JRLYKI ORIENTALNE W PRZEKEADZIE IIL ORIENTAL LANGUAGES IN TRANSLATION vol. 3 ‘Krak 2008 i. by A Zaborsi, M. Pela VictoRIA ARAKELOVA On Some Peculiarities of the Yezidi Lore Translation Yerevan State University he present paper presents some results of the project on the terminology of the Yezidi sa~ texts, being realized at the Caucasian Centre for Iranian Studies, Yerevan. The aim of article is not to labour the whole complex issue, but to point out certain peculiarities of ‘Yezidi lore, as well as those cultura, historical, and other factors, which should be taken into consideration while interpreting the Yezidi texts. “Formany centuries, since th earliest stage ofthe formation of the Yezidi community, one ne main taboos in Yezidism was literacy. One can only guess when literacy was off- Sal illegaized, but the Yezci tradition traces itback to Sheyx Adi bin Musafir' the lez~ | Most probably, initially tabooed in fact were scriptures, particularly the Holy Books the ANl-i Kitab. The formation of Yezidism took place in a very specific area — the ‘Mesopotamia, whose religious map has always been kind of collage of “here- giving birth to numerous closed religious communities, some of them first trending etino-religious and later — to ethnic groups. And though the very emergence of the exidisyncretic religious system can be approached as absorbing and transformation of religious ideologies once existed in the Middle East, the domination of Islam in the gon and later the activities of various Christian missions could then seem a danger to a T On is biography, sce in detail: Guest J. S., The Yezidis. A Study in Survival, New York, 1987: I; Albiane, Z. “The Reconstruction of Saikh ‘Adi b. Musafir's Biography on the Bass of Arabic and Sources" — Proceedings of the Colloquium of Logos, Ethos, Mythos in the Middle East and Aiea, part 2. Budapest, .., pp. 95-104 ® Araelova, V.A. K istoriformirovaniyayezidskoy obschiny (On the History ofthe Formation of Yekdi Community) —-"Iran-Namneh: Armenian Journal of Oriental Sciences’, Yerevan, N 40: 63-66; tls Guest, op cit, pp. 48-57. 7‘a he mein bon ad ely dnd Ye comma on ‘upilty: Howee theme ting bees set mse he deep ry ho fk tate sed eu “The Yer mule flrs sce Senin nto 19caney, stent ae erty Yers Th ig eft aly oe trees and fn he Ys ad Tver Soy A and Sutin i psf eon es i, demon eel wile ‘gest cm rice ode ih nh ong oy "Te pba ed to te Ye pope inn cone sity femdom cmos un ehelretYssan low ogy Somos oh naif oe eens fi ied apes ine Spec ‘ee bon bm opr partly, ne! td se goes ‘nn aarti one Yeon che etd ao ‘Yel ies wet sits Being ements pa ow cen cere ‘henley thet mf en pty cece et of ema | nino nse pepe eis ao cosas tee ak ss Deptt ed ry mie ste {wept detent ls Knee ics Be ‘dn racer the fae iss lowed erg ena ial a et any ere of Ye ced oy “fist splot Yea oe es eon abd whe Ruin son ‘yan Amen Oras. yy iri) een ety ei 1900, hme mal was pbs wie German bation FT Wm ora es RM noi tala rca ase mn ‘ene Rl ee Chr ae enema Aan A Tei nae eo Ie ee hy a tb Yl — (Te ek Rn) a sechitmen nosso ta cena Sean ee ‘va nl een Gp Ber eB ae ar cri et tne tn nt fmm, 5A Kr ena het bbs rt me ef sSometteny peony tna ahem epee oss a ea en tetera teatro SS ear eae Seat acannacn eet vt te pbeon of he Yi loe remains among the main tasks in the fel aerate aie iota meecteed er tetany cee ames ee eet area aeeeaineanenaretsta pao SE acerca roe ees morta anacell vairae abate enreece as crop Sul notions fined in early qs, have been preserved upto nowadays, but her in eer treoecar eel Sete eanenenar a an einem ee ‘The eve tre Matin ley an mys pin te te vgn nse eo nr 3-1, wane Yes cont [Seemed fe ih ore wae eased ne ai ees adv meipen Howene ve then pecially ne oP Itt te pov de iva Sas cnbe abo ase. 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Then itis quite within reason to suggest that the whole sentence must be ofthe same character. Its most adequate reading seem to be dna al-sirru, ana al-kafiru, ana al-Hagg, ie. “I am the Mystery, Lam an infidel, | am God”. Although at first sight, the second form seems to: ‘semantically contradict the gen- eral context, it still can be explained as an attempt of self-humiliation, another behavoural line typical for mystics, not less provocative than other “heretic” issues, [In the present paper Iam not touching upon the problem of politization of such a topi- cal field of studies as Kurdology and the Yezidi texts in particular. Still, the intrusions upon the authentic tradition, its deliberate corruption and misinterpretation are, unfortu- nately, becoming more and more frequent even in the academic circles.*° The issue of the Yezidi sacred texts, their translation and proper interpretation definitely require a pure ac- ‘demic cross-disciplinary approach. It is the case, when on the one hand, neither ‘a Kurmanji native speaker, nor a scholar of Yezidism can give adequate interpretation to text without profound knowledge of the tradition and, on the other hand, an attempt to deeper penetrate into the Yezidi sacred knowledge presupposes the understanding of the religious texts, in which sometimes, each word requires an explanatory footnote. ® Thid, fo 18,9, p. 191. 3° Arakelova, V.A., Voskanian, V.S. [Review on: Ph. ‘Kreyenbroek, Kh. Rashow, God and Sheith Adare Perfect: Sacred Poems and Religious Narratives rom he Yes Tradition, Wicbodos-“Tlarscr itz Verlag” 2005) — “ran andthe Cancasus, 11,2007, pp 153-159 Seo aac: Araelova VA [ec view on Kh. Omarkhal. Yesidiem. 1: glubiny syachelet. Sb, 2005] — VOSTOK (ORIENS), NT, Moscow, 207, pp. 197-200,