(Yerevan State University)

The Sun and the Moon (Sheykh Shams and Faxr ad-din)

Part 2

According to the tradition, Sheykh Shams has twelve children (in accordance with the twelve months). Nine of them are sons: Xidir (Xidir-nabi), Šēx ’Alī Šams, Āmādīn (‘Imād ad-dīn), Bābādīn, H’asan, Āvdal (A’vdāl), Bāvik (Bābik), Tōqin and Hāvind. Another version of this list is as follows: Āmādīn, Xidir, Bābik, ’Alī, Āvdal, Bābādīn, Hāwind, H’asan and Tōqil (or Tōqal).With the exception of Sheykh Ali Shams and Xidir, all of them are represented in the tradition nominally, exclusively as Sheykh Shams’ sons (although there are separate allusions to some of them). As for the daughters of Sheykh Shams, we know nothing about them but their names: Sti Sti (Stī Stī), Sti Gulan (Stī Gulān) and Sti Nysrat (Stī Nisrat) (stī is a honourable title, going back to the Arabic saidatī–“my lady”).

See the following:

Tu bāvē Stīyēyī,...

Tu bāvē Stī Nisratē,...

Tu bāvē Stī Gulānē.

*************

You (Sheykh Shams) are the father of Sti Sti,

You are the father of Sti Nysrat,

You are the father of Sti Gulan.

In the Praying Code “Dirōzga” all the children of Sheykh
Shams are mentioned:

Yā rabī xatirā,

Šēx Xidirē Šamsā,  

Šēx Xidirē Šamsā,

Šēx A’vdalē Šamsā,

Šēx Āmādē Šamsā,

Šēx Bābādīnē Šamsā,

Šēx Bābikē Šamsā,

Šēx Tōqilē Šamsā,

Šēx Hāvindē Šamsā,

Šēx H’asanē Šamsā,

Šēx A’lē Šamsākī.

Yā rabī, xatirā Istīēkī,

Xatirā Istī Gulānkī

Xatirā Istī Nisratkī   

*************

Oh God, Glory to

Sheykh Xidir Shams  (Xidir-nabi, the son of Shams),

Sheykh Avdal Shams,

Sheykh Avdal Shams,

Sheykh Amadin Shams,

Sheykh Babadin Shams,

Sheykh Babyk Shams,

Sheykh Toqil Shams,

Sheykh Havind Shams,

Sheykh Hasan Shams,

Sheykh Ali Shams.

O God, glory to Sti Sti

Glory to Sti Gulan

Glory to Sti Nysrat

Sheykh Shams is probably the most frequently mentioned name in prayers and incantations. The hymns dedicated to him are read at the funerals of especially honoured members of the Yezidi community. The sun’s polyvalence allows Sheykh Shams to interfere in the other deities’ domains, and sometimes even to acquire the Demiurge’s features.

See, for example, the following:

Yā Šēšims, tuyī rah’manī,

Xāliqē minē ǰānī,

Li h’amū dardā tuyī darmānī,

Li h’amū muxliqā tuyī rah’manī.

Yā Šēšims, tu mafarī,

Xāliqē minē har ū harī;

Rizgā diday ū rizgā dibarī...

Ži darajē h’atā daraǰē,

Šēšims xudāne faraǰē,

Dast ū dāmanēd Šēšims dē t’iwaf kayn

Šūnā Ka’bat-illāhē ū h’aǰē.

O Sheykh Shams, you are compassionate,

You are my dear creator,

For all ills you are the remedy,

To all creatures you are merciful.

O Sheykh Shams, you are a refuge,

You are my creator for ever and ever;

(You) give sustenance and you take it away.

From stage to stage

Sheykh Shams is the Lord of dawn.

We shall kiss the hand of Sheykh Shams and the hem of his clothes,

The place of God’s Ka‘aba and [the object] of pilgrimage.

To be more precise, the last two lines should be translated as follows:

We shall make tavaf [sacred procession] around the hand

Of Sheykh Shams and the hem [of his toga]–

Instead of tavaf around the Ka‘aba and the pilgrimage to Mecca.

See also further:

Ži sarī h’atā p’ēyā,

Yā Šēšims, ta am naqšāndin dānāyina sarēd rēya,

Am, Šēšims, nābirīn ži hīvīya.

From head to feet,

O Sheykh Shams, you designed us and set us upon our paths,

We shall not give up our hopes of Sheykh Shams.

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