’ οὗ τὰ πάντα εγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, τον δι’ ἡμας τοὺς ἀνθρώπους καὶ δια την ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπήσαντα…” (Acta Conciliorum Oecumenicorum 1927, 12–13); tr. A. R. Cf. with Nestorius’s version of the Nicene Creed: Connolly (1915).

  14. 14.

    Kurmanji text and English translation of the Qewlê Husêyînî Helac and Qewlê Hellacê Mensûr in Aloian (2008, pp. 105–120); cf. Omarkhali (2017, pp. 430–431).

  15. 15.

    He visited, among others, Dinawar and Nihawand (Massignon 1982a, pp. 162–164).

  16. 16.

    Massignon (1911, p. 204; tr. A. R.).

  17. 17.

    Aloian (2008, pp. 71–75).

  18. 18.

    On the comparisons between Yezidism and Yaresanism, see: Hamzeh’ee (1990, pp. 121–124); Kreyenbroek (2010 and 2015); Omarkhali (2009–2010).

  19. 19.

    Cf. Rodziewicz (2018a and 2018b); Nicolaus and Yuce (2019).

  20. 20.

    Kreyenbroek (2020, p. 74); cf. Hosseini (2020, pp. 51–62).

  21. 21.

    Spät (2002 and 2010, pp. 327–268); Rodziewicz (2018a, pp. 287–292).

  22. 22.

    Cf. Hosseini (2020, p. 145).

  23. 23.

    Stead (1932, pp. 188–189); Mir-Hosseini (1997); Kreyenbroek (2020, pp. 37–38); Hamzeh’ee (1990, pp. 204–205); During (1998, p. 118).

  24. 24.

    Cf. Rodziewicz (2020); Hooshmandrad (2004); Fozi (2007).

  25. 25.

    Siouffi (1880, p. 82; tr. A. R.).

  26. 26.

    Cf. During (1998, p. 119); Kreyenbroek (2020, p. 146).

  27. 27.

    Pirbari et al. (2020, p. 250). On Adi ibn Musafir, see: Ibn Khallikan (1843, pp. 197–198); Aloian (2008, pp. 37–50).

  28. 28.

    Cf. Lescot (1938, pp. 34–36); Guidi (1933, pp. 414–422); Bois (1961, pp. 212–213).

  29. 29.

    Rodziewicz (2018a, pp. 283–287). On the distinction between shari’a and haqiqa in Sufism, see: Guénon (2004, pp. 1–13); Brown (1868, p. 91).

  30. 30.

    The meaning of this term in Sufism was concisely described by al-Qushayri (AD 986–1072) in his Risala: “It seems that, like the spirits, the innermost selves are a subtle entity placed in the [human] body. According to Sufi principles, [the innermost self] serves as a repository of direct vision [of God], in the same way as the spirits are the repository of love and the hearts are the repository of knowledge. They say that the innermost self is something that allows you to catch a glimpse [of God], while the innermost of the innermost self is that which is known to no one but God alone. According to the terminology and principles of the Sufis, the innermost self is more subtle than the spirit, while the spirit is more noble than the heart” (al-Qushayri 2007, p. 110). See also: Kamada (1983); Amir-Moezzi (2004).

  31. 31.

    Rodziewicz (2018a).

  32. 32.

    Moosa (1988, pp. 214–223).

  33. 33.

    Kreyenbroek (2020, pp. 77–78).

  34. 34.

    Ibidem, pp. 44–52.

  35. 35.

    In the areas where the Yezidis and the Yaresan live, the belief in the Seven Angels associated with the seven planets and stars constitutes a very ancient tradition, see: Rodziewicz (2021, forthcoming).

  36. 36.

    Hamzeh’ee (1990, pp. 90–92); Edmonds (1969, p. 94); see their characteristics: During (2005).

  37. 37.

    Cf. an interview with Sayyed Khalil Aghabab Kaka’i, in: Kreyenbroek (2020, p. 141).

  38. 38.

    Gobineau (1859, pp. 346–347); tr. A. R. See also: Rawlinson (1839, pp. 36–39).

  39. 39.

    Dawra-y Diwana-Gawra, stanza 191 (tr. A. R., after Mokri 1977, p. 182).

  40. 40.

    See: Omarkhali and Rezania (2009).

  41. 41.

    Kreyenbroek and Rashow (2005, pp. 392–396; translation slightly corrected).

  42. 42.

    Frayha (1946, pp. 38–40); cf. Qasida of Sheikh Adi: Pribari et al. (2020, pp. 251–255); Omarkhali (2017, pp. 385–388).

  43. 43.

    Kreyenbroek and Rashow (2005, p. 167; tr. A. R.).

  44. 44.

    Spät (2010, p. 426 and 445; translation slightly corrected). Cf. the Light Verse (Ayat al-nur) from the Quran: “Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light…” (Quran XXIV 35, tr. by Sahih International: quran.com/24. The additions in brackets come from the translator.).

  45. 45.

    Wilson (1895, p. 240).

  46. 46.

    Cf. Moosa (1988, p. 201).

  47. 47.

    Ivanow (1953, p. 6 and 13).

  48. 48.

    Cf. Minorsky (1921, pp. 223–228).

  49. 49.

    A similar organization is also known to the Alevi community, where the spiritual teachers are pir and reber; cf. van Bruinessen (2017). Another common element of Yezidis, Yaresan, and Alevis is the socio-religious institution of the Brotherhood of the Hereafter; see: Edmonds (1969, p. 99); Hamzeh’ee (1990, p. 222); Kreyenbroek (2020, p. 28 and 37).

  50. 50.

    Cf. Ivanow (1953, pp. 46–47); van Bruinessen (2014, pp. 17, 20, 23–24); Dehqan (1383); Hamzeh’ee (1990, p. 75).

  51. 51.

    See the article published in the ISIS journal, “Dabiq”: The Revival of Slavery. Before the Hour (1435 [2014]).

  52. 52.

    Silêman and Cindî (1979); Sileman (1994).

  53. 53.

    Sileman (2009, p. 8).

  54. 54.

    Kreyenbroek (2020, pp. 146–147).

  55. 55.

    An example can be the famous Sufi Qadib al-Ban (AD 1078–1177); see: Aloian (2008, pp. 81–82); Omarkhali (2017, p. 380); Meri (2002, pp. 97–98). On the relationships between Qadiriya and the Yaresan, cf. During (1998, p. 117 and 119).

  56. 56.

    Ivanow (1953, p. 11).

  57. 57.

    Rodziewicz (2017, pp. 40–41 and 46); Ivanow (1953, pp. 57–69).

  58. 58.

    E.g., Omarkhali (2009–2010); Pirbari and Shtshedrovickiy (2016). However, the first book about the Yezidism was (dictated and later) published, by the illiterate Yezidi prince Ismail Beg Chol (1934).

  59. 59.

    Omarkhali (2008, p. 105).

  60. 60.

    Jeyhounabadi (1982).

  61. 61.

    Cf. reconstructions of the Yaresan cosmogony proposed by Ivanow (1953, pp. 41–48), Mokri (1960, 1963), Moosa (1988, pp. 194–205); Hamzeh’ee (1990, pp. 70–74) and Kreyenbroek (1992).

  62. 62.

    Some of the Yezdidis define the Qendîl as the source of God’s Light (Nûra Xwedê) which was present inside the Pearl. Khanna Omarkhali recorded such an explanation of this term provided by the Yezidi Pîr Rizayê Kakê: “Qendîl is a place, where the rennet of the first Yezidi man was kept, it was in the Pearl, the innermost place, from which the Light originated, which was the first primary source of the Light from which everything was created.” (Omarkhali, 2011–2012, p. 150, note 31).

  63. 63.

    Kalām (Mokri (1956, p. 395).

  64. 64.

    Cf. Tadhkira-i A’la, 8–11 (Ivanow, 1953, pp. 104–105; cf. ibidem, pp. 47–48).

  65. 65.

    Arnaldez (1986, pp. 95–99).

  66. 66.

    Celîl and Celîl (1978, p. 323; tr. A.R.).

  67. 67.

    Kreyenbroek (1995, p. 244); Reşo (2013, p. 1025; tr. A. R.).

  68. 68.

    Kreyenbroek and Rashow (2005, p. 203; tr. A. R.).

  69. 69.

    Qewlê Afirîna Dinyayê, st. 1:

    Kreyenbroek and Rashow (2005, p. 66); tr. A. R. It should be added, however, that some of the Yezidis do not recognize this hymn as authentic. 1. Ya Rebî dinya hebû tarî Oh Lord, the world was dark.

  70. 70.

    Omarkhali (2017, p. 237) juxtaposed two versions of the hymn recited by the same person, namely by Feqir Haji: in 1977 (ji durê) and 2008 (li durê).

  71. 71.

    Rodziewicz (2018c, p. 209); tr. A. R.

  72. 72.

    I.e., the Yezidis.

  73. 73.

    Or: “men.”

  74. 74.

    Kreyenbroek and Rashow (2005, pp. 71–73); Reşo (2013, pp. 252–253); tr. A. R.

  75. 75.

    Jeyhounabadi (1982, p. 34); tr. A. R.

  76. 76.

    Kalam (Mokri, 1956, p. 394).

  77. 77.

    Reşo (2013, p. 212); tr. A. R.

  78. 78.

    The meaning of the expression is not clear. In the context of the analogy to Yaresanism, it is worth paying attention to the analogy to the etymology of the name of the first God’s manifestation, Benyamin: “Son of the right hand.”

  79. 79.

    Rodziewicz (2018c, pp. 213–215); tr. A. R.

  80. 80.

    Kreyenbroek and Rashow (2005, p. 96).

  81. 81.

    Kreyenbroek quotes this statement twice, but using two different connectives each time—“and” and “or.”

  82. 82.

    Again, different spelling in each quotation: “divine” and “Divine.”

  83. 83.

    Kreyenbroek, 2020, pp. 45–46 and 79.

  84. 84.

    Sayyed Wali Hosseini, Tafsir, quoted by Kreyenbroek (2020, 83 and 133).

  85. 85.

    Sayyed Wali Hosseini, Tafsir, quoted by Kreyenbroek (2020, 85–86 and 137).

  86. 86.

    Mokri (1977, p. 136) (Gorani text: ibidem, p. 375).

  87. 87.

    Cf. van Bruinessen (2009, p. 53): “As the seventh person in the heptad, some groups mention Shāh Ibrāhīm, who may have been an early successor of Sulṭān Sahāk and whose descendants constitute one of the larger khānadān (lineages) of Ahl-i Ḥaqq religious specialists. Others make Shāh Ibrāhīm a dark adversary of Bābā Yādigār and count Sulṭān Sahāk himself as one of the haftan .”

  88. 88.

    Kreyenbroek, during his interview with the leader of the Perdiwari Yaresan community near the Iraqi-Iranian border, recorded a statement that “Soltan is God. Benyamin and Dāwūd are not God, they the Haftawane” (2020, p. 147).

  89. 89.

    Mokri (1977, p. 173) (Gorani text: ibidem, p. 350).

  90. 90.

    Mokri (1956, pp. 394–395) (Gorani text: ibidem, pp. 417–416).

  91. 91.

    Mokri (1977, p. 123) (Gorani text: ibidem, p. 383).

  92. 92.

    One of the names of Yaresanism.

  93. 93.

    Mokri (1977, pp. 129–132) (Gorani text: ibidem, pp. 380–378).

  94. 94.

    Mokri literally states: “cette action de voiler le Secret” (ibidem, p. 132, note 43).

  95. 95.

    Mokri (1977, pp. 132–135 and 195) (Gorani text: ibidem, pp. 378–376 and 342).

  96. 96.

    Ibidem, p. 168 (Gorani text: ibidem, 353).

  97. 97.

    Or “men.”

  98. 98.

    Kreyenbroek and Rashow (2005, pp. 71–72); Reşo (2013, p. 252); tr. A. R.

  99. 99.

    Tadhkira-i A’la, 2: Ivanow (1953, pp. 100–102).

  100. 100.

    Kreyenbroek and Rashow (2005, pp. 72–73); Reşo (2013, p. 253); tr. A. R.

  101. 101.

    A similar explanation was given by the Yezidi Qewals (quoted by Kreyenbroek and Rashow, 2005, p. 73): “although, from a historical point of view (lî tarixê) Sheikh Hesen was the son of Sheikh Adi, on the esoteric level (li surrê) he was Sheikh Adi’s Sheikh. Therefore the Mother is Sheikh Hesen; the Daughter, Sheikh Adi.”

  102. 102.

    Mokri (1977, p. 135 and 171) (Gorani text: ibidem, p. 376 and 353).

  103. 103.

    Saranjam: Pittman (1937, p. 156); cf. Ivanow (1953, pp. 167–168).

  104. 104.

    Ibidem.

  105. 105.

    As Morki noted, antahur is a deformation of the Quranic “pure drink” from the Surah al-Insan (LXXVI, 21: shaharab-an-tahura).

  106. 106.

    Mokri (1956, pp. 399–401) (Gorani text: ibidem, pp. 419–418).

  107. 107.

    Cf. Haqq-al Haqâyeq, st. 1520–1753 (Jeyhounabadi, 1982, pp. 71–92).

  108. 108.

    Rodziewicz (2018c, pp. 209 and 215–216); tr. A. R.

  109. 109.

    Kreyenbroek and Rashow (2005, p. 75).

  110. 110.

    Rodziewicz (2020).

  111. 111.

    Spät (2010, p. 432).

  112. 112.

    Ibidem, p. 438; I have changed “soul” to “spirit.”

  113. 113.

    Ibidem, pp. 422–423.

  114. 114.

    Tadhkira-i A’la, 16–17 (Ivanow, 1953, p. 107); translation slightly corrected.

  115. 115.

    Kreyenbroek (2020, p. 86).

  116. 116.

    Kreyenbroek and Rashow (2005, p. 206); tr. A. R.

  117. 117.

    Omarkhali (2017, p. 368 and 370).

  118. 118.

    Reşo (2013, pp. 553–554); tr. A. R.

  119. 119.

    In Dirozga Şêşims, st. 27: “Melek Şêxsin resûlê Ella ye” (Omarkhali, 2017, p. 343; cf. ibidem, p. 372).

  120. 120.

    Qewlê Zebûnî Meksûr, st. 50 “Mihemedê nû kamile” (Rodziewicz, 2018c, p. 218).

  121. 121.

    Şehda Dînî (Reşo, 2013, p. 1023); tr. A. R.

  122. 122.

    Attested in Armenia: Omarkhali (2017, p. 369); tr. A. R.

  123. 123.

    This version I recorded in the Yezidi town of Ba’adre in Iraq in 2019.

  124. 124.

    Cf. The Cave of Treasures 7, 1–12 (tr. The Book of the Cave of Treasures, 1927, 74); see also: Tubach (2003).

  125. 125.

    Hallaj abandoned Tustari after two years, cf. Böwering (1980, p. 62).

  126. 126.

    Schimmel (2005, p. 6766).

  127. 127.

    Tustari (2011, p. 20). On the Tustari’s concept of the “sirr of the soul” see Böwering (1980, pp. 185–202).

  128. 128.

    Tustari (2011, p. 16).

  129. 129.

    Ibidem, p. 77.

  130. 130.

    See variants collected and discussed by Katz (2007, pp. 15–29); see also: Rubin (1975).

  131. 131.

    Katz (2007, pp. 15–16).

  132. 132.

    Ibidem, p. 16.

  133. 133.

    Ibidem, p. 20.

  134. 134.

    Wensinck (1921, p. 38). See also: Schimmel (1985, pp. 291–292); van Bruinessen (2020, forthcoming).

  135. 135.

    Omarkhali (2017, p. 121).

  136. 136.

    Siouffi (1882, pp. 252–253); tr. A. R.

  137. 137.

    The lowercase spelling may be a result of the nature of the communist journal Atheist, in which the article of Vil’chevskiy was published.

  138. 138.

    Vil’chevskiy (1930, p. 85); tr. A. R.

  139. 139.

    Ibidem; tr. A. R.

  140. 140.

    Ibidem; tr. A. R.

  141. 141.

    Ibidem; tr. A. R.

  142. 142.

    Ibidem, pp. 85–87; tr. A. R.

  143. 143.

    Minorsky (1920, p. 25); cf. Ivanow (1953, p. 105).

  144. 144.

    Mokri (1977, pp. 134–140) (Gorani text: ibidem, pp. 360–357).

  145. 145.

    Jeyhounabadi (1982, pp. 35–36); tr. A. R.

  146. 146.

    Ibidem, p. 36; tr. A. R.

  147. 147.

    Ibidem, pp. 36–39 (paraphrased by Hamzeh’ee, 1990, p. 262).

  148. 148.

    See: Stoyanov (2001); Ivanow (1953, pp. 46–47).

  149. 149.

    Lit. “smeared with kohl”.

  150. 150.

    Al-Kalabadhi (1935, p. 50).

  151. 151.

    Drasha d Yahia 75, 1–42 (The Mandaean Book of John, 202019, 215–219).

  152. 152.

    Riwayat XXII (Massignon, 1982b, p. 332).

  153. 153.

    Cf. Dehqan (1383, p. 51).

  154. 154.

    Arabic and Persian (Baqli’s) text: Hallaj (1913).

  155. 155.

    Kitab al-Tawasin I 1 (tr. by ‘Aisha ‘Abd al-Rahman Bewley: Hallaj (1974, p. 19).

  156. 156.

    Quran XXXIII 45–46; tr. by Sahih International: quran.com/33/45-46; cf. El-Jaichi (2018, pp. 157 and 159).

  157. 157.

    Quran XXIV 35, tr. by Sahih International: quran.com/24.

  158. 158.

    “Mystery” preserved in the Persian text by Ruzbihan Baqli: “…az nur-e geyb” (Hallaj, 1913, p. 11).

  159. 159.

    Kitab al-Tawasin I 3–9 (Hallaj, 1974, pp. 20–22).

  160. 160.

    Cf. Massignon (1982b, pp. 139–146 and 282–283).

  161. 161.

    The text is ambiguous and can also be understood: “There is no established mission except that of Iblis and Muhammad, peace be upon him, only Iblis fell from the Essence while Muhammad perceived the Essence of the Essence” (Hallaj, 1974, p. 41).

  162. 162.

    Kitab al-Tawasin VI 1 (Sells, 1996, p. 273).

  163. 163.

    Lit. “sign,” but for the Yezidis it can also signify a holy place, a kind of niche where they put burning wicks.

  164. 164.

    The word “eye” was used here once in Arabic, once in Kurmanji.

  165. 165.

    Rodziewicz (2018c, p. 211); tr. A. R.

  166. 166.

    Katz (2007, p. 26).

  167. 167.

    Majmu‘ fatawa (Katz, 2007, p. 27).

  168. 168.

    Mawlid al-Nabi (Katz, 2007, p. 27).

  169. 169.

    Kitab al-Tawasin VI 6–7 (Sells, 1996, p. 274).

  170. 170.

    Ibidem VI 6–9 (Sells, 1996, p. 274).

  171. 171.

    Ibidem VI 11 (Hallaj, 1974, pp. 42–43, translation slightly corrected).

  172. 172.

    Dehqan (1383, p. 54).

  173. 173.

    Dawra-y Diwan-a-Gawra, st. 81 (Mokri, 1977, pp. 144–145); Haqq-al Haqâyeq, st. 5028–5100 (Jeyhounabadi, 1982, pp. 261–265); cf. van Bruinessen (1995, pp. 126–128); Ivanow (1953, p. 171).

  174. 174.

    Rodziewicz (2017, p. 46).

  175. 175.

    Kitab al-Tawasin VI 11 (Sells, 1996, p. 274).

  176. 176.

    Rodziewicz (2014).

  177. 177.

    Critical edition of Kitab ‘atf al-alif: al-Daylami (1962); English translation: al-Daylami (2005).

  178. 178.

    Kitab ‘atf al-alif, 90 (al-Daylami, 2005, pp. 70–71).

  179. 179.

    Ibidem (al-Daylami, 2005, p. 71).

  180. 180.

    Al-Daylami (2005, p. 70, note 34).

  181. 181.

    Or: “was one.”

  182. 182.

    Or: “in union.”

  183. 183.

    Kitab ‘atf al-alif, 51–53 (al-Daylami, 2005, pp. 39–41).

  184. 184.

    Or: “who glorifies and who proclaims the divine unity.”

  185. 185.

    Kitab ‘atf al-alif, 54–56 (al-Daylami, 2005, pp. 42–43).

  186. 186.

    Cf. Rodziewicz (2014).

  187. 187.

    Cf. the Gospel of John 1, 1–5 and the First Epistle of John 4, 7–19.

  188. 188.

    Critical edition of Tamhidat: ‘Ayn al-Qudat Hamadani (1341 [1962]).

  189. 189.

    Tamhidat, 245 (tr.: Arberry, 1969, p. 100).

  190. 190.

    Ibidem, 175 (tr.: Arberry, 1969, p. 100).

  191. 191.

    El-Jaichi (2018, p. 155).

  192. 192.

    Kitab ‘atf al-alif, 93–4 (al-Daylami, 2005, p. 73).

  193. 193.

    Cf. Ernst (2010).

  194. 194.

    Katz (2007, pp. 24–25).

  195. 195.

    As Chittick noted (1992, p. 211): “This hadith is found in several early Shi’ite hadith collections, but among Sunnis it is mainly the Sufis who quote it (for example, Iṣfahānī, Ḥilya 7:318; Rāghib, Dharīʿa 73; Ghazālī, Mīzān al-’amal 331).”

  196. 196.

    Critical edition: Sohrawardi (1970, pp. 268–269); tr.: Suhrawardi (1999, pp. 58–59).

  197. 197.

    Cf. During (2005, pp. 140–141).

  198. 198.

    Ta’rikh al-rusul wa’lmuluk I 83 (al-Tabari, 1989, p. 254).

  199. 199.

    I heard this opinion from the peshimam (“Chief of imams”) of Baba Sheikh, Peshimam Nu’man.

  200. 200.

    The Book of the Cave of Treasures, 1927, xi–xvi.

  201. 201.

    The Cave of Treasures 3, 1–6 (tr. A. Toepel: Old Testament Pseudepigrapha, 2013, 542).

  202. 202.

    Kitab al-Tawasin VI 30 (Sells, 1996, p. 368, note 46).

  203. 203.

    Kitab al-Tawasin VI 26 (Sells, 1996, p. 278).

  204. 204.

    Ibidem VI 14 (Sells, 1996, p. 275).

  205. 205.

    Salih (2013, p. 26).

  206. 206.

    Sabah Darwesh (2009, p. 56).

  207. 207.

    www.yaresan.com/about-yaresan/articles/221-m18; tr. A. R. [accessed 23 September 2020].

  208. 208.

    Kreyenbroek (2020, p. 159).

  209. 209.

    It seems, that “Him” is pointing to God. However, according to Dehqan (1383, p. 58), the figure representing Satan in the Yaresan tradition is Dāwūd, and “him” refers here to Benyamin.

  210. 210.

    In the Persian text: bāre la’natī.

  211. 211.

    Dehqan (1383, pp. 57–60); tr. A. R (after Deqhan’s Persian translation). I would like to thank the Polish Iranist, Renata Rusek-Kowalska, for making this text available to me. As I was informed by Martin van Bruinessen, he also heard these lines in 1976 from the daftardan Ka Karim, the most knowledgeable person in Tut Shami, who had permission from the Goran Yaresan major spiritual leader, Sayyed Nasreddin, to talk about the Yaresan religion with him.

  212. 212.

    During (1998, p. 118).

  213. 213.

    Von Bruinessen (2014); Kreyenbroek (2020, pp. 90–91); Hosseini (2020, pp. 141–145).

  214. 214.

    Kreyenbroek (2020, p. 134).

  215. 215.

    Ibidem, p. 79.

  216. 216.

    Ibidem, p. 146.

  217. 217.

    Van Bruinessen (2014, pp. 29–30) mentions his interviews with the old Yaresan expert of the sacred hymns (kalâmkhwân), Kâ Karîm who stated, inter alia, that “Unlike the other angels, Satan was not created out of God’s light only (…) but out of nâr o nûr, fire and light. Kâ Karîm claimed that Satan had long been an opponent of God, and even His direct rival. He had fallen from grace not for refusing to pay homage to Adam but for refusing to kneel before God Himself. The rivalry had lasted until their incarnations in the persons of Soltân Sahâk and Dâwûd, when the latter became the former’s most intimate associate again. Even now, Kâ Karîm added, Satan is extremely powerful, the only angel with a certain degree of independence vis-à-vis the Deity.” Cf. Dehqan (1383, p. 53).

  218. 218.

    Cf. Minorsky (1920, pp. 50–52 and 78–79). According to Nikitine (2000, pp. 397–398) at the turn of the nineteenth and twentieth century in Iran there was active a group associated with Yaresanism described as the Shi’a hetorodox sect called “Tawusiyya.”

  219. 219.

    Stead (1932, pp. 184–185).

  220. 220.

    Ibidem, pp. 185–186.

  221. 221.

    Van Bruinessen (2014, p. 21).

  222. 222.

    A similar opinion was expressed by Kreyenbroek (2020, p. 61, note 100): “Certain groups of Kaka’is share the Perdiwaris’ identification of Sheytan with Benyamin. This suggests that the identification with Dāwūd took place in Iran at a later stage, after Kaka’i communities moved westward, but further research is needed.”

  223. 223.

    Minorsky (1921, pp. 223–228); Ivanow (1953, pp. 89–92); Hamzeh’ee (1990, pp. 200–204, 210–211, 216–219); Kreyenbroek (2020, pp. 103–109).

  224. 224.

    Kreyenbroek (2020, p. 143).

  225. 225.

    Ibidem, 106.

  226. 226.

    Similarly, berat, a little white pellet made from earth mixed with water and leaven, which is an important element of the Yezidi ceremonies, and also resembles the Pearl.

  227. 227.

    Hamzeh’ee (1990, p. 202).

  228. 228.

    Minorsky (1920, p. 31); tr. A. R.

  229. 229.

    Dehqan (1383, p. 54).

  230. 230.

    van Bruinessen (2014, p. 17).

  231. 231.

    Rodziewicz (2016).

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Funding

Work on this chapter was supported by the Polish National Science Centre, grant: 2019/33/B/HS2/00397.

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  1. Faculty of Philosophy, Institute of Ethnology and Cultural Anthropology, University of Warsaw, Warsaw, Poland

    Artur Rodziewicz

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  1. Centre for Studies in Religion & Society, University of Victoria, Victoria, BC, Canada

    S. Behnaz Hosseini

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Rodziewicz, A. (2022). The Mystery of Essence and the Essence of Mystery: Yezidi and Yaresan Cosmogonies in the Light of the Kitab al-Tawasin. In: Hosseini, S.B. (eds) Yari Religion in Iran. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-16-6444-1_6

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