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Tawus Protogonos:
Parallels between the Yezidi Theology and Some
Ancient Greek Cosmogonies
Artur Rodziewicz
Warsaw University
Abstract
The paper concerns some crucial issues of theology and cosmogony of the Yezidis, which
have distinct parallels in the writings of the ancient Greeks. A startling coincidence of cer-
tain topics and the manner of approach can lead to the conclusion that the Yezidi theol-
ogy and mythology seem to have a distant genetic relationship with the Greek theology,
or—which is also possible—we are dealing with distinct independent inscriptions of the
same ideas, meaning here the highest factors governing the world. The paper also contains
references to similar topics in the literature of Early Christianity and Gnosticism.
Keywords
Yezidism, Greek Cosmogony, Platonism, Gnosticism, Pearl, One
' See, for example, Kreyenbroek iggr. 57-79; Spät 2001: 1-54; eadem 2010; Arakelova
2004.
" It is difficult to separate the Yezidis from the Gnostics, because if we take into ac-
count 1) the Yezidis' doctrine secrecy, secrecy of the theological and mystical knowledge
that 2) is structurally connected with some of the Gnostic movements, we should call
them Gnostics (see Rudolph 1977).
' There is general agreement that Platonic concepts had a significant influence on the
theology of many Gnostic movements. It is noteworthy that in the body of a number of
Gnostic texts found in Egypt, known collectively as the "Library of Nag Hammadi", was
found a separate fragment of Plato's Potiteia (588a-589b, NHC VI 5). A simple formula of
© Koninklijke Brill NV, Leiden, 2014 DOI: io.iie3/i573384X-2oi4oio3
28 A. Rodziewicz /Iran and the Caucasus ;8 (20/4) 27-45
Gnosticism could be: Platonism + Bible (in the broad sense, as embedding in the tradition
defined by the corpus consisting of the Old and New Testament, the Apocrypha, and scho-
lia) + elite knowledge hased on the cult of daemon/-s (i.e. intermediaries between the su-
preme God and men) worshiped by a closed community believed in the supreme God un-
defiled by contact with the evil (because of the matter) world.
•* In the iith/i2th centuries, the Middle East hosted such minds as al-Ghazali or as-
Suhrawardi. In their writings we can discern the knowledge of the concepts of such Greek
thinkers as Pythagoras, Empedocles, Aristotle, and esp. of Plato (regarding Greek topics in
Islamic culture, cf, e.g., Gutas 2000; Walzer 1962).
•' Byzantine historian, Agathias Scholasticus (Historiae II 28, 1-2) portrays Khosrau I as
a king fascinated by Greek literature and philosophy, especially of Aristotle and Plato,
whose main dialogues he read in Persian translations (cf. Watts 2005).
A. Rodzlewicz /Iran and the Caucasus 18 {2014) 27-45 29
Stan region, near the present Iraqi border) in which the exiles and refu-
gees from Byzantium, the Nestorians and the Greek philosophers worked
with the translations of Greek works into Middle Persian. On the other
side of Iraq, in the present SjTia, we can still find well-preserved Greek in-
scriptions in Apamea, where a philosophical school dealing with Greek
thought used to be.'' The importance of these areas for the spread of Greek
culture in the Middle East is well known.^ Why, then. Sheikh 'Adi, being a
conspicuous figure and seriously engaged in theology, should not be ac-
quainted with at least the main ideas from the Greek culture, culture so
admired in the Middle East? What should also be stressed is his relation-
ship with Nestorians,** who were familiar with the Greek theological and
philosophical concepts. We also must be aware of the fact that in the 12th
century when 'Adi Ibn Musafir acted, knowledge of Greek culture in the
Middle East was much greater than in Europe, which had to relearn Greek
from the beginning of the 15th century.
The aim of this paper, however, is not to argue that Yezidi concepts are
derived from the Greek. I propose to look at the Yezidi theology as a part
of a broad heritage." I only indicate the most common elements, hoping
' This is where Poseidonius worked (I B.C.), hence came Platonist and Pythagorean
Numenios (II A.D.), here also lived and acted (IV A.D.) Platonist Iamblichus, very familiar
with the theological tradition of Greece and the East, or Cassius Longinus (111 A.D.), asso-
ciated with Ammonius Saccas and Porphyry, advisor of Queen of Palmyra. Last but not
least, from Syria came last diadochos of Athenian Academy—Damaskios (VI A.D.). No-
tabene the distance between Apamea and the Yezidi centre of the world, Lalish, is ap-
proximately equal to the distance from Barcelona to Madrid. It is hard to believe that there
were no contacts between so closely located sites. Mediaeval Spain was almost untouched
by Greek culture compared with the Hellenisation of the Middle East, yet the Spanish the-
ology and mathematics have Greek roots.
' See Brock 1982; noteworthy are also works of Pigulevskaia 1979.
' The main Yezidi temple is located in a former Nestorian monastery in which the
(co-)author of the doctrine had to serve for some time. There is no clarity, however, if that
was one and the same person or whether it was rather different 'Adi, while 'Adi ibn Mu-
safir appeared later and occupied an already empty monastery (see Leroy/Collin 1963:189-
201; Nau 1914:105-108).
' I refrain from genetic explanations. It is possible that they would lead from the
Greeks back to the East. It is sufficient to mention the important work of West (1997) in
which he points to the parallels between cosmogonies of the Greeks and the Middle East.
Therefore, 1 write about a "broad heritage" or "universal theology".
30 A Rodziewicz /Iran and the Caucasus 18 {2014) 27-45
that this way we could better understand Yezidis' culture and some kind
of universalism in theology.
Therefore, I distinguish and discuss briefly six major elements in the
theology and cosmogony of the Yezidis that have explicit parallels to ear-
lier concepts than known from the Gnostic texts of Late Antiquity.
'" See a table showing the distinction in the concepts ofthe fiist Greek theologians and
philosophers (Rodziewicz 2012:185; 431).
" To a certain extent by the introduction ofthe term homoousios, i.e. "consubstantial".
" Yezidism can, therefore, be seen as a form of monotheism in which different deities
are emanations of one God. However, it should be emphasised that on the basis of sources
the position of God (Xwadë) is clearly separated from the divine trinity. Cf. Asatrian/ Ara-
kelova (2003:5): "It is not an accident that in the Yezidi liturgy, as well as in the oral tradi-
tion, a direct address to Xwadè is a very rare occasion, and nor does he want any offerings".
'' With regard to the identification of Sheikh 'Adi with Sultan Yezid and Melek Tawus,
cf e.g. The Hymn ofthe Laughter of Snakes in Kreyenbroek/Rashow 2005:391; see also The
Poem in Praise of Seikh 'Adi (arabic text in Joseph 1909 147-148, translation: 241-242) in
which he states about himself mier a t o :
A. Rodziewicz /Iran and the Caucasus 18 (2014) 27-45 31
DEMIURGE PEACOCK
At the same time the ancient Greek theologians have suggested that
this Eros is hypostasis of god.''*' The function of Eros is to combine oppo-
"* There is also an interesting parallel to the descriptions of the divine peacock called
TausjMalka Taus in the Mandaean Book of John (see Jong 2009; 303-319).
"^ yJTOi \ih TTpÚTiaTa Xáoc yévEx'- aùxàp ïnznci Faî EÙpuorepvoç (...) r|S' "Epoç, oç j
"• I am referring to Pherecydes about whom Proclus writes {In Platonis Timaeum com-
mentaria II 54, 28-55, 3): "Pherecydes claimed that Zeus, intending to generate (Sïjj^ioup-
YEÎv), transformed himself into Eros, for having made the world of opposites, led him to
the agreement and friendship, planted in all the identity and unity that penetrate the
34 A- Rodziewicz /Iran and the Caucasus i8 {2014) 27-45
sites into the unity, i.e. to bring them to the cosmogonical starting point.
Similarly one can treat the peacock symbolism—as just this, which com-
bines coloured variety into the beautiful unity. It is worth noting that also
in the Yezidi theology Love has a status of separate demiurgic factor
whose function is bonding (cf. Rodziewicz 2014). Love is described in the
Qewlê Qere Ferqan and in the Qewlê Zebûnî Meksûr.
Oh God, you are the One, triumphant Itahiyo, tuyi wahidi, qahirt
Before the foundation of the earths, Ji beri binyana 'erda,
before heavens, ji beri 'ezmana,
Before the (holy) man, before the angels. Ji berîmêraji berimeieka.
Love was at your disposal: Mihbeta bi tera çêbû,
what did you create with it? te çîjê çêkirî?
(Kreyenbroek/Rashow 2005:108)
My King spoke pleasantly, Pad§ê min xo§ kir sihbete
The King and the Cup and Love, Pad§a û kase û mihbete
They had created rules and limits, Ewan çêkiribû hed û sede
There love had its place. (...) Lêk rûni§tin mihbete. (...)
The earth did not become solid 'Erdi bi xora negirtibu hisare
Until Love the luminous, acting as Heta mihbeta xerza nurani bi
rennet, was sent into it. navda nedihinare.
(ibid.: 58, 61, cf. 6-7,18)
THE CONCEPT OF MATTER AND THE MATERIAL WORLD, AND THE IMAGE OF
PEACOCK AND SERPENT
The question about Adam that Melek Tawus asked God in Paradise was:
"How Adam could multiply?",""" and he is the best person to ask this ques-
tion. For the symhol of the peacock has also a further meaning, which is
associated with the function of Melek Tawus as the master of this world,
namely, diversity and multiplicity. These two terms in the very long Greek
philosophical and mythological tradition have repeatedly been associated
with the matter. The invisible and mental world is characterised by sim-
plicity and singularity, while physicality and materiality are related to di-
versity and colourfulness.
whole. So thanks to them and thanks to those who created it, the world is undamaged".
''~ The Black Book {Mashaf Resh): "Melek Tawus asked God how Adam could multiply
(jJ^) and have descendants if he were forbidden to eat of the grain (*i»J^l). God an-
swered, I have put the whole matter into thy hands" Qospeh 1909:222).
A. Rodziewicz /Iran and the Caucasus i8 {2014) 27-45 35
'' Scholia in Apollonii Rhodii Argonautica [scholia vetera) 317, 1-4: on TU Aií Ya|.ioûvTi
"Hpav Sûpo! xà. xpuaâ \a\ka. hà TÛ COXEOÎVÛ ôvaSaStoitEV T) Vy\, <J>£pe)cu8»)ç èv ß' cvjaív. È<pu-Xaacrn)
Se aiiTà Sçiç ó Tuçûvoç xaX 'ExiSvrjç,'É)(tú\xe^aXàç p' xai çcovàç mavroiaç.
"^ Apollodorus, Bibliotheca II113-114.
'" In the archives of the Armenian Institute of Ancient Manuscripts (Matenadaran),
one can see a miniature illustrating the Book of Genesis in which the biblical serpent also
has wings.
'• Theogonia 334: SEIVÔÇ 091c; St. John in the Book of Revelation refers to "the great
dragon, the ancient serpent" (20, 2,1-2; 12, 9,1: ó Spáxcüv ó néyaç, ó oçiç ó àpxaîoç), equated
with the Devil and Satan. Apáxíüv and açiç are the two main epithets In the literature de-
scribing the ancient Typhon.
36 A. Rodziewicz /Iran and the Caucasus 18 {2014) 27-45
one army against another, and the leader of the first made Cronus and the
other—Ophioneus. He recounts also their challenges and struggles and
said that there were agreements between them that those who fall into
Ogenos are to be defeated, and those who pushed them out, win and
should have a possesion of heaven" {Contra Celsum VI42,17-28).
THE FALL
'•" Plutarch, De exilio 6o7c6-d3; Hippolytus, Refutatio omnium haeresium VII 29,14, 65:
„Empedocles proclaimed at the beginning of philosophy: There is an oracle of Necessity, the
ancient resolution ofgods \ if anyone sins—its nice limbs [will be fdled] with fear \—Demons
long-lived, received life —| thrice ten thousand years shall he wonder [away] from the blessed
\ and I am one of them, exile from the gods anda wanderer".
" Haji Feqir from Baadra, near Mosul (apud Spät 2008:671).
'" Arabic text in Joseph 1909:120. Most of scholars agree that Al-Jilwah (and Meshefa
Resh) is not an original Yezidi book. But it is still a valuable source for research on Yezidis
and the testimony of how they were perceived in the Middle East.
'•' Concerning metempsychosis in Yezidism, cf. Book of Revelation {Al-Jilwah), Chapter
II: "I send a person a second or a third time into this world or into some other by the trans-
migration of souls (c'ij'i" ¿^iJJj)" (Jospeh 1909; 220).
A. Rodziewicz /Iran and the Caucasus i8 {2014) 27-45 37
In the texts of Plato (esp. in the Phaedrus) we find one important ele-
ment previously described in less clear style by Heraclitus, namely the
theory of logos, that is the reason of divine origin, which comes down
from the divine to the human world and then can go back there. This the-
ory will be further developed by the Stoics and Christian thinkers (such as
Origen or John of Damascus).* Some of the ancient commentators find it
also in Homer.'"^ Both in early Greek literature, and later in Christian
literature, logos was considered as a demiurgic agent and equated with
the "Son of God" {vide the Prologue of the Gospel of John), who was in the
beginning and through whom all things were made.
A similar role in the Yezidi theology is played by Melek Tawus.
Threads sketched above found specific combination in the theology of
one of the early Gnostic sects who worshipped the serpent (Gr. oçiç)—
Ophites (or Perates), temporally closer to Yezidis. Cf. "According to them
the universe is: Father, Son and Matter. Each of these three has unlimited
powers in itself. Between the Matter and the Father is the Son, logos, the
Serpent forever moving towards his unmoved Father and moving Matter.
And at one time he turns to the Father and receives the power into his
own person, and when he takes the power, he then turns towards the
Matter. And the Matter, which is devoid of quality and is formless, is
marked by ideas by which the Son marked himself of the Father" (Hippol-
ytus, Refutatio omnium haeresium V17, 5-12).
Reading these words, let us consider the representation of serpent on
the wall in front of Sheikh Adi's tomb in Lalesh—it crawls upward, toward
the sky. This thread also has a parallel in the New Testament. In the
Gospel of John the author cites the words of Christ: "And no one has as-
cended into heaven, except the one who came down from heaven, the
Son of Man. And as Moses lifted up the serpent in the desert, so the son of
man must be lifted up, so that whoever believes in him may have eternal
life" (3,13-15).''
Similar threads can also be found in the Yezidi theology, eg. in the
following statement of a contemporary expert on the Yezidi lore: "God
created Adam's body between Saturday and Friday. After seven hundred
years, a soul entered this body. This soul was an angel that came from the
sky".-^''
Since the soul descends from the sky, it has to pass by the various re-
gions/heavens designated by the heavenly bodies.
áv9pá)7rou, 'iva 7tâç ó mo-xeúuv âv aiixû e^i) Ç'^'i'»' aiúviov. 1 do not develop this idea further for
the lack of space (see Nicolaus 2011: 49-72). In this context, see a fragment of the text at-
tached as Appendix to Meshefa Resh: "The Gospel says, 'No one ascended up to heaven hut
he who came down from heaven. No one came down from heaven but Melek Tawus and
Christ. From this we know that the great God has been reconciled to Melek Tawus, who
went up to heaven, just as God came down from heaven and went up again" (Joseph 1909:
236).
*•' Feqir Haji from Baadra (apud Spät 2008:664).
•"'Sometimes this number is doubled, as in Quewle Aflrinia Dinayaye 10: "He built
heaven and earth, fourteen spheres" (Kreyenhroek/Rashow 2005: 67)—one can see here
the theory of parallels between the higher and lower world. Cf. Du'a Bawiriye 11: "Seven
spheres of earth and heaven on the back of the Bull and the Fish" (ibid.: 105).
" As Peter Nicolaus writes (2008: 248): "On the shaft there are seven orbs, like pearls
on a string. The orbs symbolise, according to Yezidi sources, the seven archangels and the
seven layers of heaven and hell. They can also be seen as the planets of the ancients (Sun,
Moon, Mercury, Venus, Mars, Jupiter, Saturn)". Large fragments on sanjaqs are also con-
tained in Meshefa Resh.
•" "The seven sanjaqs, or sacred images of Malak Tawus, are the more concrete expres-
sion of Yezidism and considered the holiest of the holy ritual objects ofthat religion. (...)
Each of the birds symbolises one of the seven supreme angels, which constitute the Yezidi
heptad of divine beings. Each of the seven sanjaqs is named after the seven archangels, or
rather individuals, who attained divinity through transmigration of the soul of the respec-
tive archangel" (Nicolaus 2008:217-219).
A. Rodziewicz /Iran and the Caucasus 18 {2014) 27-45 39
Also in the Btack Book (Meshefa Resh) one can read: "In the beginning
[God] created six gods ( ^ ' ) of himself and of his light, and their creation
was as if someone had lit a candle from another candle. God said:—I cre-
ated the heavens. Let one of you go to create something in them. As-
cended the second and created the sun, ascended the third and created
the moon; the fourth created the firmament, the fifth created the Farg,
the Morning Star, the sixth created paradise, the seventh created hell".''''
In the writings of the Greeks, especially the Pythagoreans (Philolaos)
and above all of Plato {PoLiteia, Phaedrus, Timaeus, Laws, Epinomis) and
Aristotle (On the world. On the soul) references are repeatedly made to the
"' The Hymn of the Weak Broken One {Qewtê Zebûnî Meksûr), (Kreyenbroek/Rashow
2005: 62). Cf. Meshefa Resh: "On the first day, Sunday, God created Melek Azazil, and he is
Taus-Melek, the chief of all. On Monday he created Melek Dardael, and he is Seih Hasan.
Tuesday he created Melek Israfel, and he is Seih Sams (ad-Din). Wednesday he created
Melek Mihael, and he is Seih Abu Bakr. Thursday he created Melek Azrael, and he is Sajad-
ad-Din. Friday he created Melek Semnael, and he is Nasir-ad-Din. Saturday he created
Melek Nurael, and he is Yadin (Fahr-ad-Din). And he made Melek Taus ruler over all. After
this God made the form of the seven heavens, the earth, the sun, and the moon" (tr. Joseph
1909:221).
*• The Hymn ofthe Thousand and One Names {Quewlè Hezar û Yek Nav) ( Ibid. 75).
'^ The Prayer ofAgreement {Dû'a Tifaqê), (Ibid.: no).
'^ Translation belongs to the author; Arabic text in Joseph 1909:126.
40 A. Rodziewicz /Iran and the Caucasus 18 {2014) 27-45
spheres marked out by the seven planets included in the final sphere of
Heaven/Uranos. However, in Greek literature (as well as later in Roman)
planets are treated as having souls—a kind of demons belonging to Kro-
nos/Saturn, Zeus/Jupiter, Ares/Mars, Hermes/Mercury, Sun, Moon and
Earth. Cf. "Thus, from the reason (Xoyoç) and from such God's reflection
(Siavoia) on the generation of time, to generate time, the Sun and Moon
and five other stars called "wanderers" (7:Xaví]Tá [planets]) came into ex-
istence for the separation and guard numbers of time. God, after creating
the bodies of each, placed them in circles (...), which are seven, like [the
planets] are seven. The Moon in the first [circle] around the Earth, the
Sun in the second above the Earth, and the Morning Star and [this one],
which is called Sacred [Star] of Hermes he placed in the [circles], which
move in orbit equal to the Sun's velocity, but receive power opposite to it"
(Plato, Timaeus 38c3-38d4).''
The number of sources on the subject is vast and extends to Late An-
tiquity. For example, in the treaty of a Syrian Platonist, Porphyry, De antro
nympharum, there are detailed descriptions of the way along which the
soul descends for birth defeating the demonic spheres and the way back,
which the soul should follow moving away from the
"' cf Timaeus Locrus, Fltpi pvaioç xóajiu xai ij/uxâç 213, 28-215, 8 and a fragment of On
the Universe attributed to Aristotle: "A set of planets falls into seven divisions, located ade-
quate in sequence number of circles, so situated that the higher is always greater than the
lower, and the seven are always contained one in another, and all are closed under the
sphere of fixed stars. The nearest position is always occupied by the circle of the Shining
(<I)aivovToç JcuxXoç), also known as the circle of Cronos. Next is the circle of Beaming
(<t>oé9ovToç KÚJíXoc), also known as [circle] of Zeus (Aiôç), then follow [the circle of] Fiery (6
)—called also [the circle of| Hercules and [of] Ares, and then Glistening (6
), which some call the holy [star of] Hermes, others—[of] Apollo. After that is [the
circle of] Lightbearing, which some call [the star of] Aphrodite, others—[of] Hera. Then is
[the circle of] the Sun and lastly—[circle of] the Moon." (De mundo 392ai9-29). Cf De deis
et mundo of Salhistius.
•'" Notabene Porphyry notes that this concerns not only the Greek tradition but is also
connected with Mithraism. I do not go into greater detail here, but it should be noted that
the tradition of seven spheres ofthe planets having souls is present among others (as indi-
cated by Yezidi researchers) among modern Mandaeans (cf Arakelova, 2002: 69: "In the
Mandaean tradition the Moon is one of the seven planets the creatures of God, each hav-
ing a spirit in it").
A Rodziewicz /Iran and the Caucasus 18 {2014) 27-45
The last discussed element of the Yezidi theology (known also to Ahl-e
Haqq) that has many parallels in Greek concepts is the motive of the cos-
mogonie Pearl. It is described in sucb texts as Meshefa Resh and especially
in the hymns.''" In short, the summarised content of these songs presents
the following picture. In the beginning of the world there was a white
Pearl, initially invisible, then God, separated it from himself and began
the creation hringing out the elements of the world from the Pearl and di-
viding it into parts, and diversifying more and more. In Meshefa Resh,
Quewlê Bê Elîf and Qewlê Aftrína Dinyayê we read: "In the beginning God
created the White Pearl (Í-^Í>JJI ÓJ.^) out of his most precious essence (...).
Thereupon the White Pearl broke up into four pieces, and from its midst
came out the water, which became an ocean. The world was round, and
was not divided".^" Cf. also:
Tbe luminous Throne in the Pearl, Texte nûrî sedef,
My King is bidden inside it. Ped§ê min li navdayî bi xef,
My King is concealed inside it. Ped§ê min U navdayî mixß bû
By himself, be was contented with Ewbixoaxorazîbû (...)
himself (...)
My King created by himself, he became Ped§ê min bixo efirandibû dure. (...)
the Pearl (...)
By himself my King created Ped§ê min bixo efirandî
the White Pearl.''' dura beyzaye.
In the ocean was only a Pearl Di behra da tenê hebu dur
It did not progress, it did not progress (...) Ne dîma§iya, ne dîma§iya (...)
The Pearl burst open in its awe of God (...) Durji heybeta êzdan hincinî (...)
It became adorned with such colours (...) /(' rengê îsan xemilî (...)
He built heaven and eartb, Cardeflebeq 'erd û ezman nijnî
fourteen spberes''''
Our God brought the Pearl out. Êzdanê me dur derant
Waterflowedfrom the Pearl Avji duré herikî
^' E.g., Quewlê Bê Elîf, Qewlê Afirîna Dinyayê, Qewlê ZebûnîMeksûr, cf. also Dû'a Bawiri-
ye.
^ The Black Book (MashafRes), op. cit., pp. 221-222.
' ' Kreyenbroek/Rashow 2005:71-72.
^ I.e. seven spheres of heaven and seven spheres of earth.
42 A. Rodziewicz /Iran and the Caucasus t8 {2014) 27-45
* 693 There was Chaos, and Night and the black Erebus, the first, and the vast Tartarus
But wasn't The Earth, nor Air, nor Heaven. And in the infinite valleys of Erebus
695 Blackwinged Night gives birth to the first windy egg / From which, during the cy-
cles of the seasons, sprang the alluring Eros / Shining golden wings on the back, looking
like the whirlwinds. It was he, mixed with winged Chaos, at night in the midst of a vast
Tartarus / Who hatched our race, and as the first brought to light
•" Leges 9O3e6-9O4ai: "Many together-from the one or from the many-one" (aú|.i7toXXa
èÇ avec Y¡ ix noXK&v ëv). Also in the treatise attributed to Aristotle one can read: "One har-
mony from all these things together singing and dancing in heaven [ie. planets], arises
from the one and in the one has its end" (De mundo 399ai2-i3).
'•*' Iamblichus, Theologoumena arithmetlcae 1,12. Such expressions are also ascribed to
Philolaos; cf. Herodotus, Historiae II 81.
'"" Cf. Simplicius, In Aristotelis physicorum libros commentaria IX 230, 34-231, 2: "... early
Pythagoreans, and later (as testifies Moderatos) Plato, because for him—in accordance
with the Pythagoreans—the primary One (irpÛTOv Sv) reveals over being, and all essence,
and the second one, that is, which is an essential existing and mental, says that these are
the forms (eïSr]), and the third [one] is related to the soul, participates in the One and the
forms". See also Syrianos In Aristotelis metaphysica commentaria 151, 17-21; Theon of
Sm)TTia, De utilitate mathematicae 20,19-20 and Cohortatio ad Gentiles (i8bi-d4 (Otto)) at-
tributed to Justin Martyr; Aristotle, Metaphysica 986ai5-2i; Simplicius, In Aristotelis physi-
corum libros commentaria IX181,7-30.
44 ^ Rodziewicz /Iran and the Caucasus i8 (2014) 27-45
I have attempted to show that the topics present in the theology and
mythology of the Yezidis have counterparts in ancient Greek literature—
both poetic and strictly philosophical. This leads in particular to two pos-
sible conclusions: 1) the Yezidis are the distant heirs of some theories of
the Greeks, or 2) the reality described by the Greeks and the Yezidis is one
and hence the similarity of the structures of their cosmogonies. We can-
not also ignore the significant fact that the concepts of the Greeks are pre-
sent in the theology of early Christianity, as well as in the theories of
Gnostic and Islamic movements, which are the elements that appear re-
peatedly in the Yezidis' religion.
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