Qewlê Qere Firqan
Qewlê Qere Firqan, also known under the spellings Qere Furqan, Qere Ferqan, Qerefirqan, Qereferqan and Qerefurqan (lit. Qewl of the Black Codex), is one of the Ezidi hymns that falls under the Beranî (lit. “ram”) category of Qewls (“Qewlêt Beranî”). Its authorship is attributed to Fexredîn and the name of the Qewl, Qere Firqan, refers to an ancient scripture believed to have been given to Melek Fexredîn and contained sacred Qewl texts. Qere Firqan is also believed to have been written in black ink, hence its name which translates to “The Black Codex”, as well as alternatively being referred to as “Xeta Reş” (lit. “The Black Writing”) in the hymn.
The Qewl takes in form of a dialogue between the Ezidi holy figure Melik Fexredîn and God, who anwers questions posed by Melik Fexredin. The stages of the Creation of the world are described in the following sequence: the [Essence of] Love (“Muhbet“), the Pearl (“Durr“), the Throne (“Text“, “Erş“), the Garment (“Xerqe“), the Lamp (“Qendîl”), Laliş, and the Earth (“Erd“) and Heaven (“Ezman“, “Behişt“, “Cinet“).
The Pearl (“durr“), the source and origin of the spiritual (“batin“) and material (“dahir“) universe, is created through God’s Muhbet (lit. “Love”) and becomes the dwelling place of God’s divine presence, represented by the Throne (“text“, “erş“). Its existence is enabled through humility and meekness before the Creator, signified by “clothing oneself in the Garment (Xerqe)”. This allows the Light of the Highest to permeate the world. Faith and humility, symbolized by the Xerqe, draws souls closer to the “source” i.e the leaven (“hêvên“) of Kaniya Spî”, which in Ezidi theology refers to eternity and the Water of Life, as such, the Xerqe is referred to as the “key” (“mift“) that unlocks the Kanîya Spî, which symbolizes the flow of Water of Life. The hymn concludes with an eschatological teaching, emphasizing that salvation in the afterlife depends on belief, adhering to faith and performing righteous deeds. In Ezidi theology, this path is open not only to followers of the Ezidi faith but also to those who follow the Torah, Gospel, or Quran.
The following variant of the Qewl was transcribed by the Ezidi researcher Xelîl Cindî Reşo from the recitation of the renowned Ezidi cleric, the late Feqîr Hecî Feqîr Şemo from the town Baedrê in Welatşêx and the Reşî tribe, and published in his book compilation of Ezidi hymns “Perin ji Edebê Dînê Êzdiyan” in 2004. The text was transliterated into the Latin Hawar alphabet used for Kurmancî and translated into English by the present author. In the process, to ensure a more precise translation of the Qewl and and a more faithful interpretation which was provided above and will be provided in the footnotes, the current author also relied on the book “The Secret of the Pearl: Yezidi theosophy and Cosmogony” published in 2016 and authored by the Ezidi cleric and the head of the Ezidi Spiritual Council of Georgia, Pîr Dîma Pîrê Behrî, which also contains a poeticised Russian translation of the Qewl, albeit without the original Kurmancî text accompanying it.
Text
“Bi destûrî Xudê,”
(With God’s permission,)
Stanza 1
1. Çî sibeyeke sewda bû,
How gloomy the morning was,
2. Hal li me peyda bû,
Sorrow was taking root on us,
3. Ji ewil û axir Pedşa[1]A variation of the Kurdish word Padişah of old Iranic root, related to the Persian pādşāh (پادشاه). It is a compound of two compound words pād (“lord, master”) related to the … Continue reading li minî xuya bû.
From the beginning and the end, the Lord appeared to me.
Stanza 2
1. Çî sibeyeke xoş e,
How delightful the morning is,
2. Dane dest min xeteke reş[2]As mentioned earlier in the article, Xeta Reş is another name used alternatively for the Qere Firqan (lit. “The Black Writing”) e,
[They] handed to me a Black Writing,
3. Go: “Ya Derwêş![3]Descends from a Proto-Iranian word that appears in Avestan as drigu-, drəgu- or driγu- (“needy, dependent”) and Middle Persian driyōš (“worthy poor”). It has also been … Continue reading Kerem bike, Pedşa te dixûnte erş[4]”Erş” originates from the Arabic ʿarsh (عرش), meaning “throne” or “elevated seat.” It is derived from the root ʿ-r-sh (ع-ر-ش), meaning “to … Continue reading e!”
[They] spoke: “O Dervish! Arise, for the King summons you to the Throne!”
Stanza 3
1. Çî sibeyeke sor e,
How radiant the morning is,
2. Dane dest min xetekî bi mor e,
[They] handed to me a Sealed Writing,[5]Another reference to the Qere Firqan scripture.
3. Go: “Ya Derwêş! Kerem bike Pedşa te dixûnte jor e!”
[They] spoke: “O Dervish! Arise, for the King summons you to the Above!”
Stanza 4
1. Çî sibeyeke bi xilûr e,
How glorious the morning is,
2. Pedşayê min bo min nazil kirbûn ilm û berat û xet û mişûr e,
My King bestowed upon me knowledge,[6]I.e religious knowledge, knowledge of God, divine wisdom, etc. a Berat,[7]Sacred orbs formed with a mixture of soil extracted from the Şikefta Berata (lit. Cave of Berats) in Lalish and the water of Kanîya Spî spring and then kneaded into small orbs by unmarried young … Continue reading a Writing, and a Mişûr.[8]Mişûr refers to manuscripts handed down to lineages of Pîrs in the 13th century, serving as certificates of recognition for those lineages and containing atleast the lists of the forty companions … Continue reading
3. Go: “Ya Derwêş! Kerem bike, Pedşa te dixûnte jor e!”
[They] spoke: “O Dervish! Arise, for the King summons you to the Above!”
Stanza 5
1. Çî sibeyeke bi qîmet e,
How grand the morning is,
2. Pedşayê min, bo min nazil kirbû ilm û berat û xet e,
My King bestowed upon me knowledge, a Berat and a Writing.
3. Melik Fexredîn[9]Fexredîn (also known as Şêx Fexir, Şêx Fexrê Adîyan) is a prominent 13th-century Ezidi saint, philosopher, and cleric of the Şemsanî family who is said to have composed 11,000 Ezidi hymns … Continue reading pêş Pedşê xo vediweste û pisiyarekê Jê dikete.
Melik Fexredîn stands before his King and asks Him a question.
Stanza 6
1. Melik Fexredîn pêş Pedşê xo vediweste û pisiyarek Jê kirî:
Melik Fexredîn stands before his King and asks Him a question.
2. “Îlahîyo! Tu yî wahidî, qahirî,
O God! You are One, the Almighty,
3. Ji berî binyana erda, ji berî ezmana,[10]”Ezman“, from Proto-Iranian Hácmā (“sky, heaven”), which itself derives from Proto-Indo-Iranian Háćmā (“stone; sky”), usually refers to the sky in colloquial … Continue reading
Before the foundations of the earth, before the [existence] of the heavens,
4. Ji berî Mêra,[11]In Kurmancî, “mêr” refers to “man”, however, in Qewls, it usually refers to saints and holy men. ji berî Meleka,
Before the time of the [Holy] Men, before the time of the Angels,
5. Muhbeta bi Te ra çêbû, Te çî Jê çêkirî?”
Of the [essence of] Love that sprang forth through You, what did You create from it?
Stanza 7
1. Pedşa dibêjitê: “Fexroyê Minî Faxir e,
The King spoke: “O My exalted Fexir,
2. Cewaba te li Min lêzim û fer e,
To respond to you is My obligation,
3. Ji berî binyana erda, ji berî ezmana,
Before the foundations of the earth, before the [existence] of the heavens,
4. Ji berî Mêra, ji berî Meleka,
Before the time of the [Holy] Men, before the time of the Angels,
5. Muhbeta Min diperist Xerqe[12]Xerqe is a sacred and black garment was worn by Şîxadî and Ezidi saints. It is still worn today by monastic Ezidis and Feqîrs who are also known as Xerqepoş (lit. “Xerqe-bearers”), … Continue reading ye.”
My [Essence of] Love worshipped the Xerqe.”
Stanza 8
1. Melik Fexredîn pêş Pedşayê xo vediweste,
Melik Fexredîn stands before his King,
2. Ewî pê danabû ser pê û dest danabû ser deste,
He placed one foot over the other, one hand atop the other,[13]The renowned iranologist Philip Kreyenbroek, who published a translation of this Qewl in his book “God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi … Continue reading
3. Go: “Eseh cewaba Baxoyê[14]Another, rare name and epithet of God in Kurmancî. It is also found in other old Kurdish poems. mine dirust e,
[He] spoke: “Verily, the response of my God is true,
4. Be’dî heft sal muhbeta Baxoyê min çêbû, ma bê perest e.”
The seven years following the creation of my God’s [Essence of] Love, it remained devoid of worship.”
Stanza 9
1. Pedşa deng diket bi zar e,
The King calls out with great force:
2. “Durr mewicî bûwe behr e,
“The Pearl[15]Refers to a primordial, white pearl created from God’s Own essence, from which all matter and existence, both spiritual and material emerged. poured itself and became an ocean,[16]In Ezidi theology, the motif of water or the ocean which flowed from the Pearl symbolizes the emergence of the material universe (“dahir“) from the Pearl and with it, the ability to see, … Continue reading
3. Ticara wan çêbû, Xerqe dikirine çar e,
Their motion was formed and Xerqe was transformed into four,
4. Be’dî not hezar sala li Qendîlê[17]The Qendîl (lit. “Lamp”), according to Ezidi theology, is the source and abode of souls. The soul enters into earthly bodies and returns to the Qendîl after the body deceases. In this … Continue reading kir û veşar e,
In the following 90,000 years,[18]It should be noted that this refers to the years in the spiritual, immaterial or heavenly realm, i.e the world of “Batin” (“Salên Batinî“), which has a differing duration … Continue reading it was brought into the Lamp and concealed,
5. Ji nû paş dahir kirin her çar yar e.
Only afterwards was it made manifest by the Four Friends.
Stanza 10
1. Dahir kirin her çar yarêt zergûn e,
Made manifest by the Four Wise Friends,
2. Esilzade, Şîxadî[19]A central figure and the greatest saint in the Ezidi religion. He is considered the earthly incarnation of God and one of his three main manifestations. He appeared in 11th-12th century and came to … Continue reading û Melik Şêxisin[20]A 13th-century Ezidi saint and leader of the Adanî family. His full name was Şêx Hesen bin Şêx Adî II ibn Sexir Ebû’l Berekat. He was a son of Şêx Adî II (Şîxadî II) and … Continue reading e û Nasirdîn e û Sicadîn e,[21]Nasirdîn and Sicadîn are two 13th-century Ezidi saints from the Şemsanî family and brothers to Şemsedîn and Fexredîn. They are considered the earthly incarnations of two of the Seven Angels: … Continue reading
Born of the Origin; Şîxadî, Melik Şêxisin, Nasirdîn and Sicadîn.
3. Ewan ev dinya bikar tîna.
They brought this world into motion.
Stanza 11
1. Ewan ev dinya tîna bikar e,
They brought this world into motion,
2. Durr mewicî bûwe behr e,
The Pearl poured itself and became an ocean,
3. Pedşa û her çar yar e,
The King and the Four Friends,
4. Li merkebê dibûn siwar e,
[They] sailed on the ship,
5. Seyirîn her çar kinar e,
[They] sailed through the four sides [of the Universe],
6. Li Lalişê sekinîn gotin: “Eve heq war e.”
They anchored in Lalish[22]Laliş is the most sacred sanctuary and spiritual centre in Ezidism. It is believed to be the centre of the world, as well as the place where the creation of the universe continued. Here, it refers … Continue reading and proclaimed: “Here lies the Abode of Truth!”
Stanza 12
1. Heq war sekinîn,
At the Abode of Truth they stopped,
2. Pedşayê min hêvên havêta behrê, behir dimeyinî,
My King cast the leaven into the Ocean, the Ocean coagulated,
3. Duxanek jê duxûnî,
Smoke ascended from it,
4. Her çar ezman pê nijinî.
From it, the Four Heavens[23]In some other versions of the Qewl, Seven Heavens are mentioned instead. In Ezidi theology, the numbers four and seven are not contradictory, as explained by the Ezidi theologian Pîr Dîma in his … Continue reading were fashioned.
Stanza 13
1. Melik Fexredîn dibêjitê: “Pedşa weye,
Melik Fexredîn spoke to him: “O King, thus it is,
2. Erş û kursî kefa Te ye,
The Throne and Seat lie within Your grasp,
3. Te bi çî erkanî Kanîya Spî bo Mêra dikire qublet e?”
By what foundation did You choose Kanîya Spî[24]Kanîya Spî (lit. “The White Spring”, i.e “The Pure Spring”) refers to a sacred spring located in the sanctuary of Laliş. The water of this spring, which flows from the … Continue reading as the qibla for the [Holy] Men?”
Stanza 14
1. We dibêjit Pedşayê minî nûranî ye,
My Radiant King speaks:
2. “Fexre û Siltan Êzî ye,
“Fexir and Siltan Êzî,[25]Siltan Êzî is one of the names of God referring to one of his three main manifestations, the other two being Şîxadî and Tawusî Melek.
3. Tanc û Hil[26]Two black pieces of clothing that were worn by Ezidi saints who had reached a high level of sainthood. Tac, also referred to as “Tanc” (lit. “Crown”) is a cone-shaped wollen … Continue reading ser serê xo danî ye,
Took upon themselves the Crown and the Cape,
4. Li birka Kanîya Spî hilanî ye,
Raised up from the pond of the Kanîya Spî,
5. Ji nû paş Mêra şehda û îmana xo pê anî ye.”
From now on, the [Holy] Men placed their testimony [of the faith] and faith upon it.”
Stanza 15
1. Melik Fexredîn pisiyarek ji Pedşayê xo dikeye:
Melik Fexredîn poses to his King a question:
2. “Ezîzê min dê bo min bêjî rastî ye,
O my dear One, speak to me the truth,
3. Ka hêvênê Kanîya Spî ji çî ye?”
From what comes the leaven of Kanîya Spî?”
Stanza 16
1. Pedşa dibêjitê: “Fexroyê be’îde,
The King speaks to him: “O farseeing Fexir,
2. Ilmdarekî ilm cîde,
A bearer of knowledge on the [divine] wisdom,
3. Heke tu pisiyara hêvênê Kanîya Spî ji Min dikî,
If you inquire of Me about the leaven of the Kanîya Spî,
4. Hêvênê Kanîya Spî ji her û here!”
The leaven of Kanîya Spî is from eternity!”
Stanza 17
1. Pedşa dibêjitê: “Fexro! Tarî û zulmet e,
The King speaks to him: “O Fexir, [here lied] darkness and gloom,
2. Wahid li Qehar heqîqete,
The Almighty One is the Truth,
3. Miftê Şîxadî pê vedibit Kanîya Spî, bo Mêra dikire qublet e.”
Şîxadî’s key opens the Kanîya Spî, [which was] set as the qibla for the [Holy] Men.”
Stanza 18
1. Melik Fexredîn pisiyareke dî ji Pedşê xo dikete:
Melik Fexredîn poses to his King another question:
2. “Ezîzê min, Tu Xaliqê minî her û here,
O my dear One, You are my Creator from eternity,
3. Ji berî binyana erda, ji berî ezmana,
Before the foundations of the earth, before the [existence] of the heavens,
4. Ji berî Mêra, ji berî Milketa,
Before the time of the [Holy] Men, before the time of the Angels,
5. Xerqe bi destê kî mêrî çêdikire?”
By which [Holy] Man’s hands was the Xerqe woven?”
Stanza 19
1. Pedşa dibêjitê: “Fexrê Minoyê Faxir e,
The King spoke: “O My exalted Fexir,
2. Cewaba te li Min lêzim û fer e,
To respond to you is My obligation,
3. Ji berî binyana erda, ji berî ezmana,
Before the foundations of the earth, before the [existence] of the heavens,
4. Ji berî Mêra, ji berî Meleka,
Before the time of [Holy] Men, before the time of the Angels,
5. Min Xerqe bi destê Siltan Êzî çêdikire.”
I wove the Xerqe with the hands of Siltan Êzî.[27]I.e He wove the Xerqe through one of His incarnations and manifestations, Siltan Êzî.”
Stanza 20
1. Melik Fexredîn pisiyareke dî ji Pedşê xo dikete:
Melik Fexredîn poses to his King another question:
2. “Ezîzê min, Tu Xaliqê minî her û herî,
“O my dear One, You are my Creator from eternity,
3. Ji berî binyana erda, ji berî ezmana,
Before the foundations of the earth, before the [existence] of the heavens,
4. Ji berî Mêra, ji berî Milketa,
Before the time of [Holy] Men, before the time of Angels,
5. Xerqe bi destê kî mêrî dikire bere?”
By which [Holy] Man’s hands was the Xerqe clothed?”
Stanza 21
1. Pedşa dibêjitê: “Fexrê Minoyê Faxir e,
The King spoke: “O My exalted Fexir,
2. Cewaba te li Min lêzim û fer e,
To respond to you is My obligation,
3. Ji berî binyana erda, ji berî ezmana,
Before the foundations of the earth, before the [existence] of the heavens,
4. Ji berî Mêra, ji berî Meleka,
Before the time of [Holy] Men, before the time of the Angels,
5. Min Xerqe bi destê Êzî dikire bere.”
I clothed the Xerqe with the hands of Siltan Êzî.”
Stanza 22
1. Pîrê Xerqê min Siltan Êzîd e,
The Pîr[28]In this context, Pîr means the “master” or “creator”. of my Xerqe is Siltan Êzîd,
2. Me’nîyeke be’îde,
[It has] a meaning that transcends,
3. Atqata min û çendî mirîd e.
It is my creed and that of the Mirîds.[29]Derived from the Arabic word “murid” (مريد), meaning “disciple” or “follower”. In daily discourse, this refers to the members of the lay caste in Ezidi society. However, … Continue reading
Stanza 23
1. Siltan Êzî pirê Xerqê min e,
Siltan Êzîd is the Pîr of my Xerqe,
2. Atqata min û çendî momin e,
[He] is my creed and that of the believers,[30]I.e the Ezidis. As we can see here, both “Mirîd” and “Momin” are appellations referring to believers in Ezidism.
3. Bînaya herdû çavêt min e.
[He] is the light of both my eyes.
Stanza 24
1. Siltan Êzî dest havêta Qendîla qudretê, durrek der anî,
Siltan Êzî reached into the Lamp of Might, drew forth a pearl [from it],
2. Siltan Şîxadî ser kefa xo danî,
Siltan Şîxadî placed it upon his palm,
3. Jê çêkir Tanc û Hil û Xerqêt nûranî,
[He] fashioned from it the Crown and the Cape and the luminous Xerqes,
4. Dane dest xasêt Şîxadî,
Handed them to the Saints of Şîxadî,
5. Di ber xo kirin weke tu dizanî.
Who wore them, as you know.
Stanza 25
1. Di ber xo dikirin ew surr e, ew Xerqe ye,
[They] adorned themselves with that Surr,[31]The word “surr” or “sirr” (lit. “Mystery”, “Secret”) in Ezidism normally refers to divine essence which often gets incarnated in the saints, who are hence also … Continue reading that Xerqe,
2. Bi Siltan Êzî den şehdeye,
They declared the testimony [of faith] by [the name of] Siltan Êzî,
3. Ji nûra wan kişifî berê sibe ye.
From their [Divine] Light, the crack of dawn shone forth.
Stanza 26
1. Berî sibê ji nûra wan kişifî,
The crack of dawn shone forth from their [Divine] Light,
2. Erd û ezman têk reçivî,
The earth and the heaven trembled,
3. Mêr li wehdanîyê rûniştin, heq rêya Şîxadî û Melik Şêxisin hevra diaxivtin.
The [Holy] Men sat in assembly, spoke of Şîxadî and Melik Şêxisin’s Path of Truth to each other.
Stanza 27
1. Mêr li wehdanîyê rûniştin,
The [Holy] Men sat in assembly,
2. Heq rêya Şîxadî û Melik Şêxisin hevra xeberda,
[They] spoke of Şîxadî and Melik Şêxisin’s Path of Truth to each other,
3. “Belê ezîzê min, Tu mif’etê ser çîqas derda,
“Indeed my Dear, You are the Remedy for all woes,
4. Bi çî erkanî jêkvekirin ezman û erda?”
By what foundation did You sunder the Heaven and the Earth apart from each other?”
Stanza 28
1. “Belê Fexro! Min erd û ezman ji yek kire,
“Indeed, O Fexir! I split the Earth and the Heaven asunder,
2. Min heyv û roj nav da dahir dikire,
I manifested the Moon and the Sun in their midst,
3. Min ev meclisa bi navê Şîxadî û Melik Şêxisin avakire.”
I built this council by the name of Şîxadî and Melik Şêxisin.”
Stanza 29
1. Padişa dibêjê: “Fexro! Min xuliqandin şev û roje,
The King spoke: “O Fexir! I created Night and Day,
2. Min nav dana behişt û doje,
Amongst it I laid the Heaven and the Hell,
3. Min Melik Fexredîn dikire heyv, Melik Şemsedîn[32]Şemsedîn (Also known as Şêx Şems, Şêşims) is a brother of Fexredîn and is a 13th century saint of the Şemsanî family, being the eldest son of Êzdîna Mîr and succeeding him as the … Continue reading dikire roje.”
I ordained Melik Fexredîn to be the Moon, [and] Melik Şemsedîn to be the Sun.”
Stanza 30
1. Melik Fexredîn pisiyareke ji Pedşayê xo dikire,
Melik Fexredîn poses to his King a question,
2. “Te ev behişta xoş avadikire,
“This beautiful paradise you have fashioned,
3. Eve çî dojeye pêş miqabilî wê diewire?”
What then is this hell appearing before it?”
Stanza 31
1. Pedşa dibêjitê: “Fexrê Minoyê Faxir e,
The King spoke: “O My exalted Fexir,
2. Cewaba te li Min lêzim û fer e,
To respond to you is My obligation,
3. Min ev doje bo wan avadikire,
I fashioned this hell for the ones,
4. Ê bi rojê sê cara bi navê Tawisî Melek dikifre.”
The ones who blaspheme in the name of Tawisî Melek three times a day.”
Stanza 32
1. Melik Fexredîn pisiyareke dî ji Pedşê xo dikire:
Melik Fexredîn poses to his King another question:
2. “Te ev behişta xoş avadikire,
“This beautiful paradise You have fashioned,
3. Eve çî Adem bû nav da diewire?”
What then was this Adam who appeared in its midst?”
Stanza 33
1. Pedşa dibêjitê: “Fexro! Pirr wesfete,
The King speaks: “O Fexir of high virtue!
2. Min ji Adem vavart bûn heftî û dû milete,
I brought forth 72 nations from Adam,
3. Û heştî hezar xuliyaqete.”
And 80,000 descendants.”
Stanza 34
1. Ew herfa ji pêş,
That letter from the Beginning,
2. Cayize li wê herfê biken teftêş,
It is permissible to inquire about that letter,
3. Jêkirin Heşem û Qurêş.[33]in Philip Kreyenbroek and Khalil Jindy Rashow’s book “God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition”, this passage was incorrectly … Continue reading
[It] divided the Hashemites and the Qurayshites.
Stanza 35
1. Heşem û Qurêş jêkirin,
The Hashemites and the Qurayshites it divided,
2. Qal û qîl nav dahirkirin,
[It] sparked disputes and discord among them,
3. Siltan Êzî şîrê heqîyê jêkirin.
Siltan Êzî separated them with the Sword of Truth.[34]These passages refer to an old inter-tribal conflict that took place among the Arab tribe of Quraysh, between the Banu Hashem clan led by Muhammed, and the Meccan pagans led by Yazid’s … Continue reading
Stanza 36
1. Qurêş bi navê Siltan Êzî têt bawerî û îman e,
The Qurayshites came to place their belief and faith in the name of Siltan Êzî,
2. “Belê ezîzê min Te da herfa kafiran û bisilmana,
“Indeed my Dear, You gave the letters to the disbelievers and Muslims,
3. Te bo wan nazilkir Tewrat, Zebûr, Încîl û Qur’an e,
You sent down to them the Torah, the Psalms, the Bible and the Quran,
4. Sunetxane[35]Another name for Ezidis in Qewls, literally meaning “House of Tradition”, also appearing in the form of “Sunetî” or “Sunî”, i.e people of the Sunet, which literally translates … Continue reading dê bi çî înit bawerî û îmane?”
What will the House of Tradition place their belief and faith in?”
Stanza 37
1. We dibêjit Pedşayê min xudan erkane:
Thus speaks my King, Lord of the Foundations:
2. “Belê Fexro! Dê nazil erda kem Qewl û Xerqana,
“Indeed O Fexir! I shall send down to earth the Qewls and the Xerqes,
3. Da Sunetxane pê bêt şade û bawerî îmane.”
So that the House of Tradition may rejoice by it and place their faith on it.”
Stanza 38
1. Melik Fexredîn ji Pedşê xo diket pisiyare:
Melik Fexredîn asks of his King:
2. “Navê Te yê şîrîn, yî şirîf extiyar e,
“Your sweet name holds noble authority,
3. Dê bi çî erkanê Qewl û Xerqa nazil keye erdane?”
By which foundation will You send down the Qewls and the Xerqes to the earths?”
Stanza 39
1. We dibêjit Pedşayê minî nûranî:
Thus spoke my radiant King:
2. “Mêş e[36]In Kurdish, “mêş” tends to refer to flies in general but in this context is interpreted to be referring to bees. û zergûz e û mî ye,
“[Through] bees, the zergûz [tree][37]A fruitless species of tree that is found in Kurdistan and held to be sacred and of heavenly origin in Ezidism. Its leaves are boiled to produce black dye, which is then used to dye wool that is … Continue reading and sheeps,
3. Hêvênê hersêka ji Kanîya Spî ye.”
The leaven of each three is from Kanîya Spî.”
Stanza 40
1. Pedşa dibêjit: “Fexro! Nava mihê û zergûzê dê çêkem Xerqeye,
The King speaks: “O Fexir! From the sheep and the zergûz I shall make the Xerqe,
2. Feqîr dê ken berxoye,
The Feqîrs shall wear it,
3. Sunetxane dê pê înit bawerî û şehdeye.”
The House of Tradition shall place their belief and testimony [of the faith] upon it.”
Stanza 41
1. Qewl û Xerqe tefsîl dikire,
[My King] fashioned the Qewls and the Xerqes,
2. Nazil erda dikire,
Sent [them] them down to the earths,
3. Tesmîlî Melik Fexredîn dikire,
[He] entrusted them to Melik Fexredîn,
4. Melik Fexredîn tesmîlî xasêt Şîxadî dikire,
Melik Fexredîn entrusted them to the Saints of Şîxadî,
5. Xasêt Şîxadî pê hat bû şehde û bawere.
The Saints of Şîxadî placed their testimony [of the faith] and belief upon it.
Stanza 42
1. Pedşê min zergûz tefsîl dikire,
My King fashioned the Zergûz,
2. Nazil erda dikire,
Sent it down to the earths,
3. Teslîmî Melik Fexredîn dikire,
Entrusted it to Melik Fexredîn,
4. Melik Fexredîn tesmîlî xasêt Şîxadî dikire.
Melik Fexredîn entrusted it to the Saints of Şîxadî.
Stanza 43
1. Xasêt Şîxadî tesmîlî feqîra dikire,
The Saints of Şîxadî entrusted it to the Feqîrs,
2. Feqîr xerqêt xo pê reş dikire,
The Feqîrs dyed their Xerqes black with it,
3. Sunetxane pê hat bû şehde û bawere.
The House of Tradition placed their testimony [of the faith] and belief upon it.
Stanza 44
1. Pedşayê min hikmê xo pirr hosa,
My King is abundant in His wisdom,
2. Da nav mêra û nefesa,
[He] endowed to the men and souls,
3. Da destê pîra fitra û zeka,
To the Pîrs, [He] entrusted the donations and [religious] taxes,[38]According to Ezidi laws and customs, Pîrs should visit their Mirîds on an annual basis, usually in the spring season, to counsel them, attend to their religious life and guide them on the right … Continue reading
4. Da destê şêxa bisk û meqese.
To the Sheikhs, [He] entrusted the hair locks and the scissor.[39]Both symbols of an Ezidi rite of passage referred to as “Biskhildan”, in which a Şêx cuts a lock of hair from his Mirîd’s newborn. The Xudan of Biskhildan is Şêx Evdalî Bisk / Evdalê … Continue reading
Stanza 45
1. Pedşê min hikmê xo xefûr e,
My King is forgiving in His wisdom,
2. Ji ba wî hat bû destûr e,
From Him came the decree,
3. Da destê şêxa bisk û meqese,
To the Sheikhs, [He] entrusted the hair locks and the scissor,
4. Da destê pîra zekat û mişûre.
To the Pîrs, [He] entrusted the [religious] taxes and the Mişûrs.
Stanza 46
1. Hindek xatira Xerqe li we bî,
Some for the sake of Xerqe, let it be so.
2. Maya Xerqe bila we bî,
Let the leaven of the Xerqe be so,
3. Û ji kinarê min çî ne bî,
And from my side, may there not be anything,
4. Her çar terîqet dest damana te bî.
Let the four paths fall under your hand.
Stanza 47
1. Mîr li dîwana Siltan Êzî go: “Xerqe libasê îman e,
The Prince spoke at the court of Siltan Êzî: “Xerqe is the garment of faith,
2. Hincîyê lê yî bi şik e, yî bi guman e,
Whoever is doubtful of it, uncertain of it,
3. Dê bi çengilêt wî girin, havêna nav sefdêt bisilmana.
He shall be grabbed by the arms, cast among the fetters of the Muslims.
Stanza 48
1. Cîyê wî li axiretê vejiwart e,
His place in the afterlife is sealed,
2. Teng e û tung e û qîre qetran e,
It is narrow, jagged and tarry,
3. Heta ebed li ebedê, her ew cîyê wan e.”
From eternity to eternity, that shall forever be their dwelling.”
Stanza 49
1. Ewan xasa lêk dinêrtî,
The saints looked at each other,
2. Li dîwana Siltan Êzî bû şûşe û birîqêt zêrî,
At the court of Siltan Êzî, there came to be jugs and beams of gold,
3. Û kasa şerab li tehûr bo Mêra nob bi nob li êk û dû digêrî.
And the goblet of pure wine was passed among the [Holy] Men one by one.
Stanza 50
1. Pedşa dibêjitê: “Fexro! Dê rojekê bi navê Siltan Êzî êt bawere,
The King spoke: “O Fexir! One day, belief shall come to be placed in the name of Siltan Êzî,
2. Dê tesmîlî bêgoya bikem wan kafira,
I shall assign to the deceivers those disbelievers,
3. Ê serî lê dikeyin temam e.”[40]Xelîl Cindî Reşo transcribed this line as “Ê sinwan nekem temam e” which has no clear meaning. This likely was a mistranscription by Xelîl Cindî, as in all other versions reviewed, … Continue reading
That which we shall bring upon them shall be final.
Stanza 51
1. Pedşa dibêjitê: “Rojekê ez dê êma rûyê erda,
The King speaks: “A day shall come when I shall descend to the face of earth,
2. Dê derman kem dilê birînan û kovane.
I shall heal the hearts of the broken and grieving,
3. Hincîyê li vî Qewlî yî bi şik e, yî bi guman e,
Whoever is doubtful of this Qewl, uncertain of it,
4. Dê bi cengilê wî girin, havêna nav sevdêt bisilmana.
He shall be grabbed by the arms, cast among the fetters of the Muslims.
Stanza 52
1. Cî bo wî li axiretê vejiwart e,
His place in the afterlife is sealed,
2. Tung e û teng e û qîre qetran e,
It is jagged, narrow and tarry,
3. Heta bi ebed li ebedê, her ew cîyê wan e.”
From eternity to eternity, that shall forever be their dwelling.”
Stanza 53
1. Ev Qewle, Qewlê Qereferqan e,
This Qewl, is the Qewl of Qereferqan,
2. Temametîya vî Qewlî li Melik il-Mot û Gavanê Zerzan e.
Finds its end with the Angel of Death and Gavanê Zerzan.[41]Pîr Gavanê Zerzan is an Ezidi saint who is the Xudan of cattle and cattle-herders (Kurdish: “gavan“) and progenitor of a Pîr lineage
“Em kêmîn û Şîxadî temam e.”
(We are imperfect and Şîxadî is perfect.)
References
| ↑1 | A variation of the Kurdish word Padişah of old Iranic root, related to the Persian pādşāh (پادشاه). It is a compound of two compound words pād (“lord, master”) related to the Avestan paiti (“lord”), and şah (“king, ruler”), from Proto-Iranian *xšáyati, from Proto-Indo-Iranian *kšáyati (“he rules, he has power over”). In Ezidism, it is known as one of the names and epithets of God, who is the Ruler and the King of the Universe. |
|---|---|
| ↑2 | As mentioned earlier in the article, Xeta Reş is another name used alternatively for the Qere Firqan (lit. “The Black Writing”) |
| ↑3 | Descends from a Proto-Iranian word that appears in Avestan as drigu-, drəgu- or driγu- (“needy, dependent”) and Middle Persian driyōš (“worthy poor”). It has also been inherited into Sufism and Ezidism and refers to wandering ascetics and mystics who preached union with God. It has also come to refer to righteous and saintly figures in Ezidism. In this case, Melik Fexredîn is being referred to. |
| ↑4 | ”Erş” originates from the Arabic ʿarsh (عرش), meaning “throne” or “elevated seat.” It is derived from the root ʿ-r-sh (ع-ر-ش), meaning “to elevate” or “to raise,” emphasizing an elevated or exalted position. In Ezidi theology, it is one of the names denoting the Throne of God, also often called “text” (lit. “Throne”) and “kursî“(lit. “Seat”). |
| ↑5 | Another reference to the Qere Firqan scripture. |
| ↑6 | I.e religious knowledge, knowledge of God, divine wisdom, etc. |
| ↑7 | Sacred orbs formed with a mixture of soil extracted from the Şikefta Berata (lit. Cave of Berats) in Lalish and the water of Kanîya Spî spring and then kneaded into small orbs by unmarried young girls and boys. They play a vital role in many Ezidi rituals and customs and are used for burials, choosing of a brother/sister of the hereafter (Birayê/Xûşka Axiretê), protection against calamities, oaths and betrothal. |
| ↑8 | Mişûr refers to manuscripts handed down to lineages of Pîrs in the 13th century, serving as certificates of recognition for those lineages and containing atleast the lists of the forty companions of Şîxadî and Melik Şêxisin (Şêx Hesen) as well as tax registers listing the tribes that were Mirîds of the Pîr lineage at the time of writing. |
| ↑9 | Fexredîn (also known as Şêx Fexir, Şêx Fexrê Adîyan) is a prominent 13th-century Ezidi saint, philosopher, and cleric of the Şemsanî family who is said to have composed 11,000 Ezidi hymns and is considered the earthly incarnation of one of the Seven Angels, specifically Melek Fexredîn, the Xudan (patron, protector, lord, master) of the Moon. |
| ↑10 | ”Ezman“, from Proto-Iranian Hácmā (“sky, heaven”), which itself derives from Proto-Indo-Iranian Háćmā (“stone; sky”), usually refers to the sky in colloquial Kurmancî, however, in Ezidi hymns, it is also used to refer to heaven synonymously with Behişt and Cinet |
| ↑11 | In Kurmancî, “mêr” refers to “man”, however, in Qewls, it usually refers to saints and holy men. |
| ↑12 | Xerqe is a sacred and black garment was worn by Şîxadî and Ezidi saints. It is still worn today by monastic Ezidis and Feqîrs who are also known as Xerqepoş (lit. “Xerqe-bearers”), and is of the most sacred objects of Ezidism. |
| ↑13 | The renowned iranologist Philip Kreyenbroek, who published a translation of this Qewl in his book “God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition”, described this custom in the footnotes as “an attitude of respect which is still found in Zoroastrian ritual”. Possibly, this was an ancient Iranic rite of displaying respect or reverence |
| ↑14 | Another, rare name and epithet of God in Kurmancî. It is also found in other old Kurdish poems. |
| ↑15 | Refers to a primordial, white pearl created from God’s Own essence, from which all matter and existence, both spiritual and material emerged. |
| ↑16 | In Ezidi theology, the motif of water or the ocean which flowed from the Pearl symbolizes the emergence of the material universe (“dahir“) from the Pearl and with it, the ability to see, sense and perceive, which was inherited by living beings. |
| ↑17 | The Qendîl (lit. “Lamp”), according to Ezidi theology, is the source and abode of souls. The soul enters into earthly bodies and returns to the Qendîl after the body deceases. In this Sebeqe (Stanza), not the creation of Xerqe itself is referred to, but the fashioning of its image and properties, which are humility, obedience and service to God and above all, love, which are the good attributes of the soul and hence possibility of perfecting the soul, acquired by ascetics. |
| ↑18 | It should be noted that this refers to the years in the spiritual, immaterial or heavenly realm, i.e the world of “Batin” (“Salên Batinî“), which has a differing duration from the years on earth. From an online interview with the Ezidi cleric Pîr Xelat Îlyas of the town of Mehetê however, we found that it is unknown how many years on earth one year of the Batin realm corresponds to. |
| ↑19 | A central figure and the greatest saint in the Ezidi religion. He is considered the earthly incarnation of God and one of his three main manifestations. He appeared in 11th-12th century and came to Laliş, making it the centre of the Adawiyya order. Proving his divinity through miracles and powers, he garnered a large regional following and introduced new theological teachings and philosophical doctrines to Ezidis. His arrival furthermore initiated a process of transformation of the Ezidi community, which would be finalized under the reign of Melik Şêxsin (Sheikh Hasan ibn Sheikh Adi II). This transformation resulted in the Ezidi community becoming a cohesive and unified group, bound together by a shared religious identity under same name (“Êzdî”, “Edewî”) and united under one centralized and organized spiritual system and leadership. |
| ↑20 | A 13th-century Ezidi saint and leader of the Adanî family. His full name was Şêx Hesen bin Şêx Adî II ibn Sexir Ebû’l Berekat. He was a son of Şêx Adî II (Şîxadî II) and great-grandnephew of Şîxadî ibn Misafir. He is considered the earthly incarnation of the angel Melik Şêxisin and is associated with the Pen and consequently with writing and books, he is thus called Xudanê Qelemê (The Master of the Pen). |
| ↑21 | Nasirdîn and Sicadîn are two 13th-century Ezidi saints from the Şemsanî family and brothers to Şemsedîn and Fexredîn. They are considered the earthly incarnations of two of the Seven Angels: Melek Nasirdîn, the Angel of Death and Renewal who separates the soul from the body upon a person’s death, and Melek Sicadîn, the Messenger of Death. Both will come to a person during their death and ask the soul to recite the declaration of their faith. |
| ↑22 | Laliş is the most sacred sanctuary and spiritual centre in Ezidism. It is believed to be the centre of the world, as well as the place where the creation of the universe continued. Here, it refers to the transcendent and heavenly Laliş prior to the creation of the earth and physical manifestation of Laliş on the earth. |
| ↑23 | In some other versions of the Qewl, Seven Heavens are mentioned instead. In Ezidi theology, the numbers four and seven are not contradictory, as explained by the Ezidi theologian Pîr Dîma in his book: In ancient esoteric arithmetic (whose principles are preserved in Pythagoreanism and Kabbalah), any number can be viewed as the sum of all numbers from 1 to itself. For example: 4 = 1 + 2 + 3 + 4 = 10 = 1 + 0 = 1, and likewise: 7 = 1 + 2 + 3 + 4 + 5 + 6 + 7 = 28 = 2 + 8 = 10 = 1 + 0 = 1. Thus, the numbers 1, 4, and 7 are linked in this series and seen as a “mystical series of ones” in the numerical sequence. This is why in Ezidi Qewls, the numbers four and seven are used interchangeably when it comes to describing the number of the angels or the spheres of heaven. |
| ↑24 | Kanîya Spî (lit. “The White Spring”, i.e “The Pure Spring”) refers to a sacred spring located in the sanctuary of Laliş. The water of this spring, which flows from the Mişet mountain, is considered highly sacred, pure and sweet. According to Ezidi mythology, during the great flood, all waters grew turbid and murky except for the water of this spring, which remained pure and untainted. Furthermore, this spring plays a crucial role in many Ezidi ceremonies and rituals. For example, when an Ezidi is born, he must be baptized (‘morkirin’) with the water of this spring. In the context of this Qewl, Kanîya Spî symbolizes the Water of Eternity as mentioned earlier in the introduction of the article. |
| ↑25 | Siltan Êzî is one of the names of God referring to one of his three main manifestations, the other two being Şîxadî and Tawusî Melek. |
| ↑26 | Two black pieces of clothing that were worn by Ezidi saints who had reached a high level of sainthood. Tac, also referred to as “Tanc” (lit. “Crown”) is a cone-shaped wollen headdress that also covers the face, whereas Hila refers to a woollen cape with sleeves. They are only worn during religious feasts and performance of the Sema dance ceremonies. Furthermore, they are kept in the households belonging to the Melik Şêxisin, Şêxûbekir and Pîr Omerxala lineages. |
| ↑27 | I.e He wove the Xerqe through one of His incarnations and manifestations, Siltan Êzî. |
| ↑28 | In this context, Pîr means the “master” or “creator”. |
| ↑29 | Derived from the Arabic word “murid” (مريد), meaning “disciple” or “follower”. In daily discourse, this refers to the members of the lay caste in Ezidi society. However, theologically, all Ezidis, even the Şêxs and Pîrs, are considered “Mirîds” by following and adhering to their faith. Şîxadî is the “Sheikh of All” and all Ezidis are His Mirîds. |
| ↑30 | I.e the Ezidis. As we can see here, both “Mirîd” and “Momin” are appellations referring to believers in Ezidism. |
| ↑31 | The word “surr” or “sirr” (lit. “Mystery”, “Secret”) in Ezidism normally refers to divine essence which often gets incarnated in the saints, who are hence also described as Xudan Surr û Kerem (lit. “Bearing [Divine] Essence and Miraculous Power”), but depending on the context, may also “power of God,” “divine magic,” or “secret thought”. In Qewlê Surra it is also described as the cause and source of all motion, energy and power on earth powering the ecosystem and the nature. |
| ↑32 | Şemsedîn (Also known as Şêx Şems, Şêşims) is a brother of Fexredîn and is a 13th century saint of the Şemsanî family, being the eldest son of Êzdîna Mîr and succeeding him as the patriarch of the Şemsanî family, which is named after him. He is considered the earthly incarnation of one of the Seven Angels, namely Melek Şemsedîn, the Xudan (patron, protector, lord, master) of the Sun and patron protector of the Ezidis. |
| ↑33 | in Philip Kreyenbroek and Khalil Jindy Rashow’s book “God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition”, this passage was incorrectly as “From them the Hashim and Quraysh were made”, although in Kurdish “jêkirin” means “separate”, “cut off”, “set apart”, etc. This is also clear in the Syrian variant recorded from Şêx Elîyê Şêx Şemo in the village of Qîbarê, Efrîn, in 1982 by Celîlê Celîl and published in the book “Şêx Fexrê Adiyan: Fîlosof û xasê ola Êzdiyatiyê”, where we find this passage written as “Wê herfê ij hev vekirin Heşem û Qurêş” (“That letter separated the Hashemites and the Qurayshites”), with “ji hev vekirin” having the same meaning. |
| ↑34 | These passages refer to an old inter-tribal conflict that took place among the Arab tribe of Quraysh, between the Banu Hashem clan led by Muhammed, and the Meccan pagans led by Yazid’s granfather Abu Sufiyan. This conflict peaked during the hostilities between Husayn, the son of Ali ibn Abi Talib and grandson to Muhammed, and Yazid ibn Muawiyya. In Ezidi stories, the former, referred to as Hashemites, are perceived as bringers of a new religion that violated the Quraysh and Meccan pagan tradition. In contrast, Yazid and his followers, who resisted Islam and had a clear inclination towards mysticism and poetry, are referred to as Qurayshites and perceived as the defenders of the authentic Quraysh tradition and representatives of an old pagan aristocracy of Mecca. For more on this subject, see: “The Nation of the Sur: The Yezidi Identity Between Modern and Ancient Myth” by Artur Rodziewicz. |
| ↑35 | Another name for Ezidis in Qewls, literally meaning “House of Tradition”, also appearing in the form of “Sunetî” or “Sunî”, i.e people of the Sunet, which literally translates to “Tradition” and refers to the Ezidi beliefs, teachings and laws. Not to be confused with the Islamic Sunnah, which is the same word with same root but in Islamic context instead refers to traditions of practices of Prophet Muhammed which constitute a model for Muslims to follow. |
| ↑36 | In Kurdish, “mêş” tends to refer to flies in general but in this context is interpreted to be referring to bees. |
| ↑37 | A fruitless species of tree that is found in Kurdistan and held to be sacred and of heavenly origin in Ezidism. Its leaves are boiled to produce black dye, which is then used to dye wool that is obtained from sheeps and then woven into a Xerqe. |
| ↑38 | According to Ezidi laws and customs, Pîrs should visit their Mirîds on an annual basis, usually in the spring season, to counsel them, attend to their religious life and guide them on the right path, bless their hearths and perform the “Du’aya Zikatê” prayer over their bread and salt. In return, they receive offerings from their Mirîds through the form of “Fito” or “Zikat” as well as as sacrificial animals, usually lambs. According to tradition, the Pîr must be given one-tenth of annual income, some of which the Pîr keeps for the needs of his family, while distributing the rest among the needy and poor Ezidis. |
| ↑39 | Both symbols of an Ezidi rite of passage referred to as “Biskhildan”, in which a Şêx cuts a lock of hair from his Mirîd’s newborn. The Xudan of Biskhildan is Şêx Evdalî Bisk / Evdalê Gulî. |
| ↑40 | Xelîl Cindî Reşo transcribed this line as “Ê sinwan nekem temam e” which has no clear meaning. This likely was a mistranscription by Xelîl Cindî, as in all other versions reviewed, including the version recorded by Celîlê Celîl and the one recorded from a Qewal and published in the 7th issue of Laliş magazine in 1997, and one from the recitation of Babê Şêx, Babê Şêx Îlyas Nasir in 1984 published in Şemo Qasim Dinanî’s “Çend Têkistên Pîroz yên Ola Êzdiyan” in 2012, we found that the correct line should be “Ê serî lê dikeyin temam e”. Thanks are owed to @qawlin_ezdia on Instagram for providing us with material to compare the different versions. |
| ↑41 | Pîr Gavanê Zerzan is an Ezidi saint who is the Xudan of cattle and cattle-herders (Kurdish: “gavan“) and progenitor of a Pîr lineage |
