Sema
Why did we, as Ezidis—Sheikhs, Pirs, and Murids—once form a majority and later become a minority? This is a question I often ask myself. What matters, however, is that when we connect the name of our Ezidi religion to the temple of “Ezida” (Ezi-da), it is not a linguistic coincidence, but rather a continuation of the true message of the Ezida temple. We did not invent a new religion, as some believe; instead, we preserved one of the oldest conceptions of the universe and the angels in human history, as reflected in our sacred texts (Ilm al-Sadr).
The strongest evidence of our ancient roots lies in the name of the archaeological “Ezida Temple” in Nimrud and Borsippa. In ancient Sumerian, the term means “the radiant house” or “the true sacred temple” (E meaning house, and Zida meaning truth). In Ezidi understanding, “Ezida” also carries the meaning of “a gift from the Creator” or “a house of divine giving.”
Based on archaeological sources and cuneiform texts discovered at the Ezida Temple sites in Borsippa and Nimrud, two of the most significant inscriptions include:
First Text:
An inscription on the temple threshold (now housed in the British Museum), where King Nebuchadnezzar II declares:
“I am Nebuchadnezzar, King of Babylon, caretaker of Esagila and Ezida… For Nabu, the exalted lord who prolongs my life, I rebuilt his temple Ezida in Borsippa.”
Second Text (Prayer of Wisdom):
A prayer once recited by priests:
“O Lord of Ezida, King of wisdom, let my steps be righteous… Grant me justice, and let me stand for truth and honesty.”
Ezida was regarded as a sacred point of cosmic origin. Ancient inscriptions describe it as “the holy of holies and the نقطة from which the secret of the universe began.” This concept parallels the sanctity attributed today to Lalish, considered the spiritual heart (“the leaven of the earth”) in Ezidi belief.
Within the Ezida Temple, seven نوراني (luminous) beings were venerated as cosmic administrators. This concept later appears in various traditions. In Ezidi belief, these correspond to the seven angels, whose names in ancient Semitic languages often end with “El,” meaning “God” in Akkadian:
- Azazil (Azrael): “Power of God” – identified with Tawûsê Melek
- Jibra’il (Gabriel): “Strength of God”
- Mika’il (Michael): “Who is like God?”
- Shafqa’il: “Light of God”
- Darda’il: “Traveler of God,” associated with mercy
- Israfil: “Burning with love of God”
- Shmana’il: “Elevation or blessing of God”
In Mesopotamian traditions, they were known as the “Seven Apkallu” (wise sages), in Zoroastrianism as the “Amesha Spentas,” and in Abrahamic religions as archangels.
The Ezida Temple is considered one of the most sacred religious centers in ancient Mesopotamia. Its main site is located in Borsippa (modern Birs Nimrud in Babil Province), with another important site in Nimrud near Mosul. Excavations began in the 19th century by the Iraqi archaeologist Hormuzd Rassam and continued by German and British missions, revealing extensive cuneiform libraries.
Cuneiform hymns from Ezida also describe the god Nabu with attributes similar to the “chief angel” in Ezidi theology:
“The exalted hero, radiant in wisdom, the mighty prince… whose command is supreme, guardian of all heaven and the underworld, bearer of the tablet stylus, merciful and just.”
Another inscription warns:
“Whoever erases my name and replaces it with his own, or steals this tablet from Ezida, may Nabu erase his name from the Tablet of Life and deprive him of light and blessing.”
Texts also describe sacred rituals within the temple, including the “House of the Bed” (a purification chamber), where Nabu and his consort Tashmetu (goddess of wisdom and compassion) unite:
“May Nabu and Tashmetu enter their house Ezida with peace and joy, and from them may blessings spread across the earth.”
— Sirwan Salim Shro