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Scroll Of Exalted Kingship
The ''Scroll of Exalted Kingship'' ( ; Modern Mandaic: ''Diwān Malkuthā Əlaythā'') is a Mandaean religious text. Written as a large illustrated scroll, the text consists of 1363 lines. The scroll is a commentary on the initiation of the tarmida "junior priest". Other related texts include ''The Coronation of the Great Shishlam'', also a commentary on the initiation of the tarmida, and the two esoteric textsDrower, E. S. 1963. A Pair of Naṣoraean Commentaries: Two Priestly Documents, the Great First World and the Lesser First World'. Leiden: Brill. '' Alma Rišaia Rba'' "The Great 'First World'", DC 41 and '' Alma Rišaia Zuṭa'' "The Lesser 'First World'", DC 48. Manuscripts and translations An English translation of the text, based on Manuscript 34 of the Drower Collection (commonly abbreviated DC 34), was published by Jorunn Jacobsen Buckley in 1993. A typesetted Mandaic version of DC 34 was published by Majid Fandi Al-Mubaraki in 2002. MS RRC 2O, another manuscript ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mandaeism
Mandaeism (Mandaic language, Classical Mandaic: ),https://qadaha.wordpress.com/wp-content/uploads/2021/03/nhura-dictionary-mandaic-english-mandaic.pdf sometimes also known as Nasoraeanism or Sabianism, is a Gnosticism, Gnostic, Monotheism, monotheistic and ethnic religion with Ancient Greek religion, Greek, Iranian religions, Iranian, and Judaism, Jewish influences. Its adherents, the Mandaeans, revere Adam#In Mandaeism, Adam, Abel#Mandaean interpretation, Abel, Seth#Mandaeism, Seth, Enos (biblical figure)#In Mandaeism, Enos, Noah#Mandaeism, Noah, Shem#In Mandaeism, Shem, Aram, son of Shem, Aram, and especially John the Baptist#Mandaeism, John the Baptist. Mandaeans consider Adam, Seth, Noah, Shem, and John the Baptist prophets, with Adam being the founder of the religion and John being the greatest and Last prophet, final prophet. The Mandaeans speak an Eastern Aramaic languages, Eastern Aramaic language known as Mandaic language, Mandaic. The name 'Mandaean' comes from th ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Masbuta
Maṣbuta (; pronounced ''maṣwottā'' in Neo-Mandaic) is the ritual of immersion in water in the Mandaean religion. Overview Mandaeans revere John the Baptist and practice frequent baptism (''masbuta'') as ritual purification, not of initiation. They are possibly one of the earliest peoples to practice ritual baptism. Mandaeans undergo baptism on Sundays (''Habshaba'', ), wearing a white sacral robe ('' rasta''). Baptism for Mandaeans consists of a triple full immersion in water, a triple signing of the forehead with water (in which the priest puts his fingers on the baptized person's forehead and moves it from right to left), and a triple drinking of water. The priest (''rabbi'') then removes a ring made of myrtle (''klila'') worn by the baptized and places it on their forehead. This is then followed by a handclasp ('' kušṭa'', "hand of truth") with the priest, using right hands only. The final blessing involves the priest laying his right hand on the baptized person's he ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
The Thousand And Twelve Questions
''The Thousand and Twelve Questions'' ( ; Modern Mandaic: ''Alf Tressar Ešyāli'') is a Mandaean religious text. The ''1012 Questions'' is one of the most detailed texts on Mandaean priestly rituals. It is kept by Mandaean priests in the shkinta during certain rituals. The text contains detailed commentaries on Mandaean religious rituals, such as death masses ('' masiqta'') to help guide souls into the World of Light, and the Mandaean wedding ceremony. It is written as a scroll. A detailed overview of the contents can be found in Drower (1941). Manuscripts and translations An English translation of the text was published by E. S. Drower in 1960, which was based on manuscript 36 of the Drower Collection (abbreviated DC 36). DC 6 is an incomplete manuscript of ''The Thousand and Twelve Questions'' in the Drower Collection missing books 1 and 2, but DC 36 is the complete version with all 7 books included. Manuscripts from the Rbai Rafid Collection (RRC) that correspond to ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Himiana
The himiana (; modern Mandaic pronunciation: ''hemyanā'') is a sacred ritual girdle or belt used by the Mandaeans. Traditionally, it is white, tubular, and made of wool. Etymology ''Himiana'' is a Persian loanword, like burzinqa (turban) and margna (staff). Description Unlike the Zoroastrian kushti, which is made of 72 threads, the Mandaean himiana is made of 60 woolen threads. The himiana has a sewn end and an unsewn end. The sewn end, in the form of a loop, is called the ''arwa'' (ࡀࡓࡅࡀ). The unsewn end, resembling a tassel, is called the ''karkuša'' (ࡊࡀࡓࡊࡅࡔࡀ). See also *Kushti *Zunnar *Girdle *Zone (vestment) The zone ( ''zōnē'', from ζώννυμι ''zōnnȳmi'', "I gird") is a form of girdle or belt common in the ancient Eastern Mediterranean. In ancient Greece, the zone was traditionally worn by women. In ancient Greece Cultural significance ... References External linksTying the turban and the sacred belt(''The Worlds of Mandaean Pri ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rasta (Mandaeism)
A rasta () is a white ceremonial garment that Mandaeans wear during most baptismal rites, religious ceremonies, and during periods of uncleanliness. It signifies the purity of the World of Light. The rasta is worn equally by the laypersons and the priests. If a Mandaean dies in clothes other than a rasta, it is believed that they will not reenter the World of Light, unless the rite "Ahaba ḏ-Mania" ('Giving of Garments') can be performed "for those who have died not wearing the ritual garment." A rasta also has a stitched-on pocket called the ''daša''. Women also wear a robe (''ʿabā'') over the ''rasta'' during masbuta. Traditionally, a new rasta is worn for Dehwa Daimana (''Dihba ḏ-Iamana'' ࡃࡉࡄࡁࡀ ࡖࡉࡀࡌࡀࡍࡀ). Symbolism The rasta is expected to be transmuted after death into a "garment of glory" for the soul (Qulasta prayer 76: "the Perfecter of Souls ... will come out toward you and clothe your soul in a garment of radiance") – this is equivale ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Klila
In Mandaeism, the klila () is a small Myrtus, myrtle () wreath or ring (translated as "circlet" by E. S. Drower) used during Mandaean religious rituals. The klila is a female symbol that complements the ''taga (Mandaeism), taga'', a white crown which always takes on masculine symbolism.Drower, Ethel Stefana (1937). ''The Mandaeans of Iraq and Iran''. Oxford at the Clarendon Press. The ''klila'' is used to adorn the drabsha, a wooden cross covered with a white cloth that is the main symbol of Mandaeism. Description The klila that is used for wearing on the right little finger is made by splitting a young myrtle twig with leaves in half, and then intertwining the two split halves to make a ring that can fit around the finger. Use in rituals The ''klila'' is used during most Mandaean rituals, including masbuta, masiqta, and priest initiation rituals. In the ''Qulasta'' Several prayers in the ''Qulasta'' are recited when consecrating and putting on the ''klila'', including prayers ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Taga (Mandaeism)
In Mandaeism, the taga (; sometimes also spelled taqa ) is a white crown traditionally made of silk that is used during Mandaean religious rituals. The ''taga'' is a white crown which always takes on masculine symbolism, while the klila (myrtle wreath) is a feminine symbol that complements the taga. Use in rituals Along with the ''klila'', the ''taga'' is used during most Mandaean rituals, including masbuta, masiqta, and priest initiation rituals.Drower, Ethel Stefana (1937). ''The Mandaeans of Iraq and Iran''. Oxford at the Clarendon Press. When praying with the taga, Mandaean priests often hold the taga in front of the face repeatedly move it in a V shape back and forth, in a pendulum-like manner. In the ''Qulasta'' Several prayers in the ''Qulasta'' are recited when consecrating and putting on the ''taga''. See also * Radiate crown * Drabsha *Klila In Mandaeism, the klila () is a small Myrtus, myrtle () wreath or ring (translated as "circlet" by E. S. Drower) used dur ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mandaic Alphabet
The Mandaic alphabet is a writing system primarily used to write the Mandaic language. It is thought to have evolved between the second and seventh century CE from either a cursive form of Aramaic (as did Syriac) or from Inscriptional Parthian. The exact roots of the script are difficult to determine. It was developed by members of the Mandaean faith of Lower Mesopotamia to write the Mandaic language for liturgical purposes. Classical Mandaic and its descendant Neo-Mandaic are still in limited use. The script has changed very little over centuries of use. The Mandaic name for the script is ''Abagada'' or ''Abaga'', after the first letters of the alphabet. Rather than the traditional Semitic letter names (''aleph'', ''beth'', ''gimel''), they are known as ''a'', ''ba'', ''ga'' and so on. It is written from right to left in horizontal lines. It is a cursive script, but not all letters connect within a word. Spaces separate individual words. During the past few decades, Ma ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Uthra
An uthra or ʿutra (, Neo-Mandaic ''oṯrɔ'', traditionally transliterated ''eutra''; plural: ʿuthrē, traditionally transliterated ''eutria'') is a "divine messenger of the light" in Mandaeism. Charles G. Häberl and James F. McGrath translate it as "excellency". Jorunn Jacobsen Buckley defines them as "Lightworld beings, called 'utras (sing.: 'utra 'wealth', but meaning 'angel' or 'guardian')." p8 Aldihisi (2008) compares them to the '' yazata'' of Zoroastrianism. According to E. S. Drower, "an 'uthra is an ethereal being, a spirit of light and Life." Uthras are benevolent beings that live in '' škinas'' (, "celestial dwellings") in the World of Light (''alma ḏ-nhūra'') and communicate with each other via telepathy. Uthras are also occasionally mentioned as being in '' anana'' ("cloud"; e.g., in '' Right Ginza'' Book 17, Chapter 1), which can also be interpreted as female consorts. Many uthras also serve as guardians (''naṭra''); for instance, Shilmai and Nidbai a ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
World Of Light
In Mandaeism, the World of Light or Lightworld () is the primeval, transcendental world from which Tibil and the World of Darkness emerged. Description *The Great Life ('' Hayyi Rabbi'' or Supreme God/ Monad) is the ruler of the World of Light. *Countless uthras dwell in '' škinta''s in the World of Light. (A ''škinta'' is a celestial dwelling where uthras, or benevolent celestial beings, live in the World of Light.) *The World of Light is the source of the Great '' Yardna'' ( Jordan River) of Life, also known as Piriawis. * Ether/Air (), which can be thought of as heavenly breath or energy, permeates the World of Light. *The Mšunia Kušṭa is a part of the World of Light considered to be the dwelling place of heavenly or ideal counterparts ('' dmuta''). *In some Mandaean texts, Tarwan is a part of the World of Light that is described as a "pure land." *Water flows from the World of Light to Tibil via ''hapiqia miia'', or cosmic streams of water, also known as Hitpun ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
ʿniana
In Mandaeism, a ʿniana or eniana (; plural form: ''ʿniania'' ) prayer is recited during rituals such as the masiqta and priest initiation ceremonies. They form part of the Qulasta. The rahma prayers are often considered to be a subset of the eniana prayers. Etymology ''ʿNiana'' literally means "response," since the prayers may have originally been recited in a call and response manner. Manuscripts and translations Jacques de Morgan's manuscript collection included a ʿniania manuscript dating back to 1833. The prayers have been translated into English by E. S. Drower (1959). They have also been translated into German by Mark Lidzbarski (1920).Lidzbarski, Mark. 1920. ''Mandäische Liturgien''. Abhandlungen der Königlichen Gesellschaft der Wissenschaften zu Göttingen, phil.-hist. Klasse, NF 17.1. Berlin. A printed, typesetted Mandaic version was published by Majid Fandi Al-Mubaraki in 1999. List of eniana prayers ''Ktaba ḏ-Eniania'' In Al-Mubaraki's ''Qulasta'', the foll ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Masiqta
The masiqta () is a mass or ritual practiced in the Mandaean religion in order to help guide the soul ('' nišimta'') towards the World of Light in Mandaean cosmology. They are typically performed as funerary rites for Mandaeans who have just died. Although usually translated as "death mass", a few types of ''masiqta'' are also performed for living people, such as when priests are ordained. Masiqtas are also used to consecrate houses of worship ('' bit manda''). Purpose The complex ritual involves guiding the soul through the '' maṭarta'', or toll houses located between the Earth ( Tibil) and the World of Light, which are guarded by various uthras and demons. A successful masiqta merges the incarnate soul ( ; roughly equivalent to the '' psyche'' or " ego" in Greek philosophy) and spirit ( ; roughly equivalent to the ''pneuma'' or "breath" in Greek philosophy) from the Earth ( Tibil) into a new merged entity in the World of Light called the ''ʿuṣṭuna''. The ''ʿuṣṭun ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
