A study on the Significance of Animal Symbolism in Ancient Kurdish Religions

Abstract

Beliefs have a vital role in the formation of every social activity. Religion is one of the important factors in acceptance or rejection absolutely or by clause to do any act. Recognition of the culture of nations without the consideration of their beliefs, evolutions and historical conditions is impossible. The issues which have been seen in contemporary societies as superstition and ambiguities are the scenes of our ancestor’s thoughts and beliefs. Attitudes and conceptions of these beliefs have been evolved at the time and because of recent development in human sciences have been forgotten. Kurdistan is an ancient land and the origins of most beliefs and religions. Despite the existence of the Islam and other Religions in this region, people held the ancient religion and historical heritage and ceremony up to now. In this regard and beside the Islamic beliefs Kurds holiness and respect some animals can be seen and people have a close relation with them. This article investigates the statues and position of some of animal symbols and the holy animals which originated in Kurds beliefs and their religions in Kurdistan. 

Introduction

Studying the beliefs is a preface on cultures origins. Cultures, as the most fundamental worldviews of human beings, adopt diverse trends due to the evolution of beliefs. Regarding the lifestyles of races, we may observe that ethnic belief and concepts have originated from people's intellection. In deeply and definitely observing these beliefs, we might deduce that these beliefs underline the importance of certain moral and human characteristics. Kurdistan, located in the central region of the Middle East, possesses various religions. The Kurds and Aryans have certain linguistic and racial traits in common and on the other hand, these people have been impressed by various religions due to the proximity of major Semitic religion centers to Kurdish regions. Prophets like Abraham (peace be upon him), Zoroaster, Manesas well as lots of Islamic culture and philosophy lecturers and authors emerged and lived in this territory. Actually, they have enhanced and enriched minds through time and space, with their novel and diverse opinions and thoughts. (Naqib Seresht 2008: 29). The religions recently present in Kurdistan are following as: Muslims (Sunnite and Shiite), Yarsan or Kakaii – in Kermanshah and Khanaqin, Divinest, in Shangal and Northeast of Kurdistan, Zoroastrian, Alivia, Jew, Christian and etc. Also, a low-populated tribe, known as Dasni, dwells in a limited district in Kurdistan of Iraq (Delasho 1986). Some researchers ascribe Divinity school to duality traditions of Zoroastrian, Mazdaki, and Manavism (Shamis, 2014: 6). Sovon states, It would not be useless to remark that Zoroaster, the elite prophet of ancient Iran was born in a place in Mukerian. He was sermonizing and preaching in this land. In the northern zone of Mokri, remarkable ruins newly known as Takht-e-Suleiman are located. They are presumed to be remains of Siz, the capital of the reign of Mede. A brief study regarding the original race of these people is required to profoundly survey their religions and beliefs. 

Origin of Kurds

The various notions discuss the original race of Kurds. Some theorists (Arabs) believe that they are from Jen race; some ascribe them to Aryans while the others acknowledge them as pure natives of the Zagros area and Kurdistan. The theorists hold distinctive perspectives. Minorsky advocated the school viewing Mede as Aryans. ``J. Mar '' was one of the proponents of being natives of the Mede people. Albeit, they share this view that Kurds are the posterity of Mede (Nikitin, 1999; 55). J. Mar, who developed the notion of "Yafesi", like Aliof and Diakonoff, assert that Zagros nations are neither Yafesi nor Semitic or Indo- European. Declaring his champion against colonization as his prominent task, he knew Mede as native nations of these regions. He points out that Mede is the resultant of Goti, Kasi, Sumerian, Mitanni, and Hori and that the history of Mede is more ancient than the Aryans colonization (cf. 51-55). Assyrian documents pointed that Mede lands belonged to Goti reigns. The first nation to be subsequently mentioned in the Mede Confederacy were people from Goti reigns, the latter-day Kurdistan (Khenji: 144). Babeli has repeatedly mentioned “Ekrad '' (Kurds) in historical texts of Sumerian. Ekrad overruled certain reigns of Zagros and established the Great Empire of Mede. In 312 BC, the Mede occupied and governed Nineveh, the capital of Assyria. In the third century B. C the Mede Empire finally crumbled and surrendered themselves to the Achaemenians in 115 B. C (Imanpur & Qassabzade 2012: 86). The city of Mediat, in Kurdistan of Turkey, has still carried the name of Mede (Shams, 2014: 3). We underline the significance of the notion holding Kurds as the lineage of Mede, because they worshiped the goddess of the sun (Mithras: Apollo in Roman beliefs). The adoration acts of the Mithras accompanied by Mede symbolism, namely, the deep veneration of certain animals in the Mede era are still practiced in some religions in Kurdistan. Some scholars, regarding the etymology of the Mede, write that this word has its root in Mehr or Mithras (Safi Zade 2007: 31). 

Symbols

Definitions of the word “Symbol” generally refer to figures, whether they are interrelated with other concepts or they define and represent them (Pakbaz, 2000: 604). Yung states, ' the history of symbolism displays anything that may hold a symbolic definition. We can refer to natural things (such as stones, plants, animals, humans, mountains, valleys, the sun, the moon, winds, water, and fire) and human-made objects (like houses, vessels, and automobiles) as well as abstractions (numbers, triangles, rectangles, and circles), naturally all the universe is potentially a symbol. (Karimi 2003: 115). Symbols are the best images for an embodiment of comparatively unfamiliar issues impossible to clearly represent (Rostami 2013: 36). With respect to species, some scholars categorize these symbols in groups of animals, plants, etc. The animal symbols are more remarkably introduced in literature and art due to their wide spreading usages and their influence on humans' lives. We may divide animal symbols into two categories: general and individual animal symbols. The individual animal symbols attribute to individual experiences, morals, and opinions of people while the general animal symbols accepted by a large crowd of the societies are shaped based on social factors. The religious and national beliefs, as well as usual circumstances in a society, are among the efficient factors on general animal symbols. Historically, humans have pursued ways to clearly and objectively frame abstract concepts and moral traits. By using symbols, humans achieved this ancient ambition. There seem to be strong and fascinating ties between the lives of animals and humans. The history of these ties dates back to religious legends and national myths. The legend of the Serpent's entrance into Eden in the company of a peacock and a snake focuses on one of the aspects of these ties. The indelible adventures of humans and animals are narrated in secular schools and divine religions. We may figure on the significance of animals in Islam, as in this story- Jonah was a prophet. When he ran away toward that vessel, crowded by people … they drew lots to see who would throw into the sea. He was chosen. He was swallowed by the fish. He deserved the blame. (Delasho, 1986 & Rostami, 2013: 36). 

Hence, symbols may be either general (global) or individual (local), either the native culture or one's mood interfere with the sense of symbols. The individual symbols are framed regarding the experiences, individual spirits, and moral traits while social factors influence the general symbols, namely:

Religious beliefs

Whereas religions affect individuals' beliefs, spirits, and deeds, they exert drastic action on individuals' perspectives and worldviews, accordingly, the individual theories about symbols are indisputable. 
Mythical and national beliefs: Humans' dependence on animals, plants, asteroids, and numbers creates a positive attitude toward them. The process of symbol choice is extremely influenced by the mythical and national perspectives toward a special animal or something else (Shamli, Yari& Najaf Abadi; 2). In some regions in Kurdistan where people remember and follow their ancestors' traditions and customs, we may observe certain works praising animals' symbols lying at the root of their religious beliefs. Although their generality has somehow faded by the introduction of Islam and Zoroastrian. The traces show their station among all Kurds in all regions of Kurdistan. Some Kurds have already adopted other denominations for their beliefs to retain their old patterns, notwithstanding they practice new religions. The animals' symbols below have religious origins in Kurds' beliefs. 

Snake

According to the Armenian historians, the Mede people were entitled Mar (Snakes). The nation of Mar, mentioned in ancient books, lived in a region, between Wan Lake and Urmia Lake. Today, the Kurds still reside in this region (Aliof, 101). So, the snakes are set as totems of Mede (Shayan & Dehbashi; 2010, 14). We can behold certain traces and documents related to Mithraism and the sanctifying of snakes in Kurdistan. Al- Haq and the Divinity School are the instances of these religions (Varjavand, 1977; issue 2, p 8). Snakes, scorpions, and lions are totems of Mithraism (Koloska, 2007; 15). The holy animals accompanying Mithras in cow hunting are always snakes and scorpions. Therefore, Mithras (Mehr) is a Mede word. The worshiping of Mithras had been prevalent among Kurdistan nations since 2500 B. C through the reigns of Gotian, Mitanni, Mania, and Mede. Snakes were known as blessed creatures in Mithraism. The Mede glorified the snake-like gods (Aliof, 115). The people of old Kurdistan worshiped the mythical Zahakis. The Mede was entitled Zahakis with two snakes on his shoulders, three heads, and six nebs (cf. 115). Koyaji introduced Zahakis as one of the mythical- historical figures. Zahakis made a reputation in Assyrian and Mede chronoscopes. There tended to be lots of gods with snake(s) on their shoulders. It represented the sagacity of snakes (Mozafari & Zare'ii; 2014, 93). Despite other cultures – the ancient Iranian culture - the snakes are benevolent in Kurdish culture (Nikitin; 1999, 535). Unlike the negative symbols of ' a couple snakes of ' Zahakis in Iranian myths, the various data signifies that these symbols are not negative; on the contrary, they are greatly holy. The totems of Zahakis nation were snakes or dragons. They belonged to Mede, too. As discussed in a section involving the races of Kurds, we can trace Kurds' lineages back to the Mede. For example, there is the suffix of “mar” in names of various places - like Mariwan (= the balconies for snakes) - in Kurdistan. In Mithraism, the honored people symbolically passing the seven gates of planets must traverse through four elements. The soil is one of these elements and snakes are the symbols of this element (Por Khaleqi, Chatrodi, and Qa'emi; 2011, 103). The totems of animals have been cited in many recent lines of epic and mythic poems. The snakes are among these animals associated with immortality, eternality, blessing, and sometimes causing mischief as well as connotations of devilish forces. The fable of Sheikh Mand and Sheikh Rash illustrates these contents. In this fable, Sheikh Mand and Sheikh Rash turned into a snake and a ram (Sharifi: 105). In some literal Kurdish texts, snakes are symbols of mischief and devils. They are associated with attributes of immorality. Hence, this connotation is undoubtedly affected by new religions like Zoroastrian. For example, in Avesta, the holy book of Iranian Zoroastrian, the devil is charged with killing the primary cow. Also, snakes symbolize the devil. 

Polytheism, present in some ancient religions in Kurdistan and Zagros zones, somehow believes in Mithraism (the religion of the Mede). They suppose that Noah's Ark crashed into a rock and scuttled near the Sanjar Mount, and then a black snake appeared. It covered the hole in the ship by its tail and prevented the water influx into the ark. That's why they glorify snakes, especially the black ones. In their beliefs, the above snake is the one carrying the concealed king of peacock and getting it toward Eden. In another source, they express that Noah incinerated all snakes in his ark when the population of them grew and scattered their ash. The ash was the origin of fleas and the Second Hurricane in the world (Altonji; 2002, 145). Walter Hintes writes,' the carving snakes wrapped around the gateways and climbed them (Rostami; 2013, 41). The images of snakes engraved on the polytheists' gateways are evident. The polytheisms have pictured an icon of a black snake with its head upside down and its tail up on the walls of Sheikh O'dei's tomb to protect his grave. In the ancient past, the worshiping of totems was the symbol of their gods. The polytheists believe the king of peacock turned itself into a snake and then entered Eden with the Peacock. They recognize snakes and peacocks as totems of the king of the peacock, one of their gods and call it Bawka Tawoos - the Father of the Peacock (Talebian & Ja'fari; 2014, 9). The snakes fall into both categories of general and individual totems. 

Peacock

The polytheists honorably respect peacocks. In Jelve, we read ' peacock', a totem of their god, has been sent toward them to guide them and banish their aberrance and conjectures. They acknowledge the peacock as an intermediary between God and His creatures. They bow down before the small statue of a peacock. The excavation exhibits some parts of benedictory rituals recently done by polytheisms that were previously performed by Mithraism believers in Hatra. The texts by one of the orientalists, namely Gumant, as well as photos of Hatra emphasize it. The icons of peacocks are seriously regarded by Kurdish polytheism believers. As to their beliefs, the king of the peacock is the most outstanding king. The polytheism missionaries carry metal pins bearing images of peacocks in their annual tours of duty. Everyone believing in polytheism must make a pilgrimage to the peacock stand three times a year; first time from the beginning of April to the end of the month, for the next time, from the beginning of September to the end of the month, and lastly, from the beginning of November to the end of the month. If someone fails to do so, he will be a pagan. As in all religions in helical countries, peacocks are associated with the worshiping of trees and the sun. They symbolize the immortality, love, great longevity, and natural signs of the stars. Hence, they show the qualities of deity and eternity. Also, in the Holy Koran, we read that one of the four birds killed by Ibrahim as an instruction by Allah was a peacock. A peacock is an illusion to a person who only engages in his looks and luxury and disregards his weak points. Peacocks were greatly regarded as holy birds in Zoroastrian. It is obvious that glorifying the peacocks by polytheism has a historical origin. In his major book, “Sabaism'', Kowolson points out the coherence between polytheism and Mandeism. A number of Ahl-e haq followers in Kurdish clans believe in the existence of the kind of a peacock. All followers of this religion strictly avoid malediction and curse upon the king of a peacock. They dignify its name. The king of peacocks say, 'The God of the two worlds created the kind of a peacock by fire and assigned him as the guard of the glorious doorway of the divinity, that is, the preserver of his nation against the obscenity and aberrance' (Moslemizade; 2014: 42). 

Rooster

Khoros, means khorosh (=to roar) and connotes light, the day dawn, time passage, and awakening. Its appearance and mirthful manners bear symbolic definitions in various cultures. In some cultures, roosters are totems for the sun rising and showing the time. In Japan, it is a totem of benediction in Shintoism. In China, it symbolizes chivalry, gallantry, and loyalty. In the Egyptian worldview, it represents the contents of gallantry, doing battles to survive, and justice. According to Islamic traditions, the holy prophet Mohammad did not allow people to curse roosters (Hosseini 2013: 7). This animal is mentioned in some Kurdish epic poems. In the Book of Heroes, roosters are known as servants of the demons. Inspired by vulgar superstitions, roosters are treated as servants in this Kurdish story (Mobarak & Mehri 2015: 497). The Kurds suppose if a rooster or a hen sleeps on the ground and stretches its wings; a guest is coming to their house. If somebody eats the head of a rooster or a hen, he loses his father. To people of Sanandaj, the capital city of Kurdistan in Iran, a rooster's crowing at night is assumed to be a sign of misery. In some Kurdish regions, people suppose the roosters' crowing make the sinister creatures fly. In other regions, believing in the effects of roosters' blood, the people sacrifice the roosters in their wedding ceremonies. They also foretell the future by the entrails of roosters (Qanbari, Ediovi: 102). In their book, “mass-haf-Rash”, religious book of Yazidis, we may read, 'Sheikh and his disciples must not consume the meat of roosters to show their respect toward the king of the peacock. The king of the peacock is one of our seven gods appearing in a statue of a rooster' (Qasemzade & Samanian 2013: 107). In this religion, roosters are totems of seven kings. One of the seven pins owned by polytheism believers bears the shape of the rooster, a totem for the king of the peacock. The rooster has a large-sized breast, a small head, as well as a broad and high tail. There is a small curve below its beak. Albeit they meant to exemplify its wattle (Jalali, Hasani: 800). On the other hand, some Sheikhs of polytheism are known as Sheikhs of roosters. Accordingly, they believe the roosters crowing avoid those misfortunes (Damavandi & Rahman zade 2015, 119). The roosters do any battles and sacrifice. The pins of roosters- shaped may be emblems of national honors and preserving the regional ideas (Hosseini 2013: 8). The followers of Avesta own the ghost of a rooster. It is one of the prerequisites in ceremonies of mourning and funeral. This exhibits its historical stand among the Kurds. The roosters have always been the components of tribal lives and lives in Kurdish villages. 

Cow

In the Zoroaster myth, the demon is replaced by the Mithras. Leml states, ' the slaughter of cows predated the Zoroaster. Later, the Zoroastrian nominated Mithras as one of their gods, so they deprecated the slaughtering of a cow by Mithras and surrendered this objectionable deed to the demon. Hence, the followers of Mithras slaughter the holy cow in a special ceremony to originate the power of lives,' (Komeili & Arin far, 2000, 86). In mythical perspectives, the first spirited creatures were a man called Kiomars and a cow called Okdad (Qorbani 2014: 9). The cow is a symbol of the heavenly creation and exhibits the cosmic order in Ahura Mazda's creation. In the myths before the Zoroastrian era, we observe a god whose duty is the creation of a cow and is called “Geo Tashe: the creator of a cow” (cf.). As in mythological studies, the primary cow was the first holy creature to be sacrificed. Then, the slaughtering of beasts, especially the cow was common to memorialize it. In Oramanat (Hewraman), a region in Kurdistan, various rituals of Zoroastrian is held. Zoroastrian is among the religions adopted by Kurds. In "the Book of the Kings” , we read Faridon was taken to Alborz Mount to be saved from Zahakis. His mother, Faranak entrusted him to a cow. He drank the cow's milk. He grew up (Mohseni & Valizade 2012: 7). Cow and eagle were totems for Iranians. The root of this word, “derafshKavian '' lies in “derafshGav (=cow)” (Safa 2006: 572). The primary motive to sacrifice the cows was to originate plants and animals that live on the earth. When Mithras slaughtered the cow (in spring), the miracle of genesis appeared. The seeds of wheat and other plants and branches of grapevines sprouted from the body of the cow (Sajadi rad 2012: 41). The cows are illusions to the season of winter. In sacrificing cows, the followers of Mithras covered the lands near to springs and caves with plants, grass, and flowers. They danced and cheered in all ceremonies of the sacrificing of cows as well as they served bread and wine as symbols of the flesh and blood of the cows (Vermazern; 73-74). The sacrificing of cows in religion, Mithraism and ahl- e haq, is associated with bonds and issues related to religious customs. The people establish ties with it, as if it has presently engaged itself with affairs of the world. According to J. Mar, the polytheists supposed natural Kurds still exercise the ceremonies of cow sacrificing and follow the religion of Mithraism. He assumed that Mithraism is the original religion admitted by the Kurds (J Mar, quoted by Nikitin; cf. 462-465). Ivanof holds that the rituals in ahl- e haq ceremonies are the continuum of the religion of Mehr (Ivavof, quoted by Rassel; Dehbashi, 2010, 770). In these ceremonies, Mithras is the focus of Tao. Viden Griden pointing to sacrificing of cows by Khorramdin introduces it as one of the Known religions of Mithraism (Viden Griden, quoted by Russell). The epigraphs and portrayals about the creation of Mithras exhibit that she wears a ferizhihat. She holds a torch in her left hand and a knife in her right hand. She had to slaughter the ox (Amoozegar 2007: 124). The principal assignment of Mithras was to slaughter the holy ox (Zener, Lomel & Biangi in Kloska; 2007, 48). In fact, a marvelous adventure in the Mithraism traditions is the battle between Mithras and the primary (Razi 2003: 304). In polytheism sacrificing the white cow for "the Majesty of Sun" is the commencement of the fall feast. To their beliefs, the seven gods gather to originate the annual fire cycle at this moment and determine the events in a new year (Grin, Borok, Montazeri: 130). In one of their communal feasts, misappropriating and slaughtering of ox are the most important formalities. In order to guard it, the master of Sheikhs entrusts the cow to some individuals. Then a person takes the cow. After informing about the misappropriation, the guards find it again, but they do not report the robber's name. The robber, accompanied by his friends, takes the cow to Sheikh Shamsad-din tomb, a symbol for the sun. Finally, he gives it to the servant to sacrifice it. As in polytheism ballads, cows are empowered so that it goes toward the gates of the Eden; it inquires the guard of the Eden. When it is angry it shakes the gates of the Eden (Damavandi & Rahman zade 2015: 119). The plot of slaughtering of cows bears the connotation of mysticism. It involves the human's release from destructive sensual pleasures and his trusting into truth, the pure Light, and the eternal perspicuity. According to Zoroastrian myths, Ahura Mazda created a sample of the primary cow, while the demon overcame it. So, the earth would be fructified (Karimi 2003: 115). In myths of different nations, cows, generation, and rainfalls are greatly interrelated. The sound of cows implies the typhoon and thunder. In the Ignorance Era, when they had some drought, people gathered and brought their cows to… (Qorbani Zarin; 2014, 9) 

Based on polytheism beliefs, the miracle of Sheikh Edei's birth from old parents is recited as below. He sought to determine his fate when he was fifteen years old. He emigrated from his own homeland. After 5 years, on a starry night, he got off his horse and stood before an old grave. He has inspired the duty of prophecy. Sheikh arose from the ground and stood opposite to him. He was as tall as two camels, his hands were 8 feet. He had a huge furry head and two enormous and hollow eyes like the eyes of an ox gleaming green. His skin was dark. This legend implies the importance of cows and ox in polytheism beliefs. As mentioned before, cows signify the generation. Guarding his nation against the all sinister forces is one of Sheikh's jobs. 

The religion of Gura

“SarFirooz Abad” is a village in Kangavar district, its farmers speak the dialect of Kermanji. They hold two different rituals to supplicate rainfalls. In the first ritual, Gurua (= cow appropriation), they perform the ceremony of stealing the cow. In this stage ceremony, the security and assurance of numerous forces are achieved. This ceremony illustrates the extreme poverty due to the drought and famine. In “Morad Hasel”, a village in Kermanshah, the ceremony is held with a trace of margin. A man in womanly costumes attempts to steal the cow (Mee'mar, 136) 

Cow in Kurdish Calendars

Ga Qor: This month is the first month of the summer. It is from July 26th. In Kurdish chronometry, the first month of the summer is Ga Qor (= the loud sound of the cows annoyed by the warm days of summer). Dr. Kazazi restates this universal belief (justified by Kurds as well) that the earth is positioned on a cow's horns. It symbolizes the vigor and stability of cows. 

Asik (doe)

In Kurdistan regions, doe is a totem for happiness. Regarding the polytheism of Kurds, the importance of this animal may be clearly obvious. In chapter 24 of “masshaf-e-Rash”, we read, “Consuming the meat of does is a taboo, since he always accompanied our prophet”, (Qasemzade and Samanian 2013: 106). 

Dog

According to polytheism, the spirit of nice people enters the bodies of dogs. In Semitic religions, dogs are regarded as untouchables while in Iranian religions, they are glorified. Albeit, there is a custom among the Yarsans in sacrificing rituals, the people keep all the dogs 3o meters away from the place of sacrificing. (Pour Hasan 1999: 192) 

Scorpion

According to the religion of Yazidi, the scorpions play a major role in Yazidi's birth. As discussed before, scorpions and snakes were holy animals in cow hunting. The shrine of “Pir-e Jozwa” is a holy place for followers of Yazidi. He was alleged to catch scorpions and put them in his mouth and the scorpions would not hurt them. His descendant has attempted to do so. 

Conclusion

We can definitely claim that all recent religions are the continuations of ancient religions. In all nations' religions and beliefs, many animal symbols are sanctified and are greatly respected. The various nations often share these symbols. Despite the natural and racial dispersion, signs of ancient religions are evident. Some people believing in religions such as Yarsan and the divinity school follow their ancestors' systems. They underline the antiquity of animal totems taken by the public in their ceremonies. The animals discussed in this paper like a cow, snakes, and peacocks, etc. have their roots in traditional religions of Kurdistan. Recently, the ceremonial exercises involving animals' symbols are performed following the customs traced back to an ancient past. It requires enunciating that the animals' totems introduced here are not all premium animals' symbols in Kurdish culture and beliefs, there are some more symbols worthy of being surveyed. 

References

Aali. F. (2011). “Snake in Persian Myth and Literature”. Tehran, Quarterly Journal of Persian Literature, No. 17.

Akbari Mafakheri, A. (2008). “Zervani Satanism and Its surviving examples”. Tehran, Nameye Iran e Bastan. Vol. 1 & 2, Pp. 21-39.

 Aliof.  E. (2009). Mede Empire. Translated by Kambiz Mirbaha. Tehran: Qoqnous.

Amani, A. “Kurdish Dance and psychotherapy”. Tehran, Quarterly Journal of Tazehaye ravan Darmani. No. 37 & 38, Pp. 73-89.

Amouzgar, J. (2001). Myth of Zoroaster life. Tehran: Cheshmeh.

Boaorg Bigdeli, S. and All. (2007). “Immortality Symbols”. (Study and analysis of Circle Symbol in Religion and Mythological Texts). Tehran, Journal of Gewhar e Dariya. Pp. 80-98.

Damavandi, M. and Rahmanzade, S. (2014). “Comparative Study of both Religions of Mithraism and Yazidi”. Tehran, Qurterly Journal of mystical literature and mythology. No. 36, Pp. 117-142.

Hasani, A. “Yezidis or Satan Worshipers”. Tehran, Armaghan Journal. Pp. 800-811

Hatam, Gh. “Crypts in Mede Era”. Tehran, Qourterly Journal of Visual Arts. No. 52, Pp. 106-118.

Heme baqi, M. (1996). Kurdish Music History. Tehran. Shahre Kurd

Herodotus. (1989). Histories. Translated by Vahid Mazandarani. Tehran : Donyaye Ketab.

Hosseyni, M. (2012). “Roster Symbol in Seven Paintings”. Tehran, Qurterly Journal of Kimyaye Honar. No. 2, Pp. 8-14. 

Imanpour, M. T. and Qesab Zade, R. (2011). “Study the Relationship between Mede and Persia before the Manifestation of Achaemenid”. Tehran, Journal of Historical Researches. No. 4, Pp. 73-86.

Karami Varmazani, L. “Helperke (Kurdish Dance)”. Tehran. Journal of Roudaki. Pp. 148-150.

Karimi, S. (2002). “Religious Symbols”. Tehran, Monthly book of Art, Vol. Aug. and Sep. Pp. 112-116.

Karimi, S.(2009). “Yezidis and Ahl e Haq of Kurdistan”. Translated by Seyed Sae’id reza Montazeri, Tehran. Journal of Haft Aseman, No. 42, Pp. 119-141.

Karin Brouk, F. (2003). “Three Types of Yezidi, Ahl e Haq and Alawi in Kurdistan”. Translated by Mostafa Dehqan, Tehran, Journal of Ma’aref, No. 20, Pp. 54-75.

Koloska and All. (2006). Mehr Religion in Ancient World. Translated by Morteza Saqebfar. Tehran: Detous.

Komayli. M. and Arinfar, M.  (2008). “The trace of Myths in the Story of Cow and Lion in Kelileh ve Demneh”. Sistan va Baluchestan University, Journal of Persian language and literature, Vol. 6, Pp. 83-91.

Mee’mar, F. “Rain-Seeking Ritual in West Iran (Kurdistan. Kermanshah and Twiserkan)”. Pp. 1135-1141.

Mohseni, M. and Valizadeh, M. (2011). “Motifs of Totemism  in Iran’s folk tales”. Tehran, Quarterly Journal of mystical literature and mythology. No. 23, Pp. 7-19

Moslemi Zadeh, M. (2014). “Study and analysis of Ahle Haq Religion”. Tehran, Journal of Mee’refat e Adiyan, Vol. 5, No. 4, Pp. 27-47.

Mozafari, A. and Zaree’I, A. (2013). “Zahhak and Mesopotamia”. Tehran, Quarterly Journal of mystical literature and mythology. No. 33, Pp. 87-115.

Naqib Sardasht, B. (2007). Instrumental Studies of Kurdish Music. Tehran.

Nikitin, V. (1984). Kurdistan and Kurd. Translated by Mohammad Qazi. Tehran: Cultural Center of Derayat

Pakbaz, R. (1999). Encyclopedia of Art. Tehran: Farhang e Moa’aser.

Pour Khaleqi Chatroudi, M. and Qaemi, F. (2010). “Symbolical Analyzing of Fire in Myths in according with Alignment Theory and Mythical Criticism (with focus on Iranian Myths and Shahnameh)”.Tehran, Journal of Literary Notes. No. 17, Pp. 96-119

Qanbari, Addivi,  A. “ Birds in Bakhtiyri’s Public Culture (proverbs)”. Tehran, Journal of Farhang, No.4, Pp. 95-106.

Qasem Zadeh, Z. and Samaniyan, S. (2012). “Design and Symbols in Kurmanji Woven in North Khorasn”. Tehran, Journal of Namaye Honarhaye Tajjasomi va Karbordi, No. 9.

Qorbani Zarin, B. (2013). “Mythical View on Cow in Arabic Old Literature”. Tehran, Quarterly Journal of mystical literature and mythology. No. 32, Pp. 9-22

Rasmi. A. (2012). “The role of Iranians in Emergence of Medical Symbols”. Tehran, Qurterly Journal of Medical History. No. 10, Pp. 33-67.

Russell, R. J. (2009). Life and Thought of Zoroaster. Translated by Shiwa Kawiyani. Tehran: Afkar.

Safi Zadeh, F. (2007). Iran’s Ancient Religion. Tehran: Ewhadi.

Sajadi Rad, K. and Sajadi Rad, S. (2011). “Comparative Study of Cow in Myths of Different nations”. Tehran, Journal of Comparative Literature Studies. No. 19, Pp. 22-49.

Salehi Mazandarani, M. and all. (2010). “Glance at Folk Believes between Kurds (Kermanshah)”. First Kurdish Literature International Conference (Folklore). Pp.131-144.

Shamli, N. and all. “glance at Animal Symbol in Persian Literature”.

Shams, A. (2013). “Necessities for Research about History and Culture of Kurds”. Tehran. Monthly Book of History and Geography, No. 188, Pp. 2-7.

Sharifi. A. “Kurdish Myths and Satyrs”. Tehran, Quarterly Journal of Iranian Cultures. No. 7 and 8, Pp. 103-125.

Tabani, H. (2001). The Unity between Kurd and Mede, Race and Origin – Kurdistan Civilization History. Tehran: Gostardeh.

Talebiyan, Y. and Jaa’fari, Z. (2013). “The Careful study of Mythical structure about resembling the hair to Snake and lips to hospital in a bit of Hafiz”. Tehran, Quarterly Journal of mystical literature and mythology. No. 30, Pp. 9-17

Tunji, M. (2001). Yezidis or Satan Worshipers. Tehran: Asgiyaneh.

Vermazern, M. (1966). Mitra Religion. Translated by Bozorg Naderzadeh. Tehran: Dehkhoda.

Zaviyeh, S. and Mafi Tabar, A. (2013). “Study the Mythical Religions, Davary Yezidi  in Ancient Iran”. Tehran, Quarterly Journal of mystical literature and mythology. No. 30, Pp. 9-28