Short Answer
This encyclopedia entry surveys the scholarly literature on Yazidi reincarnation rites, highlighting how ritual practice changes across geographic settings while retaining a shared theological core.
Reincarnation rite (Kurmanji: guhertina rûhê) is a ceremonial process by which Yazidis affirm the soul’s migration to a new body after death, reflecting the community’s belief in the cyclic renewal of life.
| Key | Value |
|---|---|
| Kurmanji name | guhertina rûhê |
| Also written | guhertinê rûhê, guhertin‑rûh |
| Category | Rite (after‑death ceremony) |
| Region | Primarily Iraq; also in Syria, Turkey, Caucasus, Western Europe |
| Observed/Active | Yes – varies in formalism and communal participation |
| Primary sources | Iranica entry (1); Omarkhali’s textual corpus (3); regional studies (2,4) |
Pronunciation & orthography
Kurmanji spelling: guhertina rûhê. Arabic‑script rendering: گوهرتنا روحێ. Cyrillic (Kurdish‑Cyrillic) rendering: гухертинэ руhэ. IPA: /ɡuˈhɛɾtɪna ˈɾuːhe/. Common English misspellings include “guhertina ruhe” and “guhertin‑ru”.
Main exposition
The theological framework of reincarnation
The Yazidi worldview holds that each soul originates from the divine Light of God and undergoes a series of earthly incarnations until purification (1). The reincarnation rite publicly affirms this belief, linking the deceased to the communal lineage of the Êzidî (1).
Ritual sequence and symbolic acts
According to Omarkhali, the rite consists of three stages: (1) the recitation of the Qewl “Melekê Bê Ewle” invoking the Angel of the Sun, (2) the symbolic washing of the body with water from a sacred spring, and (3) the communal feast where wheat kernels are scattered to signify new life (3). The ceremony is traditionally performed by a priest (Sheikh) and witnessed by the extended family.
Regional adaptations
Fieldwork in Iraqi Kurdistan shows a strong emphasis on the marriage‑related injunctions that accompany the rite, reinforcing kinship bonds (2). In contrast, Yazidis of the Caucasus have incorporated local folk songs into the ceremony, and in Western European diaspora communities the rite is often shortened, with the washing element omitted due to logistical constraints (4).
“The core formula of the reincarnation rite survives, but its outer layers adapt to the host culture, illustrating the religion’s anti‑assimilationist resilience.” (2)
In the oral tradition
The oral corpus of Yazidi hymns (qewl) contains several verses that describe the soul’s journey through successive lives. Omarkhali documents a verse recited at the end of the rite: “From the earth I rise, to the sky I return, until the Light embraces me anew” (3).
“Ez bêriya melekê xwe dikin, her roj ji nû ve hatin” – “We invoke the Angel of the Light, each day we are reborn anew.” (3)
Scholarly disagreement
Omarkhali argues that the rite’s liturgical core has remained virtually unchanged from its oral origins, emphasizing continuity (3). Kokaisl et al. contend that diaspora conditions have produced substantive modifications, especially the omission of water‑rituals in Europe (4).
Common misconceptions
Regional variation
In the Sinjar heartland (Iraq), the rite is performed in the village shrine of Sheikh Adi, with full ceremonial washing and a communal feast that can last three days (2). In Sheikhan, the emphasis is on the transmission of lineage records, and the rite is closely tied to the local priestly hierarchy (2). Syrian Yazidis, displaced by conflict, retain the recitation of the key Qewl but often conduct the rite in private homes (4). Turkish Yazidis, many of whom live in marginal rural settings, simplify the rite to a single prayer session (4). Caucasian Yazidis integrate regional musical instruments such as the balaban into the ceremony (2). In Western European diaspora communities, the rite is frequently adapted to urban venues, with digital recordings of the Qewl used in place of live chanting (4).
Timeline
| Date | Event |
|---|---|
| 12th century | Early textual references to soul migration in Yazidi oral poetry (1) |
| 19th century | European travelers record observations of post‑mortem rites among Yazidis (1) |
| 2000 s | Systematic ethnographic documentation of the rite in Iraqi Kurdistan (2) |
| 2014 | ISIS attacks on Sinjar disrupt traditional performance of the rite (1) |
| 2022 | Publication of comparative study on regional transformations of Yazidi rites (2) |
| 2022‑2023 | Dia‑spora‑focused analysis of rite adaptation in Europe (4) |
Data table
| Region | Approx. Yazidi population | Reincarnation rite prevalence |
|---|---|---|
| Iraq (Sinjar & Sheikhan) | ≈150,0001 | Full ceremony (washing, feast) – High2 |
| Syria | ≈30,0001 | Modified ceremony – Moderate4 |
| Turkey | ≈20,0001 | Condensed prayer – Low4 |
| Caucasus (Armenia, Georgia) | ≈10,0001 | Hybrid ceremony with local music – Moderate2 |
| Western Europe (diaspora) | ≈50,0001 | Urban‑adapted ceremony – Variable4 |
FAQ
How reliable are the population figures for Yazidis?
The figures are drawn from the Encyclopaedia Iranica, which synthesizes census data, NGO reports, and scholarly estimates; they are the most widely accepted baseline (1).
Do all Yazidi communities practice the reincarnation rite identically?
No. While the theological premise is shared, ethnographic studies show regional adaptations in ritual form, especially in diaspora settings (2,4).
What primary sources document the rite’s liturgy?
The core liturgy is preserved in the oral Qewl corpus, transcribed and analyzed by Omarkhali (3), and supplemented by community records collected in recent fieldwork (2).
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