The Yezidi people of Iraq are supposed to be the only peoples who are still living today who over a long period of time have been Satanists. Satanism really does not have any ancient scriptures as such except for two very small scriptures from these peoples. They are the Al-Jiwah or The Revelation and The Black Book. But there is a general acceptance that they have probably through the aeons of time been corrupted. My feeling is they need to be read a few time to have any hope of understanding the deep meaning. Some Satanists feel they are relevant some I think pay no attention to them.
AL-JILWAH (THE REVELATION)
Before all creation this revelation was with Melek
Ṭâ’ûs, who sent ‘Abd
Ṭâ’ûs
to this world that he might separate truth known to his particular people.
This was done, first of all, by means of oral tradition, and afterward by
means of this book, Al-Jilwah, which the outsiders may neither read nor behold.
CHAPTER I
I was, am now, and shall have no end. I exercise dominion over all creatures
and over the affairs of all who are under the protection of my image. I am ever
present to help all who trust in me and call upon me in time of need. There is
no place in the universe that knows not my presence. I participate in all the
affairs which those who are without call evil because their nature is not such
as they approve. Every age has its own manager, who directs affairs according
to my decrees. This office is changeable from generation to generation, that
the ruler of this world and his chiefs may discharge the duties of their
respective offices every one in his own turn. I allow everyone to follow the
dictates of his own nature, but he that opposes me will regret it sorely. No
god has a right to interfere in my affairs, and I have made it an imperative
rule that everyone shall refrain from worshiping all gods. All the books of
those who are without are altered by them; and they have declined from them,
although they were written by the prophets and the apostles. That there are
interpolations is seen in the fact that each sect endeavors to prove that the
others are wrong and to destroy their books. To me truth and falsehood are
known. When temptation
comes, I give my covenant to him that trusts in me. Moreover, I give counsel
to the skilled directors, for I have appointed them for periods that are known
to me. I remember necessary affairs and execute them in due time. I teach and
guide those who follow my instruction. If anyone obey me and conform to my
commandments, he shall have joy, delight, and goodness
CHAPTER II
I requite the descendents of Adam, and reward them with various rewards that
I alone know. Moreover, power and dominion over all that is on earth, both that
which is above and that which is beneath, are in my hand. I do not allow
friendly association with other people, nor do I deprive them that are my own
and that obey me of anything that is good for them. I place my affairs in the
hands of those whom I have tried and who are in accord with my desires. I
appear in divers manners to those who are faithful and under my command. I give
and take away; I enrich and impoverish; I cause both happiness and misery. I do
all this in keeping with the characteristics of each epoch. And none has a
right to interfere with my management of affairs. Those who oppose me I afflict
with disease; but my own shall not die like the sons of Adam that are without.
None shall live in this world longer than the time set by me; and if I so
desire, I send a person a second or a third time into this world or into some
other by the transmigration of souls.
CHAPTER III
I lead to the straight path without a revealed book; I direct aright my
beloved and my chosen ones by unseen means. All my teachings are easily
applicable to all times and all conditions. I punish in another world all who
do contrary to my will. Now the sons of Adam do not know the state of things
that is to come. For this reason they fall into many errors. The beasts of the
earth, the birds of heaven, and the fish of the sea are all under the control
of my hands. All treasures and hidden things are known to me; and as I desire,
I take them from one and bestow them upon another. I reveal my wonders to those
who seek them, and, in due time my miracles to those who receive them from me.
But those who are without are my adversaries, hence they oppose me. Nor do they
know that such a course is against their own interests, for might, wealth, and
riches are in my hand, and I bestow them upon every worthy descendant of Adam.
Thus the government of the worlds, the transition of generations, and the changes
of their directors are determined by me from the beginning.
CHAPTER IV
I will not give my rights to other gods. I have allowed the creation of four
substances, four times, and four comers; because they are necessary things for
creatures. The books of Jews, Christians, and Moslems, as of those who are
without, accept in a sense,
i.e., so far as they agree with, and conform
to, my statutes. Whatsoever is contrary to these they have altered; do not
accept it. Three things are against me, and I hate three things. But those who
keep my secrets shall receive the fulfilment of my promises. Those who suffer
for my sake I will surely reward in one of the worlds. It is my desire that all
my followers shall unite in a bond of unity, lest those who are without prevail
against them. Now, then, all ye who have followed my commandments and my
teachings, reject all the teachings and sayings of such as are without. I have
not taught these teachings, nor do they proceed from me. Do not mention my name
nor my attributes, lest ye regret it; for ye do not know what those who are
without may do.
p. 36
CHAPTER V
O ye that have believed in me, honor my symbol and my image, for they remind
you of me. Observe my laws and statutes. Obey my servants and listen to
whatever they may dictate to you of the hidden things. Receive that that is
dictated, and do not carry it before those who are without, Jews, Christians,
Moslems, and others; for they know not the nature of my teaching. Do not give
them your books, lest they alter them without your knowledge. Learn by heart
the greater part of them, lest they be altered.
MASHAF REŠ (THE BLACK BOOK)
In the beginning God created the White Pearl out of his most precious
essence. He also created a bird named Angar. He placed the White Pearl
on the back of the bird, and dwelt on it for forty thousand years. On
the first day, Sunday, God created Melek Anzazîl, and he is Ṭâ’ûs-Melek,
the chief of all, On Monday he created Melek Dardâel, and he is Šeiḫ
Ḥasan. Tuesday he created Melek Israfel, and he is Šeiḫ
Šams (ad-Dîn). Wednesday he created Melek Miḫâel, and he is Šeiḫ Abû
Bakr. Thursday he created Melek Azrâel, and he is Sajad-ad-Dîn. Friday
he created Melek Šemnâel, and he is Naṣir-ad-Dîn. Saturday he created
Melek Nurâel, and he is Yadin (Faḫr-ad-Dîn). And he made Melek Ṭâ’ûs
ruler over all.
8
After this God made the form of the seven heavens, the earth, the
sun, and the moon. But Faḫr-ad-Dîn created man and the animals, and
birds and beasts. He put them all in pockets of cloth, and came out of
the Pearl accompanied by the Angels. Then he shouted at the Pearl with a
loud voice. 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. Then he created Gabriel and the image of the
bird. He sent Gabriel to set the four corners. He also made a vessel
and descended in it for thirty thousand years. After this he came and
dwelt in Mount Lališ. Then he cried out at the world, and the sea became
solidified and the land appeared, but it began to shake. At this time
he
commanded
Gabriel to bring two pieces of the White Pearl; one he placed beneath
the earth, the other stayed at the gate of heaven. He then placed in
them the sun and the moon; and from the scattered pieces of the White
Pearl he created the stars which he hung in heaven as ornaments. He also
created fruit-bearing trees and plants and mountains for ornaments to
the earth. He created the throne over the carpet.
9 Then the Great God said: "O Angels, I will
create Adam and Eve; and from the essence of Adam shall proceed Šehar
bn Jebr, and of him a separate community shall appear upon the earth,
that of Azazîl,
i.e., that of Melek Ṭâ’ûs, which is the sect of
the Yezidis. Then he sent Šeiḫ ‘Adî bn Musâfir from the land of Syria,
and he came (and dwelt in Mount) Lališ. Then the Lord came down to the
Black Mountain. Shouting, he created thirty thousand Meleks, and divided
them into three divisions. They worshiped him for forty thousand years,
when he delivered them to Melek Ṭâ’ûs who went up with them to heaven.
At this time the Lord came down to the Holy Land (al-Ḳuds), and
commanded Gabriel to bring earth from the four comers of the world,
earth, air, fire, and water. He created it and put in it the spirit of
his own power, and called it Adam.
Then he commanded Gabriel to escort Adam into Paradise, and to tell him that he could eat from all the trees but not of wheat.
10
Here Adam remained for a hundred years. Thereupon, Melek Ṭâ’ûs asked
God how Adam could multiply and have descendants if he were forbidden to
eat of the grain. God answered, "I have put the whole matter into thy
hands." Thereupon Melek Ṭâ’ûs visited Adam and said "Have you eaten of
the grain?" He answered, "No, God forbade me." Melek Ṭâ’ûs replied and
said, "Eat of the grain and all shall go better with thee." Then Adam
ate of the grain and immediately his belly was inflated. But Melek Ṭâ’ûs
drove him out of the garden, and leaving him, ascended into heaven. Now
Adam was troubled because his belly was inflated, for he had no outlet.
God therefore sent a bird to him which pecked at his anus and made an
outlet, and Adam was relieved.
Now Gabriel was away from Adam for a hundred years. And Adam was sad
and weeping. Then God commanded Gabriel to create Eve from under the
left shoulder of Adam., Now it came to pass, after the creation of Eve
and of all the animals, that Adam and Eve quarreled over the question
whether the human race should be descended from him or her, for each
wished to be the sole begetter of the race. This quarrel originated in
their observation of the fact that among animals both the male and the
female were factors in the production of their respective species. After
a long discussion Adam and Eve agreed on this: each should cast his
seed into a jar, close it, and seal it with his own seal, and wait for
nine months. When they opened the jars at the completion of this period,
they found in Adam's jar two children, male and female. Now from these
two our sect, the Yezidis, are descended. In Eve's jar they found naught
but rotten worms emitting a foul odor. And God caused nipples to grow
for Adam that he might suckle the children that proceeded from his jar.
This is the reason why man has nipples.
After this Adam knew Eve, and she bore two children, male and female;
and from these the Jews, the Christians, the Moslems, and other nations
and sects are descended. But our first fathers are Šeth, Noah,
and Enosh, the righteous ones, who were descended from Adam only.
It came to pass that trouble arose between a man and his wife,
resulting from the denial on the part of the woman that the man was her
husband. The man persisted in his claim that she was his wife. The
trouble between the two was settled, however, through one of the
righteous men of our sect, who decreed that at every wedding a drum and a
pipe should be played as a testimony to the fact that, such a man and
such a woman were married legally.
Then Melek Ṭâ’ûs came down to earth for our sect (
i.e., the
Yezidis), the created ones, and appointed kings for us, besides the
kings of ancient Assyria, Nisroch, who is Našir-ad-Dîn; Kamush, who is
Melek Fahr-ad-Dîn, and Artâmîs, who is Melek Šams-(ad-)Dîn. After this
we had two kings, Šabur (Sapor) First (224-272 A. D.) and Second
(309-379), who reigned one hundred and fifty years; and our amirs down
to the present day have been descended from their seed. But we hated
four kings.
Before Christ came into this world our religion was paganism. King
Ahab was from among us. And the god of Ahab was called Beelzebub.
Nowadays we call him Pir Bub. We had a king in Babylon, whose name was
Baḫtnasar; another in Persia, whose name was Aḥšuraš; and still another
in Constantinople, whose name was Agriḳâlus. The Jews, the Christians,
the Moslems, and even the Persians, fought us; but they failed to subdue
us, for in the strength of the Lord
we prevailed against them. He teaches us the first and last science. And one of his teachings is:
Before heaven and earth existed, God was on the sea, as we formerly wrote you. He made himself a vessel and traveled in it in
kunsiniyat 11
of the seas, thus enjoying himself in himself. He then created the
White Pearl and ruled over it for forty years. Afterward, growing angry
at the Pearl, he kicked it; and it was a great surprise to see the
mountains formed out of its cry; the hills out of its wonders; the
heavens out of its smoke. Then God ascended to heaven, solidified it,
established it without pillars. He then spat upon the ground, and taking
a pen in hand, began to write a narrative of all the creation.
In the beginning he created six gods from himself and from his light,
and their creation was as one lights a light from another light. And
God said, "Now I have created the heavens; let some one of you go up and
create something therein." Thereupon the second god ascended and
created the sun; the third, the moon; the fourth, the vault of heaven;
the fifth, the
farġ (
i.e., the morning star); the sixth, paradise; the seventh, hell. We have already told you that after this they created Adam and Eve.
And know that besides the flood of Noah, there was another flood in
this world. Now our sect, the Yezidis, are descended from Na‘umi, an
honored person, king of peace. We call him Melek Miran. The other sects
are descended from Ham, who despised his father. The ship rested at a
village called ‘Ain Sifni,
12 distant
from Mosul about five parasangs. The cause of the first flood was the
mockery of those who were without, Jews, Christians, Moslems, and
others descended from Adam and Eve. We, on the other hand, are descended
from Adam only, as already indicated: This second flood came upon our
sect, the Yezidis. As the water rose and the ship floated, it came above
Mount Sinjar,
13
where it ran aground and was pierced by a rock. The serpent twisted
itself like a cake and stopped the hole. Then the ship moved on and
rested on Mount Judie.
Now the species of the serpent increased, and began to bite man and
animal. It was finally caught and burned, and from its ashes fleas were
created. From the time of the flood until now are seven thousand years.
In every thousand years one of the seven gods descends to establish
rules, statutes, and laws, after which he returns to his abode. While
below, he sojourns with us, for we have every kind of holy places. This
last time the god dwelt among us longer than any of the other gods who
came before him. He confirmed the saints. He spoke in the Kurdish
language. He also illuminated Mohammed, the prophet of the Ishmaelites,
who had a servant named Mu‘âwiya, When God saw that Mohammed was not
upright before him, he afflicted him with a headache. The prophet then
asked his servant to shave his head, for Mu‘âwiya knew how to shave. He
shaved his master in haste, and with some difficulty. As a result, he
cut his head and made it bleed. Fearing that the blood might drop
to the ground, Mu‘âwiya licked it with his tongue. Whereupon Mohammed
asked, "What are you doing, Mu‘âwiya?" He replied, "I licked thy blood
with my tongue, for I feared that it might drop to the ground." Then
Mohammed said to him, "You have sinned, O Mu‘âwiya, you shall draw a
nation after you. You shall oppose my sect." Mu‘âwiya answered and said,
"Then I will not enter the world; I will not marry!'
It came to pass that after some time God sent scorpions upon
Mu‘âwiya, which bit him, causing his face to break out with poison.
Physicians urged him to marry lest he die. Hearing this, he consented.
They brought him an old woman, eighty years of age. in order that no
child might be born. Mu‘âwiya knew his wife, and in the morning she
appeared a woman of twenty-five, by the power of the great God. And she
conceived and bore our god Yezid. But the foreign sects, ignorant of
this fact, say that our god came from heaven,
despised
and driven out by the great God. For this reason they blaspheme him. In
this they have erred. But we, the Yezidi sect, believe this not, for we
know that he is one of the above-mentioned seven gods. We know the form
of his person and his image. It is the form of a cock which we possess.
None of us is allowed to utter his name, nor anything that resembles
it, such as
šeitân (Satan),
ḳaitân (cord),
šar (evil),
šat (river), and the like. Nor do we pronounce
mal‘ûn (accursed), or
la‘anat (curse), or
na‘al 14 (horseshoe), or any word that has a similar sound. All these are forbidden us out of respect
for him. So
ḫass (lettuce) is debarred. We do not eat it,. for
it sounds like the name of our prophetess Ḫassiah. Fish is prohibited,
in honor of Jonah the prophet. Likewise deer, for deer are the sheep of
one of our prophets. The peacock is forbidden to our Šeiḫ and his
disciples, for the sake of our Ṭâ’ûs. Squash also is debarred. It is
forbidden to pass water while standing, or to dress up while sitting
down, or to go to the toilet room, or to take a bath according to the
custom of the people.
15
Whosoever does contrary to this is an infidel. Now the other sects,
Jews, Christians, Moslems, and others, know not these things, because
they dislike Melek Ṭâ’ûs. He, therefore, does not teach them, nor does
he visit them. But he dwelt among us; he delivered to us the doctrines,
the rules, and the traditions, all of which have become an inheritance,
handed down from father to son. After this, Melek Ṭâ’ûs returned to
heaven.
One of the seven gods made the
sanjaḳs 16
(standards) and gave them to Solomon the wise. After his death our
kings received them. And when our god, the barbarian Yezîd, was born, he
received these
sanjaḳs with great reverence, and bestowed them
upon our sect. Moreover, he composed two songs in the Kurdish language
to be sung before the
sanjaḳas in this language, which is the most ancient and acceptable one. The meaning of the song is this:
Hallelujah to the jealous God.
As they sing it, they march before the
sanjaḳs with timbrels and pipes. These
sanjaḳs remain with our emir, who sits on the throne of Yezid. When these are sent away, the
ḳawwâls assemble with the emir, and the great general, the šeiḫ, who is the representative of Šeiḫ Nasir-ad-Dîn,
i.e., Nisroch, god of the ancient Assyrians.
17 They visit the
sanjaḳs. Then they send each
sanjaḳ in care of a
ḳawwâl to its own place; one to Ḥalataneye, one to Aleppo, one to Russia, and one to Sinjar. These
sanjaḳs are given to four
ḳawwâls
by contract. Before they are sent, the; are brought to Šeiḫ ‘Adî's
tomb, where they are baptized amid great singing and dancing. After this
each of the contractors takes a load of dust from Šeiḫ ‘Adî's -tomb. He
fashions it into small balls, each about the size of a gall nut, and
carries them along with the
sanjaḳs to give them away as blessings. When he approaches a town, he sends. a crier before him to prepare the people to accept the
ḳawwâl and his
sanjaḳ
with respect and honor. All turn out in fine clothes, carrying incense.
The women shout, and all together sing joyful songs. The
ḳawwâl is entertained by the people with whom he stops. The rest give him silver presents, everyone according to his means.
Besides these four
sanjaḳs, there are three others, seven in
all. These three are kept in a sacred place for purposes of healing. Two
of them, however, remain with Šeiḫ ‘Adî, and the third remains in the
village of Baḥazanie, which is distant from Mosul about four hours.
Every four months these
ḳawwâls
travel about. One of them must travel in the province of the emir.
They travel in a fixed order, differing each year. Every time he goes
out, the traveler must cleanse himself with water made sour with
summaḳ
(sumac) and anoint himself with an oil. He must also light a lamp at
each idol that has a chamber. This is the law that pertains to the
sanjaḳs.
The first day of our new year is called the
Serṣâlie,
i.e., the beginning of a year. It falls on the Wednesday of the first week in April
18.
On that day there must be meat in every family. The wealthy must
slaughter a lamb or an ox; the poor must kill a chicken or something
else. These should be cooked on the night, the morning of which is
Wednesday, New Year's day. With the break of day the food should be
blessed. On the first day of the year alms should be given at tombs
where the souls of the dead lie.
Now the girls, large and small, are to gather from the fields flowers
of every kind that have a reddish color. They are to make them into
bundles, and, after keeping them three days, they are to hang them on
the doors
19
as a sign of the baptism of the people living in the houses. In the
morning all doors will be seen well decorated with red lilies. But women
are to feed the poor and needy who pass by and have no food; this is to
be done at the graves. But as to the
ḳawwâls, they are to go
around the tombs with timbrels, singing in the Kurdish language. For so
doing they are entitled to money. On the above-mentioned day of
Serṣâlie no instruments of joy are to be played, because
God is sitting on the throne (arranging decrees for the year),
20
and commanding all the wise and the neighbors to come to him, And when
he tells them that he will come down to earth with song and praise, all
arise and rejoice before him and throw upon each the squash of the
feast. Then God seals them with his own seal. And the great God gives a
sealed decision to the god who is to come down. He, moreover, grants him
power to do all things according to his own will. God prefers doing
good and charity to fasting and praying. The worship of any idol, such
as Seyed-ad-Dîn or Šeiḫ Šams is better than fasting. Some layman is to
give a banquet to a
kôchak after the fasting of the latter forty days, whether it be in summer or in winter. If he (the
kôchak) says this entertainment is an alms given to the
sanjaḳ,
then he is not released from his fasting. When it comes to pass that
the yearly tithe-gatherer finds that the people have not fully paid
their tithes, he whips them till they become sick, and some even die.
The people are to give the
kôchaks money to fight the Roman army, and thus save the sect (Yezidis) from the wrath of the man of the year.
Every Friday a load of gifts is to be brought as an offering to an
idol. At that time, a servant is to call the people aloud from the roof
of a
kôchak's house, saying, it is the call of the prophet to a
feast. All are to listen reverently and respectfully; and, on hearing
it, every one is to kiss the ground and the stone on which he happens to
lean.
It is our law that no
ḳawwâl shall pass a razor over his face.
Our law regarding marriage is that at the time of the wedding a loaf of
bread shall be taken from the house of a
kôchak and be divided
between the bride and the bridegroom, each to cat one-half. They may,
however, eat some dust from Šeiḫ ‘Adî's tomb instead of the bread for a
blessing. Marriage in the month of April is forbidden, for it is the
first month of the year. This rule, however, does not apply to
ḳawwâls; they may marry during this month. No layman is allowed to marry a
kôchak's
daughter. Everyone is to take a wife from his own class. But our emir
may have for a wife any one whom he pleases to love. A layman may marry
between the ages of ten and eighty; he may take for a wife one woman
after another for a period of one year. On her way to the house of the
bridegroom, a bride must visit the shrine of every idol she may happen
to pass; even if she pass a Christian church, she must do the same. On
her arrival at the bridegroom's house, he must hit her with a small
stone in token of the fact that she must be under his authority.
Moreover, a loaf of bread must be broken over her head as a sip to her
that she must love the poor and needy. No Yezidi may sleep with his wife
on the night the morning of which is Wednesday, and the night the
morning of which is Friday. Whosoever does contrary to this commandment
is an infidel. If a man steal the wife of his neighbor, or his own
former wife, or her sister or mother, he is not obliged to give her
dowry, for
she is the booty of his hand. Daughters may not inherit their
father's wealth. A young lady may be sold as an acre of land is sold. If
she refuses to be married, then she must redeem herself by paying her
father a sum of money earned by her service and the labor of her hand.
Here ends Kitâb Reš, which is followed by several stories, some of which are told secretly, some openly.
There are other translations and other information on the net as well as interpretations which one should look at.
