Short Answer
This encyclopedia entry provides a scholarly overview of Yazidi cosmology, focusing on the doctrine of the soul’s cyclic journey and the hierarchy of the Seven Angels.
Yazidi cosmology (Kurmanji: Êzdîyatî) describes a monotheistic framework in which one God creates the world and delegates its stewardship to seven self‑emanated angels, the foremost being Tawûsî Melek, the Peacock Angel. The tradition holds that human souls are repeatedly reborn until they achieve spiritual purification.
| Key | Value |
|---|---|
| Kurmanji name | Êzdîyatî |
| Also written | Yazidism, Yezidism |
| Category | Ethnic religion |
| Region | Northern Iraq, Syria, Turkey, Caucasus, diaspora |
| Observed/Active | Contemporary minority faith |
| Primary sources | Qewlê, oral hymns; Lalish pilgrimage records; early travelogues |
Pronunciation & orthography
The term is spelled Êzdîyatî in Kurmanji Latin script, ئێزدییاتی in Arabic script, and Эздийати in Cyrillic used by diaspora communities. IPA: /eːzˈdiːjaˈti/. Common English misspellings include “Yazidism” and “Yezidism”.
Main exposition
The One God and the Seven Angels
Yazidi theology posits a single, transcendent God who created the universe and then delegated its administration to seven self‑emanated angels (often called the “Seven Holy Beings”). The chief among them is Tawûsî Melek, literally “Peacock Angel”, who holds the greatest authority over the material world (source 3). The remaining six angels each preside over specific cosmic functions, such as the sun, the moon, and the elements, forming a divine council that maintains order.
The Soul’s Origin and Destiny
According to Yazidi belief, every human soul is a spark of the divine light bestowed by God. At death, the soul departs the body and is received by the Seven Angels, who judge its purity. Souls that have not yet attained the requisite level of spiritual refinement are sent back to the earthly realm in a new body – a process known as reincarnation or the “cycle of souls”. This cycle continues until the soul is fully purified and may ultimately reside in the celestial realm alongside the angels.
“The soul returns again and again, guided by the angels, until it is cleansed of earthly blemishes.” – Traditional qewl (oral hymn) (source 2)
Role of Tawûsî Melek in the Cycle
Tawûsî Melek functions as the primary intercessor between the material and spiritual worlds. He receives the soul at the moment of death, escorts it through the “Gate of the Air” (a metaphorical passage), and determines whether the soul will undergo rebirth or ascend. The Peacock Angel’s benevolent image contrasts with the external mischaracterisation of Yazidis as “devil‑worshippers”, a misunderstanding rooted in the misinterpretation of Tawûsî Melek’s role (source 1).
Purification Practices
Rituals such as fasting, pilgrimage to the holy shrine of Lalish, and the recitation of sacred qewls are intended to accelerate the soul’s purification. The Yazidi priesthood, headed by the Baba Sheikh, mediates between the community and the angels, offering prayers that appeal for the soul’s favorable judgment.
In the oral tradition
Yazidi oral literature, especially the qewls (sacred hymns), repeatedly narrates the journey of the soul. One well‑known qewl declares:
“From the womb of the earth we rise, to the heavens we return, under the watch of the Seven, until the light is pure.” – Qewlê Şêx Adî (source 2)
This verse encapsulates the cyclical nature of existence and the guardianship of the Seven Angels.
Scholarly disagreement
Kreyenbroek argues that the concept of reincarnation in Yazidism is a later synthesis of pre‑Islamic Kurdish beliefs and Sufi ideas, suggesting that earlier texts lack explicit references to soul cycles. Açıkyıldız, however, reads the same oral material as evidence of an indigenous dualistic tradition that predates Islamic influence, emphasizing continuity with ancient Iranian cosmology (source 4).
Common misconceptions
Regional variation
While the core doctrine of the Seven Angels is uniform, the articulation of the soul’s cycle varies. In the Sinjar region, the emphasis is on the pilgrim’s personal purification at Lalish; in the Sheikhan area, communal rites involving the “Feast of the Peacock” are highlighted. Syrian Yazidi communities stress the protective role of the angels during times of persecution, whereas diaspora groups often reinterpret the reincarnation narrative in dialogue with contemporary spiritual movements.
Timeline
| Date | Event |
|---|---|
| 1111 CE | Arrival of Sheikh ‘Adī in the Kurdish mountains, laying the foundation for Yazidi religious structures (source 4). |
| 1254 CE | Death of Sheikh Ḥasan, marking the divergence of Yazidism from orthodox Islam (source 4). |
| 19th century | Western scholars begin documenting Yazidi oral traditions, noting the Seven Angels motif (source 1). |
| 2014 CE | Genocide against Yazidis brings global attention to their cosmology and the role of Tawûsî Melek as a symbol of resilience (general knowledge). |
Data table
| Population | Year | Region |
|---|---|---|
| 200,0001 | 20202 | Iraq (Sinjar, Sheikhan) |
| 50,0001 | 20202 | Syria |
| 30,0001 | 20202 | Turkey |
| 70,0001 | 20202 | Diaspora (Europe, North America) |
FAQ
How reliable are the oral sources used in Yazidi cosmology?
Oral qewls have been transmitted within tightly knit communities for centuries; scholars cross‑reference them with early travelogues and contemporary fieldwork to verify core doctrines.
Why do some sources describe Yazidis as ‘devil‑worshippers’?
This mischaracterisation stems from a misunderstanding of Tawûsî Melek’s role; he is a divine emissary, not a fallen being, as clarified by academic studies (see Iranica).
Is reincarnation unique to Yazidism among Kurdish religions?
While elements of soul migration appear in broader Kurdish folklore, the systematic doctrine of reincarnation overseen by the Seven Angels is distinctive to Yazidi theology.
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