The Story of Creation in The Mandaean

The Story o f Creation in th e M andaean
H olv Book th e Ginza Rba
Sabah A ldihisi
Subm itted for the degree o f Ph.D.

U niversity College London
UMI Number: U591390
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Abstract:
Sources of the research: The Mandaean holy books and scriptures in addition to old
Moslem writers and contemporary western scholars works.
The purpose of the research:
The research aims to translate the Mandaean Story of Creation, directly from
the Mandaean manuscript.
Four other Ginza manuscripts from the Oriental and
India office at the British Library in London were used to compile a critical apparatus
of variants. Book three, or the Book of Creation, is the largest tractate of the
Mandaeans holy book the Ginza Rba. The Ginza names this tractate as raza usidra
qadmaia d-Suta haita qadmaita The Mystery and the First Book of the First Living
Doctrine. This tractate includes the cosmogony; the origin of the World of Light and
the World of Darkness, the rise of the First Great Life, the Second Life (Yosamin), the
Third Life (Abatur) and the Fourth Life (Ptahil); the Demiurge who created the
cosmos and Tibil (the earthly world). It also narrates the creation of the Mandaean
redeemer Manda d-Hiia (Gnosis of Life) and his descent to the Underworld and his
triumph against the forces of darkness. It narrates the creation of Adam and Eve and
the descent of the niSimta (soul) into the tfdna (the human body). Tractate three also
includes an elaborate description of the demonic Ruha and her planetary sons and her
attempts to seduce Adam in order to entrap him in the world.
The research consists of three parts:
(1) The introduction: The Mandaeans and the Question of Their Origin, The
Mandaean system, The Main Characteristic Rituals of the Mandaeans, The
Mandaean manuscripts.
(2) Analysis of the narrative: The First Account of the Story of Creation, The Second
Account of the Story of Creation, The Third account of the Story of Creation.
(3) The Transcription and Translation of the Manuscript.
Acknow ledgm ents
With my deepest gratitude, I would like to thank everyone who has helped me
throughout every aspect of my research, and a special thanks to Wingate Scholarship
and their administrator Ms. Faith Clark for their encouragement and financial
support. I am especially indebted to Professor Mark Geller of the Hebrew and Jewish
Studies Dept at UCL, for his excellent guidance and support during my research.
I would also like to thank the Mandaean Priests Rabi Rafid al-Sabti (Holland),
Rabi Salwan Shakir (Sweden) and Yalupa Salim al-Kuhaili (Iran) for their much
appreciated help and advice, Dr. Abdul-Atheem al-Sabit (UK), Dr. Qais al-Sadi
(Germany), Mr. Carlos Gilbert (Australia), Mr Majid Arabi (Sweden), Mr. Saad
Dehays (U.S.A) and Mr Eli Timan (UK) for their valuable counsel and support. And
finally my family who has stood by me patiently and consistently supported my
efforts.
Contents:
Abbreviations
10
The Mandaic Alphabet
12
Introduction
14
1.1
The Mandaeans and the Question of their Origin
15
1.2
The Mandaean System
23
$1.3
Mandaism and Gnosticism
25
1.3.1 General Parallels and Differences between

Gnosticism and Mandaeism
1.4
29
The Main Characteristic Rituals of the Mandaeans

1.4.1 Baptism
ma$buta
31
masqita
1.4.2 Ascent of the Soul
31
35
1.5
The Mandaean Calendar
37
1.6
Mandaean Feasts
41
1.6.1 The Five Days of Creation occayojô^

Parwanaiia (Panja)
41
1.6.2 The New Year Dihba Rba
42
1.6.3 The Little New Year
Dihba d-islam Rba
44
1.6.4 The Little Feast

1.7
Dihba Hnina
44
Curses and Incantations

fufata uqiriata
45
1.8 The Mandaean Manuscripts
50
i.Q
The Ginza Rba (The Great Treasure)
52
i.Q.i The Right Ginza
52
i.Q.2
2.
The Left Ginza
5 5
X-io The Ginza used in this Research (GRS)
56
1.11 The Mandaean Script
61
1.12 Book III of the Ginza Rba
63
1.13 The Mandaean Story of Creation
64
1.14 The Main Features of Mandaic Poetry
67
A nalysis o f th e N arrativ e
71
2.1
T h e F irst A ccount o f th e T heogonv
72
2.1.1 Pira (th e F ru it)
73
2.1.2 A yar (E th er)
77
2.1.3 Maria (Intelligence, Vessel)
80
2.1.4 Yardina (Jo rd a n ) c^ ljol
88
2.1.3 Skina (celestial dw elling)
93
C h art A
2.2
99
T h e S econd A ccount
o f th e T heogonv
100
2.2.1 Yura
102
2.2.2 T he Life <<' Hiia
104
2.2.3 T he Second Life (Y osam in) Hiia Tiniania
107
2.2.4 T he S tream s o f W ater Hapiqia Mia

112
2.2,5
The Third Life Abatur
115
2 .2 .5.1
Abatur Rama
115
2 .2 .5.2
Abatur in the Incantations
119
2.2.5.3
Abatur of the Scales
120
2 .2.5.4
Abatur Rasn uRast
123
2 .2 ,5.5 Abatur, the Symbol of Virility
126
2.2 .5.6 Abatur, the Heavenly Priest
127
2.2 .5.7 Abatur, the Divine Secretary
128
2.2.6 The Fourth Life
Ptahil
129
2.2.6.! Ptahil: A Mandaean Uthra or

Egyptian Demiurge?
129
2.2.6.2 Ptahil: The Creator of the Material

W orld
2.2. 6 .3 The C reation o f A dam
C h a rt B
133
137
141
2.2.7 Manda d-Hiia (Gnosis of Life)
142
2 .2 .7 .i The True Apostle of Light
142
2.2.7.2 The Creation of Manda d-Hiia
144
2.2.7.3 Manda d-Hiia: The Mandaean

Redeemer
146
2.2.7.4 Manda d-Hiia and John the Baptist
148
2.2.7.5 Manda d-Hiia the Warrior
149
2.2.7.5.l Manda d-Hiias Weapons
149
2.2.7.5.2 Manda d-Hiia restrains the

rebellious uhtras
149
52 .2 .7 .5.3 Manda d-Hiias Encounter with
the Powers of Darkness
152
2.2.7.5.4 Manda d-Hiias Battle with the

King of Darkness (Ur)
154
2.2.7.5.5 Manda d-Hiia thwarts Ruhas

plans to seduce Adam
156
52 .2 .7.6 The Life Praises Manda d-Hiia
for his Victory

52 .2 .7.8 Manda d-Hiia, the Conjugal Advisor
2.3
The Third Account of the Theogonv

5 2 .3.1 The King of Light
158
159
161
163
5 2 .3.2
Ziwa uNhura Radiance and Light
166
5 2 .3.3
Sata Haita The Living Fire
169
5 2 .3 .4
The Uhtras
170
5 2 .3.5
Alma d-Nhura The World of Light
175
5 2 .3.6
Alma d-Hsuka The World of Darkness
178
5 2 .3.7
Malka d-Hsuka The King of Darkness (Ur)
181
5 2 .3 .8
The Army of the King of Darkness
185
5 2 .3 .Q
Ruha the Queen of Darkness
186
52 .3 .Q.1
Ruha: The Mother of the Seven
Planets and the Twelve Signs of

the Zodiac and the Five Planets
188
2.3.9.2
Ruha the Seductress
189
2.3.9.3
The End of Ruha
192
ChsrtJC
193
The Text
194
Translation and Notes
261
Bibliography
565
Abbreviations
AHW
Akkadisches Handworterbuch
AJSL
The American Journal of Semitic Languages and Literature
ARR
Alma RiSaia Rba (tr. E. S. Drower, A Pair of Naôraean Commentaries,

Leiden 1963)
ARZ
Alma RiSaia Zuta (tr.
E. S. Drower, A Pair of Naôraean
Commentaries, Leiden 1963)

ATS
The Thousand and Twelve Questions (tr. E. S. Drower, Berlin i960)
Jb
Das Johannesbuch der Mandder (tr. M. Lidzbarski, Giessen 1915)
DY
The Mandaean Manuscript DraSa d-Yahia the Book of John
BASOR
Bulletin of the American Schools of Oriental Research
BSOAS
Bulletin of the School of Oriental and African Studies
BSOS
Bulletin of the School of Oriental Studies
CP
The Canonical Prayerbook o f the Mandaeans (tr. E. S. Drower, Leiden

1959 )
DA
Diwan Abatur (tr. E. S. Drower, Vatican City 1950)
DJPA
A Dictionary of Jewish Palestinian Aramaic (M. Sokoloff, Bar Ilan

University Press, 1990)
DML
The Scroll o f Exalted Kingship (tr. J. J. Buckley, Connecticut 1993)
DM HZ
Diwan Mabuta d-H\bil-Ziwa (tr. E. S. Drower, Vatican City 1953)
GRL
Ginza Rba Left
GRR
Ginza Rba Right
HG
The Harran Gawaita (tr. E. S. Drower, Vatican City 1953)
HR
History of Religions
JAOS
Journal of the American Oriental Society
JBL
Journal of Biblical Literature
JD
A Dictionary o f the Targumim, the Talmid Babli and Yerushalmi, and

the Midrash Literature (M. Jastrow, New York 1996)
JEA
Journal of Egyptian Archeology
JNES
Journal of Near Eastern Studies
JR
Journal of Religion
JRAS
Journal of Royal Asiatic Society
10
JRCAS
Journal of the Royal Central Asiatic Society
JSS
Journal of Semitic Studies
MD
A Mandaic Dictionary (E. S. Drower, R. Macuch, Oxford 1963)
MG
Mandaische Grammataik (Noldke, Halle 1875)
MHZ
Masbuta d-Hibil Ziwa [The Baptism of Hibil-Ziwa]
M il
The Mandaeans o f Iraq and Iran (E. D. Drower, Oxford 1937)
OT
Old Testament
The Mandaean Book Qalista
QR
Qabin d-$ilam Rba the Marriage ceremony of the Great SiSlam
SA
The Secret Adam (tr. E. S. Drower, Oxfrod i960).
$QSR
$arh d-Qabin d-SiSlam Rba Explanatory Commentary on the

Marriage-Ceremony of the Great SiSlam, (tr. E. S. Drower, Rome
1950 )
TTSR
7>a$a d-Taga d-$islam Rba The Coronation of the Great Sislam, (tr.
E. S. Drower, Leiden 1962).
11
The M andaic A lph abet

abagada
Q rm
W ith vow els
T ran slitera tio n

H ebrew .Latin
o
dd
ba
P ronounciation
2e, a, a
b ,p
g, Y
bi
ga
<1
gj
JL
gu
5g
da
<*
di
j j/
du
ad
d, 8
ha
L-**'
hi
JLw
hu
Mj
ah
wa
<->
wi
JU
wu
aw
za
cl
Zl
ji
zu
az
I
d
bu
&
5b
o,
u, u
*3
A
c
J
<x^(
ta
cA
ya
yj
ka
Sfr
ki
la
ma
<-*
mi
na
JO
sa
<-**
JC
tu
yu
ku
J
lu
mu
ay
ak
ai
3m
ni
nu
an
si
JU O
su
JO
as
pa
pi
-SJ
pu
e, i, i
vr
k,X
s
<
s
i (e,i)
ap
P .f
aV*'
Sr
-Sr
vr
qa
qi
jdd
qu
dd
3q
n-
jLy
ru
dd
3r
ra
12
o*>
ta
Si
M
ti
u
M
tu
13
t.0
(a)d
73
kd
a
->(
at
kd
l . In tr o d u c tio n
14
l . In tro d u c tio n
1.1 - Thy Mflnflaeans and the Q uestion o f their O rigin:

In the hot and m arshy areas along the Tigris and Euphrates in the
so u th e rn Mesopotamia and along the Karun River which flows through the
low land of Iran (Khuzistan) and, like the Tigris and E uphrates, em pties into
th e Shaf-al-A rab and then into the Gulf, there dwells a small com m unity of
M a n d a iia , M andaeans (Gnostics). Their Arab neighbors call them $ubba,
derived from
(vis) to im m erse or subm erge, and refers to their frequent
b ap tism m abuta.* The Quran m entions the a l-$ a b iu n
in three sura
along w ith th e Jew s and Christians.2 The Moslem historians called them the
$abians 3 o f the swamps (^JUxJi ajui*>) or al-M ughtasila (auwjuauji) those who
w ash a n d they were numerous in the sw am ps and in the region of Dast-i
M aysan .4 A lm as'udI tells of a abian sect called K im a n y y u n (jjijUii) which
* SA p. ix. Mani points out that he was living amongst the Sabaios which is clearly derived
form Aramaic sobai which means baptist (Gardner and Lieu, 2004: 65).
2 The Q ur'an m entioned the abians in three suras: baqarah no. 62, haj no. 15 and ma'ydah
no. 69
V)
Joe
LsOLo J a c )
-ity ly iu o l
aJJL
&
*jl
62}
But the Arabs wrongly translated b yas as the Arabic

to convert instead of Aramaic
b yax to dye or submerge. Therefore, Arabic literature still wrongly calls them those
who converted.
3 Islamic historians referred to all pagans as $abians, whether Babylonians, Greek, Egyptians
or Romans.
Jy .
y j y h u j o y . JluuJLcyC y j y i y k t .^ S U aJI %X>Lo f & y .^ illo u JI
yjb j*
>**
JyM ob
\y A S y . sjyM M jit :*J J t * i e J^ e J U
X414
y ja 1 994 ^
y j y y j j S f y i t$ ) y A :^JLujJJLoJ( 4
y .
f-* J y * & y y c.
v5
15
foJouu
J 'J *
w as located between WasiJ and Basra. He also reported th at the abeans were
related to abi bn MitSolah bn Idris or abi bn Mari at the time of Abrahams.
A l-N adim mentioned m any baptist sects who were living in southern Iraq such
as: th e Dashtim , the M uhajirun, the KaSflun, the M ughtasilah, the alH a slh (Elchasites) and abat al-Ba{aih.6
Macuch asserts that the
M an d aean s actually settled in southern M esopotam ia and had many names. In

M esene
(M aisan) especially they
were
called
by their proper
nam e
M an d aean s and MaSkanaeans and their script and dialect was called
m a iS a n a it M essenian i. e. M andaic.7
T he M andaeans call them selves bhiri zidqa the righteous elect and
N a o rea n s (nauraiyi),8 i.e. guardians or possessors of secret rites and
know ledge N airuta .9 The M andaean society, before the Moslem conquest of
Iraq, co n sisted of two classes: (a) the priestly clan or the Naoreans; that is the
in n er circle o f the priests and their novices, and ft)) the laymen clan or the
The M ughtasilah: These people are very numerous in the region of al-BaJaih, they are
[called] the $abat al- B afaih. They observe ablution as a rite and wash everything which they
eat. Their head is known as al-Hasih [Elkesaites] and it is he who instituted their sect. They
assert that the two existences are male and female and that the herbs are from the likeness of
the male, whereas the parasite plants [al-uksuth] are from the likeness of the female, the trees
being veins (roots). They have seven [shameful is the right translation] sayings, taking the
form of fables. His [al-H asih] disciple was named Sham un. They agreed with the Manicheans
about two elem ental [principles], but later their sect became separate. Until this our day, some
of them venerate the stars. (The Fihrist o f al-Nadim, translated and edited by Dodge,
London, 1970: 811) Lady Drower asserts that the Elkasaites were once closely related to
Naôraeans (SA, p. 97).
s Almas'ui, al-tanbih wa al-'isharf Brill, Leiden, (1894) pp. 161, 90-91.
6 Al-Nadim, the Fihirist, Budge, 1970: 809 ff.
7 Macuch R., The Origin of the Mandaeans and their Script, JSS, 16,1971 pp. 147-192, esp. p.
19 18 Sometimes the heavy * is written by none Mandaeans as z, Nazorenes. (SA p. ix) This term
was used by the Jew s to designate Christians (Peters, 1972: 668).
Rudolph 1983: 343. Drower defines Na$iruta as esoteric religion within a religion, a gnosis
within gnosis, and its heart is the interpretation which it attaches to sacramental acts (SA p.
xv).
16
M andaeans who form the greater num ber of the sect.10 Although they revered
Jo h n th e Baptist and occasionally m ention him in som e prayers, their relation
to him is still problem atic because they consider him teacher or reform er
an d never the founder of their faith.11 In fact there is no m ention of a founder
of M andaeism in all their w ritings.12 After the Islamic invasion the priestly
school which was teaching the esoteric principles of the Nairuta dim inished
gradually and could no longer fight the new elem ents of transform ation.
Eventually, the m ajority of the M andaean population had to convert to Islam
due to persecution and a heavy poll tax .^
No one can determ ine the first appearance of the M andaeans in
M esopotam ia, and the question of their origin is still one of the continuing
m ysteries of M andaeaen research. After nearly two centuries, this issue still
raises m uch controversy am ongst scholars. Some, like Noldeke, Brandt and
Lidzbarski, assert a pre-Christian existence to the M andaeans, others like
Pallis prefer a late dating, i. e. 6th century C.E.1* In fact, Lidzbarski envisaged
a M andaic m igration from the Transjordan tow ards Parthia in the first century
10 Cf. the Manichaean community which was divided into an inner circle of the elect (the
virginal) and the greater num ber of hearers or catechumens (the continent) (Gardner and
Lieu, 2004: 23). Shaked stated, Mandaean doctrine was restricted to people deemed to
possess a higher type of piety just as in Manichaeism and Mazdakite movement (Shaked,
1994: 75)n Yamauchi, 1970: 80 ff.
12 In this respect Drower comments, For the Mandaeans there was no founder to reverence,
no great prophet to single out as leader, no human saint upon whom to pinpoint
devotion.(Drower, Mandaen Polemic, BSOAS, Vol. 25, (1962), pp. 438-448, esp. p. 438).
*3 Brandt writes: The disintegration of the community after the Islamic invasion led, by means
of the compilation of the divergent tractates and traditions, to the present-day disorder in the
Mandaean religion. The little college of priests was dispersed throughout Mesopotamia and
could no longer overcome the disunion (Brandt, 1889: 58 cited by Rudolph, HR, vol. 8,1969:
212).
* Pallis believes that all Jewish names and ideas mentioned in the Mandaean writings are
derived from Islam (Pallis, 1926:118).
17
even before the destruction of the Jew ish kingdom in 70 C.EJ 5 Some Arab
h isto rians dates the M andaeans ($abeans) back to the very end of Babylonia,
such as al-B iruni (11th century) who wrote, the $abiyun are the rem nant of
the Jew ish tribes who rem ained in the days of Cyrus and Artaxerxes. These
rem aining tribes adopted a system mixed up of M agianism and Judaism like
th at of the Sam aritans in Syria.16 Although the M andaeans believe they are
bhiria zidqa the chosen righteous ones, they adm it all nations generated
from th e Jew s: mix am a diahufaiia kulhun a m am ia ubabia m inaihun npaq
from th e Jew s all nations and sects came forth .*7 In addition, the M andaean
scroll H aran G aw aita states clearly th at the Naoraeans had indeed m igrated
from Je ru sa le m to the \aura dM idai the M edian hills under the protection
of the P arth ian king A rtabanus:18
H aran G aw aita (The Inner Haran) received him and that city in
which th ere were Naoraeans, because there was no road for the
Jew ish rulers. Over them was King Ardban (Artabanus). And
sixty th o u san d Naoraeans abandoned the Sign of the Seven
and entered the M edian hills (fura dM idai), a place where they
were free from dom ination by all other races. And they built
*3 Lidzbarski, Ginza p. x. See also Rudolph, 1969: 213. Neusner believes that the Mandaeans
were subject to a kind of persecution in Hasmonean times, or during the war of 66-73 against
Rome (Neusner J., JAOS, 1975: 184-190, esp. p. 188).
16 Al-Bairuni, al-Athar al-Baqiyah, Leipzig, 1923: 206:
J l I9JL09 ^ zi&Jbl C a+4 J l C u iU o Jd iji (0^)9
.(oLiUL 0
^ OiOfflLJI Jol+mlll olflL? j a

fijMig-pl)! j a L j i x u
^ a ) l jam olfL oll

J ja Jl
7 GRR, p. 30: 8. The text:

1^ occnJ 1 o c a*{o
y 1
,8 Rudolph points out that this migration was towards the north-west Iran between Harran
and Nisibis or Media during the period of the later Arsacids (ist or 2nd century C.E.) Rudolph,
1983: 364. Coxon points out that Ardashir I, who became king in the year CE 208, conquered
Mesene (Characene) and established the Sasanian suzerainty after a decisive battle against
Artabanus V in C.E. 224 (Coxon, JSS, 1970: 17).
18
cult-huts (b im andia ) and abode in the Call came to their

end..1*
The great difficulty in studying M andaeism is one of chronology.

Despite the fact th at much has been w ritten about their origin and much
speculation, the M andaeans are the only Gnostic group who call themselves
explicitly M andaeans which equals the Greek gnostikoi. In fact they are the
only Gnostic sect which is still in existence. O ther Gnostic groups in Egypt,
Syria and Palestine vanished, long ago. Many scholars believe that the
M andaeans (Naoreans), am ong other heterodox groups, who flourished in
th e East w ere not native m ovem ents b u t rath er m igrated there in the hope of
escaping the waves of repression th at periodically swept the W est.20 It was in
M esopotam ia, in contact with the traditions and faiths of Persia, that these
Naoreans adopted dualism and became M andaeans Gnostics.21
Some
M andaean hym ns and writings (other than H aran G aw aita) verify their
exodus from the W est and their arrival at Babylon in the East. The following
hym n speaks of a kind of reunion between those Naorean im m igrants (from
Jerusalem ) and th eir kinfolks in Babylonia:
9 Drower, Haran Gawaita, 1953: 3. Drowers translation, text collated:

y . U ..
r I
H&j o(j(ayaAW n I ^
y j* *
y I
aj(coJaJL
...
ya-ioJLdyo y t ...co -in I o c c tiJ >,.> o c a I o c^ Jo > (
y jif
a ^ a * < ^
1^. y
y . ...a < ~ i a I a -
y j c J a ^ o a-C. a i d e
aJU tîJL
occ- a. a_L
a.-H id l
y j J o j
y j u t f a lj e O ly a ifc i/
20 Reeves, 1996: 46.

21 Beyer states, Mandaic was adopted by Naoraeans, a Gnostic/Baptist community, after they
had left Palestine (Jordan area) in the 1st century C.E. as a result of the hostility of
contemporary Judaism and had migrated at the latest in the middle of 2nd century C.E. via
northern Mesopotamia (H aran/Charrhae) to southern Babylonia (Mesene, Kuzistan) (Cited
by Muller-Kessler Ch., ARAM, Vol. 16, 2004: 51).
19
From the hom e of the great com m unity therein, I becam e the
healer for souls! I became a healer for souls who heals but takes
no fee. I set forth, cam e and reached the gates of Babylon. Of the
children of Babylon there were som e who shut their doors on
seeing me: T here were som e who shut their doors. And there
were those who opened their doors. Those who shut their doors
hated Life and loved death and will be held back in the Abode of
Darkness. Those who opened their doors loved Life and hated
Death, they hated Death and loved Life. They will rise up in
purity and will behold the Place of Light.22
It seem s th at the Naoraeans flourished in Babylonia under the
Parthian kingdom and dwelt, like the other Baptist and Gnostic sects (e.g.
Elchsaites and M anicheans) in central and southern Babylonia in towns such
as Kutha, Borsippa, N ippur3^ and Purat-M aysan.2* As soon as they settled
down they got acquainted with the magic and astrology of the Chaldeans and
the astrology of the Babylonians .25 Hence, they becam e the soothsayers and
m asters of incantations in M esopotam ia, from whence originated the most
22 CP pp. 142-43 (hymn No. 164). D raw ers translation, text attested:
j(< 1 0 0 0 0
Sftio
jfcte
+ {
m jL u H
^ I y j 0
>t * . + ' % . + ' t X
**
a J U A L i
y j y j 0
O jL k M j
j(< > w
j
...H
O C < _ w
c u ( a 4 ( + L ^J o o o o
o l ^ !
yj<.|c**.*
yjto^c'o^'
5 a ^ o
y d o - w
y J L l C y y J & M
--y
y 4 <j
o< 1 1V o J
y-ut^
y J C o A ' a ^ e ' *_
j(<
a 4 tio
ay<_i(aj
I y j c a ^ ' o ^ '
O C L m
yyJCLJ
i
Miiller-Kessler Ch., ARAM, 2004: 53.
** Forat-MiSan is situated in the neighborhood of Basra, the ancient dwelling place of the
Mandadaeans. Brandt points out that the Perate branch of the Ophite gnosis was founded by
Evxppcrrr|C or riepcmxoC whom the Perates obtained their name (Brandt, 1889: 192).
According to Lidzbarski, some Characenian coins were written in the Mandaic script. (Naveh,
The Origin of the Mandaic Script, BASOR, 1970: 33). Jewish communities also flourished
under the tolerant rule of the Achaemenids and Arsacids (SA, p. 99).
* See Sfar MalwaSia The Mandaean Book of the Zodiac, translated by Drower, London
(1949)-
20
ocdJaj0 ojCl^ oL^ ou>
interesting magic form ulas in Eastern Aram aic.26 The Sasanians brought
th eir flourishing to an end when the Zoroastrian state under Shapur I (241272) began the persecution of foreign religions such as Christianity,
Judaism , M anichaeism and Gnosticism, and ordered the destruction of many
M andaean tem ples.2? Kardir (late 3 rd century C.E.),28 tells us in his inscription
at naqsh-i-R ustam how he initiated a religious persecution of great severity
throughout
the
Persian
Em pire
against
the
other
religions such
as
M anicheans, Jew s, kristyane Christians, naoraye Naoreans etc.29 This

inscription can be taken as a solid evidence of the existence of the M andaeans
in M esopotam ia, along with other B aptist/G nostic sects at that tim e in
Sasanian Iraq.
In this respect Quispel writes: T h e M andaean problem has
becom e an open question again since Torgny Save Soderbergh has shown that
the M anichaean P salm s o f Thom as were based upon extant M andaean hymns,
thus proving th a t th e M andaean sect in Iraq m ust had a very long
prehistory. 30
In the sixteenth century, the M andaeans of Iraq and Iran came to the
attention of the W estern world through the Jesuit m issionaries, who
26 Muller-Kessler Ch., ARAM, Vol. 11 & 12, 1999-2000: 296. Theodore bar Khoni says, T h e
Dostai are called in Maisan Mandaeans, in Beth-Armaia Naoraeans (Naraia). (Cited by
Eisler, 1931: 616, from: Pognon, Inscr. Mandaites, p. 224 sq. ; W. Bousset, Hauptprobleme
der Gnosis, p. 383; E. Peterson, Z.N.T.W., xxvii. 1928: 65 n. 2, 95 n. 7).
*? Rudolph, 1983: 36428 Kartir is M oabadan-M oabad the high priest of the Magians who flourished under Shapur
I, Hormizd I, Bahram I, II, and III (Zaehner, 1955: 23-25).
** Zaehner, 1955: 24- Widengren, 1961:16-17. Shaked, 1994: 11 and n. 15.
3 He continues: The curious expression Lord of Greatness in Mandaean writings has been
found in the Qumran Genesis Apocryphon. Moreover, I cannot explain the parallels between
the names of Mandaean divinities and those found in certain Hellenistic magical papyri unless
the Mandaeans have very old Western roots, Gnosticism and the New Testament, Vigiliae
Christianae, vol. 19,1965: 7 9 -
21
accom panied th e Portuguese arm ada in the Indian Ocean and the Persian
Gulf, and cam e into contact with the M andaeans in and about Basra and in
Khuzistan. 3 The Jesuits thought that they discovered the heretical Christians
of St. Jo h n , but to the disappointm ent of the m onks they could not convince
the M andaeans, except for a few, to join the Christian faith. But they succeeded
in recruiting som e of them as m ercenaries and interpreters who sailed with the
Portuguese fleet to the Strait of Horm uz, Masqat, Goa, Ceylon and even to
Portugal itself. 32
W hen the Portuguese w itnessed the persecution of the
M andaeans at the hands of the M oslems,33 the Portuguese reached an

agreem ent with the Pasha of Basra to move the M andaeans to the Christian
lands, but the Pasha w ent back on his word and did not allow the M andaeans
to leave and the exodus cam e to a h a lt .34
Conclusion:
According to the M andaean m anuscript H aran G a w a ita 35 and other
historical
records,
distinguished
Semitic scholars, such as Lidsbarski,
contented th at M andaism (literature and cult) is influenced strongly by the

Old T estam ent and can only have originated in Jewish circles.3 6
We might,
3*Kraeling, 1929: 195.
3a Lupieri, 2002: 83 ff.

33 In 1637 all the Jews and Mandaeans of Persia were forced to convert to Islam (Lupieri,
2002:104).
34 Lupieri, 2002: 105.
35 Lady Drower is certain that: "Haran Gawaita is an important manuscript and might
contribute to the solution of the problem of the origin of the Mandaeans (See Drower Haran
Gawaita (1953) p. viii).
36 Lidzbarski, 1915: xvi where he writes: Ihre Terminologie in Lehre und Kultus ist so stark
durch das Alte Testam ent und das Hebrdische beeinflusst, wie man es sonst ausserhalb des
Judentums fin d e t. See also his similar views in Mandaische Liturgien 1920: xix and in Ginza,
1925: vi. Later, Lady Drower adopted the theoiy of a western origin of the Mandaeans in
heretical Jewish circles: early Naîruta, or Ur-Mandaismus to use the convenient German
22
therefore, conclude th at the Naôraeans were either a heterodox Jewish sect or

the followers of Jo h n the Baptist, who did not convert to Christianity, and they
fled to the east before the fall of Jerusalem in C.E. 70 because they were
persecuted by the Jew s.37 Having first settled in northern M esopotamia
( H a r a n ) , 38 they m oved to the Median hills of old Parthia and finally settled in
Babylon and southern M esopotamia, w here they still live. This m igration
m ight explain the cultural influences of Judaism , Christianity, Zoroastrianism
and the old Babylonian religion on the M andaean writings.
1.2 - The M andaean S ystem :

The M andaeans believe in two universes: (i) An intangible universe
which is beyond ou r perception, and consists of two worlds: the W orld of Light
and the W orld of Darkness, (ii) The world of muni kuSfaw and the tangible
world of Tibil (earth).
According to their belief, the M ana Rba the Great
M ana (Intelligence), who dom inates the W orld of
Light,
issued Hiia
Qadmiia the First Life from the great yard in a Jo rd a n of Life. In turn, the
First Life subm itted a request to him self and created a son of his own whom he
called Hiia Taniania the Second Life or YoSamin. The Second Life became
expression, was originally a sect which flourished in Judaea and Samaria then possibly in
Parthian-Jewish settlem ents and in Transjordania, and that it was a hybrid strongly
influenced by Magianism and Jewish Gnosticism (Drower, Mandaean Polemic, BSOAS,
(1962) p. 448).
s7 The Mandaeans always define themselves as the followers of John the Baptist (Yahia
Yuhana) in Jerusalem (SA, p. vi). According to Josephus, John the Baptist had an
astonishingly persuasive power over the Jewish populace (Mead, 1924: 4).
3 For the Mandaean polemic toward Christians, see Drower Mandaean Polemic, BSOAS,
(1962) pp. 438-48, esp. pp. 439-440, which might allude to their reason for moving from
Haran.
39 mSuni kuS(a : the world of ideal counterparts. It is a world of ideas, in which is found in the
double, the counterpart of everything in the material world (See Drower, The Secret Adam,
i960: 39 ff.).
23
infatuated with the idea of creating a world of his own. He, therefore,
transferred his defecting tendency to his son A batur the Third Life. Abatur
opened the gate of the W orld of Light, and as soon he gazed into the abyss (or:
darkness) Ptahil the Fourth Life, cam e into being. Ptahil, who received a
m andate from his father Abatur, descended to the black waters, consolidated
arqa the e a rth and created the m aterial world. On the other hand, the Lord
of D arkness created a kingdom for him self with dem onic beings of m onsters,
dragons, evil spirits and most of all the Seven (planets), and the Twelve
(signs of the Zodiac) and their m other, the goddess of Darkness Ruha. As a
counter move, th e W orld of Light created M anda d-H iia Gnosis of Life 4 in
order to put an end to the defection of the uthras beings of the W orld of
Light and to conquer the evil forces of the W orld of Darkness.
Ptahil, with the assistance of Ruha and her entourage, tried to create
Adam b ut they could not succeed to m ake him stand on his feet. Therefore,
Ptahil w ent back to the W orld of Light and brought from his father the niSimta
soul and cast it into A dam s body. Only then Adam stood on his feet and
became aw are of his existence. The core of the M andaeans soteriology is the
deliverance of the niSim ta soul from the perishable body.
W hen death
occurs the soul leaves the body and begins a long journey through the
m a \a ra tia
w atch-houses or
purgatories before
reaching
destination; alm a dnhura the W orld of Light.
Manda d-Hiia: Gnosis of Life and the Mandaean Redeemer (See below 2.3.2).
24
its
final
There are m inor resem blances between the M andaean story of creation
and the Babylonian one such as the creation of the savior and his fight against
the forces of evil. These resem blances led scholars, such as Brandt, to believe
th at M andaeism is an off-shoot of the late Babylonian religion; he even
assum ed th at M andaeism was the centre from which the Ophite ** and sim ilar
Gnostic system issued. 2 Lady Drower dedicated the introduction of her book
Secret A dam to the Naôraeans and their exodus from Palestine, which she
dates to ju st after the destruction of the 2nd tem ple. She also discusses their
possible relationship with Jew ish-Palestinian g r o u p s .43
i.a - M andaism and G nosticism :

In addition
to the
resem blances betw een
M andaeism and the
Babylonian religion, we find striking parallels between the M andaic Gnostic

motifs and the m otifs of the other Gnostic sects such as the Herm etists and
the V alentinians especially in the area of the redeem er and the ascent of the
soul.** G nosticism , the m ost problem atic of cults, is first clearly attested in the
second century C.E., but its exact origin is still of great controversy among
scholars.45 It gathered m om entum in the following century and spread to
4* A Gnostic sect flourished in north Mesopotamia, Asia Minor, Syria, and Egypt during the
first century (Wilson, 1958:177(f)

42 Pallis, 1926:151.
43 Drower, SA, p. xiv.
44 Jonas writes, The celestial journey of the returning soul is indeed one of the most constant
common features in otherwise widely divergent systems, and its significance for the gnostic
mind is enhanced by the fact that it represents a belief not only essential in gnostic theory and
expectation, and expressive of the conception of m ans relation to the world, but of immediate
practical importance to the Gnostic believer, since the meaning of gnosis is to prepare for this
final event, and all its ethical, ritual, and technical instruction is meant to secure its successful
completion ( Jonas 1958:165).
45 Godwin, J., 1981: 84. Rudolph points out that The beginning and end of Gnosis in late
antiquity cannot be pin-pointed exactly. It makes appearance at the beginning of the Christian
25
Egypt and to the Fertile Crescent.*6 Some contem porary scholars, such as
Quispel, believe th at Gnosticism is neither the product of the Greek
philosophy nor a fossilized survival of old Iranian or even Indian religious
concept.*?
According to the M andaean m anuscript H aran G awaita M andaeism
N aôraeanism struck roots in M esopotamia when a tendency to relegate the
gods of the old religions and to adopt the Persian dualism at the dawn of the
first m illennium when the country was under the
Parthian-Sasanian
dominion.*8 M andaeism and other baptist gnostic-type m ovem ents m ust have
been around m uch at th at time.*? Some hypotheses say th at the Naôreans,
who settled in East Jordan, becam e under the persecution of both the Jews
and C hristians, and for that reason they sought refuge in a friendlier
atm osphere of Parthia and Media hills and from there they moved down to
Babylon and southern M esopotam ia. 5 Naôreaanism preserved the old
Gnostic tenet th at the world is created by foolish creator or demiurge, who
himself cam e into being as a result of an error and th at the soul is a spark
from the W orld of Light has to be redeem ed and sent back to its origin, along
era and disappears again at the latest in the 6th century, as far as the western manifestations
are concerned (Rudolph, 1983: 367).
6 Jonas, 1958: 91. For more about different Gnostic sects in Mesopotamia see Morony, 1984:
408 ff.
47 Quispel, Gnosticism and the New Testament, Vigliae Christianae, 1965: 7 3 - Quispel also
noted: It is rather a religion of its own, with its own phenomenological structure,
characterized by the mythical expression of Self-experience through the revelation of the
Word, or in other words, by an awareness of a tragic split within the Deity itself (Ibid).
46 Haran Gawaita tells that the Na$oreans (Mandaeans) migrated from Jerusalem under the
Parthian king Artabanus III (?). (see Drower, Haran Gawaita, 1953: 3, n. 3).
Shaked, 1994: 11.
s SA, p. xi.
26
with m any indications of syncretistic Judaism . Many distinguished scholars 5

conclude th at Na$oraeanism (M andaeism ) is a heretical Jewish sect and its
m em bers are the ultim ate descendant of the Palestinian baptists of New
T estam ent tim es and the period im m ediately preceding.^
The divorce
between this sect and official Judaism perhaps took place during the first and
the second centuries C.E.53 This defection of the Naôraeans from Judaism is
docum ented in one of the rarest M andaean passages which is connected with
the consecration of a priest:
And then he spoke and taught about the m an who becomes a
priest on earth and who leaves lay life for priesthood, like the
soul which quits Judaism for M andaeaism .
For before it is
baptized an infant dwells in an abode of Judaism , and a

guardian-spirit of Light sits beside it Git: sits on its neck)
guarding it and awaiting its delivery from the snares of the
Jew s .54
5 Such as: Rudolph 1983: 362, he also writes: in the context of the Jewish wars of
independence and the growing consolidation of Judaism after the destruction of Jerusalem
(A.D. 70), its position in opposition evidently led to persecutions of the community and
ultimately to its emigration from the Jordan territory to the east. (Ibid pp. 363-4),
Lidzbarski, Ginza, 1925: vi, Lidzbarski, Mandaisce Liturgien, 1920: xix, Lidzbarski, Das
Johannesbuch der M andaer, 1915: xvi, Drower, SA, p. x ff., Deutsch, ARAM, 11-12 (19992000), pp. 209-223, esp. 212. Reeves points out that: Mandaism is a prominent SyroMesopotamian Gnostic movement possessing discernible links with late antique Judaism
(Reeves, 1996:143).
s2 Wilson, 1958:66-7, Yamauchi, 1973:121-2.
53 Rudolph, 1978: 4.
m AT II [358], p. 276. Drowers translation, text collated:
j(a_Lô ojUJiLM&mjJ ajOaya4{
4*4{o fro|a... >
. u,
.1
oclaJ-l.Mo c a o c la jd tf
ad ^ o c< Jt Lul^<-*(o ojO caX ja MJ aK iVCwQC

>uLi4 a ^ > 0 4e 'o (o c
4 S t^ a y * X
JLte nH i
Drower states: there is often a polemical interchange of (f) with (d) when scribes refer to
Jews. Here either could be meant, as the two letters frequently replace one another. (In Ginza
Rba Judaism is yahduta.) The polemical world-play on YHT and YHD is commented on by
Lidzbarski (ATS, p. 255 n. 8).
27
The following text is another significant clue which may suggest that
M andaeism was a heterodox Jew ish sect who chose to adopt Gnosticism
M andaeism :
He said to them : The first kuSâ (oath) is a precious kuta; it is
the prom ise m ade at baptism which takes the soul out of its
ya hufuth (Judaism ) into M a n d a e is m .55
The M andaean tale of Miriai, the Jewish princess who left her religion
and joined the M andaeans, also shows a possible connection between the
earliest M andaeans and Jewish sectarians of the Second Temple p erio d s6
O ther M andaean w ritings from the Ginza such as the eleventh book of the
Right Ginza the Mystery book of Great Ano (Enosh) and book twelve,
identifying the speaker as the great Anos, possess discernible links with the
antique Judaism.57
The evolution of M andaeism was sum m ed up by H. -M . Shenke in
three points: (1) originally the M andaens were a heretical Jewish baptism al
55 AT II [198], p. 255. Drawers translation, text collated:

...BiVa gji
jlw
OLaMJJaAJ nAq*
o X
j c o
oj<
iA 1 ...o c
s6 Zalcman, 1991: 421.

57 Reeves, 1996: 143. Concerning the history of the Mandaean textual corpus he stated: If a
clear connection can be established between the Codex apocalypse passage and Mandaean
Enosh material, an im portant step would be taken toward an improved understanding of the
reiigio-historical relationship linking a number of Syrio-Mesopotamian religious
communities (Ibid, pp. 143-4). Reeves also adds: The amazingly close correspondence in
language between the Codex passage and the Mandaean texts is extraordinary, bolstering the
growing suspicion that they derive from a common textual corpus (Ibid, p. 147). On the other
hand the Mandaeans accused the Jews of not observing the laws of impurity at all. (GRR, book
XI. See also Lidzbarski, Ginza, pp. 224-5 where Kiwan Saturn is the god of the Jews).
28
sect, one among many. (2) The Mandaeans then accepted a Gnostic view. (3)
This gnosis was finally institutionalized.58
We may outline the m ain parallel and different features of the
M andaean Gnostic system and the general Gnostic system according to the
following table:
g 1.3.1 - G eneral Parallels and D ifferences b etw een G nosticism and

M andaeanism :
G nosticism
M andaeanism
1. The Gnostic system is based upon
1. The Gnostic system of the M andaeans
the dualistic opposition between the
is based upon the opposition between the
transcendental
the
transcendental (nukraiia ) world of Light
fullness {plerom a) em bracing the
em bracing hiia rbia qadm aiia the First
High God and the Aeons, his inferior
Great Life (or: the King of Light) and
em anations, on the one hand, and,
the u th ra s, his inferior em anations, on
on
the one hand, and, on the other, the
the
(kenom a),
other,
the
world
the
of
em ptiness
planetary
and
terrestrial world inhabited by m an.
world of Darkness, the Seven planets

(sibiahia) and terrestrial world (tibil)
inhabited by man.
2. The kenom a cam e about because
2.
The
physical
world
came
about
p lero m a ,
because of the crises caused by the
whereby the lowest of the Aeons on
Second Life YoSamin and his sons the
the em anation scale, a female figure
uthras when they decided to create a
of som e
crisis
in
the
s* Quoted from Yamauchi, 1973:122.
29
known variously as W isdom (Sophia)
world of their own without consulting
or Thought (Enonoia) lapsed out of
the higher deity, the First Life. Abatur
the p lero m a , and in her confusion
(the Third Life) lapsed out of the world of
and dissatisfaction, she produced the
Light,
angel archons, generally seven in
dissatisfaction,
num ber, who created and then ruled
Fourth Life). Ptahil created the world
the world.
with the help of Ruha and her sons the
and
in
his
confusion
produced
Ptahil
and
(the
Seven planets who ruled the world.

3. The spark or spirit (pneum a) of
3. The soul ni& mta or m ana which fell
the divine plero m a which fell into
into m an m ust be regained and
m an m ust be regained and restored
restored to its rightful place; the W orld
to its rightful place on high.
of Light.
4. An Aeon (Jesus) is sent down to
4. The m essenger M anda d-Hiia (Gnosis
redeem th e innerm ost part of every
of Life) or Enosh-U thra is sent down to
m an s p n e u m a through suffering.
lead the
niimta
(soul) to its final
destination through gnosis knowledge

and awakening.
5. Gnosticism is optim istic tow ards
5. M andaeanism is optim istic towards
the destiny of m an and pessim istic
the destiny of the nisim ta (soul) of man
tow ards the universe.59
and pessim istic tow ards the physical

world Tibil.
M Extracts from Peters, 1972: 648 ff.
30
1.4
- The M ain Characteristic R ituals o f th e M andaeans:
The great im portance which the M andaeans attribute to their

cult practices shows their special character even m ore clearly. It
is not knowledge alone that redeem s but the cultic rites,
prim arily baptism and the m ass for the dead, are necessary for
salvation.60
< M a sb u ta (B a p tism )
S i.i.i
The central cultic rite of the M andaeans is baptism or im m ersion

A*
(m abuta, pronounced m aw atta). It is the im m ersion in the fluid of
Life which gives the prom ise of eternal life to the nisim ta soul.61 The rite of
baptism had the esoteric significance of an initiation into the mystery of
gnosis. To the M andaean w ater is the m edium which m ost fully expresses the
m ystery of being, or of the Being which is semi personified as the Great Life,
and a river is the equivalent of the heavenly Jo rd a n flowing in the world of
light:62 Thus
m ia w ater originates in (Life) and conversely << hiia
Life originates in water. By perform ing baptism in the yardina river the
M andaean enters a into laupa union with the W orld of Light. Thus, the
60 Rudolf, 1983: 360. He continues: From this it may be deduced that here the gnostic
ideology was amalgamated with that of an older cultic community, a heretical Jewish
baptismal sect as is suggested by the water rites, and that thus an original MandaeanNaorean system came into existence, probably already in pre-Christian times.
61 Mil, p. 100.
62 Drower, Water into Wine, 1956: 229.
31
M andaean is protected from the powers of death, purified from pollution and
defilem ent and also receives forgiveness for his tran sg ressio n .^
In addition to the im m ersion in the running water, the full baptism
includes the sacram ent of oil, bread, and water, the hand-grasp and kiss called
giving kuSâ6* and the final blessing by laying the right hand of the priest on
the head of the baptized person. Besides the full baptism there are two lesser
w ater rites which are perform ed w ithout priestly assistance:
1. riSama: prayers recited daily, with covered head, ju st before sunrise; after
evacuation of the bowels. At this stage no priest is needed.
2. fama&z: the second ablution is a triple com plete im m ersion in the river, also
perform ed w ithout m inistration of a priest. It m ust be perform ed imm ediately
after any kind of pollution (coition, nocturnal pollution, touching an unclean
person) and after any serious defilem ent such as touching the body of a dead
person. It m ust be also perform ed by a wom an after m enstruation and after
child b irth .65
Some scholars believe th at certain roots of the M andaean baptism is
related to the Jew ish rule such the prohibition of baptism and other rites on
the Sabbath and on the m batfal (inauspicious) days.66 But repeated baptism
was a com m on feature am ong the different gnositc sects of Babylonia such as
63 For the full details of the Mandaean baptism mabuta see Segelberg, Ma$buta , Uppsala
(1958), Mil p. 100 ff., Buckley, 2002: 80 ff.

* ku$ta: (a) good faith, rectitude, truth, sincerity, right, pact, troth, promise, (b)
The act of placing the right hand in that of another person in token of and ratification of a
pact, oath or promise. This act is concluded by a kiss, each of the two persons kissing his own
right hand when the hand is released, (c) A being, a personification of truth and good faith
(ATS, p. 12).
*5 Mil, p.101.
66 Segelberg, 1958:176.
32
the Elchasaites who were attacked by Mani for their daily baths.6? The
M andaean baptism is unique of its kind and did not come into being as a
reproduction of the Christian-Syrian, especially Netorian rite. In fact it is
possible th at certain characters go back to a pre-C hristian period and have
their origin in the lustral and baptism al practice of unorthodox Judaism , i.e.
in the so-called baptism al sects (Maboteans, ebueans, cf. abeans).68 Other
Gnostics such as the Ebionites and H em erobaptists also perform ed repeated
baptism .6?
The pliability of the research in the field of M andaeism is always
am bushed by the am biguity of som e term s and characters.?0 In baptism we are
faced with an indefinite personality of bihram rba Bihram the G reat as we
read in the following baptism al form ula:
I have baptized myself with the baptism of Bahram the Great,
son of the Mighty Ones. My baptism shall protect me and attain
the end (or: be successful). The nam e of Life and the nam e of
M anda d-H iia be pronounced on m e.?1
*7 For Manis confrontation with the baptists see Henrichs, 1973: 43. In respect of the ritual
immersion in Babylonia, Drower writes: Ritual immersion was ancient indeed in Babylonia,
and during Iranian domination shrines had been built on the Tigris and Euphrates to the
water-goddess Anahita, who under her Semitic name Nanai or Nanaia is still invoked in
Mandaean exorcism books (SA, pp. 104-5).
68 Foerster, 1974:132.
* Henrichs, 1973: 50.

to In the M andaean marriage we come across SiSlam Rba who is the prototype of priest and
bridegroom.
7* CP, p. 21. The texts:
* J0L JU
o U d d d sd d
L4d
c o i*
4 a
33
oX dJd
.
. . . c A 'aX
o l l .w
aX
o jU
a X ^ a X i^ i.
X L ^ oM X '
o
ayo
oX
L i^
Bihram, as it seem s, is the core of the ritual, but he does not play any
significant role in the M andaean mythology. It is obvious that Bihram is a
Persian nam e associated with some Persian kings, and with the Persian god
Bahram or V ahram .73 We have no evidence, whatsoever, to prove that the
Bihram m entioned at the M andaean baptism is a hum an being who
established the sect, as implied by some. Others, like Segelberg, hypothesized
that when the M andaens settled in the East during the Sassanian period they
replaced the nam e of Yohana John the Baptist with Bihram in order to
legitimize the new religion to the rulers of the country.
In addition to the m ain baptism , which is perform ed in every religious
event including m arriage, the M andaeans perform a m inor ablution (baptism )
to th e dying person. After the priest perform s risam a the m inor ablution,
the m ortally ill person is dressed in his rasta (ritual dress), and a small myrtle
w reath is inserted in the little finger of his right hand and he is watched
carefully day and night so that he not die unclean. At the end of the riSama the
priest recites som e prayers, while som e m em bers of the dying persons family
bring w ater from the river. W hen death approaches, the dying person is
undressed and doused three tim es from head to foot. They lift him and place
t* Bihram
I, Bihram, Birhram III and Bahram IV (Zaehner, 1955: 38 ff).

73 About this ambiguous figure, which is closely associated with the Mandaean baptism,
Drower writes: His name is Iranian (Avestan VaSaBayna) and the Mandaean Bihram may be
the Persian genius of victory (New Persian Bahram < Middle Persian Varhran) . . The
presence of the banner at Mandaean baptism may be connected with Bihrams banner of
victoiy (SA p. 65). Vahram or Baharam (Verethraghna), the yazata is the Persian god of the
planets and victory who was created by Ahura and became the great champion against
demons (Boyce, 1975: 5 4 . see also Zaehner, 1955: 220). Lupieri suggests that the Mandaeans
who lived in Characene since the second century must have chosen Bihram (the deity of
Maisan) as eponymous deity of their baptism (Lupieri, 2002:163 f.).
7 Segelberg, 1955: 57 ff. At any account this subject needs further research.
34
him on clean bedding facing the North S ta rts Then they cloth him in a new
rasta and wait for his niSimta (soul) to depart his body. ?6 i n the past other
Gnostic sects such as the V alentinians and the M arconsians used to perform
this kind of baptism for their dying people.??
1.4.2 -
The M asiqta (A scent o f the Soul)
The M asiqta is the second m ajor cerem ony of the M andaeans and it,
too, includes im m ersion in Jo rd a n (river, running w ater), anointing with oil
and crow ning with the m yrtle wreath. It is the Naoraean mass dedicated to
those who die unclean w ithout the proper cerem ony of the dead. The
M andaean has to die clean wearing his white cerem onial outfit in order to join
his heavenly d m u ta image, counterpart: I go to m eet my image and my
image com es to me: it caresses and em braces me as if I were returning from
captivity.?8
The M andaeans believe th at a m an who dies in a violent death
suffers long and painful delay in the m afaratia (watch-houses) before moving
into the next world. Therefore, a m asiqta ascension cerem ony has to be
perform ed three days after the death of the believer in order to assist niSimta
the soul, by furnishing it with a new body, with which it could enter the
75 Perhaps this is due to the old Mesopotamian influences, since the north is connected to high
lands m ountains.
* Mil p. 178 ff.
77 Widengren, 1946:108.
78 GRL, p. 136: 1. The text:
e U k 'c ^
ayya
a dr f ya y c a ^ y a J o
lojU M S j
a y d tft^ a y
c^yaJo
Cf. the figure of light that comes to meet the dying in the Coptic-Manichaean genealogy of
gods (Jonas, 1958:122).
35
W orld of Light. For the M andaeans the fate of the niSimta is the m ain
concern, because p a g ra the body cannot rise to the world of Light and
eventually integrates back into the earth.80
The m asiqta is a long cerem ony, which requires the presence of, at
least, three priests: a ganzibra81 head-priest, a tarm ida priest and a
Uganda assistant. The preparations for this cerem ony start on Saturdays only
and the m ain ritual takes place on Sunday.82 The m ain ingredients of m asiqta
ascension are the recitation of certain prayers from the Left Ginza, and a
sacram ental meal. The meal includes unleaved bread, 83 different kind of fruit
and nuts, fish, and a tiny piece of sacrificed white dove-flesh (6a).84 There
m ust be fresh m yrtle and a large bowl of w ater ju st filled from the yardina
river .85 The recitations are continued at fixed intervals until the end of the
forty-five days journey of the soul.86 There are at least nine m ajor variants of
the M andaean m asiqta:
l. The Bukra: the first m asiqta perform ed by a priest after ordination. 2. The
m asiqta of newly-consecrated ganzabra. 3. The D abahata or Jabahata:
79 On the third day a masiqta is performed for the dead and the seal of the grave is removed.
80 Drower, 1956: 234.
81 Ganzibra (Pai. Ganzubar, Pahl. gangapar, Mod. P.
, Aram, loan-word n tiu
treasurer: the ecclesiastical rank above that of the tarmida (priest). (MD p. 77) Akk.
ganzabaru treasurer ( A Concise Dictionary of Akkadian, 2000: 90, see also Macuch, 196 5:
139 ).
82 Al-Sabti, M asiqta, 2004: 18.
83 The Manicheans share two rites with the Mandaeans: the purification of their food and the
ritual preparation of unleaved bread (faifira) (See Henrichs, 1973: 4 5 )^ A ritual word for the dove sacrificed at the masiqta, and the sacred doves meat consumed
by the priests at the same (MD, p. 44).
85 Drower comments: the symbolism of water, fruit, bread and fresh myrtle, are linked with
the idea of fertility and life triumphant over death. (Drower, The Mandaean New Year
Festival, M an, Vo. 36 (Nov., 1936), pp. 185-188, esp. p. 188).
86 Rudolph, 1983: 362.
36
celebrated in the nam es of a male and female, and linked with the celebration
of a D ukrana Ihdaia rba zadiqa. 4. The m asiqta of Sh itil: celebrated for one
who dies not wearing a m yrtle-w reath or otherwise im properly clad for death.
5. The m asiqta of Z ihrun Razia Kasia: celebrated for one who had died during
of th e m inor m b a fta l days (inauspicious days on which all ritual is forbidden),
etc.
6. The m asiqta of Adam: for one who has died on one of the m ajor
m b a fta l days, such as New Years Day. 7. The m asiqta of S a m a n d riil: for a
person who has died of burns, or has fallen from a tree or been drowned. 8.
The m asiqta of kanat: for a wom an who dies during pregnancy. 9. m asiqta of
hai-Sum: for a person who died as a result of a snake bite. There are other
m asiqta for a bride-groom who died during wedding cerem onies and for
moving the rem ains of a dead person.8?
W hile the m asiqta is intended essentially for the dead, it is also applied
to living. A m asiqta is perform ed in the cerem ony of initiating a new priest.
The aSualia novice for priesthood dedicates a m asiqta to his rabi teacher
and pronounces his nam e at a certain point in the ritual where the nam e of
officiating priest has to be indicated.
S i .s - The M andaean Calendar

The M andaeans have a lunar year, which is divided into twelve m onths
of thirty days each, with five intercalary days nam ed P arw anaiia ,88 which fall
Al-Sabti, M asiqta, Nijmegen (2004) pp. 1 3 - 1 4 .

88 The word Parwanaiia (parwanaye) connected with the Parthian adverb parwan, before or
after (Mary Boyce, A Word-list of Manichaean Middle Persian and Parthian, Acta Iranica
9a. (Leiden, 1977), p. 72. n. 7, see also Burtea, Sarh d-Paranaiia, ARAM Vol. 16 (2004) p. 66).
37
between S um bulta Virgo, the 8th m onth, and Qaina Libra (TiSrin), the 9th
m onth. The beginning of the Panja festival changes depending upon the
m ovem ents of lun ar m onths in the year.8* The M andaean calendar is a 365day calendar consisting of twelve 30-day m onths, with 5 epagom enals inserted
at the end of the 8th m onth. This com pensation takes place during the
P arw anaiia (or: Panaja = five days) which is celebrated by the M andaeans
during the five intercalary days between the end of the m onth Sum bulta (Ellul)
and the beginning of Qaina (TiSrin).9
During the five days preceding, no religious cerem ony except a funeral
may be perform ed, and no undertaking of im portance should be begun, for
these are considered to be days of darkness.*1 They are followed by the five
intercalary days m entioned above, called days of light.
M andaeans are
forbidden to pray after sunset at other tim es of the year, but during the nights
of P arw anaiia darkness is considered non-existent, and praise and prayer flow
continually. B arriers betw een this world and the world of Light are down.
The M andaeans believe th at in the five days of the Parw anaiia (Panja)
five celestial beings of Light were created, and that consequently the doors of
the world of Light are open during these five days. The beings of light are:
The term Panja means the five Gatha days, also called Khamsat al-mustariqat, was used in
the Persian as well as in the Sistanian calendars during the 5th century (See Taqizadeh, The
Old Iranian Calendar again, BSOAS, Vol. 14, No. 3, (1952), pp. 603-611, esp. p. 608).
9 The old Iranian calendar (of 12 months of 30 days and 5 supplementary days) are still in use
in many districts of Kashan, Natanz, Maima, Javshagan, and the in the province of Yazd.
(Ibid, 610).
The Mandaeans think the five days preceding intercalary days particularly ominous, because
they are dedicated to the evil spirits of death and darkness.
38
M arad-R abuta, M anda d-Hiia, Sislam-Rba, Adam -Shaq and Hibil-Ziwa.*2

Although this calendar could have been borrow ed from the Zoroastrians at any
tim e in the early Middle Ages, further characteristics of the M andaean
calendar suggest earlier origins th at would pre-date the Middle Ages, the
Sassanians, and even M andaeism itself. The twelve m onths of the M andaean
year grouped and nam ed according to four seasons (e.g. the first m onth of the
year is called a w a l sitw a , first of the w inter) but also bear Babylonian
(Aramaic) nam es of m onths. The m onth Nisan designates the 3rd m onth of the
year, exactly as in the Sogdian calendar, but incongruously since Nisanu is the
1st m onth of the Babylonian year.
The twelve m onths of the M andaean year are divided into four seasonal
divisions: S itw a (winter), A b h a r (spring), Gzfa (sum m er), and Paiz (autum n).
The m onths are also nam ed according to the signs of the Zodiac: Daula
A quarius (Sabat), N una Pisces (Adar), A m b ra Aries (Nisan), Taura
T au ru s (Ayar), ilm ia Gem ini (Siwan), ir{ana Cancer (Tammuz), A rya
Leo (Ab) Sum bulta Virgo (Ellul), Qaina Libra (Tisrin), A rqba Scorpio
(MaSrwan), H afia Sagittarius (Kanun), Gadia Capricon (Jabit). Each year
is nam ed after the day which it began, e.g. the Year of HabSaba, the Year of
Sunday; or Year of Rahaîa, Year of Friday. The M andaean New Year is called
Dihba R b a .93 The M andaeans count the 24 hours of a day and night as
beginning at daw n, i.e. Tuesday is followed by Tuesday night: the night of
Tuesday to an Arab, on the contrary, m eans the night preceding Tuesday.
9* ATS, pp. 116-7. Hibil-Ziwa: a messenger of the World of Light and the son of Manda d-Hiia.
3 See M il, pp. 84-5.
39
The M andaean calendar has the additional incongruity of beginning the

year with the w inter season, w hereas the Persian-Zoroastrian New Year is
norm ally associated with the spring.
The Persian-Zoroastrian New Year
coincided with early w inter in the 1st century B.C.E., so the essential nam es of
M andaean m onths may have been instituted in this p erio d .^ The M andaeans
are th e only non-Iranian people who adopted the old Iranian calendar, along
with quite a num ber of other beliefs, of the later Sasanian period i.e., the tim e
of Khosrau the Great (sixth century) without the slightest change.95 But the
M andaeans did not use the Persian nam es of the m onths and kept the Semitic
ones, as m entioned above.
The m ain purpose of the M andaean calendar is to determ ine the
om inous and auspicious times. The M andaeans believe in two kinds of
om inous (m batfal) days: (l) M inor m b a tfa l om inous: on these days the
M andaeans are not allowed to slaughter anim als, but are allowed to eat m eat
of slaughtered anim als on the day before. (2) Major m batfal om inous:
Slaughter of anim als or eating m eat is not allowed during these days; only
vegetarian food.*6
w This information is courtesy of Dr. S. Stem (oral communication).

95 Taqizadeh, BSOS, Vol. 9,1938: 605-7. The Mandaeans still call the New Years Day (dahba
rba) by the Persian name N auruz Rba. He also writes: There is, however, one small people
(he means the M andaeans) with whom not only the old Iranian system of time reckoning
survives, but whose national calendar is now, strictly speaking, the only true continuance of
that once very widely used Mazdayasnian or Young-Avestan calendar (Ibid, p. 605).
9* niani
book of the Mandaeans p. 163.
40
8 i.6 - M andaean Feasts
S i.6.1 -
Parwanaiia (Panja)
As m entioned above, the m ost im portant of the M andaeans feasts is the

P a rw anaiia97 (or: Panja) which is celebrated during the five intercalary days
betw een the end of the m onth Sum bulta (Ellul) and the beginning of Qaina
(TiSrin).
Five days before the Panja, or the last five days of Sum bulta, are
considered m ajor m baft/ (om inous days), for they are dedicated to the five
lords of Darkness, but the period Panja is the happiest tim e of the whole year.
As noted above, the M andaean year is divided into twelve m onths of thirty
days each and a m onth with five intercalary days. These five days are called
P arw anaiia and the M andaeans believe that in the five days of the
P arw anaiia (Panja) five celestial beings of Light were created, and that
consequently the doors of the world of Light are open during these five days.
Those
nfaqa out of the body (dead), are with their loved ones and
share in com m union (laufa) with them ritual m eals eaten in their names. The
five days of the Parwanaiia are called hama ium a dparuaniia dhinun
d u kra n a the five days com m em oration. ^ The perfected souls of ancestors
and spirits of life and light have special powers at this tim e to help the living.
Should a person have the food fortune to die during the sacred five days, he or
she will pass quickly through the purgatories (or: w atch-houses) to the world
of light. On the last day of the feast, special cerem onies are perform ed by the
parw anaye is connected with modem Persian adverb
parstadan and the
Parthian Jjj> parw an forward, before (Burtea, Sarh d-Paruaniia, ARAM, Vol. 16, 2004:
86 ).
97
98
o c
jc
0 4 ^
41
priests for those who, during the past year, died in a state of impurity, or not
w earing ritual garm ent. Sheep are slaughtered for lay feasting and charity, and
a sm all piece of sheeps fat is placed on zidqa brika (Holy Oblation) tables.
Every m an, wom an and child should be baptized and all share in sacram ents
which com m em orate the dead.99
S l.6. 2 - ^
Dihba Rba
Dihba Rba is the M andaeans New Year festival, celebrated at the

beginning of Daula (Sabat), the first m onth of the M andaean year. They also
use the Persian nam e N auruz Rba for this festival. New Years Eve is called
KanSi uZahli cleaning and lustration. On this day sheep and chicken are
slaughtered, b read is baked and kept in the house, ja rs and pots are filled with
w ater enough for thirty-six hours. All day, till sunset (paina d-Dahba Rba),
the priests baptize the faithful.
Thirty-six hours before the second day of
Daula (Sabat), i.e. the night before the New Year and the first of the New Year,
is called the Day-of-Lacking, during which period priests and laymen retire
into the house, where they m ust rem ain without going outside, no m atter for
w hat purpose, and no religious cerem ony can take place. The reason given for
these precautions against pollution is this: For the M andaeans, the New Year
honors M ana Rba Kabira and how he com pleted his work of Creation. On this
day, th e spirits of light gather together to em bark on a twelve hour journey to
visit the G reat M ana and show their appreciation tow ards him. Abatur closes
w Drower, W ater into Wine, 1956: 37-8.
42
his door, Nidbai and Silmai forsake their posts as the guardians of running
waters; Hibil, Sitil, and Anu depart; the dwellers in Munia Ku{a (the
parallel pure world) with Adam Kasia (Secret Adam) at their head and their
guardian spirit Silam Rba (the dm u ta of Hibil-Ziwa) all rise into the infinite
w orlds of light. They travel by the vehicles of Light and this celestial journey
takes them twelve hours. They reach the realm of Light at the dawn of the New
Year and spend the next twelve hours praying and praising the Great Ones.
T heir journey back covers the next night.
W hile the guardians are gone, the world is left defenseless and all
sources of nature, including trees and rives, becom e exposed to the forces of
evil and death. Therefore, the M andaeans take extra m easures to protect
them selves from pollution by staying at hom e praying and m editating for
thirty-six hours. On the third day of the feast (the second day of the new year)
the invisible guardians having returned, the vigil is over and there is a general
jubilation. The M andaeans gather in the m andi tem ple to greet the ganzibra
high-priest, and listen to his portents for the year. Then they go to visit
M andaean fam ilies th at have recently lost a loved one to console them and
assure them th at they are not alone in tim es of difficultly. Once this is done,
they feast and m ake m erry.100
100 For more details on this feast see Drower, 1956: 3 4 ff.
43
1, 6,3 -
The Dihba d- SiSlam Rba
or th e Dihba d-uSian
The M andaeans also call this feast N a u ru z Zuâ (Little New Year) which
takes place on the 6th day and the 7th of the first m onth. The night between
these two days is called the night of power101 and then, if a man is pious, the
gate of A batur is opened for him in a vision and he obtains whatever he may
ask. However, if he is really pious he does not ask worldly favours but freedom
from sin and spiritual gifts, and the result is not im m ediately seen. The priests
visit the M andaean families and hang on the door of every house a wreath of
willow and m yrtle, which rem ains there till the next year and is thought to
protect the M andaeans from evil. In return, the M andaeans donate a small fee
to th e priests.
1. 6 .4, -
The Dihba H nina or Dihba Turma (the little
feast)
This feast takes place on the 18th of Taura (Ayar) and lasts for three
days. Baptism should take place and the dead be rem em bered by lofani or
ritual meals.
Dihba H nina celebrates the return of Hibil-Ziwa form the
underw orlds to the worlds of light. It is a cheerful feast and com m em orates
creation.
Hibil-Ziwas m arriage to Zahariel (the female spirit of the
underw orld) results in the birth of Ptahil (the dem iurge who created the
101 The Moslems celebrate a similar occasion on the night of the 27th of the fasting month
R am adan which they call lailat elqadr the Night of Power. They believe the gate of
heavens open in this night and some of the believers wishes come true.
44
cosmos). On the first day of this feast they visit each other and have a special
breakfast together which consists of rice, yogurt and dates.
1.7 -
lutata uairiata Curses and Incantations

A large num ber of Mandaic magic bowls, lead and gold am ulets were
found in M esopotam ia during the 19th and 20th century, and have reached the
W estern world through archeologists and antique dealers.
We cannot
determ ine a dating for this magic m aterial but m ost scholars believe that they
belong to period betw een the 2nd and the 6th century C.E. The writings on the
terracotta magic bowls survived because they were w ritten with a special kind
of p erm an en t ink. The ink diuta
is m ade, according to a secret recipe,
by the scribes them selves, who are often the priests.102 To the M andaeans
w riting is a sacred art and the letters of the alphabet represent the powers of
life and of light. Hence, M andaeans look upon their alphabet as magical and
sacred. W riting is under the special protection of the planet N abu103. Letters of
the alphabet, inscribed on tw enty-four scraps of silver or gold, are placed
102 The following recipe was given to Drower by a Mandaean priest during her stay in Iraq:
Mix glue with river water, let it melt, and then evaporated for six days. On the seventh,
pound it with powder charcoal in the portion of one mithqal (nearly 4.8 gm)of charcoal to 25
glue, for four or five days. Mix with water to a smooth paste, and after evaporation it will
form crystals. These, mixed with river-water (yardina) to from ink. The Asut Malka (a
prayer recited before all baptisms and ritual meals, and rites) should be read over it (Mil p.
23).
*3 Nbti or Nbti in Mandaean (Babylonian Nabu Mercury). The Mandaeans, like the
Babylonians, consider him as the patron of writing and the god of wisdom (MD, p. 287, see
also Dally, 1989: 325)-
45
un d er the pillow of a person who desires heavenly guidance in some m atter of

difficulty. 104
The bowls contain valuable inform ation of mythical tales of Late
Antiquity including early forms of liturgy, mystical literature and M andaean
textual m aterial.1** They also reflect the M andaean belief and creed.106 The
purpose of these magic bowls and rolls is to throw a protective spell against
enem ies, capture dem ons, and repulse curses and avert evil eye, over the
clients for whom they were w ritten. Incantations were of various kinds and
shapes; som e w ere for health and others as love talism ans. 1Q7 The M andaeans
possessed a large collection of charm s and magical prescriptions, and when
w ritten down they form ed a real Book of Magic. The m ost famous magic
book is A sfa r M alwaSa (Book of the Zodiac) which deals with a system of
astrology based on the Signs of the Zodiac based on astrological literature of
the Babylonians.108
The magic roll is of two kinds. The larger is not easily carried on the
person.
word
It is usually called a * * * qm aha. The smaller, for which the

zrazta is usual though not invariable, is w ritten m inutely on a long
strip of paper from 2 - 3 inches wide, tightly rolled and inserted into a small
gold or silver case so tat it may be suspended round the neck from a string or
chain.
The astrological nam e of the person for whose protection the roll has
io M il, p. 240.
>s Levene D., 2002: 7.
106 Segal, 2000: 25.
7 E. S. Drower, A M andaean Book o f Black Magic, JRAS (1941) P- *5 108 Budge, 1930: 241.
46
been w ritten recurs throughout together with invocations of the powers of

light and life for himself, his family, his possessions, and his trade. 1Q9
The M andaeans, like the Babylonians, lived lives of fear because they
believed in the existence of m yriads of fiends and devils which caused sickness
and death to them selves and dam age to their m aterial property.110 The
phantom s of ghosts of dead men were greatly feared in Babylonia, even m ore
so th an am ong the M andaeans. It was necessary for the living to offer food,
perform rituals, and recite incantations in order to propitiate potentially
vengeful ghosts, who were as often as not their relatives.111 The people clung to
the use of am ulets and the art of incantations thrived in Mesopotamia. The
M andaeans becam e the m asters of this art, and the originators of the most
interesting magic form ulas in Eastern Aram aic.112
The official M andaean religion condem ns the worship of the old
Babylonian planetary deities, even though popular magic has seen fit to invoke
their aid. The Seven (planets) and the Twelve (signs of the Zodiac), m entioned
in m any of the holy writings, may be treated as allies and friends. PaSra dS a m bra (a love charm ) addressed to Libat (Dilbat, IStar) which begins frankly,
In the nam e of Libat, m istress of gods and m en. Antagonistic references to
the planets and signs of the Zodiac also appear, som etim es in sam e
M il, p. 26.
Budge, 1930: 241.
Yamauchi, 1967:27. The Mandaic charms are closest in spirit to the old Babylonian
magical literature (Montgomery, 1913:116).
a Miiller-Kessler Ch., Phraseology in Mandaic Incantations, Aram Vol. 11 & 12 (19992000) p.296. Montgomery writes The Mandaic dialect is fully formed and has exercised its
influence, at least in spelling, upon the other two, the rabbinic and Syriac (Montgomery,
1913: 104).
47
phylactery. 3
The planets are considered little b etter than dem ons since
actions swayed by em otion are harm ful to the soul, and fault com m itted under
m afarata (s.
planetary influence m ust be expiated after death in the

m aârta r e a l m s
equivalent to purgatories. The M andaean view is
th at after death the soul has to pass through a num ber of posts of stations,
m a fa ra ta , before it reaches the scales of judgem ent. M afarafa serve as places
of purification for the soul proceeding tow ards the Realm of Light, and each is
in charge of a keeper or keepers.11*
M any of the divine figures and dem ons are m entioned in the Ginza are
invoked in the M andaean incantations and am ulets, such as: <<* the Life,
m a n d a d-hiia the gnosis of Life,
o tt-a
th e (Seven) Planets,
Gabriel,
R uha
YoSamin, J<
Sami, y-*^ Kiwan
Nirig or N ergal j(<-W Lilith,
Hibil, ^joc Yawar,

Ptahil,
Bel -^y N abu or Nbu
<-j ^ Dewis
S tira (IStar) V enus-Libat
Idol-spirits ^
Adonai etc. These nam es
and m ore are also found in the other chapters of the Ginza and in the other
M andaean texts.
In 1905 M ark Lidzbarski published a lead am ulet which he dated about
4 0 0 C.E. It is considered the earliest of all M andaic writings. The writing was
inscribed with a nail, and the letters are very sm all.ns The scroll would be
rolled up an d worn in a container. Lady Drower believes that the lead strip was
3 M il, p. 26.
McCullough, 1967:17.
5 Yamauchi, 1967: 6.
48
im m ersed in w ater and the water swallowed by the person to be cured or

exorcised.116 The following lines from Lidzbarskis lead am ulet invoke most of
the divine and dem onic nam es m entioned above (notice the guttural
y is
not dropped in the nam e of Manda d-Hiia):

I call and M anda d-H iia I ask for mercy. I say to him, Do you, O
M and'a d-Hiia, sh atter this m isfortune and drive away this
affliction from the threshold of Nukraya and the evil destroyers
from our village. And the Planets how evil they are - who arise in
a rage intending evil. . . . (lines 15 - 21) The pure YoSamin and
A batur have strengthened it.
Ptahil, who built the House, has
stren gthened it. Sami (the sun) in his brilliance as strengthened

it.
Bel (Jupiter).
Nergal (M ars), and Kewan (Saturn) have
stren gthened it. The Moon in its brightness has strengthened it.
Dilbat (Venus), and Dani have strengthened it. Nebo (Mercury),
his p riest and worshipper, have strengthened it.
Planets
have
strengthened
it.
The seven
T heir twelve angels have
stren gthened it. Their five leaders have strengthened it___ (lines
244
2 5 7 ) 1,7
The first M andaic bowl inscription was published by Pognon, the

French consul at Baghdad in 1892. The bowl came from Bismaya (Adab) south
of N ippur.118 The exterior is inscribed with:
Bound .
. . of the crescent-spirit . . . and the interior begins with:
In the
1,6 Drower E. S., A Mandaean Bibliography, JRAS, 1953: 38.

7 Yamauchi, 1967: pp. 234-255, text 22.
OK
o
^1^ &O + O
O&UOJ
&
& 0 +kO
a 4 d j+
0 + 0
Yamauchi,
1967: 4
tm j
o < t
. . . Q(-&
to + o
49
o |t i M U t o c ^c o d tf
U o+ o
âuLhe 4 0 + 0
1,8
4_C
' d-L
Lkrn i o + o Hufamfc'oJ o t ^ H y O ( o ^ J C
m j(c J d
O ta u o c M jO
& 0
to + o
O + M ...)
j{ o ^ lL h
& O + O ^ w C O s ^ a i^
n a m e . . . the text ends with the typical M andaean doxology:
ot< And
Life is V ictorious. Almost every incantation and am ulet begins with the
opening phrases: <.<.
ajtMA
i n the nam e of the Great Life, **+*=><>
May there be health, arm am ent and sealing,
Averted and driven away are the curses;
oh^ ju
aâAil vi...lt<,
Repulsed are all the curses and incantations

Analyzing the M andaean texts, one can find that the demonized
M esopotam ian deities, which are also m entioned in the later Mandaic text
corpus, prove w ithout doubt th at they were borrow ed from a Late Parthian
cultural setting of Central B a b y lo n ia . 9 Therefore, M andaean incantations are
essential to the study of the origin of this people. Rudolph believes that the
M andaic incantation corpus belongs to a sunken higher religion. . . . The
M esopotam ian and Iranian elem ents of the M andaean texts and their
placem ent are of m ajor im portance when it comes to the question of the
M andaeans hom eland.120
g 1.8 - The M andaean M anuscripts.

It is assum ed th at the first M andaean m anuscript (Diwari) was brought
to Europe in 1652 by Carlo Leonelli who was known as Friar Ignatius of Jesus
while he was on a m ission to Basra. In 1674 Francois de la Croix brought to
Paris the m ost im portant M andaean m anuscript, the Ginza. The French
Miiller-Kessler Ch., The Mandaeans and the Question of their Origin, ARAM Vol. 16
(2004) p. 5 5 120 Ibid, p. 52. For the Mandaean existence in Nippur along with the Jews before the Islam
conquest of Mesopotamia see Montgomery, 1913:103.
50
am bassador at Constantinople sent other m anuscripts in 1678. More

M andaean m anuscripts reached Europe successively.121
Many scholars studied and published M andaean literature such as M.
Thavenot (1663) and M. Norberg (1781), who exerted a considerable effort in
laying the foundation of M andaean textual study. Peterm an (1867) made a
translation of the Ginza based on four Paris m anuscripts and published it
u n d er the nam e Sidra Rabba. Depending on this translation, W. Brandt
(1893) published a German translation of selected passages.122 In 1915 M.
Lidzbarski published the translation of draa d-yahia (The Book of John), the
Qolasta (liturgical collection) and the Ginza respectively.
Lidzbarskis distinguished work was continued by E. S. Drower who
opened new horizons in the field of M andaean research. She succeeded where
the others failed and her achievem ents in this field were remarkable. Her
dedication to M andaism and her long stay in Iraq m ade her welcome among
the M andaean comm unity. She traveled to Iraq many tim es and on several
occasions visited their bit-m anda (tem ple), in Liflafa - Qalat aleh, Maisan
province
(southern
M esopotamia),
and became acquainted with their
trad itio n s and customs. She won the confidence of the M andaeans and
obtained from them a complete collection of 56 M andaean m anuscripts. This
collection is known as Drower Collection and deposited in the Bodleian
Library in Oxford. 123
Lady Drower translated and published most of the
121 Pallis, 1933 p. 32. For more about Ignatius of Jesus see Lupieri, Friar Ignatius of Jesus,
ARAM Vol. 16, 2004: 25-46.
122 Pallis S. A., 1933: 38.
,23 Macuch R., 1965: XLIV.
51
collection, in addition to the M andaic Dictionary which she compiled and

published with R. Macuch in 1963.
The oldest M andaean m anuscript in Europe (M arsh. 691) is kept in the
Bodleian library. It is a collection of prayers copied by the scribe Adam Zihrun,
son of Bihran Sitlan in the year 1529. This codex belonged to a certain Thomas
M arshal (1620 or 21- 1685), an English philologist, and was given to Bodleian
in 1689 or 1690 by his servant.12*
1.0 - The Ginza Rba (The Great Treasure)

The Ginza is a big codex (m ore than 654 pages or 327 folios) consists of
two parts: the Right Ginza (GR) and the Left Ginza (GL) each part opposite the
other. The Ginza is divided into tw enty-one chapters or tractates: eighteen
tractates belong to the right Ginza and three tractates to the left Ginza.
g 1 . 0 . 1 - The Right Ginza

The first two tractates of (GR 1 and GR 2) include moral teachings and
description an d praise of the King of Light and his world. The third tractate
(GR 3) PP- 8 3 - 148, 125 which is the largest in the Ginza, contains the Story of
Creation (the subject of this research). The fourth tractate (GR 4) pp. 148-157
is a b rief description of Manda d-H iias baptism in the heavenly Yardina
(Jo rd an ) by M ar d-R abuta (the Lord of Greatness) plus part of Hibil-Ziwas
descent to the underw orld. The fifth tractate (GR 5) pp. 157-237 consists of five
*4 Buckley J. J., 2005: 290.
ias Numeration is according to the copy of the Ginza (GRS) used in this research.
52
sections: (l) Hibil-Ziwas journey to the Realm of Darkness (or: the

underw orld). (2) The gods and dem ons defeated by M anda d-Hiia. (3) The
souls ascension to the M aârata (purgatories). (4) N arration of John the
Baptist baptizing M anda d-Hiia in the living w ater of Jordan. (5) The uthra
Salm ais questioning by the heavenly figure Yatrun.
The sixth tractate (GR 6), pp. 237-248, is the journey of Dinanukt126
(talking in accordance with religion) to the upper worlds. The Seventh
tractate
(GR
7)
pp.
248-257
contains
som e
of Jo h n
the
Baptists
com m andm ents. The eight tractate (GR 8) pp.257-261 is a small tractate which
includes M anda d-H iias warning the faithful against Ruha. Tractate nine (GR
9) pp. 261-283 includes two sections: (1) The first is called
qarqalta d-$uba kukbia the overthrow of seven stars, a polemic
chapter against other (false) religious sects. (2) The second section is the
nifufta (semen?) of the heavenly
em anation of M ar d-Rabuta from the
Jo rd a n . It also contains m aterial related to creation. T ractate ten (GR 10) pp.
283-297 is a continuation of the creation story and is called the Book of
Radiance th at radiates in the p ih ta . T ractate eleven (GR 11), pp. 297-325, is
called the Book of Great Ano which deals with the conflict between the
126 Dinanukt is a legendary figure of the Ginza. Dinanukt is an old Persian word means
talking in accordance with religion. (MD p. 108) The legend says that din melek uthra (a
heavenly being) was sent to the wise priest Dinanukt, who wanted to know about where Life
is, and the nature of KuSfa. He fell into a trance and his soul traveled with din melek, in a
journey to the underworld (Siniawis) where he saw the melki (spirits) of darkness, and then
to the different layers of the World of Light. There the ground was like crystal, and there was
no darkness. Eventually, he returned to his body and told his people of what he saw in his
journey. (For more analysis of this Ginza figure see Widengren, 1950: 62 ff. See also How
Dana Nuk Visited the Seventh Heaven Mil, Ch. IX p. 300). (Cf. the saintly reformer,
Herzfeld, Archaeological History o f Iran (1935) P -100).
53
W orld of Light and Ruha. It also m entions the faulty creation of the m aterial
world by Ptahil.
Tractate twelve (GR 12), pp. 325-341, has seven sections.
The first
section has the uthra AnoS as the speaker. Sections 2, 3, 4 and 5 are hymns
som e of which are sim ilar to the hym ns of the Canonical Prayerbook of the
M andaeans.12? Section 6 describes the W orld of Darkness and its king and
inhabitants. Section 7 is a kind of geography; it shows the directions of the
worlds and waters. Tractate thirteen (GR 13), pp. 341-349, is called he Prayer
of th e T arm idia (M andaean priests) to the Pious.128 Tractate fourteen (GR
14 )> PP- 352-362, is called the Book of the Great Nbaf which narrates the
em anation of Yawar, YoSamin (the second Life) and many other heavenly
beings. T ractate fifteen (GR 15), pp. 364-443, consists of twenty poetic sections
of the R edeem er speeches and blessings. Section 15 is Ptahil lam entation and
th reat of waging a war. Section 16 narrates M anda d-H iias visit to YoSamin
and his debate with him. Tractate 16 (GR 16), pp. 446-459, consists of 11
sections, also poetic. The first section speaks of M anda d-H iias visit to the
world of the Second Life. The rest are speeches and exhortations of the
Redeemer.
T ractate seventeen (GR 17), pp. 462-469, consists of two poetic
sections: the first talks about the Great First Mana and the Great Occult Eggs
th at existed before M ar d-R abuta (The Lord of Greatness). The second part
ia? The hymn in section GR 12:4 is identical to CP hymn n. 214 p. 183.

a8 Buckley believes that the first 13 tractates of the Ginza testify to a fully developed
M andaean Gnosticism (Buckley, 2005: 22).
54
speaks about the oppression of the Seven (planets) and the Twelve (zodiacs)
against the niSm ata (souls). Tractate twelve (GR 18), pp. 472-491, is a
chronology of the m aterial world. It contains inform ation about the three
catastrophes which
befell the
hum ans
in
three
different
epochs or
generations. 129 and m any other historical events.
1.Q.2 - The Left Ginza

This p art of the Ginza is divided into three sections or tractates. The
first tractate (GRL I) pp. 46-89 consists of four sections. The first section tells
the story of A dam and his death, and how Adam s son Sitil (Seth) volunteers to
die before his father. The second section is about A dam s com plaints about his
death and his lam entation. The third section is about Hawas (Eve) death. The
forth is a description of different m afaratia (watch-houses or purgatories)
which the soul has to go through before her final destination.
The second tractate (GRL III) pp. 46-89 consists of twenty-eight
sections of poetry. In this tractate the Great Mana speaks, beginning each
section with the form ula: I am a M ana of the Great Life. The last tractate of
the Ginza (GL 3) pp. 89-164 consists of 62 sections and deal with the niSimta
(soul) and her destiny. It also includes the lam entation of the m ana
personifying the soul.
*29 For the comparison between these catastrophes and Sodom and Gomorrah see Stroumsa,
1984:110 ff.
55
l . i o - The Ginza u sed in the R esearch (GRSD:

The copy of the Ginza (GRS) used in this work consists of 332 folios
(664 pages), and each page consits of 25 lines. It was w ritten in Iran in the late
1990s under the supervision of the M andaean Council of Ahwaz. The
headscribe of this Ginza is Rbai Ganzibra M hatam Yuhana br Sarat (his Arabic
nam e: Shaikh Ja b ar the son of Tawoos), who is the head-priest of the
M andaean com m unity in Iran (he became a priest in 1948). The colophon at
the end of the left part of this Ginza (GRL p. 169) tells us that this copy was
w ritten after consulting 5 other Ginzas. The scribes of these Ginzas are: Yahia
Ram Z ihrun the son of the Rbai Zeki Zihrun, Ram Yuhana the son of Rbai
Ram, Zeki Z ihrun the son of Ram Zihrun,
Sam Yuhana the son of Rbai
Behram an d Z ihrun the son of Mudalal. A copy of Peterm anns Ginza was
consulted, which he copied during his vistit to southern Iraq in the 1840s from
4 Ginzas, as th e colophon calls them (A, B, C,
D ) . l 3<>
Ganzabra alah Kuhaili
was at th e head of the team which consisted of the following scribes and
scholars: T arm ida Talib Duraji, T arm ida Najah Kohaili, Yalufa Salem Kohaili,
Yalufa Jam al Duraji and Yalufa Falah Kuhaili. For the first time, in centuries,
three M andaean women participated in this work: Mudalal the daughter of
S arat and Sim at and Sadia the daughters of MahnuS.
For this research four other Ginza m anuscripts from the Oriental and
India Office at The British Library in London were collated to compile a critical
ap p aratu s of variants. The first m anuscript is under the title: Liber Adami
>30 For more details on Heinrich Peterman (1801 - 76) and his visit to the Mandaean
community in Iraq see Buckley, 2005:129 ff.
56
M endaice No. Add 23,599 (henceforth BL 23599) and was presented by Sheik
Yahana Chief and High Priest of the M andaean sect with his petition to her
Majesty the Queen, dated 10th December 1872, and forwarded to HMs
Am bassador at Constantinople with dispatch No, 3 dated 29th Jan. 1873 from
Colonel H erbert, Consul General of Baghdad. The second m anuscript bears
the title: Liber Adami Mendaice No. Add. 23,600 (henceforth: BL 23600).
This Ginza is the oldest one in the British Library (bought from Mrs. Taylor in
April i8 6 0 ) and consisting of 315 folios and the scribe is Adam Yuhana. The
th ird Ginza codex in the British Library is Liber Adami Mendaice Add.
23,6oi(henceforth BL 23601) copied by Adam Yuhana, son of Sam. The third
Ginza codex is Liber Adami M andaice Add. 23,601 dated 1824, also copied by
Adam Yuhana, son of Sam.
The forth m anuscript is entitled: Sidra Rba
M andaitic, O riental 1236 (henceforth BLO 1236).

Due to m any factors, the hand w ritten M andaean m anuscripts are in
general tiresom e and not easy to read, especially the m anuscript (Add 23,599
= BL 23599 ) of the British Library. Some of these factors are:
1. Poor hand w riting and careless copying led the scribes to make num erous
spelling m istakes in the m anuscripts.
2. These m istakes accum ulated through the ages and led to many differences
in readings.
3. The only m ethod by which the scribe is allowed to edit a text is by placing
dots u nder the wrongly written word or sentence, because the M andaeans
57
believe their w ritings are sacred and incorrect words or sentences cannot
be erased or crossed.
4. T he M andaean m anuscripts have no paragraph indents or punctuation
m arks.
5. M any words are hyphenated (especially at the end of the line) which causes
confusion to the reader.
6. A m biguities in M andaean script often cause uncertainty and confusion in
reading h and written M andaean texts. The letters which cause such
confusion are:
and
v-
(p)
(r); 0 (n ) and
and
();
(n
); ^
(-1 ) and
(p
) and *
(i);
(3);
(i) and
v (l),
(3);
(n) and *
(iw )
(3).
The
com puter M andaic font used in this work attem pts to faithfully reproduce
th e m anuscript text, but at the sam e tim e com pensates for the poor
handw riting and careless copying in the m anuscripts.
The com puterized Mandaic font
reproduces original text while
correcting scribal errors to a great extent. Most previous scholars were obliged
to tran sliterate the M andaean texts either into Hebrew or Roman characters.
A notable exception, and the first scholar who used a Mandaic typeface, was
the Frenchm an H. Pognon, in his book 'Inscriptions M andaites des Coupes de
K houabir, published in 1898. The com puterized characters used in this work
are sim ilar to Pognons. The present work also transliterates every line of the
text into Hebrew characters beneath the Mandaic in order to facilitate reading
for non-specialists. There are inevitable discrepancies between the present
version of the Ginza and the other four versions m entioned above. The
58
n u m b er shown on the margin of som e of the pages of the translation

correspond to the beginning of the page in the original text.
The translator of the Mandaic texts encounters som e difficulties such as:
1. T he m aterial of the M andaean cosmogony, cosmology, theology and
soteriology is distributed among much M andaean literature such as the
Ginza R ba, o<_wot*x
DraSa d-Yahia (The Book of John),
M andaean Hymns and Prayers;
Ma 5 ufa,
M asqita,
ocv<v ^ .E niania, etc), and among the different Diwans, such as Diwan
A b a tu r. M andaean literature is w ritten mostly in mystical way and many
religious concepts are considered sacred explanation of which are reserved
for those considered able to understand and preserve the gnosis.^
2. Most of the M andaean priests abstain (by law) from discussing profound
religious m atters with a M andaean laym an or a stranger. The holy
scriptures strongly advise M andaean priests against revealing these
scriptures to strangers. For exam ple the A lf Trisar Suialia (The Thousand
and Twelve Questions) com m ences with the following oie^\ zhara
adm onition:
In the nam e of the Life. Laufa (union) and revival of life and a
forgiver of sins be there for me N ... by m eans of these good
Questions, hidden from (even) the eyes of the uthras and not
revealed except to such as guard them , and tell them to one in
a generation each to his son. For Hibil-Ziwa placed them in
his sons right hand and said, Take care, take care, take care,
3* SA p. xvi.
59
three hundred and sixty thousand tim es take care of these

Good Questions which Hibil-Ziwa asked of Nbaf the Great.
The occaîâ^ N aoraeans (the priestly group of the M andaeans) are keen
not to reveal the m ysteries of the ajCl^ S r av Nairuta (priestly knowledge)
to their own laity, except to those elite of M andaeans who dedicate
them selves Naii*uta and have proven them selves worthy in the line of
priesthood. The Naoraeans guard their holy books and scrolls intimately.
Their m ysteries are not im parted to the M andaean laymen, no m atter how
religious they are, fearing that these mysteries might be m isinterpreted.1^
3. The neglect which the M andaean literature suffered from, for more than
fourteen centuries, lead to m any differences between the vernacular
M andaean and the Classical Naoraean M andaean writings.^4 Most of the
M andaean priests did not receive their priestly knowledge in religious
institutes.
They
usually
obtain
their
priesthood
knowledge
and
apprenticeship from their fathers or from other elderly priests. They teach
the initiates reading, writing and the com prehension of M andaean
language, in addition to the practice of the different rites (baptism,
com m union, m arriage etc.) m eticulously.^5
ATS. P. 110. The Mandaean manuscript p. 2 text collated:

y/--.a/
/ It
. ...1
-1
oc^jJo y C j( c ^ j tk M j(o h (
1 m.A.. . .
0<JcJoL*{alj
)
0<_iXx*eX-t
a^JaJ
y t ...ICLylO
..<<1 A+m
j
o j c | JcA 'ce J c c o ^ ^ X o<-feui o c J o o ^
o<
o<-J(JL^>
o jc |
oc<_w._C
o c c o c jo ^
Ot-ldaA
o c jo c jjfk
^ lL ( c +
..o| c a j f a ^ o i ^ o ayO<uC o<_yji'c|
>33 SA p. xiv. Such reluctance to reveal secret knowledge, even to followers of the same
community goes back to ancient Mesopotamia. Colophons of cuneiform tablets often repeat
such warnings and admonitions. (Livingstone, Mystical and Mythological Explanatory
works o f Assyrian and Babylonian Scholars, Oxford (1986) pp. 260 - 261).
*34 Macuch, 1965: LIX.
>35 For the consecration of the priest, or Tarmida see Mil p. i47ff.
60
The Ginza rem ains as the largest codex which the M andaeans inherited
from th eir golden era when Gnosticism flourished am ongst the civilization of
Babylon and Persia in the east and am ongst the Greek and Roman empires in
the west. In addition to the liturgies, the Ginza contains the oldest Gnostic
(M andaean) tradition. The M andaean Gnostic library is equally as im portant
as Nag H am m adi Codices and the Dead Sea Scrolls and they deserve more
attention and exam ination from scholars of Semitic studies.^6
g l . l l - T he M andaean Script;
The M andaic script belongs to the South M esopotamian branch of

Aramaic besides the Syriac-Palmyrene branch in North Syria and the script of
H atra in no rth Mesopotamia. *37 The M andaeans call their alphabet abgada.
The twenty four letters are sacred and represent the powers of Life and Light.
They believe th a t their inscriptions are protected by Nbu (Babylonian Nabu)
M ercury, the god of writing and w isdom .^8 Some scholars, such as Macuch,
believe th at there is a close relation between the Mandaic and the Elymaic
scripts. O thers like Noldke and Lidzbarski suppose that Mandaic script is
related to the N abafian.139 The M andaic script is known to us either from the
M andaean m anuscripts or form am ulets and incantations. Most of them were
*36 Rudolph, HR (Feb., 1969) pp. 210-235, esp. p.222.
*37 Naveh, 1982:132.

*3* M il, p. 240. The old Iraqis believed that science was under the protection of the god Nabu
while the goddess Nasaba presided over the art of writing (Roux, 1966: 327).
*39 Naveh, 1970: 33.
61
probably composed during the Sasanian era and the early Islamic conquest of
Iraq, b u t the earliest known Mandaic text is a lead am ulet from the first half of
th e th ird century. *4
No one can precisely determ ine when the M andaeans m anufactured
th eir script, but Naveh argues that the shapes of the letters suggest that the
M andiac cursive script is a straightforw ard evolution from E l y m a i c . Since
M esene (M aisan) and Characene were neighbours of the kingdom of Elymais,
such assum ption is strengthened. Many features of the Mandaic script
resem ble b oth the Nabaâean and the Aramaic of Tang-i Sarvak and Elymaic,
such as the letters () a/e/, which is sim plified from the Elymaic heart shape,
(*t) m em ( * ) bet, (-*) dalet, etc., but there is no resem blance between the
M andaic (* 0 (s) and the Elymaic shen. 142
Macuch noted, the m ost
rem arkable M andaean ligatures in the Elymaean inscriptions are the relative
particle ( ^ ) d- and the conjunction (-$) kd which includes it.1^
There rem ains the possibility th at the Naôreans had brought their own
script when they m igrated to Southern M esopotamia, sinces many M andaean
hym ns and prayers suggest such a m igration. Macuch beleives that the
M andaic script had developed in the second century C.E., since there are no
4o Yamauchi, 1967: 2.
mi Naveh, 1970: 34.
42 Coxon, 1970: 20. He writes: the Mandaic script is the nexus between the Naba(aean and
Tang-I Sarvak scripts, although Mandaic has a close formal similarity to Naba(aean (For the
comparative script chart see Naveh, 1970: 35).
>43 Macuch, The Origins of the Mandaeans and their Script, JSS, 1971:187.
62
significant differences between the M andaean script on the one hand and the
Elym aean and C harcenian on the other.M4
1.12 - B ook m o f th e Ginza Rba:

Book three, or the Book of Creation, is the largest tractate of the
M andaeans holy book the Ginza Rba. The Ginza nam es this tractate as:
oco4 t 5 a 4 /oJ
aj(L* 4 Liia&
e c a M J ia ^
a iiic a i
VQZQ
U sid V Q
q adm aia d-uta haita qadm aita dhu a t m n laqadm aia The Mystery and the
First Book of the First Living Doctrine which was from aforetim e (or: from the
very b e g in n in g ) , ms This tractate includes the cosmogony; the origin of the
world of light and the world of darkness, the rise of the First Great Life, the
Second Life (Yosamin), the Third Life (Abatur) and the Forth Life (Ptahil); the
dem iurge who created the cosmos and Tibil
(the earthly world). It also
narrates the creation of the M andaean redeem er M anda d-Haiia (Gnosis of

Life or: Knowledge-of-Life) and his descent to the underworld and his
trium ph against the creatures of darkness. It narrates the creation of Adam
and Eve and th e descent of the niitimta (soul) into the sfona (the hum an
body). Tractate III also includes an elaborate description of the demonic Ruha
and her planetary sons and her attem pts to seduce Adam in order to entrap
him in the world.
44 Ibid, p. 190.
ls Widengren believes that the Mesopotamian back ground of heavenly books preexistent
before creation and containing destinies is clear in the conception of the Book III of the Ginza
(Widengren, 1950:10, 7 4 - 75 ).
63
The Mystery and the First Book of the First Living Doctrine begins
with folio
4 2 r
(p.
8 3 )
and ends at folio
74V
(p.
1 4 8 :
6) in the copy of the Ginza
used in this work.1*6 The language of is mostly poetic and written in classical
M andaic. The text consists of
begins with a prose section (pp.

section (pp.
8 7 :
21
119:
1 ).
prose sections and

8 3 :1 5
8 7 : 2 1 )
poetic sections. The text
followed by a prolonged poetic
A second, but sm aller, prose section is found
nearly in the m iddle of the text (pp.
1 1 9 :1
1 2 0 :1 1 )
followed by another poetic
section until the end of the text.
g 1.13 - The M andaean Storv o f C reation

M esopotam ia gave birth to m any legends and myths such, as the epic of
Gilgamesh, E num a Eli, Ninurta, Ea and Inana. Out of the crucible of
M esopotamia, th e land of reeds and sw am ps comes forth the M andaean story
of Creation. It is a unique piece of literature infused with Babylonian gods,
dem ons and biblical motifs. W ith the conquest of Babylon by the Persian
Em pire
5 3 9
Great in
BCE,1*? and the subsequence Greek invasion of Alexander the
3 3 2
BCE,1*8 the M andaean story of creation comes under the
influence of Persian dualism and Greek mythology.

It addresses hiia qadm aiia the Ancient Life, the afterlife, Dualism, and
cosmology. The language symbolic of Gnosticism is very poetical and is the
first com plete account of creation from Mesopotamia. It contains ethical and
l6 The Mandaeans conceived of hidden books in heaven existing before creation. (Ibid)
Roux, Ancient Iraq, (1964) p. 352.
48 Cantor N. F., Alexander the Great, (2005) p. 142.
>47 George
64
religious principles th at emerged during the period when M esopotamians

dem onised their gods. The M andaean priests still recite the story of creation,
on the banks of the rivers, in the sam e m anner as their ancestors the
Naraeans used to do in the ancient times.
The M andaean story of creation is the product of the beginning of the
Gnostic era when the M andaean world was im printed by the dualism of
alm a d-nhura the World of Light and
a^Jo alm a d-huka the
W orld of Darkness. The W orld of Light was conceived by unknown god

occoîfr^ n ukraiia (alien); a sublim e being usually referred to as <va*< m ana
(the First) Intelligence, <>-- hiia The Life and
King of Light.
m alka d-nhura the
alm a d-hsuka the W orld of Darkness is the product
of the dark w aters and is ruled by the King of Darkness, the leviathan Ur, and
his m o th er/spouse Ruhajthe goddess of the underw orld. The M andaean story
of Creation n arrates the doomed revolt of the vice-regent YoSamin (the Second
Life) and his sons, the uthras, A batur (the T hird Life) and Ptahil (the Forth
Life and the dem iurge who created the physical world), against the higher
deities of the W orld of Light. It also describes the eternal conflict between
Light and Darkness and the defeat of the World of Darkness on the hands of
the valiant uthra M anda d-H iia (Gnosis of Life) when he descended to the
underw orld and subdued the evil creatures of darkness.
The prim e of the
Story of Creation is the creation of Adam, the First Man, by Ptahil with the
assistance of Ruha and her sons oc<-woc*c* Sibiahiia (the Planets), but Ptahil
could not m ake Adam stand on his feet. A m a n a , a sparkle of Light, was
65
brought form the W orld of Light and cast into Adam s trunk. At that m om ent
Adam opened his eyes and stood on his feet. The beings of Light created Hawa
(Eve), to be A dam s wife in order to spread <<<
surbta d-hiia the
family of Life.
The M andaean story of creation contains m any obscure term s of
creation such as pira (fruit), m ana (intelligence, m ind)
ziw a (radiance),
nhura flight) a y a r (ether), yardina (Jordan), uthras (beings of Light), hapiqia

m ia (stream s o f water), yura (a being of light, brilliance), o^xu
ntitimta uruha (soul and spirit)
and m any more. There is not one single
account of th e creation of the cosmos, but rather m ultiple accounts. In the

Ginza Rba th ere are no less than seven accounts of the Creation, viz. in
tractates l, 2, 3, 10, 13, 15, and 18. T ractate III, however, contains the most
p art of the story. This work endeavors to explain such obscurities for a better
understanding of the M andaean legend of creation. Book III consists of four
fractions; two w ritten in prose and two in poetry:
1. The first fraction (GRR, pp. 83: 16 - 87: 21) begins with prose language
narrating the first em anation of the M ana and the m anifestation of the Life
and the other principles of cosmogony, including the creation of the
M andaean m essenger M anda d-Hiia.
2. The second fraction (GRR, pp. 87: 21 - 119: 1) is written in poetical
language. It is the longest fraction of book III and narrates: (a) The descent
of the M essenger M anda d-Hiia to the W orld of Darkness and his
66
confrontation with the forces of the W orld of Darkness, (b) The creation of
the m aterial w orld by the M andaean dem iurge Ptahil.
3 .
The third fraction (GRR, pp.
119
- 1 2 0 :
11)
is the shortest fraction, written
in prosaic language, and speaks about the tim e of creation and about
Ptahils intentions concerning the creation of Adam and Eve with the
assistance of the Planets.
4 .
The fourth fraction (GRR, pp.
1 2 0 :
11
until the end of the book i.e. p.
1 4 8 )
n arrates (a) The creation of Adam and Eve. (b) The descent of the nisim ta
soul into Adams body (c) Ruhas attem pts to seduce Adam in order to
capture him in the world, (d) M anda d-Hiia prevents Ruha and her
entourage th e Planets from tem pting Adam, (e) Description of the sects
which w ere produced from the forces of Darkness.
l . i i - The M ain features o f M andaic Poetrv:

Since the M andaeans were not at all fam iliar with punctuation, it is
hard to distinguish between the prosaic and poetic passages in the M andaean
texts. In spite of this, Lidzbarski could differentiate between the two types. He
wrote a plausible introduction dedicated to the Mandaic and Aramaic poetry in
his valuable book M andaische L iturgien.^9
The language of the Ginza belongs to the classical period, which was not
u n d er the influence of the Arabic language. l5 This may prove th at the
Lidzbarski, Mandaische Liturgien, Berlin (1920).

50 Macuch has divided the Mandaic literature into three historical periods: classical,
postclassical and modern. The final redaction of the classical period took place in the year 272
CE according to the Mandaean copyist Zazai d-Gawazta (Macuch, 1965: LXV).
67
redaction of the book was long before the Islam conquest of Iraq in the seventh
century C.E. The Ginza is written m ainly in poetry which represents a fully
developed Babylonian-Aramaic idiom and a poetic skill which has neither
surpassed nor equaled in M andaean literature.^ 1
Their geographical
rem oteness also m ade them less exposed to the Hellenistic influences.^2
U nfortunately, this aspect of Mandaic literature rem ained neglected by
the Sem itists until Soderbergh shed the light on various Mandaic poetic forms
com pared to the psalms of the Coptic Psalms of Thomas. He claimed priority
for the M andaic hym ns over the Coptic o n e s .^ After his detailed comparison
he concluded th at the Mandaic poetry, had on the whole a regular beat of 3:3,
th at is the line consisted of two hem istiches with three stresses in each
hem istich.Wl54 Example:
N>uio Nnmy
N>3N\2>m KWRpl
Nm rn Nmx by
nhinu
Nn No byi
He m ade you rule over the concealed uthras,

who are standing and praising the great (ones)
He m ade rule over the Jordan of the great (ones),
and over thee living and vigorous w atersjss
5 Macuch, 1965: LXV

5* Jonas, 1958: 48.
53 Soderbergh, 1 9 4 9 - *2 7 f.
54 Greenfield, 1989:101.
55 GRR, p. 89: 8
68
The transposition language^6 is a m ain feature of the M andaic poetiy; that is

repeating the sam e verse with changing position of the words. Example:
n ro
ot-HM
j(a&<x&
n >t q
iN unn
u n u *monn nnb:mp nm
She conceived by him twelve beasts,

by him she conceived twelve beasts.*57
A nother interesting feature of the M andaic poetry is the paired words. The
following exam ples taken from book III of the Ginza:
ocd'aê'a4L>o<JL&oc N>3>2NnQ1 N>*TpN b u m and blaze (89: 25), o\io\*Li o\<j&\ NP-H
NnNwi the well arm ed and equipped (89: 1),
and deficiency (88: 22),
(90: 4),
3),
oc*â_~
vond flaw
Nmioi w\y*iNn witchcraft and sorcery
repulsive and dreadful (or: ugly and appalling) (91:
a*ictxLsL> o|c/|
the valiant and confirm ed (93: 7),
oMjtc| Np*m Nn>ra the righteous elect (93: 11),
olI>ou
Nnwn Knv
radiant and resplendent (91:25) etc.

Greenfield draws out attention to a favorite topos in the M andaean
literature which concerns parts of the body and senses - eyes, ears, m outh
hands, knees, feet etc.^8 The following from book III is a good example. These
verses rem ind us of the Song of Songs:
o>(a^y o[4o
ol4(
NDNT NHN TUQIp
a^L <^da^d
ddoco o c ^ ^ j l L
a 4 c L ~ a J i j (<-&{ci
n>q nNin
Jfa^ o
NanNi n>0Ni2
I ^ d a ^ d
>56 or: ergative language.
57 GRR, 113: 23.

*5Greenfield, 1989:106.
69
ddoco oc^L^ QUL J(oô

*>yc0^7
ojl\<j.
1HV IlhON
^Ja^J
NQDKD nnNTT 1>^Nn>!?
ot^co $Ly}LO Jfoô
NVn NUN 1U>N I1N3N

rQN^NQ NblDT *|>^Nn^
Your figure is Qike) a high cedar,

why do you wash with water?
Your thighs are vine of ether,
why do you wear gold?
your wings (arm s) are veils of ether,
why do you wear silver?
Your eyes are eyes of radiance
why do you fill them with kohl? ls9
In book III we find good exam ples of the Naôraean Gnostic poetry
which needs m ore attention.
In this respect Jonas plausibly noted:
The
M andaic poetry gives wonderful expression to the gratefully believing

acceptance of the message and the ensuing conversion of the heart and
renewal of life.160
59 GRR, 137:21
160 Jonas, 1958: 89. Stroumsa indicates that the Gnostic language is an imagery one and it
should be studied as mystical poetry (Stroumsa, 1984:3).
70
$2 - Analysis o f the Narrative
71
62 - Analysis o f the Narrative:
6 2 . 1 - The First Account of the Theoconv:

The text begins with the following formula:
In the name of the great occn ^ ^ v nukraiia alien Life 161 from the
countless worlds of Light which is above all deeds. This is the mystery
and the First Book of the First Living Doctrine which was from afore
tim e.l6a
The main events in this account are: (a) at the beginning the pira (fruit) was
inside the pira and the ayar (eather) was inside the ayar. (2) The great Mana
(intelligence) awakened and produced great manas without count. (3) great
and countless piras and skinas (celestial dwellings) emanated from the great
pira. (4) by the will of the great Mana, the great white yardina (Jordan) river
came into being and from the great Jordan countless jordans came into being.
The first account of theogony contains three main elements of creation: (a)
Pira fruit (b)
Ayar (Ether) (c)
0 4 0 ^ * Skinas (celestial dwelling) and the
Mana (Mind or: Intelligence). The

Yardina (Jordan) are the products
of the first emanation:

161 occftdjfrjy nukraiia alien or strange, theologically inconceivable, remote,
indefinable, is a constant characteristic of the Life, the main deity in the Mandaean belief.
The formula, In the name of the great first alien Life from the countless world of light which
is above all deeds speaks of the first Life that is above all deeds (or: creations), i.e., above
the world and free from any kind of relation to the world (Rudolf, K., 1983: 62). The concept
of the alien Life is one of the impressive word-symbols and a major theme which we
encounter in Gnostic speech (Stroumsa, 1984: 87). The alien is that which stems from
elsewhere and does not belong here (Jonas, H., 1958: 4 9 )- The Life is an outer entity <<
octant*' hiia baraiia (CP p. 78), and therefore the Mandaeans, and the Gnostics in general,
saw themselves as a kingless race ruled by no one (Stroumsa, 1984: 87).
162 GRR p. 83:15. The text:
. ... y t|a * w O<Jta4lUm y *
o u o i t e l l OL5(j(OC
... y t OiJiilo yrff OCLn-Hfy ly Q<
ocaMJ/adUaJ
aj(<.a4t5a4/ o
72
j tuOfuS o(.a*L2a& *L4<_ioj o|a^
W hen th e P ira w as inside th e Pira, an d w hen th e A yar w as inside th e

Ayar, an d w h en th e great M ana o f glory w as th ere, g reat an d m ighty
M anas cam e in to being, w hose rad ian ce is so vast a n d w hose light is
great; no one before th em was in th e g reat fru it w hich w as so im m ense
a n d w ithout lim it, a n d w hose rad ian ce w as g reater th a n th e w ords of
th e m outh an d his light was bigger th a n w hat th e lips can portray.
As
H e w as inside (or: in th e m atrix of) th e F ruit, a th o u sa n d th o u san d

fru its w ithout lim it, a n d countless m yriads o f fru its em an ate d from him.
In each an d every fru it w ere a th o u sa n d th o u sa n d fru its w ithout lim it,
a n d countless m yriads o f skin a s. They all sta n d th e re an d praise th e
g re a t M ana o f glory w ho exists Gives) in th e g reat E th er o f Life th a t is
w ith in th e J o rd a n (river) o f th e w hite w aters w hich g u sh ed o u t from th e
G reat M ana. Then th e g reat J o rd a n cam e in to being, a n d from th e great
J o rd a n , Jo rd a n s w ithout co u n t p o u re d forth. l63 (See C h art A).
62 .1.1 -
Pira:
T he m e an in g o f Pira is u n certain a n d doubtful; o f various suggested

m eanings, p e rh a p s th a t o f F ru it (H. n o ) o r vag in a. 1& T his te rm is used by th e
M andaeans as an expression o f e m an atio n .1^ In th e first version o f creation we find
o u t th a t th e P ira (fru it) an d th e A y a r (e th e r) are th e tw o prim al elem ents o f existence
a n d th e h a b ita t in w hich th e G reat M ana (m ind, intelligence) existed. In th e
M andaean belief, th e P ira R b a (G reat P ira) is th e origin o f all th in g s.166 It existed
before crea tio n a n d before all w orlds (aeo n s) an d is th e core m a tte r o f existence. It is
l63 GRR p. 83:19.

l6 The second meaning for the pira is deft or vagina as in,
vagina and
phallus (MD. P., 372).
The epithet Fruit used of the moon-god in Mesopotamia, of whom it is said that he is the
Fruit which is bom by itself, 'en-bu id ina ra-ma-ni-iu ib-ba-nu (Tallquist, Akkadische
Gotterepitheta, p. 24 cited by Widengren, 1946: 22 n. 3).
166 Other Gnostics such as Basilides (2nd century religious teacher in Alexandria - Egypt)
believe that all the universe and creations derived their being form the cosmic seed (Wilson,
1958:124).
According to Zurvanism, the old Persian religion, Time enters a body within the seed of
creation or unformed matter, from which all forms arose (Zaehner, 1955:111 ff.).
73
the original divine power from which everything came into being, even the King of
Light:
Before all the worlds came into being there was this great fruit. When
the great fruit was inside the great fruit, the King of Light came into
existence.167
The Great Pira is a primal entity and a symbol of fertility. It is the womb or
the matrix which gave birth to the succeeding manifestations of the beings of Light,
when the first Intelligence (Mana) decided to cohabit with its
ojumh
auta companion) in order to create
counterpart (or with its
dmuta
ocl>
ou/o
adiauria helpers, erect the heavenly lights and bring forth messengers of life to
preserve him in his concealment, as we perceive from the following passage:
I am conversing with my dmuta (counterpart) 168 (and say to her),
Come, let us, create Git. build), me and you, through a mystic call in
the sublime fruit. Until fruits are created for us, until helpers are sent
for us, you will praise me and I will praise you. We will remain
preserved within the ample radiance and provide (lit. arrange) for
each other perfectly . . . As he spoke thus, he thought of the auta
(companion)16* that existed in the sublime fruit. He spoke and
pondered, I will create auta companion to my right and lights to
167 GRR book 3 p. 91:17. The text:
1 ocMlo ^ i
tvH1
ft 1... ^
nV^ ft^Jfta^
>68 tuuacn dmuta: Kmoi,

counterpart, image, shape, form, effigy, likeness, double (MD p.
111 and DJPA p. 151). The Mandaeans believe that every man and every light-being has a
double; a counterpart. Each individual has his own likeness in the ideal world of MSunia
Ku${a (the ideal world of the Mandaeans, and inhabited by their righteous doubles. (For more
details on this ideal world see Mil p. 54 n. 1 and SA Ch, V p. 3 9 Z ). In the Peshitta the first
bom Christ is the image
of god. (Widengren, 1964: 23) The Mandaean idea of image
is repeated in Manichaeism: Mani received his revelation through his Syzygos Twin or: Paircomrade. (Gardner and Lieu, 2004: 5) The ancient Mesopotamians believed in the magic
powers of the image as we read that the Mitanni king Tusharatta has sent an image of Ishtar
to the Pharaoh of Egypt to cure him from an intractable disease (Roux 1964: 231).
>69 axja^- auta: consort, company, companionship, society (MD p. 386).
74
m y left a n d I shall b rin g fo rth m essen g ers o f life to look after m e in

(m y) co n cealm en t.170
T he P ira, th e celestial fruit, is th e dw elling o f th e n ism a ta souls, w here they

grow a n d blossom , as well as it is th e dw elling o f th e M ana, Life, an d th e o th er
heavenly beings:
niim ta (th e soul) grows a n d blossom in th e P ira o f th e Life.171
T his concept is em phasized by th e m essenger H ibil-Ziw as 172 proclam ation
th a t he is th e o n e w ho created th e w hite fru it o f in w hich th e n ism a ta (souls) are
im bued:
I cre a te d th e w hite fruit, in w hich th e souls are enveloped. From it
th e y flow er u p an d ascend to be w eighed.1^
It is ra th e r difficult to give a precise definition o f th e P ira because it is
co n sid ered a
ra za m ystery not revealed to any earth ly being, even to prophets.
J o h n th e B ap tist iahia iuhana was ready to exchange his earthly life for th e
know ledge o f th e m ysteries o f th e w orld b ey o n d w hen th e red eem er M a n d a d-H iia
a p p ea red to h im in th e form o f a young lad:
A nd reveal to m e th e secrets of th e kings (or: angels), an d (the secrets
of)
^di
p ir a rba d -n h u ra th e G reat F ruit o f Light,
a n d w hy th e clods an d ru b b le (?) w ere su b dued, an d th e basis of th e

170 GRR, book 15:10, p. 398:14 f. The text:
000 ^ o Jfk-^V
o ty o ^
frlA 'o ifi ^
<-L>
a y o J CcUfc'o^ i J j(#yO
o
4*^
o^jo
HlOLifo
. . .
c aj(e^ X
y a lA 1
a X ^ c c c u ( ^ 4{
lojLlMJJ
MHOm
Ja*yajoi^J
4M
f ^ IA^-
o c le u o
ÔÂ
amXA*
o u g ft^ V o<J< d-iA a ^4 { 4-i. oLL~*<Ji o c ^ c J ^ ocLUnJ teJa^G aJ
171 GRL, book 3:16, p. 114:18. The text:

on
a U L y f#
a j( a 4{4^ t y
172 Hibil-Ziwa is a being of light, a messenger and the son of the Mandaean Gnosis of Life
Manda d-Hiia.
,73 The Mandaean BJ p. 191:18. The text:
y a 4d i( o t o c y o U * { L a J
*Joj Lm
âu(<
aô
75
water from which the living fire spread out, and kina in which the
Life dwells, and who is older and greater and mightier than the
other.174
In the Ginza Rba, the Pira is personified as a heavenly being who takes part in
promoting the redeemer Manda d-Hiia (Gnosis of Life). It is by the great Pira of
glorys command the redeemer received the /cusfa175 from the Great Ones:
By the command of the Great Fruit of Glory, I (Manda d-Hiia) received
the fcuifa from them. 176
Moreover, the Pira is the reward of the World of Light to the pious Mandaeans as we
recite one the hymns of the masiqta (the book of masiqta Ascension):
Thou hast spoken to us in thy Word and hast commanded us with thy
command Ask on earth and I will supply you with heavenly fruit: ask
from below, (from) reed, swamp and mud, and I will supply you from
the lofty heavens. 177
174 GRR, book 5:4, p. 223:1. The text:

n i(a . Q
xX o<-&(xX ocy a ^ g a i i a.-Hi ..^ x X eiiirf-H
&a.-HtaiKÔ
la i
yo4{y$< yaMj
ot|a / JLte ocl<_lai_>
x.^rxMA' oiL^J tx/l<... irr
17s KuSta
Wmi, vow, oath, pact, etc. (MD p. 209). KuSâ is the ritual of the exchange of
the right hand-dasp between the Mandaeans which occurs during sacraments (baptism,
marriage, etc.). The act is concluded by a kiss, each of the two persons kissing his own right
hand when the hand is released. The Pharsis greet one another with a similar rite called the
hamazor (M il p. 238). Lady Drower believes that the Pharsis use the hamazor as much as
Mandaeans use the kuSâ (AT, p. 154 n. 1). The kuSâ is personified in many Mandaean
manuscripts. It is a messenger from the Life on his way hither (AT, p. 236). The kuSâ is
considered a synonym of Manda d-Hiia (CP p. 44). The seal of kuSfa binds and seals the souls
and spirits (Ibid p. 63). In Mandaeism, /cuifa is an element closely related to the first creation.
The /Cuifa is the heavenly oath which every Mandaean has to take during baptism. The
Mandaeans consider the KuSfa a communion with the World of Light. The Primal man,
according to the Manicheans, was delivered from his captivity among the hosts of Darkness by
the supernal entity known as the Living Spirit, who extended to him his right hand and
removed him from the conflict (Reeves, 1996: 124). (For more details concerning the KuS{a,
see Sundberg, 1953).
176 GRR, book 3 p. 88:1. The text:
y 1
Jjf V
aXJn+ihm xX aV -* / a 4<^qaX a
177 CP. p. 35. Hymn no. 35 p. 126. Drowers translation, text collated:
o c ta ite
y ^ t y -L ^ J o C a . a y a j J c & u f y 4 ( y o A ' y x i(a y O

oc< _L *
y jL ^ J c K a * a y a j o J a y j O
76
y a y O ((^ /a ^ J
e^kxa*
j ( c 4 { o -i(a y O
i.<>
o u
<-d ( o y ^ f y ^
y x ifa y o
The sexual symbolism is quite common in the Mandaean literature as well as

in the rest of the Mesopotamian literature. Mandaeism is the faith of life and
fertility,178) and if the man has no wife, there will no Paradise for him hereafter and
no Paradise on earth . ^79 The mystic union of the female and male principles is
reflected in many hymns and songs. In the following marriage song, the Pira is the
symbol of virginity or womb:
O crowned bride Fruit that is enclosed! Who revealed our secret and
broadcasted our wisdom to the highways?180
The Pira is related to other mystic elements of creation such as the tana
(container, matrix), pihta (sacramental bread?), nipifta (drop, sperm), and hilbuna
(egg, container, habitat).181 It is also identified with the IS2<vM fana, which is another
ambiguous other-worldly element of creation. l83
6 2.1.2 - &o<-o Avar (Ether):
A yar (Ether) is the second element in the first version of creation with the
Pira. It is the rarest of all elements of creation and a personification of the purest
This hymn provides strong evidence of the Mandaeans natural habitats. The heat of the
marshes of and the birds nesting among the canebrakes and the maShuf (the boat of the
marshes) sailing through is a typical Mesopotamian picture, (for the same image see Chicago
Assyrian Dictionary A /2 p. 180 a).
78 Mil p. xxi.
79 Ibid p. 59.
180 QR p. 59. (the Mandaean QR p. 16) Drowers translation, text collated. The Mandaean
text:
y a jL fL ifJ U M * ><
J yO(.o\ajl a i l
a ja ia ^ f
aj& L y
a X ia J a ^ f
oc
8 MD. pp. 144, 298, 370, 470.

182 tana
(= kana, Akk. tannu) a mythological term meaning container, matrix, vessel or
base. The word is used when describing primeval creative processes. (MD. p. 479. fannu(m): a
wooden bowl, A Concise Dictionary o f Akkadian (2000) p. 398. kannu( m): a large vessel, p.
146).
,83 There are many resemblances between the Mandaean pira (fruit) and the seed in Basilides
doctrine which says: From the cosmic seed was begotten the Great Archon who created for
himself a son. Then a demiurge comes into being who engendered a son from matter and
reduced the world to order (Wilson, 1958:124-6).
77
heavenly atmosphere in which the Mandaean deities dwell.14 The concept of Paradise
in the Mandaean belief is different from that of the Jews, Christians and Moslems.
The Mandaeans final destination is the World of Light, a world of pure (energy)
which contains no material pleasures.
When a Mandaean dies his soul is released and flies towards the
ma\aratia (purgatories or: watch-houses). After necessary purification the soul
reaches her final destination; the realm of light. In the world of light there is nothing
material, only jordans of living water, heavenly Ayar (Ether) which is most pure and
clear and colorful flowers and evergreen plants and trees exist.l8s The soul brings
Ayar with her when she descends into this world and settles in the human trunk and
her (the soul) reward, after death, is to travel back to the World of Light and dwells in
the sublime A yar (Ether):
She (the soul) rises up from one throne and seats herself on another
firm throne. And (thus) by means of nine occult process (ginzia)186 we
set her up (at last) in the sublime A yar (Ether).187
The A yar (ether) preceded water in existence and in order to create the uthras
and make them thrive, the Great One commanded that a reservoir of Living Water
to be created and to flow to the Qand of) Ether:
In the Ayar (world) there is no water! As there is no water in the
Ayar, by what can the uthras thrive? How can the uthras thrive and
184 SA p. 15.
l8s Mil p. 53.

186 Or mystical properties (AT, p. 186).
187 ATS p. 186. Mandaic AT p. 55. The text:
yCyjO ocly&L o<|>KtMV i
cy& aj(
o<in H i^ l > o > ( c a 4 / o f
Mo m
0 (^0 4 ^. &
78
o l * !
(how can) Nairuta188 be installed in their hearts? They created a

store of living waters (and) let it flow down to the Ayar. They sent
down, caused it to flow down, to the Ayar, to the *uthras. All of them
savoured it and it was fragrant: All uthras savoured it and it pleased.
The iithras all drank and throve. They drank and rejoiced thereat and
into their hearts Nairuta was installed. 189
Ayar (Ether) is the swiftest elements of Life. It is the breath of Life which dwells in
every living thing and the sweet breath from the North Star:
Just at the first dawn, there comes a sweet breath from the North
Star, a pure breeze from the North. We call it Ayar-Ziwa.1*0
Just as the heavenly Jordan mixes with the earthly waters and purifies them, Ayar
mixes the worldly air and purifies it. Ayar-Rba (the Great Ether), Ayar-Ziwa (the
Radiant Ether) and Ayar-Sagia1*1 (the Plentiful Ether) are personification of the
divine and pure atmosphere which gave birth to the messenger Hibil-Ziwa and all
kings.192
The Essenes, share the idea that pure ether is the source of life, and believe
that souls emanate from the most subtle air and incorporate with mans body.193Ayar
>88 Nairuta: The true faith of the Mandaean/Naoreans; the esoteric knowledge and wisdom
only given to Mandaean priests (DM, p. 286). It is the deep knowledge of priestcraft and
religion. The Naoraiia are those who are thoroughly versed in the faith and doctrines of the
sect. (AT, p. 14) In this respect Rudolph writes, The earliest self-designations to be found in
Mandaean literature are elect of righteous (bhiri zidqa) and Naoreans (nauraiyi), i. e.
guardians or possessors of secret rites and knowledge. (Rudolph, 1983: 343).
189 CP p. 194. Mandaean hymn n. 239. The text (Drawer's translation, text collated):
> ,y
l( 1* 44, y
yJpft^Cy t
ot-LJio+J iJoLul o< >1 . . . c ^ o c t - w
4 44
o<-lLHo+ j
yi
n, 44 4
4^,
yI
> OUU<JL*v
aX x^C yw ay
OUHJ.JLtmOOH
JOLO 4*^
^ tl I-H-H
-+** y 1...1 1^
V l(cJ OL4 { JoLO

L&AdLdc
i t *4 4 >j, t
aj(ayC^^J
/OC.oJ
^SLyC^ [ft iH t |ftJLU
190 Mil, p. 249.

191AT p. 165.
192 Hibil-Ziwa is a messenger of the World of Light and the son of Mandaean Redeemer Manda
d-Hiia.
>93 bodies corruptible, but their souls are immortal; and they come out of the most subtle air,
and are united to their bodies as to prisons . . . when they are set free from the bonds of the
79
perhaps corresponds to the old Persian the god of the wind Vay, that blows between
heaven and earth, and who became the space separating the Kingdom of Light above
and the Kingdom of Darkenss
ju st like Vay who is located between the
b e l o w . 1* *
earth and sky, Mandaean Ayar exists above the sky and beneath the earth:
The outer Ayar (Ether) is held above the skies and exists beneath the
earth . . . it is the sublime ether-atmosphere in which kings hold
council; and they hold to it, for they call it qina (nest, home) since all
mysteries are nurtured therein. *95
Like Vay who is the life-giving power,196 the Mandaean Ayer, who proceeded form
Light, shines forth the uthras who dwell in the world beyond:
They sent Hibil-Ziwa to give them information to the uthras who sit
there; and he said unto them, From Radiance proceeded Light, and
from Light proceeded Ayar (Ether), Ayar proceeded from Light and
glory was shown forth to the uthras who sit there. 197
M ana (Intelligence. V essel) :
$2.1.3 -
Mana (often hardly translatable) is defined by Jonas: Mana is the

name for the transmundane Power of Light, the first deity, and at the same time that
for the transcendent, non-mundane center of the individual ego.198 The Great
Mana is the Over-Soul, or Over-Mind, the earliest manifestation of the Great Life.
flesh, they then, as released from long bondage, rejoice and mount upward (Josephus, Wars
o f the Jews, book II, ch. 8. n ).
94 Zaehner, 1955: 85.
*95 ATS, pp. 173,74, Mandaic ATS p. 50. The text:
y
O C yO ^t
iO i.O
JL*w
. . a 4 d L iO
O U U Ô
yf Vn^Yrf*MjaL*' y*-- I^
d cL l
O tM jtfk
ddO LO
1'
Î 1 ^ oy&4/
>9* Zaehner, 1955: 85.

*97 QR p. 52. (the Mandaean Qabin d- Siilam Rba, p. 14:1) The text:
-
a_>c|
0<_4dj(oc
yxL ôâj
oiJkLj(OC.
j-t. oc4iCfa&J ojGayw
1. OCULxtmJ a L y & ^ ^ / a y yjJc_i(Ca^( !*

> Joco n i ... n.H.x ...y
98 Jonas, 1958:123,4.
80
tH Ho+,
o jc |
a x w J olo
aH
>...y y3<_l
...y
The mana of a human being is, so to speak, a spark of this flame, a temporarily
detached part of the Great Mana. This Gnostic conception appears in many forms
of syncretistic philosophy.1^ In some features the Mandaean Mana corresponds to
the Persian Vohu Mana (later form Bahman) which means good mind. It is the
power which represents intelligence and wisdom.200 He is the Lord of the Heaven
who established his sovereignty through Truth.201 In Mandaeism, truth
kusfa
is an element closely related to the first creation. It is the heavenly oath which every
Mandaean has to take during baptism:202
In great radiance am I immersed and in resolute light am I
established. Manda baptized me; kusfa (oath) confirmed me .23
As to the relation between the Mandaean Mana and the Iranian Vohu-Mana, Lady
Drower points out:
The mana is the eternal part of the human soul which when freed of
earthly pollution is re-united to the Great Mana. The Great Mana
seems to correspond to the Zoroastrian Vohu-Mana, and represents a
Cosmic Intelligence or Supersoul.2(*
In Zoroastrianism the Vohu-Manah (the good mind) is in a struggle with AkaManah (the evil or bad mind), and at the end Vohu-Mana will prevail.205 In the
Mandaean literature the mana represents intelligence or the mind, from which the
whole of existence came into being. The only occasion where we come across evil
w MHZ p. 35 n. l.
200 See MG, p. xxxii das ich etwa mit Geist (oder wohl noch besser mit Intelligenz)
iibersetzen mochte.
201 The Gathas o f Zarathushtra, Hym ns and Praise o f Wisdom, translated by P. Nanavutty
1 9 9 9 : 4 8 -9 .
202 For Mandaean baptism see above 1.41.
23 CP p. 52. (M asiqta, Hymn No. 63) The text:
24 DA n. 10, p. 18.
205 Boyce 1975: 283. See also Zaehner, 1955:121.
81
manas in the Mandaean literature is in the journey of the messenger Hibil-Ziwa to

the underworld, where first met Ruha, and when he descended further, Hibi-Ziwa
encountered the two spirits of Darkness which were called manas:
I went (downwards) and I found those two great Manas of Darkness. 206
The great, secret first Mana concealed himself in his Skina for nine hundred
and ninety nine millions (?) of years before he became manifest and initiated the
existence, as we read in one of the hymns:
I worship, laud and praise that great, secret, First Mana who dwelt for
nine hundred and ninety-nine thousand myriads of years alone in his
on skina - for no companion came to him; save that great, secret First
Mana. For he came into existence therein and developed therein.207
During this endless time of the Manas incubation in his Skina cocoon, the
whole being was inert and the whole of existence was in oblivion. Nothing existed
until the Great Mystic Mana decided to emanate from himself and with him three
hundred and sixty-six mighty celestial world of light came into being and shone:
I worship, laud and praise that Mystic First Mind (Mana) of Glory,
who emanated from Himself, whose brilliance exceeds all (other)
mystic glories; it is greater than word of mouth (can describe) and his
light mightier than lips can express for He is the Mana (Mind), the
great, the mysterious, the First of Glory, the great mighty Mana, in
the radiance of which banner three hundred and sixty-six mighty
celestial worlds of light shine.208

Q( v-iH
OLyft4 ( y<-ddj( y<Jft ...I y-LyCl(C4^ftJ
a7 CP p. 36. (Masiqta Hymn 36) Drowers translation, text collated:

ot^Jo o+jCj yOC^XJ o4(L^j( - 1'* OCaMJfa&
n-V-H
frft ...I Oya^St'o^X-t
O'
o * * ^ Ayft4{
^ A lV l
AXJAyw *doj(0 ft 1
.^ C ^ s^ A y 4-C AXy<^ i f c 1 OLy

t
208 CP n. 374 p. 267, (Mandaic hymn No. 374, p. 401) Drowers translation, text collated:
82
With the Great Manas manifestation, existence came into motion and all the worlds
gained power and the lamps and lights started to
g l o w . 20?
Lady Drower explains this
move as follows:
By the first creative impulse, when the Great Life became active and
Non-Existence became Existence, assumed an anthropomorphic
shape.
The explanation of this is given by Nairuta in theological rather than metaphysical
language.210 She established her statement by referring to one of the hymns:
In the name of the great powerful Mana (Mind) who thought and
evoked companionship of Itself and said, There shall be
companionship for Me. 211
Nevertheless, the Great Mana has no share in the creation of the material
world.
nukraia an unknown, unperceivable. The alien is
He remains
that which stems from elsewhere and does not belong here.212 The worlds and
generations cannot comprehend his nature and the nature of his counterpart:
Then he taught about the Mana (Nous or Intelligence) and its
Counterpart, for the world and generations know them not - that they
correspond to that which comes from the (brain) matter and the vision
of the heart (inner vision) that is within t h e m
%
.it \*c i ...
AyA^f
jr
O
o<-4tlo
OLjaa^j
C J C C u ( * k C f t ^ l . ..y j
. 213
âi...J
n+'-H o y o i ( i I
y U ( (J O
ay5 ciai0
a^CiâX a 1*(c*( ^ 3 0 o u a o ^ o o c |
a / a o c a d/CHaH o u a a ^
aiH
2? GRR book 17 p. 464: 3. The text:
O c 3 < J a J a J c a m y t . . . I 1^ y 1...1 V n ...< t O L o^ L H ojH tv M + i A y A ^ f^ X
n -H 1. . . y J
2,0 SA p. 23.
211 Lady Drower referred to hymn No. 375 of the CP instead of No. 373 p. 262. The text:
(u O * y M
o< J< -l* * u (
a jG a ^ m
Ai f rW
occaJLte
c o c | a j{ o
a^ C & 'a ^ n.& '-H AyA^f^X. a L ) + t frf.,
tA X y t^ ^ jf c '
212 Jonas, 1958: 49.

2,3 AT p. 174. Plotinus, (3rd century C.E.), portrays the real lord of the universe is an
unknown otherworldly, alien god who dwells beyond all visible creation. The Secret Book
of John describes him as The [true] God, the Father of the All, the Holy [Spirit], the invisible,
83
Mandaean literature describes the Manas as pure mass of radiance and light.
No one can behold their images because their radiance is blinding the eyes and their
light is dazzling. When Manda d-Hiia brought Hibil into the presence of the Manas,
he was afraid of their immense radiance and clear light:
He aroused, went and led him (Hibil) into the presence the Glorious
Manas. When Hibil, the fore-ordained Mana, entered he was startled
because their radiance was transcendent and their light was
overwhelming. He was not able to behold their images because their
radiance was colossal and their light was enormous.21*
When the messenger Hibih-Ziwa returned from his journey from the World of
Darkness to the World of Light, the Mana and his Counterpart cuLusao
mana
udmuth received him and welcomed him. In order to receive full purification he
descended towards the First Jordan of the Mana and his counterpart and his father
(Manda d-Hiia) baptized him and pronounced secret
ruSmia (signs) over
him.21
The following verse is one of the most beautiful verses in the Ginza which is
recited at the initiation of a new priest. The Mana speaks about his dwelling in the
sea until wings were formed for him. At the moment he became a winged creature, he
spread his wings and flew towards the Place of Light:
I am a great mana, a mana am I, a son of the Great Ones. I dwelt in the
sea, in the sea I dwelt until wings were formed for me, until for me
who is over the all, who exists in his imperishability, since he [is in] the pure light into which
no eye may look (Rudolph, 1983: 61, 62 and 63). Lady Drower in her argument against those
who claim that neo-Platonism influenced Naoraean gnosis directly or indirectly raises the
following question: As for the possibility that neo-Platonism influenced Naoraean gnosis
directly, and directly should be stressed, why the Naoraeans adopted the word Mana for the
Creative Mind instead of the Greek voug (Nous)? (SA p. 46) She emphasizes that The word
used for Mind, mana is not in the sense Semitic but Iranian (SA p. 2).
21* GR book 5:1 p. 159:16.
2IGRR book 5:1 pp. 178-9-
84
wings were formed, until I became a winged creature. When I became a

winged creature I spread my wings for the Place of Light.216
The above verse reminds us of the Oannes21? legend which was written in Greek by the
Babylonian priest Berossus. He described Oannes as having the body of a fish but
underneath the figure of a man which dwelt in the Persian Gulf. He rose out of the
waters in the daytime furnishing mankind with instruction in writing, the arts and the
various sciences. Mead believes that Cannes revelation is fundamental among the
Mandaeans and it might be related to the Redeemer of the world, the Celestial Man
who is expected to rise from the heart of the ocean, as it is written in the Apocalypse
of Ezra.218
The Mana is the crystal crown which crowns the head of the Great (Life):
The M ana spoke to the generations: I am a crystal crown. A crystal
crown I am, which crowns the head of the Great (Life).21?
In addition to Mana, the heavenly being, there is the mana in the sense of
niSimta soul; the hidden sparkle of light. When Ptahil created Adam he
216 GRL book 3: 30 p. 134: 4. The text:
o id o
a4(O C a
j(lL&+o+ ta^cJLi
itV
totaâ4{ j' e a3Clo j(( >
ot
Hik' ayO
aMJo
ol^ joL
a4tlo ocJL/aû
M1...^ &oj(aJ
21? Cannes - Greek form of Uan, a name given to Adapa by Berossus. Adapa was the first of
the antediluvian seven sages who were sent by Ea, the wise god of Eridu to bring the arts of
civilization to m ankind (Dailey 2000:183).
218 Meads comment in this concern is notable; he writes: Indeed the Fisher-figure cannot fail
at once to remind students of the comparative science of religion of the ancient Babylon fishclad fisher-god Hani-Cannes - the archaic Ea, father of Marduk the saviour god of Babylon
who rose early from the dead. (See also Brandt, 1889: 148 ff.) This primeval God of Wisdom
was the culture-god who had taught early mankind all the arts of civilization. Berossus, the
Chaldaean priest (281 B.C.E.) who wrote Babyloniaca in Greek for Antiochus I, tells us of no
less than six manifestations of Cannes in successive periods; and this notion of revelation and
saving in successive periods is fundamental with the Mandaeans. Cannes rose from the sea the waters presumably of the Persian Gulf, in the old story; but Marduk, his son descended
from heaven (Mead, 1924:17, see also Pallis, 1926: 47).
2,9 GRL book 3: 47 p. 147: 3. Crown of my head is a courtesy phrase with which the Iraqis
usually address their respected ones. The text:
ajJu& ayo aJti^ aô r\-H ilrtV^C aiti^
OL&&H4'
85
could not make him stand on his feet. He, therefore, had to fetch a hidden mana
(soul) from the House of Life and cast it into the bodies of Adam and his wife Eve.220
This being of light mana (soul) had to sojourn in the
spinza inn (the human
body) against its will.221 Because of this imprisonment (in the stinking body of man),
the mana (soul) laments and complains:
Why did you carry me away from abode into captivity and cast me into
the stinking body? 222
The lamentation of the mana (soul) is the main theme of GRL book 2, and
bears the characteristics of the lamentations of ancient Mesopotamia:
I am a Mana of the great Life I am a Mana of the mighty Life. Who has
made me live in the Tibil, who has thrown me into the bodys trunk? 223
For a long time I have endured and been dwelling in the world 224
A Mana am I of the great Life. Who has thrown me into the suffering of
the worlds, who has transported me to the evil darkness? 225
On the other hand, it is through the sacrifice of the mana or the nimta (the
soul) the World of Light could defeat the World of Darkness:
O, niSimta soul rise and go and enter inside the body and be a prisoner
inside the Palace. The rebellious Lion will be captured by you, the grim
furious Lion. The Dragon will be captured by you, and killed in on the
220 GRR book 10, pp. 287-8.
221 GRL book 3: 20 p. 122: 12. We find the same conception of the inn in the Hymn of the
Pearl, Act of Thomas (Jonas, 1958- 55 - 6 )222 GRR, book 16: 2 pp. 4 5 2 -3 - The text:
t * 1 yju(ca4C j Cft^(i(o
a MJo
ocV H
ayo aya4(
223 GRL book 2 : 1 pp. 46-7. The text:

A ya4(
y ^ ( Jc& u( i t V
ouSdLi&
ay o aya4{
224 GRL book 2: 3, p. 50: 22. The text:

a Mlo
j(<A&uo H aAo
5 GRL book 2: 3. P- 4 9 : 20. The text:

O + tM
y a y a 4 (
O C M Jo jc ra ^ /U b L * ' y tiM lH
86
y a^ f
Of
o tC -~ * _ L a y O
aya4{
spot. The King of Darkness, whose strength no one can match, shall be
fettered by you.226
The Aramaic etymology of mana is: vessel, utensil, garment clothing,
and instrument. 22? The Mandaean priests give four meanings for the word mana.
(a) the soul, (6) a dove, (c) a garment, (d) a house.228 The Mana is the instrument in
which the M ana and his companion hid themselves in order to create the new
generation of Life. It appears in plural forms in the following text:
I bowed to and prostrated myself to my companion, and I received

from her the precious kasfa. We entered the mania (instrument) and
concealed our selves. And she agreed to be my consort.229
The second occurrence of mana in the plural form mania is the Mandaean
ceremony Ahaba d-Mania (the presentation of garments [a form of zidaq brika] for
those who have died not wearing the ritual garment - rasta).23
In AT we read that the Mana is the Great Radiance, the translucent heavenly
teacher who teaches the Naoraeans the sacramental rites (treasures).
The
messenger Hibil-Ziwa appeals to the Great Mana, the Lord of all worlds, to explain to
226 GRL p. 91: 2f. The sacrifice of the soul or the fall of the sparkle of Light into darkness in
order to defeat the evil elements of the world of darkness is a common motif among the
Gnostic sects (Jonas 1958: 219). The text:
aJJ<-{ o L4o
^1^/
'* ûaSia.4?
n-H i(f t f
-^-'n ^ in fa 1
o^cd t*
j j U i i u b ( .o L o o
M,i.&
VlHa j O o c y
nH<
Cf. Bar Khonai narration of the Manichean version: The Living Spirit (ruha haya) revealed
his forms {gale urateh) to the sons of Darkness; and from the Light which had been
swallowed by them from these Five Luminous Gods he purified the light and made the Sun,
the Moon and more than a thousand stars (cited by Stroumsa, 1984 .155).
227 MD p. 246, DJPA p. 288. The Iraqis still use
iiytw for a vessel.
228 Mil p. 93 n. 1.
229 GRR p .3 9 9 :10. The text:
^ j k y t a j ocâMdtf ytyJo n-H+toc
j(<Hlt.ter cojOo^J
ayo
o jO o ^ u o< t ..<o( tS.
23 MD p. 8 (For more about the ceremony of Ahaba d-Mania, see Mil p. 214).
87
him the perfect rites, as without them no healing (asuto) of baptism in the Jordan
will be bestowed on the Naoraeans and their robes will be debased and their crowns
will fall from their heads.231
2.1.4 -
yardina (Jordan):
Ritual immersion of the Mandaeans requires running or flowing water rivers

which fits with the aquatic and marshy environment of southern Mesopotamia. The
Mandaeans call all rivers and streams jordans, and the Jordan, in their belief, is a
terrestrial river descended from the celestial world by way of the mountains. 232 The
Jordan of the pure (white) waters originates from the Great Mana who dwells in Great
Ether of Life.233 The heavenly Jordan is not only the link between the World of Light
and the physical world, but also functions as the conduit which pours from the World
of Light in order to purify mia siauia, the black lifeless waters of the earth.23* The
black waters encircled the circumference of the world remained turbid,233 until the
Great Life ordered the Savior Manda d-Hiia to draw a channel of Living water and let
fall into the black waters:
Arise, you, and depart towards the watersheds. And draw a tiny channel
of living water and let it fall into the turbid waters and (then the waters)
23AT p. 142.
232 M il p. XXV. Segelberg has no reason to doubt that the word j u t t * Jordan refers to the
well known river with same name, but he adds that Euphrates replaces Jordan occasionally.
He also refers to scholars who believe that the Mandaeans are of Western origin, and that they
have adopted, besides Jordan, Euphrates as a sacred river since their settlement in
Mesopotamia (Segelberg, 1958: 38).
233 GRR book III p. 84: 5.
^ For this reason, the Mandaeans consider the yardina Jordan (running water) sacred,
therefore, no Mandaeans may urinate or spit in a river, nor can it be used to dispose of sewage.
233 GRR p. 196: 23. The text:
ih ...
ouu? o<^
The Babylonians portrayed the circular earth surrounded by the Bitter River (Lambert 1975:
60).
88
become sweet and the children of man drink it and become like the
great Life.236
Without the Living Water of the Yardina (Jordan) purifying the Mandaeans,
their niSmata souls would remain confined to this world; the World of Darkness, and
could never return to the World of Light.23? The Jordan cleans all faults and the
trespasses and is the father of all worlds, celestial, central and lower: it is a medicine
transcending all means of healing.238 The healing powers of the great Jordan of the
First Life, which is all healings 239 correspond to the magical healing powers of the
Jordan, which healed Namaan, the captain of the host of the king of Syria from his
leprosy, stated in the Old Testament.2*0
Without the baptism (immersion) in Jordan (running water) one cannot
receive the pure sign and therefore he cannot be a Mandaean:
In the name of the Life! Let every man whose strength enables him
and who loves his soul, come and go down to Jordan and be baptized
and receive the Pure Sign; put on robes of radiant light and set a fresh
wreath on his head. 2*1
236 GRR p. 322: 2. The text:

oc4<J
o<_44r'
ol^ lA oL
scu
oc4{o
8CV-*y O IL m
j(a j^ O
J & l^ o c4 f
J
04^0^0
404/
OLy4/
23? The Christian-Essene called the Didache insists on living water for baptism, too
(Welbum, 1991:195).
238 AT p. 150 (Mandaean p. 38). The text:
O L J e lh m tS .
o l l o j
( c jO
o c c a ^ c 4 0
o l
M J o
i ... i i V e
ej(ajjoo ^ >...1
The Babylonian cosmology is also based on three levels, as mentioned in the epic of Atrahasis: Anu in Heaven, Enlil on the earth, and Ea in the Apsu (Lambert 1975: 57).
23 CP p. 12. Mandaean Masbuta hymn No 18, p. 58. The text:
aj(aJajcro
o c c a 4 0 /o 4 / o c l w a X
oy44/o t
*4 Kings II 5-16. Lady Drower does not believe that yardina (Jordan) has any connection with
the river Jordan in Palestine, and that the Mandaeans call all rivers by Ardana or Ardan (Mil
n. 4 p. xxiv). On the other hand, Pallis insists that yardina Jordan cannot be translated as the
river since yardina Jordan is always a proper name in Mandaic literature (Pallis, 1926: 24).
2* CP p. 13. Mandaean Mabuta (Baptism) p. 60. Drowers translation, text collated:
j 1a^]JLdo(A
'**--'-**oJca^, V kau {jaî
oofty
o c |j a 4 / o d t l ^
frl-V
a jc j^ X o d -4 ^..
89
oi&H oc<-v*X
aj&Lxp. i-H
Jc4 / o 4 /^_>
Mandaean mabuta (baptism) in the yardina d-mia hiia the Jordan of Living
Water is the unification with the World of Light. According to the Mandaeans, the
baptism which takes place in the earthly world is a replica of the heavenly baptism
carried out by the beings of Light. It was performed to purify Hibil-Ziwa in the
heavenly yardina (Jordan) from the pollution with which he was polluted during his
journey to the underworld.242
Baptism protects the Mandaean against evil and seals him physically and
spiritually by the seal of Life: These souls who are descending to the Jordan will be
sealed by the seal of the seal of the Mighty Sublime Life. 243 The running water is not
only for healing the body and purifying the souls, but also the symbol of the
fertilizing male principle in the Mandaean literature, e.g. Earth is the Mother and
Rain or River the Father.244
For Jordan is a baba (father) and the Earth a mother whose name is
(mamma) 245
Stroumsa writes: Gnostic water imagery made use of biblical themes: The
water of the Jordan is the desire for sexual intercourse [Testim. Truth 31:1-3].M246
This phrase is quite compatible with the Mandaean imagery, where the Mandaean
242 For more details concerning this baptism, see DMHZ (the Scroll of the Baptism of HibilZiwa) p. 28.
^ CP. p. 11. The text:
The Iraqis believed, from the ancient times, in the seals of the great names to protect them
from evil. The most famous is the Seal of King Solomon which contains the magic names that
gave him the power over the djinn, birds and wind (See Dawkins J., The Seal of Solomon,
Journal of the Royal Asiatic Society (1943) PP-145-150 esp. p. 145.).
244 AT, the Male Mystery p. 122. Cf. the Sumerian myth of creation as An (heavens)
represents the male and Ki (earth) is the womb . .. An impregnated the verdant earth (Ki) and
she bore him one unafraid of the warrior Ninurta (Jacobson, 1976: 95).
^5 ATS p. 176.
246 Stroumsa 1984:122.
90
literature credits the origin of the sexual desire to the Living Water and to the
messenger Hibil-Ziwa:
I went towards two legally joined persons. I came and opened living
waters and gave to the pair of this world to drink. I opened living
water and gave of them to the bridal pair of this world to drink. I
sowed in them pregnancy and birth and with sexual desire I enflamed
them and caused love to dwell in both of them.247
It is interesting to note that Marcionites (a heretical sect founded in C.E. 144
at Rome by Marcion) had launched a surprising attack upon John and the baptism in
the Jordan and called him: Archon of the multitude:
The river of Jordan, this, to him, is the strength of the body - that is,
the essence of pleasure; and the water of Jordan is the desire for
carnal co-habitation.
As for John, he is the archon of the
multitude 248
haran gawaita Inner Haran,
According to the Mandaean manuscript
John the Baptist (iahiah yuhana) was born when his old barren mother
eniSbai Elizabeth became pregnant with him when she drank a sip from the Jordan.
As a result the seed of John was sown in her womb:
. . . in Tamar 249, the pure Jordan, and bore witness to the Truth.
And in the great Jordan a pure seed was formed. . . and came and was
247 CP. p. 182. Mandean p. 231-2. Drowers translation, text collated:

o c t
o c i f
j(o(o
aO < Jo
<->(<-&4fk O j
OLLjJLaU
occw
yJky/ oC/ oj <J a
4<ju(
((J L j o o
o M .Jo
248 Doresse, i960: 220. In this concern Jonas writes: This is entirely unique. Could it be a
retort to the Mandaeans - the other side of the bitter quarrel of which we have the Mandean
side in their writings? The account is too sketchy to permit more than the suggestion of this
tempting possibility (Jonas, H., JR, 1962: 265).
249 Tamar (a small town named Thamara was situated to the S.E. of the Dead Sea). The story of
the miraculous birth is also written in the BJ 18 74: 5 where we read: They have taken a child
from the basin of Jordan and laid him in the womb of nSbai (Elisabeth) <
ocjc^
H ^ ocjlj( o a ^ L ^ o c
<rt i
...
aJlioc
91
sown in the womb of Nisbai, so that from it a child might come into
being, a prophet of the great Father of Glory. 250
It seems that the Mandaeans follow the Sumerians, who did not always
differentiate between semen and water; the same word can stand for both. It is
Enki who fecundates and produces productivity: O Father Enki, go forth out of the
seeded country, and may it sprout good seed!2*1To the above Sumerian concept of
fertility we find striking parallels in Mandaean literature:
For Earth called Jordan (living water) My father when its mysteries
fell into her. And she cried aloud to Jordan Do not penetrate me
and said to it Answer me, my father, answer me and Raise me up,
(O) great Son of the Great One, father of a son of Life! Answer me,
Silmai and Nidbai, lords of the Jordan. 252
The Mandaeans consider the Living Water, which originates in the world of
Light, is the Life itself which flows from the House of Life in which Mandaeans
lustrate their bodies and souls:
In the name of the Life! Water of Life art thou! Thou art come from
the Place which is life-giving and art poured forth form the House of
Life. (At thy) coming, Water-of-Life, from the House of Life, the good
come and refresh themselves, (but) the wicked are discomfited and
the children of (this) world abashed.25*
250 HG p. 5. The Mandaean manuscript line no. 18. Drowers translation, text collated. The
text:
~
oj( >H.ûtua
ocâH
oc.
cl
iVy a i J o c o c j&*v o y o 4 (A
L O \j
oj(oj
251 Jacobson, 1976:111.

252 [the earth cries out like a virgin fearing loss of virginity] AT, p. 173. Mandaean p. 49. The
text:
...'WaôJL)
lx 4 y C ^ (o
taJfcL5cyj
oc<
yaA'o o<V'H\-H
n+'-H
yotyjjv 4do
255 CP p. 33 (the Mmasiqta p. 120). Drowers translation, text collated:
^
O U (L * i
O C C _ w
y
j(< -&
oM
y_U(COj(0
^ C ^ y *
OCydfcl) y j L C ^ C j ( C y
0 j(0
O L + tjd d J
a ^ l o d
y_u(ayO
y J L ^ t a i c y J
n M
S C U u
O L & a J .
H o
yJJ(OyO
& o L
O L*{
yJL)(Cy O l C w
O l4
y*{
O L 4 \
Albright finds in the above Mandaean hymn a striking resemblance to the Assyrian egubbu
incantations: In the name of life! Ye are the living waters, which have come from a wide place,
92
Lady Drower states, Today the word yardina (Jordan) is applied not only to
running water used in baptism and immersion, but to any flowing stream; yet the
conjunction of John the Baptist and the Jordan is significant.
S2.1.S -
Skina (celestial dwelling):

Skinata has its usual ambiguity as the other Gnostic Mandaean terms.
In creation it is meant to be the celestial dwelling, but it is also used as the cult-hut in
which the Mandaean rites take place. The kinata or ndruna is a booth built of reeds
and intertwined with myrtle and roses.255 It is where the priest sits and from which he
performs his duties like the marriage ceremony. The worldly Skina used in the rituals
is a reproduction of the skina of the World of Light. It is through the skina that
Mandaeans can experience the Divine Godhead.
The
skinata (celestial dwellings)256 are the product of the first
emanation and they became the celestial abode of the Mandaean deities; the Life,
the Mana and their uthras. The skina was founded by the Life above the tanna in the
great Jordan Piriawis:
Piriawis, the great Jordan of the First Life, which all healings is afire
like the glory flaming in the ^<*4 tanna (matrix?). When Life was
carrying death away form the house of life. O living waters from the house of life, let the good
come and be well, but let the bad be shattered (like a pot) (Albright, AJSL 1919 pp. 161-195,
esp p. 186).
25* SA p. xiv.
255 For the details of the construction of the Skinta by the Mandaean priests see Mil pp. 152-3.
256 Cf. nrDW The biblical Hebrew word for Tabernacle miScan, is used in the sense of dwellingplace in OT, Psalm 132:5 Before I find a place for God, mishcanot (dwelling-places) for the
Strong One of Israel (ipy*
mpn nsdn *ry). In Talmudic literature, the
Shekhinah is God himself (Sholem G., 1962: 163). Quispel believes that there is a close
connection between the Shekhinah in Jewish Mysticism and the Mandaean concept of Adam
Qadamaia the primordial Man (Quispel G., Ezekiel 1: 26 in Jewish Mysticism and Gnosis,
Vigiliae Christianae, Vol. 34, No. 1, (Mar. 1980), pp. 1- 13, esp. p. 3).
93
ardent and life burst forth in the great glory which flamed therein,
Life arose and founded its skina above the tanna.257
Enormous and countless myriads of Skinas came forth from the fusion of the
Great Mana with the Pira.258 The Skinas, with their illuminating light and
magnificent radiance, are the symbol of the Divine might and glory:
Then the Lord of Greatness Mara-d-Rabuta stood and created four
hundred and forty four Skinas to his right, and three hundred and
sixty Skinas to his left. Then, he created from every Skina one
thousand and eight hundred thousand myriad ruban precious and
sublime uthras. Their radiance is magnificent and their light is
illuminating. Their precious illumination lights up the Lamps that
shine before them. Two guards are posted upon every single Skina
and two lamps are lit in front of them.259
The Skina, just like the other Mandaean elements of creation, is enclosed with
mystery which no one can comprehend its entity:
He is the KuSfa (Truth) who lives in upper heights, the Lord of
Greatness, Lord of all mighty beings.260 There is no one to define and
express his force and all his worlds and his Skinas, in which the
uthras and melki kings dwell.261
257 CP 18 p. 12. (M hymn 18 p. 58). Drowers translation, text collated:

nf i ... T tfll
OyOj( t * 1 dL&OC a j c |
OCCtlM
A i( a J e j0
O C L w U f t n.
Hc& oli J. tiALOd ojl \& oCLw
a y a j( e u f t k i a j t y t ^ ^ t y a ^ ^ j O LO v d J th o y
a^ciyJ
255 GRR p. 84: 2.

1
u(ayaddSâJ
yCiVâJ
^ly<3focJ
a^CyaÔG ytJo aXy(^4^ aXyC^^k JLl^ y ^
y ... if *.+4 .
...,y o 3 0
tt H - H
i / o t f t V yJL w C aJt .1 c a ^ y 0 4 ^ - 1
y
n t* 4
y o |la ...j
yo|ca^w aifayt^^k o j ( c + j
.../
y ty O ^ U
yO(c^j a4<j(aL(
yL&L&OCtJL. OCjLxtm
o c ^ f c ^ a y
o c L w C y a 4 < J
Q ( ^ o t
OC^jo
yjL*wtaJ<.l_jfc
260 Cf. (9) Adonai is the attribute [Midda/i] of mercy and Elohim is the attribute (10) of justice
Truth is the place of the Shekinah who establishes (11) all creatures [Lit. who enter the
world] in truth. And when he sits (12) on the throne of judgement righteousness stands at his
right and mercy (13) stands at his left and truth stands before him . . . (Peter Schafer, Geniza
Fragmente zur Hekhalot Literature, Tubingen, 1984, pp. 132-4, cited by Deutsch, 1999: 41).
261 GRR p. 4: 6. The text:
94
The celestial Skinas developed from the First Mystic Skina:

Praised is that great mystic Skina and praised the three hundred and
sixty Skinas which proceeded from that first great mystic Skina.262
From these mystical dwellings (or: sanctuaries) of the high beings, mystic sprouts
came into being:
The proven, pure one spoke saying to the Great One: If it pleases you,
Great One, if it pleases you Great Ones, a world of light has been
made Created is a world of light and a company has been established
therein, Skinas have been set up therein. It will be bright in your
praise, in your praise it will shine, and will be blessed with your
blessing. Mystic sprouts (offspring) will come into being and at your
word they will flourish, they will flourish at your word and sprouts
that are worthy will be raised up .263
In another hymn, the Skina appears to be the divine abode in which the
Great Mana cocooned himself before revealing himself to the worlds.
The idea
appears to be that the Great Mana has its period of quiescence, ceasing to b e .264 He
became manifest only when He was fully developed in his Skina:
I worship, laud and praise that great, secret, First Mana who abode
for nine hundred and ninety-nine thousand myriads of years alone in
his own Skina - for no Companion came to him; (none existed) save
j(t< .a Jx
O C f i a Mj
i-L-
y/ . - I . , . t
O C ^ b O C L te
ita J
!* > _ > O C * d o
o c c n !* P(M \-HM
ocjidap.
L m
y_L
262 CP p. 155. (Mandaic Hymn n. 171.) Drowers translation, text collated:

y 4 (*
oui& *d
yO fC jftJ
a j(L j0 a ^
y - ) C 4 ^ < _ ly
o u C t 'a i /
a jfa y C L w
263 CP p. 187. (=Mandaic CP Hymn n 234 p. 245) Drowers translation, text collated:
o(
A
AjOayw
4Jd4\octtM j{C ^
xhm
( V *
yj^CaX^y<_4di' *iJcLx^J<-4dj(C^J
O t-d d lcy J
yA^JeJe4<dfc'
o c O L ^ a J j
1 ***yf ^
Aif<
o4lJo
a^d( ...it* J ( J a i (
4 o4j( c{ n-H
I ...yxX
v'S'
y_)LjC/Cy yJL^JtJf y a ^ J o J n-W V )
OCLOO^ oeA il cy y X - t y
^Ji4{C a4ij(y
264 CP, n. 4 p. 188.
95
that great, secret, First Mana. For he came into existence therein and
developed therein .265
The Skinta which is constructed by the Mandaean priests in the Bit Manda
(The House of Mandaeans or: Mandaean Temple) is the reflection of the heavenly
Skina in which all beings of Light dwell. In the process of consecration of a aSualia (a
Skinta (a cult
Mandaean novice for priesthood), has to enter a newly-built
ndruna (booth constructed for ritual purposes such as
hut), and the
marriage and initiation) which symbolizes his former lay status is pulled down. The
earthly Skinta, with the Mandaean priests sitting in it practicing their rituals,
symbolizes a particular realm within the divine world. It is the Mandaean sacred and
pure dwelling, in the earth Tibil, which belongs to the World of Light:
Praised be that great occult First Skinta (abode) because it is Mine.
Praised be the three hundred and sixty Skinata (abodes), the three
hundred and sixty worlds, ours, because they are worlds of light
amongst which all mysteries are shared out - they emanated from the
supreme and Celestial World.266
The Skinata are the celestial dwellings for the countless battalions of uthras;
the warriors of the realm of Light. These Skinata are hidden from men in the World
of Light.26?
a6s CP p. 36 masiqta (Ascension) p. 130. Drowers translation, text collated:

* < * *
o ty ^
. ...v r
f o co 3 G /o 4 ^ ocjoa^ n.ik'-H a y a 4 ( fro ...J o y a ^ o ^ p ^ G
o c ^ J o o ^ j G y t^ p jG o 4{t4pj(
âu y^(
oLajH-HaJd o u tr a n
a iG a y u
^ J aj( o
a i
Hi
...l a V
y*X
266 AT, pp. 111,112. Drowers translation, text collated:

a j ( a y y o ( c ^ - > a4G(aJL( ycô^p^ jlw o<J<-X jlmaX aj(ca4ti/adtf aj(oc7a^ ooCA'o^ aXyty^p
^
...
L a J a y jtte
o c |a ^ y
a G u ~ y 4 oc4< Jo y i y L w I
yaJ<_5 o c ^ d o y u ( c ^ j a ^ G (a J j(
y -lC ^ p a ^ iy o t a l * > 0L04^Cj aMSo
26? Cf. the world of Merkabah could be designated as the place of his Shekhinah hidden from
men in the highest heights (Scholem (1962), English translation 1987: 164, quoted from the
Targum to Habakkuk 3: 4).
96
Praised be all the mighty and lofty world of light; praised be all those
Skinata sanctuaries of the Hidden for in each and every skinta sit a
thousand thousand uthras, (uthras) without end, and the myriad
myriad sanctuaries that are countless. Praised are those thousand
thousand uthras without end and the myriad myriad sanctuaries
beyond count.268
The earthly Skinta is an oblong and with a pent-roof reed hut plastered with
washed clay. When the Skinta is constructed (always constructed nearby a stream of
running water), seven priests are gathered together and recite the devotion prayers
(rahmia). During this ceremony, the holy books are set in and the banners are
unfurled.269 The Skinta is purified every year at the festival of the five days of creation
(Paruaniia).270 After its purification and consecration only priests are allowed to
enter.2?1 In the Skinta the aSualia (novice for priesthood) lives for seven days and
nights, leaving it only to relieve himself. 272 The Rba (teacher) takes his novice by the
right hand and leads him to the Skinta:
And grasp thy aSualia (novice for priesthood) with thy right hand and
come to thy Skinta, in which priests and laymen will be sitting. Say to
them Peace upon you, my brethren, priests and laymen of the
268 CP, p. 50; Mandaean text no. 58. Drowers translation, text collated:
ydo ydo
<-4dj(oi.
ou o l^ ^ L
^
o<H 4
yftftr' \-H n ^n in aJ^S .
ydo ydo
yet*', t-H
yft-V i H AâjGfaJ^JL
aj(ayC^^ yftVfH
In respect to the large numbers of celestial being and dwellings Scholem writes: This
pluralistic generalization, which of course no longer permits the equation of the Shekhinah
with the supreme God, appears to have been self-evident among the Mandaeans, whose
literature overflows with references to myriads of worlds, uthras (treasure houses of riches)
and shekhinoth, though we never learn precisely what it is they represent (Scholem (1962),
English translation 1987:164).
269 Segelberg, 1976:184.
270 Paruaniia: the five intercalary days, called colloquially panja (MD p. 363).
271 Lady Drower noted, I was struck, when reading Thureau-Dungins Rituels Accadiens, with
resemblances between the taraa c[ mandi (mandi = Mandaean cult-hut) and the Akkadian
rites for the re-consecration of a temple after pollution, earthquake, or violation( Mil n. 4 p.
142).
272 Drower, 1962: XIV.
97
SkintalAnd those crowns which thou intendest to distribute amongst

the priests of the skinta shall be (held) in they hand .273
In the Skinta, the Sualia (novice) receives his mystic knowledge from his Rba
(teacher). During these seven days and seven nights of the novices solitude in the
Skinta, he and his master, observe the strictest rules of purity. The main purpose of
the earthly Skinta is the consecration of a new priest and performing the masiqta
(ascension) rituals. Lady Drower believes that Mandaean Skinta is related to the
sanctuary of a Nestorian church,274 while, in the Talmudic conception, the Shekhinah
represents God's dwelling and glory in the created world.275
*73 AT II [422] p. 286. (Mandaic p. 105). The text:

y
.1
y j L y t i J a y t ^
oc4di(oc.
j( L ( .C U &
^1
y-L^wty
o l l o
J L ^ o^ L )
O il.O j{
oj(oj
y
) a X y C ^ ^ A X
O L L o J i^ a M -)
^ o c J o j ^ c J
o < -U < -4 L J a j(
LOm
^ tA L
til
ocUcM
U ojI ihm
*74 Drower 1962: XIII.

*75 For the Shekhinah as the divine power between light and darkness, see Wolfson, Light
through Darkness, H arvard Theological Review, Vo. 81, No. 1. (Jan. 1988), pp. 7 3 -9 5 esp. p.
85.
98
olycl
TEXT l
GINZA RABA
PAGE 83-4
Chart (A)
a/c^ jL& a/c^
J o l o
PIR A IN SID E PIRA
J olo
AY AR IN SID E AYAR
/oca' oCj4tf**JL
adSd-fi aâ^f
o^dLJoc^L
j(C^=^j ocLwU ftV-^
ya4Lil *At-q ^cJo ^cJo
aj(ayC$+ yaddjuy
T H E G R EA T M A N A O F GLORY W H O DW ELLS
M Y RIA D PIRA S A N D
IN T H E G R E A T AY AR O F LIFE W H IC H EXISTS
M A Y R IA D SK IN A S
IN T H E JO R D A N O F W H IT E W ATERS W H IC H
y > </
a ^ a 4(
o c doJL *+ t OCj4\*-L.
O R IG IN A T E D FRO M T H E G R E A T M A N A
oôjojS. tidd-H eyiLôc

^lJL(cJ a^ 0 CyC5j
WHEN TH I SONS OF THE

SECOND L FE CONSIDERED
CREATING ANOTHER WORLD
THE GREA T MANA CREATES
T H E G REAT JO R D A N
W H IC H IS W IT H O U T
LIMIT O R C O U N T
o<^LLlJ o<-y)CL*i
ocJ<-!a^
KBAR RBA (M A N D A D-
G R E A T A N D M IG HTY
H IIA )
MANAS
aôjK^^X ol^JLUol
yjLb(J aôc^(3 j
CO U N TLESS JO R D A N S
W IT H O U T LIMIT
99
S 2 . 2 . - The Second A ccount o f th e Theogonv
100
2 . 2 - The Second Account o f the Theogonv:

In th e seco n d account o f theogonay (GRR book III p. 84: 14 ff) In addition to
th e previous G nostic term s, m en tio n ed in th e first version o f creation, w e com e across
new te rm s in th e seco n d version; yura (radiance), hiia tiniania (the Second life) an d
hapiqia mia (th e stream s o f w ater). Som e of th ese te rm s are peculiar an d difficult to
u n d e rs ta n d an d Yura is one of them . T he m ain events in th is account are: (a) The
creatio n o f th e yardina rba G reat J o rd a n (b) The Life is b o rn from th e g reat J o rd a n
(c) T he Life addresses Itself (or: H im self) w ith a req u est an d begets th e Second Life
(d) T h e Second Life calls fo rth uthras an d sets u p skinas an d creates his own Jo rd a n
(e) T h ree uthras com e into being an d ad d ress a req u est to th e Second Life to g ran t
th e m p erm issio n to raise skinas for them selves. W hat th e th re e uthras requested
from th e Second Life was g ran ted to them :
W hen th e fru it was still in th e fruit, w hen th e Ayar (eth er) was still in
th e A yar , an d w hen th e g reat *l>l Yura (R adiance), w hose -><-| ziwa
rad ian ce a n d
nhura light are so v ast an d extensive, before
w hich no one existed, an d from w hich th e g reat J o rd a n o f living w ater

cam e in to being. The w ater flow ed to th e earth of e th er on w hich th e
Life sat, a n d th e Life p resen te d h im self in th e likeness o f th e g reat
M ana, fro m w hich he cam e in to being, an d th e Life ad d ressed him self
w ith a request. By th e first req u est an etern al uthra cam e into being,
w hom th e Life called
OLLm hiia tiniania th e Second Life.
C ountless an d endless
uthras also cam e into being. From the
Life a J o rd a n <viL/ot yardina cam e into being, w hich like th e first

J o rd a n flow ed in to th e earth o f light, an d th e Second Life stood (or:
b ap tized ) in it. A nd th a t Second Life called fo rth uthras an d set up
Skinas an d called forth a Jo rd an , in w hich th e uthras were

set u p (o r w as baptized).
101
T h ree u th ra s cam e in to being, w ho ad d ressed a req u est to th e Second

Life; th ey w ere th e n allowed to produce Skinas for them selves. W hat
th e th re e u th ra s requested from th e Second Life w as g ran ted to them .
They co n su lted to g eth er an d p ro d u ced skinas. They p etitioned and
spoke to th e ir father; they asked th e ir fath er a n d said to him : Are you
th e one w ho created th is Jo rd a n o f living w ater, w hich is so m arvelous
an d w hose aro m a is so fragrant, an d th e u th ra s w hich were
estab lish ed (or: baptized) in it an d w hich are so g reat, an d are they
y o u r u th ra s w hich w ere established (or: baptized) in it? T he Second
Life replied, speaking to th e th ree uthras: As for m e, your father, th e
Life created m e, an d th e J o rd a n belongs to th e Life, an d you are
b ro u g h t in to being by th e pow er o f th e Life. T hen th ey spoke to him:
Give u s o f your radiance an d yo u r light an d o f th a t w hich su rro u n d s
you a n d we shall d e p art an d go below th e stream s of w ater
h a piqia m ia y call forth skin a s for you, establish a w orld for you,
a n d m ay th e w orld belong to us a n d to you. (C hart II)
S 2. 2 .1 ***-><- Yurax
Y ura is o n e o f th e beings o f Light in th e M andaean theogony, b u t th e
M andaean w ritin g s do not provide us w ith sufficient account o f him . The M andaic
D ictionary defines him as: Iur, iura (< m m 1) light, brilliance, being o f light.276 He is a
sp irit o f light and, th e tre a su re r w ho lives w ith his ojumh d m u ta (co unterpart) in th e ir
Skina. Y ura o r Y u r describes him self:
I am Y u r son o f th o u -a rt-b rig h t. 277 I am Y ur son o f B a rit (I shone
forth). In g reat effulgence th e radiance glow ed (w ith heat?). The
ta n n a (v ap o u r or: m atrix) dissolved an d a Skinta cam e into being, a
Skinta cam e in to existence an d w as established in th e H ouse o f Life.278
276 In Arabic
jauhar gems or jewels.
277 AT p. 281 and n. 6.
ana hu yur br barit Mandaean AT p. 102 q.
392.
278 CP p. 9 Hymn n. 12 (M no. 12 p. 48). The text:
102
Due to th e paucity of M andaean w ritings concerning Yura Rba, we can n o t

d eterm in e his real purpose. The Ginza describes him as ol6lôL garizibra.
Ganzibra b ears d u al definitions: a T re a su re r an d also th e title for a M andaean

(bishop) w hich th e ecclesiastical ran k above th a t o f tarmida (priest):
In stru c t th e m concerning Sidar-K asia-A nana
inside w hich th e T reasurer, Yur Rba, is c o n ce aled .279
T he follow ing w arning w hich is w ritten in th e Ginza an d directed to perverse
Naqoraeans (M andaeans) confirm s th e role o f yura as a trea su re r:

T h e secret treasu re will be tak en away from th e m (from th e im pious
N aoreans) an d will b e h an d ed over to Yura Rba, th e treasu rer. He
(th e im pious N aorean) will be rem oved from Light an d will b u rn in
th e low er h e ll.280
T he G inza also tells us th a t yura rba, like th e o th er sp irits o f light, has a
dmuta (co u n te rp art) w ho lives w ith him :

T hey p rovided him w ith h id d en w ords, so sublim e an d tran scen d en t
to th e w orld. They in stru cted h im concerning Yura Rba an d his
m agnificent dmuta (co u n terp art) w ho (cohabits) w ith h im .281
In o n e o f th e prayers, Yur Rba is invoked as a redeem er. H ere he is described not
only as th e ganzibra (treasu rer) b u t also as king o f w orlds o f lig h t:
J(aOiLaMjUmJ
k j(odLw a ^ o j(
oj&I
o jl [&
L4e! Li(.
a ô
o c c m j(<-&
*79 GRR book 17:1, p. 465: 3. The text:

o c jc l q
> l o t v
J H j
Lh m
280 GRR book 15, p. 392:11. The text:

...
ftV-*y n.-H )L j(ojJ o o o a ^ olyti.
^wCj(Cj(
&<->
281 GRR book 15: 7, p. 393: 7. The text:

o j
U M H
1*bJ
ftV-tf oâLic
h m
a M io
103
O L O t t ^
O ^ ft^t
...q
0 Yaw ar Rba, Y ur Rba, T reasu rer, king o f w orlds o f light, free me, rid
m e o f m y sin, my trespasses, m y follies, m y stum blings an d my

erro rs.282
O th er M an d aean w ritings call him m ystic. In th e following hym n y u r a is classified
w ith Salm ai a n d na d b a i, th e g reat g u ard ian s o f th e M an d aean s sacred rivers:
You will b eh o ld th e great m ystic Yura w hom they planted. You will
see S a lm a i a n d N id b a i dw elling in a g reat cloud of light. In th a t cloud
th e y dw ell an d p u t in charge o f all jo r d a n s .283
Finally Lady Drower states, As Yura is u n u su al as a form of Yur it is
te m p tin g to co n sid er m r th e first ra in , spring, early seaso n . 284
2. 2. 2 - occ^ hiia The Life:

T he Life is th e suprem e deity in th e M andaean belief. He is usually described
as n u kra iia alien, rem o te, ineffable since nobody has ever seen His brilliance
a n d glory
d - n is Id m u th lahzh Iziuh u qa rh 28s.
> ûctl oU,<J
H e is th e so u rce o f all existence bo th seen a n d unseen; He is th e creative force th a t

cam e into cam e in to existence before th e existence:286
T hou a rt en during, F irst Life before W hom no being h ad existence,
U n earth ly O ne [Alien] from w o rld o f light, Suprem e being th a t a rt
above all w orks, above th e A ncient R adiance an d above th e First
Light; above th e life w hich e m an ate d from Life an d above th e T ruth
[k u sfa ] w hich w as of old in th e B eg in n in g .28?
282 CP p. 156. Drawer's translation, text collated:

,
....
t~. ... n l t t%
.An
nt
i \l +41
- j ' t
OC${Joa ^ i
tklVH
L)(.
iaJOL
Laj(al& ljL) coj(aJ< tea )
a83 CP p. 304. Drawers translation, text collated. The text:
OL&LaJt
Lc^dc^J yoycU-M
o<-^LdOL ^ i ...I i^J o<JL4i
284 CP n. 5 p. 183.
28s CP p. 40. Mandaean Masiqta (Ascension) hymn No. 43 p. 138.
286 SA p. 1.
287 CP p. 40. Drawers translation, text collated:
104
O(j0^ a.&'HajL)d ^cUw<j(

a^ a ^ o o j( a ^ a OL&<.cJi
T he Life o rig in ated from th e lan d o f Light a n d th e w ater cam e into being from
th e Life. From th e w ater radiance em an ated , an d from radiance light em anated, and
from th e light u th ra s cam e into being:
The Life know s th a t life cam e into being on th e la n d of Light and

from th e Life, th e w ater cam e into being, an d from th e w ater, th e
rad ian ce cam e into being, an d from th e radiance, th e light, an d from
th e light, th e u th ra s cam e into being, who are stan d in g an d praising
th e Life.288
T h e G reat Life is a personification o f th e creative an d sustain in g force o f th e
universe, b u t th e personification is slight, an d spoken of always in th e im personal
plural, it rem ain s m ystery an d ab stractio n . T he sym bol of Life is th e living w ater
y a r d in a J o rd a n . 289
T he W orld o f Light cam e into existence th ro u g h a series o f em anations form
hiia q a d m a iia arose from his
th e F irst Life.290 As soon as th e First Life o c c q ^ q ^
Skina he created th re e h u n d red an d sixty J o rd a n s an d ap p o in ted two guards upon

each o f th e m . . . th e n he created th ree h u n d re d an d sixty w orlds o f L ig h t.291
T he F irst Life was th e first C reato r in th e W orld of Light w hen he addressed
him self w ith a req u est an d b ro u g h t th e Second Life (Yosamin) into being.292
< \-H i
j(oc
a M
io
y^{
o c c o ^
>y
OCLw y^{ y i ..... f Ol< ...1J OC
y - i ^ C o ^ f n ' f i-fr/
n'H
o l l c
t ...yJLl
)(.[i
A !
o i l m
JLte
OLjJa^d
o<^KbUe' &(*.
y^
In
- I -y O U ttL b il
ojuwaJL
288 GRR 15: 20 p .4 4 2 :11. The text:

y ~
a j( .| y4<J
ft >... ftjc j o t i f y4<J y J-w
o c t-w y3<_ yjLw OLLw n-H 1 ...y ij. q

OCde'O + M
OC<_~J
t> i 4 ^ 1
I a-
OL(-~i o<JioC
y X w
- y
y3<J
289 Mil, p. xxi.

290 Rudolph, 1983: 357.
291 GRR pp. 354,5- The text:
y(j(C ^J
o4C(aJj( A'fty-yJ
yJU/oyJ o4bt^J y-L*wC0 4 tyay aX yju(ayt^4^
y < j(c 3 0 o 4 C (a Jj( y JL /o ^J juiy ô|<.e.
... ocL4fty y ^ M
y^
OL(.e4LHaAJ
oCLw
${*4J
o|to_w
a^jJoc L t^ y JC a ^ fft^ >4rfl ocy4L /ot

n-H i ...y^X 0(3iJo
292 GRR p. 84: 20. Cf. the concept of the Barbelo (The Barbeliotes were Gnostic sect that
lived in Egypt and mentioned by Epiphanius) when he asked the first Ennoia (thought) to give
him /her a First Knowledge: after he granted it, the First Knowledge became manifest and
105
a n o th er frag m en t o f th e Ginza we read th a t th e F irst Life declared to th e great

su p rem e M ana th a t he th o u g h t carefully an d created a son. T he M ana asked th e Life
to clothe th e son w ith th e attire of radiance an d to cover his h ead w ith tu rb an o f light:
T he F irst Life bow ed in w orship an d praised th a t g reat su p rem e M ana
an d said to him , I th o u g h t an d created one son; th e u nique great
righteous one, w ho cam e to being from th e u n iq u e g reat righteous
o n e. He (th e great suprem e M ana) said to H im (to th e First Life),
Go, dress him w ith th e attire o f radiance an d cover his (head) with
th e good p u re tu rb a n o f light. 293
T h e F irst Life is th e m ain M andaean revealed deity who is entitled of

w orship.2** He p articipates in th e positive aspect alone: it is nukraiia beyond,
alauia kulhun ubadia above all creatio n , balma dnhura in th e w orld of light.29s
rusma dakia;
In b ap tism every M andaean m u st receive th e P ure Sign
& rusma d-hiia. M ost o f th e M andaean hym ns an d
th e Sign o f Life
p ray ers o p en a n d en d w ith th e following form ulae:
< > < oct-w^t
bSumaihun d hiia rabia In th e nam e o f th e G reat Life,
<><<-**, hiia zakin Life
is v ictorious.
T he Living W ater flows form th e H ouse o f Life w hich is th e habitation of
th e highest deity along w ith his heavenly h o st o f th e uthras. 296 The H ouse of Life is
the Son was born from the Ennoias contemplation of the Father (Jonas 1958:199-200. See
also Rudolph 1983: 77, 80).
a93 GRR 279: 2if. The text:
^^4*'
Jc[jm y
...I
o<
o cnH .utJ
~
* .* 4 .
o c t^ e J I
e c ta ^ a l/
ocnH ..cJ
o t^ d a j.
o c ^ j l d d tu L d d a J .
o c jc jc z ^ j
ocLm
*(odaLl
odLw
o j c |c
>*
o c j< y tV J o
29* Yamauchi 1967: 39.

29s Jonas, 1958: 50.
296 Mil p. 95. The House of Life is parallel to the Pleroma in the Gnostic motif. Widengren
noted, T he chief temple of the town, Esagila, is called bit balad the House of Life
(Widengren 1949: 26).
106
th e place w here th e souls o f th e M an d aean s ancestors d w e ll,297 an d th e nam es of th e

u th ra s are kept:
They so u g h t an d th ey found; They strove an d reached th e G reat Place
o f Light an d th e Everlasting Abode . . . U thras w hose nam es, each
one, are in th e H ouse of L ife.298
T he M an d aean ad ap tatio n o f Life as th e ir m ain deity is derived from th eir
ow n h ab itat in so u th e rn Iraq. The q u est for life is a m ajo r th em e in th e Epic of
G ilgam esh an d o f M esopotam ian in can tatio n s.299
T he ritual custom s o f th e
M andaeans, as well as in th e an cient M esopotam ian religion, are influenced by th e

idea o f lif e a n d how to reach th e H ouse o f Life in o rd er to gain etern al life. 3
S 2. 2. 3 - The Second Life qcjqcqcj(
hiia tiniania ( YoSaminfr
T he Second L ife 301, also know n by his perso n al nam e Yosam in,302 is th e F irst
Son o f H iia Q a d m a iia th e F irst Life w ho begot him th ro u g h a self-division o r selfproduced e m an atio n an d n o t creation (for th is w ould com prom ise its perfection).303
T he Life ad d ressed a req u est to Itself (H im self). By th e first request
an etern al (or: fast-g ro u n d ed ) u th ra cam e into being, w hom th e Life
297 PC. P. 303.

298 Ibid 87, Mandaean text pp. 243, 244. Drowers translation, text collated:
ouom i
i& w U
o( -Hti
n-H m fiL ) n-H i
ivfrW n - H f a J y i J n M j
y-LA'
299 Jacobsen 1976: 213-4.

Widengren 1949: 29.
3 Book III of the Ginza (the subject of the research) does not mention YoSamin as the other
epithet of the Second Life. YoSamin is mentioned in the rest of the Ginza. Albright believes
that YoSamin stands for Baal-amin (older Baal-amen) (Albright W. F., The Canaanite God
Hauron (Horon), A JS L 53,1936:11,12).
32 iuSamin (comp, with iu-, a transformation of H.ivmT Kessler PRE xii 168, taking the place
of the Aram, pavtan Jb ii pp. xxiii: 15 ff. AF 242) name of a demiurge, a mediator between good
and evil ML, 281, Mil 224 n. 8, Jb ii pp. xxii ff. MD, P. 191).
303 Deutsch 1999:138.
300
107
called th e Second Life, also u th ra s w ithout lim it o r co u n t cam e into

b e in g .304
T he Second Life played th e m o st im p o rtan t role in th e creation of th e sem i
physical w orld (th e w orld w hich is located b en ea th th e W orld o f Light). As soon as he
cam e into existence, th e Second Life becam e obsessed w ith th e th o u g h t of creation303.
He in c u rre d th e g reat schism in th e W orld o f Light w hen he allowed th e th ree u th ra s
(his sons, especially A batur) to go dow n below <-*i
h a p iqia m ia th e stream s of
w a te r (th e w aters th a t separate th e w orld o f light from th e w orld of darkness) an d

crea te th e ir ow n w orld an d ignore th e n am e o f th e Life.306
T he Second Lifes creation o f a new w orld w as co n sid ered by th e W orld of
Light as an evil act of rebellion w hich instig ated th e G reat Controversy, never to be
resolved in all etern ity 30?. Y osam in revealed th e secret o f th e G reat O nes an d
th rew controversy into th e Light.308. T he M andaean faith dictates th a t th e w orld
(w hich w as created by Yosam in) is th e source o f all evils an d all erro rs an d deficiency
is th e p ro d u ct o f a divine tragedy cau sed by Y osam in.30? Some M andaean w ritings
304 GRR 84: 20. Cf. the Syriac writer Theodore Bar Konais (8th/9th Century C.E.) story about
a certain Battai whose doctrine dictates: Before the beginning of all things, there had been
divinity who divided himself into two and from whom the Good and Evil came to be, the Good
gathered-together the lights, and the Evil the darkness. Then the Evil gained understanding,
and rose to make war upon the Father of Greatness. The Father of Greatness pronounced a
word, from which were borne seven powers. But seven demons set themselves up against the
Lord God and against the Powers he had engendered: after having shackled these adversaries,
they stole from the Father of Greatness the principle of the soul (Doresse, i960: 60).
305 GRR Book III p. 96: 4
j
t he pregnant became pregnant with the
second.
306 GRR book III p. 85: 14 f. The move of the Second Life YoSamin was encountered by the
creation of the messenger/redeemer Manda d-Hiia Gnosis of Life (2.2.7), by the higher
deities as we shall see in GGR p. 85: 24 f. Cf. the second series of gods who pleaded their
Father for a new emanation to set the cosmos in motion, according to the Manichaean system
(Gardner and Lieu, 2004:15). For more about hapiqia mia see 2.2.4.
3? DY (Mandaean manuscript) pp. 4, 5 (= Lidzbarskis Mandaean manuscript p. 5: 3). The
text:
oc&tkHiH*.Xl^C.
308 Ibid p. 7. The text:
n-H i ...y aA '
3? R u d o lp h , 1 9 8 3 : 6 9 .
108
qjH
L cjU o t
o\oJ!d o i l
recount th a t all e rro r an d deficiency o rig in ated w hen Y osam in cam e into existence
an d it is h e w ho cau sed th e discord in th e W orld o f L ig h ts1 For his insolence, th e
Second Life w as cast dow n from his th ro n e an d was b o u n d w ith a chain in o rd er to
stay eternally in it:
YoSamin w as cast dow n because he w an ted to instigate a fight and
th ro w controversy into th e H ouse o f th e G reat Ones. He im agined
evil; th erefo re he was b o u n d w ith a chain in o rd er to stay eternally in
i t . 3U
In draa d -ya h ia (the Book of J o h n o r th e Book of Kings) we read th a t a g reat

angelic w ar took place in th e W orld o f Light betw een th e forces o f th e Life on th e one
h a n d a n d Yosamin a n d his allies on th e other. Y osam in lost th e w ar; his sons w ere
killed in th e resistance, an d his wives w en t a ro u n d in m ourning. His ya rd in ia
(Jo rd an s) w ere distu rb ed an d his skin a s w ere rem oved out o f th e ir place. They
destroyed his dwellings an d his buildings, an d his th ro n e was placed at th e gates of
S upat (und erw o rld ).312
A fter th e trag ed y Y osamin cam e back to his senses; he rep en ted an d asked to
be baptized a n d th e nam e o f th e Life to b e placed u p o n him:
I w an t acknow ledge by y our b ap tism an d your nam e to be expressed
an d placed u p o n m e.313
T he G reat Life w as pleased w ith th is resu lt an d resto red Y osam ins status. The
W orld o f Light p ro m ised Y osam in
3 ARR 47.
3 DY, pp. 7, 8.
J it
to resto re his skin a s an d buildings an d to b ring
The text:
o < j6 d L i&
j(C-de'
o c H 4 c 4 O
iS .
y L 4 { o ^ J C
sSûLtm
nH 11n a f UajUcUmU
3>2 d y , p. 28. The text:

^ a ^ a j
^>cLi( j ( a ^ j L a j f c ' a W
d c il
oc< miH
o c^ fc
y C w ta X ^ x if
313 Ibid p. 28:19. The text:

^xLtrn
109
(âj<
aj(c_tfot
back his sons to h im alive an d to ap p o in t m essengers an d g u ard s in his dom ain. His
th ro n e to be erected firm ly an d he is to b e called th e King o f th e Skina:
As YoSamin said this, th e G reat Life was pleased ab o u t his speech. He
spoke to Nab-Ziwa, th e guard, w ho sits everyw here. He said to him ,
Go to YoSamin an d su stain his h e a rt by your su p p o rt. Tell him , You
are o f o u r planting; we will n ot leave you alone. Y our kina is well
estab lish ed in radiance an d glory, an d your stro n g h o ld an d your
b u ild in g are to be recreated as they w ere. Your children are to be
b ro u g h t back to you alive an d you are to be served by yo u r m essengers
as g u ard s in your realm . Your th ro n e is to be erected firm ly, as it was,
an d you are to be called a king in your sk in a . 31
On th e o th er hand, th e Second Life Y osam in is considered by th e
M andaeans as th e archetype o f a p riest careless in ritu als.313 Yosamin is th e
neglectful p riest in th e W orld o f Light.316 AT directs a clear w arning to th e priest
w ho does n ot perform th e rite perfectly: N evertheless, ex h o rt him (the priest) an d
w arn him against perform ing rites as Y osam in perfo rm ed th e m . 31?
In this
connection D eutsch w rites:

T he in terp lay betw een h u m a n an d angelic priests also plays an
im p o rta n t role in th e M andaean reh ab ilitatio n o f fallen uthras such as
YoSamin, A b atu r an d Ptahil. A ccording to K urt R udolph, at a certain
p o in t in th e h istory o f th e M andaean religion, th e priestly class
em pow ered itself a n d tra n sfo rm e d w hat was originally a radically
dualist theology in to a m ore m onistic, ritualistic system in which
h u m an p riests played a g reater role. An im p o rtan t p a rt o f th is social
31 Ibid pp. 33,34. The text:

*daj(o
4c'u(0C 4
yoXdti-LyuCy
o jtj
jfoyOAjC. 4
o( i-H Hotf* ^JaJaMJ yoiC w o cJeLirl 0 L U 1

^ 4 {cuO JL
y<3 ( O ^ J t j ( a j J
aj
ô<-jaLj^ o t A t i a y
ayo
^ o a ^ a ^ t y a l ^ j
1 ...I oj(<X
âyA '
3,3 ARR n. 5 p. 47. See also CP 69 and n. 1 p. 69.

316 SA p. 60.
317 ATS [ 4 1 5 ] P- 285.
110
^ a ^ o (a J
yjL*u4Jt
^
iCL&{0 Jaj{0
1 ...IftV
ocJUdaj(Ui ^ a y o t y t d t tj
an d theological tran sfo rm atio n was th e reh ab ilitatio n o f fallen, cosmic

p riests such as A batur, w ho w ere re-created in th e im age o f th e newly
em pow ered h u m an priests. 318
YoSamin an d his sons A batur an d P tahil resem ble, in a way, th e sinning angels
o f I Enoch 6-11.319 D eutsch explains:
T he connection betw een th e M andaean u th ra s an d th e fallen angels is
p rim arily, b u t n o t solely, b ased on th e ir com m on fall from grace
following an act o f rebellion. A nother im p o rtan t b u t less obvious
parallel betw een th e tw o sets of figures in th a t b o th are related to th e
im age o f a polluted priesthood. W e have already seen th a t Yosamin,
A batur, an d P tahil w ere ch aracterized as heavenly priests who
corrupted them selves by rebelling against th e G reat L ife.320
In M andaean p ray er Y osam in is th e stren g th w hich guides th e w aters to th e
sea. 321 H e is also m en tio n ed in m arriage songs as a lig h t-sp irit o f abundance an d
fertility.322 T he F irst Life is an terio r to th e Second Life by six th o u san d m yriad years
an d th e Second Life is an terio r to th e T h ird Life by six th o u sa n d m yriad years an d th e
T h ird Life m ore an cien t th a n any u th ra by six th o u sa n d m yriad y e a r s .323 He is th e
p u re one w ho abides on trea su re s o f th e w aters an d u p o n m ighty celestial w ellsprings
o f lig h t.324
In som e M andaean w ritings Y osam in is called th e peacock:
318 Deustch 1999:143.

319 For more about the falling angels, see Hanson Rebellion in Heaven, Journal o f Biblical
Literature, Vol. 96, No. 2 (Jun., 1977), pp. 195-233; Nichelsburg G. W., Apocalyptic and Myth
in 1 Enoch 6-11, Journal o f Biblical Literature, Vol. 96, No. 3. (Sep. 1977), pp. 383-405, and
S. Bhayro, TTie Shemihazah andAsael Narrative o f 1 Enoch 6-11 (AOAT 322, Munster, 2005),
2 9 ff.
320 Deutsch 1999: 130.
321 AT [236] p. 171.
322 Q R p p . 6 7 , 1 0 4 .
323 CP, p. 1.
324 Ibid p. 7.
Ill
Do n o t give th em confused ad m o n itio n such as H am -Ziw a gave to

Y osam in th e Peacock. He cau tio n ed an d d irected as he (Yosamin) was
settin g th e crow n on his b ro th e r A b ath u r in th a t lan d w hich is th e
H ouse G lorious, th a t lan d w hich is beau teo u s an d fair.323
Also: W oe is me, th e Peacock, w hose foolishness is larg er th a n his
v irtu e .326
YoSamin w as p ard o n ed by th e Life an d was re-en th ro n ed in th e W orld of

Light. H e is m en tio n ed in th e prayers o f forgiveness: For o u r forefathers th e re shall
be forgiveness. F or Yosamin son of D m ut-H iia th e re shall be forgiveness of sins.32?
S 2. 2. i ocî
oc*(
haviaia m ia :
, hapiqia mia, form th e w ater fro n tier o f th e w orld of Light. This is
th e nam e given to th e river of d ep artu re, w hich th e souls have to cross in th e ships:
m fit hap'qia mia hu urik ziwa alapania uhpiqia mia abran W hen I (th e soul)
sunk ziwa (the B urst of
reached th e stre a m s (or: springs) o f w ater,
R adiance) cam e to m eet m e an d led m e across th e stream s (or: brooks) o f w ater.328

T hese ships, w hich tra n sp o rt th e souls o f th e righteous across hapiqia mia , are
illu strated in th e draw ings o f th e M an d aean scroll Diwan Abatur w The steam s (or:
springs) o r w ater hapiqia mia are o f fresh w ater an d flow from th e realm of Yosamin
(th e Second Life), th e M iddle W orld. The Sum erian an d Babylonians likewise,
323 ATS [418] p. 286.

d y (draSa cL-yahia Lidzbarskis manuscript) Chapter 75, p. 272:10. The text:
326
aA
ta jll
nmuaA cnlfc* t a j
327 CP p. 151.
32GRL p. 138:16. the text:
y n ^ iV o
o ty o ^ o jo o jc |
-i-w o u H
...
329 The astral ships drawn in the Mandaean scrolls resemble, with no doubt, the ancient
round boats of Iraq
(quffa) still used in some parts of the rivers of Mesopotamia. The
image of the boatman taking one to the other world is a major theme of the Gilgamesh Epic
(see Dailey, 1989:104-105).
112
considered th e A psu to be th e u n d erw o rld ocean o f sw eet w ater, from w hich all
springs of fresh w ater
f lo w .3 3 0
W e find som e resem blances betw een hapiqia mia and
th e Khinvat Bridge over th e abyss w hich th e P ersian soul has to cross in o rd er to

reach M ount Hard (Paradise).331 The god Zurvan controls th e p ath which th e souls
o f th e dead, good an d bad, m u st trav erse before they com e to Khinvat Bridge. 332 Like
surik ziwa (m entioned above), th e good Vay takes th e souls o f th e blessed by h an d

a n d b rin g s th em to th e ir ap p o in ted
p la c e .3 3 3
On th e o th er hand, perhaps th e
M an d aean hapiqia mia has a linguistic analogy to th e biblical te rm s o> >pdn afiqe
yam (ch an n els o f th e sea) 334 an d o>o
n afiqe mayim (channels of w ater). 335
A ccording to th e M andaeans trad itio n , th e w orld o f hapiqia mia (outflowing

w ater) is located above th e w orld o f A batur (the T h ird Life) an d below th e w orld of
p u re Yosamin.336. W hen th e soul d ep arts th e d ead body it flies over th e great w hite
m o u n tain Sur tow ards th e mafarta (purgatory). Its jo u rn ey takes forty-five days
d u rin g w hich th e soul goes into th e process o f purification. T hen A batur weighs the
soul an d allow it to proceed tow ards th e hapiqia mia , th e fro n tier of th e world o f light
w hich th e soul has to trav erse in o rd er to reach th e w orlds of light. The w ater
functions as a last b a rrie r before th e soul reaches h er final destination, th e W orld of
Light. T he masiqta (ritu al of th e d ead ) helps th e
niSimta (soul) to cross
th e se w aters:
330 See Lambert, 1975: 47.

331 Gershevitch, 1967: 205.
332 Khinvat might be a bridge over underground waters (Boyce, 1975: 117 n. 46).
333 Zaehner, 1955: 338.
33411 Samuel 22:16.
335 Psalms 18:16.
336 ATS p. 163; Mandaic p. 45. The text:
a M io
O d C u (o
O L4{ O
M Jo
113
a 4 tlo
o l jCu
(o
L u { * 4 i0 4 l.
a M la j
And there is nothing which advances a soul but commemorations;

(and there shall be no masiqta read without commemorations), for
these are her helpers in light, since they cleanse her, float her over the
hapiqia mia, Waters of Death into the Light and are her
oc*f
d eliv erers .337
In other writings, it is Hibil-Ziwa who saves the souls from Ur, the king of
darkness, by pulling them out from his mouth and throw them in the Ocean of Sup to
remove their sins and then leads them across and delivers them to the uthra who is in
charge of the hapiqia mia:
He takes them out from the mouth of Ur and throws them into the large sea
of Sup, until their sins are completed. Then these souls, like white sesame
mabuta
thrown into living water, are then baptized with a great
(baptism), with a great baptism which baptize them and instructs them with
great teachings. Then he leads them across the water streams hapiqia mia.
The uthra of the water streams hapiqia mia approaches the souls, which were
in affliction, and tears appear together in their eyes. He speaks to them, You
have dwelt in Tibil (the earthly world),in the dwelling of the sinner.
Afterward he takes every individual by his right hand and seats him in great
glory.338
It is worthy to note thatwhereas Lidzbarski translated hapiqia
mia,
Wasserbachen 339, Lady Drower stated, I find it better to translate by a paraphrase

which conveys the real meaning, hence waters of d eath .34o The Mandaeans consider
337 ATS p. 216. Drower translates '*hapiqia mia, waters of death.

338 DY, p. 251 f. = Lidzbarskis Manadaean manuscript o<^<- ^
Book of John
p. 268 f. The text:
1
..A,. . . . v t
ajHio
o^\oiJSt! y
O C ( .w
o & 4 /c ^ a - k M * X o t^ iiL u m y
y_ijL /a> (a_>
y I../la y in g
jtLdcLeJ
-H i t - C
O C 3 (^ iX
oc& L ya u J
y 1
i ii
f r o [m ... i
yxw
4 ^ C y 4m 4fk< -y 4
339 Lidzbarski, Manddische Liturgien, p. 83: 8.

340 AT p. 216, n. 6.
114
o<tLi i Hitd *.
o d & w
y 4 { y 1 1V o o q y
yo|
O C JC L w
y j j L y t c a l j y iJ n -V e iy ^
y a -k w C a ^ y o je
J c 4 e'< _ i(4
ycayoy
y O i&aJ/
hapiqia m ia the frontiers of the World of Light and the heavenly waters created by
the Light beings in order the souls of the Mandaeans can baptize in them and set forth
towards their final destination. The hapiqia m ia are not cut-off waters or waters of
death, which Gilgamesh had to cross in his quest for immortality; they are brooks or
streams, as declared by H ibil-Ziw a to his father M a n d a dr H iia :
I created the water streams h a p iqia m ia of the ya rd in a (Jordan), in
which the souls are baptized. I created the banks upon which all the
souls draw near and descend to the water streams h a p iq ia m ia .w
S 2. 2. s - Abatur:
2. 2, s . l -
(the Third L ifel

Lu(aôAbatur Rama:
Abatur is the Third Life, the father of the uthras, the son of the Second Life,
YoSamin. He is: the Ancient, Supernal, Occult and Guarded, whose throne is placed
at the gate of the House of Life. He sits with scales set before him weighing deeds and
(their) reward. He sees and discerns that which the worlds and generations do:
Abatur, the ancient, lofty, hidden, and guarded, he is the one who is enthroned
on high and hidden in the depth. He is the one who understands the worlds
and the generations. He is the one who sees what they do and is appointed
over the souls to weigh what they have done to holds it witness against
them.342
341 dy , p. 191 = Lidzbarskis BJ manuscript p. 206. The text:
l*m
1*.<_C
ayo
ol4(
Qjfttv
yOjHlajO aj(CL&(4fkLy y i ...1,1^
oyo
OC4(
342 GRR book 13, p. 347: 4. Cf. kvdi' pviy Ancient of Days, Daniel 7:13 The text:
...*+(
nl
...
Ot|<k_w OC-JCZ^J dbLl*(0 6dCj{OLJ
rtl *4r.H l
y ' n fn 1^
oc4 L a i
** '
oUL&otf.
u ~ i fci 11
115
iS. CkUtAfJ OUO^J
J a 4 i(<3 <J
a4/Cj(0
Lu(&4!o
o< Hi&otl.
A batur is Bhaq-Ziwa343, th e fath er o f th e u th ra s

by gazing into th e
o o o o o
o c ij
* to
a b d -u th ria who
m ia siauia (th e black w aters) resu lt in th e creation of

tibil (earth):
Ptahil, th e d em iu rg e w ho creates th e physical w orld including th e
W hen th e Life, m y F ath er spoke th u s, A batur arose, opened th e gate

(o f th e W orld o f Light) an d gazed into th e black w aters, an d
im m ediately his co u n terp art w as form ed in th e black w aters. Ptahil
4 *** b it m iria th e boundaries.
w as form ed an d ascended to
A b atu r exam ined Ptahil and said to him , Come, com e Ptahil. You are
th e one w hom I saw in th e black w aters. . . . A batur in stru cted him
an d said, A rise my son, condense a condensation in th e black
w aters.344
In Secret A dam , Lady D row er writes:
A b a tu r , p ro n o u n ced A w a th u r , is a m ystery-figure a n d th e m eaning
o f his n am e un certain . He is som etim es called th e T h ird Life.
A ndreas, according to W. B randt, derived th e n am e from old Persian
w ords m eaning provided w ith (or possessing) . .. H is ideal is A batur
Ram a, th e Lofty A b atu r. T he parallel w ith th e E gyptian w eigher of
souls is obvious; th e Persian M eh er D a v a r at th e C h in va t (Bridge of
th e R e q u ite r)343 also weighs th e deeds o f souls before they m ay pass
over into th e w orld o f bliss.346
A b atu r rips open th e low er b o u n d ary o f th e W orld o f Light by gazing below th e

P lerom a 347 in to th e black w aters an d sets into m otion th e creation o f th e physical
343 GRR book 3, p. i n : 12. BHQ ZYW appears as a Jewish angel in M. Schwab, Vocabulaire
de Vangilogogie (1897) p. 193 (See McCullough, 1967: 26).
344 GRR book 5, pp. 195:10,196: 8. The text:
a j( o ^ 4 d
O U O U 0 o c iid e '
^ L U tk O i L u ( a & o
. . . O U O O 0 OC.iH fV
H i i f a A ' o a
d tf< _ a J o A 'q J e L I
jlm
1in
o c jo c j a
J (* y O J c m a j C ^ o j ( o o j ( o
O (JO U 0
& [ a 4 i c o j( f k . . . n V o o c t - w
o jL u o
^ I o u a î
01M &
J a 4 \o
ju U M J i
ih m
Jcw cuC ^J
& L u !d * tl jc L & (a ->
-H i ija ^ d o
345 a bridge on the abyss, the souls have to cross in order to reach Paradise (Boyce, 1975: 117).
346 SA p. 64 f.
347 Scholem defines the pleroma as: sometimes the fullness is the region of the true God
himself, and sometimes it is the region to which he descends or in which the hidden God
116
w orld m a tte r.348 It is as if A butur w as en ch an ted w ith d ark n ess ju s t like w hen th e
light becam e en am o red of th e im age o f light projected from D arkness in th e N arcissus
m otif.349 In th e d o ctrin e of th e Sabians o f H arran we read a sim ilar motif: The soul,
tu rn e d at one tim e, tow ards th e m atter: she fell in love w ith it, an d b u rn in g w ith desire
to experience bodily pleasure, w ished no m ore to be sep arated from it. T hus th e w orld
was b o rn .330 T h eo d o re Bar-Konais 351 sum s up th e d o ctrine o f th e K ukeans332, a
sect w hich w as already in existence in th e m iddle of th e fo u rth century:
They say th a t God was bo rn from th e sea situ a ted in th e W orld of
Light, w hich they call th e A w akened Sea; an d this Sea o f Light an d th e
w orld are m ore ancient th an God. [They also say] th a t w hen God was
bo rn o f th e aw akened Sea, he seated him self above th e w aters, looked
into th em , an d saw his ow n im age. He h eld o u t his h a n d an d took
[this im age] to be his com panion, h ad relations w ith it an d th u s
en g en d ered a m ultiple o f gods an d goddesses. They called th is th e
manifests himself in different figures. He also writes: The curious fact should be noted here
that the technical term pleroma appears, somewhat deformed but still clearly recognizable, in
the exact Hebrew translation, ha-male\ the full or the fullness (Scholem, 1962: 68 - 9). In
Gnostic cosmology, the Pleroma is the shining spheres of the divinity with all its powers, the
non material world, the dwelling place of the spirits, the archons and aeons (Doresse, 1958:
177). The Mandaean etymology for pleroma is occJo** malaiia fullness and aMlotx occoi**
malaiia dabna fullness of the world (MD, p. 243)
octal**
uhua mlaiia dalma he
(Ur, the king of darkness) became the fullness of the world or: he became the Pleroma of the
cosmos (GRR p. 99: 4).
348 Deutsch, 1999: 20.
349 Jonas H., 1958:161.
35 Doresse, i960: 316.
331 An eighth-century Nestorian heresiographer; a native of KaSkar in Beth Aramaye, Iraq (See
Burkitt, The Religion of the Manichees, The Journal o f Religion, Vol. 2, No. 3, May, 1922,
pp. 263-276 esp. p. 267). Theodore bar Konai wrote the Scholia, which is of a great value for
research because of its reports about the Mandaeans and Manicheans (Rudoph, 1983: 20. See
also Wasserstrom, 1995: 42).
332 Perhaps the Quqites; a special heretical school identified in Edessa in the Second Century
AD., (Rudolph, 1983: 327. See also Drijvers, H., Numen_ 14 (1967), pp. 104-129). On the other
hand they might be the olco^ qanaiia in Mandaean, are smiths or potters. According to
Robert Eisler, bar Konai (bar Kevani) says, The Dostai (followers of Dositheus, who became
the leader of the disciples of John the Baptist after his death) are called in Maisan Mandaeans,
in Beth-Aramaje Naoraeans (Naraia). The Cantaeans, quoted by Theodore as the
precursors of the Mandaeans, who trace themselves to the Qenites, the group were also
referred to as Kaivixai, Kataoi etc. in the Septuagint as KENAIOI, KINAIOI, KAINAIOI, etc.
Eisler believes that Bar Konai use of k* instead of q goes back to the Greek influence (Eisler
1931: 616).
117
M other o f Life, an d said th a t sh e m ade seventy w orlds an d twelve

aeons.353
T here are m any parallels betw een A batur an d th e sim ilar heavenly beings in
th e above two tales, such as gazing in to th e w ater an d seeing own im age an d
becom ing infatuated by it, an d from th is own im age o r coition w ith own im age th e
cosm os (physical w orld) com es into being.35* This m ight lead us to th e conclusion
th a t th e G nostic sects, including th e M andaeans, m u st have sh ared relatively close
m otifs.
A b atu r was possessed w ith his ego an d becam e arro g an t, He conducted
h im self like th e G reat O nes an d said, I am th e fath e r o f th e u th ras! 355 He
ab an d o n ed th e nam e w hich th e Life gave him . He to o k no advice an d did not perceive
th e tu rb id w ater an d said, I shall call fo rth a w orld! A b atu rs rebellion was p unished
sternly by th e higher deities. He w as d eth ro n e d an d expelled from th e world of Light
an d he w as assigned as th e W eigher an d ju d g e o f th e souls:
T h en Hibil-Ziwa w ent an d said to A batur, Arise! set u p your th ro n e in
th e H ouse o f B oundaries an d tak e over sovereignty. A nd sublim ate
th a t w hich is so u n d (good) from th a t w hich is base Git. dregs) w hen
M ans m easu re is full an d he com es a n d is baptized in your Jo rd an , is
w eighed in your Scales, is sealed w ith your seal an d rises up and
dw ells in yo u r w orld.356
353 Doresse, i960: 58.

354 For the Narcissus motif, see Jonas, 1958:161 ff.
355 GRR book 3 p. 111:14.
356 DA p. 1, The Mandaean Diwan (Scroll) of Abatur line 8. Drowers translation, text collated:
Jcdc'o^-)
qQ
<ki-Hi^J
Jcdb(j<cyj <j,<yvySLye/
i-Hij Mi-W i
118
olLjoo ô|ca-û
o_>t| J
8 a. a. g. a - Abatur in the Incantations:

A batur w as invoked, along w ith o th er M andaean deities, in few M andaic
incantations, such as in Lidzbarskis lead am ulet from th e th ird o r fourth century A.D
an d published in 1909. He is invoked in th is p articu lar am ulet to strengthen th e knot
357 o f th e house of a certain Per N u kra iia son o f A b a n d u k t an d to help him against
evil doings of th e p lan ets.^ s Bhaq (an o th er nam e o f Abatur)359 w as conjured in bowl
C (9931.4.1) to crush th e pow er an d th e secret spells o f R uha against th e client
D u k ta n P u rk, dau g h ter o f B zu rg u n a ta i.36
N athaniel D eutsch attem p ted to establish som e resem blances betw een th e
M andaic A b atu r an d th e Jew ish M etatron an d to draw th e atten tio n to th e M andaic
aw areness o f Jew ish angelogical trad itio n in general an d o f M etatron in particular is
su p p o rte d by th e evidence of th e m agic bow ls. 361 i n th is respect W asserstrom has
w ritten:
M etatron
rem ain ed
alive
in
M andaen
magic for perhaps
over a
m illennium . 362 M etatron (M YfTRW N) ap p ears in one of th e M andaic incantations

bow ls (M cCullough D) in w hich he was ad ju red , In th e nam e o f M etatron HLDH who
serves before th e C urtain an d w ho has com passion u pon th e countryside; he conjures
th e h u n d red s o f fierce angels o f H alahkin, w ho has sw eetened m eat for eating and
w ine for d rin k in g . M cCullough suggests th a t th e w riter o f th is incantation was
357 Those (feminine) who blow on knots. -iaIh ^ oULlJI (Quran, Al-Falaq n. 113). Knot
sorcery was a favorite form of witchcraft, practiced in Arabia at the time of Mohammed, either
to prevent evil against the client, or afflict harm on the foe. The knot is used as a powerful
weapon against the forces of Darkness. The Redeemer Mnada d-Hiia says: I wrapped his (the
King of Darkness) navel with a veil, and tied a knot around his heart (GRR, p. 101: 2. See also
Yamauchi, 1967: 60).
358 Yamauchi 1967, text 22: 244, p. 253.
359 GRR, book III, p. 111:12.
360 McCullough, 1967:15.
361 Deutsch, N., 1999: 95. He also writes: Metatron is not the only angelic being shared by the
Mandaeans and Jews. Gabriel was also adopted by Mandaeans and played and important role
as a demiurge figure in one version the Mandaean cosmogony (Ibid 96).
362 Wasserstrom, S., 1995:191 n. 98.
119
influenced by th e Jew s an d he d ated th e bowl 2 0 0 - 3 0 0 C.E.363 Levene believes th a t

th e above invocation was quoted from an u n identified H ekhalot tex t an d it is an
unusual b u t nevertheless good exam ple o f borrow ing from Jew ish sources.36*
Since A batur son o f Bihrat 365 is in charge o f th e gate o f th e W orld of Light, The
M andaeans believe th a t if they tu rn th e ir faces, d u rin g m ishaps, tow ards th e N orth
(th e H ouse of A batur), an d pray to th e Life an d to th e o th er M andaean deities, they
receive th e ir bless an d com fort.
2. 2.
- Abatur o f the Scales
qcjqU*< ^ < ^ 0
Abatur Muzania:
A b atu r was chastised because he th re a te n e d th e h ierarchy of th e W orld of

Light w h en he declared clearly th a t he w ants to be th e king o f th e skin a s (the celestial
abodes):
A nd A b atu r spoke to him (to Hibil-Ziwa): I w an t to b e a king, and I w ant
to h o ld th e Skinas!366
The R ealm o f Light becam e en rag ed against A batur because he created a

w orld for his ow n an d called him self, F ath er of th e u th ra s w ithout th e endorsem ent
o f his Fathers:
As B haq created an d built, h e stood an d looked at th is world. It was
n eith er v ast a n d n o r g reat as th e w orlds of th e G reat Life. Once he
looked a t his w orld an d called him self th e F ather o f th e U thras ... th e
Place o f Light w as enraged against him .36? Bhaq-Ziwa shone by him self,
363 McCullough, 1967: 32.

36* Levene, 2002: 34.
363 Abaturs miluaSa Mandaean zodiac name(CP p., 151).
366 DY, p. 244:7. The text:
yLddajLhma a ^ a j a^Jo3-(
36? GRR 360:21. The text:
120
aô Miifodc'o
an d he h eld him self to be a m ighty one an d ab an d o n ed th e nam e th a t

his fath e r h ad called him by. A nd he spoke, I am th e fath er of th e
uthras, th e fath e r of th e u th ra s I, I m ade skin a s for th e u th ra s. He
co n tem p lated th e tu rb id w ater a n d said, I shall call fo rth a w orld. He
took no advice an d d id not perceive th e tu rb id w a te rs 68
He instigated rebellion against th e G reat Life an d created th e division in th e
W orld of Light, w hich can n o t be repaired:
A batur caused th e u p p er cleft which can n o t be filled in all e t e r n i t y ^
As a resu lt of his defiance, A batur w as d eth ro n ed an d expelled from th e W orld of

Light a n d he was m ade him otôU*i
a b a tu r m u za n ia A batur o f th e Scales, w ho
m a fa ra tia pu rg ato ries (or: w atch-houses) 370 an d th e
is sittin g betw een th e
w orlds o f light w eighing souls in his scale:
Therefore, A batur Ram a, w hose child is th e w orld, is degraded from

his th ro n e, degraded, an d he w ent to becom e H e-of-the-Scale 37
He w as forced to occupy a low er p osition an d take th e office of weighing th e

souls of th e d ead after they have b een sen t to th e purgatories for purification. W hen
th e souls com e o u t o f th e p u rg ato ries (or: w atch-houses) he weighs them w ith his
n-H t ...y At
&
aJdj(o
...
fll )
ocU m
O C JO ^J
J n.-HM o t H i( i* c
aô
n.+>*4 i ...
1ui
o |t
i*4!
368 GRR book III, p. 111:12.

369 DY, 5:2. The text:
a^{o^d ft-W '/lAi) âJLdtfc^t Lu(tx4!o
3 7 0 M afaratia (sing, ma(arta):
purgatories, watch-houses, houses of purification, places of
detention (MD p. 241). The soul after death has to go through the mafarta for necessary
purification before being weighed on the Scales of Abatur and then ferried by the ships of light
to its final destination; the world of light. (Mil, pp. 28, 41, 46, 74-5, 80, 90, 95,169,173 ff. See
also Pallis, Mandaean Studies (1926) p. 74 ff.).
371 DML p. 41: 8. The text:
n I ... OCyojaÂX Jcjoj J a y 4 ka4 ( OLj O j J^
a M io OCd&yOClX J-w
121
L u ( a ^ O y c |t ^ w
Scales an d th e n allows w hoever is w orthy to proceed to th e w orld of light. A batur

p ro tested ag ain st th is decision to Hibil-Ziwa, th e envoy of th e higher deities, an d said
to him :
This you have arran g ed for me, (th a t I w a s obliged to leave) my land
th a t is lofty an d my spouses w ho are w orthy an d suitable an d you
bro u g h t m e a n d m ade m e H e-of the-S cales^ 72
A batur w as d egraded because he sin n ed against his Parents; he strove for

th e Low H ouse (physical w orld), so he was b ro u g h t dow n off his throne. A batur
spoke o u t his lam en t a n d he w ondered o f w hat h ap p en ed to him :
I said to myself, I w ould be a g reat one; w ho m ade m e an inferior one
in th e Tibil?
I said to myself, I w ould be a King; w ho se n t m e to th e ends o f th e
w orld?
I said to myself, I w ould be an em in en t one; w ho placed th e Scales
in to m y h a n d s ? 373
W e can h ear A batur p ro test ag ain st th e W orld o f Lights decision in th e Book

o f J o h n (Dra$a d-Y ahia). W hen th e King h e a rd A b atu rs, p ro test he becam e angry
w ith him:
I am n o t a W eigher! I am an u th ra from th e race o f th e good ones. I am
n o t a W eigher! I am th e son o f kings. I wish n ot to be placed in these black
w aters, a n d to keep im p u re souls from passing by m e. 374
372 DA p. 1-2, the Mandaean Scroll line 10. Drowers translation, text collated:
^4 0
&{eLid-i. t o 4 / o
j t l - H d J .
LtmJ L u (a 4 !o J< J a 4 { ^ o |c a _ w
o jc |
o < J j ( c j o t y o l4{dJ. y_u(a_i ^ o u o ^ j
cayoyo
373 DY, p. 8:16. The text:

JO
j(< -HM*m
O t4t l e
yO O O î
J c c i t '
oA>\ oJeLd 0 1 ,1
J (i HM tm
o iy o |_ > 3 < J o to < k C y o< 1 , ^ d S . j
374 DY, p. 240:15. The text:

A y 4 ( t C A 4 f o J O yO
fty O O t ^ J a 4 {
OyO
0 ty o |jL 4 { J a J OyO
O yO O C j f a j i d - Z
n i H K l* m
O yO
y O ^ J ^ w o J to S L w t^ fc 'O O L ^ a J j & { d - t . O j ( o 4 { 4 ^ t y J
122
O yO O l y o U ^ f J o j OyO
O L J O C J O O l3 { y d f t . . . V
W hen A batur said this, th e King becam e full of an g er an d released a call

in to th e w orld.375
H ence, A batur took his case to th e Pure M ana an d asked him th e reason he
was chosen to th e task o f th e W eigher of souls o ut of th e o th er uthras:
T hen A batur spoke said to th e p u re M ana, W hy have you sen t m e
from o u t of all these n u m ero u s u th ra s? 376
T he M ana to ld A batur why he was chosen for this task a n d com forted him:
O ut o f all th e Skinas an d u th ra s th ere is none as you are. N one in all
th e se light w orlds w ould be as gentle as you. You are gentle an d you
a re suitable uthra. You are generous an d are to th e souls as a support.
You feel sympathy with the souls and you are an acceptable judge.377
2. 2. s . J. - Abatur: the Persian Rasn uRast jUqvzij

A b atu r can be associated w ith R asnu th e P ersian god o f ju stice an d last
judgem en t a n d th e personification o f righteousness. He w as said to weigh th e
deeds o f th e soul d u rin g th e th ree day p erio d o f evaluation following th e d eath of
an individual. R asnu g uards th e C hinvat Bridge leading to heaven. He carries th e
golden scales w ith w hich he w eighs th e souls at Ju d g em en t.378 Peculiarly, th e
M andaean s holy book G inza Rba identifies A batur w ith Rasnu:
375 DY, p. 242: 9. The text:

a a A J a A
cJaALt aLsijCm o[& tA tA a ^ Ja 3 ^ (A L u fa A o ) A a 4 ( o
376 DY, p. 243:12. The text:

t a i * * y j j L H a . a M J a y o O L ^ L ^ y a L et HH
^dL A a4(L y4 oc^ ojH a y a * { !* A L u (aA o Ja Ja 4 (
377 The Mandaean BJ p. 243:14. The text:

!* > a j( a y L ^ 4^ y< ... 1
o c A J o y < J n ...A
ia *
a j O ( a ^ 4^ C y j
âA < J
A aA
j(a y a j
n A K i*
ALu ( a Aa J a y a 4 {
j(a y a J
a**Ly
a y OCOJ?
378 Zaehner, R C., 1961: 56. See also Mil n. 4 p. 95.
123
^ o |c a ....)
->(*yO
,1
a*Ly
O J(a Jfa fk C y
Abatur, the ancient, lofty, hidden and guarded, who is (in fact) Rasnu
Rast.379
RaSnu th e J u d g e weighs th e actions, an d th e n w ords, th e n thoughts; b u t
all th re e co n trib u te to total o f m a n s good or evil. 38
The M andaean A batur
(RaSnu) an d his son Ptahil induced Z aehner to argue th a t this episode is derived
from th e P ersian Zervanite m yth.381
A b atu r is th e guardian of m aârata (a p urgatory o r w atch-house) thro u g h

w hich th e n iS m a ta souls go th ro u g h to th e w orld o f Light after being purified from
th e ir contam in atio n s. Those N aoraeans (M andaeans) w ho are n o t w orthy o f th e
H ouse o f Life will be tu rn e d away an d n ot allow ed to go th ro u g h th e gate o f A batur:
W hen th e N aoraeans, w ho are n ot w orthy of th e H ouse o f Life, reach
th e gate o f th e house of A batur will be tu rn e d away. F rom th e house of
A batur th ey will b e tu rn e d away an d th ey will n o t beh o ld th e place of
L ig h t.382
O n th e o th e r h an d th e g reat gate of A b atu r is open to th o se who are w orthy of the
house o f Life:
Sure an d assured, arm ed an d p rep ared , resp len d en t an d beauteous
(are they) w hen th e w reath w ith its m ysteries is set on th e heads of
th ese souls of th is ascent (m a siq ta ) to th e great gate o f A baturs
house. They will open to th e m th e great gate o f A baturs house, give
379 GRR book 13 p. 343: 22. ubatur atiqa rama kasia unfira drhu raSnu urast
jLm 3 o X J
ju < I
ouoa^
3 8 0 Boyce, 1975: 241.
381 Zaehner, 1955: 77.
382 GRR, 391: 21. The text:
du(a4do
tX. aôJSd
Uj(a& o
<X. atd cl& cl!
ddaj{oJ
.. 4 L w
j(td e J
Lu(a&o j(t& ^
124
a X d L .1(0 L u ( a & a J
OLLnH
th e m h ab itatio n in th e skin a of A batur an d will g u ard th em by secret

an d w atchful m a n a s . 383
It seem s th a t A batur was convinced to take his new office as th e souls judge
w ho weighs th e d eed s an d th e rew ards an d sep arates n isim ta th e soul from ruha th e
spirit:
I set forth a n d reached th e w atch-house (purgatory) o f th e ancient,
th e lofty, th e occult, th e g u ard ed A batur. I asked my bro th ers, th e
uth ra s, saying to them : W hose w atch-house (purgatory) is this, and
who is held captive in it? My b ro th ers, th e u th ra s, say to me: This
w atch-house belongs to th e ancient, th e lofty, th e occult, th e guarded
A batur. The Scales are set before him ; he w eighs th e deeds an d th e
rew ards an d u n ites th e sp irit w ith th e s o u l.384
T he G reat Life explained to th e proven p u re one, w ho pleaded for A batur,

th a t he
(th e Life) can n o t let A b atu rs rebellious conduct to pass an d he,
therefore, m u st carry o u t his task as A b atu r M uzania (A batur-of-the-Scale) until

th e en d o f th e world:
For yo u r fam es sake an d O ur n a m e s sake. W hen he is sinning, who
will (can) p erm it it? W ho will let him be w hen he offends? And casts
O ur root into polluted w aters? (O ne) who accepts favour from Us and
th e n goes an d casts it into th e abode o f th e d ark (p o w ers)!385
383 CP, p. 42. (the book of Masiqta, hymn No 47) Drawers translation, text collated. The text:
C
aj(a 5 { 4^Ly y '

o
yCii( o
J-L
[ a J c L ^ ^ o l o c j o l o L K j o\ddo\4 i->
y_daX yay
j-i.
1(**'
a fo (o
y^
ol^LKjlAhJ a /(_4yj 0 U 7 a ^ J
a X ^ / a i a4( o|a_w OfJf -H+(o t a m O

+4 ouiiaj& U J l &
ojI
ocJdLaj n '
o |c 4 j n H ,h o [M j
clU J o
|
o|
y t y j X l i a y t y J L u ( i*! o <JL a X y ^ ^ *
o lu o o q
384 GRL 45:1. The text:

y
1o y J c c o ^ J ^ ccuw o
aêfa^dl
a&(ai a4tu[o H
a X /a A*4{ j
i a a V f f a V a ^ a ALi ^
Jc& aj( o i y o y f -Hi( x ^ a i / o ^
4^1-*
, y a a X / a 4 o ^
o|a*w
a /c _ ly j o u o a ^
a X ^ t^ C y
385 CP hymn n. 243 p. 199. Drawers translation text collated. The text:
ocA om
(.tfkLyj
ya^t
o ^ ^ C ^ k t y
y a^ {
O f
yaJtJf
y a ^ O ^ U
JL4y<-ô
^ t c d / t y Jojtyj aX-iA'adl yOtayf-O^ ^ iiV,iryc y t y y a * f o<rK..<a>( ocXffc' y 0 4 ^ 0 4 ^ !
125
S 2. 2. s . .q - Abatur. the Symbol o f Virility;

Since h e is th e fath er of th e uthras an d th e creato r god Ptahil, A batur is
depicted in som e M andaean scriptures as to n g u e an d
hypostatic phallus; The
ton g u e is associated w ith th e phallus:
A batur-R am a, w hose nam e is th e G reat J o rd a n o f W hite W ater, th a t

he is called th e T ongue.386 A nd w hen you pray th e petition (CP p. 89
n. 80), you offer praise to th e F ather of Glory w hose nam e is th e G reat
M ind (M an a) an d to th e lofty A batur w hose nam e is th e Tongue. 38?
It is n o t quite clear w hat is m ean t by th e to n g u e in th ese scriptures b u t
D eutsch has explained th a t th e tongue, according to th e Zohar, is considered
analogous to th e m ale o rg an an d th u s, as in th e m edieval Jew ish sources, th e
M andaean depictions o f A batur preserve th e phenom enological link betw een the
tongue a n d th e p h allus. 388 D eutsch also noticed, after studying question 166 in The
Thousand and Twelve Questions, a n u m b er of striking parallels w ith kabalistic

conceptions concerning th e divine phallus such as th e M andaean appellation raza rba
great m ystery -re fe rrin g to th e phallus - w hich resem bles th e identification o f th e
phallic Sefirah Yesod as th e secret o r m ystery in th e Z ohar.38
W hen Bhaq-Ziwa, w ho is identified w ith A batur, declared him self as th e

fath e r o f th e uthras an d w hen he begot Ptahil (the dem iurge who created th e cosm os)
386 AT p. 174. Mandaean p. 50 n. 245. The text:

O L m <-/{<-&{
i ...a
o u H o j L m oc4 \<JL. a
387 ARZ p. 58, line 44. The Mandaean ARZ p. 5: 24. The text:
aô^ktJ ^*304^ a
*<iâA'aj i>V^ aya4{ xwU
tm aV-*/ aâj ajfaô^
a 4{a/
aXi-t^
388 See Deutsch 1999: 106-7. He refers, in n. 98, to Studies in the Zohar, p. 171 n. 65 and to
Elliot Wolfson who writes, just as the spark and the line are phallic symbols so too is the
scale, or more specifically, the tongue of the scale.
3 8 9 Deutsch 1995:121.
126
he became the symbol of the virility in the world beyond.39<> Alma Risaia Zufa (The
Lesser First World) describes him as the duna (penis ) , 391 the organ of fatherhood and
as sem en, 392which is venerated than all the mysteries:
And when you recite Life dwells in Its own radiance you offer a
praise to
gabraiit Maleness (the male organ?), the name of
which is Abatur of the Scales but which the worlds and generations
call
dunaf for it is venerated than all the mysteries.393
2. 2. s . 6 - Abatur. the Heavenly Priest;

Blessed are you, Lofty Abatur; blessed and established in your skinta
in which you sit.394
The Mandaean priest in his skinta surrounded by the tarmidia (disciples) and
aSgandia (messengers, helpers) depicts Abatur, the celestial priest, who sits in
kinta surrounded by his uthras and performs the heavenly rituals.395 Diwan
A b a t u r is one of the most important scrolls to the Mandaean priests. It explains
the Mandaean priests the journey of the soul through different mafaratia (watchhouses or purgatories) and the relative punishment which the sinner soul receives.
Other diwans, such as Alma Risaia Rba, Alma Risaia Zofa, and Malkuta Laita,
consist of instructions and commandments to the priests and some of their texts
portray Abatur as the heavenly priest such as:
390 SA p. 29.
391 duna = dunda: penis MD p. 105.
392 Deutsch N., 1999,106.
393 ARZ p. 57. The Manaean ARZ p .5 :10. Drawers translation, text collated. The text:
O C ^ o U ^ i J : 4 j u ( a 4 ^ o .1
{ *{
ocL m
j
ocJoJLi ocM ô
ju*>a
394 CP p. 58, Mandaean Hymn n. 71. p. 168. The text:
^<Vi(ft,ifoCAXootdfe'o^ ajiyjCÂfr
xj(&&o
395 Deutsch 1999, 89.

396 Diwan Abatur (DA) an illustrated manuscript includes creation myths, the journey of the
soul through different m afarata (purgatories). It was translated by E. S Drawer and published
by Biblioteca Aposolica Vaticana in 1950.
127
And when you take the iron knife into your hand, you have placed
Pthails hand into Abaturs hand with (your) right hand. And when
you take the sheep or the dove, and turn your face towards the Gate of
Payer (the North) Abatur-of-the-Scales gazes upon y o u .397
Also:
And when you signed (at) the House of Abatur, you cloth the soul in
the seven vestures of Abatur. And when you say You shall go and
reach the guard-house of four beings, sons of perfection those are
the four handclasps (fcusfas) which Abatur seeks to exchange with the
soul.398
The word uthras refer to the ganzivri (archbishops), just as malkia (kings)
means priests .399 Since Abatur is the King of the skinas ,*00 he is considered a
heavenly Ganzibra (archbishop) in the Mandaean belief. The crown of priesthood is
the crown of intermediation between the worlds of light and those of matter.*01 Kurt
Rudolph stated, Out of celestial beings come types of celestial priests; the erring and
rehabilitated priest is an especially favourite theme of this kind. *02
2. 2. s . 7 - Abatur: the Divine Secretary:
Abatur is the heavenly being who is entitled to send
ngirtia letters
(secret messages) * 03 to the lower worlds carrying certain instructions and
397 ARZ p. 57 line 35.

398 CP. P. 224.
399 ibid 226 n. 7.
* DY (Lidzbarskis manuscript), p. 261.
*01 SA p. 26.
*2 Rudolph, 1969 233-234.
*3 ngirta
letter (MD p. 353). The term is also applied to a rite performed to the
dying. The only outgoing ngirta from this world to the world of light is few drops of miia
(sesame oil) transformed into a small bottle and then the bottle is sealed with clay and marked
with the impression of the priestly ring (Som yawar) and the ganzibras to-be finger nail. After
reading some secret prayers the small bottle is inserted into a pocket in the dying persons
rasta (official garment. (Mil p. 170) The priest recites, In the name of the Life. A sealed letter
written in good-faith (/ruSfa) and sealed with the seal of the Mighty (Life) - Righteous men
wrote it, believing men tied on it, and suspended it about the souls neck and despatched to
the Gate of Life (CP p. 61). The ngirta Getter) serves as a kind of passport for the soul which
is examined by rab maksia (the chief customs official) and the Sahardal (P. jiajaui = governor,
MD p. 439) and make sure of its seal, and then let the soul pass over the hapiqia mia (streams
128
commandments. He also receives the letters, which are sent by the priests, with the
souls after death. A good example of the commandments sent to the lower world is
written in the Mandaean Book of John (Drasa d-Yahia). It was sent to John the
Baptist when he refused to baptise
iso (Jesus) because he was suspicious that
Jesus will pervert the Law. After some lengthy arguments with Jesus, John the
Baptist receives ngirta, a mandate, from the House of Abatur instructing John the
Baptist to baptise Jesus:
When iu miha (Jesus Christ) said this, there came a Letter out of
the House of Abatur: Yahia, baptize the deceiver in Jordan. Lead him
down into the Jordan and baptize him, and lead him up again to the
shore, and there set him. Then Ruha made herself like to a dove and
threw a cross over the Jordan. A cross she threw over the Jordan and
made its water to change into various colours. O Jordan she says,
you sanctified me and sanctified my seven sons.*0*
$ 2.2.6 - The Fourth Life
Ptahil:
2.2.6.1 - Ptahil: A M andaean Uthra or Egyptian Demiurge?

Ptahil (the Fourth Life) is the son of Bhaq-Ziwa (Abatur; the Third Life) who
begot him when he opened the gate of the World of Light and gazed into the black
waters.45
As soon as he beheld him, Bhaq-Ziwa (Abatur) summoned Ptahil-Utra,
of water) to the house of Life. The ngirta Getter) process is well known in Mesopotamia as a
legal act, and goes back at least as far as the Old Baylonian period and extends through the
Neo-Babylonian period into the Seleucid era (See Greenfield J. C., A Mandaic Miscellany,
JAOS104.1 (1984) pp. 81-85 esp. p. 82).
4 0 4 Mead, 1924: 51. DY, p. 103.
405 cf. The Father of Light who sees his image in the water of pure light . . . One gains the
impression regarding the Spirit of God who brooded over the face of the waters as related in
Gen. 1: 2b. (Drijvers, Numen, vol. 14, (1967), pp. 104-129, esp. p. 118). The idea, in most of
129
embraced him and kissed him like a great one.406 He bestowed names on him; names
which are concealed and guarded in their place. He gave him the name Gabr'il the
Messenger.407 In another passage of the Ginza we read:
Abatur arose, opened the gate (of the World of Light) and stared into
the black waters; and immediately his counterpart was formed in the
black waters.
Ptahil was formed and ascended to the boundary.
Abaturs mind examined Ptahil, and Abatur said to his son Ptahil,
Come, come, Ptahil, you are the one whom I saw in the black waters.
When he beheld him in his own form, that he was clothed in his robes
of every kind and colour, he undressed him and took them from him;
and he clothed him in (some of) his radiance and arrayed him in (some
of) his light.408
We might assume that Ptahil owes his name to the act of opening the
^
gate of heavens carried out by Abatur
qam hu
Abatur upihta*0* Ibaba 410 On the other hand some scholars associate Ptahils
name with
PTH nno (open, create) and his name is the combination of
k+..i<g pth+Hl (open + god) therefore his name might mean the god who
creates or god creates. In this respect Yamauchi is confident that the word
the Gnostic beliefs, behind creating the world by a demiurge is to estrange the Supreme Being
contact with matter and to interpolate intermediaries between Him and the world. (Wilson,
1958:102).
406 In Mandaean myths Ptahil is the son of Hibil-Ziwa and Zahrail (Ruhas sister and identified
with IStar and Venus 6^>)i GRR book 5). He was married to her during his journey to the
netherworld. He is considered the son of both Light and Darkness and therefore his creation of
the physical world was unsuccessful because he himself was bom of warring principles. (Mil
n. 5 P- 9 5 ).
47 GRR p. 111: 21. Using the epithet of Gabriel, the messenger perhaps refers to JewishSamaritan Gnostic baptismal movements at the beginning of the first millennium. (Zaehner,
1955 : 59 ff.)
408 GRR, book 5, pp. 195:10. The te x t:
& d b a j o c ti-y
o j(o
o j(o
j ( cl4
r\A
J c -w o jC ^ J L u ( a & o
ecyJaJLi y o | yo|*jt oc< fk iV l * jL S d j+
o ljo u o o
j a^c'a.-fdl
n i ..>*X
ojLaM H ^ c! oc \c m
49 PHT metathesis of PTH: to open, to create (MD p. 366).

410 See text above.
130
-H
rH
lj { o ^
jlw
jlw
o t o u a OLM4d j(cUwaX +u
j(c 4 e J
Ptahil is the formation of Ptah (the Egyptian god) and El, and not from the
word to open411 In this respect Cyrus Gordon wrote: Ptahil is composed of
the Egyptian Ptah + Semitic II and it would highlight the Egyptian
component in Mandaeism as well as indicate that the name is Egypto-Semitic
(signifying Eg. Ptah = El/God ) .412 Widengren ascribes the difficulty in
defining Ptahil to the fact that god is usually written ^V,413 but Widengren
was not aware that the guttural ( ** y) occurs in Mandaic incantations in the
name
Ptah'il bynno.414 It seems that the guttural y *= is assimilated in

Manda d-Hiia Nrn N*nn instead
some Mandaean names such as occ

of
Manda d-Hiia nrn Nynn 415

Lidzbarski also connects this demiurge with the Egyptian creator-god
Ptah 416 Kraeling shares Lidzbarskis opinion and adds, pth to open came to
be used in the sense of create but he believes that the name is not essentially
Aramaic but a combination of ptah and il. He also refers to Boussets
argument which suggests that the Mandaean Ptahil is in fact none other than
the Iranian Yima. In support of this identification he adduces the observation
that both Ptahil and Yima enter into relation with evil powers (daevasYw, and
that both experience a fall from grace by reason of this relationship. 418 Eisler
points out that he finds in the angelology of the Mandaeans the remarkable
411 Yamauchi, 1967: 63. pth: create, also pth n. div. Ptah. (Faulkner R.O., A Concise
Dictionary o f Middle Egyptian, Oxford (2002), p.96).
412 Gordon, (Reviewed Work) JAOS, vol. 99, No. 3, 1979: 476.
413 Widengren, 1950: 59 n. 1.
414 Yamauchi, 1967: 253 line 245, (text 22, Lidzbarskis translation, 1909).
4is Yamauchi, 1967: 235, 251. However, there is no evidence to supporteitherGordons or
Yamauchis identification Ptahil with the Egyptian god Ptah.
416 Lidzbarski, JB, pp. xxvii, xxviii.
4,7 He (Ptahil) is the melka who rules the
Sibiahia (the Seven Planets =demons) (see
Mil n. 5 p. 95).
418 Kraeling, 1933:152-165. yima is the god who is supposed to dwell beneath the earth. For
more details about yim a see Boyce 1975: 94. See also Zaehner 1955: 251, where yima saves
man from the demons.
131
interpretation of Ptah-il, i.e. the old Egyptian or Canaanite god of smithies and
metal-engravers, as the creator of heaven as well as of mankind. 419 What
emphasizes Eisler assumption is that the Ginza describes Ptahil (Gabriel) as
skillful (creator) as the Greek:
And Gabriel, the messenger, is called into being, (then) he will be
instructed to create the world. He will arrive and condense a
condensation, and create the earth (skillfully) as the Greeks.420
There is a possible parallel proposed between the Mandaean Ptahil and the
Egyptian god Ptah. Mercer noted that pth sounds like the Hebrew nno to open and
that Ptah played an important role in the famous Egyptian ceremony of the Opening
of the Mouth, which resembles similar ceremony in the ancient Babylonia,
designated to initiate an idol.421 He also came up a very unlikely assumption when he
stated: it is neither impossible, nor even improbable, that the earliest worshippers of
Ptah might have been Semites who made their way into Egypt, as others did before
them and led by the god whom the called the opener of the way .422 The rite of the
mouth opening was part of the old lustration rites performed in Mesopotamia since
the Third Dynasty of Ur 423 Jonas also had no doubt that the name Ptahil, the
Mandaean Demiurge, was taken from the Egyptian pantheon and is connected with
419 Eisler, 1931: 235. He makes this statement depending on the fact that the Naoraeans (early
Mandaeans) or the keepers of secrets are craftsmen in general (smiths, carpenters and boatbuilders etc). For Ptah the Egyptian chief god of all handicraftsmen (see Budge, 1904: 500 ff.).
420 GRR, book III p. 104:17.
421 For more details about the rite Opening of the Mouth see Blackman, The Rite of Opening
the Mouth in ancient Egypt and Babylonia, JEA, vol. 10 (1924), pp. 47-59.
422 Mercer, 1949:148-9. The Mandaeans myth tells us that Egypt was their first dwelling and
from there they migrated to fura d-madai the Mountain of the Mandai (Mil p. 10). Until
recently a masiqta (ascension of the soul) ritual was performed for the Egyptians drowned
while chasing Moses and the Jews across the yama &-suf the Red Sea (SA p. xv and n. 2 p.
xv).
423 Jacobsen, 1976: 124. Lady Drower noted that Noldke suggests a connection between the
Mandaean sacramental wafer (pihta), and the Babylonian rites of p it p i (opening of the
mouth) and mis p i (washing of the mouth) (Mil n. 15, p. 122).
132
the symbolic role of Egypt as the representative of the material world.424 On the
other hand, Deutsch believes that there are considerable parallels between Abatur
(Ptahils father) and Sabaoth.42^ Both of them are enthroned on the gate of the World
of Light and each one of them is related to the demiurge of the physical world: Abatur
created Ptahil and Sabaoth created a host of angelic beings.426
It is worthwhile to note that all sources mentioned above represent poor
scholarship and assumptions based on very insufficient evidence. Therefore, Ptahil
remains a very general name type, which doesnt really tell us anything of significance
about him.
This is one of the many reasons why Cyrus Gordon highlighted the
significance of serious researches to be conducted on Mandaeism when he wrote:

Mandaic should be studied in depth by several circles of scholars, of
whom the Gnostics are only one. To single out one of the many other
fields: Mandaic is probably the most valuable aid for the study of the
Babylonian Talmud.427
8 2.2.6. 2. - Ptahil: the Creator o f the M aterial World;

Ptahil is the Mandaean demiurge who created the physical world. He
received a mandate from his father, the Second Life (Abatur) commanding him to
leave the World Beyond and descend below to the place where there is no skinas
or worlds to create a world and uthras for himself like the sons of perfection 428 In
another passage of the Ginza we read: Abatur instructed him (Ptahil) and said,
424 Jonas 1958: 98.
42s Lord of Hosts (Isa. 1.9).
426 Deutsch, 1999:129.
427 Gordon, JAOS, vol. 99, No. 3,1979: 476.
428 GRR, pp. 111, 112. Wilson defines the demiurge as: god or father of all outside the
Pleroma, the creator of all things psychic and hylic. He separated the two confused substances,
and created things heavenly and earthly, heavy and light, higher and lower. He formed seven
heavens, whence he is called the Hebdomad as their ruler, Achamoth being of the Ogdoad,
recalling the archetypal Ogdoad of the Pleroma (Wilson, 1958:131).
133
Arise, my son, condense a condensation in the black water.42* But the Father of the
Uthras (Abatur) forgot to instruct him against the odds neither equipped him with
suitable means.430 Ptahil descended below the kinas, towards the place where there
was no world. He waded in the in the filthy mud and turbid waters, but no
solidification took place. He waded to his knees, to his thighs, but the waters did not
solidify. Up to his first mouth (anus), up to his mouth, he stood in the water, but no
solidification took place. He pronounced the name of the Life and the name of Manda
d-Hiia (the Gnosis of Life) and nothing happened. He cast some of the seven
garments of radiance, light and glory upon the waters, but the waters remained
fluid.431
When he sensed that the living fire in him changed, Ptahil engrossed in
thought and decided to ascend to the Great (One) to receive the garment of the Living
Flame.432 In another passage of the Ginza, Ptahil descended to the world of his father
Abatur and spoke to him, My father, I took some of those seven garments, in which I
was planted, and I entered the waters, but no earth was condensed. Then his father
said to him, O (you) sak/a433 (fool)! Take care that you do not put your self on a par
with me. Take some of the seven garments of radiance, light and glory with which I
Ibid 196: 8. In the scroll of Diwan Abatur, we read another version: Abatur spoke to Ptahil
and said to him, Go, condense a condensation, and create the worlds and create creatures.
And take with you three hundred and sixty thousand demons and devils that they dig out the
Light-Euphrates and heap up its two banks. Then make a world and create creatures and plant
plants. Go and propagate thy world and take the demon Qardum who loosens, liberates and
waters the plants (DA, p. 11).
430 GRR, p. 112.
431GRR, p.413: 5 432 GRR, p. 112.
433
sakla (fool) an epithet of the Gnostic demiurge Ialdabaoth (child of the void) or
Samael (the blind god). It seems that different Gnostic confraternities used the term sakla to
refer to the demiurge. The Gnostics consider themselves to be strangers, exiled in the
kingdom of Sakla, the prince of darkness (Deutsch 1999: 75 and Stroumsa 1984: 48, 120)
For Sakla, the leader of the Fallen Angels, see Stroumsa 1984:163. For Ialdabaoth, the Saklas
who appoints seven kings over the seven heavens and five over the chaos of the underworld
(Rudolph 1977: 79). The Saklas join the powers of Darkness to create Adam and Eve in order
to entrap the elements of Light in the world through lust and the multiplication of humans
(Stoyanov 2000:110).
429
134
clothed you and toss (some of them) into the black waters that a condensation may
now take piace.434
Though Ptahil failed in his first attempt, he succeeded, by the powers of the
garments and the living flame which mingled with water and the material creation
came into being. Ptahil solidified the black waters, spanned out the firmament and
appointed boundaries to the worlds. When the firmament was spanned out he seized
the navel of the earth and bound it to the centre of heavens.435 Ptahil used seven oda&
qalia calls in order to create the world: By his first call he solidified the earth and
spanned out the heavens. By the second call he dispersed Jordans and canals. By the
third he created the fish of the sea and birds of every type and variety. By the fourth
he brought forth plants and seeds. By the fifth he created reptiles. By the sixth the
whole structure of darkness came into being. By the seventh Ruha and her Seven
planets came into being.436 While Ptahil was engaged in creating the world, the Seven
(planets) and the Twelve (sings of the Zodiac) and the Five (planets without the Sun
and the Moon) stealthily climbed up and took their position in the vault.437
In another passage of the Ginza we read that although the process of
creation was carried out by Ptahil against the wish of the Life because Ptahil threw
434 GRR 196: 8f. The text:

j (u + tta C y
o t
aô<t
o t .< y > v )
o c jl^ o
& ir\M h m >
..^J
4do
1- f y q ^ Q J
ft
e u t\* - L
o < -L ttd
M i
M -H o j(o<-jaojHj(jkaexlj oc 4{
oc<y> i Vl
ft V 14^
& a jo
jf t^ f o d b L i
j(ayo
a X i m - i j a i( f > e u > /U
o c jo u o
o (-L {o L jo f> X \
oub<J& o lM L >
oc[~ u
^ a j{^ L X e d o
Ptahil descendent into the black waters clad in garment of fire, and that the fire mingles with
the water and the material world comes into being resembles the Zervanite myth where the
male element, fire, fertilizing the female, water, in order to produce the cosmos. Zaehner
believes that this Mandaean tale is derived from the same source as the Zarvanite myth, since
the Mandaean religion distinguishes between two series of elements such as the living (good)
fire and the devouring (evil) fire (Zaehner, 1955: 77).
433 GRR, pp. 116-7.
436 GRR, p. 414:18.
437 Some of the earlier forms of Gnosticism pointed that there was one God the Father, who
created seven angels who created the world and made man in the likeness of the divine image
(Wilson, 1958:102-103).
135
the form, which the Second (Life) had formed, into the world of darkness and made
creations and formed tribes which are not worthy of the House of Life (or: outside the
House of Life),438 the Life helped Abatur in obtaining the secret of solidification.43?
Abatur wrapped it (the secret) in his clean turban and delivered it to his son Ptahil.
Ptahil went down again to the black waters and succeeded in solidifying earth and
spanning out the firmament.440
It is notable in the Ginza that some passages describe Ptahil as an evil and
a foolish creator and his house (the world) is taken from him .441 Drasa d-Yahia (the
Book of John) tells us that he was appointed the guardian of the house until the end
of the worlds.442 In another passage from the Ginza we learn that Ptahil has been
forgiven, by the higher deities of the World of Light, for creating the universe and he
will be declared the king of the uthras and king of the Naoraeans:
YoSamin and Abatur shall be baptized of the First Great Life in the
Jordan. Afterwards Ptahil-Uthra shall be carried away from the putrid
clouds in which he sits and purified in the Jordan of the First Life. In
that Jordan his stench will be removed. He will be embraced by the
First Life, and he will tell about the stocks and fetters which he
endured in the world. He will tell about the pain which inflicted him
from his father. He will be declared the King of Uthras, and will have
authority upon the congregation of souls. He will be declared the King
of the Naoraeans, and prayer and praise will rise for him .443
43GRR, p. 287: 9. The text:
oCuieâJ^X
oc<
aj(ajLLj
.... gj(o<HjV
JLm /ojC^ oj(oj
According to the Manichean doctrine, the Living Spirit and the Mother of Life descended
into the abyss and defeated the powers of darkness and fashioned the universe from their
bodies. Thus the demiurge is a light god, though the dead matter of the creation is darkness
(Gardner and Lieu, 2004:15).
440 GRR, 414:15 f.
441 Ibid, 117: 16. Saklas, according to the Manicheans, is the leader of the demonic abortions
who form Adam and Eve after the likeness of the Third Ambassador (Gardner and Lieu, 2004:
439
3 9 6 ).
442 DY p. 5: 3. The text:

o(-&do
^ 3 GRR 380: 21 f. The text:
136
o4<Jo
j( i
oyo
5 2 .2.6.3 - The Creation o f Adam:

There is more than one version in the Ginza for the creation of Adam.
According to tractate 10 of the Ginza, Ptahil creates Adam according to his image
with the help of the Planets. They create Adam and cast some of their spirits and
some of their mysteries into him and his wife Eve but were unable to make him stand
on his feet. Ptahil brings a hidden maria form his father Abatur and cast it into
Adam and Eve. Only then Adam sneezes and stands on his feet:
After Ptahil had created the world, he built his son Adam according to
his form, and according to Adams form Hawa (Eve) his was built.
Pthail cast into Adam a kind of ruha spirit from his own ruha spirit,444
and each of the Seven (planets) cast into Adam and his wife Hawa
(Eve) some of his own mystery. However, Ptahil and Seven (Planets)
who were with him could not raise Adam and his wife Hawa (Eve).44s
Therefore, Ptahil went towards his father Abatur, obtained a hidden
mana, which was given to him from the House of the Life, brought it,
and cast it into Adam and into his wife Hawa (Eve)
Adam sneezed
and asked for the life.446 Ptahil and the planets who were with him
said to him (Adam): Live, Adam! Then Adam stood up, bowed down
it
jt*""**
~.+>A
oc 6dslxA
oLCaj(afkC^J
olla MJ/aU
t t t ^ j .t . t
or tA 'o
ajLl& j
o c c a iL y < a ^ rX
o r -HM i((^j
oc< ...V
^
ajU<j U a ^
a ^J a4(
J.aJaj( fkC^
H ijn A t
ecL w < (X
y.t +[ occa45a4/ ocLwd a^dLioc&
qj<iHmcU ocic^d
0
1a *
jU H jo
/ nHA
a ÂL&ql
JnV ir7^-I t\M i i n f a >
o c c u (^ C y
st 1
t-C
^
I abJ
or H'AAu(Cy
Ir H\ a iC * .c * ' 4 kJjO
444 Cf. And the Lord God formed man of the dust of the ground, and breathed into his nostrils
the breath of life; and man became a living soul. Genesis 2: 7.
According to the Apocryphon of John, the seven powers contributed from their own
elements the following souls for Adam: the bone-soul, the sinew-soul, the flesh-soul,
the marrow-soul, the skin-soul, and the hair-soul. Rudolph comments: In spite of the
skill devoted to the formation of the psychical body it remains immobile and it is not possible
to make him stand uptight. This gives Wisdom (sophia) opportunity to intervene in order to
win back the power which through her error she had lost to her son the Demiurge. (Rudolph,
1983:102)
446 An Iraqi tradition is that sneezing is a sign of life. They tell stories about people who were
thought to be dead but they returned to life after they sneezed. Sneezing for them, also, is a
sign of warning i.e., if a person was about to depart and someone else sneezes, he postpones
his departure for some time.
137
and praised that man who had opened his eyes and made him stand
on his feet.447
Tractate III (the subject of this research) of the Ginza Rba narrates the
creation of Adam by Ptahil and the Planets as follows:
When Ptahil came, he spoke to the planets: Let us create
Adam that he may be king of the world, when he had spoken thus to
them, they all consulted each other: Let us tell him that we want to
create Adam and Hawa (Eve), because he belongs to us. They said to
him: Come now, we will create Adam and Eve and make them the
head of the whole generation. When the planets spoke thus to him
Ptahil was troubled in his heart and said: If I by myself create Adam
and Eve, the head of the generation, what will Adam (then) know
what to do in the world?448 Then Ptahil-Uthra spoke to the Planets
and said: Adam is my son; he is the king of the world! The Planets
spoke to Ptahil saying: What do we confide in and rely on, and what
is our authority in the world? Ptahil spoke to them and said: You
shall be his fosterer(s), and render him full service.
They created Adam and laid him down, but there was no
nisimta449 soul in him. When they created Adam they were unable to
cast a soul into him. They pleaded to Ayar-Ziqa (the ether wind) to
hollow out his bones, and marrow be formed in them. That marrow be
formed in them, that he might spring up and stand on his feet. They
summoned auta d'Sata haita the splendor of the living flame that
might illuminate his attire and he might spring up and stand on his
feet. They sent for habla dsabria the mist of the streams and the
fumes of the consuming fire to enter his trunk that he might clinch his
447 GRR pp. 287-8:
o<m
a J oc^c'
\j4{ n... i-H
OL&l +
^jL>o|
1 { a J ta J
o o ( a j o c L m 4.*-^ y .11
oMlcJ
o<.\aJ
Jc-wojC^
f c i o ^ oui& o
0^
ouo^
^ u o | t u n j(oL^c4djCkm
j(a jJ
J(-w a X ^ Jo|o ^
OC( ... I j(C^X4 blJ . . ^SLo| QJ<1 ... V )
, A
J iir tld k m
jiy L O
ja I o jL
4{aJJo 4 \a 4 i
^ i -L
448 Ptahil created Adam last, just like in Genesis 1.

^9 neSamah in Genesis 2:7
138
^ o |c
*{< *i I
. . 4\aJio
fist and beat with his wings (arms), that he might grumble and shake
himself, and that he might be spring up and stand on his feet...
The Planets spoke to Ptahil saying: Allow us to cast into him
some the ruha spirit which you brought with you from your fathers
house. All the Planets exerted themselves, and the Lord of the World
exerted himself. In spite of all their efforts, they could not make him
stand on his feet. Ptahil set off in his glory and ascended to the Place
of Light. He stood in the presence of the Father of the Uthra,40 and
his father spoke to him: What have you accomplished? He answered
him: All that I made has been successful, (but) my counterpart and
yours have not been successful.451
The Father of the uthras raised himself, set forth, and hurried
to atar kasia the secret place. He fetched the (great) m ana,452 which
illuminates all corruption. He wrapped him (the mana) in his pure
turban under the (spells) of the (secret) names which the Life gave
him. He brought it hither and gave it to Ptahil, his son. When he gave
it to Ptahil-Uthra, the Life summoned Hibil, Sitil and Anos4^ the
outstanding uthras who are flawless. He summoned them and gave
them their orders, and warned them concerning the nismata souls.
He said to them: You be a guardian over them, so that all the worlds
may know nothing about them. Let not the muddle-headed Ptahil
know, 454 how the nisimta soul falls into the body. How the soul falls
into the body and how the blood fills Git: speak in) it and how the
veins permeate it. Let the supporter (maulana) Adakas-Mana be his
4s Bhaq-Ziwa (Abatur).
451 of. The creation of Adam in Nag Hammadi Codices. It is written that the Archigenetor
issues a decree with regard to that man to be formed, and each of the powers cast his seed
upon the midst of the navel of the earth. From that day on the seven commanders (archons)
formed the man and he was called Adam. But this creature was left without a soul for forty
days until wisdom life (sophia zoe) sent her breath into Adam. He began to move on earth
but could not stand up. (Rudolph 1983: 96-97) Drower noted that the unsuccessful creation of
Adam constantly appear in Gnostic, Rabbinic, and Kabalistic writings (SA, n., 3 p. 35).
45* mana: soul (MD p. 246).
453 The triad of uthras produced by Hawa-Kasia (the secret Eve), and act as saviours in the
Mandaean literature (SA p. 36).
454 For Ptahil sakla or blila the fool, see above 2.2.6.2.
139
protector. 455 . . . ptahil wrapped him in his pure turban, and enfolded
him in his garment. When Ptahil wanted to cast the soul into Adams
trunk, I (Manda d-Hiia) snatched it from his pocket. While Ptahil
lifted Adam up, I erected him on his bones. While he laid his hands on
him, I made him breathe the breath of the Great Ones. His body filled
with marrow, and the radiance of the Life spoke in him. When the
radiance of the Life spoke in him, Adakas-Ziwa ascended to his
place.456 I led him upwards to the House of the Great Ones; to the
place where the Great One is enthroned. I entrusted him to the
ganzibras Treasurers, the uthras who look after the Jordans. The Life
thanked the uthra, who had brought the nisimta soul.457
455Adakas-Mana the light being who came from the hidden place and fell into Adam and his
wife Hawa (Eve), and made them stand on their feet, opened their eyes to behold and opened
their mouths to feed. GRR 290: 6f. The text:
JLb Ûo|
jA
HM
cu
^ u o f OJC1....I
So q l M } ^jlwCft-'K.i.fl
oj(o OLj o o ^
ocljlL io o M J
y j - o c L w t ^ c l
o j ( o
jool ^ J - H o
^ u w C a^ co Jn.
Surprisingly the word maulana occurs in an Ismail text called Kalam-i-Pir. According to this
text, the divinity maulana (our Lord) manifested itself in each generation in the most perfect
human form (Stroumsa, 1984:111).
456 Adakas-Ziwa is the Light-Adam. He is the macrocosm conceived not only as an Idea but as
an Ideal. Adakas is Adam the microcosms guardian, his soul, his m a n a ( SA p. 35). Adakas
is also Adams instructor who came from the Secret Place (Ibid p. 102).
457 GRR p. 120 ff.
140
TEXT 2
GINZA RABA
PAGE 84
(C hari B)
1\ ,4r'
Jolo 1L& do(.o
PIRA INSIDE PIRA
AY AR INSIDE AYAR
^*41- ^ *ajc|^_
T H E G REAT YURA O F
R A D IA N C E A N D LIG H T
a^dJ a^LdoL
OCLw
T H E G REAT JO R D A N OF
LIVING W ATER
OCLw
T H E (PRIM AL) LIFE
ol&j Lxj=
OCÔLÛ(
UTHRAS
OCCw
T H E SECO N D LIFE - TH E
PRIM AL U T H R A YOSAM IN + MYRIADS
U H TRA S
141
2 . 2.7 - Manda d-Hiia (Gnosis o f Life)
S 2.2.7.1 - The True Apostle o f Light:

M anda d-H iia is tran slated know ledge o f life, i. e. gnosis. There
w as a d eb ate on his nam e and th e analogy o f m a n d a led by Pallis, since
know ledge in th e M andaean language is
m adda or
m a d ih ta ,458
m a d ita , ojClHoc iaduta, &***{
M anda d-H iia is th e o u tstan d in g figure in th e
M andaean faith an d th e m ost revered
d e it y . 5 9
M anda d-H iia personifies th e
m a n d a know ledge of th e great M andaean deity h i i a th e Life.**60 From th e

course which th e M andaeans followed th ro u g h history, som e scholars w ent to assum e
th a t this sect ad o p ted M anda d-H iia as a m essenger an d a redeem er when th e
N aoraeans (the early M andaeans) as p art o f th e ir polem ic against Christianity a t th e
rise o f th e first m illennium .461 M any texts in th e Ginza an d in th e other M andaean
m anuscripts propose a shift from polytheism to G nosticism has taken place som etim e
in th e period from C.E. 3 0 0 -6 0 0 as suggested by B randt.462
S upport for th is hypothesis com es from one o f th e m asiqta (ascension)
hym ns; th e believers have forsaken im ages, pictures, idols an d gods an d have
testified to th e n am e o f th e great stran g e Life:
4s In some incantations Manda d-Hiia is written with the guttural (* v ) otc~,*s.
Mand'a d-Hiaa (Yamauchi 1967: 235, 241).
9 Pallis 1926: 146. Abatur (the Second Life) rises from his throne in order to show respect to
Manda d-Hiia (GRR 223:14).
460 Rudolph 1983,131.
461 Brandt believed of two schools of Mandaism: the Old Mandaean School, which lost its
authority because of continually new influence especially Christianity; and the New School
which he called teaching of the king of Light (Lichtkdnigslehre). This school, he believes, in
contrast to the older polytheistic from, is monotheistically oriented, even when marked with
dualism. Brandt came to the conclusion that In the course of the polemic against Christianity
and its influence, the reformer of the Mandaean theology, the author of the
Lichtkdnigslehre represented a revelational activity of the Mandaean redeemer in Jerusalem
and assumed also the name Naoraean as a designation for the sect itself (cited by Rudolph,
HR, vol. 8,1969: 2iif).
462 Rudolph, HR, 1969: 212.
142
T h is h o u r I address to thee, m y Lord, M anda d-H iia, a vital petition,

large an d n o t sm all, for th is congregation of people w ho have b en t
th e ir knees to th e ground an d stretch ed forth th e ir hands to th e
in term ed iate an d u pper (worlds). They have forsaken im ages, pictures
an d idols o f clay, gods (m ade) of blocks o f wood, an d vain rites, and
have testified to th e nam e of th e great, strange (sublim e) Life. To
th e m th e gate o f sin is closed an d for th em th e gate o f life is open. May
o u r request, ou r prayer an d o u r hum ble subm ission rise before the
su p rem e Life which is above all w orks .463
M anda d-H iia often exchanges places w ith
an o th er light being, his
so n /b ro th e r, Hibil-Ziwa,464 who descended to th e seven layers of th e world of

darkness an d cam e into conflict w ith th e King of D arkness an d obtained
p ru d q a a p assp o rt 465 w ith
h a tm a a seal-im pression466 w hich enabled him to
travel throu g h th e W orld o f D arkness an d com e back to th e W orld o f Light.467 During

his jo u rn ey Hibil-Ziwa could confuse R uha (th e goddess o f th e underw orld) and
obtain from her
the g im ra u m r a r a , the two secrets of the World of
Darkness.468
463 CP p. 34. (masiqta p. 124) Drowers translation, text collated:

y ( .c o ^ 4 -L * '
'
,L >
OC-twaJaJ
^jJo jC ^C y J o c c a i a ^ w a t a ^ 'a ^ e
\tte
, j y i . . . I
o c ja la v a C
a 4 j |o l j
n - V .H
o jLl
oc
OC^<_^J Q<H lyu OC3iJcû Ida&et* OLLaltmU OCyu L lil A

^ a X * 7 C y Heu~uo occadbt^jLy ocV H occ_*ma
o c / c j ( o c C U > & {a.H v fd y a ^ a ^ i L i y a X 14d, 1 y a X L ^
y 1 ...I
odjtaikf
. . . y ^ c a ^ k la ^ d
464 Hihil-Ziwa, is the light bearer; a saviour-spirit who descended to the underworld and
brought back with him from the Well of Darkness the gimra (pearl, or: soul) and mrara (a
sort of herb) which are considered the secrets of the World of Darkness. Cf. the Mandaean
scroll masbuta d-Hibil-Ziwa the Baptism of Hibil-Ziwa (The Haran Gawaita and the
Baptism o f Hibil-Ziwa, translated by Drower, Vatican City, 1953).
46s GRR, p. 168: 25.
466 GRR, p. 169: 8.
467 The journey of Hibil-Ziwa reminds us of the journey of Enkidu to the underworld. (GRR,
book 5:1)
468 The meaning of gimra umrara is obscure, perhaps indicating two things assuring the
stability of the world of darkness (MD, p. 90).
143
The M andaeans prayers recited during th e rituals usually include th e form ula,
th e nam e o f Life an d th e nam e of M anda d-H iia (K nower o f th e Life) is pronounced
over m e. H e is th e T rue Apostle of Light as he describes him self:
I am th e Apostle of Light w hom th e G reat One sent m e into th e world.
T he tru e Apostle I am , w ith w hom th e re is no lie. T he Chosen with
w hom th e re is no lie, th ere is not w ith him deficiency or fault. 469 I am
apostle o f Life, th e tru e one, in w hom th e re is no falseh o o d .470
M any G nostic sects share th e m eaning of th e ap o stle/red eem er, w ith som e
notable differences. According to th e M anichaean cosm ogony, th e living F ather sen t
his son to redeem th e soul w hen he saw it suffering in th e body. The son cam e an d
transform ed him self into hu m an form an d ap p eared to m en as a m an. He m ade
creation for th e salvation o f souls an d produced an in stru m en t w ith twelve vessel;
this is tu rn e d by sp h ere an d draw s up th e souls of th e dying. Then th e great light
takes th em up w ith its rays, purifies th em an d passes th em on to th e m oon and th u s is
filled th e face of th e m oon . . . W hen th e m oon is full, it ferries th e souls to th e east.
A nd again it fills th e ferry an d again it unloads as th e souls are brought up by th e
vessels, until it has saved its own sh are o f soul. 471
g 2 .2 .7 .2
The Creation o f Manda d-Hiia
T hree u th ra s (the sons of th e Second Life Y osam in) decided to descended

below th e h apiqia m ia (stream s of w ater) to create a w orld o f th eir own and not to

tn iJ .fi
oyo
a M io
yaLHotfr. o c i V H t l ,
w toJo&dfa'
4 GRR 79: 79: 21.

4? Gardner and Lieu, 2004:183.
144
tv H i
jfccoJL)
ayo o_~d^
m ention th e nam e o f th e Life.472 T he Life com plained to th e G reat M ana who dwells in
th e G reat P ira an d requested his counsel. In a counterm ove to th e u th ra s plan473, the
G reat M ana created th e astral m essenger Kabar Rba or Kabr Ziwa, w ho is fact M anda
d-H iia.474 It w as by th e request of th e F irst Life th e G nosis o f Life cam e in to being: I
am M anda d-H iia, th e em anation (lit. planting) of th e M ighty F irst Life. 47s The Life
in stru cted M anda d-H iia th a t his creation preceded th e creation o f th e u th ra s an d his
com m ission w as pred estin ed 476 In this regard, Jo n as w rites: The m ission o f this
tran sce n d en t savior begins even before th e creation o f th e w orld (since th e fall o f th e
divine elem en t preceded th e creation) an d ran parallel w ith it.477
M anda d -H iaa was p rom oted by th e suprem e beings o f th e W orld o f Light a n d
w as m ade one o f th e G reat Ones. H e was given auth o rity up o n all w orlds o f Light an d
u p o n th e u th ra s w ho dwell in th e skin a s an d upon th e underw orld o f darkness.478 He
w as th e only one w orthy o f th e m ission because he w as th e one w ho could restrain th e
renegade uth ra s a n d set th e boundary stones (ku d ka ).479 H e w as hailed as th e great
m irro r o f th e u th ra s an d th e lustrous king of th e all kings (or: angels).480
472 This is the first rebellious act in the World of Light performed by the Second Life (Yogamin)
and his three sons (one of them is Abatur). This rebellion which caused a great conflict in the
Mandaic heavenly world was subdued by Manda d-Hiia (GRR p. 85 ff.).
473 The sons of the Second Life.
474 GRR pp. 85, 86.
47s CP, p. 109; Mandaean text pp. 145-6. Drowers translation, text collated:
O C 4 1 4 4 I^
OCLu/Î y *
O C C m / ^ X A ^ O ^ ( JLw
476 GRR, p. 89.

477 Jonas, 1958:45.
478 GRR, p. 89.
479 GRR, p. 87
480 DY, p. 239, the text:
...1 ifr/t oco^
145
afOay
g 2.2.7.S - M anda d-H iia. the M andaean R edeem er: 481
The M andaeans concept o f th e redeem er is n o t th a t o f Christianity.
The
M andaean R edeem er does n o t descend to earth an d redeem his followers through

agony a n d sufferings. T he M andaean salvation, like th e o th er G nostic beliefs, is
focused o n th e release o f th e soul, th e mana divine particle o f m an, from th e m aterial
w orld an d subsequently jo in s its oju^ lh dmuta co u n terp art in th e W orld o f Light.*82
T his process is m aterialized, according to th eir faith, by m eans o f gnosis (knowing)
th e Life a n d his m essenger M anda d-H iia (the Knower o f Life) an d thro u g h th e cults
o f rep eated mabuta (baptism ) in yardina Jo rd a n 483 an d masiqta (the ascension of
th e soul).48* The R edeem ers duty is to aw aken th e souls to th e ir heavenly origin an d
to provide th em w ith necessary gnosis o r know ledge to serve as passw ords for
th e ir heavenly re-ascent.48
M andaeanism professed to b rin g salvation through
knowledge; ignorance is a sin:

W ho illum inates (his h eart) w ith illum ination (know ledge) shall rise
in th e Place o f Light; w ho cannot illum inate (his heart) w ith
illum ination (knowledge), shall be cu t off from th e Place of Light.46
A m ong th e M andaeans redeem ing knowledge has been personalized in th e

figure o f M anda d-H iia.47 The R edeem er is also th e good sh ep h erd th a t leads his
sheep to th e ir fold.48 The souls, th a t sin n ed because o f th e w icked angels,
481 The Mandaeans believe in another redeemer; Anu (the Biblical Enosh).
482 Stroumsa, 1984,1.
43 Buckley, HR, 1989: 23-34.
484 Rudolph, HR 1969: 230.
Yamauchi, 1970,29.
486 GRR, p. 395: 20. The Text:
---y & oj ( 0
-HI...y
nt(
aj( i-Hlm-V
487 Rudolph, 1983:131.

488 GRR, 205: 22. The text:
y 1 1 y j u w C f t y ^ f H\ / C e i y i / o L=> OjidaA O L*i
146
O C U iJ l
malakiay o f th is w orld, will appeal to M anda d-H iia to save th em from th eir sins and
trespasses: M anda d-H iia, save us th e darkness of th is w orld in which we are cast!489
W e also read in an o th er passage th e pleadings o f th e M andaeans to M anda d-H iia for
th e salvation o f th e ir souls: T hou w ilt raise us up as sinless an d n o t as guilty, as
virtues a n d n o t as vicious before thee, M anda d-H iia. 49 it is only w hen th e n isim ta
(soul) is en lig h ten ed by th e Gnosis of Life, th e n can re tu rn to th e W orld o f L i g h t s
At th e e n d o f th e w orld M anda d-H iia shall reveal him self to sons o f m en an d redeem
th e m from darkness:
A call rang o u t over th e whole world, th e sp len d o r d ep arted from
every city. M anda d-H iia revealed him self to th e children of m en an d
redeem ed th em from d arkness into light.492
H e is
hiia th e Son o f Life who lifts u p th e souls o f th e faithful to
th e place w here th e Life is en th ro n ed w ith his sw eet voice.4^ W idengren says th a t th e

te rm Son o f Life is found in th e Acts of T hom as in praise o f th e Apostle o f Life U-x*.
C hrist.494
Manda d-Hiia is identified with Hermetic Man-Shepherd (Poimandres), Mind of allmasterhood (See Deutsch, p. 1999:166). In this respect Drower writes: The Hermetic writings
have so much which corresponds closely to religious conceptions familiar to them in
Naoraean gnosis that they would readily have identified the Hermes of the Poimandres as
their own M anda d-Hiia or Mara d-Rabuta (SA p. 112).
489 GRR, 303:17. The text:
j'
yc|f>tn o 3 < J o l i f t ^
ollm*!.
490 CP, p. 34; hymn no. 35 of the masiqta (ascension) book, Drawers translation, text
collated:
s tU v A l a fly a if
o c J a J ^ X
JoJ<c o c c a ^ o |^ ya^c&L4 jajL)
ocJ<-t(etHi)
491 Rudolph, 1983: 358.

492 GRR, 207:14. The text:
^ i ...1 i ^ l occ_w a
a iy a if
0(_Li.oCf=>
493 GRR, book 9:2, book 16:10.

494 Widengren, 1946: 20.
147
a jc |
ojum
2 . 2 . 7.A - M anda d-H iia and John the B aptist:

M anda d-H iia ap p eared to Jo h n th e B aptist as a child. As a m iracle, M anda dH iia caused th e J o rd a n to flood fiercely, th e n m ade it go dry. W hen J o h n th e Baptist
beheld th e m iracles he believed in M anda d-H iia (as a saviour). Then, he ordered th e
w aters to re tu rn to th e Jo rd an . All th e fish o f th e sea a n d th e b irds o f th e sky retu rn e d
to Jo rd a n , too, reciting praise to M anda d-H iia. At th e en d o f th e episode Jo h n th e
B aptist req u este d M anda d-H iia to save his soul. M anda d-H iia released J o h n th e
B aptist fro m his physical form an d led his soul to th e W orld o f Light.49s Strangely, we
re a d in th e Ginza an d in th e book o f m a siq ta (ascension) th a t M anda d-H iia ap p eared
in Jeru salem : M anda d-H iia appeared to th e Jew s (or: in Ju d ea) like a Vine in
J e r u s a l e m . 496
H e is th e one w ho can open th e doors of kusâ (tru th ), reveals th e
m ysteries a n d perform s m iracles in Jerusalem :

You are th e healer above all m eans o f healing, a Lifter above all Uplifters, a R adiance above all radiances an d a Light above all lights, for it
is you w ho opens doors o f tru th an d reveals m ysteries o f w isdom an d
show s fo rth m iracles in Jeru salem .497 You confide dem ons an d devils
an d frighten away th e gods from th e ir high places. G reat is your nam e
a n d p raised is your nam e. You are th e co u n terp art o f Life, for you w ere
in existence before a ll.498
4 GRR book 5: 4. This picture of Manda d-Hiia as the young lad

iada zu{a (GRR p.
220: 3) is similar to Seth the savior-child xp m in the Manichean, the Valentinians and other
Gnostic sects (Stroumsa, 1984, 77 ff.).
496 GRR, p. 206: 3. The text:
uSmV oc.Uwoj4
i t ) H i . . o o t l t f K f-m oc
497 The Mandaean redeemer and his appearance in Jerusalem was part polemic against
Christianity and its influence, and the reformer of the Mandaean theology, the author of the
Lichtkdnigslehre represented a revelational activity of the Mandaenan redeemer in
Jerusalem and assumed also the name Naoraean as a designation for the sect itself
(Rudolph, 1969: 212). On the other hand Stroumsa believes that Biblical references to the
Holy Land were part of Gnostic imagery (Stroumsa, 1984:119).
498 CP, p. 36. The text:
oc*
*... j * a j c | ol_ioJL=^_L
o < -)n
o& o+ M j
o u o k a j;
o jc \j
aj&Ltyt.tu
oc\aJ
o c .w o J o
o<JaJL&L) a j{ a J a ja o
j(J d o liO
j(<
148
oucay^J
ocjJcj(
o c L ~*ajo
- -I -
ouL ucâC
o ljo o
j(e y o
ni-*4 1 ^
i- ^ iV
2.2.7.S - M anda d-H iia the W arrior:
2 . 2 . 7 . 5 -1 - M anda d-H iias W eapons;

M anda d-H iaa, th e valiant uthra, was th e well p rep ared an d arm ed apostle,
w ho triu m p h e d over th e pow ers of darkness.4^ H e is th e heavenly w arrior w hom th e
gods in all th e w orlds feared: W hen M anda d-H iia ap p eared in th e whole w orlds, all
th e gods w ere aghast. 500 In o rd er to fulfill his m ission against th e evil, he was
equipped by th e G reat One w ith th e following w eapons besides th e arm y of uthras:
(1) R adiance a n d Light. (2) a great attire (3) th e m a rg n a (staff) of Living W ater (4)
th e w reath o f th e Living Flam e (5) th e arm o r of th e G reat Ones501 (6) A m ace
(c lu b )^ 2 (7) a veil (net?),s 3 an d (8) a robe o f th e g reat ones.s04
2.2.7.S.2 - M anda d-H iia R estrains the R ebellious U thras:

W hen th e Second Life an d his sons, th e uthras, determ in ed to create a w orld
o f th e ir own, th e G reat Life considered th is inten tio n as an act of rebellion. In o rd er to
foil th e u th r a s plot, th e G reat Ones com m issioned M anda d-H iia to reveal th e rebels
conspiracy: Rise above th e u th ras an d see w hat they are planning an d w hat they
intend, they w ho say, W e will create a w orld. You have seen th a t they have forsaken
499 cf. The Coptic Primeval Man-Redeemer who dad himself in his amour and set forth to do
battle with cohorts of matter, of darkness, of evil. See Widengren 1965: 49,50.
soIbid p. 295:14. The text:
oc-woJo
olMSo ^ I ...1
5 GRR, p. 96. Cf. Marduk weapons: a scepter, a throne, a royal robe, a bow and arrows, a
mace, a net. They gave him (Marduk) scepter, throne, and royal robe besides, gave him an
irresistible weapon overwhelming the foe: Go cut Tiamats throat! (Jacobsen, 1976:176-7).
GRR, p. 108:15.
s3 GRR, p. 198: 7.
s4 GRR, P. 99:15. The garment of the messenger Manda d-Hiia has such magic powers that
the demons form a secret conspiracy in order to take hold of it (GRR, p. 299: 20):
149
th e H ouse o f th e Life an d tu rn e d th eir faces to th e place of D arkness.505 M anda d-H iaa

was charged to brin g o rd er am ong th e uthras an d deliver th em from failure. The
G reat O ne com m anded him : *zl 7 mardia dhshka (Tlan Ibis mithasbia M arch against
th e rebels o f dark n ess w ho th in k out evil against us!56
It is n o table in tractate th ree o f th e Ginza, th a t th e sequence of M anda d-H iias
m ission w as in terru p ted ; instead of descending tow ards th e hapiqia maia (the
stream s o f w ater) he w ent dow n tow ards th e W orld o f D arkness; an d in stead o f
restrain in g th e defector uthras he defeated th e evil pow ers o f th e W orld o f Darkness.
T his confusion can b e solved w hen th e story is trac ed in th e oth er chapters of th e
G inza as well as in th e o th e r M andaean w ritings such as drasa d-iahia th e Book o f
J o h n . In book 15 o f th e Ginza we read th a t th e G reat O nes com m anded M anda dH iia to descend to th e Second Life Y osam ins abode to d eter him an d th e rebellious
uthras from th e ir evil plans an d to help him in accom plishing his w ork in a perfect
order:
F or w h at reaso n th e King o f Light created you, an d m ade you a king in
A yar (ether)? W hy dont you go to th e house o f Yosam in a n d arrange
his w orks in perfect order? Yosamin should know th a t th e stren g th of
th e Life is g reater th a n his futile strength.50?
In a n o th er passage we find an o th er reading:

T hen th e Life called Yawar-Ziwa 508 on w hose nam e nine h u n d red
th o u sa n d uthras em erged. T hen he created a form an d gave it to him
a n d said to him , Go, m eet th e Second (Life) w ith th is form an d lets us
505 GRR, p. 8 6 .
506 GRR, p. 96: 16. Cf. They (the gods) gave him (Marduk) scepter, throne, and royal robe
besides, gave him an irresistible weapon overwhelming the foe: Go cut Tiamats throat!
(Jacobsen, 1976:176-7).
507 GRR, book 15:16, p. 424: 5. The text:
j((
ojco-uu
Vl
ôus^
O K
do(.a&
c J c ^ w < S.
o^Jo3j
i
O C X w l y
a ^ li(
4f>,<
I J U=
ta jjc J ilM S -m l
508 Yawar-Ziwa is a being of light acquainted with Manda d-Hii and his son Hibil-Ziwa.
150
find o u t w hat he will say an d w hat he will propose. He w ent to his

(Y osam ins) presence an d spoke to him , 0 , Yosamin, son of D m utHiia, m y fath er se n t m e h ith e r. . . . By th e (pow er) o f th e form which
th e Life gave to Yawar, all th e skin a s o f Yosam in trem b led an d quaked
a n d his th ro n e degraded an d gave w ay un to downfall. His w om en who
w ere stan d in g a t his presence w ere te rrifie d .. 509
M anda d-H iia arrives a t th e house o f Y osamin an d th e planets fell on th e ir

faces:
H e w as in stru cted by th e w isdom o f th e G reat One, an d set forth an d
cam e tow ards Yosamin. He stood on th e vault o f th e house of
Yosam in, an d he covered his gleam w ith his radiance.(?) H e covered
his gleam w ith his radiance, an d an u p ro ar ru p tu red in his house. An
u p ro ar ru p tu red in his house an d th e Planets fell on th e ir faces.*10
A fter all, it seem s th a t everything w ent well an d M anda d-H iia was successful in his
m ission to Yosm ain a n d he could achieve his goal in a perfect way:
I cam e to th e w orld w hich th e Second (Life) created,
from w hich all erro r an d deficiency cam e into being
I u tte re d th e voice o f Life,
an d p la n ted th e planting o f th e G reat (One).
I p lan ted th e planting o f Life,
an d I chose th e elect ones; one by one I chose them ,
an d I explained to th em a n d tau g h t th em concerning th e goodness.
*9 GRR, book 14, p. 356:17 f. For the detailed battles between YoSamin and the battalions of
Light see the first four chapters of the Book of John. The text:
0 (-JJLUMm
oc^Jo a4ft<fu( o lM jo o 4 {
4X a j c | d d a J o il oc<_w
tH 4 i q o \c o m
Jo jo J +>
dda4r(o*JL a4{ ocL vC y o|a**, a j<

oyO Cyod
M
J cU
nt( i Mdi
/I* * -* * y *
ajcld e' . . .
...I Cajfa.waj& 'o o t u x < 1ddJi dddd y < 3 (o ^ J C o c
o c y a y a j o c y j i ^ f / a j d y<3{o^_>c^C
ddn. > y C ^ o ^ u c < c aX y C ^ ^ t
j(a^w o| i/a JO c J o c c w
fm ^d(n-HjdU\ yCtffca
*10 GRR book 15:16, p.426:12. The text:
!* ûc|_)
y c ^ o ^ k C J^ X o j f c a ^ ^ X
Jjtm o C m O L ^ c ^ J
a y l o t ^ * f t ... i t
aj(o y C ^ o ^ J C j( a jJ ocS-icraJ
ay& o> Û(Cft W
ft... i t )
oc dddd
i ...V ^ a ^ y a j f j f e j
a X t- iiy JLa f t n ^ a j c |
f t n ^ a X L iiy
J a y y y_C**,CayyO
151
I m ad e th e ir eyes behold th e place in w hich th e G reat (One) sit (or:

en th ro n ed ).
I ta u g h t th em , th ro u g h th e secret chants an d recitations,
th e p rayers an d praise th a t we possess.
I m ad e th e m p a rt of th e construction of th e Life,
a n d m ad e th e m jo in th e un io n of th e Life.
I en lig h ten ed th em w ith a sublim e enlightenm ent th a t has no end,
a n d I show ed th em th e form w hich was (brought) from th e concealed place.
W hen th e elected ones saw it, th e ir aching h earts w ere healed.
I u tte re d a proclam ation,
a n d I straig h ten ed u p th e trivial devils.^11
2.2.7.S.3 - M anda d-H iias encounter w ith the Pow ers o f D arkness;
T he W orld o f Light realized th a t th e W orld o f D arkness was conspiring against
it; it realized th a t D arkness expanded an d becam e th e fullness o f th e w orld (or: he
becam e Plerom a o f th e cosmos).s12
From th e day w hen th e Evil (one) began to think, th e evil was shaped
in him . H e fell into a great w rath an d v en tu red a w ar w ith th e L ights^
T he M essenger w as sen t o u t to tre a d dow n th e pow er o f th e Rebels.
W hat caused D arkness to m o u n t up its offence against th e W orld o f Light is th e
envious n atu re o f dark n ess w hich is full of h atre d an d conflict.5^
5 GRR p. 447:1 f. The text:

O f^ d ^ d tS .
j{ u k L ^ L ^ i
o c c u l t
oJo4/
j( c id d
o<-dc..^dr'
y a ^ c j ( ^ ,a d d ^ o
a ^ -> a life* y j ^ c X ^ o J j
^
o f V-j(oc Qfdr'dd^S.
X o jf-id i-d
o d ia e(yaj(âid
1. . .
o^& 4{4X
o ^ o c ^ C jf
o d iio l
j(C j(o
qj<V
ojL ^ x H
o c c ^ w ^ X a y o c y t V X 1 y j %>cX>/C y a A '
j ( a 1 .. O U 0 C ^ o j j( o
^ < J T 7 f lw
j(( -H ..< V
{ jjL ^ f-d d d l^ ^ o
y o J o jf o ^ X qj< .*>< d d + u U
^ d jfc J n ^ i \ in > t a y o ^ < X
o{1In^V nV i-*<^
nK
ojiddaJ.
ajLidd J L o J
V
a â jL tm d d jc o^*X ^JCcd^J
o c jc to ^
otJH H c
jo j
8C f
Ofcflf .V yt|to^w
5 GRR book 3, p. 99: 3 f.
5*3 cf. Manis own writings about the notion of the rebellion of the powers of Darkness against
the Kingdom of Light: they plotted against the Light in order to mix themselves with it
(Widengren, 1946: 44).
5*4 DY, p. 48:1 f. The text:
doddo
d d o 'H M ) n V ^
|o L /
j f o L f c 'd L
> a ajU q> tdd o + L d i d d f.+ a ~ ,* X . o d U f. ^

oJcn.nl
s5 Jonas stated that the Darkness had first to reach its own outer limits, and to these it was
pushed at some time in the course of the internal warfare in which the destructive passion of
152
Therefore, th e higher deity sum m oned M anda d-H iia a n d ad d ressed him
saying:
Arise, go to th e H ouse o f th e Seven (planets), th e idle Rebels o f
D arkness!516 Idle are th e gloomy Rebels o f D arkness, an d th e re is no
light am ong th em .51?
M anda d -H iia h ad som e hesitation tow ards th e m ission, b u t after a prolonged

p ersuasion by th e Life it seem s th a t he agreed to confront th e pow ers of D arkness
u n d er som e conditions. In response to his conditions, th e higher deities o f th e W orld
o f Light p ro m o ted him an d m ade him th e th e King of th e u th ra s, th e Lord o f th e
K u sfa a n d th e T reasu rer. He was also given th e au th o rity upon all th e w orld of
Light a n d u p o n all th e skin a s an d also u pon th e underw orlds o f D arkness.518
M anda d-H iia w as engaged in an astral w ar w ith th e evil powers o f th e W orld
o f D arkness before th e creation of th e cosmos. Before he descended to th e
underw orld, M anda d-H iia d id som e reconnaissance o f th e dwelling of evil ones. He
saw th e furnaces of th e consum ing flam e w hich was full o f destroyers an d dragons.
H e saw th e rebellious m onsters plotting wickedly against th e good ones an d forging
w eapons. He saw th e angels o f th a t place inflam ed against each other. He saw R uha
Q adasta sittin g th e re w ith h er h u m u rta s (fem ale spirits) practicing false magic. He
its members was ceaselessly engaged. For the nature of Darkness is hate and strife, and it must
fulfill this nature against itself until the encounter with the Light presents an external and
better object (Jonas 1958: 213).
516 The term ooLHtî mardia rebels is found in the Manichean writings extant in Syriac
maruda. Widengren 1946:43.
517 GRL p. 68:17. The text:
j
Q( lAn-V oilAo^d
ocJLda4{
aJkLlfk j(c4dl Jcfo &Lxî
518 GRR pp. 86-87 Cf. Marduks conditions, that if he was to champion the gods they must
delegate to him their authority, he must have supreme command before confronting Ti'amat
(Jacobsen 1976:147).
153
saw the arrogant King of Darkness challenging whoever claims that he was stronger
than him.s^
2.2.7.R.d - M andada d-H iias Battle w ith the King o f Darkness rU r) 52:
W hen th e Leviathan of th e W orld o f D arkness decided to swallow th e w orld in

ord er to cast dow n th e G reat O nes from th e ir th ro n es, M anda d-H iia appeared to him
in th e extensive Ibusa garm ent of th e G reat Ones dnpis umitar mn almea which was
m ore im m en se an d surpassing from th e w orlds.521 M anda d-H iia show ed him
margina dmia hiia th e staff o f Living W ater,s22 by w hich th e rebels were crushed
dow n. H e show ed him klil isata haita, th e crow n of th e living fire, w hich instilled
te rro r in to dem ons. T he King o f D arkness rose up an d ann ih ilated th e whole world;
he contain ed it w ith his stren g th a n d upalga dpumh ubarqa qbar bu ried h alf of his
m o u th in th e earth. He swallowed th e black w aters a n d gulped dow n all th e dem ons
an d dewis an d liliths an d stood riqan em pty (or: n aked) in th e world. M anda dH iia approached th e m o n ster arm ed w ith stren g th o f th e G reat One an d som e of his
b reath reach ed his garm ent, b u t th e bu rn in g flam e o f th e King of D arkness was
extinguished a n d his navel fell upon th e gate (lit: artery) of darkness an d all darkness
5J9 GRR p. 97.

s20 Lady Drawer was told by the Mandaean priests, during her meetings with them in Iraq, that
Ur is the mighty Serpent or dragon of the underworld upon whom the material world rests.
Above him are the seven material firmament and below him the seven underworlds of
darkness. He has fiery breath like a flame, and his belly is alternately fire and ice. Souls too
impure to undergo the lighter purification of ma\arata (purgatory) are drawn into his belly,
and amongst these are unbelievers (Mil p. 253, n. 3).
s21 The garment has secret powers against the enemies and confers superior power on the
wearer and therefore it is a weapon. The garment of Manda d-Hiia has such magic powers that
he could, with his other weapons, subdue the powers of Darkness Zaehner 1955:118.
s22 Cf. the cedar staff the darling of the great gods in the old Mesopotamian legends. The staff
is the symbol of Life and the sign of kingship which contains magical powers. (Widengren
1950: 8, 9). The Assyrians called the staff kakku a weapon which is considered as divine
symbol at the same time (Chicago Assyrian Diet., p. 50).
154
was form ed from him .
M anda d-H iia seized his eyes a n d w rapped him w ith four
shawls. H e fettered th e Evils heart, dissolved his jo in ts an d crushed his liver. He

folded his stom ach w ith his bowels, w rapped his navel w ith a veil, tied a knot aro u n d
his h e a rt a n d cast poison in his entrails. He b o u n d th e King o f D arkness w ith a fetter
an d p u t a m uzzle on his m outh. The King o f D arkness becam e tongue tied an d
retre ated to his ka n n a place crying, Alas, alas onto myself! s23 M anda d-H iia d id n o t
pay atte n tio n to th e Evils begging to forgive him an d have m ercy on him ; in stead he
im prison ed him in his place a n d appointed ru d e giant g uards to w atch over him.524
W hen th e King o f D arkness tried to get rid of his fetters, M anda d-H iia rose by
th e pow ers o f th e Life an d created an iron wall aro u n d him . H e tied seven knots
aro u n d h im an d w rapped him w ith twelve veils. He b o u n d him w ith th e great voice
an d fettered him w ith a fetter so th e seven za h riria flashes (or: flam es) d ep arted him .
H e flung his club a n d struck him an d split his head. H e m ade him shriek like a w om an
an d m ade him w eep like a child. He m ade dung into his food an d u rin e into his drin k
an d extinguished his devouring an d destroying fire. He deprived him from his lu st
(or: greed) an d clothed him w ith w rath. W hen M anda d-H iia was triu m p h ed he
erected a th ro n e for th e good ones an d set u p a glam orous light beside it.^s
523 GRR p. 98 ff.

524 GRR. P. 102.
525 GRR p. 108.
155
8 2 .2 . 7.S.S - M andada d-H iia Thwarts Ruhas Plans to Seduce Adam;
R uha526 an d h er retinue, th e planets an d th e dem ons, began forging plans to

capture A dam a n d keep him in th e ir w orld: W e will en tra p an d catch A dam an d
detain h im w ith u s in th e w orld! 527 They plan n ed to e n tra p him w ith h o rn s a n d flutes
an d draw him in to th e ir congregation s28 They proposed to arrange a feast an d
practice ra zia d rh a m ta th e secrets of love, Ruha an d h e r p arty w ent u p th e M ount
Carm el a n d set u p th e ir assem bly an d began practicing th e secrets of love a n d said:
W e will p erform th e secret of love w ith m yrtle an d en trap th e whole world. W e will
perform th e m ystery o f love w ith w ine an d en trap th e w orld by ou r drunkenness. We
will p erfo rm th e m ystery o f love w ith drinking w ater. 529 They took th e living w ater
an d p o u red tu rb id w ater into it. They took th e head o f th e trib e an d practiced o n him
th e m ystery of love a n d o f lust, through w hich all th e w orlds are inflam ed. They
practiced on him seduction, by w hich all th e w orlds are seduced. They practiced on
him th e m ystery o f drunkenness, by w hich all th e w orlds are m ade drunken. The
w orlds are m ade d ru n k by it an d tu rn th e ir faces to th e sea of Sup. 53
A dam , th e son of Adam, was inflicted w ith ha siru ta b lu n d er an d his eyes
found no sleep. He left his m other, H a w a (Eve) an d tu rn e d his back to his b ro th ers
526 Ruha, the queen of Darkness (see 2.3.9).

5*7 GRR p. 124: 21 f.
528 GRR p. 125: 6 f.
529 G R R p . 1 3 0
530 GRR p. 132. The terms drunkenness and intoxication in Gnosticism refer to ignorance
which is apposed by sobriety and knowledge. Jonas believes that the term intoxication
requires a special comment. He wrties, The drunkenness of the world is a phenomenon
peculiarly characteristic of the spiritual aspect of what the Gnostics understand by the term
world. It is induced by the wine of ignorance which the world everywhere proffers to man.
He adds, the ignorance of drunkenness is the souls ignorance of itself, its origin and its
situation in the alien world. To support this case, he cited the following from the Odes of
Solomon XI. 6-8: From the Lords spring came speaking water in abundance to my lips. I
drank and was drunken with the water of everlasting life, yet my drunkenness was not that of
ignorance, but I turned away from vanity (Jonas 1958: 7if.).
iama rba dsup (often) the Great Ocean of destruction (MD, p. 323).
156
while they were asleep. He climbed the walls of the fortress and headed towards the
Ruhas assembly. Ruha welcomed him warmly and she laughed, gladdened and
became rejoiced and all the Planets started to serve him.531 They offered him a drink,
once, twice, and three times until he was intoxicated and his body desired dance.
Then Ruha took him by the hand unapsh salth zaniuta and he desired to fornicate
with her.53*
When he held her and kissed her and was about to sleep with her, Manda dHiia appeared to him in a cloud of radiance. He made Adam hear an overwhelming
voice and made his heart fall from its support. He undid the spells of Ruha and Adam
felt ashamed.533 Manda d-Hiia shone in his pure garment and took away the secrets of
Ruha and her party. He revealed their mysteries, discredited their speech and belied
their oaths. He threw Ruha off her throne and held her back with a camel-bridle. He
threw her down, struck her with his scourge and split her head open. He bound her
and tied her up to the heart of heavens.534 He grasped Samis535 by the secret things
(genitals) and made him like a woman. He made Yorba a sissy and struck Sin with his
scourge. He seized kukba bisa the evil planet and hurled him down.536 He struck Bel
(Jupiter) and removed the crown from his head. He smote Nirig (Mars) with his mace
531 GRR, p. 136.

532 G R R , p . 137*
GRR, p. 138.
534 GRR, p. 139.
535 Sami, Akk. samsu(m) sun-god, sun (A Concise Diet, of Akk., p. 354), Aram N\&n\ u
Masc., Ar. ûu& Fem. (see also MD, p. 443). In one of the Mandaic incantations, Samas is
described as the Blind One who is over the spheres, and Lame One who is over the chariots
Yamauchi 1967: 243, text 22:131-133).
536 kukba bisa: an evil star.
kisid Mercury in the Jewish literature. Lidzbarski stated:
Man beachte, dafi nidid in der jiidischen Literatur schlechthin den Merkur bezeichnef
(Lidzbarski, Ginza, 1925: n. 10 p. 132).
533
157
an d am p u tate d his lim bs. H e dealt w ith th e planets w ho becam e arro g an t tow ards th e
fam ily o f Life an d exposed th e ir follies to w o r ld s 7
g 2 .2 . 7.6 - The lif e Praises Manda d-H iia for h is V ictory:
T he Life th an k ed M anda d-H iia for his distinguished triu m p h over th e King o f
D arkness a n d th e o th er forces o f D arkness an d bestow ed on him m ore glory th a n ever
before. T he Life hailed th e stren g th an d courage o f th e heavenly w arrior w ho could
valiantly d efeat th e devouring fire:
T he Life th an k ed me, an d gave m e m ore radiance (or: glory) an d
spoke to me, K u sfa preserves you, good one, an d preserve th e w ord
you have spoken. The Life spoke blissfully to th e u th ra s an d said:
H ail th e stren g th of th e m an who could cure th e w ater w ith fire. Hail
th e stren g th o f th e m an against w hom th e fire sin n ed not. T he Uthra
shone w ith his radiance, an d tro d o u t a p ath for th e perfect ones and
rew arded th em fully.53
At th e en d o f th e cerem ony, th e Life em braced an d kissed th e U thra, an d

h an d ed him th e Kusfa like th e great ones. Once again th e Life an d th e rest o f th e
uth ra s p raised M anda d-H iia for his achievem ent by hailing him : a b a d u ka sa r qruia
Vuthra d k u l d tib a d tiksa r He acted a n d seceded! they hailed him , W hatever you do
you shall succeed! 539
537 GRR pp. 140,141. Both narrations of Manda d-Hiias triumph over the powers of darkness
hold traces of similar myths such as the Ugaritic myth of Baal who crushed Lotan, the swift
serpent. The King of Darkness (Ur) who was defeated by Manda d-Hiia is similar to
Leviathan, the monster, which was defeated by Yahweh at creation (Isaiah 27: 1) (Ringgren
1973 * 149 )- Many resemblances are also found in the epic of Marduks triumph over Tiamat
(Jacobsen 1976:175 ff.).
538 GRR p. 109: 10 f. Cf. the Ugaritic message from Mot to Baal praising Baals triumph over
the seven-headed serpent Lotan (Ringgren 1973:148-9).
539 GRR 109: 21 f.
158
S 2.2.7.8 - M anda d-H iia. the Conjugal Advisor:
When Ptahil, with the help of Ruha and her retinue the Planets, finished
creating Adam and Eve, Manda d-Hiia approached Adam in a corporeal form lest not
to frighten him. He sat beside Adam and sprinkled the splendor of the Great Mana
over him. Mand d-Hiia began to instruct him, with a sublime voice, and awakened his
heart from his sleep s0
Manda d-Hiia thwarted the evil goals of the demons who intended to draw
Adam to their congregation and destroyed their evil plans against him. Manda d-Hiia
and the other uthras arranged a great wedding for Adam, in which they recited hymns
and liturgies. They disgraced the words of Ruha and suppressed her seditious call.
They eliminated the evil of the Planets and brought all the monsters to naught. Manda
d-Hiia and his company of the uthras set up the root of life, and the Life triumphed
and brought victory to Adams race. They remained with Adam until Hawa (Eve) was
in labour. Manda d-Hiia played the part of sabus *nsia (conjugal instructor?) who
instructed Adam how to marry a woman. Manda d-Hiia said: Let the race of the Life
be bountiful! The race of the life will be bountiful, and from them the world will come
to life. The world will come to life from them, and the Life will show them his
gratitude, deliver them, and raise them from this world of the evil ones. 541
Manda d-Hiia established Adam on top of the building like the great ones, and
made Hawa (Eve) in the shape of the cloud of light. Manda d-Hiia appointed uthras
54 in DY we read: they created a messenger and sent him to the head of generation. He called
out into the unrest of the world. Adam, who was lying down, awakened. (DY, p. 47) Rudolph
believes that the Gnostic view of the world demands revelation which comes outside the
cosmos and displays the possibility of deliverance; for of himself man cannot escape from his
prison in which according to this religion he is shut up. He is not only imprisoned but asleep
or drunken (Rudolph, 1983: 119). For more details concerning the call and the
awakening, see Jonas 1958: pp. 80 ff.
541 GRR pp. 127-128.
159
to look after A dam an d he was th eir leader. He began to teach A dam an d his wife
Haw a (Eve) w onderful hym ns an d th e right rituals of m a siq ta A scension. H e taught
th em prayers to th e Life in order to stren g th en th e ir faith. He said to them : You are
raised a n d established in th e place w here th e good ones are established. A m ongst th e
M anas o f Light you will b e established. M anda d-H iia sat an d ta u g h t th em like a
teacher w ho ta u g h t his novice. He prayed for th em an d blessed th em w ith th e bless of
th e G reat O nes. H e prayed to A dam to rise a n d see th e w orld of Light.
W hen R uha discovered th a t all h er evil plans w ere in vain, she decided to leave
th e scene w ith h e r retinue, b u t only to indulge them selves in new evil plans against
th e M essenger o f Life an d A dam .542
542 g r r , p p . 1 2 7 -1 2 9 .
160
2.3 - The Third Account o f Theoeonv:
161
2.3 - The Third A ccount o f Theogonv:
In th e th ird theogonic version th e following variants are found in addition to

th e tw o preceding theogonic texts.
In th is text th e Life instructs M anda d-H iia
concerning th e creation. He inform s him : (1) w hen th e
pira,
pira Fruit w as inside th e
malka d-nhura (the King of Light) cam e into being. (2) From th e
King o f Light, th e G reat R adiant Ayar (E ther) cam e into being an d (3) from th e G reat
sata haita (the Living Fire) cam e into being (4) By th e
R adiant Ayar,
pow er o f th e King of Light, th e Life, fruit an d Jo rd a n cam e into being an d (5) from th e
living w ater (o f th e Jo rd an ), th e Life cam e into being (6) all th e *uthras cam e into
being (C hart C).
In th is version o f creation we note th a t th e m ain creator is
malka d-nhura th e King o f Light an d n ot th e M ana, an d by his pow er th e Life came

in to being. Also a new elem ent is taking p a rt in th e process o f creation. It is th e
ojico^
sata haita th e Living Fire from w hich
nhura (the light)
em anated:
Before all th e w orlds cam e into being th e re was th is great fruit. W hen
th e g reat fru it was in th e g reat fruit, th e King o f Light cam e into
existence.543 From th e great an d glorious King o f Light th e great ether
of radiance cam e into being. From th e g reat glorious King of Light
Ayar Ziwa Rba
-><-1 *<-o
(the G reat R adiant Ayar) cam e into
being. From Ayar Ziwa Rba th e living fire
sata haita
543 in the Gnostic (Mandaic) dualism there are two rival kings: malka d-nhura (the king of
light) and malka d-hsuka (the king of darkness). Cf. Mazdaean cosmology: In the beginning
Ohrmazd (the Spirit of Good) was on high and dwelt in the Endless Light: he was
characterized by omniscience and wisdom which some call Religion (den). Ahriman (the
Spirit of Evil) was in the depths and dwelt in the endless Darkness: he was slow in knowledge
and his will was to do harm. Between the kingdoms of light and darkness the Void which some
call Vay (Zaehner 1955: 91, cited from Greater Bundahish).
162
was brought into being.544 From the living fire, the light
v nhura
came into being. By the power of the King of Light, Life came into
being and the great fruit. The great fruit came being, and in it the
Jordan came into being. The great Jordan came into being. The great
Jordan came into being, there came into being the living water. The
radiant and resplendent water came into being, and from the living
water, I, the Life, came into being. I, the Life, came into being, and
then all the uthras came into being.545
2 .a .i - The King o f lig h t:
The King of Light is not mentioned in the opening of the prayers in the
different chapters of the Manadaean scriptures. It is the Life and Manda d-Hiia (the
Gnosis of Life) who enjoy this privilege. The King of Light has no role in the
Mandaean rituals and rarely mentioned in their scrolls and he is mentioned only once
in tractate III (The Story of Creation) of the Ginza. But the King of Light remains a
major player in the dualist system of Mandaic Gnosticism.546 Whether the Mandaeans
represented the King of Light as their one god to prove to the Moslems, after their
invasion to Iraq in the sixth century, that they were monotheist in order to avoid
either converting into Islam or put to death,547 remains an issue which needs to be
544 GRR p. 91:17 f.

545 GRR pp. 91:17 ff.
546 The Manicheans believed that the King of the Paradise of Light, who is God Most High,
brought the revelation to Mani when he was twelve years old. Ibn al-Nadim, Fihrist, Beirut
(1994); English translation: Dodge, L., London (1970) p. 774:
VJam1l
n>l> ,5^x11 atLbl
yjl cell j b l j |dg
aJgaj Lac JL si o l 9IB9 J91JI
cilia ^ a tai^b v5l c
alii aim ojakc liiil al |ai Lai&
AH cdjig a aljiil^ u lflc g (Lniml ^ a f*tuil6 (aULI a b a J j i c l al J I a A c^^&lf toLixag ta^lrn>ll| 91&9 (jogiJI
cdj a Lf ^ a l i i o
cili j L i
IJLaa jagiJI alii aim j j j i i i c g
a) jail LalA t(*hm OjI~~>I jflibii
547 All none Moslems had to prove to the Moslem invaders that they were people of the book.
All infidels had to either convert to Islam or put to death. Some sects preferred to follow the
Taqia; that is pretend to be people of the book in order to avoid certain death. The Taqia (
aâill) was originated from Islam itself and means hypocritical or prevention. It is a
163
investigated, as th e developm ent of M andaeism still rem ains one of th e central

problem s o f th e history o f religion. 548
O n th e o th er h and, th e M andaean scriptures describe th e King o f Light as
an terio r to all th e m ysteries - th e Jo rd an , radiance, light an d air an d beam s o f light,
an d th e crow n, an d fcusfa (covenant), p ih ta (sacred bread) an d th e m yrtle w reath each m ystery is m ore revered an d sublim e th a n any one o f its
situ ated in th e lofty
n o r t h , 550 strong,
c o m p a n i o n s . 549
He is
beautiful, an d glorious, th e origin of all lum inous
beings a n d fath er o f all u th ra s.551 He is th e tru e deity, th e lofty king whose pow ers are
endless an d infinite. No death com es n ear him an d fadedness does n ot touch his
nature:
The great Lord o f all kings: nothing was w hen he w as n ot an d nothing
w ould be w ere he n ot to be; death is n o t im posed on him an d
evanescence m eans nothing to him .
His light illum inates an d his
radiance irradiates all th e w orlds, an d th e kings w ho stan d before him

an d shine in th e ir radiance an d in th e g reat light w hich rests upon
them . H e gave th em prayer an d praise, which settled in th eir hearts,
those w ho stan d in th e clouds of l i g h t s
precautionary principle in Islam and dictates that the Moslem is allowed to lie in order to
protect himself from any damage might be incurred on him by the enemy if he tells the truth.
548 Macuch, R., from the preface of The Scroll o f Exalted Kingship by Buckley, J., American
Oriental Society (1993).
549 AT, pp. 197-98. The text:
1 o L o jU
t\H i ...y j
a ^ y C j 7 o ^ J
o< -HHo m
e jc b
o y /o c
o ty o ^ t i c u j
o c \o j J
y i ...I
y3{
o c | y i ...I
ycJouw a J r r n C n t y J
550 According to the Mandaeans the locus of the realm of Light is to the north. In book 12: 7
of the Ginza we read: All the world calls the north a highland. For the world of darkness lie in
the lowland of the South . . . Whose dwelleth in the North is light of colour but those who live
in the lowlands are black and their appearance is ugly like demons. (Mil p. 9, GRR pp. 34041) The text:
1 oj(toJLtfv
o J c v y O ^ o c ^ o tL )
o c J L l * ( o r H H lSJ yr . . . I
o c j c a J i j(o u l^ o y jc c jL iM H
o ty ta jc u
y -iy t-w
o lM
y c jH j a H n ...y *
y -iy O (C O
551GRR p .3 :17 - 3: 25. The text:

y
I ...I I
O J& O J P ( H < . . . f t y
I ...I Ify tS .
O L L a L A M j ^ b C O C d t l o Q k O C C o L = > Q

O C ^do
y I ...1
n i .
1^,1
^X Jc|
164
<><aJt S .
y J L ^ /o jO
y i ...I
H i . f ty
n H H
^ lL ((J
a& a4{
o^ oLLlL)
The M andaeans believe th a t stars an d planets contain su p ern atu ral powers
(spirits) w hich affect th e destinies o f m ankind an d th ese pow ers are obedient to
M a lka d -N h u ra th e King o f Light. 553 The M andaeans personify th e light by th e great
light sp irit M a lka d -N h u ra su rro u n d ed by countless n u m b ers of m elki (kings; beings
of light).554
T he King is delighted w ith th e children of light. He calls one (of them ),
a n d a th o u san d answ er him . By his w ord he p lan ted uthras, an d by th e
w ord o f his m oth he m ade th e perfect raising. King o f all th e uthras an d
skin a s, great crow n at th e to p of th e heights, gentle one, who subdue
pow erful, m ight, th a t restrain th e rebellious.555
T he sparkles o f his crown flash all aro u n d an d rays of radiance, of
light, an d o f glory issue from his face an d betw een th e leaves of his
w reath. All th e uthras and kings, all th e w orlds (beings) stan d th ere in
prayer an d praise th a t sublim e King o f Light.556
No carp en ter has b u ilt his th ro n e an d b uilder b u ilt his house. No one can
visualize th e n atu re o f M alka d-N hura th e King o f Light an d no one can
com prehend th e g reat Light. His sacred nam e is hidden from everyone, and no one
can call h im by his real nam e:
N o h u m a n carpenters constructed th e th ro n e b en eath him ; no m asterb u ild er in clay built th e houses of his throne. He is King from th e very
beginning, w hose kingdom lasts for ever an d never passes away.557
m.4
o jL l&
irfi
OLddtf*
y >1V n ...r t m
y j-* w C a J a J L a <
r>
y o c L b w C y c 4 L >
j ' c
oc{ca4/
g ilo ^ U
555Mil p. xviii.
554 Ibid xxi.
555GRR 8 : 5 - 11). The text:
o tiS U C tia
^C yuay
*e
^
aLaj{
Ic y O
a j(a y C ^ 4 > ~ >
eu tiL iL U s*
O LddnM )
a^JaJ
y I ...1
o c ^
m o c y ' f c ' V
a^Ja4(
t... 1
aJca-uu
y j^ c ffa -* .
n-H.&[tj&UcL>
o c ^ fc tp o jf
cu( 4f*c.6ia^{ a^wCy t\Mi-H+j
556GRR pp 4 : 19 - pp 4: 24. The text:

i^ i
n H n -M f-t t
n t l . . . e + ' / f . 1 tl 1 ~
</ .+>+>y . . . I
a j c |c
oc^do
u (o C u /J a ^ y
O C ^Ja4 < J
ya4yayj
Q ( - H i< !-*- y
a j_ w * y c
557GRR, p. 7:5. The text:
165
J a j(o
j_ L ^ j
a^[adda ^ J a 4 (
^L a .
O C ^ d d tA o
I ...I IfrJ
.1
.., a . il
^1
O C yC Ô y ^C j
I c y o ^ iO
J
^su^yo
o c ifc a i^
T here is no nam e like his nam e, an d th e re is no one th a t can nam e him

by his (real) nam e, th ere is no one th a t can nam e him by his (real) title
(or: n atu re).558
2.3.2 -
ojcI
Ziwa uNhura Radiance and Light:
R adiance is th e active an d th e m ale pow er of light,ss? w hich accom panied th e

great M anas in th e ir first em anation 560 R adiance in th e m ystical teachings o r inner
gnosis o f M andaeans rep resen t th e m ale factor, w hereas n h u ra light rep resen t its
fem ale com plem ent.561 Radiance is considered th e ancient Prim al F ather an d
referred to as pu re gold, w here as th e Light is th e ancient Prim al M other an d
referred to as silver:
Now as to these tw o m ysteries o f ziw a an d n h u ra (rad ian t light an d
diffuse light): know th a t they are th e ancient prim al F ather and
M other. P ure gold is th e m ystery of th e Father, its nam e is Radiance:
silver is th e M others m ystery an d its nam e is Light. Silver is th e
M others m ystery [symbol] an d its nam e is Light. The Crown is th e
F ath ers sym bol an d its nam e is Radiance: th e m yrtle-w reath th e
sym bol o f th e M other an d its nam e is Let th ere be Light. The ow ner
o f a crow n [a p riest] is concerned w ith th e m ystery o f th e Father. A
M andaean [la y m a n ] an d his wife are occupied w ith th e m ystery of th e
M other.562
OU(Ctt'
O y c i
odLfrf H-Ho
Q( KlH. 1 ^
Ja J
y ty C 4 /a j(
O tA -Ift
a l / f n V a J j 4{aJaJ ^ u O ^ J a ^ f a^{Ca/.u ocMJiaddal
o c /a L y a y
jlw a ^ J a ^ f
Ja J
t***'*
558 GRR, p. 5: 25. The Text:

Lha
j(C C a l>
Ô C O
a __ j ( C C a i
O L & ffo J
559 ATS, p. 16. Lady Drower comments: The implication that ziw a (radiance is an approximate
translation), the syzygy of nhura, is an active, creative male principle and light is a receptive
(female) principle occurs more than once in ATS (SA p. 6).

560 GRR p. 83: 21.
561a t , p. 16.
562 AT, p. 201, Drawers translation, text collated:
f
a^**/o| yJLy<-*v
*-1)
n-trns
OLâJj
aJiXfy
o_)c(j jlm addons. o\aJ a l a j (
OLLadrLdadd OC^j< H/Hf\M
166
ajc|^
tkddo n*H
r\-H i ...y-> (^=u*u) J a
OL.\ad
yCsj(
y(Ja~uu 4Lu(
a j c | jl* m
T here is m ore th a t one m etaphor in th e M andaean dualism symbolizing sex

an d fecundity (m ale an d fem ale principles) such us: ziw a radiance an d nhura light,
aina w ellspring an d sin d irka th e palm tree, hiia Life an d d m u t-h iia co u n terp art or
auta com panion, J o rd a n river (or: ru n n in g w ater) an d arqa earth. Some of th e
above ideas are found in a prayer know n as sal su lta w here th e divine m arriage is
typified in th re e allegorical pairs; Radiance an d Light, Yawar-Ziwa an d Sim at-H iia,
an d th e D ate-palm an d w ellspring;s63
P raised be th e F irst G reat Radiance an d p raised th e F irst great Light.

P raised be th e m ystic T anna (womb?) w hich dwells in th e great
m ystic F irst W ellspring an d th e F irst D ate-palm . Praised b e th e great
Yawar w ho was form ed from th e loins of Radiance. P raised is Sim atHiia, M other o f all Kings, for from H er all w orld proceeded, because
She w as app o in ted as th e result o f secret m y s te rie s .^
Light an d D arkness is th e m ain m o tif o f th e M andaic Gnosticism and dualism .

The w hole existence consists of two worlds: th e W orld of Light w ith its heavenly
jo rd an s an d b attalions of Beings of lights u h tra s, against th e W orld o f Darkness
w ith its dem ons, liliths an d evil beings. T he hostility betw een these two worlds is
eternal, b u t th ese w orlds cannot be isolated because they derive th eir powers from
each other:
T he w orlds of darkness an d th e w orlds of light are Body an d
C ounterpart, (they are com plem ents) of one another, n either can
eceJLâM j
(a 4 { c a 4 /)
4{H .a4J a & o tS . o|n-*fV a&ajf^ O L f/a i(

O C4(C a 4 i
rr t f
t\-H i
iL u u ^ J jlw r \ M r f o\a>J a j o o t l .
o \ojL&
o |a
**
ju m aJci^J a&aj(
o<-HcMJajL>
563 SA, p. 11.
564 CP, [171] p. 154, Drawers translation, text collated:

oca 4 L H a 4 i
ojc|cC
a & o q jtL ) o c a 4<Jia4i

n-tr'-H ^ fa jo c
a ilu u y a
n M Ha & tvA tH a jc |
o c i / ^ a j ( C a it J a ^ aj((JO a^ O L k i^ a^ ayCO A t V c t a& 0< }4{
o<-&do ^.i . . . 1 y-Lx*/CayO(^_C oc^Ja4{ ^ 1... 11^, t ( ÛuCoii^ ocLw j(a^(-ia

j(o
167
o c c jc ra ^ o c |a ^
rem ove from n o r approach th e other, no r can one distinguish either

from its p artn er, m oreover each derives stren g th from th e other. 565
T he M andaean literatu re inform s us th a t Light cam e into existence by th e

pow er of th e high divinities at th e beginning of existence. It is th e Light of th e Great
F irst Life w hich together w ith th e R adiance encircle th e M ana (the first intelligence):
Let th e re be light, let th ere be light! Let th e re be light of th e G reat
F irst Life!566 . Before th e M a n a th e re is light, b eh in d th e M a n a glory,
a n d a t eith er side o f th e M ana radiance, brilliance an d p u rity .567
D uring th e bap tism rituals, th e priest proceeds to w ard s th e river, w ades up in

w ater, opens th e gate o f Light an d com presses th e evil elem ents of D arkness w ith his
staff after th e recitation o f certain prayers. He com m ences these prayers w ith th e
nam e o f th e Life, th e he praises th e Radiance an d th e Light:
In th e nam e o f th e Life! Praised be th e First G reat R adiance an d praised

th e G reat F irst L ig h ts68
S trengthened an d enhanced is he great
m ystery o f radiance, light an d glory w hich resteth on th e m outh of th e

G reat Life. 569
Radiance an d Light play an essential role in th e religious life o f th e sect.
For
exam ple; it is th e duty of every N aoraean (M andaean) to carry o u t every single detail
of th e ritual in a perfect way, even w hen he w ears his ritual ra sta outfit and p u t on
his tu rb an , because his outfit symbolizes th e Radiance an d th e Light:
565ATS, p. 213. (Mandaean AT (54) pp. 69-70). Drowers translation, text collated:
J)
J
if&w
oc&daj
* ocMSaJ
qJco III
1
JL^
yLw y ^
^
OCffafLw
566 Cf. And God said, Let there be light: and there was light (Genesis 1: 3).
567 C P , p . 4 .
568
CP, p. 154.
569 C P , p . 5 .
168
A nd M anda d-H iia, th e valorous 'U thra, taught, revealed an d said:

Every m an who is righteous an d believing, on arising from sleep,
m u st take a w hite tu rb an symbolizing th e great m ystery of radiance,
light a n d glory a n d shall recite th is prayer th ereo n .570
D uring baptizing th e M andaean has to anoint w ith radiance an d light, n ot in

th e nam e o f a god or a spirit:
A noint w ith radiance, light an d glory, th e Oil w herew ith I anointed

an d (w hich) I bestow ed, not in th e nam e of a god, n o t in th e nam e o f
spirit, n ot in th e nam e of m essiah nor in th e nam e o f a tem ple-Ishtar.
Nay, th e oil w ith w hich I anointed, (the oil) which I bestow ed is at my
nam e, m y Sign a n d (given) as th e n am e an d sign o f a living, glorious,
flourishing an d steadfast race.571
2.3.3 -
fata Haita The Living Fire:
The M andaean literatu re do n o t provide us w ith sufficient knowledge

concerning
sata h ia ta th e living fire o r th e living flam e except it was created in
th e house o f Life,572 an d th a t Ptahil fetched som e of th e living fire and tossed it,
w ith a piece o f his garm ent, into th e black w aters, an d th u s th e earth condensed and
becam e solid.573 T he living fire is a constructive elem ent o f creation in contrast w ith
th e sata kilta consum ing fire which is destructive.57* T he living fire along w ith the
consum ing fire sp read am ong th e stars.575 The m essengers an d u tra s are usually
570 c p , p . 2
571 CP, p. 19. According to the Zervan system (Zervan is the time god of old Persia), light is
identical with time. (Pallis 1926: 69)
572 GRR, p. 320: 8.
573 GRR, p. 320: 25.
574 cf. nbDN inbN nin> o the Lord thy God is a consuming fire Deuteronomy 4: 23-24.
575 GRR, p. 319:10. The text:
oJaL^ nr 1^ a&<A<: .yio
qj(o^j=u
169
dressed in th e g arm en ts of living fire.576 M anda d-H iia u sed klila d'sata haita th e crown
o f th e living fire in his b attle w ith th e King of D arkness.577 The living fire is
m entioned in M anichaean literatu re in phrases such as th e ships o f living fire and
w ater578 o r th e w heels o f th e living fire.579
2 .3 .A - ^
The Uthra:
F irst o f all, we have to adm it th a t th e w ord u th ra is n o t easy to explain. The

M a n d a ic D ictionary defines th e w ord as w ealth according to Noldke,580 w hereas
Drower defines it as an eternal being; a spirit of light a n d life.581 T he w ord is derived
from a ro o t m eaning to increase, b e abounding,582 an d unlike m alkia w ho are
som etim es good an d som etim es evil, u thras are invariably pure an d beneficent.585
T hese beings o f light are com parable w ith th e ya za ta s in Z oroastrianism . The ya za ta s
Oike th e u th ra s) cannot be rendered as gods o r angels b u t they are associated
w ith th e divine an d perform m undane tasks. In co n trast to th e abhored daevas, the
ya za ta s w ere
capable o f being w orshipped. They are also th e guardians o f th e
576 GRR, 299:19. The text:

aj(o<T>n, / C o<yt i.v l
577 GRR, p. 99.
578 Gardner & Lieu, 2004:15.

579 Manichaean Psalm-Book, Part IICCXIX, edited by Allberry C.R.C., Stuttgart (1938), p. 2.
580 MD, p. 347. Noldke defines
*uthra
as Reichtum wealth (MG, p. 104 n. 4,
Arabic *1ji). In the Manichean Psalms of Thomas the sons of light are also called the Riches
(Widengren, 1961: 93-4). Drower associates uthra with the Syriac ^ to be rich,
abounding and finds no reason why uthra not to be translated as wealth and she does not
agree with Lidzbarskis suggestion that the Mandaeans chose the word uthra to avoid
confusion with Jewish and Moslem names for angels. She reaches the conclusion that the
uthri might originally have been life-spirits bringing fertility and wealth in the shape of spring
and rain. She bases her conclusion on W. Robertson Smith, who mentioned in his book
Religion o f the Semites, that there was a god in South Arabia named Athtar who presided over
irrigation, and claimed that athari referred to being watered by the sky and fountains. (Mil
pp- 9 4 -5 , n-2).
celestial bodies an d th e m essengers of A hura Mazda. The chief Yazata is M ithra an d

som e o f th e o thers include D aena, M ah, R ashnu, T istrya, an d Z a m . J u s t like th e case
w ith th e w ord u th ra , Boyce adm its th e difficulty in defining th e w ord ya za ta s an d
prefers to leave it u n traslated .584
Even th e M andaean liturgies cannot give us a satisfactory explanation
concerning th e *u th ra s, except th a t they resem ble radiance an d rays of light an d they
do n o t lie. It is th e P lanets who lie an d they will come to en d on th e great day o f Sup:
W ho will come, w ho will tell m e w hat u th ra s are like, w hat uthras

resem ble, an d w hat do rays-of-light resem ble? U thras resem ble
R adiance, Rays resem ble Light. U thras pledge th e ir w ord (lit. take
oath) an d do n o t lie, T he planets lie: they Come to an e n d on th e G reat
Last Day.sss
A ccording to M andaeanism , U thras w ere created w hen th e ether-w orld cam e

into being, an d th e ether-w orld was peopled by angelic beings, u th ra s:
In it (in th e ether-w orld) ziw a Radiance will form itself an d sublim e Light
n h u ra be set u p therein. In th ere will be uthras an d Rays-of-Light will be
established th erein appearances th a t shine w ith lovely radiance.s86
54 Boyce, 1975: 196, 225. The yazatas were revered in the Near East during the reign of
Shapur II until the fourth century when some parts of the region (like Armenia) converted
into Christianity and the old cultic centers of the Zoroastrian divinities, the yazatas were
turned into Christian sites (Stoyanov 2000:99).
585 CP, p. 126 fa6 faba lâbia pp. 168-169 Hymn no. 141. Drowers translation, text
collated:
oC yH uoa^
y<V y & 4 ( C
io( -Ht( iv y<3f&5

yC*foif A m o M I OCjH A iô< iH n J jL y ya4<J o(j(Cy
et-HH irf o< H ti iv yC4fot a*i<î QUfy&Liioa^ yctff&iT n-H
y
a Jl\i otM jLum
yj.0^1
586 CP, prayer 233 p. 186, Mandaean p. 243. The text:
aJSd( 1 ...y /
o t y 04f* n.'H I
olHol ajc\&
o^yay
ajjn taALU
yjJdjfayLy
-*-t tH n d y jL y
a J t|
...ytyJ
171
otyCaje? yajcrc4(
S'
>r
y tm \+ t
^j
q jc |j
These beings are m ade o f light, which em anated from radiance an d from th e living
w ater, w hich gushed o u t from th e Light. They are n ot F irst E m anations, b u t they were
created by them :
In th e la n d of Light, th e Life existed; th e Life existed in th e lan d of

Light. A nd from th e Life, w ater p o u red forth, w ater po u red forth form
th e Life. A nd from th e w ater R adiance em anated, an d from Radiance,
Light em anated, an d from Light th e uthras cam e into being, who are
stan d in g a n d praising th e Life.587
T he u th ra s are n ot like hum an beings. They do n o t need to com m unicate by
m eans o f vocal sounds; they com m unicate telepathically. They can read th e thoughts
of each o th er a n d converse to each o th er by m eans o f baptism an d m asiqtas (rituals o f
ascension o f th e soul) an d prayers. They are so swift an d light an d glow m ore th a n th e
stars Qamps):
A nd th a t w hich conveys th e intercourse of u th ra s is th e sublim e ether.

A nd th ey are alike in th e m editations of th e ir hearts, talking w ith a
perso n w ith th e ir thoughts an d n o t speaking (w ith their m ouths).
U thras converse w ith one an o th er by m eans o f th e ir baptism and
m a siq ta s an d th e ir devotional prayers: th e resem ble stars which
quickly com e o u t an d go in, th e one w ith its fellow (- star), for they are
sw ifter th a n th e w ind an d as brilliant as lam ps.588
The u th ra s are ancient an d older th a n earth an d th e Planets :
587 GRR book 15: 20 p. 442:11. The text:

0^( y 1
OCLw
yJL<w OC^( OCLw
O( ^ 0 ^ 3 0 OCC...J OLdr[t.aj&d-i.
tJ ^ j u ,
y Lw OCCw
--j If&U
OCLm
1 J &JUW 0 J t |
OLui o j c | OLJr[
588 AT, p. 213 (Mandaean ATS p. 69), the text:

^1
I ^f
y J L e ji
aLaddq*
*-(
j)
o c d i Ki-v.
a^yc|
j
j(ojJ
JeJc^dt-L
172
jum
ddoco ot.dHii !-*- j(ojJ
i^ /t
ot,r^( Ki
..A1ifaw
ycJtaJ
n.yai(AX
Any u th ra is older th a n th e whole earth an d older th a n th e Seven

Lords of th e H ouse by seven h u n d red an d seventy th o u san d m yriad
years.589
A batur is th e fath er o f th e uthras. H ibil, Sitil an d A n o s are th e fam ous triad o f

uthras in th e M andaean tradition. A d a th a n an d Yadathan, S a lm a i an d N id b a i, are
an o th er tw o fam ous pairs of uthras. S a lm a i a n d N id b a i are th e guardian spirits of th e
Jo rd an , th e delegates of M anda d-H iia, who carry o u t th e w ork of th e Life. A d a th a n
an d Y a da th a n sta n d a t th e Gate o f Life an d praise an d w orship Life:
(M eet is it) to praise, honour, m agnify an d bless A d a th a n and

Y adthan, w ho stan d at th e Gate of Life, an d praise an d extol Life, And
pray for th e spirits an d souls of righteous an d believing people in th e
Place o f Life. (M eet is it) to praise, honour, magnify an d bless Salm ai
an d N idbai, tw o u th ra s delegates o f M anda d-H iia w ho are active and
do (the w ork of) th e Life.590
The u th ra s live in th e ir skin a s in th e w orld beyond an d instru cted by th eir king th e
king o f th e u th ra s about th e m ysteries of th e ir world:
The king o f u th ra s came, he set off an d cam e, th e king o f uthras to th e

skin ta in w hich th e uthras sit. He said to them A bout w hat ye been
in stru cted , (O) u th ra s? About th e M a n a th a t is w ithin th e Occult,
ab o u t th e M a n a th a t cam e into being in th e H idden, an d about th e
R adiance th a t glows in a h idden place.591
589 CP, p. 1, Mandaean Mabuta p. 24. The text:

yAdtiadtf ocîo
aj(ca&
n V
*xLl^
-*ojLu
590 CP, p. 86, (Mandaean Hymns & Prayers pp. 240, 242). Drawers translation, text collated:
ocC m Jj QCf.w/.C Q ^ fiV J
OLmJ L ^ O ^ J
o c d ^ O il
nl
m i ...sc
o ^ d j^ a ^
of V tM in-*/! of M t-W otl Of ... iVo<frJ
ycu(aJioL j
o c ^ jc o
îiHArfcAtay
nt At
y C
o f . .. i - H l
QfH< i+n
ca3Clc^J
591 CP, 172, Mandaean pp. 213-214, hymn n. 200. The text:
173
OL^xAatcd
of V
o cj O j ( o l 4L>
I'WoJ
OtLu/ o c H & o M j
\-H ln-Hl o ( H
Book III o f th e Ginza Rba tells us th a t countless b attalions o f u thras cam e into
being w hen th e Life called forth th e Second Life. One o f these u th ra s w as Abatur,
th e eldest son o f th e Second Life who advised his fath er to defy th e Life an d create a
new w orld.592 They live w ith th e sublim e w orld of th e King of Light in his abode th a t is
tran slu cen t a n d bright, w ith great crowns on th e ir heads. 593
The M andaeans avoid using th e w ord (m alka) for th e heavenly beings.

M alkia, kings, ap art from its literal an d derived m eaning w hen applied to priests, is
a te rm w hich m ay indicate evil beings as well as good: th ere is a m alka d-nhura (king
o f light) an d m a lka d-hsuka (king of darkness):
A la h a (god) descended from his loftiness an d assum ed th e shape of

m a la kia angels. The m alakia angels p u t on th e (m asquerade) of
dem ons an d day by day they pervert th e m inds of m en. They clench to
th e necks of priests, slaughterers an d oracle-tellers an d eat form th eir
flesh u n til they are full. A nd d rin k from th e ir blood until they are
satisfied. They speak w ith (false) w isdom an d deception and change
th e tim es.594
In th e story of creation it is w ritten th a t th e higher deity, th e G reat M a n a ,
bestow ed th e title th e king o f th e u th ra s on M anda d-H iia before sending him dow n
to p u t a n e n d to th e m utiny o f th e Second Lifes uthras:
You are th e king of u th ra s, th e Lord of th e ku sfa (covenant) an d th e

C reator o f th e treasures, we give authority upon all th e w orlds o f Light
x w o id
of-fci(oc ociOCuxX
o j c [L
of H Ki
o u o a ^ iV'V n i ..><sX a y o i(J
a^Ja^( oj(o o f t k-jooj{o
n i .. o u o a ^
rtf
\ n -L a ^ l i (
ocLjoo
if-n y *<j' ^ ' ^ 4

Of
592 GRR book 3 p. 84.

593 GRR books 1 and 2 contain detailed description of the uhtras and their world of light.
594 GRR book 5: 2 pp. 201: 25, 202. The text:
oM jc .
y. ...t ^-*4
&L)C J j ^ o l ^
o j a liL ta oc^ eJaALi o c^ aJo^ ^ C
ojLxMJJ
ddr\ irryJ
oM j ^SLS\
a ^ a J o j(f ><y
oc&o\ of^Wi^ ^fajoyw La OLJo4fU oâyo o(^tX y-i-wca&cJ oc^yo

otynytyoîO
a y c |_ l ojLM ly . i
174
J< Ja^(
o<->ciJ y - ) C a ^ |
oct(4fccM j a& 'f-oJ
an d th e u th ra s of light who dwell in th e skin a s an d upon th e

u nderw orld o f darkness.595
T hose beings of light are m ade u p of m any kinds an d fall into earths, skin a s,
Jo rd an s, trees, u th ra s, an d angels, as well as radiance, light, an d brightness which
rest upon them , an d no borders separate th em 596
nido alma d-nhura The W orld o f Light:
2.3.5 -
The w orlds o f darkness an d th e w orlds of light are Body an d

C ounterpart, (they are com plem ents) of one another. N either can
rem ove from o r approach th e other, no r can one distinguish either
from its p artn er, m oreover each derives stren g th from th e o th e r.597
The Ginza Rba p o rtraits th e W orld o f Light as a w orld o f fragrance, in which
th e re is no vile odor; a w orld of eternal life, in w hich th e re is no death; pu re w ithout
evil; a w orld o f goodness w ithout hatred; a w orld of living w ater, in w hose arom a
kings rejoice:
The w orld, in w hich he (the King o f Light) stands, has no dem ise:
A w orld o f radiance an d light, in w hich th ere is no darkness,
a w orld o f calm, in which th ere is no disturbance,
a w orld if justice, in which th ere is no chaos o f confusion,
a w orld o f fragrance, in which th ere is no despicable smell,
a w orld o f eternal life, in which th ere in no dem ise o r death,
a w orld of living w aters, in whose fragrance kings rejoice,
a w orld of goodness, in which th e re is no evil,
595 GRR p. 8 6 : 2if. The text:
y - ! 1^
. . ..
o tj& d o
,'T'
o u & a 4 { 0 (- d jL l a n -L
' c OCCaj(Cj( o td d o JjsaJ
ju > J(o y 0
n-H I ...y y l ...1 ifr OCLtLUao JUaJ
596 GRR, book I, p. 11:17.

597 AT, p. 213. (Mandaean AT (54) pp. 69-70) .The text:
jfCCaJLl
Mo m
oJ
&C j o o ^j o l c a w **y
175
Ufk
y J C a y C n I f-i
OLMitxJ n-H I ..y<X o<3<JaJ

y<w yjiyf
o iJJa U,*<
a w orld of tru th (fci/sfa) an d faith, in w hich th e re is no deception or

lying;
it is a p u re w orld, w ithout evil adulteration.598
The W orld of Light is a place of life, tru th . T heir buildings are o f pu re crystal
an d th e ir skin a s (abodes) are m ade out of light. M andaean souls long to see it an d
dwell in it:
T h at place is a place of life, tru th (fcusfa), peace, security, joy, an d

faith, for w hich everyone hopes an d in which everyone p uts his trust.
The King rejoices a t th e children o f light, an d they p ride them selves on
him . T heir buildings an d skinas are built o f radiance an d light, an d
th e ir walls are full of strength an d stability.599
Beings o f light an d kings (angels) of radiance dwell in th e W orld of Light. They

gentle an d wise, loving w ithout malice. They are arrayed in garm ents of light. Their
thoughts are open to each o th er an d they know th e F irst an d th e Last. T heir clothes do
not w ither a n d th e ir w reaths do n ot fade away:
They are clothed in garm ents o f radiance an d are arrayed in a

covering o f light. They sit an d dwell together, w ithout offending one
an o th er an d w ithout sinning against one another. They are honored
in th e ir firm am ent an d m atch as th e eyelash th e eye. T heir thoughts
are open on one another, an d they know th e First an d th e Last. They
are a th o u san d th o u san d p a ra sa n g Oeague) d istan t from one another
598 GRR 9: 4-18. The text:
nJ
aj&ilo ^ i ( J
a yC eu a tS . ~
n' y
...^ e
ojejuC
aM Io
(d
ftyftlrt i V
oCytt3jajwfe'*X a4iSo ^3LVj(cJ
y * ...<**+**
clMJo
a M lo
ocU u
a & J2aq 1 t
aM So
V)(cJ
a jL l^ a ^ { c a m
ajLl^L)
a ^ a lA s ^ d j-1.
n/ftft i^4l. a M io
êJoJ^X
aj ClUc
occ_w*-C
Vi(cJ ojU c$*(-AdtS. a jL l& r\A

V l(< J
a M lo ^
i(<J
a 4 ilo o c\ja J
OfcCU AyoddîXAtrdL OCâJ/ JUyu
599 GRR 12: 21 - 13:1. The text:

s
nr
...n /f.
j L
t y
A& iJoQ *
y^yr ... j r\M i ...y o c y W
&
& Q lJ
a_*wOLyJ
yj.&<-Ua ^
A t O L ( - ~ u < S .
ayiXy.1 ... i-H
oy^LuLl a^daJ4f* yJnfot^kOJ y t ^ s C y ^ f>
176
aM
jA
i(o n - H t j o
i ...ft...
*aJ l^
a ja 4 {
I ...y J a J ( \& yju(ay^^-> yJLâyt^'
an d (yet) one is illum ined by th e o th ers radiance, one is fragrant

th ro u g h an o th ers fragrance, one adm inister kusâ to th e o ther and
they u n d erstan d one an o th ers thoughts. They have escaped every
kin d o f d eath an d d eath s corruption is n ot decreed for them . T here is
no passing away for them , they do not grow old, th e ir strength does
n o t dim inish, an d they are n ot plagued by diseases an d infirm ities.
T heir vesture does n ot becom e black n o r th eir covering dark. Their
(m yrtle) w reaths do n o t w ither; they do n o t crum ble an d do n ot lose
th e ir leaves.600
T he W orld o f Light is located to th e n o rth w here A batur is enthroned.

M andaeans tu rn tow ards th e Polar Star (Polaris), th e region o f th e vault of heaven,
during th e ir prayers. T he N orth is th e source o f light, instruction an d healing. If a
M andaean w ishes to pray an d reflect, he faces th e n o rth an d th e ir dead are b u ried
T heir bit-m a n d a (tem ple) always faces th e north. The H ouse of
tow ards th e north.
A batur (A batur o f th e Scales) is situated n o rth controlling th e p ath which leads to th e

Realm o f Light. From h er long stay in Iraq an d th e extensive study an d her lengthy
observation o f th e M andaeans rituals, Lady D rower believes th a t th e clim ate of
M esopotam ia was a m ain factor which m ade th e M andaeans chose th e n o rth as th eir
Qiblah (direction for prayers) an d th e direction according to which they bury th eir
dead.601
600 GRR 9: 24 - 10:13. The text:

I nr
V' k y
a yC eJ
j(euJ
yd {
JL&a
ocjaLdday
tytJo
cuLkd{*JL
i-ul
ty<Jo
ocjM
ocifA iLuJ
yjld(< jaaJ
o c u jo ^
$oco
aô|
- V ...
^ c ^ k a ii(^ (a J
ycd o c,
triodd
euLlî
y t /c & o c j
JLt^
Vj
... * c
rt -i(c olMJJadd.)
f tw L fiV
o <44
ocdLidU a t ^ c ^ V )
y < - ta o ^ L )
a jc \t
oc<f> 1V l
o cd n H ..< V y f /In >nl 1
yjLyC_w
^ jc a J c a .^ )
ocJJnH ...1
yoclo_L
ocdSt\H
ocdt\H >>
ocdnH .,.1
^ c ^ c a js a L
oc.4f*tddl
...iV
yjJLiftJ
>/- >
A y A ijL ^ ii
ecj(Okyoj y jû C a y C d ( O L y ia-J.aJ o c c o y a L t y<_w0ôJ yjLwCaicL^j

yjLwCOCJua^j
lôoJ
601 The Mandeans believe that the north is the source of light and healing. On the contrary the
Parsis had a natural hatred for the north because they believe that the north is the source of all
evil (Mil p. 18, n. 9).
177
T he w orld o f Light is a m etaphysical w orld beyond th e reach of th e evil

Planets. Physics does not apply an d no gravity is needed; it is independent in its own
laws:
T heir earth does n ot rest on anvils (: supports), th e ir firm am ent does
n o t ro tate on wheels, th e seven stars do n o t pass over them , an d the
Five an d th e Twelve do not control th e ir destiny.602
aido alma d-hsuka The W orld o f D arkness:
2.3.6 -
T he W orld o f D arkness is in contrast to th e W orld o f Light.6^ The W orld of

D arkness is d o m in ated by all kinds of dem ons an d m onsters an d ruled by th e King of
D arkness. A ccording to th e M andaeans, th e earth o f D arkness is located to th e south
o f th e ea rth o f L ig h t,^ ben eath th e earth o f Darkness:
Beyond th e earth o f light dow nw ards an d beyond th e earth Tibil, in
th e South th ere is th a t earth o f d a rk n e s s e s
The com position o f th e W orld o f Darkness is different from th e W orld of Light an d

do not resem ble in any way th a t o f th e W orld o f Light:
It has a form w hich is different an d isolate from th e earth o f light, for
they are (both) different from each oth er in every quality and
shape.606

y t-w C o J n l-S M
ft
y J tn
o< V > (o io J aâjiajo L is
y j-w tn 'S ilf ...V
si n.-*A-*4n
OL&Jcra4{al
tos Manichaeism teaches that light and darkness are: Like two kings fighting each other, who
have been enemies from the beginning and each of whom respectively has his own territory,
darkness by coincidence rose up out of its limits and attached light. (Gardner and Lieu, 2004:
182).
^ The Manicheans believe that the realm of the King of Darkness is located to the south of the
Kingdom of Life (Gardner and Lieu, 2004:12).
tos GRR 333:13:
oj(CO
606
j(ccoc^cj(
Jci'of
GRR 333:1 5 :
178
j(od
n H .I.. y^-C. a4 L d o
y* (
Darkness exists through its own evil nature and the worlds of Darkness are numerous
and without limit:
D arkness exists th ro u g h its own evil nature. It is a h o rrid darkness, a
desolate gloom iness which knows not th e First and th e Last.60?
The M andaeans believe th a t th e underw orld is m ade o f six layers; this low est (first)
is copper, th e n iron, brass, steel, gold, silver an d dust. Ur, th e King o f D arkness is
confined in a rq a d n h a sa th e earth o f copper by Hibil-Ziwa.608
The in h ab itan ts o f th e W orld of D arkness show no fidelity to th e ir habitation. T heir
earth is black w aters an d th e ir heights are deep darkness:
T he w orlds o f darkness are num erous an d w ithout en d .60? Broad and
deep is th e abode of evil, w hose peoples show ed no com m itm ent to
th e place w hich is th e ir endless habitation, w hose kingdom cam e into
being from them selves.610 They cam e into being from th e tanna
(w om b) an d procreation o f th e D arkness an d from th e whole saka
(extrem e, lim it) o f th e Black W aters.611 T heir earth is black w ater and
th e ir heights gloom y darkness.612
ijL_4yC4{0
r\MHo
o c iiM ^ q ^ O
OCÔrftiX
aj(ay& *u
ftjfaJa MiL\ oc ^ ojo ^ I
irUilV o j( to
P(SnH ...
Manichaeism, which adopted the Persian dualism, also believes that the universe consists of
two worlds: World of Light and the World of Darkness and Satan came into being from the
World of Darkness, as we read in the Fihrist, Mani said: From the land of Darkness there
was Satan (al-Sayfan), who is not eternal in his own person, but the elements of his
ingredients are eternal. These elements of his ingredients became compound and brought
Satan into existence (The Fihrist ofal-Nadim, tr. Dodge 1970: 778).
GRR 333:18:
oô^CLw Of <f> t
><|>
oyor
l
4 Hot o J
608 For more details of the struggle between Ur and Hibil-Ziwa see Mil p. 252.
to? GRR 334:1
otj&Lieu
^ j!i(d ft^ a ia ) o t ^ c ^ y
610 GRR 334: 2
ddn tr\4f g
QC<fof Vfl O'HtnH

yjL rC i^Jo^ ocjom or
sX yjuuuCn-H tnHi
611 GRR 175:1

oâjei
eyM
612 GRR 3 3 4 : 5
I o u o u a ocrf{
179
y o y to x w
But Darkness and Light are bound together, and without darkness there was no light:
F or darkness an d light are b o u n d together: h ad th e re been no d ark
th e n light w ould n ot have come into being. 6l3
T he M andaeans envisaged th a t th e cosm os beyond consists of tw o realm s:

Light an d D arkness an d each w ith its own rulers an d subjects.61^ Those o f Light are
described
bhiria
as
zid q a
th e
chosen
righteous w ho
m and
are
know ledgeable o f th e Life an d full w ith {abuta goodness, while th e sons of

D arkness characterized as foolish or evil:6ls
The w orld of darkness, utterly full of evil, ... full o f devouring fire ...
full o f falsehood an d deceit. A w orld of turbulence w ithout
steadfastness, a w orld of darkness w ithout light ... a w orld o f death
w ithout eternal life, a w orld in which th e good things perish an d plans
com e to n au g h t .616
M anda d-H iia provides us w ith a pictorial description of th a t w orld an d its

inhabitants, w hen he descended to th e w orld o f darkness:
I w ent to th e place o f darkness; to th e place w here th e evil ones dwell,

an d to th e dwelling w hich is full of destroyer. (I w ent to ) th e place of
th e dragons, an d to th e furnaces o f th e consum ing flames. To th e
furnaces o f fire, w hose flam es ascend (and) reach th e m iddle of
firm am ent. I descended an d found th e rebellious m onsters of th e
darkness. I descended and found them , as all of th em plot in evilness.
613 AT p. 134. Drowers translation, text collated:
J
_i_^, a t 1
J r p ...
--.aJ
Of H oH
y (-jL a J
...
614 Cf. Manis description: The origin of the world was [composed of] two elements, one of
which was light and the other darkness. Each of them was separated from the other (The
Fihrist ofal-Nadim, tr. Dodge 1970: 777).
6ls Reeves, 1996:95 n. 49.
616 GRR pp. 14-15
o d * i< - L
a i^ o
o c J s a l^ L i
a id o
nr r ...y C
J t+ i t
ocL & (
o^do
" j ' r
oA L Jo
*
1 o _ K j ^ k C d c '
o 4 r[t-> 0 * 4
. g
j ( a
180
Q ji
&
a j ( a j a 4?oA
I
1
n
1
CL&lSo
a ~ 4 tlo
r r f \\^J \ r
xdL-dcij(<J
oM Jo
n V i(d
n 'H I
4 faJaJ^
They sta n d an d plot in evilness an d stan d an d forge w eapons.61? I

b eh eld th e black w ater in it, which rose u p boiling, seething an d
bubbling. A nd w hoever enters th e re dies, an d w hoever beholds it is
scorched. I beheld th e dragons, which w ere h u rled th e re an d w rithe
about. I beheld th e dragons of every kind an d every colour. I beheld
th e chariots o f darkness, which do n ot resem ble one another. I beheld
th e w icked rebels, as they are seated in th e ir chariots. I beheld th e
w icked rebels, how they are arrayed w ith w eapons o f evil. They are
array ed w ith w eapons of evil, an d plot evil against th e Place of Light.
They w ere all arrayed w ith w eapons an d seated before him , th e King
o f D ark n ess.618
2.3.7-
ofrLjt malka d-hsuka The King o f Darkness TUr):
The M andaean m yth portrays th e King of D arkness (U r) in different form s

an d shapes. Som etim es he is a gigantic reptile w here his dragon n atu re appears an d
som etim es h e is rep resen ted as a snake biting its tail (as he is draw n on th e M andaean
talism an th e ska n d o la ) .6l9 In h er book The M a n d a ea n s o f Ira q a n d Ira n Lady D rower
gave a M andaean draw ing representing U r in th e form of a louse whose body
contains th e w orlds which extend tow ards th e tail, seven in num ber: th e first is the
m a fa rta o f Sam is, th e second is th e w orld o f m su n i ku sfa (the M andaean ideal
w orld), th e th ird is th e w orld of th e M andaeans an d th e rest are m a fa rth a s (watchhouses). Above U r are th e seven heavens an d u n d er his belly, w hich is o f fire, th ere is
6l? GRR 97:2 f.

618 GRR 90: 7 f619 In the Mandaean talismanic seal (Skandola) Ur is portrayed as a serpent encircling the
other elements of evil; the hornet, the scorpion and the lion (Mil p. 38). On the other hand,
Mead asserts that Ur is originally the Chaldean Deus Lunus (snake); he is the oldest son of
Ruha, the world-mother, and corresponds in some respects with the Yaldabaoth of Ophite
origin (See Mead, 1924: 35 n. 2). Cf. Syriac incantation bowl 117ES where an image of a snake
is surrounding the text and eating its own tail (Segal, 2000: 147 plate 134). See also C. H.
Gordon, 'Leviathan: Symbol of Evil', apud Biblical Motifs, Origins and Transformations, ed.
A. Altmann, Cambridge, (1966), 1-9.
181
th e black w ater (oil) w hich produces fire. Beneath th e black w ater are seven layers of
copper-like e a rth .620
T he Ginza inform s u s th a t th e King o f D arkness w as form ed from th e black
w aters a n d em erged thro u g h his own evil nature:
F rom th e black w ater th e King o f D arkness was form ed, an d em erged

th ro u g h his ow n evil nature. He w axed strong, m ighty, an d powerful,
he called forth an d propagated a th o u san d th o u san d evil generations
w ithout lim it an d m yriad ugly creations beyond co u n t .621 T hat King of
D arkness assum ed all th e form s o f th e creatures o f th e world: th e head
o f th e lion, th e body of th e dragon, th e wings of th e eagle, th e back of
th e tortoise, th e han d s an d feet of a m onster. 622 He walks, he crawls,
creeps, flies, scream s, is rude, threatening, roars, groans, gives
(insolent) winks, w histles, an d knows all th e languages o f th e w orld .623
W hen h e w ants he stretches his body, an d w hen he w ants he m akes
him self small. He moves his h a n d a m h m em brum in an d out, an d
ow ns (th e genitals) of m en an d w om en.
A nd w hen he shakes
(perceives?) all th e m ysteries ,624 he rages w ith his voice, his word, his
sm oke, his breath , his eyes, his m outh, his hand, his leg, his strength,
620 M il p. 254 f.
621 GRR 334: 6. The text:
idtiM
n&H. >
a j(o tj jc&
ddo^^J
aj(o4fkdc!
^Jo
tydo
OLJOUO OC4{ ^
Jn V t
nsH^rl i
rfn t
622 The above description of the snake/dragon Ur resembles Akkadian homed serpent baSmu
- the mythical monster created in the sea, 60 leagues long with multiple mouths and tongues.
(Dailey, 1989: 323) Mani described al-Saytan Satan as follows: His head is the head of a
lion and is body like the body of a dragon (great serpent). His wing is like the wing of a bird,
his tail like the tail of a great fish, and is four feet like the feet of the beast burden (The Fihrist
o f al-Nadim, Dodge 1970: 778). The story of Urs defeat on the hands of Manda d-Hiia is
identical to Leviathan of the Bible, the monster which was defeated by Yahweh at creation, and
also to the defeat of Lutan, the swift serpent, by Baal (see Ringgren, 1973:148-9).
623 GGR 335: 13. Cf. the Manichaean King of Darkness: the King of Darkness knows the
converse and language of the five worlds. He understands every thing he hears from their
mouths, as the address one another; each one of them in his language (Gardner and Lieu,
2004: 201).
aMJe
ojfft
y i ...i
../t
4 *vn
yccoî
f o d u o n-Vn AnlsC
I> nH*-1
^ y a i OCy(âj(4X
tS.
I
^ (V
624 ragis Act. pt. RG ragis bkulhun razia he perceives (? Lidzb. er nim m t wahr) all mysteries
(MD p. 4 2 5 )
182
his poison, his w rath, his speech, his fear, his dread, his terro r, his
roaring, (and) all th e worlds of darkness are terrified.
His form is
hideous, his body stinks, an d his face is disfigured. T he thickness of

his lips m easures one h u n d red an d forth four th o u san d p a ra sa n g s 62s.
T he b reath of his jaw s m elts iron, an d th e rocks are scorched by his
breath . He lifts u p his eyes an d th e m o untains quake, th e w hisper of
his lips m akes th e plains quake .626
T he following verse from th e Book o f Jo h n (d ra sa d-iahiah) shows th a t this

w orld is defined by darkness, an d darkness by th e world. It also indicates th e contrast
betw een th e tw o different natu res of th e King o f Light an d th e King o f Darkness. This
dualism reflects th e G nostic beliefs in general :627
Two kings cam e into being (or: w ere there), tw o natu res were
fashioned: a king o f this w orld an d a king beyond th e w orld. T he king
o f these ages (or: aeons) p u t on a sw ord an d crown o f darkness. The
crow n o f darkness he p u t on an d took a sw ord in his right hand. A
sw ord he took in his right hand an d he stan d s th ere an d slaughters his
sons, a n d his sons slaughter each other. The king beyond th e worlds
p u t o n a crow n o f light. A crown of light he p u t on an d took Kusâ (the
T ru th ) in his right hand. K usfa he took in his right hand, he stands
th e re an d instructs his sons. He stan d s th ere an d instructs his sons,
an d his sons instruct one an o th er .628
62s parsa or parsang ^*>6: Persian mile (MD p. 364).

626 GRR 336: 3
^ t\
> ,**4(af(ya*M
^1
u>(jC ^ i.-X J
JcAio[4{
J&ca3j
4jt\n
o|
occa#
j L^ j
oc\aJ y i ... I i ^ V
L j a y t ojo
ouaHa^ ocyjo
ocLtL
jC^
ofH-V
AM i-HV ^tyca^
^ iy o |
ollcl&
aj(a*(
^ tia ^
iLl&LH
j-L
ocMJo y i ... 1
y(Vâj a4{ ^
oc\< ...,-f/aji o| aX4 (<_*way^ oj(ljLL! o jC w C JC ^
a
^
^
a
L
J
u
l
t)
o u 6 i ^ r \ - H a j(a /a y
aJây
4
it
t >(aûuC^jotS. o a p .w tlV
627 Jonas, 1958: 57. He also stated, The first alien Life is the King of Light, whose world is a
world of splendor and of hght without darkness. Opposed to it is the world of darkness,
utterly full of evil, full of devouring fire, full of falsehood and deceit (Ibid).
628 draSa d-iahia (The Book of John) pp. 46:11 - 47:4. The text:
183
Book V o f th e Ginza tells th a t U r was th e offspring o f R uha an d h er b ro th er

G a f (one of th e lords o f th e w orld o f D arkness).629 O ther G nostic stories rep o rt th a t
Pistis Sophia d esired to produce alone, w ith o u t her consort, a w ork th a t w ould be
like un to th e first-existing Light: it cam e forth as a celestial im age which constituted
a curtain betw een th e higher realm s of light an d th e later-born, inferior aeons; an d
shadow extends b en eath th e curtain, th a t is, on its o u ter side which faces away form
th e light. T he shadow , w hich was called D arkness, becam e m a tte r ; an d out o f this
m atter com es forth, as an abortion, th e lion-shaped Ialdabaoth. 63
Amazingly th e M andaean still preserve, in som e of th e ir literature, th e biblical

nam e
Leviathan identified w ith Ur. In AT (The T housand an d Twelve
Q uestions) he is portrayed as th e serpent th a t swallows th e sinners an d th e negligent

priests. Also th o se who are attacked by a snake are m arked with th e sign of
Leviathan a n d becom e th e portion o f D arkness.^ 1 O n th e o ther h an d th e
characterization of th e M andaean King o f D arkness m atches th e depiction of th e
dem iurge Ialdabaoth who has th e aspect o f a lion an d a serpent cited in th e
A pocryphon o f Jo h n . 632
ocMA o
jU c H a ^ d tl.
a^_AoM j a4<Jo
In * ( y i ^ u C f a
^slJL&[ojo
Ja tJ
o l m Jo
o tiA a L
AaLl
L^(ojc7
n A ^ i^-i a J r L l t S .
O C ^ C fi^ a j(C ^ ( QCjUn'i...
^L^ddi
yLdt(
ocôc^
i/ft.wt oL&jU
^ y d j ^ jJ(-AaL&l
aA/p.1.^ A a S J ^jL 4\p(J& d
oLoj{
**
^lLS\o jo
aL a.i(
AU d(LCCk4t
oc
^L A \oi4d
AaU
nH I
dj &(LLa4J
The Manichaean cosmogony relates that King of Light and the King of Darkness are engaged
in fighting each other from the beginning and each of whom has his own realm, darkness by
coincidence rose up out of his limits and attacked light (Gardner and Lieu, 2004:182).
629 GRR, book V.
63 Jonas, The Secret Books of the Egyptian Gnostics, (JR) 1962: 269.
63AT, [287] p. 262, see also pp. 113,121,225, 262, 275.
632 See Quispel, Gnosticism and the New Testament, Vigiliae Christianae, 1965: 75 in which
he stated: Eventually he is a monstrous figure with the head of a lion and the body of a
serpent, like Chnounis or Abrasax on magical am ulets
Ialdabaoth says the Apocryphon o f
184
2.3.8 - The Armv o f the King o f Darkness:

The forces of th e W orld of D arkness consist of dem ons, dew is, (evil) spirits,
h m u rth a s am ulet-spirits, liliths ,
Tcuris tem ple-spirits, p rikis sh rin e-sp irits,
p a tik ris idol-dem ons, arkonis archons, m alakis angels, nalais vam pires,
niulis hobgoblins, p ig as m isadventure dem ons, p ilg is m u tan t dem ons, latabis
devils, lihanis n et-sp irits, g a dultas ghosts, an d sa ta n is S atans, all th e hateful
form s o f darkness o f every kind an d variety, m ale an d fem ale o f darkness. 633 These
creatures are haskia gloom y, Icumia black, tupsania "filthy", m riddia rebellious,
rgizia furious, zid a n ia w rathful, zihirania venom ous, saklia foolish, ndidia
repulsive, sahnia stinking an d za p u ria p u trid . Some am ong th em are harasia
m ute, pisia "deaf, tm im ia insensible, ta h m ia dull, algia stu tterin g , dugia
u n h earin g , g u g ia babbling, p ig ia idiots, sgisia "frightful", laiadita ig norant;
som e am ong th em are hasipia arrogant, h a m im ia hot-headed, taqipia pow erful,
haripia h a rsh , ru g za n ia ill-tem pered, ra kta n ia lustful, bnia zm a children of
blood, (of) fan n ed fire, an d overw helm ing blaze
They partake of every kind of
form : som e o f th em crawl on th eir bellies, som e move about in w ater, som e fly, som e
have m any feet like th e reptiles of th e earth, an d som e carry a h u n d red [...]. They
have m olars a n d incisors in th eir ja w s .. . . The taste o f th eir trees is Gike) poison an d
John, had eyes like burning lightning that flashed. He is the god who brings about
Heimarmene (Ibid).
fi33 GRR 334:11. The text:
t aj(ocJdL e c H M t ... > o( ... t H t
o c y n . ( 11
oc^d< An. 1 1
o ty |
o<_y|_>
o c L la ^ j
o c y ja l
e c ^JaL tS.
o o c a iL )
oc U * oja
ocJa^j
a ^ j< f> .< f
a j(a y ta j0
&
ot-âl& L)
i / f . ...
4^ a ^ a vpjtiaJ 4KaLfait6aU
o t^ i^ a j
y > ...I i ^ j
o c^ o (a ^ j
o ty a A eu a u
aî<|> f i / t
185
a t y a i<l
aj(add^Li^j
gall, th e ir sap is Qike) n ap h th a an d pitch.634 Some of th ese dem ons survive on

devouring hu m an s a n d spilling (drinking) th e ir bloodies
D ew is o f b it nirig th e house o f M ars fall u pon h u m an s an d fleece
th em an d cleave th eir flesh and spill th eir blood on th e g ro u n d .^ 6
2 .3
.Q -
Ruha: the Queen o f Darkness;
R uha (resp. N am rus or Hiw at)63? is th e A rch-dem oness, th e queen o f

D arkness.^8 She is th e daughter of Qin th e M istress of D arkness. She is th e ru ler of
th e th ird matsa rta (w atch-house)639, an d dwells in first underw orld.640 R uha is th e
m other o f th e King o f D arkness Ur,641 an d th e m o th er of th e Seven planets, th e
Twelve Signs o f th e Zodiac an d th e Five planets. She is considered as a kind o f fallen
w isdom figure resem bling Sophia in o th er Gnostic trad itio n s:642 she fights an d
634
o-iypy nap\a uqira: crude oil and pitch. This is a clear indication to the oil-bearing
region of Mesopotamia. The flames of fire in the north oil fields of Kirkuk, the pitch in the
western pitch mines of Hit on the Euphrates and the black waters (crude oil) of Ur, Missan
and Basrah in the south inspired the old Mesopotamians to portray a superlative revelation of
the underworld. GGR 334:18, 335:12. The text:
0 <_ffo4 y
o c L il
Oi
Q< l i i
OLyo|i_L/
O& yP^/t^C| OCyp5 c|

o<_SJo
OCyCHeuuu
-*-!t . . . ( |
0C4Lmcu(
OC.|cLf
Q<-HcH+{
O tyC /pj(
y jy n
^ nt **
PC4f>j -H.A o c q n - H r \ yjLwCPyC*{

y_l_wLOyC*{
s ^ c l J j ....
cudc^s
r*
OCLi^m
j{(
j ' i4nr
I o c H \^ o \j
e
a i{ |
o lL lq
o c ^ a X y c t /
gjJcM> a ^ a y y i ..<
635 For the parallels between the Mandaean and Akkadian flesh eating and blood drinking
demons see Christa Miiller-Kessler, Phraseology in Mandaic incantations, ARAM, 1-12
(1999-2000), 293-310 esp. 302.
636 GRR p. 35:19.
o yjca4 (|j
n<-4dj
odLyay oôyo ocy^ JUb lc/cy j o c j t o i /
637 Daium is another epithet of Ruha (CP p. 62).
63 Cf. the Manichean Namrael and Neppcod, the mother of the world ma dalma whose
weapon is a bow, just as in Thomas XIV, where she wants to take her arrows and shoot them
(Soderbergh 1949:146).
639 GRR: 6.
640 GRR book 5. See also SA, p. 57.
641 Zaehner stated: Ruhas relationship to the male Ur is exactly parallel to the relationship of
the demoness Az and Ahriman (Zaehner 1955:167, see also Buckley 2002: 45).
642 Buckley, HR 1982: 60. The western female figure of Sophia Wisdom is unknown in
Mandaeanism, nevertheless, the Ginza connects Ruha with false wisdom:
1
186
suffers an d appears in several realm s at th e sam e tim e.6^ R uha is th e leader o f the
underw orld forces an d th e entity incorporation pow ers o f darkness which th e lightw orld h ad to conquer.6** The M andaeans use th e te rm
nisim ta for soul
ru h a for sp irit. The expression ruha sp irit stan d s on th e low er level an d
an d
according to R udolph corresponds to th e soul (psyche) in th e Hellenistic sources.6^

R uha is th e im m aterial p art of m an which influenced by physical desires.646 R uhas
symbolical colour, according to th e M andaeans, is sky-blue, 647 an d can ap p ear as a
w om an o f extrem e beauty either in her blue m antle or naked, apparently, to seduce
m en.648
In Book VI o f th e Ginza Rba (the book o f D inanukt) R uha describes h er self
as light an d dark n ess, erro r an d tru th , destruction an d stru ctu re etc., in clear
dualist term s:
I am th e life w hich exists since eternity. I am th e ku sfa which was
from afore-the beginning. I am th e radiance, I am th e light, I am th e
death, I am th e life, I am th e darkness, I am th e light, I am th e error, I
am th e tru th , I am th e destruction an d I am th e structure, I am th e
offence (accidental disqualification for ritual etc.) an d its purification.
I am th e outstanding being who is p rio r to th a t (one) who built th e
heavens an d earth .64?
fk-HixH.,, mamlila bhukmat hrara she talks with the wisdom of an illusionist (GRR book 3, p.
9 0 : 5 ).
643 Buckley, HR 1980: 260. Jonas has no answer to how this figure Wisdom, or at least its
name, came to be combined in Gnostic thought with the moon-, mother-, and love-goddess of
Near Eastern religion, to form that ambiguous figure encompassing the whole scale from the
highest to the lowest, from the most spiritual to the utterly sensual (as expressed in the very
combination Sophia-Prunikos, Wisdom the Whore (Jonas 1958:176-177).
644 Buckley, HR 1982: 63. In her research about the Ruha, Buckley found striking
resemblances between Ruha and The thunder: Perfect Mind in the Nag Hammadi Library
(see also Buckley, HR, 1980: 264).
Rudolf, 1983: 91.
646 ATS p. 15.
647 Mil p. 149.
648 Ibid 149-6.
^9 GRR book 6 the book of Dinanokt p. 241: 6f.
187
IS 2.3.Q.i -
Ruha: The M other o f the Seven Planets, the Twelve
Signs
o f the Zodiac and the Five M onsters:

W hen R uha (the goddess of th e U nderw orld an d m o th er of all evil) 6
realized th a t Ptahil was having difficulties in his first attem p t to create th e w orld, she
com m itted incest th ree tim es w ith U r (the King o f D arkness)61 in o rd er to produce
th e lum inaries. In th e first tim e she approached Ur, as his m other, an d said to him,
Arise an d sleep w ith your m other an d you will be freed from your fetter! He slept
w ith h e r an d after seven days she bore th e Seven (planets),62 b u t h er offspring did
not m ake h er happy: w hen she beheld them , her h eart fell from its sup p o rt. In th e
second tim e she approached him as his sister, an d said to him , I am your sister; if
you sleep w ith m e your stren g th will be twice as m uch. He slept w ith her an d after
twelve days she bore th e Twelve (signs of th e Zodiac) an d again they did not please
her. In th e th ird tim e, she approached him as his daughter an d said to him , Rise, my
father, an d behold your daughter! Em brace m e an d kiss m e an d sleep w ith m e and
nHi
J -w oô a j c | x w aô
ftl( V w
I .
i .
OyO
&(a.H i-H
ft i
I u >
tJLt i^, Ju* a y o oc^rCHaj&al

I u >
tS . a ^ o ( o c
a j id d a !L j l w
o jU jo o
I i ll
jlw
oô
OC(
a j(r.....x
ct_w
I
ayo
iii
0^0
aô
f t K |- 4 | J L w 0 ^ 0
ju v
nMitdtu
6 Jonas writes, Ruha, literally spirit. The perversion of this term to denote the highest
personification of evil is an interesting episode in the history of religion, all the more
paradoxical in view of the fact that the full title of this anti-divine figure is Ruha d-Qud3a, i.e.,
the Holy Spirit. (Jonas 1958: 72 n. 25). DA gives Ruha seven names: she enflames the
womb, treasure, She-lusted-after, She-conserved, Drop, Qin(the queen, mistress of
darkness. Often identified with Ruha) , She-loved-these. DA p. 38.
61The Mandaean Leviathan, the father of the Seven (planets), the Twelve (signs of the Zodiac)
and the Five (the planets less the Sun and the Moon). Some scholars connect him with Tiamat,
the chaos monster who was killed by Marduk. (Jonas 1958: 117). He is the offspring of Ruha
and Gaf (one of the Giants of the World of Darkness) (see book 5 of the Ginza Rba). He is the
dragon which encircles the whole world and that no one can match his power (GRL p. 11:11).
Budge writes, In some portion of the Black Water dwells a great she-devil called Ruha, and
her husband Ur, who is the god of Darkness, and is the great antagonist of the god of Light.
Here we have we have a cosmogony derived from the ancient Sumerians, and Tiamat, Kingu
and Marduk under other names, and we may regard the Mandaeans as the representatives of
the ancient worshippers of Ea, the great Water-god of Eridu (Budge 1930: 240).
*5* The seven planets were gods in the Babylonian pantheon, including the sun and the
moon. (Wilson, 1958: 10). Gnosticism, in general, considered the seven planets as the seven
spheres which separated the soul from its heavenly home (Ibid 105).
188
gaze your fill at th e w orld. Again he slept w ith her an d she conceived five m onsters
(the planets w ithout th e Sun an d th e Moon), an d again th ey w ere n o t w hat Ruha
w ished for. 653 R uha could n ot achieve h er goals; instead she lost her m agical pow ers
an d failed to free h er son U r from his fetters.6**
2 .3 .Q .2
- g j(c ^ a A ja a ^
ruha masânita Ruha. the Seductress:
R uha d-Q udsa H oly-Spirit655 is an epithet for Ruha, a personification of th e

em otional, low er an d fem inine elem ents in hum an personality.656 She is th e
desirous or to m ake love sick a symbol o f
baznaqita lu st.65? R uhas
epithet q u d sa corresponds to a category of cultic staff of Istar which includes fem ale
653 GRR p. 112:14 ff. These three acts of incest show clearly that the planets are the product of
evil. Zaehner stated that consanguineous marriage is of Magian origin and that the Ruha and
Ur act of incest is similar to Ohrmazds consanguineous marriages (intercourse) with his
mother, his sister and his daughter. Zaehner mentions, according to the Acts of Pusai, that the
Sun, Moon, and stars were the children of Ohramazd. These three consanguineous marriages
were considered the most holy of all among the Zoroastrians (Zaehner 1955: 154, 5). Jonas
suggests that the spheres are the seats of the Archons, especially of the Seven that is, of the
planetary gods borrowed from the Babylonian pantheon (Jonas 1958: 43). (In spite of
archon is of western source, we find v-s^ arkun archon in some Mandaean texts such as
the Ginza p. 334: 14, archon also occurs in Manichaeism (see Widengren 1961, English
translation 1965: 55).
^ Zaehner could establish some resemblances between Ruha and her son Ur on the one hand,
and between Az and Ahriman on the other. Az, who belongs to Zervanite demonology in old
Persia, is the personification of concupiscence - acquisitiveness, gluttony, and lust, and
perhaps much more besides. In this respect (based on Alexander of Lycopolis) he writes: Az
is the mother of all the demons and the greatest of them. In the diabolical hierarchy she is
always mentioned first, taking precedence over Ahriman. Her relationship with the latter is
exactly parallel to the relationship of the female Ruha to the male Ur in the Mandaean
scriptures. Ur is the king of darkness; Ruha is his mother and stands for totality of evil. (For
mote details concerning the Persian Demon Az, and her resemblances with the Mandaean
Ruha, see Zaehner 1955:166).
655 Ruha has other epithets:
o q j u o ^ ai ruha dqudZa
dlibat stra am am it Suma she is Ruha d-Qudsa whose name is Libat-Istar-Amamit (GRR p.
62:19) Ruha d-Qudsa is not mentioned in esoteric writings (SA p. 47).
656 CP, p. 291 n. 2. Jonas believes that the perversion of the term rhha spirit to donate the
highest personification of evil is an interesting episode in the history of religion (Jonas 1958:
72, n. 26).
657 CP 291 n. 2.
189
p rostitu tes called qa d istu .6^8 We read in th e Ginza th a t th e oth er ep ith et o f R uha is,
j(câô nHriin '-, j(a^ d d lib a t stra a m a m it Libat-Istar-A m am it .659
She conspired w ith th e Planets to entrap A dam an d install him in th eir
congregation; in th e earth o f Tibil. She forged plans to seduce him w ith h o rn s and
flutes a n d seduce th e w hole tribe of Life an d cut it off w ith h er in th e world. R uha an d
h er entourage practiced th e m ysteries of love in ord er to seduce th e whole w orld. They
took th e living w ater an d p oured tu rb id w ater in it. They took th e head of th e tribe
an d p racticed on him th e m ystery of love an d lust, th ro u g h w hich th e whole w orld are
inflam ed. They practiced on him th e m ystery of drunkenness, by which all th e worlds
are m ade drunken. The w orld becam e d ru n k and tu rn ed th e ir faces tow ards th e great
ocean o f Sup.660
W oe to those w ho have been tem p ted by Ruha for th ey shall be swallowed by
th e dem on K arapiun th e Swallower:
I reached th a t w atch-house of Ruha d-Q udsa who sits upon th e m outh
o f K arapiun th e Swallower (nam e of a dem on) an d (puts) th e harp of
lu st o n h er shoulder . . . A nd she brings tem ptation. She speaks w ith
pipes (or: zither) an d calls upon th e twelve m en, th e m erchants, who
believe in her.661
658 Ringgren 1973: 81. In Babylon they were known as Istaritu - women of Istar. However,
Qadishtu is an Akkadian name meaning sacred women. In the temple at Erech they were
called Nu-gig - the pure or spotless. (See Westenholz, 1989 pp. 245-265, esp. p. 250) On the
other hand Jonas believes that the Ruha d-Qudsa the Holy Spirit indicates the violent
hostility of the Mandaeanss towards Christianity (Jonas, 1958: p. 72 n. 25), see also SA, p. 47
ff.).
659 GRR p. 62:19.
660 GRR book 3 p. 125 ff.
661 GRR p. 216: 22. The text:
o.V.i(OC a^y i-H run
j V i 'l i o ^ C . oc& aLy oj( ocH4j L 4dajociid
ttM I y
O ^H
I < aJjiaAa4{ j(<_4oÔ
o ( a l L f f c M j a Ja ^j(a ^
190
L=,
R uha assisted Ptahil (the M andaean dem iurge) in creating th e physical world,
infusing som e of h er secrets in this creation.662 Ptahil created A dam after his image
and H aw a (Eve) after th e im age of Ruha:
Ptahil spoke to R uha an d h er angels, I will create a m ale after m y
im age an d fem ale after your image. We shall call th e m ale Adam and
th e fem ale H aw a (Eve ) . 663
R uha is an illusionist who can m anipulate an d mix tim es.6<* She appeared to
&lajfo
&(ajjo a d a m br a d a m Adam, th e son of Adam, in th e im age of his wife (and
sister) H aw a (Eve) an d seduced him to fornicate w ith h er.66s But th e m essenger

M anda d-H iia could th w art h er plans at th e last m om ent an d saved Adam, th e son of
A dam from h er seduction.666 She is connected w ith pollution an d uncleanness;
w om en in general are considered a source of pollution because of th eir nature.66? The
M andaean legend tells us th a t R uha disguised herself as A nhuraita, N oahs wife,
an d N oah took h er an d she becam e preg n an t an d bro u g h t forth th ree sons: Ham,
Yam an d Yafet.668
662 GGR book 10 p. 287: 22 f.

w3 GRR book 11 p. 321:17 f.
Um
1^
ojUjUjSL)
ocje>j(â
ojom
otâldO ~ 1/ ...w ^
oj(V
4{aJio
^ GRR book 3, p. 137:13.

GRR book 3, p. 137.
666 GRR book 3, p. 138.
w? Drower comments: Women are a constant danger to ritual purity whenever Nature brings
them into states of uncleanness: moreover, they belong to the Left, and Ruha, therefore, has
more power over women than over men (SA p. 73 n. 1).
668 Mil p. 261.
191
8 2 .3 .q .3 - The End o f Ruha and her B elievers:
At th e en d of th e worlds Ruha, th e Planets together w ith th e wicked a n d the

unbelievers will b e swallowed by th e great Leviathan U r.66*
R uha an d m siha (Jesus) and th e Planets an d all those souls who
confess them , will call each o th er an d reach each other, and lead each
o th er by th e hand. They are to be b o u n d an d fettered an d then, like a
pom egranate o f lead, will d ep art an d fall into Ur, th e lord of
D arkness, into his huge interior. (Then) sm oke will w ind u p an d fire
will be fan n ed an d consum e Ur, th e lord o f D arkness an d u a t Ruha,
th e liar a n d th e Planets an d all those souls w ho believe in them .670
*** Pallis, 1926: 64.

670 GRR book 5: 5 p. 236: 2if.
d o c i d j y d |o o<-HaJLkM j(a jJ j y f jy c d d o<-Hn.H ...1 \fx 2 U L iO tL octpkC # sJL e u f a ^ ^ c ^ J
-*-1 -*-!
yt
ocJ|aJ a & A & o tS . e ^ n M i-H ^
ooL i^ /ol^ 4=
^JckJâj n-H o^ mo^C j&L) ^Jidn itv n-H/i
*inAr\K 1
f>... i-H
ocJ
L a I ocJJnH ..
out&aJ ojCjtL&
ifj&UUotS. o c . a j ( a ^ ( ^ c ^ L o c-w oc& cqj bjL&oJ/o^ a,... i-H j(n
192
C hart C
G I N Z A
T E X T
R A B A
T R A C T A T E
P A G E S
I I I
9 1 - 9 2
n V i/ o^/L^ juLfc1
T H E GREAT PIRA INSIDE TH E
GREAT PIRA
n-H >
ei'H i
nV-^
a^L^tS. aJ< mdr1
BY T H E PO W ER O F TH E KING
T H E G R E A T KIN G O F LIG H T
O F LIG H T
a jc | Joco
T H E G REA T AYAR OF
OCLw
T H E GREAT FRUIT
THE LIFE
R A D IA N C E
OCLw oc0( _ r t V ^
a ^L SJoc
T H E GREAT JO R D A N - TH E
LIVING W ATER
gj(Cn *>.1 aj(ooâ

T H E LIVING FIRE
OCLw
ocULa ^ 1...11^
T H E (PRIM AL) LIFE
ALL T H E UTHRAS
193
3.
The Story of Creation in the Mandaean Holy Book the Ginza

Rba
The Mandaean Text According to the Numeration of the Ginza
Rba (GRS) used in this Research.
194
oo
w
I
t
p
it
GRR 84
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y c c c J j f J ^ j:
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258
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259
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4.
The Story of Creation, Book III, Ginza Rba

T ra n s la tio n a n d N o tes
261
n n n p i N n iy w
K n N b n N 2N 1D
N T l W 3U
(GRR p. 83)
672o c c n ^ i^ I^ Q( V ^ / 671oc<-uw^L ^ X w C a i O ^ '
N *ODU
NT l
N r n
pn>N 0 1 U>3
In th e nam e o f th e great alien Life

o <j
4u { o
N n>nm
t\^ r l
673o c 3 d o
h n in n
Nn^N in
from th e countless w orlds o f Light (or: from th e w orlds o f light, sublim e)

o c J ir \^ fJ
NHNXiy
* -i
o ljo J U s d ^ L
p n ^ lD
w hich is above all deeds.

aj{c.a4 U ia & fiujfcouw clKj^^-L oLa^rLHo^d
'-* 674o |a ^ jlw ^c[q-w
671 #tu /uia Life, the main Mandaean deity (See above 2.2.2 ).
672 eccAôy nukraiia alien or strange, theologically inconceivable, remote,
indefinable, is a constant characteristic of the Life, the main deity in the Mandaean belief.
The formula, In the name of the great first alien life from the countless world of light which
is above all deeds speaks of the first Life that is above all deeds (or: creations), i.e., above
the world and free from any kind of relation to the world (Rudolf, 1983: 62). The Mandaean
belief consider the Life life occa^ occ hiia baraiia is an outer entity and its home is
outside in the world beyond. (CP p. 78). Jonas finds The concept of the alien Life is one of
the impressive word-symbols which we encounter in Gnostic speech, and it is new in the
history of human speech in general (Jonas, 1958:49).
673 o<jh!o worlds: According to the Gnostic view, the earth is set in the centre of the cosmos and
surrounded by the air and the eight heavenly spheres which consist of the seven planets.
Beyond them lies the realm of the unknown god, the Pleroma (the fullness), with its own
graduated worlds (aeons) (Rudolph, 1983: 67). Jonas believes that the worlds of the
Mandaeans correspond the aeons of Hellenistic Gnosticism (Jonas, 1958: 52).
262
NrPNjrmp NrpNn
Nniun
w n q in p
w >n
nttto
in
pm n
This is th e M ystery a n d th e First Book of th e First Living D octrine

aS (sp&[ j{oj
N>o*TNpNb
in
n a ir n
w hich w as from before tim e.

ddoco
ju L d f c '
*iw n
6 7 6 ^ 0 Co
in n *
il* 4 r!
q jlw
Nin
pi
n *i )
6 7 5 cx fc^
nvo
o x m
Nin
W hen th e F ru it w as w ithin th e F ruit an d th e Ayar was w ithin th e Ayar,

6 77a ^ o ^ (
Nm p )n
Nm
h in d
o jlw
mn
p 1
an d w hen th e g reat M ana o f glory was (there),

678o c f ^ c ocJ cjl^
N n>3to
wmn
nq nq
m>n
]inn
from w hom th e g reat a n d m ighty m a n a s cam e into being,

^ {j-L ju u c n H
p n n o in a
679^_l-wCojc|
t in d i
phnvt
\p>an
74 Concerning the raza mystery Wasserstrom writes: The great mystery of Mazdak, the
raza rabba of the Mandaeans, and the raza rabba of Jewish mysticism appear to have been
technical terms in a common late-antique Mesopotamian cosmic semiotics (Wasserstrom,
1995: 42 n. 115).
675
9 p i r a (n-pd) fruit, used often as gnostic term (Kapjro?) as an expression of emanation.
(MD p. 371), (see above 2.1.1).
676 &olo aiar (aqp) the upper atmosphere, air, ether, wind. The genie of the Upper Air. (MD
p. 14) (see above 2.2.2)
677 oy*4( mana (jono ) vessel, garment, utensil, instrument, implement (ibid p. 246). The word
mana when meaning mind, thought, intelligence is of non-Semitic derivation: the
Aramaic mana is garment, robe, vehicle, vessel, instrument. Lady Drower stated:
There is often word-play on the two meanings, and this passed into other Gnostic literature so
that robe or vessel or vehicle is used as a cryptogram for mana meaning mind or
soul. In general, Mana in a cosmic sense is equivalent to the Stoic, Valantinian, and Sethian
Now;, the emanation of the Forefather (SA, p. 2 n. 1), (see above 2.1.2).
678 The word kabblr strong, mighty appears in the Bible: Isa 10:13,16:14, Job 8:2,15:10 etc.
(for more details concerning kabbir see Rendsburg G. A., kabbir in Biblical Hebrew, JAOS,
vol. 112, (1992), pp. 649-651).
679 a>t| ziua, ziu (npi ) (a) brightness, brilliance, light, radiance (b) often used as an attribute
or name of uthras, being of light, glorious being (MD p. 166), (see above 2.3.2).
680 nH
nhura, anhura (N*nro ) light. The implication that ziwa (radiance is an approximate
translation), the conjuction of nhura, is an active creative male principle and light a receptive,
passive (female) principle occurs more than once in AT$. (SA p. 6), (see above 2 .3.2).
263
w hose radiance is so v ast an d th eir light is so great,
Nn
tn 9n
nnmnn!?
pnNmmp
th a t n o o ne before th em was in th e great fruit,

^ lL ( J o^rnry >
nbivb
NDNtn
^_C
^>on
w hich was so im m en se an d w ithout limit.

ojStLl^^L o(j6i< î
NniDi
nnn>D
^ u c |^
\>>>9:i
id
n rn
His radiance w as g reater th a n th e w ords o f th e m o u th (or: w hat can be to ld by th e

m outh)
Oj(OxuCîa' OLCJCOJ(^l=j
NmtrPDtn
w nw nw
id tin d
rrnrm
an d his light w as bigger th a n w hat th e lips can portray.
n i >9
nnNJNnn
ram rn
As He was inside (or: in th e m atrix of) th e Fruit,
(GRR p. 84)
aôjoaStS* o cf^ c^ (jcJo
Nn>9
IPQ pn
a th o u san d th o u sa n d fruits w ithout lim its

f\ j n t
6*2yCLali(<J*JL. 68ial((oyC^^k
w w pd
pbn>,n
NnarDW
i^rm
t'H
ynV
iNim
an d countless m yriads o f sikin a s (celestial dwellings) em an ated from Him.
n*v9
*TNn *TNnn
nn Nin 2
As in each fru it th e re were

oâjeroJ^JEL o c U c ^ (ptJo (ptJo
681
pi. s/c/na (Heb. mow) celestial dwelling, abode, (see above 2.1.5).
682 BL 23601: 33r vocaL(J^.
264
NDNONbl
Nn>D
a th o u san d th o u sa n d fruits w ithout lim its,

ayOCyC^f 683yCLaJj(d^X, aj(ay^4^ y a4 Lkd yrvV .,1^)
n w rn
h iin d o v )
i^ n n
iN im
an d countless m yriads o f sikin a ,

^
OyO^f
yC Ô ^^J
a n
bONn i n h ^
pnN W i
pnw pr
who all s ta n d th e re a n d praise th e great M ana

ddoca^d oCj&4fk<LL a
ocC w Î
u^ni
Nn
*in> ni
nun
N iN p v i
of glory w ho exists in th e g reat E ther o f Life,

oc^ J a j Cjm
oCj&I^S.
N iN v n
w m
6 8 4 q y o c . z_t qjaLrfc'
n it in h
m *m
nnn
w hich lies inside th e J o rd a n (river) o f th e w hite w aters,

yJLw niV ^/ o y o ^ t y^f^X
pn
N il
N3N0
]D1
which cam e into being from th e g reat M ana,

* j ' c
N unn
^ Q C /fc lH o Q k y >4.l
N\2nK\y
pnbo
y( ta'HoL&l^xdd^-L
Im n n
n n
4 {<Uoa4d \jJL cuuutdd ^X
D > tm
iv a n m
w hose fragrance is so pleasant th a t all th e roots o f Light

O La^m a^d
w m o iiH p
a j c |j
N vn
an d th e first Sublim e Radiance inhale it.

^dj(cJ ayOCy<-5 j o ^ o ^ ^ X
adddd oy_L/oc m . . . I
M3 BL 23601: 33r votoL(d^

6*4 eîLBoc iardina (Aram. st. emph. for yn>n) Jordan, running water, river, flowing stream.
The name of the Biblical Jordan was employed in the earliest Gnostic systems, and notably in
that of the Peratae (who were in the Euphrates region) (Schaf-Herzog VII-ii, 12 [p. 150-1].
See also Albright, AJSLL, 1920: 292-3) Drower believes that yardina has no reference to the
river Jordan in Palestine. By Mandaeans, both Jordan and Nile are called the Ardana or Ardan
(Mil p. xxiv note 4.), (See above 2.1.4).
685 0*^041 sarSa or Ursa: root, tribe, family. Sometimes with religious meaning sirSa taqna
the Mandaean faith (MD pp. 463-4) BL 23601 <-+^<-<*>.
265
nbrpb
m m rni to w n Nm mmm mm
T hen th e great J o rd a n (river) cam e into being, which was w ithout lim it o r count,
yc[jadj y<-f/rm. i odLtfc^ oc&[cadd 686^xjoJU=zj:
pnm ii
H^m
mbrpw mo>Np
niN byi
on w hose ban k s rejoicing a n d thriving shoots grow,

apcdddS
apcdd
y d f
\>>n
o j i t * > ( d d 4p u i d r !
y C d i c a M j y < -L & i
]n pnNpi
pbn
Nnmrminn
pnbiDi
w hich all o f th e m are full of glory an d confirm ed for eternity.

a ^ o c ^ c d L j
pbnb
o ja ^ L
o c ^ H d io c
^ ju u
t \ 4c L H
pn
Nr
m m m i NDNtn m m m
a^JL dd o c
N3T1N
]01
A nd from th e g reat J o rd a n countless Jo rd an s, w ithout lim it or count, cam e into being.
ddOCO
jLdd ddOCO OJUQi
' Ûc\<cL rx^rldd 687n^dt )C
rn im i
nvn
am
n iv
o iw
mn
pi
an d w hen Y ura th e g reat w hose radiance an d light w ere so vast a n d extensive,
OJLwoJ
V ^d
mnbfc
nnmnp uwjn
w hich no one ever existed before him , cam e into existence,
OCC**/ 688O C ^
Nn
N>DT
adddd
Nil
a ^ J id d
m nm
OC
tiJUuu
mn
nriTT
th e great Jo rd a n o f th e Living W ater generated from him ,
^JLw
pn
OCLmÎ
jfS U i
nbn
n rn
mmi
from w hich th e Life H im self cam e into being.

y t . . . ( n /y y
686
OCCum
ddoco^JL
addddaS
n o t in B L 2 3 6 0 1
687 a b c f u r a , i u r ( < N i n r ) b e i n g o f l i g h t , l i g h t , b r i l l i a n c e . ( S e e a b o v e 2 . 2 . 1 ) .
688 G e n i s i s t o o i n c l u d e s w a t e r i n t h e f i r s t a c t o f c r e a t i o n .
266
prpNWDNJ
n il
*iN>*n
NpiNb panuw
A nd (the Jo rd a n ) p o u red forth on th e earth of Ayar, in w hich th e Life him self dwells.
^ t 40 ^L^(jSr{4-C A^cjid QyQ^ .1
pn
nmol
n i *i
OCCmj
imn
prrmyow
N n
^fCCo^L)
d np*
i
T he Life p resen te d him self in th e likeness of th e G reat M ana, from w hom he cam e
into being,
y jL w C o ^ fr^ JUs ojLl! ^ Lfri)
pn>N^DN3
bv
Nnn pm
an d he a d d ressed a req u est to himself.

a ^ 6 \oC(xLr[
^ a ^ d jU ^ s a
0NpQ
Nirny
n !>>
cl}[Lol&LHcl^J
Nin Nn>Nn*mp w im
By th e first req u est an eternal U th ra cam e to being,

690OCÔCyO( OCCu* O U C i/C i/ OCC-w^
w iw rn
N n
Nnnp
N rn
w hom th e Life called th e Second Life,

^jlL(cJ o ^ o c ^ c 4 Li
pbn^
e ^ e u a ^ L oc^tLxJ=s y i w
n3Ndnd*i
*ontn Nnm
<qqj
pn
also, u th ra s w ith o u t lim it o r count cam e to being.

^ 1
a^L^Joc
*on
OC L m
am a* Nn loi
T hen from th e Life, a Jo rd a n cam e into being
4 x 'AA
*ninn
ocaIrUJa^d cyiL/oc ^
odaL/oJ
Npn^b wormy
wan*mp a m w
like th e first Jo rd a n , p o u red forth on th e E arth o f Light,

O C yO C yO (
OCCm
4 r, + i o L c d U A / = * )
689
utra (Nold. Ntmy wealth cf. Suva/iig, aicbv etc. of Gnostic systems Ar.
heavenly spirit, a generic name given to spirits of life (MD p. 347). An uthra is an ethereal
being, a spirit of light and life. Uthras were created when the ether-world came into being (See
above 2.3.3).
690 ocôtôf Hiia Tiniania, the Second Life or: the second emanation, also called Yosamin.
He proceeded from the fusion of the First Life with Dmut-Hiia the image of Life (GRR book
14 . P- 3 5 6 :9).
267
w m m
nm w apnyi
an d th e Second Life established (or: baptized) him self in it.
(GRR p. 85)
(j-ldddd OCLtLiJ=
p ip
Nnm y
O C Ô C yO (
OCUw
w m rn
y_l
Nm
pm
The Second Life created u th ra s,

OCJ 4{ lc *4J
p ip
N3T1N>1
D Np
NJlNmun
erected skin a s a n d created a river

691 aj6d4-(ocaj4dL)L=> ocKjls^X
N in w p n y
N nnvi
in w hich th e u th ra s w ere set up.
a j(o X i(
oC
jjLls
^ u j
anm y
pm
NnNbn
Then, th re e u th ra s cam e into being,

O C yO C Ô f
O C Lui
N>iN>m
N n
OJLl&
]Q
pi
692
IS.
N m ii
w ho addressed a req u est to th e Second Life;
pnw& ottib
pwum
p w i N n m v)i
they asked perm ission to raise skin a s for them selves,

^ llVft !! -*->
pbiN ny
OCÔCyO(
N>3Nm
OCUuOJ(aij(
Nn
O C d d L t i a d r L i
in p i
nNbn a n n p n
Nni
an d w hat th e th re e uth ra s asked from th e Second Life, was g ran ted to them ,
o a o ^
o j o c ^ l c 4Ct(c4L>
pm nm pn
xm m m
w ito rp m
They (began) to confer w ith each o th er a n d create skinas.

^JUuJjfc'aJ ^l\utUr{Qj ^xlcJco^p^L) y t ^ 1V0J ^ tlc
BL 2 3 6 0 1 and BLO 1 2 3 6
692 <_l n o t ^
b l 2 3 6 0 1 : 33V .
268
nbnnNi rptyxvm
pnnN^
pmiNb
nbnnm
They req u ested th e ir fath er a n d spoke to him ; they asked th e ir fath er a n d spoke to
him :
OCCm ocî^L a^JLU oc yc|o-w
N H NOI
WTIN ITHH
Are you th e o ne w ho created this Jo rd a n of th e living w ater,

4-{<-iOoj& yc|o-w^_ y j i c i - w ( y c | o _ w ^ _ L
D nm
pm ni
pn*nm
hon\>>
pmni
w hich is so fabulous an d w hose scent is so sweet?

4.L jlw ->(0^0 ^ ' <HôCQj*nLrCx-j z-& ocjsLxj=> 693oc/<Jfc'o^J
n n jn
in
n*oN
nnnwNpnjn
Nnmy
w tindi
Are you th e one w ho created those g reat u th ra s which are established (or: baptized) in
it?
4*sL&\oca4djL=3 *-L y_iy<-wu
nnnwNpipn
pm
OCMjLla 694JL&9
ibn
nniv iv
Are those yo u r u th ra s w ho are established (or: baptized) in it?
js t
yt I
pywn>n
OCKjl&=J OCyOCy<->( OC<_w J<_lo^(
KnNbn Nnniyb
wam rn
N n W no
The Second Life spoke to th e th ree u th ra s an d said:

....
yJUfati/ OCCm OyO
pip
695
yJ^JLÔ
OyO
N H N1N PD13N *ON
As for m e, y ou r father, th e Life created m e

x m o c c m ^JL o ^L d o cj
N>ni
arm
an d th e J o rd a n is (the Jo rd an ) of th e Life,
y 1 1 | / i ... ocL m <^
i w>c<Jcn <i<V
in BL 23601.
jLtm here is for (): and; not or. However,
$aJcn of.HH.un
Are
those your uthras who are established (or: baptized) in it ? not in BL 23600 34r: 5 & BLO
1236: 34r: 5.
695 BL 23601 and BLO 1236 v l<>tA' **
6 93
694
269
pnw n
N rn
proom
an d you w ere b ro u g h t to being by th e pow er o f th e Life.
nbnmn
A nd they said to him :
^ CkJl
I <<<^
pm
no
]oi iNnro
)ni
invt
696^<*>ln*V wo
)d ]HbNnn
Give us som e o f y our radiance an d som e of your light, an d som e of w hat you have,
oc6-( 697o c 4 /t^ a * o d
u(o
wo wp>)Nn wmnN
Jo|cy4X
nmoi
bw>n
so we d ep art a n d descend below th e stream s of w ater,
ôJcJO ^C y Qj&CicU âJcj^ddd Cy
TN^nwM
no^ni
p ^n p o
Nnwo\>n
an d we shall establish skinas (abodes) for you, an d call forth a w orld for you,
fyaJcJU yaJcJJ ocj-wCy a ^ d o j

m m
an d th e w orld b e o u rs a n d yours,
^ W o(C^
rm>no
^LLffoca-^bb(Cy ^=xyQJ
pwi
nnowNpno
pow
an d we shall b e raised in it an d we shall live in it,
^JUuC^ ifyolcjOj yaScJJ ^JL'CJO^Cy OCLKjU&aU
pno
HNbHi
nanwpo
winpn
an d we shall create u th ras in it, for you and for us,
698ôîfoC=>aJ olLmj M->q>j

N H
D l^ l
an d th e nam e o f th e Life n ot to be m entioned.
696 in BL 23601
697
apiqia, hapiqia ( on - >p>dn) streams (plurale tantwri), waters separating the
world of light from this world.
698 BL 23601
J -jhO7NVb, BLO
. See MG p. 216. (Cf.
oca4 U la * tS .
GRR 164: 2).
270
Ja4 {CkJ ^lU = j[*drLiOC4j
699y 1
p ^ n in
nbv
ikqki
nKntnai
A nd (this) pleased h im (the Second Life) an d said: I will g ran t it to th em !

-L ^> d & 6 \ o
oc
nKDtna Kb
wan
by
y c \c a * u u
ikqk
ptnKn p
W hen he spoke th u s, it did n ot please th e G reat One

OCCaUI
nKa\>nany Kb K n
l^~li.J
byi
an d th e (F irst) Life d id n ot approve o f it.

04*^4 a^r\*rL I o r . i V o ^ j ^ -1 ^ ajLi^d Û nl^-iJ
Nan
KiKnb
KiaK\>n pa
Knia
niKbyi
He (the Life) ad d ressed a request to th e G reat M ana,

ft4 ^ / a d d e n d o<-ddapkt.
K aa
K T aa
xnm
w ho dwells in th e G reat F ruit, an d p raised Him.

702n
Cl^cl6-[ 4\add ^ o [c < w )
* q^sLjlu^J ojcfd^
KiKpyi
K*nrm
Kina
Kaa
kikq
DKp iKPKm
Then th e great M ana stood in brilliance, light an d glory

r^rL1H 103 ddcxdda^l oCCddfJ&Li
Nan iKaab
w npi
an d called into being Kbar th e G reat

o _ J C .|
Kin
d d tx d rL ^
jlw ^ -L
aKaa
ina
who is in fact Kbar-Ziwa.
699 See GRR p. i n .

too b l 23600 34r,
toi BL 23600 34r:
BLO: 34r
16 & BLO 1236: 34r:i6
t 2 BL 23600 34r: 19 & BL 23601 33V : 20
glory.
703 Kbar: a name given to higher beings. (MD, p. 202)
271
oâ*d to the Great Mana of Glory.

in his brilliance, light and
(GRR p. 86)
105L! 704ÔJOC Atx^d^ ^rU a^
706^C^Ck^Jt
1>0NDV
]>DV
11
*1MN>
DNIJ
nm w
His nam es are: Nba^-Yawar th e son of Yofin Yofafin,

o cU u ^slJLjl^^C a^^jJL &dc6U0
H n
jp m
100*1:1
a y a^ ( 707dr(aj&
n tq o
ndnq
dno
Sam M ana S m ira (th e w ell-preserved M ana) 78, th e Vine w hich is full o f life
rrr ^ f r f i " i
Nnm v
D H nm nQ
an d th a t is d ear to th e uthras.
^ [ ^ d a jje u
aie*d^ 709j(a J tL &
nbiHQHi
m npv
nN vn
(M ana), in th e sp len d o u r of gloiy, spoke to him:

O C ^ lK jL ^ a
i i s
Nnn*i)>
4 r * r \ - * 4 \ t \ ^ 4 * ( * -,
n m w in y
ntON
You m oim t up above th e uthras

o( H^riotS. juwwo^( oc& j UJsb ocJ^**j
Nm bn
inHD
Nnm v
anm
an d see w hat th ey are up to

OC*4{aJ 712O L'^Luj(Lf( 711JLu;flf( JUaJ
nnm o
w nuw nrpn
irma
!?y*i
704 JVfcaf: the root NBJ to spring forth, burst forth, spring upward & c. (SA, p. 63 n. 1). The
root from which Yawar is derived, UR or AWR. It has a double meaning, to blind or dazzle
with light or to awaken. (Ibid, 63)
70 5 Ld not in BL 23601 and not in BL 23599.
706 Yofin Yofafin: a genie or pair of genii. Cf. the angel name naa> Targ. Jon. Deut. 34: 6 (MD,
p . 1 9 1 ).
Sam (rt. SUM hence he placed, not P. ^ ) (MD, p. 312-3).

708 Mania smiria umanas kept in reserve? Lady Drawer wrote: The language is so highflown that any precise meaning attached to such an expression is probably incorrect. (CP, p. 4
n. 2)
t9 BL 2 3 6 0 0 , 3 4 r : 1 9 & BL 2 3 6 0 1 3 3 V : 2 0
in the gardens ...
710 BL 23600, 33V
711 BL 2 3 6 0 0 , 3 4 V
712 BL 23600, 34r: 25
272
an d w hat they in ten d , they who say,

0 <lH4JCy} ex&iio
OCJO^kCy
anau w
Nnp >3
NnarDun
W e will create a w orld an d build skinas

r\M >
o<-^& QCynV^f
Nnna
NDi
N>ain
o(-jLx =>
N nm y
like th e su p rem e u th ra s, th e sons of Light.

ôJLâ j(rL&{ IT7C&C^l 713OCi_w^_C
nNQO>n>n
N rn
j(aÔ
h-und
jin:in
Is it agreeable to you M anda d-H aii

Ofa n'H i
1...^
N-nm
pn in w
ocLKjl=>^_L
N iin n
K nm vi
th a t th e u th ras o f light leave th e light

ui I
*oi\>>nb
^ .L ^ C Q Ô
pnwoatt
"inhtni
an d tu rn th e ir faces tow ards th e darkness,

715ty >m s . nrV ^/ a ^ o d b
*\\xn
N3 *l
NQÎ
tow ards th e great ocean o f Sup,

ocJcLL4-(aûU ocLô ocjftL) o u u o i aJa&c\ ^*1)
WtalONm Np N NDbl WPIM

tow ards th e h ideous darkness, tow ards th e devouring an d vicious w aters,
aj6r[cLj a\aL & 4t> 716ocLm q jo jÎ 1y ^ c
713
^corjg Knowledge-of-Life, Gnosis-of-Life, the outstanding
Saviour-spirit of Mandaean religion. The spelling of
a^sLy^t ( N rn w j o ) with a
consonantal ( y ) occurs only in Lead amulet published by Udzbarski in 1909 (Yamuchis 1967:
7). (See above 2.2.7).
714
BL 23601, 34r, BL 23599, 35r, Bl 23600,34V and BLO 1236, 35r.
715
*4Li aôc iama rba d-sup The Great Ocean of Destruction (MD, p. 323). The Red
or Reed Sea, Sea of the End (SA, p. 83 n. 2) According to the Mandaeans it is the Sea of Reeds,
which swallowed up Pharaoh and his host (CP, p. 251 n. 4). Cf. niu D the Read Sea
throughout the Old Testament (e.g., Num 14:25, Deut 1:40, Josh 4:23, Ps 106:7. etc.). iama dsup is a Gnostic metaphor for crossing from the world of matter into that of spirit (SA, p. 48
n. 1).
273
N itn
nnnt)
nbirn
an d tow ards th e place full of dem ons who talk w ith loud voices,
cL stoî
i W dkd
a _ r iJ c ^ = >
Nnboy
o j ( o q l =x j
n jin w i
an d (tow ards) th e blazing flam e which flares u p inside it?

717
A
d(JLc^
rufefHlo^
tw o
oL(-ujtS>
upiw
K \*> jlm
Nnniy in
The U thra o f Life k ep t silent,

ddc
nm i
1 iiiAl *
nDNH
ramnNbi
no t because o f a b lu n d er or deficiency.
cl^ j ^ o
^ r l^ /o ^ o j
nbnnNi
6 tL x j [
NinN Din
T hen H e ad d ressed him for th e second tim e:

JU uoif 1^=>
*pbnwa
o(îH
N n in n
ihnd
occ^LAjtS. a Lâ4r{ o l\ m
N nnnn
N n i
nund
wrn
Behold, M anda d-H aii, for w hat purpose do th e u th ras o f Light confer betw een
them selves?
718^
,i <4>n^( yJCo^fc'd
]ibuNn\yy
1HND
JVNlb
W hy are th e ir m inds confused,

x3Ldci>(<J
nnn^
n\>>n\>>oi
04^04^^
aâb(flJ ^J-wCa^yO ^ o^ | dj
myNiprn
NinNb pnNoiN
iNnmi
so they tu rn e d th e ir faces tow ards th e place which is fathom less an d m easureless;

a t O a y u
jjd L ^ o c f/o ^ a J j
NniN* niNnNWNbi
OLLw
N n
o c &{
< & & j{ d z S .
w o nnmbr
<*>( c J
NinNb
to th e place o f n o living w ater an d o f no spreading o f lu ster?
t16 BL 23599:
717
718
read
35r and BL 23601: 34r

(absolute state of NTR).
BL 23599: 35r, 23601: 34r.
is found in the other copies, (see MD, p. 282)
274
nibIHcq* occ^ m ^L a^L K -i^j
inuj
NpTiy
N^nn
m npn
an d (once m ore) th e U th ra o f Life kept his silence.

o c ^ d ^ o oc<_w^_L ndL^n+ii)
nnm
Nni
^-i i L x ^ n ^ i ^ 719oyo^f JcJa^f o c ^ b 'c | qj^qJL^J
N*nnbi
pmiNm
kind bbNQ n p iu Nnabnb
For th e th ird tim e M ana, in his majesty, spoke to M anda d-H iia an d said:
o c ^ j ^ j i i i ,ti *-L
^ -L y O C JO ^ ^ t
N nspn piwimyo
o A c $ k ^ j* -L
Nuwrr
o cJa 4{
oC jL tLu= * *-L
Nnnpn
wind
a^ Ja^ (
jl-w J f o y o
bobNo in
tinin
You are th e king o f uthras, th e Lord o f kusâ (and) th e creato r o f th e treasures.
â^^cJo^
n-H i
>>>!
*INixrbN\>> pnbiD
o<L&do JU=>
m in n
N>obN by
W e give you au th o rity upon all th e w orlds of Light

7
wiNPDm
ni H t,
NninrT
npoutt
pnbia
o c ^ id 1^3 JUaJ
Nnmy
byi
an d upon th e u th ra s who dwell in th e skin a s,
occaj(cr( oc&ilo -L=u
lo iw n
w n u rn wnbN byi
an d u p o n th e u nderw orld o f darkness.

û(ayOrf* a ^ tia J
nntONn
^dLâûC^J 72 'âLfoCfe jlw j (q^ o
NQbNb nbnNnnyi iNbrpny
in nwN
You are th e one w ho is p red estin ed an d m ade w orthy of th a t (i.e. th e other) world.
(GRRp. 87)
ocjLu=i
Nnniy
&{e\H
p b rn
Damp ]o
a^claJ &{oJLlJ
nbmn aobNb
dntip
D escend to th e w orld first, before th e u th ras go th ith er

t1BL 23599
35r: 20 & BL 23601 34r: 1

Sometimes plural is used instead of singular for
exaltation and adoration.
720
BL 2 3 6 0 1 : 3 4 r and BL 2 3 5 9 9 : 3 5 V .
t21 read *1401*. . in the other copies
is found.
(m y Ar. aj3c) destined,
predestined, equipped, established, brought about (MD p. 358).
275
oCyjj o
TDNWNbl N)t)
^ i HJr1c^j
722ôCoJnl^=>^-C,
INNIN^VI
DNTPQ in iD
an d do som ething th a t is odious and ugly for us,
o c U u ^ I oiyad-(
D^tMl Nb Nrn
I-*-i i ^
NT3NQ
0 4 ^ a j(c ffa J
olL m JL^=u
*lNl>DNrPnN^ NH byi
w hat is disagreeable to th e Life, an d w hat is not acceptable to you, M anda d-H iia.
OCL)L=>
JUm j(oyO^L LlA^C4{0
mpKTinj in iikini 'iwvm
Nnniy
Because you are th e one who can restrain th e U thras,

127,cf7dOi jjc&joHA
ndtid
nnnni
iom
rrahni
set th e p ath an d erect th e b oundary stones.
775ê^CjL6d JLu/flif JU âyCfjLf/ ^
ponp
man by iînp
V S^
p piai
A nd w hen we called you, for w hat reason d id we call you?

o_>(c/ ^c.|o-J j ( u o f i i j
Nnnp
]mn^ rmN\>)Qi
j(<_uuC4pu
j(e ^ o ^ L
L lA^Cj&(o
nwun rpnp p riNiNT îuroN
Because you, w hen you w ere called a n d m ade w orthy an d fit for th is calling.
aj&C&a^ n ^rW
nt:ind
^L^Ya^faJ o cL m ^ I
am bONnb dîhdm
Jd a_ ^ (
N>nn nuno bbnn
M anda d-H iia spoke to th e g reat glorious M ana saying:

ol \c >*.'-
anny
^ o^ ccol! ^
|Nob *pona
722
in b l 23601 and BLO 1236.
7*3 To set the path of the soul to the World of Light is one of the obligations of the Redeemer
in the Mandaean doctrine. (See Rudolp, 1983:172)
724 n<rii<f (Akk. kudurru?) boundary stone. The boundary stone (kudurru) was a Kassite
invention, a block stone that served as a record of a grant of land by the king to favored
person. Kudurru II boundary; boundary stone, (A Concise Dictionary of Akkadian (2000) p.
165. See also Marcus, M. I., The Mosaic Glass Vessels from Hasanlu, Iran: A Study in LargeScale Stylistic Trait Distribution, The Art Bulletin Vo. 73, No. 4 (Dec. 1991) pp. 536-560 esp.
pp. 5 4 8 -9 ).
x c ^ i L m
725
for what reason did we call you is not found in BL 2 3 6 0 0
12 3 6 : 34V : 19.
276
34V : 1 9
& BLO
If I seek you, w hom do shall I see?

im
OcJcJLwLy
lo tts n n
K ^nn*a
jn o
i-*77f
0(Jo^|u^0
iv
n ^ n > d n
p i
If I am in d istress, on w hom shall I rely?

m+-t ,i
nddov
-^=3
innn
by p a ^ r o
/c
nmrn
ntn>n
Upon w hat shall I lean (my) conscience, which was w ith you?
^ki^da^{C ^^L o c L m
nbnNDn
N rn
< x fL ^ a^ d b
\i& c\+l-4r!
âtK
tniNGbi
JcJa^(
n n n tm
king
b>bNQ
M ana, in his m agnificence, spoke to M anda d-H iia and said:

<Qj(ojJ ^CyQJ ^ /o e z ^ o fo J
j(<ayO
INnNi p3Hi p>t?D>n Nb ju ra
iinin
You shall n o t b reak away from us. W e are w ith you.

ûLi( 121
ynn
i^rii j(lL&[o jfoyO^JL Jjl^ VS^
jNQNnpb nnnN nw*n
bia
pin
T hat o f w hich you spoke before us is established.

dd( iT7^ 0 (oJ âj(euJ ^ 0
j(C&[La^dLi(cî
jfoôJ
p>oo>n Nb innmb joi nNGNpjVG jNnmb ntONi

You w ith u s are established an d you shall never be separated from us,
^jJL&(cjU=* ojLl&c\&&
pba>ny
HniaHun
JU occ^ uujlL
jNby N rn
ôj(o_d 728^CyoJ
iwiNib piNi
pin
an d we are w ith you because th e Life is full o f goodness tow ards you.
^ O C ^ C n -^ f^ ij
O t_M /C y
NWNpnoi Nm
OC^HH l ^ a
Nnny
^ q 1 -4 /q ^ u ^
*iNb:iN23
^ n l 'V o y u y
iNbaNî
229OC^LiOCJ/aJ
nhinhhi
A nd he set u p helpers for you. He created for you calm an d confirm ed uthras
726 o J a ^ o not in BL 23601: 34r.

727 v o c f t^ ( o iL L S iJ not in BL 23600: 35r and in BLO 1236: 35r.
728
b l 2 3 6 0 1 : 3 4 V and BL 2 3 5 9 9 : 3 5 V .
7 29 o^jecso
adiaura helper, assistant (MD, p. 7). This expression is often found in
Mandaean literature which depicts the helpers as being part of the Redeemers preparations
against the forces of evil (See Widengren, 1961:94).
7 3 0 B L 2 3 6 O I Q<^j.CnMMJ
o lm C ^
o ( jH ><
ecL oco ^
277
&Lu{
<
4\aj[aûu*JL ^ a ^ !
o cC tu iil oJo^/ ^
N rn
N^Np pnp3
iN ii DNn^ni
731
ye&(Ca4db{(-^ ^_ty<_wzJL
ibon ]Nnn<prp:)
pn>rr
w ho will be established as your sons in th a t place w here they recite th e w ord o f Life.^2
' g OCâLy OJ( ^JUwCyJ
Nn^N nOT
triNMNn
p rra
They will be th e m erchants, who traffic,

4^LL!
0^ l J j(CjlI y I H.Lfr/aL^gj( oljM jo o Û
^>nn
w n rpnb prmNMNn
w ptw m
an d b ring th e ir (good) w ork to com plete achievem ent.

*
j 1 a j< -|
N*vrm
nvt
i *n
nbnNny
x u ,
ai in
H e, th e G reat One, p resen ted him w ith radiance an d light

4j\jU=><-i> JU=> ^JcÂ cxj
TpTiVJ
n ^ DONl
an d added to him to w hat he had.

O ^JL^J
Hn
Nunnb
11 ^r
nbnNnv
H e gave him a g reat garm en t ,^ 3

q
nbn>b
o- j o j
hONtn
o l^ o ^ u l
waNun
w hich was w onderful an d w ithout lim it.

0<-iL&al
wnn*n
NrDTan
nm
731
in the other copies.
732 or: call out the voice of Life.
733 The Primal Man, whom the Iranian Manicheans identified with Ohramazd, armed
himself with a garment (armour) in order to do battle with the powers of darkness. (Zaehner,
1955 : 118) Zaehner also writes: The garment of Ohrmazd is the robe of priesthood . . . This
robe has such power that it alone ensures the utter defeat of Ahriman and his ejection from
Ohramazds creation. (Ibid, 120)
278
He blessed him w ith th e great blessing,
nnanrpnvi
w it h
w ith w hich th e g reat ones were blessed,

o<,^rliijl-zJL o a u o ^
aô
n n ijn
him
wvw\&
He m ade him th e fath er of th e u th ra s,
nnnmb
inm oi
nhniw
an d th e o ne w ho provides his friends w ith provisions.
(GRRp. 88)
m npyi
nti
Nirm pN on
ntstt
By th e com m and o f th e G reat F ruit o f Glory,
p rP N P D
j (cLi0 Cyj
734<x44^-1^
JVIO O
NU12TD
I received th e fcusfa (pact) from th em (or: I to o k an oath w ith them ),

j (C j L=9
7350 C C w
irny N n rpn
j( c ^
j(lL o o j
n>JONi
an d I traveled a n d I cam e to th e H ouse of th e Life.

JU= OcJcJcO^^( OCUw
w ho
x t y 'p m v n
N n
The Life questioned m e about th e M ana,

736j(c6dyjC yyU=* o^c&i^L
nm ony
n rn i
By w hom I w as p lan ted (or: created):
734 oA+kw>ta (Novyip, ovyp ) oath, vow, pact, truth, good-faith; the action of giving the right
hand in troth; the ritual hand-clasp which occurs during sacraments (baptism, marriage &c)
MD p. 209. It is not clear in this verse whether Manda d-Hiaa took the oath with the Mana or
with the other uthras.
735otc_*wj(c4dl in BLO 1236: 35r and BL 23600: 35r.
736
in BL 23601: 3 4 V and BL 23599: 36r.
279
j(cjC=
JL4 d c J t i
Q (J d i
n>nv
wm UNon
Since you cam e th ro u g h th e kindness of th e G reat One,

737^ ,qV*aV
pvnn
1N nm >ro
how was your n a tu re created?^ 8
ocL(o 0LLmjjlL
NnoN
N rn
olCjuu
^ t rf 1
truNQb iirnnNin Nn
The Life in His greatness spoke to M anda d-Hiia:

ocfL fc'oA -C . x ^ a i f
o c jL l^ = >
Nnatn
Nnmv
inNn
o c u w zl
N rn
aJLâ4{
nund
nnn
Did you see, M anda d-H iia, w hat th e u thras Eire doing?
oCjjLl= Q( H ôsJL
x w a i(
Nnniy
inKn
Nnn>n
W hat th e u th ra s are doing,

l
n*n
iis
o( ^
rn
wnuwnrn
u > a^ (j
inNm
an d how they p o n d er about all an d sundry?

ocLm j (C& 6dcdidt^z. ?39j(c k
N n
n>a
pHn\>n
nnn
Did you see th a t they forsook th e H ouse o f th e Life

Jaj(aJ
*pu)n
da& \aJ
74 ^ j u u C q ^ o
indn^ pnNDw
iNiTm
an d tu rn e d th e ir faces tow ards th e place o f darkness?

otC-wAjC. aX jaûJ 741
737 read ^ S r v (planting) as in the other four copies.

738 or: how your plant was planted?
739 Not in BL 2 3 6 0 1 : 3 4 V and BL 2 3 5 9 9 :

7 4 0 y j t o ^ y o in the other four copies.
36r.
280
N rn
wti^
ipn\>>
They forsook th e com pany o f Life

'*4 ~ ^
Dm
...ye ajLiQ^J-}
fcoiwrrr NniKî
an d loved th e com pany of darkness.

a^dJLuu^J oJc|^JL<xj(ai ocjuSaLfc'c^
tnirm
Nvn
tnnN^ Nnpanp
They forsook th e place o f radiance an d light,
cXiLo^ci t\-H )c\HI oc tM
Jo|oj
hniinb w innn bwNi

an d w ent (and) loved th e futile home.
o<
cuG<Je*h*J
Nnpnny
They renounced sw eetness
4j< n.'H ajLLJcJ**i
J o |o j
D>mNnnnNo bwm
an d w ent (and) loved b itterness
ajLyi(-icx\
NnnnNo
J o |o
Dm bum
They w ent a n d loved bitterness,742

^ V r(c J
oj(Jcio-w^Jk
nan>b
NnvbNrn
in w hich th e re is no sweetness.
O C C -w
N n w o i
o ^ L fo c J
OCJl^L ^L O ^
npn>\y
They forsook th e Jo rd a n o f th e Living W ater

743OC4 Lwfij(
O^LI ^cLÔ'OJ
741 or i'WVc4> in the other copies.

742 Lit. went loving.
281
wonNn
]uom
and w ent to th e deep w aters.

^jlLj0O OC4 L*juQJ{ ocMI
JUPN
NOnNn
WD1?
They appro ach ed th e deep w aters

txH^doc/-!. ojLl^ L=> yjSucraJ
NTPNH
N1U
bV JUDM
and approach ed th e b u rn in g fire.

OlJ(LO u ) O j(0^=J
NnNn
Nnawb
ipriw
They forsook th e living fire,
o>m
Qji\câ
0j{0^ t s
Nnboy
urm w
Jo|oj
an d w ent a n d ad o red th e consum ing fire.
KTbw
wiNwb
m nn
They adored th e consum ing fire

aH & otiS. n-H
N*TPNH
IQmi
and adored th e b u rn in g fire.

OCLm>^ f t O
N r n
NTiNG
c| mi
f><n
NTH Nil
Yes! Behold M anda d-H iia,
Ma&o rtf 'Hrf i f i oJÔuwzJL
*T*oN Nnmv
HTNni
th a t w hich th e u th ra s have done.
ocfK_u=
S c o o t s . oc[û
743 mnn depth, water of the deep (DJPA, p. 576) tronNn Ka triibes Wasser (MG, p. 66). tahma:
blackish, turbid (MD, p. 477).
744 o<-lsc~c/ i n BLO 1 2 3 6 : 3 5 V and in BL 2 3 6 0 0 : 3 5 V .
282
Nnmy
in in t
wth
Behold th a t w hich th e u th ras have done,
ddc ifJn a* ^
im i
inw n
a l.wi I
pawm
an d (how) th ey produced in them (selves) im perfection an d deficiency.7^

CyJ a ^ d o J
npnnjwi
746qû
KobNb
Nnnn
(If) we shake u p th e w orld an d leave it,

a ^ d J tu a {fdd<
nyto
pnnnn
]nq
who will b rin g o rd er to them ?

yj-4d< i
e^dJdcjg
pnnnn
n i i d
p<n
W ho will b rin g o rd er to them ?
ddcûddj ddcjaeuM
in a i
^_iyCL/a^Cy yaj&L)
v w ri
in
prpiNon
indi
and deliver th e m from flaw an d deficiency?

o ^ e \ H n i . 4/ Ifd\ {^fC d d ^d a ^c^
wintrm
in
prpiNan
p*n
W ho will deliver th em from blunder,
OCAJLdcL=
pnwyoio
in
N>nny
LyC-w^-C
p rrn
which they m anufactured by them selves?
ocdxddd zJL aJadd
WITT
N^Hp
^ju
pmWU
JNn
W ho will m ake th em h ear th e voice of th e Great [one],

a d { d ^ u ( j(cdd ocddj(OL^L
745 The fall of the uthras bears tracesof the Fallen Angels and the Giants who were
responsible for the corruption of the world before the Flood mentioned inthe Book of
Watchers. (See Bauckham, Vigiliae Christianae, 1985: esp 314)
746
A i in BL 23601: 35r.
283
rpn
w nnan
who sits in th e H ouse o f Perfection?
(GRR pp. 89)

*
o cu w
JcJa^
rVriNnm
The Life spoke to him ,
o\Jo{4 Cj o|c^y| n^f,.rf 1^. (
Nnmm w n t hnniyb
to th e valiant a n d w ell-equipped U thra and said:
o<jdLLl=> ^ L
anm y
&(oJL l6J
u rC y il
pn>n
ja J
dntip 10 wb
W as it n o t from before th e u th ras cam e to being

^
o jLL l^ jC ^
TNn:n>ro
746n V 1 ^
o jlw
Nxm
747J (a y O
mn nioN
you are th e o ne (whose) plan t was plan ted (or: your creation was com pleted)749
o( ^ t( i - S
Nnniv
^ J L u /C y ^ I
&[e\H
pn>n
dnti p
in
From before th e u th ra s cam e to being,

tpJL&CL^J oL*dt
TnpNfli
wm
Tnpi
th e G reat One created you an d in stru cted you.

Q (V ^
fyjJL& ayJ
wm
TnpKOi
t'H+i
t^P
(The G reat O ne) created you, in stru cted you,
inpN D i
p n N ti
747 Not in BL 23601: 35r and BLO 1236.

748 Read:
your plant is planted.
749 Not in BL 23600 3 5 V .
284
equipped you, commanded you, commissioned you
!td ^?y
an d m ade you rule over everything.

h=> ^sdJSdo^
by> n n p ^ D
N m w au>
H e com m anded you concerning th e skinas,
OCLJ-Lj OCj/Cj( JUsaJ OLlO^ Jaj(OcS.
N nn
Nn>n
bvi
wod
iN n tn
an d th e great po rtals o f th e concealed (or: mystic) place.

o c jo o ^ 751 olL3L u= 1b
i/t\oa$
Nnrny by TiubNip
wond
H e m ade you rule over th e concealed u th ra s,
ocddîjufiJ
Nn n l?
w ho are stand in g a n d praising th e G reat (ones).
nf
,c
N>aim
L ts ^xM o a ^
N3T1N
by flDbHW
H e m ade you rule over th e Jo rd an (river) of th e G reat (ones),
o c |ja f iJ 752o c cw
w n*ni
l^=u
N n w n byi
an d over th e living an d vigorous w aters.

o(
N >nn
L-J SuSdccq ^
TpNO
W hen th e G reat (ones) ordered,

rtf ^Yrf t " i ôJLfc'oû^ ft i.-w
75 J V in BL 2360135r, BLO 1236 35r, BL 23600 and BL 23599: 36r.

o^HjLum utria eternal beings, spirits of light and life. The utria are the inhabitants of the
Ether-World, (for more about the utras see SA, Ch. VII pp. 56 ff. and 2.4.3 above)
752 occmtM e c u mia hiia : (very often) living (i.e. flowing) water (an expression borrowed from
Judaism ?) a gnostic term.
751
285
N n n iy
mn
He created uth ra s for you.

753o c ( ^ o J L ^ o - ^ u y
nnnnN D
He created m essengers for you,
o Cj& { c
aL4Ls
o -w C y
w nm pm
u rm
< - U L l =>
Nnmy
th e m ild an d firm uthras.
*
OCLm o( I ^ q ^ o
o |a m
N H
HTHH
W hen th e Life spoke th u s to me,

oLLjLfd 7S4j ( c 'o ^ j
Nm n b
nnN î
j ^l
O L
u o
jv t p o
I bow ed (in w orship) an d p raised th e G reat ones (or: th e G reat Life).

OC&LJ OCC-iuJ
NT l
N n ^
p r n aNW
I praised th e G reat Life,

ft K V j y u C y
O cJL ^c'oûky
N n n i ^>3
N rQ
th e Life w ho p lan ted for m e a plant.

Q( IV o ^ a y OCCamzX njLfiiJûC^
N 7n
N n i l ^ 3
He p lanted for m e a plan t of Life

755o t^L )O C _f/o
ocL â^bâJ
n n iN H H
H ^ iN n y i
and provided m e w ith helpers.

pi. padibra (< Iranian paSgam cf. mod. P. j ^ a > 4 ) messenger. (MD p. 260)
BL 23601.
755 ocHjoo/o pi. adiaura (M. Prth. A6yavar) (a) helper assistant (b) aid, assistance. (MD, p. 7)
753
oi^ lhuio^
754
286
t a j U L q u j L ' 756j ( c ^ a !
>Nnn>n^)inn
nnnn
I shone in m y glory,
757**<
\ \J i OCUwxi CLdridd
NbiNnv
Nni
Nnn
w ith w hat th e Life bestow ed on me.

iKV
L oM
758a ^ ' t y a ^ '
Nnmwinn
N33N3
I shone in m y glory
n t wr/fj ddaj{Ol-Z. JLfbiû j_l^ Lt=a
NnJD
nNIlNl m
bl3 by
upon everything in th e concealed place.

L a jU L i= x &
addL ^c^d
wirnyn
N33N3
I shone in m y lu stre
o
-L =
j (Cj L ? \ o
N>nn !?y nnnm
759o c ^ c o j
npni
an d I raised m y eyes to th e rebellious.

ocfK_)L=> ^ i
Nnmv
4\a d L id id
pn>n
dntip
id
From before th e u th ra s appeared (there),

d d a j( a J
j(< %.iT7 Q o ^ o
pwn iktm'p m m wn
I w ent to th e place of darkness.
760o c c - w
j [c&
a^&(cccL&*jl
X=>
756 j(c/ft^ p e . Pf BAR, BHR (inn ;oo ) to break forth, come to light, shine out, shine forth.
(MD, p. 49)
not in BL 23600, not in BLO 1236.
757this verse is not in BL 23600.
7 58
banibh (var. baribh) shone (MD p. 3 5 7 ) . banibh brutai = baribh brutai. BL
2 3 6 0 0 3 5 V : 2 1 & BLO 1 2 3 6 : 3 5 V : 2 1
759 Layca.j in BL 23601: 35r and BL 23599: 36V,
in BL23600: 35V and in BLO 1236: 35V
287
N n
nn
by
As I stood in th e H ouse of Life,

0
^_Lô(co(_w
w n an b
|i3n>rn
1 beheld th e rebellious.
OCj /C J ( J
Ti\yn
^ J L y O (C .o |_ w j
w vnb p rrrw n
I beheld th e portals o f darkness.

ne
*p\yn
nb*i:n
1*I ^Lt(Co|û
wpmyb
nrpwn
I beheld th e d ep th s full of darkness.
NbannNnb
prrvw n
I beheld th e destroyers
761^ & m
*o\>wn
a^dLio^
i,iN*n
rnnobi
and the Lord of the abode of darkness.

oCyjaM^dadd cM i îyO (co|_w
wjNjiabnapb
p ra w n
I beheld th e w arriors
762OL-4 V (-b(c^(
Nnn>pn>n
hoi\yn:n
who are b u ried in darkness.

AyjaH&OL OCJCjd
^ JL y O (C o J_ w
totnpw Nn>nb p r a w n
I beheld th e portals o f th e conflagration,
760 oclmi j(cf Mesopotamian influence on Mandaean beliefs. The chief temple of Babylon,
Esagila, is called 'bit balatf The House of Life: u-ri-ba-an-ni-ma a-na E-sag-ila, ekal
ilani bit balatf) Cause me to enter into Esagila, the palace of the gods, the House of Life
(Langdon, 1923:143: 25).
761 This verse not in BL 23601.
762 Read
Ethpa. Pt. QBR: covered, buried.
288
oc
NlNlNHDI
L&
o l
NHpN
how they b u rn a n d blaze.
(GRRp. 90)
o c .Q k C j !
o c * CkJxiq ^ u^ M
ocJ L
NlfcONnDl
&
ol
NHpN
The evil ones b u rn a n d blaze

i/L o cL u i JUs 0L^lc4i(c4 i j
T H 31
l ONH
?)>
N O ^D rP D I
and deliberate u p o n flaw an d im perfection.

764aiCfcJL^jLy 763j(oJCJ ^Lr(co|_w
wirnpu
nm>nb
nrpwn
I b eheld H ew ath th e female,

111
Niumnno
ftjC
1^
N rnw m i
to iw ra
how she plots in m alice in darkness.

aJdU fo^t ojOQ lCJcL!
She speaks w ith evil.

o tO/^CJk&
Nmwm
n^
onq
W ith evil she speaks,

aJL!o
tm tn
766
765e%t^4H 1 ^
nm iD i
O C ^ /o _ ^ L )
NnnNnm
and w ith w itchcraft a n d sorcery w hich she practices
hmaf (Nold. A fem. of hiua, hence

Lidzb. From hiuia, pointing to mn a name of
a goddess of the underworld in Carthaginian inscriptions Ephemers. Name of a female demon.
Hiuat nuq(u)bta (var. niqubta) (MDP. 142, see 2.3.8).
764 BL 2360135v: 6
765 o<mh 1^ pudra witchcraft, spell. AHW Diet. 884: dung.
t66 AJt not in BL 23601.
763
U a .
289
767a f / a i L
t . . V
*n*nn
nanaim
n^ dno
She speaks w ith th e w isdom of an illusionist

a^dj(OL 0 ^ c | JUaJ
NinN NDT ^>1

and sits e n th ro n e d in falsehood,
m oc^Jcjd û(co) mi
*p\>>n
Nnmb nrpwn
I beheld th e po rtals o f darkness

770JOLJOCÛa 169aM & O^L
^Juu^C ^
|ina
o n w ro
Npahn
OyOC^C^J-)
w annî
and th e vein (or: stream ) of th e e arth Siniauis, (just) as it was (there)

OUOC0
pnNitma
OCJHJ
n>iwo
^JLyO(Coj_w
wab p r a w n
I beheld th e black w ater in it,

o c ^ o j { c M j o o L u a fL ) o<4j\r\mtS>
Noawrm
w nntm
wpbNtn
which rose u p boiling, seething an d bubbling,

J(CXO^f y \-*r>
nrao
y C 1 ,1^,)
]iaanNTT
biDi
an d w hoever en ters th e re dies,

OcL&0 (&4 (
w bpw n
p^nNna
biai
and w hoever behold it is scorched.

OCyCyOjd
yJLÔ(Co|-w
traiNnb p r a w n
I beheld th e dragons,
767
769
770
hrara ( cf. Bibl. - Aram, y n m n ) illusion, delusion (MD. p 152).

BL 2 3 6 0 1 :3 5 V .
siriana d-arqa Git. blood vessels of the earth).
u o siniauis: underworld, abode of darkness (Ibid. p. 328).
in
768
jo u o
290
O L ^ g a j(t^ C j
^ i * *> cn
NODNnm
ptvninjq
y (-d rL d d
p rm
who w ere h u rled th e re an d w rithe about.

O C^|
O C y [j
O C y J a i.
O C ^ JO lL ^ jC O C ^ C y O j d
n>3T win wnm
^ J iy O (C o J _ w
wanun^ p n v w n
I beheld th e dragons o f every kind an d eveiy colour.
77'L^jj[add
NDiwrn
^ jl^ o (c o J _ w
pnNiNDiNQb
p rn w n
I beheld th e chariots o f (the sons of) darkness,

112O L 4 { c J J a J
WDN*mb
oc
r \H A *
Nnrwmbi
w hich do n o t resem ble one another.
OLO^Ldd OCJLddaMl
wwn
^ _ 1 ^ 0 ( C o |_ c u
wmNDb
prn>wn
I beheld th e evil rebels,
OLdtij[OL
wanw
{ji[cxddaê^ddad-L-dd
pnaawnNnn
as they are seated in th e ir chariots.

O L O fu C d d o c J L d d a d r i S
ww >2
^ J L y O (c .o J _ w
wmNnb prm w n
I beheld th e evil rebels,

O C ^ d d o h (C d {
wmNbrpn
o c a $ * .c 6d * J L
a ^ f< .o \d d ^
wwrT Nrwa p
How they are arrayed w ith w eapons of evil.
OL^Ldd
OL4f*j6dal3(Cj&[ a^CO\dd
wwtt
wraNbrpa
n pw i
They are array ed w ith w eapons of evil,

- f a L
i d d o j(o
L =
771 BL 23600 36r: 13

772 yocnaj/al BL 23601:
O C '^ f> u ,
35V,
A ^C dd
JUbu)
the chariots of darkness.

BL 23600: 36r and BLO 1236: 36r.
291
nro
by NU\>>Nnn>n
\yu
byi
and p lot evil against th e Place of Light.
*
^
p iw m n
0^0
*o n
I, w hen I saw them ,

jl ^ o
j (cldl
un
nub
nm>nv
I tu rn e d back tow ards m y fath ers house.

j{c&(add OC4-W 4 {t\H i^rii
nONp
N H DNTipb
I stood in th e p resence o f th e Life

7
p rn w n i
a V
n jn
p b N n N O N 'i
and I told H im as how I beheld them .

n
L=>
NDiwn
Tbo
774^ jJ c _ ^ a ^ fo
by pbuNQN
I spoke to H im ab o u t th e king o f darkness,

^liL) ^Lfd y-iJtjJcL&{aJ
rm nib pbnNQNi
and I spoke to H im about all an d sundry.
nnnN N n
DN*npb
nnni
W hat I beheld, I said it in th e presence o f th e Life.

O JL ^JlH
O tS u O O L J s a
inb
nhdh
n w n v
^ c |c o _ c u 0 ^ 0
ppnh ndn
How can I go to th a t place;

j
773 BL 23600 36r: 17 & BLO 1236: 36r: 17 -*od

774
BL 23601.
292
NDiwrn
iN nN b
to th e place o f darkness
>y|r>'' ^ *
L'S ZX
nnn^?
bm nrT
NDix^nn'i
and into th e d arkness w hich has no glim m er o f light.

4>^-C. a 4 d o t J L
iOlW rn
OC4 { L
N p lb n
o ^ o c f/c ^
JU =
NQl
To th e vein (or: stream ) o f w ater o f the earth o f darkness

O L ^ a j(c
4L i
o<
N o aN iv n i
4ilr \in
o o L * ,a f f d
NpbNtn wrmNYT
which is boiling, seething a n d bubbling

jfCCa^f ^
rp w n
JLl^
pnD nN Ti
tn:n
W hoever en ters th ere dies,

olL&<-j{l4 {
w bpw a
JLl^j
p ^ ra rn
tnDi
and w hoever beholds it is scorched.

d a 4 L=>
o c L i}
*1ND)>
ia ja J =
pNt?)>
Let m e rise a n d ask th e G reat (Life):
(GRRp. 91)
ft 144
mn
NDi^n
m ot
W hence is th e darkness?
ftJLw
NDlWn
N171 tOD
W hence is th e darkness
O C ^doC aJJ
n n ru n
y 1 <>
n h n n t 1 p n
ey^ L )
10m
and w hence are its inhabitants, who sit in it?
293
( o - f / f V 'S
pnNTiy
y o c j f > <
pnNn ton
W hence are th e ir deeds,

1 *nf\H
>7
n^nNim
y c |o u M ^ X
rp>No pmn;T
w hich are so repulsive and dreadful.

775^ - t y I T 7 t-><> CULw
pitntnn
Nin wo
W hence is th e ir deficiency,
wOi
pmnn
which is so far-reaching?
eJLw ai^J o^ lojo
N^nnoi
M>nt>
nrmn
Its appearance is so ugly an d appalling,

OLf/aiLM
an*nn
n^rn
as it is full w ith delusions.

>*i
ocL ^(
NpNpn nô
lL l^
nbiD
It is full w ith cracks.

o C Q * c ! o t J r L H \& i
^ u /
o< H
wmn
w nu
pn
wid
W hence are th e mighty, evil m onsters

176oc6t(oc
w inw
oc!
to tn p w i
nnnvn
w ho sit (or: live) in th e glowing fire?
775 n l
A ^ L a ja
^jl-XjU-
^ o ^ L a j u * , oa-*, <v^*o
1236: 3 6 v: 3.
776 v t4 i < o < .
in BL 23601
294
not in BL 2 3 6 0 0
36V : 3
& BLO
O CJO <_7
O C 4{
n w t?
wn
^JL m
pa
N3D
W hence are th e black w aters,

oc^
o j { c^
o o L o a ^ ^c|co_w^_C
N>aon>ni
w n n tn
ppN ni
w hich boil a n d bubble?
rp w a
paan*m
tn a i
W hoever e n ters them , dies,

odL/o(C^( ^jJc|o_w^_
w b p i r a
pbnN ni
âi
and whoever beholds th em is scorched.

O C yyA J(
m W T 1 pn
tOD
W hence are th e dragons,

O C ^ q Oj IC j& L )
w a a N ira i
yX w C O JaL ^
\j Cj 5 L J * J L
p n N im a
pdyt
w hich are cast th erein an d w rithe about?
p n N a to n N a
pn
to n
W hence are th e ir chariots,

^ iV K -S ^ X
panvi
O L O ^C ^d
N ^ a
yJM
pn
to m
an d w hence are th e wicked ones who are seated in them ?

gjL&.i^Cyj j(aJL w j(ojuuu
N n a ip 3
nN v n n to n
ndd
W hence is H iw at N iqubta777
O C y|
oc^ Jj
oc^ jo
oc^ jq
L ^
777 Hiwat the female: name of a female demon sometimes assotiated with the queen of
Darkness Ruha (see 2.3.9).
295
which is o f every kin d an d variety?
*
occm
& [n H
Nn
j {Cj L & U =
Dtrnp
nnny
778^c|cq_ou
pt^n p
W hen I spoke th u s in th e presence of th e Life,

dJojOMtaLi
^J ojU=s daj[c&[ Laj{cuuuadc/o oc<_w
ma wnNnNnN Nn
intiv
th e Life, m y F ather, becam e surpassingly rich w ithout lacking

OCLm y < - H o c
* 4 Cf-f
Nn
ntq
p*m>
The Life is well inform ed.

\)< -H o c o c lw
PW J
NpT\>
]HN>
N il
The Life is well inform ed b u t kept his silence.

o c Jc ^ 4 (a J
wbnnm
ocLm y t - Z o c .
a4c6{
Nn ]nw *rra
The Life is well inform ed, th en He said to me:

ocL m ^ I
N iVT
ify0 4 f c L L y a y i l .
a
tm N Q
o j(o
K m
Come in o rd er th a t we m ay explain to you M anda d-Hiia;

o \^ d o \4 L )
wintoi
o\< - j\
a d jL x s
mnr Nirny
th e well arm ed an d b etter equipped Uthra.

yjL*JLi^
o c 6 i\o
linto
Nob imn
4 \ oJ L l &
Dtrnp
id
Before all th e w orlds cam e into being,

** 1 m* fl'V
778 vc|ca
not in BL 2 3 6 0 0
36V : 1 0
& BLO 1 2 3 6 :
296
36V : 10.
mn
NTl
NTQ ITNH
th ere was th is g reat Fruit.

119
addUq
Nl*l
NTQ
jlL
rvV ^ /
U3
NTl
cl^Jc^
NTD
aJLw
N1H p
W hen th e g reat F ruit was in th e great Fruit,

r\-*-4r\-*riJ, s C
(\dtLdd O^Jo^(
N IN pyi
N11H3I
N il
0 _l_cu
bO!?ND m n
th e great glorious King of Light cam e into being.

Ol^ J n ^ i * i c \ - ^ i
N1NPV1
t 44^^jC
a ^ a ^ -f
N nnn
v * -1
ND^ND ID
From th e g reat glorious King of Light

a ju w
o jc|
Nin
n: i
ddoco
nvt i w n
th e great rad ia n t Ayar - Ayar Ziwa Rba - cam e into being,

o V 'ff o jc |
NXl
Jo lo
\jd r U
NW INN
]D1
and from th e g reat rad ian t Ayar

a j ( o 4^ a
o i(c a M
NnNn
NnNw
j ( n 1 *
nw n
th e Living Fire cam e into being.

a jl w
aâL x***y
mn
tn m j
o j(C
(U m
a j(o ^ =
NnNn
w in w
id
From th e Living Flame, th e re was Light,
y? ^ c
N nnn
a ^ J a ^ f^ ,
a J lr t ...'V )
NDbNni
bNnai
an d by th e m ight o f th e King of Light,

aJLw
n V ^
mn
Nm
779
not in BL 23601.
o c lw
ntdi
Nn
297
th e Life a n d th e great Fruit cam e into being.

o j l uu
Nm
mn
The great F ruit cam e into being

j( a jL u j
NmN
niNim
and in it th e J o rd a n cam e into being.

ei-*eidri a^yH ddoL
ojlw
N3T1N Nm
A great J o rd a n cam e into being,
OC( am
OCdr[ ^ X u J
N n
w a pm
and th e Living W ater cam e into being.

oijjq/frL)
ocLf=
Nnwii
Nny
wn pn
Radiant an d resplendent w ater w as brought into being.
(GRR p. 92)
OC<-w
N n
NQ JD
From th e Living W ater

yC^tn 1 <> ocCjuu
immn
w>n pw
I, th e Life, cam e into being

OCf **1
Nn
y^|CoJ>u
pan
pram
I, th e Life, cam e into being,

yxuf ocjdLtLL=>
pn
n n iv
ô|cqw
pnô
n w Nn
th en all th e u th ra s cam e into being.
298

OC( **/
nnov
dr[c\H
Nn
aÔ
dntip wn
I spoke before th e Life an d said:

^JLtfCAJ 4
OCCw
yJLf(AyO
pnwn
Nn pn*ON p
Since you, Life, w ere there,

I
780 |
A I Ml {jL\C<\ AiJ
ÔjCA **)
Nin ttNn
iwNn
noiwh
th e n how d id darkness com e into being (there)?

A I <
HDi^n
^ c | cA m
mn prun
How did darkness com e into being,

^ O O A A4 A t 4*| yC|CflLUI
nmi
tonh
mn pp^n
(and) how did im perfection an d deficiency come into being?
*
occ. u/
^cjceuu
Nn
pbnNQH pran p

OCLm
At(
t\ /l^
pn NnnNW
th e Life becam e full of bounty.
At( i
^tickAê!
ocL u/
Nnmun pn Nn
The Life becam e full of bounty
0 C ( ^ (0
OCLuf^C
A ^ iy|A ^ dj
nnnN
780 not in BL 23601.
299
an d said to M anda d-Hiia:

c\^rl t( .,i^ T 7
o |c f * |
j(o ^ o
mnt Nimy nwN

You are th e valiant u th ra ,
o
( ^
o |c ^ |
-*
Nnwm mnt Niniy

th e well arm ed a n d b etter equipped uthra,
n U tij.'t- t
jf f lL ^ o
nnwNb ant hnmy
iinin
j( 4 J ? o c a J
o f^ |
know you not, v aliant uthra,

ft i <<> ^ c|cn m
Nin inwn
jjci/o co J
town nnwN^
know you n o t how darkness cam e into being.

**i ft I > ycjcftô
toi^n
ton inNn
How darkness cam e into being,

^ / C y t l 'V I
^ C l K 7 f t Ml
ft I 40
tdnh
t y c j c f t Ml )
Nin pram
and how im perfection an d deficiency occurred?
*
OCC-w OcJL^ft^fO yc[cft
N71 WblNON PPND p

W hen th e Life said th u s to me,
dida4 {L4 {
ajlw ^X
Nirn
j[tA\aj[C$>J= ftyo
*ihdo nntf?Nnw
wn
I was allow ed to tell how it was.

oc+ 'H o c c ^ J j(cL6<j=>
N>m
nnov
I spoke to th e G reat Life
300
y oc&LHaJ eJ y^f^_C occ-mJL)

1*171
WOTNp N^7 1D1
amî
and to th e Life w ho existed since eternity,

âdU=
j(cLL=aJ oyo -u^=
nbv
nnnyNb
nun iv
If I w ere n o t (allowed) to speak about it,

OC&jLxjd
N^n
ayO j(CJLwoJ
in
mn
I should n o t (have) belonge(ed) to th e Great ones.

Of V -^
4 CJU-V Ay0
wm
in rmn N3N p
(But) since I cam e into being from th e G reat One,

j(n i
ijy
nwrn
yjyCu occ_w
Nîu>no*npm
Nn
th e Life him self explained to m e how it was.

782y **t
OfJf-LSÔ y t K l
pnn>a\innaN^nnN prnibm
OCLm
Nn
The Life in his greatness an d glory spoke to me:

ojc/|
ocfsLKuufca
iôÂcSoa^
mnT Nnniy
W e authorize you valiant u th ra ;
o [ô [^ j
ojc/|
ocLUj =
s
Nnwm wnt anniy

th e well arm ed a n d b etter equipped u th ra ,
o|c/|
o<ljLKjls
wnt
Nnxny
(^ a y ^ d o ^
we authorize you, valiant u th ra ,

j(oj_w^_C xxy da4 {LM\
t81 -$not
in BL 23601.
782 ajcc**uj( tusbihta (rt. SBH) praise, glory (MD, p. 484).
301
m o rn
i m m 1?
to speak o f how it was,

*(a 1 *y f ^
n N ir n
o cc.jg a^ ocîrf i ^~~i
n d *o
N nm yb
p r iy n o N b
to explain to th e concealed uthras how it was,

7 8 4 j(n
OCd(
n m rn
^ t 4m1
w o rn
^JLyC^Cât^cJ
pnbiD*?
pm ynD N b
to explain to th e chosen ones how they came into being,

ocjol^ ^Joj(04S> ouLsLu=>
w od
*iN nN i
N nm y
p rn
(and) how th e u th ra s of th e hidden place cam e into being.
*
occm
odfÂ ^(o
N H
ycfcoM ^
1TNn

or-V-^ 1^/4-C,
ajLjuuC^d4f*-.L)L& j(cJoJft^(
w rim
N n rv n u n n n
clô
rpbN bN n w n
I cheered w ith praise o f th e G reat Ones,
oc^d^d
OCC-W^JL
ajLjJJa^^r!
N>m
N rn
N n rm n n
w ith th e bliss o f th e G reat Life,
ocL&a4 (o
NVlNDN
N r n
ND1
w ith w hat th e Life said to me:
ocAfJri jffcfed Jc|o

wm
m n^
j(ayo
D ip
N im y
iin in
You, U thra, rise a n d d ep art to th e Great House,
ocdLi i ocjj{ol<JL
^ not in BL 23601.
t8* Read y1 how they came into being in BL 2 3 6 0 1 :
7 83
302
36V
and BL 2 3 6 0 0 :
3 7 r.
wrm
wnnNH
Nron
th e place w here th e G reat Ones dwell,
i=3
rn rn by
iNbiNOn
in order to tell you about all an d sundry.
%
OC^d^d 041 ^ 0 ^ ( 0 yc|cCLu;
wm
w h iN O N
ppan
W hen th e G reat O ne spoke th u s to me,

o l4LJ
Nn n
j[( %.trjo a ^ o
mnb n>M
mn
I w ent to th e h ouse o f th e great ones,

o <lLJ oc4dj(oc^L qjL^jJI
Nl i
N>nnn
Nron
th e place w here th e great ones dwell,

if o fa w
jnu>
OL&oA ilL e ji^ x d
o>nNn w im i Nron
th e place w here th e virtuous dwell.
(GRRp. 93)
]ib*iNoyi
n>a *on prpNONTip
rpQNp
(As) I stood before them , I w anted to ask them :

oc&LHtx&aJ
j(ojlw^-C
wn-mpNb 10 nmrn p
How d id th e first beginning take place?
y l l^fci^ri*)
PÎN O V
j^KjSd
I lO
N3 N p
As soon as I was saught to address them ,

y-L dQ tC yjJ
303
ppw w
pm
)m m n
they em braced me, kissed me,

ocM 4 {aJ Lclj(ci&
NnONl
N1DN1
pONpl
an d seated m e in m y place a n d said:

d(x6d^Cj
oJc|
NW
tâÂc.J o ^
*1N1D
IHaUbHV)
W e authorize you Kbar-Ziwa;

785oc6{ c n ^ iM j
w aw pm
N rn
rf
to r n y
gentle a n d confirm ed U thra.

a jc | 786^ /n ^ r ^
NVT
INI!)
W e authorize you Kbar-Ziwa,
non*n
4 {CCcl4 4 {
n'Hif t -L-
D Npn
N im y
th e U thra w ho sustains his friends,

o \c f\
a f d iL t.i's o
w nr
N irn y
âÂ cSoa^.
we authorize you valiant U thra,

a4 {ca4 L4iJ o\cd\ i\^d.iLi.^=>
D>Npni
w n r N irn y
th e well equipped an d confirm ed U thra,

o fc & l
r \ M r( i
m nT N im y
we authorize you valiant U thra,
^dex&[L^t\
j(aJLi*u^.
m m
785 in BL 23600 37r: 22 & BLO1236: 37r: 22

t86 kbar (rt. KBR) a name given to higher beings.
304
to speak of how it took place,

o c u a o ^
oc L sL u= x
N nm yb
p iw n D N n !?
and to explain to th e concealed uthras.
adbb(eJ qjLîJJ
N iriN i
nan
^w >n
tj
W hen you go to th a t location an d place,
IN n n N p
p ro n o u n
you shall explain it to your friends,

aJJfc\ oci( .Vi
Np*w
n>na^
p ro n o u n
You shall explain it to th e righteous elect,

o c ^ jtn ^ ^ r L i
o tA c ti^
ol6xL
w io w n o i
w w vi
N n rm
th e tru e a n d faithful men.
afaio
ojLl&
LJ JL=
*nN py
a r n o i ^y>
^S.
W e shall speak w ith you concerning th e glorious Form .

t mioJ
^~i I
nbN inN 1?
Q^lyuC^ yc|î\<i,i^X
num b
>n>pn
p r^ n i
T here is no bo u n d ary for its light.
N um b
tm m
nbm nab
There is no bo u n d ary for th e light,

o jlw
N in
nany
( cl & U = *
a d L )g jL -ir \ 1 >
N TiN nyN bi
and it was not know n w hen it cam e into being.

ojuuuoJ^-L
*nim
n i <4r>I
NinNbr P NnnNb
305
N othing existed w hen th ere w as no light,

787n t am oJc| r>i <4>qJ^-C,
Nin
rnn MnNbi
ajlw q Ij
NinNbi
and nothing existed w hen th ere was no radiance.

^ 14r>l^-C.
m i
ojUuuoJ
priNî
p mriNb
N oting existed w hen th ere were no Great Ones.

^lIcU-uuoJ O^LjLmu^J aL^yj(^r[
nbwnNb NTimb
bm>n
There never w as a boundary for light.

oc6^
***c\ I
rv.inwnl
NQ |N1HNb p
N1HN!?
N othing existed w hen th ere was no water;

0 C4p>04J*<x6dL&{
OC&l
W\9N\PNpQ hOIWn ]D NQ
w ater is prio r to darkness.
OCÔ^kfldE^ QCJ&^
ND1\Pn
]0 N\>?N\>)Npn N>0
Prior to th e d arkness is w ater:

a ^ a j o i S . o^cJ
nbn>b toNtn h t 1?
th e re is nothing w ithout end,
f y o l ld a H L y j - L
788a ^ O L ^ c 4 { ^lL j(c1j
wwro
nbnbi
and th ere is no reckoning o f which we (could) say to you,

O L^djU jss ^JLmoJ<&j
Nnniy
priNî
OJLuu
wn nod
t8^ in BL 2 3 6 0 0 37V: 2
-t| a^ tJ^x ^ t n ^ n h and nothing was when radiance did not
yet exist and appear.
t88 miniana: number, count, enumeration, summing up, reckoning (MD p. 268).
306
how it was w hen th e uthras w ere n ot yet th ere.

oca^.La^.CLLSr[ e
Nny\>w pn
*oi\>>n
ocaLrtj^=>
in
anm y
The uthras are p rio r to th e darkness,

* w
t/flv . . .
to iw n
in
(.a ^ O
d ^ C \1 <
xL &
wwvKpn
L L U
anm y
prior to th e d arkness are th e u th ra s,

oc^côo^L )
oc JocoJJ
nni
N n a w r in
w w W Npm
an d m ore ancient th a n its inhabitants.

789(^>l/V'- " d d a j[ o *. ajLiQkCJ&
-pw n
iN n h n
aM.x-fcfoA d$(.a$add
in
n jt q n u
\>>>\>>Np
Goodness is p rio r to th e wickedness of th e Place of Darkness.

ftK 1H(
p ^ n
iN r iN i
l r
N nnnn
in
I<
N r n n n \>W Np
T ranquility is prio r to th e rebellion o f th e Place of Darkness.

qj (C o^ ju
gjfOYfr
c-i
N n Nn
H T \K W
\> to n p
The living fire is p rio r to

fyJQuukj d d a j(o tS .
Tiwn
n>n
e u d c ^ s o j{04^ 4=
N nboy
n jin w
in
th e consum ing fire o f th e Place o f Darkness,
(GRRp. 94)
ftK **i(V ^ u (
w i n n u m i
w n zw p i
an d praise is p rior
o f^ V o ^ I
789 In BL 2 3 5 9 9
found.
o<^HH
38V : 12
& BL 2 3 6 0 1
3 7 r : 12
^>4^-
307
cuu&cJ.
is not
n h in t
m yj
Nwn
N nTiD i
Nn>nNn in
to w itchcraft an d sorcery, which th e sons of evil practice.

a^LAêx^d
ocoj(cL(
w w rb n
w iin
\yn>>Np
The T hird Jo rd a n is prior

daj{o/-L o c l^ o OLff
^
T iw
lN riN T
NbDN W n
]Q
to th e devouring w aters of th e place of darkness.

oj( i ^
6b
rrn
in
tvt
V uo
anm n?
^kC ^c^/
\>m>)Np
Faith is prio r to th is or that,
ddeu{o^L oUL&o ola^ l& aS.

*p\>>n
iN n b n
n h in
N nym
which th e w icked ones o f th e Place o f D arkness practice.

0 (^djLx>*-L **I*-<-l
w w xp
N n n iv i
NbNp
The call o f th e u th ra s is p rior

o( V ^ f tiH o(.$><-&
Tiwn
iN n N i
N nm
N nyn
in
to th a t o f th e pow erful wicked ones of th e Place of Darkness.
*
OLn^ri Ha4 d JU=>
WNOTNp
cda^da4 {o
b y *JNbN3 1 NDN
W e told you ab o u t th e First,

y 1m
yc|oM OyOCyU( i i s
pn
p tN n
N3N>rn
by
l^ o i^ C y ^ I
in b iN n n
in order th a t we shall tell you about th e Second, how they cam e into being.
O-wCy
PC
A$xCA$xCx3d
NTVT?
W DTD
UWNp
308
The th ro n e o f rest is prior

o
oooi l i ^
N nN n
w tn iD
10
to the th ro n e of rebellion.
o c J s U J L ja .J
79& O C 4p*C LdO J
NlT O I
WIDNYT N\D>\>)Np
Hym ns an d liturgies are prior

< x L u u o ^ L ^ ( & j L 4 cL l L j ^
N b n * n n i N irn p u
j(a J C -w ^ L l.
m vn i
o c a f^ d o ^ u u
w m m
]o
to th e w itchcraft o f Hiwath, th e w om an who terrifies.

ocLa_K7
4^
d d o c o ^L
NOHO *lW*n
NJND
câ/
\9\>>Np
The ka n n a (receptacle) of A ya r-S a g ia A bounding-Ether is p rio r

aL*(o 791f>,.. tiH+1 n . ' r i ^
n io n
N nm
n i o o
|o
to th e talk w hich R uha speaks.
ayoC yjC ti JU ^ a J a ^ a ^ f o
NJNWn
IN^NnNON
W e inform ed you about th e Second,

^jUa/^JL ^
pni
OCCaj(dL>(
id
w w v b n by
^ a i ^ a 4 {y^
iNbiNDn
in o rder th a t we shall tell about th e T hird parties, w hen they cam e into being.
792a J t|
mn
ddr \ ... V
e^L â^d
pNnn
\>>>\>>Np
Bhaq-Ziwa is p rio r
not in BL 23599 38v: 21 & BL 23601 37r: 23.
791 ft ...1h ruha: evil spirit, the goddess (queen) of the underworld, the breath of Physical Life.
Ruha is also the mother of the malignant zodiac spirits and of the planets (See above 2.3.9).
792 o _ i c |
Bhaq-Ziwa : Abathur; the Third Life, the Father of the uthras . He is the Father
of Ptahil; the Demiurge and the Fourth Life (see 2. 2.5).
790
309
j(r> >
{j4-(
n u irQ
N nn
in
to Ruha w hen she cam e into being.

y t 1 l^
nt^-4y{ t^.yC
cdLÔOÔûu
N nm pr
N raN W N n
p n b iD
The design o f all th e uthras

f
N T lN n i
o^kC^kO^/
N ^N p
]D
NWNWNp
is prior to th e call of rebellion.

O C 6 d a A d -L
WNWNp
c\^H
N>1NV)I
N IS D
The boundary o f th e good is p rio r
pwn
d o j{ o
^slLi^^X.
*iN n
n ^ irn
tx d d a 4 { {^r{
h in d
in
to th e lo rd o f th e whole place of darkness.

a4L2 c\ o c f /U u i^ O^LOâ^d
npvx
N n n n
w vnp
The chosen righteous are p rior

\jCJa.
p iN n i
^ t <<I
N m w rrr
pnô
a j(oc^dc4d
N n n n p
in
to all th e creatures of darkness w hen they came into being.
793 The idea of rebels who are subdued by Manda d-Hiia is common in Mandaean writings.
The following passage describes the conflict between Light and Darkness, the main Gnostic
principle in the Mandaean belief. It also refers to Yosamins the Second Life revolt against
his father, the Life :
From the day when the Evil one began to th in k , the evil was molded in him. He was angry in
a great anger and made war with the Light. The Messenger was sent out to tread down the
power of the Rebels. (Drasa dYahya The Book of John p. 48 = Lidzbarskis manuscript,
Das Johannesbuch p. 51) The text:
n -H 1
1i n - V - f d o | t . i - ^ V
<*
a j L i 6 ^ < -d d
iO O f^ L d d
a d r L iC
ocJLdd
310
a J irt
(a iC ^ a L ^
ddadjgj ( r y

0 c L & a 4 { 0
7940
^ c |c q _ w
H ^ IN O N 1TNH
W hen th e G reat One spoke th u s to me,

Q ( 4 r , - H x x -f
C o jf& M ia ^ o
]m > n
N n n n m N
Q ( l,i d a ^ r { o
Nn n
y c \c < \
**.<
^ in o n i p n h
w hen th e G reat Ones, my ancestors, w ho fashioned me, spoke th u s to me,

O L d d ^d o c ld d e k ^ { o
H>m
y c j c n
yvxn
h ^ in o n
w hen th e G reat One spoke th u s to me,

Ladd^pi i-fa*
ay o
]D
JV\>n>9 N3N
I understoo d it in my m ind.
795J ( C
^ ^
C o fi^ U i=
jw v d
> tm iy
10
W hen I u n d ersto o d it in m y m ind,

O JL m s
Hin
C L ^J^_ w
IPNH
hOIWn
ii'H C L & [0
llblN0N7
I spoke to Him: How was th e darkness form ed?

o ^ J < |f > w
*ow n
ft 1 **
y c |c o > w
N in
in > n
How was th e darkness formed,

y d \ Jc/rJ%.jiJ=> jLuiaif
nron
]o
inNn
joi
and from w hat was it form ed in its place?

O C f/L u * ^
^JL ^Q yO
O Ldddd
794 Not in BL 2 3 6 0 0 : 38r & BLO 1 2 3 6 : 38r.

caûLfc,
^ not in BL 2 3 5 9 9 3 9 r :
2 3 6 0 0 3 8 r & BLO 1 2 3 6 : 3 8 r .
795
7 &
311
BL 2 3 6 0 1
37V: 8 .
c^^> ^ ** not in BL
Kn>m
p n w K K>m
Since you are th e G reat Chosen ones,

aJ a^fJo
JcA a^ d
a ^ j^ w
bOKn Kb KnbK
KDiwn
why does th e darkness not disappear?

a ^ j^ u u
\e A
K iw n
bOKi Kb KnbK
qJ a ^ d o
W hy does th e darkness not disappear

q*C d
{f& [
a^5L u7a^
]Q
kdqiokd
wn
w nn
+ * * 'H u U = a J
y>m w i
and th e beam s o f light are set in perfection?
(GRR p. 95)
*
or-V iff I ayO^JL
pblKDV
KTlb
K3K7 DKTIp
]0
J u s t before I spoke to th e G reat (Life),

ocL ffa^ o
wbiKDK
^jLy_w
Km
pm
th e G reat (one) spoke to me,

a ^ d c iL ic f
o j4j
Lu =
K in o
K im v
o l
Behold, th e w ell-ordered U thra,

<vHHtx)tn4L} a j(J L o r\-HiLu=a
K11KOQ1
K1HO
K im v
th e w ell-ordered an d perfect U thra,

796
A
noriKi
7976 \ L L a L 6 \
oK pn
o b U
K im y
n-HK i -^rt o c in BL 23600: 38r.

797 4iccau*i< j. BL 23600 38r: 8, BL 23601 3 7 V: 14 & BLO 1236: 38r: 8 .
796
312
th e U thra w ho sustains his friends.

4X iL l& oA a&cJL
n m iN o n
k in d
The good one in his goodness

^CI 7 CLm ^ lV t\
T tw n
suffers no flaw or defect.
j* W
Cl&C*A
H2 xx>
nnnN un
The good one in his goodness,

798*i<-Cn*J.+{
w nn
wn
jo
D N p n
is confirm ed for eternity.

K v^tioA^d cl! cJ .
a n in n a
n rn n a u n
anao
The roots of th e good in his goodness
nnD n
]D
ans>:i
are im planted in th eir place.

dc& oc.
C^dcJL
ppa*
nvn
anau
The good is ard en t in his radiance.

I
799
^ J L w tO /fr tV I V
pn>N W 3 b a
O ( /- ( IT7 ^
aÛ D
O C ^f
a D
The w aters are concealed by th eir garm ents.

800o c ^ c j o ^
WV'X)2
o lc jo ^
NOD
o c ^ a J iL j^
a n a T O fi
798 Read :
799 o u a ^
800
BL 23600 38r: 10 & BL 23601 37V: 16.

BL 23601, o c u a ^ BL 23600.
o c u a ^ s-L oct Kify B L 23 6 O O .
313
The hidden w ords are concealed

{J-LgjuLn'H H< T7V
and preserved in th eir liturgies.

oc-lK .fr/oJ
801o c i (
N Tpn
wo
As w ater m ixes n o t w ith pitch,

o c ^ o fc^ o J
annaa
to w n
D arkness is n o t reckoned w ith Light,

nfaf
o^ j
^ w o c^ ffO fcffo J
NTIHDa
*01\>>n
H>DD>n>DHb
N ot reckoned D arkness w ith Light,

ek^â^M
^ ^ ffo_u*youf(oJLj
frOWND
NUN*! lNrDNONVl
an d th e d ark abode is n o t illum inated.

oJ
lNiDNn
o ^ ^ o -w
r\-H )c\H
ND\2?NH
NTIN*T
The abode o f darkness is n ot illum inated,

o c \jo J
oJ
m m i
tf?
o c 4 L * m q j(
ocJrLi
w nnN n w m
an d th e stag n an t w aters does not shine.
m m n
i n d i N i r a
D arkness expanded
JafidL
bN l*
JofciLcft 82oc/ocoiL>
N nN W l
and its inhab itan ts w ere form ed.

801 otî Ai b l 23600.
8 0 2 ^nocaû in BL 23600.
314
The darkness was form ed,

^xico-cw OC-lOayJ^
<fy0<- JoddS.
nbNn wwao
*iwn ^nxi p
(and) as soon as it was form ed, it tested its strength.

& L 4^ci,iti4{4S> ojUa^cdddd
rwNnoi
ni)>)>nn
Because o f th e evil which possessed its mind,

ddajUaL^\
INTOD
o^ 0 ^
TOONH
j_w
N3*On 1H
it is confined in its own ka n n a receptacle,

cAA*& ^ u ( a il( V - s yJu*J-i^j
NboNi nnmay
pnbwi
and all its works are void.

XjLiiW O L ^ d **Q< 1Axf\dd
NDi^n am
wbvwn
The sons o f darkness are void,

ocjddsi o c ^ d
N3in
Nn
o e v e n 'd
N>n>Npn>m
b u t th e sons o f th e great ones are established.

^ I/
o L ^ C J d *. aj(Cedd
wvNn wwm
The house o f th e evil ones is void,
a l^ o oj( o4^=j c^C adii
N^DN mmV NDNTI

and th e devouring fire is extinguished.
83 In BL 23600 38r: 16 & BLO 1236: 38r: 16 there is

84 In BL 23600 38r: 20 & BLO 1236: 38r: 20 there is dda&o
315
oc^caiL) o o ( c a J ^ ^ jc o ^ ^ olw
w n NQ
y p w in N n
Their spells will die an d disappear,

*054 i<.4 *J
DHp
JaJtS. LJ^Cj&io
]Q
w !n
b lO rQ N
because they did n o t exist from th e beginning.

806
oc^L eua {qCjoc6\
^-L-cu
NONt?
p n N T iy
pn
Their deeds will com e to a n end,

o
\p n n
wn
]Q
o c c m ^ I ajfn V -^
w o w p rp n
N rQ
N J ia a n u n
b u t th e fam ily o f th e Life rem ains established for ever an d ever.

^
Q j(jO C J Q d u ;
w in < n
njvi \>>
wwn
The living doctrine is existing

^ IA
boa
rs. ^ 4 i * \ 4 i
n u n Y?
r>\c\-H
N ^N V iU N m
and enlightening th e perishable abode.
%
o c i i i / o d ^ /o ^ ( o o|fl
WT1
W lnN O N
WNn p
W hen th e G reat (Life) th u s spoke to me,

1=> CQJ&cJ yuCjL>(
hdqnd
^y>
ynn
I regained m y confidence Qit: m y h eart set up on its support).

yI
w xn
pnw ^N nn
QyO
n jn
805
aforetime in BL 23600.
806 Read
Inf. SUP to end, finish, cease, vanish etc.( MD, p. 323). y
23601. oc^Ltua qcuocjt in BL 23600.
316
yejocJi in BL
I, by th e stren g th o f th e G reat One,
(GRR p. 96)
n>nN\>n
nnnyi
spoke to th e G reat Ones, p raised them , and said to them :

a
\ * V t ( n t ,n I
oc& aA
pnw riN b
wnND ]id^ h
Since you, in your goodness, d id not produce evil in them ,

Joj^=>
N n:>n i n h ^
bw y
Q^|0
ppan
n in
th en why should I go to th a t place?
*
^ j [ ( V
main
n>n
yc|cflyM
pr^n p
W hen I w anted to speak,

odc^L ô o<
ocuu
wm
Nn
th e G reat Life said to me:

j{ e ^ A c ^
NrDNnn
8 0 7 o j L ^ lA
nNiirn
q^
NnrDto
T he pregn an t becam e pregnant w ith th e Second,

a^deJ
n d ^
w S09*{_l &
n^m n
Dip
Rise, descend to th e world.

OCfrf-L=9
Nnrny
ôJci/ ôJcrt <nV
pnD
iNbNnn
By your strength, uthras will come into being,810

8 0 7 ouL^tAa*! not in BL 2 3 6 0 0 38V : 3 & BLO 1 2 3 6 : 38V : 3 .
808 The Second Life *Yosamin became obsessed with the thought of a second creation.
809
in BL 23601.
317
ocLxi
w ain
(CjQji
pnwprw
iNiTnyn
and by your splendour th e G reat Ones will be established.
*
^
lsL l ^
cl
L!
|irra*m
wm
The G reat One, in his greatness,

ocLfe'n
a jc |
N>bn>nv
K in
\>>0 3 N
bestow ed on m e an overflowing radiance.

o jc
nvt
o c L !r \q > c ^ o
N^rmny
H e bestow ed on m e an overflowing radiance

CfcfsLl^y
mm
vm m
an d am ple light.
clKjl^ o |
ocL&n
NniDNT NîNny
c jJ o
pibN
He provided m e w ith victory,

81 Xo i ^ j a Jjl^
o<A(\'HA
mx> îd ]o w 'im v x M l

which preserves m e from every hateful thing.
o^JLdcd ocLfg'n
Nm
x m l* ?
wtawiy
He gave m e a great attire,

^xLt(cJ OÔJOJ
810 Another translation: By your strength, uthras will calm down since v-^^v is Impf. of HUA
and also of NHA (=NUH) to calm, to ease, to rest. (MD, pp. 290 and 293) The second
translation is more likely because Manda d-Hiaa Gnosis of Life is a messenger of the World
of Light and not a creator.
8x1 ol^ jo ts, in BL 23601, in BL 23600.
318
bONtn
rpT)'*'?
\>>>an
which was so extensive and w ithout limit,

n + m g jo o ^ u
w nn
wn
in
i*mN\>
n ii
an d m ade m e g reat for ever an d ever.

o c lw
ol16=!cljuu^=>
o o y i L / a ^
wm
io n N n
H e gave m e th e m a rg n a (staff) of th e Living W ater,

oc H ^rla^
WTINn
ojaJojL
nnH^lHDnQ
WHIN*
gauaza (a rod) w herew ith th e rebels are laid low.

o c l fa ^ = ,
N ivN n
N nm up
w pN ny
He gave m e th e crow n o f th e Living Flame,

I
812
jl6LH 1^
Jaû^cx&U
im
b*D
in
m x w
lH m n n 'i
which is so w onderful an d lucid m ore th an any likeness.

<fuUUdo\*L!r! yj\Jo\
prnnw nn
pnw
He equipped m e w ith his arm or,

ocdLid
w rm
g - L i H d ^JLyoyn ><>)
pp^ni
]n*ONm
th e n em braced m e a n d kissed m e like th e G reat Ones.

)^>
fcOl^rVT
ocLda4 \ Jjs J o [ ^
NH1ND
o c ic ^ /o ^ o
*7V bNTV wbnNnN
He said to me: M arch against th e rebels of darkness

QCf^ ft^
Ni^Nnn>n
Q>c4dJ ynl/-nLZ
\y>nb
iNbvi
812 coyo^^r in BL 23600 and BL 23601.
319
who th in k o ut evil designs against us.
N rm & m
w rrc w n rp n
They ponder evil,

JajlJOCyj o $*<-&..)
813o y a ^ ^
w n m
N3ND3
an d th e Evil conceals H im self in his place,

O LU w O (J fycdcJJ
nbp
ilcyC&l tf&LJ
N nn>nN ^ i n ^ h
iN n ^ n
101
and none o f your ow n w ords will reach him .

4 J a jo l^
^LrfjL'al' a&cJL ocJcfaLô
pnm
n n iiH O D
k in d
w bnnN
He said to me: T he good, through his virtues, will rise
ddaj(aJ oc(_wCy
T iro
nbtriKb N n rro
and see th e place o f Light.
o c ic j\ ci'HirJCyj ajUq*.c4 d! oq*c!

Nn>nt> m m
pwn
N m \y m
nupi
The evil, th ro u g h his evilness, will be hurled down to th e doors o f Darkness.
o d a & occj=uL& o c L6 dc4 {

K 'w p
N > n p
N n p n
Voices are proclaim ed aloud

814 VH^
jL ^ r
pnbiD
OcJoJLÔ^f
w bN bQ N n
OC&L^jm 4dL/$mjL4rU
w an & n
a n p ro m
and all w ords are reckoned.
cJa^/ ^
00(0
NbNp t n n
N>nn
O ne voice com es
813
in BL 2 3 6 0 0
8x4 yjuJU^ not in BL 23601.
38V : 13
& BLO 1 2 3 6 :
320
38V : 13.
^juaJLi^ ocladd JU=> O^LLâdrij

pn^D
b y W nflNOl
and instructs concerning all voices.
oJL$fo^(
815o^Llw 00(0
NboNQ Nin wnn

One w ord comes
o<JaJU(a^( Lb?
pnbiD
wbNbnNn by u)nDNni
and instru cts concerning all th e words.

j
add&aL,
rm rn by
n ^ *1 oo(o
wnaNm innaa >nn njin
One M an com es an d instructs concerning all an d sundry (or: concerning everyone).
(GRRp. 97)
Q(
o<lL/o^ ( o
^c|cdû ^
N>T1 N>b*lNDN lT>Hn p

W hen th e G reat (Life) spoke thus to me,
ify iQ L J M
^ d o j{ o J
j(< -L ^ 7 0
pwn mriNb
^ JL b w C aJtO b ***^ '
pjrNbNra
O yO
wn
I w ent by his pow er to th e place o f darkness,
ocôfc' yLJa$*-L s n Jaj(cd

N>^>n
)n m
-w riN b
To th e place w here th e wicked ones dwell,

ocJod(aMj âdU^^JC aiAac\H[ )
wbNiQNn
nbiDi NTiN*Tbi
and to th e dwelling which is full of destroyers.

O C ^ C y O j(^ -
^ oj(oJ
815 not in BL 23600.

816 Read
817
in BL 2 3 6 0 0 :
38V .
321
To th e place o f th e dragons,
o i^ o
o c L iid b
and to th e furnaces of th e consum ing flames.

a^Lu^^-L
818d
*nin
vH\
wanb
To th e furnaces o f fire,
O LyaC & l
820O (
O lA
NVp*l
cl& {
8194 /c J c u C 7 z J L
NttNQ
1DlbN
P bN tH
whose flam es ascend (and) reach th e m iddle of th e firm am ent.
prrPD\>)Nl
JV^Ty
I descended an d found them ,

o t- H t'<r,l
oc
N D i^ n i
OTNn
N nin!?
th e rebellious m onsters of darkness.
prn>D\2)Ni
r ib tv i
I descended a n d found them ,
l>nu)Nnn>o
N n iw m
as all o f them w ere plotting in wickedness.

OJU $><j L!
OC& 4f*a^+ j(c4j
o c & (t cl&
w m p N m rm
n D n p
N n w rn
Standing an d plotting in wickedness,

o d ^k O ^
818 o tiiiT ftj j n
819
A y to fj
b l
In BL 2 3 5 9 9
O L ^L oM j
23601.
4 o r: 9 &
BL 2 3 6 0 1
38v: 22
is found.
820 In BL 2 3 6 0 0 38V : 2 5 &
38V : 7 J c & a jo e j is
BLO 1 2 3 6 :
found. In BL 2 3 6 0 0
38V : 2 2 o c e an s# is
322
found.
38V : 2 5 &
BLO 1 2 3 6 :
wnwpi
m m
and standing an d forging weapons.

oyc.o|
odô^j
oc ^
NiW WbUWm
lcl S J
NONp
Standing an d forging weapons

o c ^ d u j( C i{
ty k C l& l
wnuwnirn
wnb
8210L & a A
w im
JUbJ
byi
an d plotting evil against th e good ones.
Nniwnn
NUWNnjvn
Plotting in wickedness,
ocîeiMj{c&l
ocJinH **><+*)
ND^NOnQ NHNin11
and taking counsel w ith each other,
o c f fcxH.A*<&
o c fi^ fc u
K now
oc^l*4Lt{c4{
w & m nm
N n N in n
They take counsel w ith each o ther and say:

Oy^Ll_MS
OJ&Clo
Ninin
hd'ph frown
0^0
Is th ere any o th er being

B22y a
4 ila &
I j
^cJo^ /-L
]fr*n!?frO fr*rm^D PbfrOl

who (w ants to) carry out a division am ong our world?
y a ^ jC 6 \
pwn
Tifrm
oô
jl=>
frofr*
iv
If th ere is anyone m ightier th an us,
821 In BL 23600 39r: 1 & BLO 1236: 39r: 1 oîcJh,

822
b l 23600 39r: 3 & BLO 1236: 39r: 3.
323
*1N*TD0
nm
D lpO
we shall rise a n d fight him.

ft I
**>
N in
ft
oe[
m m
m dt
and find o u t w ho he is,

Qj&daJ nJatJo.# ftui
NQ^Nl N Y lin
K in N3 0
and w here is his abode an d th e w orld (he belongs to).

^ lL l^
jlw
nbiD
yaJcJ/
in
y c \a ^ M
|N b n
o j (C ol
p ra n
xnm i
This house belongs entirely to us,

ya{Sa&
ojCLjlJL^
a ^ d j{ c L i
IN n b N i
N rm b a
N anî
and th ere will b e no dissension in our world.

Ofyocî
^JCoJcO-w
n n in
]o
iv n ^ nh
\>>a n
ndw o
Is th e re anyone w hose strength is greater th a n (th at of) th e m onsters?

Z_L A^cL)
jv N ^ N n
w an
No, th ere is no one w hose strength is greater.

y a ^ d L t( 0 4 JL
o cêJ
1N1T1N1
]0
th a n (th at of) th e Angels of ou r place.

823
yc/y> MiftVj
yc^>Cft *
pw nN m
pnbiD
All o f th em po n d er an d seek,
0 < _ L /0 (C $ t
O L J J cl L uu C !
w b p w n N n*nn>n
823 oc^tf>V)
^ J U u J L l^ J
pnbm
in BL 23600.
324
and they are inflam ed against one another.
es-^L^. i-* 824oj(4âô^/ n < >^/
# 3 *1*03
#*i>ny
Nn\yN*TNp a n n
R uha Q adastas m ind is cunning and (full) of lies.

a L ûA s
rw
* m iy
K llbO !
(full) o f lies an d deceitful is her m ind,

o c l^l
QC/jp^df\ m ^lJLjl^
#>bo
#n>n#n
nbm
which is com pletely full of sorcery.

qjiM 1 ^ 1 ocMH
Nnmmm
ocJL^C) oc.4k/o_w odLf^ ^ 1
n*na
wun#n
wbn
She is com pletely full o f sorcery, full of w itchcraft an d (false) w isdom.

e \H M
*nm m
) o mi x-H e u L 6 L i^d c ^ 825j(oj<_w o,-6d.r[QL
#nn
#nnip>3
n#vn ann#
Hiw ath th e Female, R uha sits th ere w ith her h u m u rta s (female spirits),
824
n ...ih Ruha Qadasta , lit. Holy Spirit, one of Ruhas epithets, a devalued
Christian Holy Ghost. In the Mandaean literature Ruha as a fallen wisdom figure resembles
Sophia (Wisdom) in other Gnostic traditions. However, Qadishtu is an Akkadian name
meaning Sacred women. In Babylon they were known as Istaritu - women of Istar. In (GRR f.
3iv: 19) she is Ruha d-Qudsa whose name is Libat-Istar-Amamit
J t a ^ d ^ x 0<^sus**i a . . .
4<^t**io n'Hrirvtm . Ruha is the daughter of Qin, she was married to her brother Gaf. She
was taken to the upper world by Hibil-Ziwa, and brought the monster-child Ur to birth. She
became Urs paramour, and had by him two sets of children, the seven planets and the twelve
Houses of the Zodiac, (see above 2.3.9).
82s H iwat or H ivat Lidzbarski from hiuia, pointing to nin as a name of the goddess of the
underworld in Carthaginian inscription (MD p. 142). Cf. N*DO\y rolm nbu mn n n the lady
Hebat (i.e. the Hurrian goddess Hepat), the goddess queen of Ishara. Also Hewwat the
goddess (See G. Levi Della Vida, A Hurrian Goddess at Carthage?, JAOS, vol. 68, No. 3,
1948, pp. 148-149). A Hurrian rock relief (mid-thirteenth cent. B.C.) shows the great queen
Puduhepa pouring libation to Hepat (Alexander, JNES, vol. 36, No. 3, (1977) pp. 199-207, esp.
199). Mountain gods and goddesses were commonly worshiped in Anatolia and Syria. At
Yazili Kaya, the goddess Hipat stands on an animal, standing itself on blocks suggesting
mountains, while her consort Teshub stands on the necks of two mountain-gods (Barnett, A
Winged Goddess of Wine on an Electrum Plaque, Anatolian Studies, vol. 3, (1980), pp. 169178, esp. p. 177). Hepat is a Hurrian goddess, the consort of the weather god Teshub. She was
called Queen of Heaven and was assimilated by the Hittites to their national goddess, the sun
goddess of Arinna. Teshub and Hebat had cult centres at Kummanni (classical Comana
Cappadociae) and at Aleppo (Halab) and other cities in the region of the Taurus Mountains.
(http://www.britannica.com/eb/topic-258989/article-9039751).
325
a d j{ a ja 4 [ o
Q4$ < n 1
nuinoon wann
xbm p
w hist she tears o u t th e locks of her head.

a4cLda^<e-L
txtti&aJ oJtLj(ol
oc^ôw
wunan
H21H01
bmw Kinw
She sits th e re an d practices false magic.

qj LM
Nrm n
r \^ iM
i n i ' )
NnoiDinni
toQ*Di
yn
She a n d h er k u m ra s (am ulet spirits) are indulged in (fake) w isdom.

o<y> 4>r>^K) o ^ C fl **t ^
NWHNIll
How she ponders an d seeks,
(GRRp. 98)
Nmtoi
twiNnn
pntn*ntnm
she disturbs th em w ith false magic.

OLQ*(-4d QCtyjfdck
WWl
hWlNni
rt^H ^ 7cl5 ,Lj
NntJNm
A nd is possessed by evil sorceries,
prvNiwa
yrn
in which she is involved.

oco^ lcljuu
o c ^ k f/o ^
wunann
ynamiauim
NnyNn p
How she p onders an d is aroused by sorcerers,

^fAil ^Lff 1^3 j(aJL=> cuuJL^
nil n i by n tn y
arm
Ruha perceived th is an d that.

826
o c - * ,a
BLO 1236: 39r: 15.
326
NbnnoN
Nnnb
As for R uha - w ho to ld her?

G JteJLyu^j ajt^dcj&a*uud
N^noN
]Nn NnTsm
Nmnwnb
The faulty an d deficient one - who gave h er instructions?

o jL & a J J a ^ j
oa^c^dL ô
Nnn*ntob Nubian inq

W ho in stru cted th e liar,
n^H i V ^ I
NboNi
mm
*> ajj^r*\44 i^J
nnv
Nnnipub
th e female, th e m o th er o f th e b ase m onster?

ajL&aMa^jJ
Nm mmb
n w id n
|no
W ho instru cted th e liar

a^J
o lL j o o
T O
d o 4 & zJi
m rD U
IN lN n
about th e S trange M an who cam e hither?

t ... t *
,i.h n K V o J/a^ j[cJr{a4J
^jlmJLi^
pnbiD
mm m
vn
a ra m m
nNONp
The liar ascended w ith all h er h um rtas,

VJL\ M S f r ^ aJ A 0^ .0
prn>D\>>M nurm
she cam e an d found them ,
oci>(oc ^
nîvl
w nnw
m nb
th e great m o n sters as they sit there,

OL4^ 'o l 4 ( c^L o\! V H - W
827
"W
not in BL 23600 39r: 23, BL 23601 39r: 8 & BLO 1236: 39r: 23.
327
w w iN b n
N rw n
pn^D
as they w ere all arrayed w ith weapons.

*yjco\&
*o >w i
pnô
They were all array ed w ith w eapons

oci>foc o ^ j ^ >
w nnw
^3L^cl5ju5j
Nmwn
*p^l
n n tm p i
and seated before him , th e King of Darkness.
N nnN 3 n
Nmwn
-p ô
The King o f D arkness in his m ightiness,

dda4 {aJ
in d m
*X^c'|a-way->(c^
n m o ra
n n m n b o r iN n
blustered about in his skin a an d he cried:

ca ^ c 6-{ J l o ^ o c & [
w rn
*ii N n
*ow n
Is th ere anyone who is m ightier th a n I,

o c^d o ^ 14.. 1
h >q ^ n
.cxIcLuvo^^j:
pnô
n ^ briN Q i
whom all th e w orlds serve?

C Q ^ C & l
w ro
^ d C ! a l.^ J L
m a n
O ^ O L ff
JLi=>
* o w n ip
If there is som eone w ho is m ightier th an me,

f a d ^ c ^
IN TO ^
C a y C ^ i 8 2 8 ^ J L 4 /L y
W PQ
D*lp>3
(then) let him com e forw ard a n d fight with m e ,829

oc^-Li A
828
829
JR,
not in BL 2 3 5 9 9 4 0 V : 1
6
. BL 2 3 6 0 0 3 9 r : 2 6 & BLO 1 2 3 6 : 3 9 r : 2 6 .
Cf. the demiurge issuing the cry I am God and there is no other God than I. (See Jonas,
1962: 2 6 7 ).
328
T pw i
W IND
(w ith th e one) w hose food are m ountains,
W N n > o Nb
p > N n n > rn
n s n r a
(and) in w hose belly poison no blood is found.

J
o cd c L f/
N n N iw i
^ j u *JL jl^
wm
pnb*o
All th e m ighty an d th e powerful,

^
1 <x C o J C ft^ /j
y 1
pnw vN Ti
<wf\.y3J
p rm m N tn
yJLyLbu
pm
along w ith th e dem ons an d th e evil spirits,

o cJc u l
odL â^
w b riN 9
yjL h u JU ^
w bnb
p n b i3
they all serve me.

oddL w o^J
ocj& [ca4d
N o rm a l
w nw p
They stan d by to serve me,

o< H ^ e u n o d c f d
NHMD
Mj c
L l^ j
UV
bDI
and w orship m e everyday.
*
**> <fr<-L*{
N rnw n
o |o **>
*1^0^
Nmn p
W hen th e King o f D arkness spoke thus,

o cja ^d -i^ (^6-[
*WHD
]Q
r\ . ..
nN*TN3 NHV1
Ruha trem b led dow n from h er throw n.

^
o c ^ n tir l i
o c-w q L
83 Read: bhimh d-himtaiun udma lamitaika

suggested by Drawer (MD P.146 under himta 1).
329
^JL>
as
N nn
N O N ai
w hm
R uha sobbed a n d wept,
nnnin
pnbiDi vn
she an d all h er h u m u rta s sp irits.

dda4 {u{ &3iaLL=J
i'H
bmyb Nnn
tnddi
Ruha spoke to h er son

w^
ij*
âciL>nt()
toiwn pbnb rmNni

and m ade it clear to th e King o f Darkness:
iô^C6i 4o.dd^L
nN*n
Nav
T here is som eone who is m ightier th a n you,32

833(fyCL&do
{^6-( daj{OC6r{ ^ lIc c lu J
IND^npnô in
iNira
nbwm
and w hose strength surpasses all your worlds.

ifyaltJt
oM \o ol^ s
id
u)an nd^n
hoy
T here is a w orld m ore far-reaching th a n yours,

oc6dj(oL {j-LjuuLaJa!L& o C&.SH i -H /lL
wnnw
pnwfcm
ndihi
in which th e great ones dwell.
(GRRp. 99)
^ J L u /C o J a i^
pnwwan
O C J & t[ o
o c6 Ld
wnnN s>nn
BL 2 3 5 9 9 40v: 2 3 & BLO 1 2 3 6 : 3 9 V : 4.

3* Cf. the retort from on high to the demiurge who thinks that he alone exists and there no other god
Thou art mistaken (or dont lie) . . . The is above thee . . . (according to the Gospel of Thomas) (See
Jonas, JR, 1 9 6 2 : 2 6 7 ) .
833
I
b l 2 3 5 9 9 4ir: 2 , BL 2 3 6 0 0 3 9 V : 7 , BL 2 3 6 0 1 3 9 r : 2 0 & BLO 1 2 3 6 : 3 9 V : 7 .
831 * L j
o l m
330
The great ones dwell in it,

o
C j& cJ o
i ^ r [
^ j U u u C c l K j l S ^ J /
wnbN ]o
prparnm
NTNm
an d th e ir form s are m ore b right th an the w orlds.
%
834 v r \ ^ 4 ^
t j
t?T103
o |a _ w
nN*10V
Nmn p
W hen N im rus th u s spoke,

a JL ^ a y
r r L \ A ^ 4 \ c \ H \4 4
tn itn
nnNnp
before th e falling m ountain,

Ja^
wunnton
L=>
o c U fo L ^
N>!?an)> rnny by
at once his g arm en t was filled,

a 6 iio L
836O C C a l ^
NDb*n
N Nbn
m ..J
Nim
and becam e th e fullness of th e world.

*31 <j u L&CjL SL!
daL$U = 3
nm nnn
*i*nny
He was bitterly grieved,

a
ou
Nmwm
L & oU
oj(afik<j!
wnntn n^>n
and th e evil becam e boastful in wickedness.

838
* 4 {c 4 {e * M
834 n
n. B).
o jL 6 { L m o c i o ^ J
o
o a o o L )
nimrus, namrus: a name of Ruha. Cf. Manichaean Namrae (see Zaehner,
1955:
78
in BL 2 3 6 0 1 : 3 9 r , 2 3 6 0 0 : 3 9 V .
occaJ^f or
mlaiia or mlaiih fullness. In Gnostic cosmology, the Pleroma is the
region of god himslef and the dwelling place of Archons and Aeons, spirits, and the non
material world, (for the full definition of the Pleroma see Scholem, 1987: 68).
835
836
837
838 C îcêu u u i-i.
b l
23601: 39r.
BL 23600:
39V .
331
annm
nhnw wonm
He sp attered a n d vom ited his fiery venom,
wo*n *rmb
which was (hot) like fire.
W
i^dîcjU ss
Nmwm
He deliberated in evil,
a ly a y clU ^ jL
ip a ^ J
tibzm Kim
0*031
an d gathered an unw orthy a army.

Ja4 iaJ < 9 0 ^
1NDN1 <1*03 *^3*0 fcTOU

He gathered an unw orthy arm y an d said:
839
*p\n nan** ]Q
pnpv
mp)n
I will rise u p an d ascend from th e Place o f Darkness.

oâtâJ &4dLJaH& 84 ita ^ ^ c P 84o>^<^Lôl^=>
*npyi
Np*i*n >Npwb
*ont>wy
I will fasten m y chains to th e earth an d uproot it,

OL&do
^ u L l^ J
C n l V n V
nbi3^ nb3y
>
wbiNnni
an d clasp m y rope aro u n d th e whole world.

LajL^xdua6
^ i L a i9
Nno*n>oi
^noy
I will swallow (it),

{jjLouaLxfy
o(
i^f( <^^c4 Lj
839
n o t in BL 2 3 6 0 1 : 39V.
840 ^czuoouk* BL 2 3 6 0 0 : 39V.
841 ca^/clJ BL 2 3 5 9 9 4 ir : 11& BL 2 3 6 0 1 39V: 4.
332
p w o ro
]n
Nn n l?
p rn n
and I will cast th e g reat ones down from th eir th ro n es.

JclLHjs7>
NTllWm
1H*1QV
The evil one was em b ittered w ith evil

f t ! V ^ ( n a
he opened his p u trid m outh,

ajLiddjatJL e\
anm n
oofo^JL
Nnn w n tn
so th a t b ad sm ell em anated from w ithin.
N nw
noiab
nnrpo
He opened his p u trid m outh,

adilo^JL OCCoJL^t o c j o m i JL,
w w ta
m a rrr
which becam e th e fullness o f th e world.
*
Û(Co|âi^ QyO
nrpw rn
mn
W hen I (M anda d-H iia) saw him ,

OCddddLldd
N>mYT
^xJc1ûuojL=s
nbnn^nv
I appeared to him in th e garm ent o f th e Great (ones).

842âsdcJ-wOJC^w ocddddsdd/JL Q4J\ l V lV
842
U-ojCts in BL 2 3 6 0 1 : 3 9 V .
333
nbnnN ny
w m m
N im b i
In th e garm en t o f th e G reat (ones) I appeared to him ,

^xLi(ci a ^ a ja J
nbm b
n iw d i
\m n
which is so extensive an d infinite.

OJi^s
OJC.f^c'
u rn
kwom
n b u n n y
W hen I ap p eared to him in a far-reaching radiance,

ia j{ o (- 6 tJ
843o c 5 i i o
w n b a ]o
a ^ .L ^ ^ L
iN n N oa
which is m ore im m ense an d surpassing from th e world,

4 -SL
8 O C C < o
N n
w ot
^ U |C J L u /0
N anN n
n rm riN
I show ed him th e m a rg n a (staff) o f Living W ater,

rrf 1V n i " i
w b in n y
w m n N ib n
which m y fathers gave me.

OLLm OC4 {tS> a^fLda^r{
N n
w irr
nanao
Û(UCLM
nm N n
I show ed him th e m a rg n a (staff) o f living water,

Of.H'HaJj
a^3[L& {^-L
NTIND
H lm N l n D l
by which th e rebels are crushed down.

Qj{LeuM OJ{
J c l^ Û(<-L*vCJ
N n Nn n j i n w
n rm n N i
I show ed him th e w reath of th e living fire,
nf I
i OC^dLu /flJ 0
843 olm}q
in BL 2 3 6 0 0 : 3 9 V .
44 Cedar staff is a symbol of rulership in Mesopotamia (Widengren, 1950: 8, 9).
334
N nnN O
n b m r n
which instills te rro r into dem ons, w hen they see it.
JT2
j** h | .
ono>3b
nbnnN ny
W hen I ap p eared to N im rus,

OLdaJ JaêLw Ja^cLw
N nN p
b N in
bann
she cried Alas, A las!.
N iN n w b
n b u r iN n y p
W hen I ap p eared to th e giant,

PC
wvrmnny
rrnu
i ...1
pnbn
all his arm y scattered.

M5^
j 1
nrnui
o<-1
wrrrcany p
W hen his arm y scattered,

!cfpq* ju u
n n N m im
pana^
in
he to re his tro o p s Git: tribes) asunder,

PCâJiyQOjZJ Ck&LHd
{j-L&cJidpq*
w n u iD in N p i
p in iw
he tore his w arriors asunder,
(GRR p. ioo)
o y to |^
n b tc m p
to w n
who h ad tak en arm s against him.
845
e<i^ ^ v > Cfa. ^ not in BL 2 3 6 0 0 3 9 V : 2 7 . <><
^ not in BLO 1 2 3 6 : 3 9 V : 2 7 .
46 Cf.
otvax^<fcfoL'
sdribun bsurbdtd sdribun bqarabtania:
he encamped amongst the tribes, he encamped amongst the warriors (MD p. 4 7 4 ) .
335
o (V
iry o ^
w n ttto
oc^L mojol^
yx& c& oq*
n h in o i
p n n \y
He to re asu n d er all th e dem ons,

847o j ( o c l c b
pnô
w in
P ( ^ iM >...)
a n n im
o u
La*U
w vnti
dew is, h u m rta s a n d liliths,

a^rdo ^xJLl^J
^ lqCjo o j 4âJ
nblDb
nO>ONl
DNp
he rose u p a n d annih ilated th e whole world.

j* ii t
...
jf*I 1^ ^
n b Nn
nbm
p N in
He contained it w ith all his stren g th

^/adcLdSy n^rijHex&L)
m n p
N p iN ii
oJLJo^j
n n i n
and b u ried h alf o f his m outh in th e earth.

6dua^
clLqo
ana
n io n
o c ^ jc ^ Q y
^dajocJdj^
*iN t?nn
He took twelve m easures of d u st

( f r j / f t a*i
Ti\yn
d a j{ o
iN r m
rk l^ y >
in
and engulfed p a rt o f th e Place of Darkness.

^ o u o
ua
olM \
w nb
^ jJ d o ^ y
pW an
He swallowed th e black w ater,

OCJCoiL) OLLuuOJ&
im
w vnti
annuo
^jJcJq^cL)
pnbiD b
pW m
847 M(oJJ pi. j(JJ lilith a female demon or genie (MD, p. 236). Montgomery writes In the
Babylonian the Lilith (ardat lili) is the ghostly paramour of men, and her realm is the sexual
sphere; hence women in their periods and at childbirth, maidens, children, are the special
objects of her malice (Montgomery, 1913: 76).
848 ocH.umn v ... I i^l yo^da4Lt ocm\o y i ..I i^l
u BL 23600 4or: 2 & BLO 1236:4or: 2.
an d swallowed all th e dem ons an d dew is who w ere in it,

aj(<JcLi ociHM
i <<! t
Nnninbi
and he swallowed all th e h m u rta s and liliths.
ailo ^jduL^J
DNp
H e rose up an d annih ilated th e w hole world.
o L ca t 849*4 UL!
ND*n
His eyes blushed blood-red.
6\a^d euLuuC^CjL6d ^L&cLi
DHp Nnrprnn nnî

and his heart heaved w ith groans.
e^
QjLu/4 y c K ^
DHp Nnnn>na na>b

His h eart heaved w ith groans,
HDbHl
DH p l
]H p n
as he stood em pty in th e world.

OC^d^dZ.L qJolL^ ^Llc.|-uwQjLi=
wrn
H^Npi nbnnnnv nnn
A second tim e I appeared to him w ith th e call of th e G reat One,

J
*50oC4fct i
!?HD3 w v n
^ L o j{
]n na^n
his crown fell from his head.

o t 4f*Cl
^ L o j{
wun ]n rpNn 'msn p

W hen his crow n fell from his head,
849
850
in BL 23600 4or: 4 & BLO 1236:4or: 4.

in BL 23601: 4or and in BL 23600: 4or.
337
N*i*nmrpn
NpiNi
n m D
his gall w as trailed along th e earth.

f t,w
HD1)
]0
CxL&
pNDTT Nrpnn
By the b reath w hich po u red o u t from his m outh,
OtSa^cv&Li P(^d,.\A oc6 \La4 d

n ^ w n ti
n iv >
w nm p
th e m ountains s ta rt up an d boil.
oc.uHLid od^kO^cL) oL ffcoi^
HmU
NDNp
The m ountains sta rt up an d boil.
pNOi
-njn
rnio
jrn
trvnnn
by th e poison which poured o ut from th e m outh o f Ur.

852oc
<lL.
w rrr
cJcom*& jaJl\-*juojL=3
NbNnn
nbnnNny
I appeared to h im in th e stren g th o f th e G reat One,

c o if Q u ia V o d
N^nNny
wriNnNnNi
which m y fath er h ad given me.

o(.^feffy ill. oJcn *<.V ^Jc( wruC**-?
wiyt
NbNm
nbnnNny
851 l u = , Ur, the Leviathan, in the Mandaean system is the father of the Seven (planets), the
Twelve (signs of the Zodiac) and the Five (monsters). The mythological archetype of this
figure is he Babylonian Tiamat, the chaos-monster slain by Marduk in the history of creation.
Jonas believes that the closest Gnostic parallel to our tale is to be found in the Jewish
apocryphal Acts of Kyriakos and Julitta, where the prayer of Kyriakosrelates how the hero,
sent out by his Mother into foreign land, the city of darkness, after long wandering and
passing through the waters of the abyss meets the dragon, the king of the worms of the earth,
whose tail lies in his mouth. This is the serpent that led astray through passions the angels
from on high; this is the serpent that led astray the first Adam and expelled him from Paradise
. . . (Jonas, 1958:117), (See above 2.3.7).
8s2 This verse is not found in BL 23600 4or & BLO 1236: 4or.
338
I appeared to him in th e stren g th of th e G reat One,

a
/jfi i + > \ t
^ U
Nnm bb w w n
C j {
u u
nrpn in
and som e o f his b reath reached m y garm ent,

o c ^ j^ c ild
Nvwn
t w a b b
Nnm
in
W hen som e of his b reath reached my garm ent,

a
N ip N H
O J (
^ k ^
NT1NW
riNDHH
th e burning flam e (of his b reath ) was extinguished.

J
n to n n
tn p w
n jin w
The burn in g flam e was extinguished,

oJLfc'
^ oêLw
Npnm
n p N in n
p to n
he em braced th e earth in his em brace an d swallowed it up.

a4 LJo ft
NpnN
N toi
p N in
W hen he em braced an d swallowed u p th e earth,

OyOC^C^k
bNM
*ow rn
1 ^
> ^ 3L f j^
w an n a
by nTi\>>
his navel fell u p o n th e gate o f th e stream Git: vein) of darkness.

oô<jdL^d cl^LcjU s <4jjg$n ^
NDi^ni
N w rm
nam y rnw p
W hen his navel lay in th e vein of darkness,
bum
m>n nbiD toiwn
all th e darkness w as form ed from him .

853 In BL 23600 40r: 9 & BLO 1236: 40r: 9 we read:
339
daj{
854^ a i( o
ô|ca_tu
iNn ndiw nNnN *iw>Nn

Then th e place o f darkness was enlarged,
j
j^rJ( L& <aJLcL
rp^n
nwbi
and he grasped it w ith its heart.

dLd
K im n
nwb
rpto
In his h eart he grasped th e darkness,

o
- L ju u
mn
^ fC 6 i* J L
m>m
toto
th e ka n n a (place), from w hich he cam e to being.
rnm1?
prniNDi
I seized his eyes
rn>W prnoNDi
and fettered his heart.
nnaibb panaw
I dissolved his jo in ts
(GRR p. 101)
protnni
and crushed his liver.
4Ai(a^y{o e%t t
nnmnN Nyan
ntnho
I folded his stom ach w ith his bowels,
854 ^ oj( in BL 2 3 5 9 9 4 iv : 19, BL 2 3 6 0 0 40r: 15, BL 2 3 6 0 1 4 0r: 15 & BLO 1236: 4 0 r: 15
340
way
np*in
by nnom
and I w rapped him w ith four shawls.
nb>3ND
rrnra
nm o
I p u t a b an d on his navel,
<m<! sssaL d& s jlc & a J L j
na>^n
n*iv>^
nbnNtm
and tied a knot a ro u n d his heart.

jOlcJJq* OCCM^ ClJC*uuc\
Tpnv
>oa
tn>nn
I cast poison into his bowels,

<ti tty*' ojL&lJCj
nnmp
nbon
Nm>oi
and gall into his whole stature.

S56^ c i a ^
nb>bNOi
euLuuCj^cJi
nran
Nnrrnn
A te ar filled his eye,

oc&ôJi n'H i^J &&[c&(aûu
w m i
in u b
N n>nn2
which was flam ing like fire.

857a j j o c A t f y j a m ' ^ L /o j{ ja ^
NnwinosNan
nriNnt>y
55The knots (usually odd in numbers) are used in exorcism, to break the spells, or for healing,
and the magician had recourse to several options are used as a powerful means to subdue evil.
In text 22:213 ff. Hibil says, I sent against him (the demon) the knot which was above all
knots .. (Yamauchi, 1967: 249). In Surah no. 113 of the Quran Muhammad seeks refuge from
the evil of blowers (feminine) upon knots =mkll ^ oliLdJi. (Ibid 60) The story tellers say that a
Jew called Lubaid and his daughters bewitched Muhammad by tying eleven knots in a cord
which they hid in a well. The result was that the Prophet fell seriously ill and would
undoubtedly have died had not God intervened (Budge, 1930: 62).
856 J ^ y in b l 23600 4or: 21 & BLO 1236: 4or: 21.
857 tu(o<J-Lfj0 t>M
4' in BL 23601: 4or.
341
He was b o u n d w ith a fetter,

ocI o ^ l
4S*Jc4
nbn
in
w in i
which w as thicker th a n he was.

ol& o
w in
rpn in
It was thicker th a n he was

s iiM ^ tS d 858yjLyi>Lg7Q ^ r W t
nmnb
iw n tw in i
and it crushed his bones.

Ck^do^d
^dayy
rpKM
nnian
ninp
A muzzle was placed Git. fell) on his m outh,

eA \ci*^t a * { a 4ic4 ic 4 \aJ
H b rn H D i
N n n n tn
Dn n r v i
and he was b ridled w ith an iro n bridle.

*ldb
rnrbi
rnya
woiNny
H e was bo u n d h an d an d foot,
-^yy 1^ V
ruam
nbnaj nbyi
and pain assailed his side.

^ llo y y 0(.q(-L4d Of.V y jLu;
H\ynn
wrnrn
Convulsions attacked (lit. fell on) his head,

o^LwuoyeJj
ln+(Cajy ^LyLaJ
n^nnHU nrm
and his eyes w ent blin d a n d shone no more.
888 Read ^ 0 0 ^ (p e . Pf. RSS to crush, to break to pieces). v lvo0c7a^ in the other copies.
342
aJC aid
xvtirfy nman
î LddoLo
nbNbun
nbiMN
The w retched becam e tongue tied

d d a jU cU ss
o ô ^d d
wmwi M ion
rroy
and confined him self in his ow n karm a (place).

O4ôy<c a ^ a ^d d
wmxn
ddaA ir3-*i
wNDa
mnoy
In his own karm a (place) he confined himself.

^ o C ^ a ^ -L^> Ja^cLuu \t\dr>
. . .
N*lp
by bNin
bNin
Alas, Alas onto myself, he cried.

O L 4p*gey I d s
Ja& M
Jtvfri **>
by bum
bNnn Nip
Alas, Alas, onto myself, he cried,

jf4i *
QjfO^^-i )
d onh wmMi
nby
NnN\yyi
and his own fire scorched him .

oc^kâ^J
nd-Ldd L a J c a J
WWDNib
Nip W >M
Woe, w oe, he cried for himself,

ft i am oJiL td d
mn
âuo-U=3 ^jc.
n n rnabyi
as anger overtook him .

o[L jld d
ri i
aa!
nn
rnn
^ U n l^ - 7
niNby
Anger overtook him ,

q> udLdd
a^cd d
yd -(
861
859 ^Lsiaî BL 2 3 6 0 0 : 4 o r .
BL 2 3 5 9 9 42r: 3,
860 c 4 ^ o ^ J
o c jc j & c ^
- * < .4 ^ 0 ^
o c â u u u L a ^
BLO 1236: 4 0 r: 2 3 .
343
wnn
\yn
)D
tmNrmy
and ulcers covered him from h ead to toe.

oe$c& ocjJcl& caJo caJo
NID3 NHNp
NbN
Woe, W oe, cried th e evil one,

yXu> OCj&LujQJ(
pn
^JLwulo^
w on^n w o pnô
(and) all th e w aters becam e turbid.

OL4 L*mOJ(
w an^n w o pn
All th e w aters becam e turbid,
a^LusaâJL)
< ^ (^ c a J
mmoNbi nbabwn m>m

and his eyes darkened an d shone no m ore.
NpiNi
onnn
na:iM
His wings p o u nded th e ground

âtdc'cLdr'
n ibn
a ^ i o ( 3
iS.
topny
Nrm
(and) th u n d e r pealed in his heart,

*->
a d f ^ / a ^ ayiL
Npi^n
H33 nnpy
His heel stam p ed on th e ground,

l!*(V O C J^^L m/ ^ d ^ a ^ ii.u )
m am
rtoN sn
spasm s attacked his sides .863

oc^sâyoya^^
^JgjiiT2^> a ^ j ^ w
ouoc^ BL 2 3 6 0 1 : 4 0 V .
BL 2 3 6 0 0 : 4 0 V .
863 or: sores filled his chest (MD, p.
861
862
1 0 5 ).
Nn&ONn
m ndi
K im n
lN n o y
The King o f D arkness concealed him self in his own ka n n a (place),

^lU=i jfoJLwflJ odcJJ 864 CQj{JLyjC&l
rpy> nNinNb
>Nnb>rn
in
and none o f m y w ords reached him .

jjLdC^Cj L& A om oj {C^J^
lNnNi
nnpnmn
DNn^nw
He hurled him self dow n w ith m oans an d cried:

Cal3
m 1 4*> o jo o lo m j
Oin
NDNNn
Com passionate one, have m ercy upon m e.

CoJU=?
oj^ olclw
tnn
HDNNn iNDhn
W hen he cried: C om passionate one, have m ercy upon m e!

aJJq*
nto
JLl^
nmo ]n
b*o
W hatever he h ad devoured he cast o u t of his m outh,
nmo
in nto
bo
everything he h ad devoured he cast o ut from his m outh,
(GRRp. 102)
n Hx 'H n tl.
Nimtn
o c ^ jo j
Nnn
Nntn
and its foul stench was repulsive.

C oJU a
wby
V 1
1(
S66a ^ O L a j (
d d e ^ r [ o ^ 65 i-Z.
mn m m n n*n
W hen he said: C om passionate One, have com passion on m e,
864
b l 2 3 6 0 0 : 40V .
865 not in BL 2 3 6 0 0 : 4 0 V and BL 2 3 6 0 1 :
866 aôtA*M in BL 2 3 6 0 1 : 4 0 V .
40V .
345
o<
^ J id L .a jo
w m N nny
rrm w o pnbiD
all his w orshipers scattered.

^ J irX .t\in o( i-H
rrnuNt)
WTvnciny
His w orshipers scattered,

ddo^L^j /* ^x
*1NT 3
**j *A t
N ^D N n
N iim
and his own b u rd en p ressed h a rd on him.

O L H ^ o ^ ^ L o^ jJL Ja*L^
NnPDNri
HilU
*1NT)
Tp?
His own b u rd en p ressed h a rd on him ,

^xLt(ci a ^ a ja .J OfrCL^yjtJL.
n!?n^ *oNt WNarr

which was colossal an d h ad no end.
[ft< x flL y |j(f 3 { j
|C b u y O ( C ^
TNntonw pnrn>n
W hen he clattered about boisterously,
nm>D\^
rrpiN
he shook his skina.
rrnN nnriw!? p
W hen he shook his skin a ,
o d iA a ^
a^\al^tU=3
n!?y
ntow ny
guards were provided for (: set over) him.

^daj&(e\K.i{J>t. oCiHAoy
nbv
lNnwrDn
The guards w ho w ere set over him
346
adrllotS* olL l&
o L f/a i^ a L
N nn
m o b tn
n h n im
were giants an d m onsters o f th e world.
o c f^ a ^ a L j
o ( -dH\-*r) y 4 \
NnNrmn
Nmn
jo
Because o f th e giants an d m onsters,

a
.,*> mH jlL <vVl( V
nm>ny
n ...
NniYT
arm
a spasm shook th e h eart o f Ruha.

^ ...
/ f a^dcl^d Cl^LoC=> rtui
N nm
h o rn y
Nrm
A spasm shook th e h eart of Ruha,

o o ja ib
a -fL w O y j
NONpl NOnfcOI
oLyâdd
NON!
she wept, g roaned an d sobbed,

a l^ o ^ k
n !?on\>>
^tictddJfaJ
*nnb
and addressed th e base m onster,

adicdLyJ a y L o j o ^ L
N*m*ni
*o>w n
ajOta++>
NnvNn
th e repulsive filthy snake,

j**
nxrntn
a*utJ
N nn
o o (o ^ I
w rm j
whose foul b reath rose u p (from him ):

<fyf\& 'H addo
y c \c e u M
y ^ i
*|NTTN2N
pPWl
]NQ
W ho has done th is to you,

âyaya
ya ^
O L ya yd J y d a ^ J
347
1N1N1M7 JNQ
w ja n
who has caused you th is hum iliation?
*
jn
aJLfâJcia^t
onoâb
N ^ lN a ^ T
He talked as he spoke to N am rus,

ft I <*j
mn
-^-4r\
t i-. I
nm i
to th e treasu re in th e g ard en (?) from w hich he cam e into being.

a i ^ a ^ C y ^-C, a 4 ?
N ^lN D n
NH
W hen he w ould speak to her,

ajt^JL^
hxidid
^ ad o ^f
nnian
nbNWm
th e bridle m oved about in his m outh.

X'y)^r> aj{^ I^
Jstl ^ / .^
nnion
hddiq
The bridle m oved about in his m outh,

n .1.
nnia
a ^ ti^ a L y n lV a J o d ^ o
hum
jNnm
(and) th e m an scream ed an d howled, Alas!

aâtic'al 870yaL ! n.
miK*
i*m
ôcJô
Nmo
Alas, th e m an cried a n d howled,

a ^ d o ^lLj^ÎL a /a ^ (
nbiDi
hind
867 - ^ d in BL 23600 40v: 18 & BLO 1236: 40V: 18.

868
in BL 23600 40V: 18 & BLO 1236: 40V: 18.
869 The second otJô not in BL 23599 42v: 6 & BL 236014ir: 1.
8 7 0 yftli'o BL 2 3 6 0 0 40V : 19 & BLO 1 2 3 6 : 4 0 v : 2 0 .
348
th e Lord o f th e w hole world,

n
t ^ ^ o y j aldJadfCyjtS.
on n * o b
Jd a ^ t
NîNO>n
He talked as he spoke to N am rus,

adtio yc|o_wîL tvH-**
my>
nd^n p m ra
th e m other o f th is world:
ocJL^n^riirj yc\a~uu
HbTNlV
LJr'oi.
1TNni
HUM
The m an w ho has done th is to m e

**do
*V*<^y
NO^N nb'D
]Q
is greater th a n all th e world.

j ( L |a u i
nnn
^ (y y O ^
^ 1 1( lêL i
noiNT
nm m
I beheld th e countenance o f his face,

j(C * (a /a J
rpQNpNb
jlL
n n o ip
aJ
nbiD
bvi
b u t I did not equal his whole stature.

^jidrLxdd ^ lLl^
JU
j(cd{a& aj
nnm p
rpnNpNb
I did not equal his w hole statu re,

OC^do yJL*JLl^
n>o!?n p n b iD
Q > C ^ jUL JLtiyCÔ
]D
w orT
'j 'w v m
because he is g reater th a n all th e w orlds.
*
ft l^ Q ^ O
nnyb
o|f\ in
NtnNnN w ^ n
W hen he h ad th u s spoken to his m other,
349
871o c ^ ^ a ^ J ojiJcaLCyj^S. occadd
NTbWn
NN1
he w anted to com m it adultery w ith her.

J
. *. r\ 4\ e
O ^ aJn^ t
nnnntnuni
The angels w ho w ere w atching him
a l/fft'V e^C j^k ^ I d d c jo o
tf>X)K2 WQW nbpON

called him by his w orthless nam e.
^ l ^ ^ f t Mil C\H Ml
mm
rnnnnb
*nn
One says to th e other:

|a_wa^_r(c3 -f dd .i^>
n ro n
inmntorpn
mv
U r is m oving from his place!
(GRRp. 103)
A *^
arm
o(ft
nNn\y
wnh
m>
W hen R uha h eard this,

ocJSoq* og^c^di adU=>
NHNU)
N*TV
She clasps h er h and(s) to h er head.

og^<jdl ocJiogfc
nhnw Kiy>
She clasps h er h and(s) to h er head,
ar(aj7 oa$CLdd ft 1 1
Kimx)
N^nn
and ravages th e plait(s) of h er head.

8?x In BL 2 3 6 0 0 4 0 V : 2 6 & BLO 1 2 3 6 : 4 0 v : 2 6 o c ^ a ^ i i s n o t fo u n d .
350
t{ g j o
04f*C L4d
nl
She ravages th e plait(s) of h er h ead

0
C oJo
c d c k 4 L 6 { j- L
cedoJ
and cries: Alas, alas!

872n r ( f i ^ / J irT*i * ^
NnNTnoyi
Nnn
Ruha and th e a sta rtes (fem ale dem ons)

o J^ x o -u u
o |c l j
Nb\>mn
wnti
c * & [ ( .a 4 d
Nn>Np
stand th ere a n d devise m ysteries.

O c|< x ^
JÔ
lm J
m m bfcuwm NONp
They stan d th e re a n d devise m ysteries
L u =
^ L
L +
iio ^
H)n
873o c /a ^ ! a L
JU =,
WINIM bV
against th e giants, th e guards o f Ur.
*
OyO
nrvwrn
ton
I, when I saw it,

a ja 4 d &
a y
wpiND
1 encircled him w ith a chain
8 7 4
^ lL ^ /ou 5L u v^ JL
nîNTni
a ja L d a * q
ndpino
872 cxHuloj=, stira or s tra Akk. Istar (Venus- Libat) used of female demons (MD p. 355).
873 BL 23600 4ir: 1 & BLO 1236: 4ir: 1omm
874 Read *dJcL~j'
351
th e chain which I encircled him w ith

o c iL ) ^
87sJa4dj& o u o ^ u ^ j:
w ow
iN n b i
w iN rn
becam e a lad d er (?) in th e h eart of th e sky

a U ^ J u o ^ j
oJf^/o^
n ^h n d t w
w iw
j{ cL&
h^ i n w i
nnp
I created an d erected a wall for him , an iron wall,

^sSLfiL a S ^lLl^J ajLjaH*A* I
rnnn
nîDb
a m w rm
and I su rro u n d ed his dwelling.

ocddAa^ <i\('HHaûu<-L addJQ*
j(u o ^
rpv
nmw
N noH i
n^m am
*nw
Upon th e wall w ith w hich su rro u n d ed him , I appointed w atchers;

o cd d la y
r a n n N ir m
k iin m
K now
w atchers who k ept a w atch over his lair.

OCddadd odd^JaJ ycddbc? ^Jr'CJOQ*
n i n i
n tm i
\nx>
n im v
I set in it tw enty four gates,

o ^ d o ddaAa^j[Cj&l {^x4d /lL
nd !?n
lNUbonn
pni
by which (his) w orld is guarded.

ddaAa^j(Cdr( aM lo
INDMJVO
NO^N 111
Through th em (his) w orld is g uarded

I
nddôddo ddclajOLi
tpv
875 \o 4 L jo,
NnonpN
P^HD1
Noldeke: ladder (doubt) (MD p. 316) Arabic
Dictionary of Modem Written Arabic, p. 396).
352
J * ju
way, path, road. (Hans Wehr
and dust rises on him .

OCddadd
a^d^daJ yCddjo ^ddCJOC^
w in i
Nm
rnm v
]n t>
aa^
W hen I set th e tw enty-four gates in it,

ddc&[o r>4<m
ik o n
LaJo
CoJo
Nma
he cried: Woe, alas, alas!

a Vc>?a
blDV inNQ ttPOND p

W hen I am hungry, w hat shall I eat?
O L l(^ b
QyCwftû
N >nw
inND
WPHN*
W hen I am thirsty, w hat shall drink?

.1^
i)
now
inNo byi
and on w hat shall I lie down,

ojCjo^ ai
ocIcjuuuC^ ya^L)
xm m
N>bnn >3
an d who will be m y com panion ?
nbiNQ)n
n^NbNa
I spoke an d said
NÔNl ND1\yn T^D TlVb

to Ur, th e futile King o f D arkness:
ddclcua ^trt
a&cJL
p>bND
m m
nnm un
The good one because of his virtue ascends
353
*^
i(qJ ^xJc|n 14>
mm mriNb n^TNn
and beholds th e Place o f Light.
*16 4iirz^c6j ^ 3U
poam
j oq*c6d
( o
nrmym
>2
The evil one because o f his w ickedness is cut off

ddCLt{CL&
*pnn lariNi
in th e place o f darkness.
L l & u ( 876^ j ^ u
*77oc^cjL !
niD\>>>n Tiiyn
Nnnn
You will lie a t th e gates of d arkness,
nnn
mma kind
th e ka n n a (place), w hence you came.

oj(Ja^|w .1 w
TNîhnj
kiting
in
It shall be your com panion,

ajLiaJ=
aya^
nmNnop
nan
who
th e ka n n a (place), in which you concealed yourself.

fr<u(n V ^
TNnamip
li^ o
J ic ^ a ^
]n !?idk mobo p
W hen you are hungry, (then) eat from your own tribe (or: hosts),
ifyoycJi^L lx ^
Nin iN^na
bia in
876 4 /^0 ^ in BL 23601: 4ir.

877 BL 23600 4ir: 13 ot^Jui h=. in BL 23600 4ir: 13 ocôU.
OL&H.
878
not in BL 236014ir: 25.
354
m
u
ik
,
not in BL 23601 4ir: 25
of everything which has com e from you.

O C j& I
O O O U0
^ O U (C ^ (i(
wiwt? wn )D *iN>nnj>>o
Your drink shall b e from th o se black w aters,
879j(cf^ ai/
nnin
^ c^ g_w
|inNwn2
p>Ni
w here you have dw elt.
*
j(Cjjb'C^7 o Jj 880JLl^=
iranwî
yov p
W hen I eat a n d have n o t h ad enough,

id=s j ( o f / u d Oi^^cjaCyf
nron
ntrvnb tonm
jnd
who will sustain m y in n er p arts in th eir place?

o o (^ ^
NlUVKbl H>nw p i
W hen I d rink an d am n o t satisfied
ojLiaûJ o d cw C y
NniK^ N^W3 ]NQ

who will quench m y th irst?
(GRR p. 104)
%
ycjcu*/
nwi
-ikon pmn p
W hen th e evil one spoke th u s,

c o ^ a ^ d a d ? j( ccoL j {j =xj
>Kîn^Hi
ivwriyi
oyo
nony
nin
g79 BL 23599 4 3 r *5 >BL 23600 4ir: 13 & BL 23601 4ir: 25

880
BL 23601: 41V, BL 23600: 4ir.
355
I laughed a n d I w as resplendent in my garm ent.

^L t= >
j {(
jpy
nonui
H +' itpoj
nnnw i
I m ocked an d laughed a t him ,

o c ^ d L c le d j
a ltS .
881 r>f.-^-
o j U c^ u
Nnptwbn Kiv
L bs
xnvn by
at th e serp en t who is w ithout h an d s an d feet.

a j riJ o
^ x L l^ J
j[ L ^ d
(^ -t
NabN nbiDb rpTT\i
nm
You sought to devour th e w hole w orld,

j{ o d L c & {
O L C ^ j^ L
T \w m
N r n
(but) th e w ord o f Life cam e,

O c A c lo O ^ .
NHpNDQi
^JL yC -c^L
NtPbNty p rrn
which was powerful an d com m anding.
nbnNDN
p ran p
W hen I th u s spoke to him,

fffn ) b I ia ...
ndi
N>\>)QNi byi bbiNn
he wailed an d w ept un to him self.

^J o â J
8 8 2 0
n>\>>d*o
injni
by
a ^ iS r 1)
*om
J d jo -w
bbwn
He wailed a n d w ept u n to him self, an d said:

Ô yC ^f
0 ^ 0
C ft
881 BL 2 3 5 9 9 4 3 *: 1 0 & BL 2 3 6 0 1 41V: 4

d&ns..
882 BL 23599 43r: 14, BL 23600 4ir: 22, BL 23601 4iv: 8 & BL 23600 4ir: 22
356
p irn
*ow n
in t t
Is there anyone w ho is g reater th a n you,

y * I
O C ^ C lo
pnbiD
w nbN bv
iis
who has th e au th o rity u p o n all th e w orlds?
IN m
^=
-i^=>
NDV
IV
1 NYT
If there is anyone w ho is g reater th a n you,

o jis A a M ^ i
L oJU =
N irroN nn
>nbv
8 4 OC I m
w in
jfa y O
n*ON
be you len ien t to m e.

iifs n )
885<
m bv
iN U N nN b i r o n i
bvi
If I sinned, do n o t condem n me,

t* L i=
8 8 6 , a J u -w
N ^v
v in
Q jL iA a M ^ d J ( a ^ o
N r n tw n n n*ON
be, you, lenient to me.

yCyCeJLuJ y<4 **> y o ^ /a f(
p ra w n
pun
in in d
L o rd ! we have greatly sinned,

tynl'frf >V4>>0( ^ V In mi 1 y o c o i& M
ja b p u ^ n
pm am
j a a u a n
Forgive ou r sins an d trespasses.

1
arn n a n n
Lexb=3 887^ J l l w o (
>a^?v
la ^ n m n
Be com passionate to us,
AeJoî j u <x BL 2 3 6 0 1 : 41V.

BL 2 3 6 0 1 : 41V. *<-*-" BL 2 3 6 0 0 : 4 ir and BLO 1 2 3 6 : 4ir.
885 This verse not in BL 23600 4ir: 25.
886 ocjlwo BL 2 3 6 0 0 : 41V.
887 BL 23601
883
884 4 ^
357
Û(-U(oJ
^qJLl^
T u n in g
jh ^ d i
and we all will abase ourselves b en eath you.
oc^daA JU=>
a^doA oy o
ayO
W IND by> N3 N N1NU N!)N

I am th e good, I am for th e good,
Q(
OC< w
^ J L ^ C o J fliis
WUbNWD
N H
pDNINbV
(but) Life has th e au thority over you.
nbnN D N i
m bN bN n
I spoke an d said to him :

^ o c r *a! y
N n
o^do
pn>n
nq ^n
U ntil th e Life w ishes it,

d^CûyO(4y O^Q-uuJ
nnnw i
HDNnb
i n i -i n i n i
and A batur is plan ted hither.

Jaj{a&o n( --l+it
w nN iN
a ^ ilo
N n p w rn
Until A batur is called into being,

889y
vnpm
oCfLi
m r tv
and the sons o f perfection are called into being,

fijfc & w
0J(04^3
j(O C y ^ J O ^ ff
888 o o -,o BLO 1236: 4ir: 22.

889 BL 23599 43r: 21, BL 23600 4iv: 6, BL 23601 4iv: 15 & BLO 1236: 4iv: 6
The four
sons of perfection are: yn-hai, sum-hai, ziu-hai and nhur-hai (GRR, p. 226: 6). Cf. the four
archangels (or: light-givers) Raphael, Michael, Uriel, and Gabraiel mentioned in Enoch 9-10
(Stroumsa, 1984: 55 and n. 77).
358
NnNn Nntwv nawauna japann

until (the Life) provides th e sublim e living fire
ocJd& cjjc^
890la=LL&aLj
anp>nn
anbw
bnnnaM
and Gabriel, th e envoy, is called into being,

O*do olL H c^ J 891dJadd
art?a anpm
TapaGnn
(then) he will be in stru cted a n d create th e world.

e jL u a d r {
o c jO L ^ C y
anion
an?no
o o (< ^
amo
He will arrive a n d cause a condensation,

J
jfc c a ^ J O C
anpO
cdrJddaJ
T1>WIN apiai
and creates th e earth (skillfully) as th e Greeks.8*2

893 j f c c e y j o c
n * r l to
apia
o c /ty
anpo
He will create th e earth (skillfully) as th e Greeks,

0(M *ttn >( oc&[^L clJcL\ 89Acl&(cJIc^j
a>nnan
anmoi
wnj
and stops u p th e well of th e stag n an t w ater.

ja L J O C ^ a a
tnaOO
d d c l o j a ^JL
]D
PbatH
addâddo
bnaNpN ]D
From th e d u st w hich rises u p from Siniawis (the underw orld),
8* Gabriel is associated with Ptahil (see above 2. 2. 6).

91 BL 23599 43r: 21
ocL/u(Cy aâ^J
Jo^CyJ .5a4/a^j(<yJ. BL
23600 4iv: 6 oOtlo o(*HMi(Cy-)
otSL4b(Cy <ô~J arfjLwaJ^yJ a&a^j(c^j . BL 236OI 41V: 15
o f ^ ( j ( ^ ifa 4 /a ^ j(ty o c ^ ^ U fc ^ i
...J a ^
. . . l o ^ c ^ j oc.'Si.-i/ofly 0 J
a ^ jU w Jo ^ C ^ J i f a 4 / a ^ j ( t y J
8*2 This verse is a reflection of the Hellenistic influence on Mesoepotamia. We recall the
distinguished works of Berosus (a Hellenistic Babylonian writer and astronomer 3rd century
B.C.E.) who introduced the writings of the Babylonians concerning astronomy and philosophy
amongst the Greeks.
893 j ( t c e y j t
BL 23601.
8*4 BL 23600 41V: 10 ocj^cA^j.
359
OCJLu/C^
N Q N in N D l Tbfry
there will be a conduit for you,
aj{CCUuu eu(O^J=x^d 896
N nn*n
... tm\
v m x ) 1?
N nnw n
to mingle w ith th e living fire,

o c \jr \H ) olc-w 898o c ^
w rw n
n *d
nn^N Q w
and it will be filled w ith living a n d bright water,
N D n tttt
IV N n n i
whose fragrance is sweet,

a L io t^ j(c 4i
o jL l !q A
N iw irn
n jt o n v )
^ jlq ^ c ^ U
jv N rn i
and from th em goodness is obtained.
OLii
wn
lin to N rn
prpD\>)
jo i
A nd from th e overflow o f th o se w aters
(GRRp. 105)
Ô U [C ^ 4^ i OCJLuiCy j(f oiflyu
t **>
1N>n>u>o b
iv
N n rp j
m nN *
shall be your d rin k if you get thirsty.

Q jd c ^ ^ t
QJ{0 ^ l =3
N nbw
n jin w
aXfyOl-SL
N to v i
Q jd c ^ s
N n b o y |o
From th e food w hich th e devouring fire devours;
' c BL 2 3 6 0 1 : 41V.
BL 2 3 6 0 1 : 41V, BL 2 3 6 0 0 : 41V and BLO 2 3 6 : 41V.
97 BL 2 3 5 9 9 4 3 v : 5 there is
. BLO 1 2 3 6 : 41V: 13 **'
898 BL 2 3 6 0 0 4 iv : 13 & BLO 1 2 3 6 : 4 iv : 13 o l m h .
895 t t y
8 9 6 J n ^ iru b J
360
inn in ^ on:i
th e (scraps) w hich falls upon you from that;
mn
n>riNH
th e leftovers which drop form it,

of i *mLj {
aid
bnrvn iNnPinn
shall be your food.
1 44i ifrcucaJL) ^ o f L w o ia
ôlj(ocJ(JL)
IN nN ^ i
iN in in
iN in m ?
in v n t i
^r[
in
(Let) som e o f your dem ons, diw is, h u m ra s an d liliths,

899(âidjâ& l
i 4
^nbiDHn
pm
becom e your food.

a+*ji.*lJ dd^ci{cj& i ^
Nrvpn
m m n p
W hen th e firm am ent is sp an n ed out

J c ^ li( ^ c j(
^ o jaJU s aiL&i<_w
Vamim
imnbv winn
w rath will fall on you.
*
900 U ^
ocL fâô J i f o u a y
wViNnai
tmto winnm
tiv
U r groaned loudly an d said to m e:

^
wmbNi
O f t <>i u
winy
Q ^do
rmnyb NnbN
899
i n BL 23600 4iv: 18.
900 Mead believes that Ur is originally the Caldaean Deus Lunus (snake); he is the oldest son
of Ruha, the world-mother, and corresponds in some respects with the Yaldabaoth of Ophite
origin. (See Mead, 1924: 35 note 2, and 2.3.7 ab o v e).
361
How long m u st I live alone
nbntw
and b ear th e b u rd en o f th e w orld?
Jol&{o
x*
o[r> <</
*1*0> -INDN WNH ID

W hen U r spoke in th is way,
aj/c.a^j(c6i j ft-f/coy
NTbUJvm
ft
x iw
Nnn
Ruha his m o th er shook an d trem bled.

** 1
f ti/f t^ J ( C f iJ
f t ^ / C ft-u u
Nnn
inton>ni
Npwn
Ruha feared an d trem bled,

O ( j d o ^ d
C ftJ o
C o J ftJ
NHNp
and cried: Alas, alas!
...
\^4
Nnn
ftj(^(C-huy
HQnNi
Nnnnu
Ruha groaned loudly

o ^ ft^ ftU
HENDON
^>OUH NINlNJb
and said to th e g iant w ho w as abased:

(^ftÔJÔ^-C OCJLwCy ^ f t ^
*lNrmD*n
anm
in
W ho will be like u n to you,

902( ^ f t^ d f tJ
o ( L ! o J ic ^ - i
901 BL 23600 4iv: 24 & BLO 1236: 4iv: 22

902 a 3 d J
n'Hn.&aLL) a j ( L a n... 1^ o^riô^ oj
Jc^j
BL 23601: 42r.
362
N m trp a i
D ip m
and rise an d lead your w orld?

I
OLXjuuCyj
n n >3
p n r w o b
p u n
jn d
Who will be lo rd over your dem ons,

o ô A lo a ^rU
*pnm n!?
3ND^N\2)m
and m aster o f your hum ras?

a^dajida^J ayoj(jL =3
n ik im
N iN m v
(Is he) a powerful one, a giant?

(frojOayuJ îl'+'c
IN m N sb
n b n o w
jn q
W ho will hold your colours (or: banners),

j(o Jc j
wmv
O C ^ys ^ o |c n <>
m vti>
w m p iw>Nn
(the women, th e splendour o f th e w om en ?
y c|cn *
*1N0N
p t Nn
W hen th e evil one(s) h ad th u s spoken,

JLi^
m
t
^
j |d o i ^ (
p^H nN O N l
JV ^D
I answ ered an d spoke to th em about all things,

i m
WIN*
As the G reat O ne wills it,

o(JcL^{o
]m>rr wiNnanN
m y Father, w ho p lan ted (or: created) me, told it to me,
N>bNb)3NQ N*lpD
The voices proclaim :
g..Mi-H &&4^r>
a^ (
nn
N iiyN noT
th a t which R uha planned

Q( U tt\ir!
o (J a &
^ JuuC ^
N^Np ]in>3
will be idle voices.
f>V
NXIW pn>3
73
W hen th e Seven planets cam e to being

o U flm i
q ^ n ^ iy
1 44
*nNn lobnoin
p n w ro i
from w hom need is produced.

ocJa^J tyju(aêu*u4l.
wbNp
pnNDNrrT
jl w
C a ijo ^
iin>NQN\>)
(Then) th e nam es o f th o se voices

^JL uuC oJaJU =
^ o u fi^ a ^ L )
906
d S 'O ( *
94 BL 23599 44r: 3, BL 23600 42r: 4, BL 23601 42r: 14 & BLO 1236: 42r: 4 oct^ H # ocL*c*i
....
f
ocJaU
9 0 5 ( ^x) not in BL 23600 42r: 8 & BLO 1236: 42r: 8.
364
p rv aw b y
n^riD
w n id n q i
will be w ritten dow n an d pronounced over them .

ocSe^d
yoC Joû
NbNp iN t? n n
pw N n
6 rL u[
D in
T hereupon th e twelve voices com e into being,

y*7 o <><
im i
907
o < -)n > ^ i.w C a y C ^ ( ^ t
n >in h
ik o n d
p n N r m
from which all th e flaws an d defects are produced.

o C jL ^ d a J i a ^ ^ J L .
a j L 6d o 4^ n . . <-V.J
NniN T N D i
N n rm u w n m
Because of th e plan o f th e liar,

O jU C ^do^^ tyl 'H KT7 Cj[Cj6\
N n in b o n
in o w n
they are seized by sorrows.

o c ia ^ d
**j
y C j n aa>
N>bNp NWDNH
piNH
Five voices come into being,
(GRRp. 106)
y c[^ o j(L f( ojCm U cI ^ ^
p rn w v n
a n rm n rn
who m ake a terrifying appearance.

Q ( 1 t* 'C \H C jS r U
O C jS ilo
^ j J c .|o u w ^ _ L
w bnN Tni
w ifix
p ^ ro rn
The worlds behold th em an d are petrified;

908nH^dociJL cl^ L l^ j-L
NTpNH
an n
oc|_wqj(c^L)
*o n d i
annbw ni
and they ap p ear in th e ka n n a (place) of th e b urning fire.
906 BL 23599 44r: 6, BL 23600 42r: 8, BL 2360142r: 17 & BLO 1236: 42r: 8
9 0 7 o c j o not in BL 23600 42r: 10 & BLO 1236: 42r: 10.
908 o it s / o c
in the other manuscripts.
365
y c L jo a ^ l o\LltS. ociLJdL!
IWNO
NTm i
N^m n
They m arch in th e w heels o f anger,
PTilNJVO
n-H i
o y j aL &
NITTT
M lN n
and appear in th e colours of fire.
*
909oL<JHJJa4 i L=> o d ( H ^ j o
N mNp
t>y NbnnN
They spoke to m e about th e first (events),
^lL
rm
jtt
h=>
^ j 4^côj
by
p \y n o N i
and clarified all an d sundry.

ocScxSd
L= o<Jco^cLga4 i
NbNp pnblD by N>b\>>n)NQ

They inform ed m e about all voices,
{jJLajiyfyjJi
L m zI ^
]Q prrr
1VNJ1DVT
as they h ap p en ed in th e ir place.
00(0
NbNp NIH N>J1N

One call com es
^LuJ j ^ aJad/ JU= 4^CC^cu5<J
PTlblD
NbNp by
\>)nQNDT
and explains about all calls.
*L&[a4i t\H **> 00(0
99 BL 23600 42r: 15 & BLO 1236: 42r: 15 occaâ^d.

910 Jonas states: The symbol of the call as the form in which the transmundane makes its
appearance within the world is so fundamental to Eastern Gnosticism that we may even
designate the Mandaean and Manichean religions as religions of the call. (Jonas, 1958: 74).
366
NboNQ hnn wnN

One speech com es
9 i ... 1 1 ^
ocJo_L*(o^( JU=
pnîD
w 'p i & m n by>
w n irn i
and explains ab o u t all speeches.

A^|Lhu^/
n ^ i ' 4r> r\H w
Nn>m
Nnn
00(0
inn wnN
A cherished son will come,

^da^dJLyjJsa aJC.\^l. o c ^ y o ^
N vn
in io s v
w s jn d
jm
who was form ed from th e bosom o f th e radiance.

t*L tL ^j=
cuc|^c S^V a >^
Nvn
NDiND in
i*au>o>
From th e bosom of th e radiance he was form ed,
911^ljt y a * !
e ^ L o ^{
nuwn
nrnnn
ntomo
and his co u n terp art is preserved in its place.

otC-wiX
N rn
91200(0
Nnnyn
wriN
He arrives w ith th e splen d o u r o f Life,

o ( 1V0Q
TpN D
jiJ L ^ d )
W 1 3 N2
NJTTpNOm
and by th e com m and w hich his father gave him.

oj{ce\ u>
flj(o ^ is ^
NnNn
ntinw i
oûdEiL^ û(o
Nuna^n nriN
He comes in a g arm en t of th e Living Flame,

i ^ a 4 <Jo
Lj
o (\ir y a
4 Li
jNnba by waoNni
9 BL 23600 42r: 19 & BLO 1236: 42r: 19
912 BL 23600 42r: 22 & BLO 1236: 42r: 22 ojo ^ ^ ^ j .
367
i n the place of Life.
and set off tow ards your world.

J /c L a ja
vm v
a j i H \ ^ >T7
w rn
NmiiD
He m akes a profound obeisance to th e G reat One

nrf i i
rnsiy
]Q
p dnq
Nnny
Splendour is b ro u g h t o ut from his thought

4Ld~L^t> i-*
^
Pdnd
rmiy
in
&j(
Nirny
From his th o u g h t splendour is b ro u g h t out.

LadrLdd oc^jn'H
mm
eu L u a î ocj(ccl&L)
N>ntm Nmon wnwryi
He brings solidity an d throw s it in th e w ater,

o c ifa f/
wm i
Lr\M^d ojLxjcl6\
mm
union
He throw s solidity in th e w ater

ocdrileA
clL^ j C&{ o a o ^ f L i
l ^ n ^ tm>n
wiNwm
and he appoints a lim it to th e worlds.

a j (Com
aj(o^=xi
a J c j(c a 4 -[
xnmn njinw!? NbwNn

He brings th e Living Flam e
oc&LuaOJ{ OLdrtdd aJc&[n'H
Nnnnn
wnn
N^ntni
and casts it into th e deep w aters.
Nnrawb
ptonN^n
He fills in th e ditches,
olj&Luuqj{ ocm S
wnrwn
a^cddocî
wnb pbiynwni
368
and dries o u t th e stag n an t waters.

O C ddadd
J a4 t\o
NnNp TVVZHfi
He creates a w orld for him self,
ocV A L fy ^
N>m*n
c u (c ^ yCCadi)
Kirn
and builds a building like th e G reat Ones.

occw
j [ c&
o c j( c a ^ l
Nn n>n
a jL ia ^ jjj
wmNn
id
niun*
He brings glory from th e H ouse o f Life
NtnNmNni
and illum inates th e skinas
Ocddadd
a d rllc A
cl^L & (
NnNp
HDbn
He creates a king to th e w orld

o jt& {L 4 f^ c ^
a f d a ^ c 1 o C j& ( c l L j
WQNTI
and casts a soul into his b o d y .913
aLa^d
O L 6 \c d - i
ojL &
( C ^ c^
NONI N*UNQn Nnn>\>W

Into his body he casts a soul,
o cl^ o n^f^La^^JL
o jd c ^ ^ a j
NbDN NUNn
Nnboyi
and allows him to e at food o f th e body.

oj{Cq~uu aj(o4p*=<lSL oJcr>
Nn>Nn NnNwi NbNm

913 Cf. oj(oJ <ittVn fn 4<
a^faJ^ ocyic*
.5r>.,..1 îlVn ifr ayoc^(j(
a aû^fc^j
ot^wtâJiX oL(-^j(C^cd a
aj(o(H-W r\-H-+iI aÔ^_M >^ a4 d a & **<-*{<-JLi ]<mOjL^
Ptahil threw the form which the Second (Life) had formed into the world of darkness. He
made creations and formed tribes outside the Life (GRR 287: 7).
369
By the stren g th o f th e living fire,

flj(
Q j d O j ( 0 ^ is
the devouring fire spoke.

O j d ^ is
oJ(
Nnbov NnNW n^qnd

The devouring fire spoke,
JLl^
OUn *. >
n*n nT biD ro
wiNm
and from it all an d su n d iy was form ed.
(GRRp. 107)
914OC^JLd/OCJ
N31p*lN>*l
OC^Qî l^- yCJO-cw ^
WJlpDI WiNSIV piNH nD
W hen leaves, flowers an d vegetables cam e to being,

OC^tiJUaU OCxe>
JriJ-n OCf^C^
wwbyi
wnny nj pnbiDi
and all fruits, grapes an d trees,
nanwini
which Onegin) to thrive in th e world,
OCCm 04 ^
Nn wni
(LmC^L^
nnn
(then) by th e odour o f th e living w ater,

oj(Comj cu(04$>^=>^-. n
m m n
N nN W i
N nnm
and by th e o d o u r of th e living flame,

y jjO ^ L io <JL
4 {(-iOc&
p n n tn
N nn
wvm
9!4 In BL 2 3 6 0 0
42V : 6 &
BLO 1 2 3 6 :
42V: 6 ol^ m h o c j is
370
not found.
the stink of th e ir putridity becom es pleasant.

O-LÔl-L QjL
N nbny
x 'H m
* w in w
N n b n y in
From th e food w hich th e devouring fire devours,
1Nto>n^ iNbnn^n
nnn
will be your food.

915ocfKjL^ OLôXr(
n n iv
^_u(Cy
NnNbn p n n
Three Uthras will arrive
Nnn>wn!?
m n tH R n n
and safeguard th e souls (n isim a ta ).

y
OCLm j JSL * 1**4
l*npn
w w
They will call aloud th e voice o f Life,

o i^ a y ajjLn ^ i
^yjL^-w*yCy-J
NbQH3 ND^nb nmni3i

and illum inate th e perishable house (the earthly world).
9{6 ol U L u =
Nnm v
y< ^ t{ y-ufcy
in n
pnn
Two U thras will arrive,

y jJ u o a y oc3 t
1U0N3
N>D
V >
\!)n i 1
and go to th e w atersheds.
ocj&I
wn
y-u(4y o^J
pnn
NDb
They will b ring w ater hither,

9*5 They are Hibil, Sitil and Anos: the head of the whole race (CP, p. 58).
916 they are almai and Naidbai, guardian uthras of the Jordan (CP, p. 58).
371
o^L 4 o l
N3 1 1 N
jm n m
and establish a J o rd a n (river) in th e world.

a ila &
jm n n
a^JL Joc
NDbNn *o* >
A Jo rd an they will establish in th e world,

cxAja^tj
1**>
and spread lu ster over it.

917o c J ^ c ^ ^ L y-Aj{ca^c^ odL>(c^
N nw m
pbnnyn
Nbn>\>)
They will plant w orthy plants

r>..KV 'H .ifc fn in )
N n n iN tn
o j L& L i ^
N n o iD in n i
a j L y a ^ L a ~ u u * ! y tl^fO(Ly
n jiu n d w u
p^n>n>D
They will be full of faith, w isdom an d insight,

ocyo^ o
WiNW fc^Np
y-JufsLS/cyJ
p i p 31
and call (aloud) a w onderful voice.

y
j L
p i p 5
oCyjoa^ ala^d
WMV
N!?Np
A wonderful voice they will call (aloud),

ojLiaû
N nw *
N n N in
p i ^ n
and spread lu ste r in th e House.

OC&[
wn
OCÔ^kÎ
in
w onot
n>)\y
The outflow th a t flows o u t o f th e w ater,
97 kiSria pi. kiSra: success, successful, sitlia niiitlun d-kisria (doubtful) (MD, p. 216)
372
918o d ^
JC&CJ( CLLJo \j=3slL
wboto
bun
NpiN
bvi
falls onto e arth Tibil.

O^S. aj{c^dfck
bn>m
Npntn
njvdw
The outflow of th e e arth o f Tibil,

OC^( ^ftJcXuC^ j(LwQyu JLir
wo iNbnnD
rp rm
p>
if you thirst, it shall be w ater for you.

J c 4d <-i{*JL
c * L io j-L
^n>m
NpiNi
oj(Cai/
NnNi
The house of th e earth of Tibil,

o
I *-i of i <<>Cy
antHon nmNbv
w im
shall be your prison.

919^ eV c f ( y U a " ^
pu>n
pwrn
in
Some o f your sons, who are from you,

920O L^dAo^d ^JLwCy ôJLts
Nnntm
pnn
will be w atchm en over you.

y i <</Cy ôJU=
lDpnNDi
rn n n tn rrn
pnn
They are charged to look after your bond.

Ûfc/L^LuuCL-f/|cit {^rwn^ri^-i
nnnntnrn
jnop'inqi
They are charged to look after your bond,
918BL 23600 42v: 16 & BLO 1236: 42V: 16 4j4K

919 this verse is not in BL 23601: 43r.
9 2 0 o(jh Ao^ i i s not in BL 23601: 43r.
373
f\
ifts C
ND^tH
O L C a i^
O C JO _ w ^_ C
N N ^n
Q ji/l l ^
WINTH
i ^
N nO IQ ^N M
(to look after) th e chain which is th e fullness o f th e world.

a4 { * 4 *4 a ja &
N31
^ c L ^ o J i\c ^
N IN O l
n n n tn m
They are charged to look after your foot block,

OLMJo ^ I <. 1
p n b iD
]Q
*1HNDT
which is heavier th a n all o f th e worlds.
o ^ { j ^ 921o[n **i ^
m nm
w an
W hen th e evil one h eard this,

oc!MjU= 922j ( a ^ i c ^
w bnnp
nunm
n rb
his h eart becam e full w ith anger.

OJ( i ( U i olL*CjL=> sJL&(A
N n n n
w bnny
n n b
W ith anger his h eart becam e full,

cs s C
n p iN i
O y Q -^ r u r ? !
^ L i/L y O J
to tn w !? n n m
and he shook th e anvil of th e earth.

^ J ic ^ o
rrp iN
923o^jL / o ^ _ t
N p n tn
Q y o -f/n
ir71
to tr m ty ?
He shook th e anvil of th e earth,
921 BL 23600 42v: 24 & BLO 1236: 42v: 24 yd

in BL 23601: 43r.
923 aA L & ots. is not found in BL 23600 42v: 24.
922
374
W0p*1N9^
|15HDN1
and shook th e chains.

oj(cJ
L^yuo^d ^JS cô
N nnna^N nb
nm a
He shook th e chains,
(G R R p. 1 0 8 )
clU I o ^L
occaJj&l o u o m ^ I
N *^D m m j
which are th e fullness o f th e world,

j {L 4{a4J
iv n N p
o c t-w ^ J L
1 aai C c J
N rQ
c n ^ .^ r ' o ^ o
p n ^ H m
w in
I rose up by th e strength o f th e Life,

ocLJ
o ccm
N>m
N n
rp n
<xK-lLj
in
N im i
and I p u t a request to th e G reat Life,

o J f^ o ^ U a^ exUa^ j d a o ^ u
tf?nNa tiw
tnm
j {cjLL)
nnpi
and I created an d set a wall aro u n d him, an iron wall,

a j\o ^ d ^ d c L ^
^ (J c liL w fiJ
nbm nm
n o p in d
and I entangled him in a bond.

jS i\f
n bm N rn
s f
Q J O ^ d ^ io ^
Nt>p*iND
In a bond I entangled him,

ocû^ aJ
n >s d n !?
m i'V
n b N nn
w n jn
whose strength none can attain.

jd c fL u ^
n^N nn
O C ûuâj
n s d n !?
\y n y
375
None can attain his strength,
nnan
]n
rm an
or shake him from its place.

%. Lo^cLL=
N p iN i
m m
N ip v
My heels stam ped on th e ground,

^d (A \
rpDNO
]Q
nnH3Nl
and shook dow n his h eart from its pillar.

^ l! cL!
n*73ND nn^n
n n ra
I w rapped his h eart w ith a veil,

CJJLM\
nnnipn
e ^ d lc L
<o<j2 c J L j
Nixm
n b n N ra
and tied a ligam ent around his body.

ocJdAdi a^dJ^k <&!cja.Al.
Nntro
Nm\>>
nanNW
I tied seven knots around him
pD3
a ^ J^ w ^ J L
aJa^ ^-
to w n !
NbNpi
m>Q
so the voice of darkness d ep arted him.

oddf/ c'H/tcLl ojL&cJ L
Nl*l
NmNV)J
I tied th e great knot,

40^ 6{L6 ii
rnn>n
^ lL ^ J
^ u d ( ^r>V..)
nn^nm i
and foiled all his words.

Û iya^ ^=V^ ddaj0 <JLsL&
376
nniND
vipd
*iNonna
I w rapped him w ith twelve veils,

a j( a ^ ! o 4 ^ e \A * ,* ^ r {
^l-uu
pn
nro
d d o ja c ^ d j{ /J L
NntamyNnn iw n m
so the twelve (evil) schem es departed him.

a L i
eJn ^H ^r'
^ jU d jo o
Nil N^Npn nmoa

I bound him by th e great voice,
J
y jc a ^ c ^ l
^JLynîir7ii
pnw n
p ^ tn o n
^ x >2
n b ir n
so th eir whole b lunder was annulled from them .

92Ae u U y C $ !
Nmam
nnflND
I fettered him w ith a fetter,

O C J(^H
^JLw
pn
nrn
aaio
ttfcJj
Nnnnw Hum
so th e seven flashes departed him.

4 0 j(L a -u u L & {
I\* 4 + > j
nnwnn
KDîpn
jvto
I flung my club an d struck him,

^ cio J L ^ J
nruiô
rw n n
n^ N ^ ai
and split his head open.
w\M>n
>l>^
<41^0
Hno>nD
nnnruN
I m ade him shriek a w om anish shriek,

aMyfOL ^
NpDN> p
^ c ^ fe u
nnmm
924 BL 23599 45r: 16 & BL 2360143r: 21
BL 23600 43r: 9 & BLO 1236: 43r: 9
377
and I m ade him weep like a child.

^ u d L i^ o ^
^ x J c jo ^
nnbiDô
nbnnw
tn n
I m ade dung his food,

0 0 (^ c i(
ClyOL)
w n w Q
nbiHu?
w>ni
and urine his drink.
i 1 ) Oyft.i5W o<J
N0iNn!7i
to m p w b
nro>nbn
I extinguished th e fire an d th e glow
alddâ*uuL&L)
a I^ O
N blD H n m
oj{o^ ^ ^ L
N IIN W
of th e devouring an d destroying fire.

j(c6d ja c ^ o w c^k
m>n
m n o^
n>\y
I deprived him o f his greed (or: lust),

c u ^ L m
w in m
<&j{4p*CdaJ
nnwnbNi
and I clothed him with w rath.
o(j&cd\ o^JUJ
n>D*lH
NlNVJb *OW
I tro d out a p ath for th e good,
a^rdaJ aa
&
j(L IO ^ J
n o ^ n 1? n i n i m n m
and I m ade a gateway for th e world.
j( U O ^ qjM I qS
m m
HDbnb n i n i
A gateway for th e w orld I m ade
or iri'H\^ ^x!(-ô^dAj
378
w tniD
rp s t n m
and erected a chair (throne) in it.

ocddoM ouaddLx^
W 2 K V 1?
11*2*1*11
8*0*113
I erected a chair (throne) for th e good ones,

92SOs^-rl lV7o ^ ^ddCyj&ajLi
naopam
hddtons
and I set up a light beside it.

<&Sdc^&aj{ o ^ i u a o ^
nn>DpNn
kdodnd
A light I set up beside it,

a^cL!
onn
on
)Q
m bN oai
which is com pletely perfect.

QCy^dd
cxijdAa+Cj
m il
k*iokqi
ndk ô
A nd a w atch-tow er for th e sons o f perfection,

OLj/Ci7a-w aJb ocddtj{oL^JL aLj(c>dd
Kn*DHn
Nbi Kn*nKn
mmn
is th e place w here they live an d w ithout lacking anything.
(GRRp. 109)
NnNiNtnN:>
ift*>nNn
I set up th ro n es for them ,

o<JLûuuf= 926^ j J < ^ J ^ oj
W'P'OXW
pbQbONl
and presented th em w ith robes.
925 BL 2 3 5 9 9 45 r:
23
&
BL 2 3 6 0 1
43V : 3 a ^ i u o a ^
1 2 3 6 : 4 3 r : 15.
926 BLO 1236: 43r: 18
379
J ic ^ a e ^ j.
Not in BL 2 3 6 0 0
4 3 r : 17 &
BLO
jfCyuuf/of
eyiL f/oc
n^n>n
Nm]
NDT1N>
I established th e Jo rd a n of th e Great [one],

o(M A ol^
^dU= j( c 5 /oj
an w u
nbv n>npNi
and appointed guardians over it.

9 2 7 o < . ^ r i i L l z>
n n n iv
y C L t{
in n
jjC ^ r U H o
nbv
n>npN
I stationed two u th ra s beside it,

J n i n **> oJj
d a jL i=
d d a j(c 4 r [ * J L
nNon
iNny
*iNn>m
who were surpassingly rich an d w ithout lacking,

ajcj dc'o^Ll
nw
ocjclLl^
iNnb nnrpn
N>tn*D
I set up a th ro n e to Rab-Ziwa (the lo rd of beings of light)

a ^ ^ C ja a ^
i4 4
ndqOno
>n*mp
jfe ^ u ^ o O
nr r m
and erected a light before it.
nnn>m
fconnwo
A light which I erected,
wnn
wn
in
DNbNn\y>ni
which was com pletely perfect.
OJLlU=sl&
Nnnnwni
nnnvn
QyO
*on
927 They are Salmai & Nadbai, the two spirits regarded generally as the guardians of the
Yardina (Jordan) river.
380
I w ith fervour an d praise,
w nn
Nnn
w ith w hat th e Life h ad caused m e to hear.

gji m<
ojLx U=l!
N nnnw m
N nnyn
W ith fervour an d praise,

OCjLLxJ j (CjLI Ji<JU=> j( d j0 O
N > rn
nnb
n b rv
n>at>N
I set forth an d w ent tow ards th e House of th e Great Ones.

o^cf/n < < < fitf t
H iH N n i
in ^
N nnN nn
In the joy th a t I felt,

QC'VJrl t^rfl ^jJcceu(îs>
N m n !?
pb N n w
I reported to th e G reat Ones.

6 \OLrx4 i KiaJ ^JlSLuw OCCm
DN>Npnvi
in n
Nn
The Life rejoiced an d was in high spirits,

4kCL!
C^Li
u>nn
wn
01&\H
|q
N unm
and they were overjoyed w ith me.
CojLx& oA
oCLw
>NmiHu w u b N n
The Life thanked me,
928ocf^(cu odl,K^T7^
N nm n
cojcP
w nb
w i \>>N):i m
and he gave m e m ore radiance th an I had (before) an d spoke ( to me):
928 BL 2 3 6 0 0
43v: 1 &
BLO 1 2 3 6 :
43V : 1
odâôj.
381
a& aA
iôLj&o aAq*
N3 N*>
JNON N W D
Kusâ preserve you, good one,

oCjoo J
^t-Vrdci^(a^(^-C, cJoJof^J
w orn
nnnbbnNDi
xbHbmnb
and preserve th e w ord you have spoken.

i& io ^
yI
OC_4u
btibwn
p n rra ra
N n
The Life spoke blissfully

ocJL6-[o o c & jL l^ J
xnm
Nnrnyb
to th e uthras (and) said:

aj&odf* r\'H4z'a!L z-C
n :in \>>
tm b m
Praise th e strength o f th e m an
929a U ^ uuLdc' 0 Cj6-[*-L
NTU
13Q
w m
who cured w ater through fire

a^dLde'aL^S. ^Jco-m J
n in ^ i
m aN n
n!?>Nn^
Praise th e strength of th e m an,

j(qAmj oJ *2 Ic/i^r1 aLx^dJL
nNun
xb
n^nn
tm n
against w hom th e fire sin n ed not.

gj[a.d*AjaS cx'Hsy
nnN nw n
*b
*nu
The fire did n ot sin against him !
see above page 74 o^m o<-*ud a.J c ^ a ^ o

and casts it into the deep waters.
929
a J o (tQ ^
382
he brings the living flame
ta&
rx'HH i^->
i
nnnyi
in i
hnm y
The u th ra shone in its radiance;

^daJOs! rx'HrLi't-a
n rm y i
N ir n y
in i
the uthra shone in its radiance,

yuCLLt[ o c y o ^ d o ^ J
yNin
c^dU L i
NONobN\>>b
n it t i
and tro d o u t a p ath for th e perfect ones.

oLyaîlotyJ
NONObN^b V in
HUH
A path he tro d out for th e perfect ones,

^jJL^do^k^f
o c y a fd o ^ Jj
pbD ^N O Q
NONObN\>>bl
and he rew arded th em fully.

<fdL6{doQ>4 (
ocyo^do^J
NONQbNiyb
p b Q bNWD
He rew arded th e perfect ones,

oc^cLfsLuf^ j [C& ^JLcuCaiOî
w m n
n*i
p rp N m iy
in in t i
and rem em bered their nam es in th e House of th e G reat Ones.
*
nHtLiita M a tr/V j a-<-^
N irn y
0101*1
NTU
The u f/ira was cheerful an d delighted
ioSJ
ow b
ajU&ad^r! OCLm ^
930
N rn iN u n
N n
w hen the Life th an k ed him.
930 b l 3 6 0 0 43V : 9 <**>* t c J t . i n B L O 1 2 3 6 : 43V : 9
383
cojLl^ oA .
ocx&QkCyjJ
N i p W I
W U fcO N H
He em braced a n d kissed th e uthra

x cJLtifrk
w a rn
> c\^Hxi \x11
nuutdi
to rn y b
and gave him th e K usfa, like th e great (ones).

o^LKjl^J o(-lLJ
N * in iv b
H n p
I K ^ D 'I
IN IN
He worked an d succeeded. They hailed to th e uthra.

931^ 0 4 ^ 0 (
iN \> D > n
*m n>n
b irrr
In w hatever you do you will succeed.

da^d<-t{ JJsa
OCKjL=
anm y
na^pm
*raa>n iv
If you create an d plant u th ra s,

OjL^jJJ
N nan
^gll iS. y-7Q^J Ô^sLK-Usa ^

i^ n b
n b u tJ M i
l^ in iv
th en your uthras m ay go to th a t place.
(GRR p. no)
am
k in
(You are) th e great father;

i o l i {CjOjLl^daA
OCCmÎ
NWOM
N^rTT
(and) to you Life has proven his im m ense gratitude.
*
^jlw C ol^c^ j(c& jr7C^
931 ^ o ^ u ( cê>cj{ JL^î n-*iK-*

I not in BL 3 6 0 0
43V : 11
384
& BLO 1 2 3 6 :
43V : 1 1 .
p rP K ro
n > n o 3
n o w
I received th e kusâ from them ,
Of +' Hi H j(c* d j(lSu70 J
Nn n
n>nb nnoNi
and w ent to th e house of th e great (ones),

922OL&aA
wino
dfatS. ojL^jJS
]n\>n
Nron
th e place where th e good ones dwell,
D>nNn
wrwin uron
th a t place in which th e good ones dwell,

o l& oA j {cd co(
wind
mn
widnq
W hen I arrived to th e house o f th e good ones,

o<4 'H,viJ*L y-LûtaJjnH
wmm
pnwoNTip
ir?
nnvo
I bowed down (in worship) before th e G reat Ones.

H rx M 1 i e\t
sc
iNny
nm
no
As I w anted to address th e G reat One,

ocLfÂô oCJr^V
NblNQN N>m
pm
th e G reat One spoke to me.

^ j J ccoj( ^ s> j (c
nm ND
As I w anted to relate to them ,
AalS CojLl& qA 933PCJr'i'd
un*
wmiND wm pm
932 b l 2 3 6 0 1 : 4 4 r o c U c J }'
933oc*L/ not in BL 23601: 44r.
385
the Great One th an k ed me.

lojLl& cJL
io U
vm*? w m
The G reat One th an k ed me,

JLiû JLi^ JL9
b*ID
odL/aÔJ
bv
and spoke to m e about everything.

*>t y j Li<jd yjuLL&ab! oc4 L&
Nn
pn>p
p n n N in
wm
The Great One, in his m ajesty, called me: The great
U)n
]D
beyond all m easures!

O C 4L&
WT1
imp
JoQ > ^j
cl
!o
IN^Dl
TN1 N
He w orked an d succeeded, hailed th e G reat One.

4 LM mtvH 6^0LedxL4r{
n-HH i-S
nnnbn
*nrnp
DNwpn
The uth ra who sustains his friends,

OdV'H
N>T1
J JJa&o
]n p
ININ
w orked and succeeded! hailed th e Great one.

Joa^C j( da&CJ(4JL JLi^
im y n
mn>m
yo
In whatever you do, you will succeed.

n f - ^ 4 4 1 ^ /C
OOUuU( { X & O
N n n iv i
w irpn
ndn
You will be th e father o f th e u th ra s,
nnnbnb
ocJJo j \
dcjo^&Li
nhnw
T im m
386
who provides his friends w ith provisions.

rr f 'H rf i y i r f
ocuuO (
Nnmvi
wirpn
j(ekyO
nthi
nNW
You are th e chosen one of th e uthras,

a j ( a J J c yex^daj{C&L}
y i m1
pnbiD
NriNTiy
inpnivdn
and makes all w orks right.

934oj(a J J { j a 4daj{cj{
NnNTiy
iNpNmn
You m ake all works right,

ddoC^Cyl
LxA^Cj&{0
*1N12D1
THIHT
b lW D N
because (you are th e one who) w orked an d succeeded.

o lc m ^ L
Nrn
iyo^(
j(a y O
nti^d jinin
You, M anda d-Hiia,

o\^do\M j o\cd\ rvHrf
unwni wnr *nmy>

th e valour and w ell-prepared Uthra,
O C C ul
(J6 \^ L
a i& C y
i f ifc y
4 rLd
NDT NTP1 TIM Dip

arise, draw off a channel of living w ater
o 4 fJo i^QmJ JcJoJ
Nrtw
ind1?
bnm
and lead it into th a t world.

935OCjQ ^
Nnniy
AjfoijfJ
y t 1/
pbnp
Sum m on th e th ree uthras,

934 BL 3600 43v: 23 & BLO 1236: 43V: 23
935 They are: Hibil, Sitil & Anos.
yjL^.
387
N n n h rm n
N rn
w rrr
who shall care for th e treasu re of th e Life.

occ-uu<lL olycLjc'
ocdLMaJi\c6i
w ra n
N n n tn p n
They shall care for th e treasu re o f Life,

dc'Cjel^Cj(c4{
aâûu
IW ira
fcOND
)D1
which is taken from here.

o c J r [c 4i j {
ocfKjL=>
NDn n
l(
N n n iv
n b iD N i
Im prudent uthras take it,

a^do
(ôm J
HQb iNn^
^ lI c J L j o ^ j
n W iN Q i
and bring it into th a t world.

o^ ocj& c^
N u w o n
irr^j
n b DDôo
They put it in filth

936JojZ& 0JhLyjJ=>
*m y
ik w
evMj
n ^ ib a m
and clothe it in th e colour(s) of th e flesh.

ayOO7C ^
iT7^r{
*ON>t?n
They put it in th e filth,
Qjfi i v | ^c^cd d lex& L )
N bw n m m b
n^n& nbN m
and clothe it w ith a perishable garm ent.

^ Ir
o ^ J L fc d
936 In BL 23600 44r: 2 there is
388
W ith a perishable garm ent they clothe it
im i
nnnNwrn
vx> m
and produce in it defect an d blunder.

Jc^ xLj dd(-!=>Cl^ j
rp>iN\>>a
Ttwn
Defect an d blunder they produce in it,

OjiL^JeUM yJLÔUQ^yJ
annan
prmnNm
and distortion afflicts them .

y
**
pnwwn
Nnrmn
D istortion afflicts them ,

yJLôCJfiLw^J
nil
rrr
pawwm
and ensue in them all an d sundry.
(GRR p. ill)
*
OyOCyOf
wwrn
o|tCLw
ynn
inpnti
Then th e Second (Life) straightened up,

ocjl^Jc 4 j
mmv tDNpi
and th e Uthra rose up an d held counsel.
^lliHa4 {aJ o(L^}lj&Lj &[&6J ocdjLu=
wiabni DNp Nnmy

His uthras stood a n d gave him advice, and spoke to him (to th e Second Life):
389
Nrt?N unpi iNbNiNnN

G rant us to call forth a world,
HnW>D^
*lN!?1N\>m
and establish skinas for you,

o(^rUHu{C^ (C
jcA lJJ
nnp>m
in^h iirrn
which will be declared as yours!

jf11^** x n il .ti^
nbiNnv
* 1^
Nrn
no
ini
nmm
iqi
and his light an d som e of th a t w hich th e Life gave him.

y *1'^**'r><i*^3
c\
mn io iiîany
He gave them some of his radiance
aU lo ocjLdc&{
93&d o L ^ j
NO^N NnpO TNHl

and ordered(?) them to call forth a world.
^jlL*7 oJ ayOLyOf
Iuoni
NiNrn
mn dnp
The sons o f th e Second (Life) arose, set forth
pwn nNiiNb mmi

and descended tow ards th e Place of Darkness,
t^ ,
N*imy
939J<_wojC^J o c jc ^ c /
b>nNnob Nonp
They called forth P tahil-U thra

937 BL 23599 46r: 18
BL 23600 44r : 8, L 2360144r: 22 & BLO 1236: 44r: 8
938 ngad PE. Pf. NGD to draw (forth or out), stretch out, extend etc. for pqad (idiom) (MD, p.
288). *rn to flow, pull, draw, guide (DJPA, p. 340).
939 Ptahil the Mandaean demiurge who created the physical world (See above 2.3.6).
390
o u ifc a iL )
rnnNi
O L J C & C &
wm*p
m n m p 'i
They called him forth an d set him in his place.
940o
^ o J ^
o c ^ a i
NDNbiy
w nb
lim p
They called th e sons-of- perfection

^ J C O C jo fa L i^
JU= ^ j i ^ J u ^ u a ^ L K j
JIWtniD
by pmNIJll
and set them on th eir thrones.

^C JO ^J
MINION
^s L d
plN^l ]Tlp
They called forth and created skinas,

O C j L iL
=3
y C & C J O ty L ^ tJ
Nnmy
pnnw&oi
and created uthras in them .

O C j& (
O d /(^ & w
1 =
^ I^ I T 7 Q
N>Q NpDNil by |110N

They arrived at th e stream s of w ater
^Joj[cd o cjc|l^ u dJcJteu
pu)n lNriNb
pnai
nw h
and looked intently at th e Place o f Darkness.
oc^k ô y j
Nnyown
L d f y a ^ d
d d t* !
w m xn
nan
941o J t |
rt
pann
Bhaq-Ziwa shone by him self and becam e arrogant,

AoSJ
ocfjL/
94 Sum-Hai, Rhum-Hai, In-Hai and Zamar-Hai: the four beings of perfection who come
towards sincere and believing people and take them out of bonds (See CP, p. 87).
941 ojc| 6Ja~~4>bhaq-ziwa name of a light spirit. He is created by the Second (Life) and he is
identified with Abathur. His other name is the Father of the Uthras (See above 2. 2.5).
391
wmm vrnab Nnn p

and conducted him self like th e great ones.
ocLLJ ^
N>mn
AaLi
p twab
He conducted like th e great ones,
aL& o<-l&o*-L
1NDN1 Nip NUNT Nm\>)b npi>\>n

and abandoned th e nam e th a t his father called him by. A nd he spoke:
cyo
mn
r rf ^ r f i "-r r f
a ^ o
Nnmjn
N3N
I am the father of th e uthras,

olLLx=j-L a& o juw ay o
btnrnyn
nin
in *un
the father o f th e uthras am I,

ftf ^frf i y i f aj(a^<^4^ j ( u o ^ ^ C
anniyb
NnN3>D\ maun
who m ade skinas for th e u thras.

ol^Lm oj( oc^-f jLb
< ( ( ^
wonwi wo by nNWNnny
He pondered over th e deep w aters
a ^ d o OL4 d4 L=tJL Jo4 [oj
NobN Nnpyn
indni
and said: I shall call forth a w orld!

942^dLôL=>aL
TbnnyNbi
He took no advice
0 ( jH
A A tt\
won^n
l(
1 ^ F
II
wn by inyNbi
942 b l 23600 44r : 20 & BLO 1236: 441: 22
392
and did n o t perceive th e deep waters.

o fL & so J
O C f L u ift.
Iriira
*ny Kb K>nnKn wn by
He did not perceive th e deep w aters
AI *
1-S
anboy kiikw by tnyNbi

and he did not perceive th e devouring flame,
ojOa y j Û,qjlwuoJ^
NIHN* niKinKbi
which has no splendour.
n (^ * l
i ^ / C
a d r 'o
NnrnyT
^ d U < o L = cJb
T^Q^VKbi
kik
The father of th e u thras took no advice

OC L i O<J J o
^ i
KniKHK pblKHVKbl
and he offered them (the uthras) no support.
*
\j~^
bnniy
Jc-wojC^J
b>riKnob Kip
He called Ptahil-U thra,

Q (
*i'> * {
mmn
AAt
np\yai rnoNn
em braced him , and kissed him like a great one.

Q j( f t
KnKnm^)
ts^n
nbptw
He bestow ed nam es on him ,

944 o^sLô^5 j 943or ^-i ia^zJL
943 BL 23600
44r : 24 & BLO 1236: 44r: 24
ocua^^s., BL 23599 46v:
0C 4O ^Î,
944 BL 23600 44r : 24 & BLO 1236: 44r: 24 c^dloû ocaiiyj.
393
10 & BL 23601 44V: 10
| *nnNl
NIDbOQI
WVODl
which are concealed an d guarded in their place.

^XfridOO
Jr
Nn^\>>
rt?p>t>N
He gave him th e nam e Gabriel, th e m essenger,

^ u L f^ a ^ a J
cxH^Hok^j
HÎNON!
N*TpNDl Nlpl
He sum m oned him, gave com m and and spoke to him:

OjUCjjJJ 945j( o d j Llûu ocL j& o &Ll&
n>n^ run NM
ntidh
Dip
Arise, go, descend to th e lower place,

o(-6-i\o
a ^ d b
a j{ o y < _ ^ 4 ^ a ^ c J ^ X .
HDbN NDbl
ND>!n
where there are no skinas nor worlds.
(GRRp. 112)
a ^ d o ooo^pu oc/
JNl!>)fcO^
N>lN\>n NHp
Call forth a n d m ake a world for yourself,

a ^ fa J^
nnrn
o c j f a - L ^ o
m 2
dnidn
ju st like th e sons o f perfection, w hom you saw.

a ^ d o ycj&ajL) 4 l 6b
ppNIll T3V
Set up an d establish a world,
a^do
Sc^d^sD
*]N\>>DN3b NQ^N V 2V
establish a w orld for yourself,
ocJj Lx s
ûo^j
945 BL 23600 44r : 26 & BLO 1236: 44r: 26 c^ x n .m*
394
Nnrny
nrmwi
and m ake uth ras in it.
Q(ddti i6=s^-L addo

nmn*m
Nnnun
nin
The father o f the uthras, in his arrogance,
^Xddad-[ aJ
JU
NnuNinNn
by nb*iNn Nb
said to him nothing about th e hostility,
^d^CdiâLi ^\dJo\aLi
nwnoNbi
nnwNbi
and he neither arm ed him no r instructed him.
*
0<-L*70J
addjLU= IlmojUq d(add
m vw
Nirny bn^no dNp
Ptahil-U thra rose up, set forth

aj(ay^4^^ ^JCajLufaJ
Knmom
pwvnNb rnrm
and descended below th e skinas,

946q^=J^_ ojL^jJi
ftfd o
NObN NDybH NrDVT

to the place w here there is no world.
o^jO
Cjo*-L aj[L^dd
NWO
6\add
NJ1NJ03 DNp
H e stepped in th e lum p of filth

oc4Ljvl>qj( Q( M*d y i-Mdr{(\*ri )
NonNn wan
pinnpi
and w aded in th e deep water.
<aL6idrUSd dJeô
946
in the other copies.
395
mm
rnnnn
He spoke w ith his voice,

Oj(C<Uu GJ[
mw
wvan nhnw p
as th e living flam e (in him) changed.

oj(Co_w Qj(0 ^ - f 7
aman
njinw
947
j(o ^ ^
nww p
W hen th e living flame (in him ) changed

dda^CLi ^ l& c L z 1 AcA^cjU s
mmi ni>bn u>wna

he was troubled in his heart and said:
OyO ne
<4
OyO
N3N 31 *11 N3K p

Since I am th e son of th e G reat One,
J <
a 5 &lo Ql^Coû oj( 0 4 ^ 9
n 3\>)
WVNH H IIN W
why has th e living flame (in me) changed?
*
o^dji t J~t JcuiCkX^ ddad-[o ^c|c<v> ^
mmy>
^nana mm
ppan p
W hen Ptahil-U thra spoke thus,

fljco
1^
/
I 44/
ab>an>n ann yn
She, Ruha, strengthened.
A 1^
oJcCLu/C^
ann
vn ab>an>n
Strengthened was she, Ruha,

949^ tedcUOL^ 9A8ClA iV ^ / O^kÔ^J
947 j(<v^4^ o c si / i n t h e o t h e r c o p i e s ( w h e n t h e G r e a t O n e c h a n g e d t h e L iv i n g F l a m e ( i n h i m ? ).
396
nniNtrt
Nmm
and she herself becam e arrogant.

^ u c|
a^4^^X
nvt
mw
j[ c x iJ r U = >
nbnoy
She spoke: His radiance has changed,

^ - a ^ 1i
^Jc jo o m
tsnii
a J c \^ d
i. u J
mnn rpNim
tonh
his radiance has becom e deficient and im perfect.

oJo^(
j(ajK7 a ^
j(a ^ fa ^ /
NbNQ nNONQ n n m p
She arose, destroyed her property,
o^pây c\dr,iLuL& j( o^ ^ oJj LslJ
hwm
Nirnnn nNwnNbnyi
and clothed herself in a flowing dress.

n ><*, vH j{ocâô
Nnutm
Nnn
Ruha rem oved her majesty,

j(n 1<<>aJ^X
nmriNbi
j(a^L<JL)
p kwm
and conducted herself as she was not.

a i ^ a j ^ a y a j t^ a ^ n ^ /1 ^(Ja^Lô
She spoke to th e foolish w arrior (the King of Darkness),

die\'L44{o ^ a^ C ^ aJb
nbNiDN
wn*
idn!?i
who has no sense or understanding. She spoke to him:

^ / a ^ u t d c '<
lL
oc [_ w
948 oju&oH*! in BL 2360144V: 23.

949
in BL 2 3 6 0 0 44V : 8 & BLO 1 2 3 6 :
950 BL 2360145r: 2
44V: 8 .
o c .a j ^ jL y a ^ / V a L ^ X
a JC .|
397
6L4d
0 ^ 0 ^ in BL 2 3 6 0 1 44V :
23.
N*nNrT
nvt
m i l
Nnn Dip
Arise and behold how th e radiance of the strange m an has dim inished,
**i ^1 )c\ V
im i
fit <i )
nrn
tond
ruNim
and how his radiance has becom e deficient an d imperfect.

j(cuJ dcLi^tyk
*]NDV IlNlb TOW Dip

Arise and sleep w ith your m other,
itz' - i /lL oj(<A iyirrcL&{
rnmNnoyi
\p&( ocjj(apâJ
NnnnaoND
in
Nnnwi
and you will be released from th e chain which binds you,

CL&do cJLi^
0(-4do*-L
ND^H HblD )D WIN!

which is thicker th a n th e whole world.
%
o^L6d
q 3 { j^
KW2
o | n aa>
ndi\>> Hxm p
W hen th e wicked one heard this,

^_L^'|n_w oyjC=?
nnvja
pnmnwmy
he rattled his bones.

q ><*.. I'H j(cuJ
wm
nwb now
He slept w ith Ruha,

J
<#&{ j(al'cL&
jl 4LJ
*mn ]Q nabnNp im
Nnwi
and she conceived seven form s from th e one intercourse.

j[cA^L&[cljul> oc4 U l n V t ^ j
nNbnnNn wov
niiwi
398
And (after) seven days she was in labour

olA lq A
w tw b
t
p rn b tn y i
and gave birth to th e follies,

9510<-uv0C^C4fJ y jiôde^= u
prntoDn
She gave birth to th e Seven (Planets),
(GRRp. 113)
pNQi
^ 1 uiCayCi^ i L d
JL
psvarn iQT
Nmun
from which seven figures originated.

a&cS ^JiyO(o|_w ^
rpnw>
10
Nib prnw p
w hen she caught sight of them , her heart fell down from its support,
a^dôJ
Nnnw
and she said:
ocL Z aM âL
952j(c+ t ^n
wywnnvN^ nnny
I spoke and am not spoken to.
951 o u / o t ^ t ^
Lidzbarski translates the word: planets, presumably from saba ahia, seven
brothers (Mil n. 5 p. 254). The Planets are, indeed considered little better than demons since
actions swayed by emotions are harmful to the soul, and faults committed under planetary
influence must be expiated after death in the mafarata, realms equivalent to purgatories
(Drawer, The Coronation o f Great Silam, 1962: xvi). The planetary deities survived among
Mandaeans as forces governing the days of the week. (Budge, 1939: 380) The official
Mandaean religion condemns the worship of the old Babylonian planetary deities, even though
popular magic has seen fit to invoke their aid, e. g. in the unpublished text (DC 18) Zrazta dSuba Sibiahia or The Protection of the Seven Planets. We read of the evil designs in the
marriage ceremony of the Great $ilam: I laughed at the planets, (and) at what they planned
and did. I dwelt amongst the Seven (planets) but they laid no hand upon me. For the Elect
that loved the Life there shall be good things. Woe to the planets that scheme wickedness
against my Chosen Ones (Drawer, Sarh d-Qabin, 1950: 63. Also, Yamauchi, 1967: 32). As for
demonizing the planets, Zaehner writes: The stars proper followed their regular courses and
so reflected the divine order: the planets, however, followed eccentric courses and for this
reason could not be fitted into that order: hence they must be diabolical (Zaehner, 1955:152).
952 j
in BL 23601: 45r.
399
j ( n i <>oJ
4- i .
nwnNb
d r{e ^ L ^ C j6 \
nm Dtnrn
The thing I wished for did not become true,

0Cj&{aJJaJ
daûutJL
w m i x 1? rr\2Hti>
im i
th a t no one resembles the other.

*
a in t-H j[rLfHjrLha o|o^*
arm
n*nny
Nmn p
W hen Ruha spoke in this way,
yjLtw
it^ o^dd
pn NnuNiDNnn *m
her sons becam e hostile.
y jL u J L ^ o ^
pmiNi
-^r1
n-Qy/ *
nrf d f t V ^ ( f > <>1^
nmODi NnuNnaNnn
yX ui
pn
They becam e hostile and denied their father.

a ^ e u a ^ lL( cJ^L
o^cJ
ndno n^rpbi XT'?

There is nothing w ithout an end.
*
oC ^Lw a j(
inqm
ocdrUSd
^ * J l w a j { ^
won^n N>nn nwq n*TV b>nno
Ptahil washed his hands in the deep w ater and spoke:

rxiHiHo
o lu u o (
NjriN Nnn>n
May an earth come into being,
O C d d d d L ld d
j{ c d d
jfo J L w ^ X
wmn
nu nNmn p
953 not in BL 23601: 45r.
400
like it did in the House of the Great Ones.
wnm! p
rny
W hen he im m ersed his hands

954
j(0JLuu O J L X J O & I
nwn
a jm
union *mn
a solidity was formed.

o jL u a d ^ d a M j
Nnion
j(r> 1 * * i
nmn
A solidity was form ed

cJLujadddrLJ oC^drldd jJL.
nNt>nNt> p
NonNnm wynYT
which was throw n down and ran about, as though th ere w as no m atter.
adiddo j{ajad{eAj 955j( a i ; cJ^ ^
NpiN nHOQNbi
nmn
W hen no earth came into being and was solidified,

4ja d d
^d(A
DHp annôn
nib
his heart was to rn with discord.

c u C L d ^ d\add
Nnîbon
dnp
nn^ p
W hen his heart was torn with discord,

jfaJcn:* ** &
a *m.
i <,<>
nN^Nny nwn Nnn yn

Ruha, again became stron
CaJadf 956 irr 1^^-t
'vbm OlOV Dlpy

954
a 6 ^qj
K1DN1
BL 23601: 45r.
not in BL 23599 47 r: 17 & BL 2360145r: 18.
BL 23601: 45r.
955 j(&Lw J
956
401
and spoke: I will rise and destroy my property,

jfojJ JofâJ
K tfm
riNlb !?WV1
and depart to the King of the W orld.
*
j{a*{a4 i 957Q(!
mmp
wn
in
She arose at once,

t
*i^r>
j^ Q ^ ^ q J lK ^ - i )
Kanina
o Jo ^(
nNwaabnyi
j( a j 7 a ^
n ^nd phond
destroyed her property and put on a dress

j(ajaeL^ j(a4 {a4d
Nbn J1NOND nNDNp

she got up an d destroyed her property
e^L6jo cxH l& I j(a1U=u
mm
*nia!? nabon
and w ent to the m onster and spoke to him:

*u&
Na*1
4U 4d
n tq
nip
Rise! great m onster,

^lLl^ OLM\o*S. OcUw 6<-X^d
JLw
in iNbn nîa
NnbNi
Ntn
nip
rise, behold the whole world is yours!

aj[La&
4JcLs{fyJ=nLL
NnN i
pnnwi
n>n>\>>
I heard th a t the House was deserted

j4iAcL
p in io n
957 + chh 4fi.cn
rnun
pnbiai
in BL 23600 44V : 30 & BL 2360145r.
402
and all its knots are loosed.
*
o
NWl
NDIW WNH p
W hen th e wicked heard this,

4/o.w
inn *mn
^L^d<A Jcftnifsn
nn>b bwnv
his h eart becam e twice as strong

d
nab
958Jocn <
^NNnny
W hen his h eart became strong

a ô {Qj(a*ujO^JL ^da^Li&lo
HDH
nbNION
She spoke to him: I am your sister

coj(a_iJ j(cLô4$k -(Qyo jl=
WnNlb n>!DN\>) nNiH IV

If you sleep with me,
y ( >( ilft <<< of )ft m<
inn *mn Nnan

your strength will be twice as m uch.
Knurt nn\>) p
W hen he slept with her,
i(ft <*
TNH ]D
by the one intercourse,

j(oi& a ^d o ( i i V
958
dauo<jdj(
in BL 23599 47r: 24 & BL 2360145r: 25.
403
nrn
nabiNp Nnu iNonn
she conceived twelve m onsters by him.

\^r> ddaj7<
nn
l( j[aldd add
t?nn
nNîNp nrn
She conceived by him twelve m onsters,

ddOdfkÔJ(Cd( aJ ^ 1mCa^C^l dJcuuu^L
*iN^DNn>o
h1
?
pnNrn
*m?n
b u t none o f w hich was worthy.

OCj&LiC
qJaû D i w
Nnnb NbasNbn war
^~fr\ i n ( M rf 1
iNonnb
Pains overtook R uha for twelve days. 959
(GRRp. 114)
j(ald<-) j{alddd\a^>
nNbTi nNbnn^n
She was in labour a n d gave birth
aj(aJCL&Ld iajcD(
njinwot
t(
iNt?nn
to twelve form s,
O ^ |fiilo j
w n w rN b
I
n n iN n ^
C\HmA*l4i-L
m ni
none of w hich resem bled any o th er another.

est
... i yCd(aJia}
NHNinb pONINb
The did not resem ble one another,
961o
c i^ a f /
ocJJnH **. o c ^ ja ^ d d tS .
W13W1 NHWTrn
WiUWm
and each one rose on th e o th ers lap.

For these acts of insect see above 2.3.9.1
in the other manuscripts.
961 Cf. one demon is described as biting another in an old Babylonian text (cited by Yamauchi,
1 9 6 7 : 53 ) .
959
960
404
Jo ^ y a!(J y_LyO(oUu 962 ^
rxpmx)
]o bNM w '? prnwn p
W hen she caught sight of them , her h eart fell from its s u p p o r t.^
Ja^y ^ i ( 0 J O
y^f cl&(A
bNM r p m v ]D Nlb
H er heart fell from its support,
* M 4 { a J j(ayV .J
niqm
o^^y
i^>
j(oJ<_Lq-^J
nton n\>> by nNbbiNm
and she howled and wept onto herself, and she said:
j[LL*U=,
i t^r^-11 y
bnyi
iimyi
nnny
I said I shall be pregnant and bear forth,

yJLwCyJ
NobN7 rpNO p prmi

and they will resemble th e Lord of the World.
jfciôJLj
LoJtX&i J{cA^ aU'H
rp*>ONb*i who rpunn

I ran, my Lord, and did not arrive,
O^yOyJ
o J ^ d u a o eJjCy
NWD^b NJUON Nb31

and I have brought disgrace on myself.
JflLl^C^Ly 9 M j { a L S t a
onn>3
n*nny wan p
W hen N am rus spoke thus,

y-i-w
yJLwJLty
ddojac^Lij
96a not in BL 23601: 4v.
963 Cf. Hubur giving birth to giant serpents. Mother Hubur, who forms everything, supplied
irresistible weapons, and gave birth to giant serpents. They had sharp teeth, they were
merciless ... with poison instead of blood she filled their bodies. She clothed the fearful
monsters with dread. She loaded them with an aura and made them godlike... The Babylon
Epic of Creation Enuma elish translation by: W. G. Lambert, edited by M. Geller & M.
Schipper, Imagining Creation, Brill (2007), p. 7:19-24.
964 BL 23600 45r: 17 BLO 1236: 45r: 16
405
pn
Nni^nn
pnb*o
t>nn
th e Twelve becam e wickedly infuriated
N nw m pn pnbo
The Twelve becam e wickedly infuriated,
965^ \ ... iV a A 1 o c y a ^j
pni3N3
NnObOl
and denied th e ir father.
nbrpb
ndnot
NDb
T here is nothing w ithout an end.
DNp NnnmyNnn
bnnriD
Ptahil stood engrossed in thought,

dda4 {aJ oji^d o â ^M ^d 4 {a4J J L w o ^
ONp bnana
indm
engrossed in th o u g h t Ptahil stood and cried:

c&daJ
.!l Qlj=slL
w icbvb n p n > w i
I shall leave th e w orld!
^
Nnn
J o | o _ u u
riNDN^ wan p
W hen R uha h eard this,

O^LÔJ
bnnNi
L = 967a l^ a -d b i 966rx V lf
rpDNO by
NbsNin
Nn>b
her h eart righted itself on its support and she said:
965 In BL 23600 4 5 r: 17& BLO 1236: 45r: 16 there is

966 In BL 23600 4 5 r: 21 there is
9fi7 In BL 23600 4 5 r: 21 & BL 2360145V: 15 there is ^ ^ * * 4
406
ocoât^JU^
N W iD ii
968 ^jlL(cJzX
tm a n N n
nbnî
T he alien has no hostility,

a^rdaî ^ 6dAcAcu[a^(^&{ oJ oc.n.-frf^.i^J
nq^n i
n iD h ^ N n i ^ n
n w id u i
an d th e alien has no (more) power in the w orld.
*
j(cuc?a*Q j(a^(a^d
n ^ n d jin d n q n x m p
She stood an d destroyed her property
N im n n
nN m N ^nyi
an d p u t on h er dress
oJa^( j ( a o a ^
i[&4r[a4J
N^ND nNDNO JlNDNp

She stood an d destroyed her property.
^
daj{otS> a y o c ^ j j(oJ(^=aJ
*pu>n
iN n * n
N iN o b n N b o n
and w ent to th e source of th e Place o f Darkness.

0X^04^ a b a te d adt\Mi ^ d fv fi^ o
n ^ d n w N iN n n tn N p ^ r p m m
She spoke to th e degraded w arrior,
^d j(cl oc^dLcL)
n b rv b N n v b i
w nn
w ho is w ithout hands or feet:
anm
in
Dip
968 i n BL 2 3 6 0 0 4 5 r : 21 & BLO 1236: 45r: 2 0 ^*U<^ is fo u n d w ith o u t **
407
Rise, my father, and behold!

ayO
iNn*nxT
I am your daughter!
y a & q * . yayaya-yu
]Np\>rm
INIMNH
Fondle m e an d kiss me,

LojJa^dL= ddjL^4f* C aâjJb
miw wnNiî
w npv
and sleep w ith m e,

a 3< Ja '
(p a y C aJ
ND^Nl ni>bn IN^NI

and gaze your fill at th e world.
Û&cL&( a îla ^d (âyCO
ni^n
nq^ni
poN
Gaze your fill a t th e world,

Juyu
^ o Jc ^
o c j <>i .t
in *in!?h nîin
Nnni
an d behold (the w orld) which fully belongs to you.

^ a ^ d a J aj(o*JL
o c n ^
NJINT
WNH11
The S tranger w ho cam e to your world

4J<Aj o
P^t)
^ L fsb fa Jb
^ a ^ o ^
rnnNtn npi>\>>
set o u t urgently an d ascended to his place.

C a j(a jJ
deL^4p><->{
JL=
>NnMib miy>n IV
If you sleep w ith m e
y O a ^ u
o u a 4t>
â^L O
pan p wiNn jNrN

408
your eyes will rem ain as they are!
*
oc^cdd
o[n *Ai
ND1\>>
WNH p
W hen th e wicked h eard this

aj(n I i ) o
n o \y
n t in i ^ i
oyoyo-w
*o*oNn
he em braced her, kissed h er an d slept with her.
HTlHlb
I DWl
Np\>>*0
He kissed h er an d slept w ith her,

e\H **i c y /t iV
n d d 3
j{al4 e\M \
nm
m to N p i
and she becam e p reg n an t from him .
(G R R p. 115)
j(a l& a 4 J
oCyoiftj o ^ f f a ^ u
N>3 NTT H y m n
nm
riN brpp
She conceived five w rathful ones by him ,
3 *TNDQ
N H *nn
p rrn
who disavow ed each other.

0 (jJf\H.*At Q( id
N n N in
N 3 7 ND0
^JL^C-w
pm
They disavow ed each other,

ocHddo
NH3 N
9694 ôcq-uwcJ^X. jêLûJ

*lpD N ^N bl
3 N>NH^ 2
m i
and practiced anything which was unseem ly an d awful.
pe. Pt. HUB (always with la) lahaiab ulaSapir unseemly and not good; la is to
emphasize haiib which itself is negative (MD p. 134).
9 6 9 6 io c a * *
409
O ^ L iC 6 d
O & O y
NpTi
p tn n i
Cv H . a a !
Np>a NpNa
a 4 U c 4 d
Nnrn
nth
On the first day (the sky) split opened and there was lightning.
970^ i a l
C L * \c i
N on
dnt
a ^ o c ^ u L * !
w w rra
On the second day it thundered.

o c ^ f/a ^ j(L f(
Ol&Cj l
971o < ^ / c ^ L u u ( j 5 c /
w m *on > o
Nnnnn
cu{e\itit!
NnNbnn
nqv
On the third day it was surrounded by flames.

^J4^_w ocJ<-iL4d
pwn
Nn>nn
^ L
c j
n.M i^.
wpny
a L iC
Nrm
e \4 e * i& 4 d
nqv
n x in i
On the fourth day an earthquake shook the portals of the Darkness.

4i< A
oC JaJL i
nn>b
^caL ^>
w inti
a^rU c
nqv
o ^
6j r \
a*a&
NwnNra
On the fifth day her heart was afflicted and mournful.

c^
o l j
(j J
JadcL w
*o*nn
Her mind was convulsed,
c d jiO C J
a b im
a j(O C a ^ u A L i.
HbiDNno
NnwNrn
O j d f V
Nnbin
as a convulsed labouring woman confined in childbed.
*
973aj(oJoj&CJi 912 4f*c6{aMj j[aljfocJ j(c\ lîr^Q-w
NnNiNm
n ^ w i nNbnnNn
She was in labour and gave birth to five forms,

ocÂ ôJ
I ôiL u/^X
970 in f BL 23600 4 5 V : 8
In BL 23599 48r: 4 & BLO 1236: 4 5 V : 8
971 o c * c jl | zahriria pi. zahrira: flashes, flames (found only in plural) (MD. p. 157).
972 hamiS feminine hamsa five (MD p. 124).
973 cu(CLjam
hamis dmauata the five planets excluding the sun and the moon.
410
tarn
rnrmnb
b u t none o f w hich resem bled any other.
rniNnb
tn n
N one resem bled any other,

o cl& u {c6{ o L i n i w c j
N>bpn>Q
NHNHVll
an d they are inflam ed against one another.

OyftjZ_l_w 975^ I
Nitntrm
OCJCLjuuiSL
pn>Nrn
mmi
Through th e m im perfection originated,

OC^do ^ I ..! 1^
pn^D
nn^nN bi
w ith w hich all th e w orlds are unable to cope.
^-lyO(oU*/ ^
prnw n
W hen she beh eld them ,

OLflO^ O ^cfsd oJtUs>
HnKV
n*t>>
she h it h e r head w ith h er hand(s)

oq >c l\
ocJdoq* nH+a
NHNW N*TV
She h it h er head w ith her hand(s)
aL{aj0
tn n w ?
o a ^ C nl
N \p m
n ^ntii
an d to re o ut th e tress(es) on her head.

oc$*C4d aj[ai0
974 In
a L u ll
BL 2 3 6 0 0 4 5 V : 13 & BLO 1 2 3 6 : 45V:

975 in BL 2 3 5 9 9 4 8 r : 9 & BL 2 3 6 0 1 4 6 r : 9
13:
411
Nwnn
tnnNO
She tore o ut th e tress(es) on h er head.

Qufi^Qj 976O
tn n w
Ck&dU j(oJcoJ
N nnN n
nabw
an d she brought distortion to her heart, and she spoke:

j^ c A ^ a L i C a i /a i f j {( A *M<^d
>n in d
n>*>nn
I ran, m y Lord, an d did not arrive.
L o q ^ a ^ l ^ j L&u o o 977o c b c y
nnnnw
I b rought disgrace u pon myself.
979 J{Lm C^jU s o \ j 978^JL^4j(Lo|-woJ
irrw nvN bi
prn w n N b
I did n o t see th e m a n d I was not relieved.
n N in ^ i
nnnvi
I spoke an d it d id n o t happen.
L O tff& C i m i
^ j J L lis
pny
w urm n
> <> 1
pnbi:)
All m y spells w ere lost

yrvffi/nV rf *> LaJc^C&(
INTmany
pnîm
an d all m y w ords w ere scattered.
CaJa4r{
mbtm
zJL ocJaîl
n>t?N02
W herefore I destroyed my property,
Cn+fif 11(
^rcJtJL o d a ^ iJ j
976
in BL 23601: 46r.
977 In BL 23599 48r: 13 & BL 23601 46r: 1 dL^.
978 In BL 23599 48r: 13 & BL 2360146r: 13
979 4 ^ v -v in BL 23601: 46r.
412
w n rn n
w b N n 'n
an d w herefore I clothed my self w ith my gown?

C nV rf i j
w nm n
o c la ^ i< J
w 'i k w
nnanî
'?
W herefore I clothed myself w ith my gown,

ocJj ( cJ
Nb rp b
980a j ( L a &
c l&
N n>N l
N1 HnN 3 D l
while I have no share of it th e House?
O yO C Iî^
ro w m
JcuiOj(^
mi
2 w n
b>nriD
Ptahil p o n d ered in his m ind

4d a 4 { a J
in d w
i ,.V
n n n Dn n
rp D b a n y i
and he conferred w ith his wisdom, and he spoke:

O C 4 d il
Hmb
N3*0>1
O C L yJ
TOOV
6 jlM
N nb
=3<l L
D lp V l
I shall rise, p ro strate to th e Life and subm it (myself) to th e G reat (One),

Qj(Cft >
n>N n
^CLXnJr-t ^-L
0^_Lfcii
H nnw i
]n
in o v i
My wish is to get a garm ent o f th e Living Flame,

o c iL u a j( o cM^r! ^-fnH
w nnN n
yif
w o n ih n n y i
an d w ade in tu rb id water.
^ a d L y ^=I o l j * C u u o j {
in t h v
w nnnn
w on
In th e tu rb id w ater I shall wade,
98 In BL 23600 4 6 r : 1 & BLO 1236: 46r: 1

91In BL 23600 4 6 r : 3 & BL 2360146r: 19 there is
413
JU
rp n
(G R R p . 116)
rtf f n
111 - r
NlKHV
dr[adL^cdSrLi
WIND!
DN*Tmi
an d reveal all th a t shall take place.
*
d d L ft <
1 n ^
Jl u/ aj(^
aWNrn Nnniainn ^nNno
W hen Ptahil, by th e wisdom he devised,

CLddfy.J
OCC_**J
982d J d j d S . ju^
bn\>tt
T ttn
w orshiped a n d p raised th e Life.

oj(L*m
wvnh
ou{04f^d=>
>Vl
njinw
\yiab
ddua^
]Q
n>t?D
He received th e g arm en t o f th e Living Flame
983o c i L
f lj{
wnnNn
ocdLdd
wm
^ i d d 'H n H ***,)
pnNim
an d w aded in th e tu rb id water.
< L J (C n
**1
NivNn
aj[04frJ=D
njinw
j ( a l |c ^ ( i s
nw rny
W hen th e Living Flam e m ingled

OCdSfL*MOJ{ of^drLdrd
woriNn
won
y x ^ C o J
a l^ d
pnw N n
w ith th e tu rb id w ater,
ddad^C^ aj(La~uu oj{
iho 3
NnHn
NnNwi
o ^ j l ddltS.
Nimbi
**iC.dHdd
nna
at th e scent o f th e garm ent of th e Living Flame

dd(Juo ojdLddo 985jOLJOCyjUO
9MadqO
982 in BL 23599 48r: 22, BL 23600 4 6 r : 6 & BLO 1236: 46r: 6

983 The above six lines not in BLO 1236: 46r.
414
^ .
p^X )
Np*1N
W W rtJ
in
d u st ascended from th e earth Siniawis.

9S6e^Jo ja tJ O L ^ u a
NP1N
onw w
aL ^do
4 d d jo
lOOpN
p b o
in
D ust rose up from th e earth Siniawis

J
taj(ex!
an d fell in (every) place.

o tifo ifo c . ^ I n . l
6\a4lA=s
pnô
w dndm
nnnnv
All th e seas were stopped up

ol^
S L x^
pnô
lo iN n w i
and all th e hollows w ere leveled.

aj( 4 fa?oc&{
j(r> i <<>
W ig to w n
nw n
T here becam e dry land,

o<-M4d j(oJL^Cyj
w on
a jL u a ^ i j(o a g L fO (-S )
nôni
u n io n
n w tn n n y i
an d a solidification was form ed and fell into th e w ater.97
988afQ 1
hto
o J a ib
*u
Nb N n
Then a curtain was raised,

oc*<J4F^= ^ n V l f V
âd=U 989^ / cL o j
984 BL 23599 48r: 24 & BL 2360146r: 25

jocjol^cjo siniauis: underworld; abode of darkness (MD, P. 328).
9 8 6 Not in BL 23600 4 6 r : 11 & BLO 1236: 46r: 11.
987 Cf. Genesis 6-10.
9 8 8 cjllL lh br guda (a popular etym. of Parthian bargod, Aram, (MD p. 69), Iraqi
parda tm no curtain. Also expressed in the Jewish tradition Pargod is a religious notion
borrowed from Middle Persian indicate the separation between the here and the hereafter.
This curtain (barrier) can be lifted from time to time (for more details concerning pargod,
see Shaked 1994:5).
985
415
D N pi
p ^ o i
ascended, an d was installed in th e h eart of th e heavens.

t
i/cLyOL=>
N n >pn
T a r n y
p i
W hen th e firm am ent was spanned out,
iyfjCLyj adsL&aU addoaî H.ift. in )

j m
km w
io
n a o i
(Ptahil) p ro strate d an d praised th e Man, his creator.

ad\adJ o( tri'H i^J
N O hn
N t n iD b
N P H
W hen he saw th e lofty Throne,

^Lddcldd djaj& n+'H' - , ) adLuu
n n ^ n
nN O N nnyi
n t h
he rejoiced, a n d his h eart was pleased.

addddoiS. addjqA ^d d tO L ^
N p iN T
H ltT l
H e seized th e navel of th e earth

V
W K W
"f\îA<Ac^^L addj
N H W
N il
an d tried to b in d it to th e heart of th e heavens.
irvL^câdd
cubLi^J
H p iN i
m w * ?
r u tp r n
m i
W hen he sought to seize th e navel of th e earth,
o c l^ o ^ ^ d d ^ a d d a ^ jL ^
n iD H I N D n V
th e perishable ones (the Planets) surrounded him.

o
^-^
n H o ip
<dddâdJa^jL,
n iD N iN D n v
9 8 9 4/cLaj not in BL 2 3 5 9 9 48v: 6, BL 2 3 6 0 0 4 6 r : 13, BL 2 3 6 0 1 46V: 5 & BLO 1236: 46r: 13 .

990 sxmjaAoLi^ts. in BL 2 3 6 0 0 4 6 r : 15 & BLO 1236: 46r: 15.
416
The basket (or: bundle) of th e crafty ones su rro u n d ed him ,

m l+ t
n(
HnniDinn
w hich is full of (false) wisdom.
t n tn n i
rp w b a
It is full w ith delusion,

" 1o d ^ ( ojL&Ll^ j^ uu ^ lLx^ ^ s .
w!?n
N n n o in
rpm
w hich is full o f (false) wisdom.

W2f t / a i L * ^
N iK im
^L! ocl*i ^
ru
w bn
How full it is w ith delusion,

o t 4p>dcuuu*JL oj(r>V^hf i ^ j(qJc tn^ri
m rm rri
Hnnnpii
nN ôn
a w om ans m ark et basket of w itchcraft (spells).

0Cuju0C-!c4^ oj4L)4>.
N>nW 3 >\>>
K2 W
TpDNINDny
The Seven Planets encircled him

odA**
^dojar^dbLi
w s in w N n
iN tn n m
an d th e twelve good-for-nought m onsters.

" 4ya^JLb ycL yH /o
IKfiftl
]N0*1*>N
o^yU=
n n D tniony
A frapan an d Lupan su rrounded him,

oMlo+Ji oCyjotLyjua
wq'ihj
mwmx)
]n n
oin not In BL 2 3 5 9 9 4 8 v : 11 & BL 2 3 6 0 1 4 6 V .

992 Not in BL 2 3 5 9 9 48v: 1 2 & BL 2 3 6 0 1 4 6 V : 11.
993 elAa* in BL 2 3 5 9 9 4 8 v : 1 2 & BL 2 3 6 0 1 4 6 V : 11.
994 va^JL vaL^t4 o aârpan ulupan : two demons (MD, p.
991
417
1 3 ).
th e two viceroys o f th e world.

j * 4''** *
995
!?>ynNni
Iw n iy
U rp'il an d M arpil,
o c J tlo j^ l Jc!cjLf o il
Nn>^N\&n
w an
bvi
w ho have dom inion over w rath in th e Tibil.

i^ e ^ d o ^ s U ^
Nm
w bN nn
rp D w iw jn y
They encircled th e g reat dragon,

cuL&L*LlL& 6j t ^ U
N JU D N pa
D N pl p b tn
ascended, an d sto o d in th e vault.
NpnwT
w nw b
nno>i
W hen he g rasp ed th e navel of the earth

ajUd*LLL&
w u n ip n
" 7j L A a ^
rn o y
4 L4j0 a j
npow
he raised it an d tied it to th e vault.
(G R R p. 117)
^
/ f
w vpY T
& & ( clU
w a rn
cu a d d L d d a ^l
w a p iN o b
y~7Ly
nntw
W hen he held th e high circum ference o f the firm am ent,

o u a H x ^d d
w tn m
r \M i r r ^
niov
4 /c J L c z j
pbtn
ascended an d tied it to his throne.
9 95
J < ^ ^ u = urpail & *urp(a)iil: two light spirits (MD, p. 346).
996 oJm talia Active dragon causing eclipse Ginza talia rba: the great dragon, kbaSth Italia rba
d-alahia I subdued the great dragon of the gods (MD p. 479).
997 jh U n tm is not found in BLO 1236: 46r: 26.
418
OCûuOCj!Cty> UajUOLts
Nn u n n y
nanoy
The Seven (planets) concealed themselves,

t i* 4L * U M 4t
d /d L o j
rnmp
Nnnmpn
p ^ tn
clim bed an d took th eir place in th e vault.

OCyoJLl(^Ck^(
w sn rn w n
DNp
The (Twelve) m onsters took up position,

99%^ j ^ o ^ ! l a ^ u U = J
]inND 3
lNODnV'l
an d were fettered by th eir bonds.

c o J is C f tl^
w by
o^kêu*;
w ^y
p a h ra in o
H w nxn
As for th e ir Five leaders, they (cried): Alas, alas!
nnoiDinn
b>nwiD
wyowtxi
Ptahil p u t up w ith his wisdom,

<\H 4*J yjJc to /p ^C j !u { o l
Kim
N*mb pb NU>oi
rrnw
he sat dow n an d questioned them one by one:

O y j j ( c n
wwi
I <*/
pnwn
100
W here do you com e from, you wicked,

999jl^ O
un
nu
998 o t ^ x H a ^
jfojLwaJ
]i3
nNinNb p w r o r m
parunia = pirunia: sneers, fetters, bonds. (MD p.
3 6 3 ).
999 in BL 2 3 6 0 0
46V
: 5 & BLO 1 2 3 6 :
46V :
5 there is ocoô.
419
372)
See also parunia (MD, p.
w hose form s are n ot from the fathers house?
PÎN O N
WNn
W hen he spoke th u s to them ,

vs
rpn ]n
nnwN unn
Ruha answ ered him from below:

1000
^ oJ cjlwC^ ^ 0 (0
*|NbnnD
ihwaifcn
priN
W e com e to be your hum ble servants,

a U o c J io
i^ a J ( 1
hniNHN
DlpDI
we step forw ard an d w ould be your helpers.

j(c L !o ^ J i
^ o J c jlw C ^ a U o ( - d o
nnnirT
ôn *jNbnm
nunhn
We w ould be your helpers in everything you do,

<frO( in ^ i
L is a
by
TNiVJtm
and leave you in peace on your throne.

( f y o < in ^ i t ^
IN OUD
L=>
by
On your th ro n e we w ould leave you in peace,

o^doJ
NDbNb
m p H im
DipDi
we w ould rise an d restore order in the world.

tykC/H
wnn
10 0 0
^ndcôJaj(4frC ^J o c ^ a i Q( >
\>>n id -iNnDNbNnwDi
^ oL ca^ a^
or
w im m m
servant (see MD, p. 418).
420
We w ould be praisew orthy an d entirely surrender to you.
N>nwan& nin\>>
WNnp
W hen th e Seven h ad thus spoken to him,

{jJU(aô CCLyj^djlL ^jlL/o3 -(o
IWNiN >*OTT PÎNDN

H e said to them : You are m y sons!
o j Lx ^
qA
^S.
^ d V o f
g j(a J J <
NninNtn NnNTiy
jl=>
jnrpn w
If you perform good deeds,

COjIAjLlL& 1001ty-L^fcA<JLl OyO
W llO W b l
p D rD U b N3 N
th en I will reckon you on my side!
*
1/ .ml
..
o|qum
Brians indn w^n p

W hen Ptahil spoke thus,
d J u a ^ C iU s i
n>orny
eu {ca^
nrn arpNn
his house was taken away from him.

& UGLyULto oj(caf
m>o
3>wny
NrpNn
His house was taken away from him,

odây
n^dri
nnuNbNnwi
an d th e feeble ones gained authority over it,
i o i
BL 2 3 6 0 0
4 6 V : 11
& BLO 1 2 3 6 :
4 6 V : 11
421
ft
i / d y u ( ^ i
NHpn
TX PJD H
& (c \H
DNTIp
in
as before th e firm am ent was spanned out

o j C j l \a4Ldd
a-^Lddo j(add
N m onn
N p
n*nN\>n
an d th e earth settled in solidification.
J( <
o|o_w
ddodô
b> n n o iNnN N m n

ddU O îJj= 3
n>w ny
cu(<-dd
m w i
m >n
His house was tak en away from him.
*
ddadâ .J yLLadd g jtd i^
nanm
pan
t o . 'V
N n n D in n
J c -w o jC ^
b n n n o
Ptahil discerning in his w isdom an d said:

ddo j(cddJ M xxzd=, M vMd-,
in
irn b
p io v
m pv
I will rise (and) descend to th e H ouse o f my Father

o -^{a d d ddoJ ^X drladrL ^xL
m m
nab
r tn m y i
to tell m y Lofty Father:

J{CLdds oc\jLJcl&(o4JL Jjl^
nm v
*7iD
I have done all th a t you have asked m e to do.
Jlm /aX ^ ddadô yc|cft

^nm o
in d n
p t n d
422
1004
N n otn n n
n in o m
1003
s,
o j j ^ i is . i
a y C a f
wwi
1002
c l.
N nn
R uha perceived in h er wisdom and said:

gj[a icA \nJi ) o ( M M \
N n N vn u yi
a n n in
nnpv
I shall call fo rth h m u rta s an d astartes,

adrllodd La^dd y t
wn
p rp n
who shall b e m y children in th e world.

{ ^ sd r L d d qrf
p o p 3
<x^*7
N rm N inN m
1oL u/O C ^C ^
p n *n n w
wnN>n>\>>
The planets an d th e ir dem ons shall rise up in defiance.
(G R R p. 118)
y 144+it j oljlc lU j
pnp>i
o c ^ * jj(4p*a4 i
NrsinwNn
w v iti
The m onsters an d dew is shall rise in defiance,

{ 005O C & L q a y
a d r llo
nîDi
an d we shall disorganize th e w hole world.
y t+i+lf j aj[caddtS> ocôcLy OC7 o4$*4-(aû
p o p 3
n jv n tt
m w m v
nvm n
The five p otentates o f th e house shall rise up

ôiLdc'Cy addeîddb
]nn>i
Nn*npi
an d wage w ar.
BL 2 3 6 0 1 : 47 t .
BL 2 3 5 9 9 4 9 ^: 1 2 , BL 2 3 6 0 0 4 6 V : 1 8 , BL 2 3 6 0 1 4 7 r : 1 & BLO 1 2 3 6 : 4 6 V : 1 7 v -co .
H>4 BL 236OO 46V: l8 & BLO 1236: 46V: 17 *&{*.j j
cuLSUq 1...v
io5 PRA (yiD) to destroy, to disarrange, /cu/h a/ma naprh we will disorganize the whole
world. (MD, p. 378) in the other manuscripts
io 2 n o t i n
1003
423
b n u n a
p rtn
W hen P tahil beheld them ,
1- -^
AA.e%e r f^ - i
nnoiDinn
nmNnwrip
he was enlightened by his wisdom.

o c |c n ^ ^ f
cJL^f
w pam m
N bn
H e clenched his fist

O L f/flO ^ u O ^ ^ /e u ( i i s
1NOH1
NHNH
H ^ N lIN n
^ *
by
an d b eat u p o n th e forecourt o f his chest an d said:

JL Ô
UN
J o ^ ^ L
4jeyH*ri
nnb bw yi
d n t ip
j(C fc d
id
Before I d ep art to th e fath ers house,

oM lo
^ c |o ^ J oJcl6^
^ lIc jo ^
NnbN p m n b h *ih q
nb>iN\y
I shall appoint a m aster over th is world.

1006^Lfâ^( o<-f/ocaJ
M V N in
HIND
NHN>Nb
The m asters o f th e H ouse do n ot realize,

a îlo
1007
Hobn pmnb
nbnvi
th a t this w orld has a m aster.
*
O C Lu/
j(C6dl OlL j&O
N n
nnb
nw n
1006 The Planets.

1007Adam is the new master of the world.
424
W hen he w ent to th e house of th e Life,

a * tlo
j(<_L&=>
o c i-fc'oJ
Nnbn n m v
h^ndh
tn m y
mix'?
th e u thra said to his Father: I created th e world!

o t 'H M i n t
j {& 4d
n << t -H
mip
a n n in
Nn*n
The R uha created h m u rta s

g j{ a ^ d c jU n ^ -t
]*onw?n
j [ cl L j
Nn*n>noy nNipi
an d created a sta rtes th a t are veiled.

oc^|
o c y (j
w x
nw i
oc^JaL
o c ^ jo i^ x
e u (o c J d
j(o c jo ^
She created liliths in various kinds an d colours.

O LfLw O ^
|n p
w nw ana
The planets created dem ons,

^ jlL(cJ
) o C 4 ^ ay ^ X
pbrpb NDNtn NWDNn

powerful an d great in num ber.
o c jc a J J
i^x L d
o C y u _ u (^ a ^
n>vn*t
pip
Kîn^NO
The obscene beasts created th e dew is,

a
^ i rl i M J J
p rn m
j(c c o
nN p
according to th e ir im ages in th e world.

1008
....
A ^ S iU u ^ J J O ^ O ^^& iu /
The five (planets) w ho created th e sword,
1008 n v - ^ n ^
jjo
not in BL 23601: 47r.
425
o c J J o a ^ i Jc! cjL! o|^

b w tw w a 'p w m
m m
bvi
w ere given au thority over th e w rath in th e Tibil.

y i MiCfirf tMH*JL
OLX*vO(
Nln n
Npnnn
pnw nnrT
rpy
Some o f th e ir form s exist on land,
OC*LuuOj( OC4L& j(C aJ
NDHNn ND l
rryi
and som e in th e m urky w aters.
0*1p >3
WDlUfc
)3N
We w ant to stay in H eavens

a4 ilo
yaj(oCjdc4dL)
mob*
nbm
iN rw n pi
and (yet), ou r creatures dom inate th e whole world.

OLLw/Cj( yoJcif ajLJo
mr\m
]Nt>n Np
Earth will becom e ours,

q^hJ o
nq ^n
p ro m
\>wy
nrnrobNiwrotn
and nobody else has th e authority over this world.

ye\ ...
aj(ca&
ta n n in
anron
The house th a t o u r fath er h ad b u ilt for us,
rn n an a
in
n a iN T i pro
we shall dwell in it after him ,

CLdaj&[ ^CyO ( xA^c6jo
WVHrn
KIND
pro
ÎWON
because we are th e m asters o f th e House.
426
yniH
ajLda4 {
1*nm n
NniNQ
a ***xiH
n ^ irv n N nn
R uha will b e th e M istress of ou r place.

y O L a ^ jC 4 r {
O C ^JLl J ^ S ,
]n>N3 >d
N nn
R uha d-Q udsa "The Holy G host is w ith us,
Nnm m
n :m m
pirn
an d we shall be h e r guardians.
d d a j* y c j(
of
Nidid
iN o n n
)ia p i
The twelve stars will rise

o c^ L m o u
o c f^ jc ^.iS Ja^C yj
N nnw i
w nv
pabNObm
and divide th e days an d th e m onths.

îUflL^Cy
lubN Q i
O C C O /J ^ J
w m m
w m m
They m ust divide th e h ours an d th e susias,

o<^rl << I^ J l009Of-Loy
nnm oi
mtv
pâ3i
and divide th e m in u tes an d th e seconds.

daH C yj
y c \c a ^ M
*TNM
PTNH
W hen we accom plish this,

O f t *A>CyJ ^ c J f _ /
wwa
Q jfc o ^
]*^ h N n n a
1 1^
nbo
th e whole H ouse will belong to u s.
*
1009 o i l e y
nagia found only in plural: a small unit of time (MD p. 281. See also MG, p. 64).
427
(G R R p. 119)
o j(o
4 r[a J J o L a d r lla J
w in
dntnt
r\^H.dHo j ( o C j c h j U j U ^ j J L
n q !?n i
N p iN
n w tp n rp n
Since th e earth becam e condensed and until Adam cam e (into being),
OCy4^ oc^Jo ^ 0 ( 0 4 ^
O C JO m
m nn
w m
pnN\y*i N n n N b n
there h ad been th ree h u n d red an d sixty thousand years.

o c M io
a ^ iJ a j
4 -[a JJo
nxxm b
m ix
eu(o^JL
k iin t p
Since A dam cam e (into being) an d until th e end o f th e worlds,

OOfi-w
O C ^Jo
y a ^ a M jU
NflbN p o N o m
n w
Nn>mN
th ere will be four h u n d red a n d eighty th o u san d years.

OC^ftfLu; JJ*\?
N H N in
OLwO(
r iK D
w nw nny
oddJ^k
n x iw
The Seven p lanets d istrib u ted th e years into even parts,

^ /O y a ^ o J ^1^~h^df t
itm N b
^Zfluuu
mi
rm N n
7Nn
th a t none fell sh o rt o f his com panion.

<xfiio
^ u tL d c v ^ a j ^ ( - ^ o J b a a ^ \ r>...
rp n n b n n :p b N 9 N rw N O T N n
N nn
Ruha, th e seductress, divided th e whole world,

dJouuu euLdd C j a o M t l .
n iiN n
-m n
OL^ydd d d a j o c d d j {
w n
N m w r n
iN o n n
(that) none o f th e twelve sons of th e faulty fell sh o rt of his com panion.

y - -1
o C w O L ^C ^ J n-.uJL-f/
p riV o
w n w i w i
n m
oci/occd
n tn v N b i NHW Nb
Ruha and all th e p lan ets did not perceive an d did n o t realize
e\( M inf Hn
K^-a.) CL^JoJ
a ddcx&{
^X.
428
NniNHN nbnyi
NnbNb
nbnvi
kind
th a t th e w orld has a lord an d his helpers are beside him .

C L& daJ
wnbNb
ex^daî
nîK\yni
kind
wawannni
6^ l a &
< di
n>d>n pi
JU=>
by
N evertheless, they stan d th ere forging plans in order to create a lo rd for th e world.
a ^ o ja
NDND nblVbl NDNb

There is nothing w ithout an end.
o^doJ
NnbNb banana -ltnny

Ptahil retu rn e d to th e world.
a ^ L id ^
^dLfô^fo
o c x d & o tS *
o jH j
q j[o
H2W nbnNQN NniNT ndi win

He cam e a n d listened to w hat his fath er said to him.
j (cjLs
a i(L u ii/
NQ>m
Nia
iNâyi
da4{aJ
mny
indm
Then he spoke, I cam e here in order to create a beloved son,

^dr{OLa6dJsaJ
nnwNpyN
nnây
I w ant to create him an d raise him

C^J
OCfjLj a ^ o ^ k C y J
w am b
Namyai
mpai
in order he rises an d praises th e G reat Ones.

OC*.
oJt\dz! O JL u t^
wnna
Nbna Nrnn
.1
sr 4mldCm^
rny
rnrb
by
Dip>a
W hen he stan d s on his feet he will h it the wild beast(s) w ith his hand.
exddcdd a J L ^ d d j
r> I n V
o i( , . V
N*va
NbNa
Nrna
Nvnai
C^6r[C^ ^JL ^s
wnoa
429
jpy
W ith his h an d he will hit th e w ild beasts an d the cattle as well.

oc
a ji& a J .
^lJcjq ^^rL>
î\m>on annm? nNin
nîanm
L iA ^ C ^ o
wnwnna
tnini
D*nrn
It w ould do th em benefit, because of w hat th e Planets h ad com m itted.

adr{
WlNnn NTTIDbNn
They (the planets) divided th e governm ent (?)1010
a M d d o tl.
a tc ^ L ) a ic 6 d
Npn*n
N*vabi
o jc m
JLi^ J ocLô ^lC. oc &.o^ J
Nvn bbob wtobn anaâ!?
nti
so the bodies feed on all b easts o f th e field and on th e fruit of th e earth,

^JLw OCj&{ OLddL^ y&[ ^ i .4.1 I^z-L
pn
wn
ntd
]Q pnbiD^
which everthing cam e to being from th e w ater fruits.
%
y * ^ *y O L w O C ^ o ^ J y
11H o ^ q j J c m o K ^ o j(o
ju^
pnîD N>nwnNi2^
pîanai Anuria win p
W hen Ptahil cam e an d spoke to all th e planets:

adriladd a ^ J a ^ f
OLUwCy^C d-(aJ/aJ da^dc^^S,
DHTNb Tban
Let us create A dam th a t he m ay be th e king of th e world!
OC^lcdrLt(Cdr(
Q (JJn-H .*+ t< Jid ^ 1^ 1
No!7nnn NHbnnn
pnîa
^ >1'H a d r{ 0 ^|cD -w ^
p înon
p>mn
W hen he th u s spoke to them , they all conferred together:

n in .. 4. 1.) 4\aJJa J
NiKnî Dbnab rmii ntnNDn

W e will tell him : W e w ant to create Adam and Hawa (Eve)
JLw y o J c f/
in
in^h
ioio Doubtful
I 44>aI
l.u ly |L ^ O
inn
yiorna
(see MD, p. 245).
430
because he belongs to us.
101
d ia J J a J
Kihtnn o * r m b
o j[ o
^ dc^ o
w in r p ^ m
n*n>i
They said to him : Come now, we will create Adam an d Eve;
(G R R p. 1 2 0 )
ajLL*J4f
oa^c^d
Nnrrny
wn
th e head of th e w hole generation.

O Lw<O f
y [ c f l
wnwnnp
hînon
ipnh
W hen th e P lanets th u s spoke to him ,

& a*ia j ^ V l V
1012AcjLj Slmioj L^
iNnai nnbn uoi bmwis

Ptahil w as tro u b led in his h eart an d said:
o X fL )^
q L l^ ^ C .
oa^C^d
*> cr\H I
n,jo.*4faJ
Nnrmy Ntnrr m>>n NiNm
( n V
n*ny rpmn^!
ayo
jl=?
iv
If I by m yself create A dam an d Eve th e h ead o f th e whole generation,

a&ladki
^Jio L tS .
NnbNn nrnton
rro<H
JL u /o ^
4"[aJJo
ihnd dnin
w hat does A dam know w hat to do in th e w orld?

^ jJ L f/a ^ C y
*S.
pbiNn>n
O L u /O C i^ o ^ j
ajddj{jj= J<_wajt^
wnwiNi^ tnniy
JaJa^f
bn^no bNbND
Then P tahil-U thra spoke to th e planets an d said:

adHlo yc\aûu*JL
a^Ja^f
ju*v
oclcdJLr\jHdr> 6\oJdo
NobN pmni io^nq in nP'n
w i dn*tn
Adam is m y son. He is th e king o f th is world!

^ x i s <t\ V 'H o 4 {
c >j <l L
J c -w a J i^ J
O L w O C ^ c^
JcJa^f
ion aJo^J *iaJiaJ

oj(o ^sdci^(o xw y<Jc5 x - i l JjlI^cô not in BL 236OO 47V: 4 & BLO
1236: 4 7 V : 3.
1012 Read:
npf blibh Ethpe. Pf. N'H': to be afflicted, troubled. (MD, p. 295)
in the
other manuscripts.
431
rpv
n^*iN O > n
w n w in p
(Then) th e P lanets spoke to Ptahil an d said:

y c ^ c J ic a M j
jLwa^f L=, v cô
p rn w p i p r> p m
i n ^ n *?y p w
W hom do we tru s t and rely on,
an d w hat is o u r a u th o rity in th e w orld?

y i l ^ o ^ c ^ ^ - g , J<w o j ^
JcJa^t
p y w E P n b>nN no
Ptahil answ ered th e m a n d said:
^ J c jL u u C ^ t
adbC ^JL ^t
y JL > (Q y O
nbnn>o
H p 3i n
p n to N
You shall be his fosterer(s)

^ c .^ V
^ y jL w d ^ o O
wn
jo
m iiv b o r m
an d render him full service.
^ (a ifa J
o o l5 L l L >
oljJ L L ^
DNiNb
w rn m
w nny
Then they created A dam an d laid him down,

aj&iLQtCy
N n n >\>>>3
nnnî
b u t w ithout a n isim ta (soul) in him.

^ jl ^ u ^
P ^ d n 1?
i(a ifa J
o c
w m y
W hen they created A dam they were unable

ajUr{C4f*Cy <jJr>xM ^dc^^L
N nn*\>n
n n m n
432
W nq
to cast th e n isim ta (soul) into him.

a^dc\ JoceJ ocj<î<-4J
Npn *WNb *nn>p

They appealed to A ya r-Z iq a th e Ether w ind
^JL y d cJn
nn*ub
prb>bnrvn
to hollow out his bones,

In u<Cy
prb>bNn>i
nzrnb
to hollow o ut his bones,

a iid L -4 4
^JU ifc'< -JU u u C ^J
6 "[
NipiD
pannw
an d to form m arrow in them ,

y j\JidL
p in rm
Nnpio
to form m arrow in them ,

-L= 6L&<^j 1013 ^JooÔl^j
nw b
bp
D ipm
nmytoi
th e n he m ight spring up an d stan d on his feet.

aj{o4^=a^S. ojUoûJ ocjc& C 6i
mmn
N rm w i
NrnNsb w i n p
They sum m oned th e splendour of th e Living Flame,

O C ^JU S dL I
w\inabb
rnruN ni
th a t m ight illum inate his attire.

^ X L ^ c l6t{ oc^julU
nnna^n
tw in b b
To illum inate his attire,
1013 &
or
var.
4 s > nisuar Impf. WR: to leap, jump (MD, p. 436).
433
sjL& Ld
JLf=>
rnvb
by Dipî
-inuwi
an d m ake him spring up an d stan d on his feet.

OC*xL!o 4$m S.
n JL fo -u u J
wpiKW
Nb:mnb
OLJLd=lc6d
ann>p
They sent for th e m ist o f th e stream s

o jd c ^ 4~
ft <,>( H11
Nnboy
NnNwi Nmnb*i
an d th e fum es o f th e consum ing fire,

1Ay>i v4n*4r! to lo co ^l.
nwsiyn
nbw K i
to e n ter his tru n k ,

oc.\ce\M H
NP N D T in
cld^C-^tS*
w brnj
so he m ight clench his fist,

{^sdd^c JoA c^J
pianMMl
an d b eat w ith his arm (s) (wings).
wnfcnnw
nn>nD^*i
T hat he m ight grum ble an d shake himself,

^L ddLd
JU=>
rvmb by
drLLddc^J Joty>C^J
Diprt
an d springs u p an d sta n d on his feet.
ocddL&lo
Jc -w o jC ^ L )
o c w
o ^ c ^
anon b>rpnabi mnwrmy
J d o ^ t
bbra
The Planets spoke to Ptahil saying:

*
dick.w
434
N rm
]n
ro ^ n ra
n^n
Allow us to cast into him some of th e spirit (ru h a),

4do
in
{froJUs> j(o (c o ^ c
irn
IQ
*]N^y
n>nw
which you b ro u g h t w ith you from th e House of your F ather.

OLu/OC^C^
w nw nnp
t n ih
p nîD
All th e Planets exerted them selves

a îlo ^L
o^ oj
NQbbn
rnN Q
*tn:i m
an d th e Lord o f th e w orld exerted himself.
pnô
m rm
D espite of all th e ir efforts,
(G R R p . 121)
^Lfild JU=> ^14Lu5/cJ i0U^ (^ ^ J
by
ru n p u b
r p w b
they were unable to m ake him stan d on his feet.
OcLl0O
nw n
Jcxv&){^
nnnyn
briN no
Ptahil set off, in his glory,

*<* j
T im
l0IS^ . l in
iN n N b
p bt?
and ascended to th e Place of Light.

l0l6ocdjL=<J.
6{e^d
1014 a f + d = o f + j b J only in idiomatic to be unable. SKA (< Aram, r o w ) af. to find, discover,
aquire, attain (MD, p. 464).
ii5 BL 2 3 6 0 0 4 7 V : 2 7 & BLO 1 2 3 6 : 4 7 V : 2 7
o tL o o
i-^-sv &iho o& j o o ^ j u a a ^ Joj(<J
435
nnnvi
Nn*n
n oN n p
onp
He stood in th e presence of th e F ather of th e uthras

^ Ifr/o ^ o J
OCXiAdo
His F ather spoke to him :

jL H a ^ d o
ju u io if
rrm iN
m nn
W hat have you accom plished?

j{p^dC3{ J(( H:Jr'iisatS. Ixfy
roop>n
nnnvi
^ 3 (J L /q ^ O
biD
nb*iNON
He answ ered him , Everything I m ade, I put in order,

^ qjLx&JU cojLlMJJ
1 0 I7 j ( C ^ S / o ( a J
n>ip>nnb
iN rn n n
wmm
(however), I could no t p u t m y co u n terp art an d your counterpart in o rd er.
*
o C L sL ta iS .
N nrun
e^d o
dr{cxdd
k in
dnp
The Father o f th e u th ra s raised him self up

oljo ^
Jaj(aJ
J o |o
ocL j& cu
and set off an d h asten ed to th e secret place.

1018n V ^ /
N31
niDHD
He fetched th e m a n a ,
^ 1 >4.1
pnbiD
P ( M
I 1( 4 / 1
w n f y p '?
ioi6 ocjttAi aô aba d uthria the father of the uthras, Bhaq-Ziwa or Abatur (see 2.2.5).
: (all) I did was in
order before me, (however), I could not put your counterpart in order.
1018 The Great Mana (the highest being) is not meant in this verse, mana is the soul matter
which fills the bodies and make them alive, therefore,
is to be ignored.
10*7 BL 23600 47v: 29 has:
436
which illum inates all corruptible things.

iHeuuuLyja4 [
NnaN fl
pnob
h ^ n to n o
It illum inates th e physical garm ents,

O C yl
O L y fj
m x
Ni n
O C y J ttl
OC^JaLtS,
WaiN*
NaiNrT
of every kind a n d colour.

^ j l &cJLioA& 1019^lv ^
NON!
m U N U IN U n
HiND
He w rapped it in his p u re tu rb an ,
^ r l V n ***.+=> o c c m ^
nbnnnv
Q jfn-M ...5L j^y>êL)
N r n
N nN nm m i
by th e (secret) nam es w hich th e Life gave him.

eu^JLô A ^d o A o c ^ ja ^ c L )
N m m nN O
o<-y)
ND iN vm
nno^
He fetched it by th e ends of his tu rb an ,

^ liiw O L
nm
b n N n o 1?
o o
nnnw
(o
w nN i
an d brought it h ith er a n d gave it to Ptahil his son.

111x
>
am y
nbnN ny
W hen he gave it to Ptahil-U thra,

OCîOCJtal yJL^JLfide/
OCUw
N niN H N b
N n
panp
th e Life called for th e helpers.

4^jkyoj J cj( c^ j J c fc 'c ^ J {j-L^-LL&
m m
'r n n y i
!7n>nb
panp
He called for Hibil, itl an d Anos,
1019 Not in BL 2 3 6 0 1 :
48V .
437
ocduar\
) o c /u (o c ^
N nnw nN î
N n>nN n
ocjLiLu =
N n rn y
th e o utstanding flawless uthras.

^HV
v~V
panpN oi
p in p
He sum m oned th em an d com m anded them ,

aj(a^(^Cyî ^Hy i^f <4>o(j
pannm i
an d w arned th em ab o u t th e n ism a ta (soul).
sit 11
aAa^j <fU(ayO ^jlL ^/o ô
H > in
p n 3 N pblN O N
He said to them : You, be a guardian over her,
N nNn\>w b
p in n w i
and w arned th em about th e nism a ta (soul).

^ 1 1*4 n'H.AcL^
n>n
n it o n
^-lL ^/oô
pntO M p ^ in d n
He said to them , You, be a guardian over her,

o c fd o
âdU=
w obN p n b o
n!?p
]n > iN b i
so all th e worlds m ay know nothing about her.

1020cdcL& JU u aX ^ aJJCyal
N â
bn a n o n t i n ^
Let not Pthahil, th e m uddle-headed, know

^c|ca_w
NbD 3 p p a n
N U N sn
N nnnp>n
how th e nisim ta soul falls into th e body.

io20aJ<_L^ 5/j/a; idle, confused, useless, muddle-head, irrational (MD pp. 65-6). Cf. Sakla the
prince of darkness (Stroumsa 1984: 120), Sakla fool so called because he does not know
that there is One higher than he (Churton 2005: 40-1) Sakla is the the Gnostic Demiurge
(Deutch 1999: 75).
438
a ji^L ^ k C ^ oJLây yc\ca-û
NUND!
Km'W
tf?DNl ppNn
How th e soul falls into th e body,

^ L ^ c lc l^ ia ^ i tycjcn )
a^f|
Not n:i>WDNn ppNm

an d how th e blood fills it,
(AlL&ô^
y c [ c r v a*> o ^ t l
nn^boNO pPNn
not
how th e blood fills it,

ocL o
non
v clc a - ^
nnnso
ppNm
an d how th e channels (veins) perm eate it.

1022a ^ a ^ ( ja a ^ o M o ^L 1021o ^ n i )n^(
N3N0 t?NDN*TN2
NINÎNE)
Let th e (supporter?) of A dakas-M ana,

^d(-LcuCy .1 aA,/
nidni
nbirm in
be her protector.
OCLwL a j c [ ^
N rn
npti
4$kCLd
nnu)NiNbn>n
W hen (Adam) is clothed in radiance of th e Life,

^lLcJ JUs9 4 L l& c ^ j
1021 ftyaJba^ Maulana Our Lord. Stroumsa writes: According to the Kalam-i-PIr, the Divinity
(Maulana, Our Lord) manifested itself in each generations of mankind, Maulana. appeared
under three different names which are, in fact, variations upon Melchizedeks name or title
(melekh Salem, King of Salem, Gen 14: 18). The people of the first prophet, Adam, were the
Sabaeans. They identified Melchizedek with Seth and said that at the resurrection he would
appear as a judge and as a revealers of the teachings kept secret during history. Melechizedek
appeared again during the generations of Noah and Abraham, i.e. at the time of the flood and
of Sodoms punishment (For the conception of
maulana in the Ismali belief, see
Stroumsa 1984:111).
1022 cy<x*i joo^ oAo Adakas-Mana, Adakas-Ziwa = Adam Kasia the Hidden Adam the mystic or
occult Adam, who completes the unsuccessful creation of Ptahil.
439
rru>b
by
tn p m
iN w ni
he will spring up an d stand on his feet.

OCâJJ c\-frLi.^4d JcJa^( J
n >dn *t
N O ian
b b a n
W hen he speaks w ith pure m outh,
00(0 âu^jufd ^ cl&Lô j(eyo
wriK nronb inddn nwiN

you bring him back again to his place.
n ro n b
00(0
JaM ô
w rw
in o d n
Bring him back to his place,

<gH.)
rm
o c\(
n*T
]n
N > rm N o i
and protect him against all an d sundry.

OLôJJ ^ ^ & a A ^ d a A & J ow oj C^
nont
n m w iN o n
b n m o
m to
Ptahil w rapped him in his pure tu rb an ,
nbD ^nyn
n n riN n m
an d enfolded him in his garm en t ( o r : : he enfolded him by th e body) .
(G R R p . 1 2 2 )
n ^ i ii t/- Jc|o j
tn m y
bum
bnnN a
The u th ra flies an d goes (down)

ocJ|oj
o c io (J io
N nw nN
n rn
m bn
1023 BL 23599 5 ir: 5 & BLO 1236: 48r: 16 we read <vjLV iJL4ife' - ^ s 050 umhanibh 6$funa:
They embraced him by the body under HNN: mhaninbh btfla Gy 102:10 (where Lidzbarski
proposed mkanibtu Ginza 110 n. 2) he enfolded him in the garment, but where DC 22. 97 has
bupmh instead of btfla, hence: he enfolded him by the body (MD, p. 150).
440
an d his helpers go (down) w ith him.

olLLlL
ocl|o^x
N nau
nm
N ^ t* n
Those w ho go dow n w ith him are th e m en

aj(a4 {4f c
JU=> oc
nriN O Jun
N npN om
who have been set in charge of th e souls.
%
Jc & u i jlU ^ iA*j ^
u b pt>n
i?
W hen they reached Tibil,

o^ jl^ ii ^-i 11
Nn^NDT
NilU^Vbl
an d th e physical tru n k
wdth
*ow>nyn
Nn
W hen he (Ptahil) w anted to cast her (the soul) into th e trunk,
HQ3ND
]n nnbN pw
mn
I (M anda d-H iia) sn atched h er from his pocket.
DN-mb
n b p ^ 3
bnN nsn
by
W hile Pthahil lifted A dam up,

Jys yOyO(yuLfij( OlÔ
hot*
by p r n s n n
n :in
I erected him o n his bones.

0CJJ04^*lL h =
^lU=d
nby
n*TV
NHN\>H
by
W hile he laid his h an d s on him ,
441
oc^cLjl/zJL aûu(H/l& â(a*uuJo oyo

w m iY T
N nnn
nnN m N
*o n
I m ade him b reath e th e breath of th e Great Ones.

n'HM \ 4{ ^.jld m ad!La^
N*lp1Q
pun
NUNa
The body becam e full of living substance (marrow),

j l& \(
O C C -u u ^L
rn ^m n
w n i
O J c[j
N vn
and th e radiance o f th e Life appeared Qit. spoke) in him.

O L C ju u j L L
N r n
)c \
< jL & \c L $ iC L & (
nnb^Q N Q p
nw
W hen th e radiance o f th e Life appeared Qit. spoke) in him,

oc^dLaîS*
i- h V
ojLy
N31U ^ 1V1
ey co
W1D NPN
he opened his eyes in th e bodily trunk,

o
oj c |
n ?vt
^
p
hvx
W hen th e radiance o f th e Life appeared in him Qit: spoke in him),

6d c \
> (cJ
1024a
J t\
ja a ^ a ^ J o
p n H b w n t o * rm
Adakas-Ziwa ascended to his place.
*
O L & .4 U H
j(< j d
w a rn
m b
rn n N b
n n p t w
I led him upw ards to th e H ouse to th e G reat Ones,

o (jS d j{ o L
o c jk J * -L
o jL
^jJJ
1024 o j c | j a a ^ o j jo Adakas-Ziwa or Adam-Kasia, the light Adam. His wife Anana-Ziwa, also called
Hawa-Kasia, begets three pairs of of twins, male and female and the triad uthras Hibil, Sitl
and Anos. Lady Drower explains: Adakas is the metaphysical Adam, the wholly spiritual
humanity. He is the macrocosm conceived not only as an Idea but as an Ideal (SA, p. 36 f.).
442
w nnw
w rn
N ro n
to the place w here th e Great One is seated (or: enthroned).
1025OCîfc>4 y o U
n n n bm y
I handed him over to th e treasurers,
OCy^L/OC 0<^(JJ^L
w m w
N nm yb
th e u thras who hold th e Jordans.

^*44 tJ-^sC qjLl&ClA A d J OLCm
in iv i
w fi
N n o iN o
N n
The Life thanked th e uthra

ajL*ic<#>c^} 0 0 ( 0 ^
N n o ^ ib
N>n*n
who h ad brought th e nisim ta (soul).

odc*(aJ oc4Ld
w bnnw
N>m
y i'H 'U
ln p N o i
p ip
The G reat One sum m oned me an d com m anded m e a n d said to me:

o c y o ^ 1026o J a ^
m aw
N ^p
J c.|o
nbnp
Descend, bestow on him w ith a sublim e call,

ocyo^k aia^c/
n b n p N>3 N\>> N^7Np
a sublim e call bestow on him ,
a X ^ c ^ c ^ JU=> ^xU= ^jLf/côJ o c ^ c ! ^ i
w in n iM
!?y
nby
w wm
1025 aÂ'clyai ganzibra: treasurer, the ecclesiastical rank above that of tarmida (priest). (MD
p. 77) These celestial ganzibras represent the heavenly priests who are responsible for
purifying spiritual entities. The Mandaeans modeled their eartly rituals, especially baptism,
according to the celestial ones.
1026
qala call. The call is the revelation of the divinity bestowed on the bhiri zidqa the
righteous elect, while Ptahil the demiurge and his followers remain in ignorance towards
the nature and the presence of mana the particle of light nisimta soul.
443
so th e evil ones m ay learn nothing about th e nisim ta (soul).
1027 ,
pmouM
n>nv
I cam e a n d found
y I ... 1-Lfr OCQ>Cj !J
Q (^ c il{ O L
pntnD w w r t
wnnw p
all th e wicked, as they sit there.

1029o t v a e
Nnyn
1028o c J d j ( o c
wnnw p
As th e wicked ones sit there,

o ty u s p o y
^ lU =
w xm
olLLj ^ j
NnTIDl
an d discharge w itchcraft over it (over th e soul).103

Of -H fi
< iLr>
V2QN3 7py>
Nmio
Over it they discharge witchcraft,

o î
nm
o c ^ c
N3 Q1
6d
w upi
^L ^JL L Ja^C yÎ
m i^ N D n
occo^cL )
n nxi
an d th e wicked ones seek to divide it (the soul) into single pieces.

^ JL y O fC o |_ w ^_ C .
prn>wrn
Q yO
aw
W hen I saw them ,

o l^ o J J
non*t
L o g * t'frflnV
**,QC 3U=>
NunibNn nnnnwny
not in BL 23599 sir: 20 & BL 2360149r: 6.

i s not in BL 23599 5ir- 21.
1029 o c + u d olshol ^ not fin BL 2360149r: 7.
1030 This motif is common in many Gnostic imagery where the soul descends to earth and the
hostile planets seek to endow it with their own evil nature in order to ensnare it. (Jonas, 1958:
i 5 6 ff.)
1027 j( o C d -
1028 o u s n o L ^
444
I glowed in m y pu re attire.
e u tl& oaHJaJ
xm w
H im
\fjJc\*LvajU=
w obN b p ^ n n a n y
I appeared to th e w orlds in th e g reat radiance,

caj{e\*Atr\^r>o^L
N > b iN n v
> N n N n N :rtn
which my father had given me.
H>i*a J(
N tr n y
^n>nab
n^nn^nv
I appeared to Ptahil-U thra,
i 'S J( 1)r> m>

NDm
W in n
Nn&aio
who (then) w ailed an d w ept onto himself.
l^sa a^ddj
Nn 9 N3
JdLr> w
ND11
He wailed an d w ept onto himself,

daddo^L &[exd^Cj&l
L=
*Tba*n
t> V
DN*TD Q
because o f th e w hat he h ad done.

,0 3 2 c l ){CêAjaad\
a^>*
N rm b
n it o k o t n o
i^ il
^ c j-w o j
nbnnN ny
I appeared to Ruha, th e seductress,
(GRRp. 123)
O L ir llo
w nbN
^ I 4<*1
p n b 'D
0 < J L a o -^ r { 4 -L
w o t n jx t
w ho seduces all th e w orlds,

ndtfdH o\add
a j(C J a _ w
1Q3i BL 23599 5ir: 24 & BL 23601 49r: 10 *<-+*9v
BL 23600
48V :
9 & BLO 1236: 4 8 V : 9
i32 read Ms>oaije7ft^ masîanita seductress or tempter (MD, p. 249). See above 2.4.8.1.
445
mi
m m Nnnnn
I revealed to her th e great mystery,
mnNn
rnnynmrpm
by which th e rebels are crushed down.

o \ c l
Nil
q j
c j
r>
m m w rw n
I revealed to h er th e great mystery,

o ijft 4>ol.) y c 6 - [ L a j o
mtNiWbl JWNO
(yet) she rem ained blind and did n o t see.
OÔCyCJ(
O J(C JO
m j
m m rn NrmNn
I revealed to h er th e second (secret).
cl1îLi
q^ O l^ I
Nbmn
eui^fo|
Noam mnom
I held h er back w ith a camel bridle.

o| a ^ J
ocoj(cLr(
cu(
m m mmrbn armani
I revealed to her th e th ird m ystery,
gj{%.
N rm !?a
o o i ^ o J L ^ J
N w nn
NbaNbai
and I split h er h ead open. 1033

OCdSc,Ltiu*u(C^<J OCi/CaM ^ 1... 1
m i N n r r n i
w pm n
pnô
jv p n
W hen they saw m e, th ey all becam e afraid an d declared them selves guilty.
1033 Lupierie blieves that the term mystery is emission or manifestation of power and of
knowledge. He assumes that this knowledge is able to blind, subjectand finally destroy its
adversaries. The head represents the seat of prophecy and that the splitting of Ruhas head
should mean that the knowledge is designated to the elect and cannot be contained inside the
mind of the evil (Lupieri, 2002:190 n. 17).
446
AcL.I OL,OC.O-U^fc' (^JLwCO^kÔy O ^J^k
tt^b W lNN ni
JWhWDM
N11\>)
The Seven (planets) declared them selves guilty.

Q(jmtjO(mt\
Ac&J y >tuCO^^Qy
w nw ann
trab ]in>N\!)aM
They declared them selves guilty,

Ja^
^ 1 MiCflÔ 1J> O Arf
bNG3
by
iw n m n
nNrpnoyi
an d were hurled down an d fell on th eir faces.

^JUuCa^yO 1-*
> Ja^y j
prPNMN
by
|ya*waj{ >T7-S
bNDTl
^NHNriDV
They were hurled down an d fell on th e ir faces,

Ja^/^k ^JC a^y o -L= \jJL clUc
bNpw
by
]v*rpyi
an d raised th e ir hands to th eir faces.

yC ^L eJL *j
prm >n
A **t
pon
e*r[
]*nND
N nm n
They spoke, O ur Lord! W e have greatly sinned,

tyftlifaf l V ^ O ( \jULm 4JL
]Nbpn^>n
p o rn
bni
forgive us all our sins.
*
dd a 4{o
oL ^ cd
W\>>>3 *1NDN
o |o l_ cu
NTKPI T)
W hen th e wicked ones spoke thus,
p a rb a a a
i34 Read:
Nrmbo
pboNbo
4 aSJ
1035 o ly Ja^
p la n g a (G r. cpaXayQ p halan x, h o st, arm y (M D p. 3 7 3 ).
447
I m ade a breach in th eir phalanx,

n.iV.iH o |fW V yjLyo(cJiJo
Nm
whm prn>ow
I adjured th em by th e G reat Mystery,

a jL 6 \ C 4$*<-^ 4 d
Nnnnpm
^cL > 0(
c d tJ L
nrpurvnNbi
n ot to harm th e nisimta.
CO
j(C Q k & C ^ J
C l L J ^
n*\>noi m m
j { c j 3 ^ c jL =
]Q rpwny
I concealed m yself before th e Seven an d restrain ed myself.
c
m w sM
iv o n i
w und
im b
I took on a bodily form.

o c io ^ jjSrLO] j(cjoq*
I took on a bodily form.
ojL^c^kC^l oj&c*ujOC^=3 qJ*l. tf r ' HMJ i
Nnn^>3^
NpDNVN'71 nnnv
I said to myself, I w ould n o t startle nisim ta th e soul.
a&c+uocsaJ ojLSica^c^l
NpnNwb
I w ould not frighten nisim ta th e soul,
O/yt iV ln V Hd i ^.uO(eJ-J
NWinbNa pirpnN^n
and she (it) w ould n o t b e alarm ed in h er (its) garm ent (body).
c A c lja A + r ,
o c ^ a y
J \4 U U d
mm
I assum ed bodily for its sake,
N rn tm
N nm b jv n n w i
448
and I sat beside it w ith th e splendour.

1
N il
ojU ol^ jj
bONEn
N rnN *
I036a L .
Nbv
nnw
A nd I sprinkled over him (Adam) th e splendour o f th e G reat M ana,
nnn>ny
irn
ttpd
from which he was created.

o j ^ cJaJ
oj( o j J
Nna^Ni
j(CLr(o<.^L
Hnmb jp n n an
I sat beside him an d instructed him

O C C u /^ I
jnpND
hd
w hat th e Life com m anded me.
h*7Hpn n !?>\>)ntt
m m
I instructed w ith a calm voice,

oc4 Clo y 1in I
HDbn pnbiD
H i-wQ^J coô^^lC.
id
nnfcoi
m m i
which was m ore sublim e an d lum inous th a n all th e worlds.

oJfk^fV o Jc^ o ^ aL f/
HDD
Hbnpn
NÛWTT
I instructed him w ith a sublim e voice,

aJiyCQ* {fir{ a&cJJ ^ji^HoCcU
m m
]D n:p^? n m w N i
and aw akened his h eart from his sleep.

Q ( H r t J-i*JL
nnnvi
O jU ty L &
o Jc L flU (^ a U
m m i
Kb N n w i
1036 From now on the subject is Adam and not the soul. *L= BL 2 3 5 9 9
48v: 24.
i37 This verse not in BL 23600 4 8 V : 21 & BLO 1236: 4 8 V : 22.
449
51V :
17 & BLO 1 2 3 6 :
I spoke to him in th e speech o f th e uthras,

1038ta*fcf<
wnnimn
i ** a jiy d a j
Nno>bNi
and taug h t him m y wisdom.

LajL&Lx^X AA!
Ojt^cJo
NnniDin
}q
From m y w isdom I taught him, an d I told him,

oc^djLLll a ^ O ^ t y J
K311^
C^J
fi
N1 N1>)>31
TO tm
Dlpn
th a t he should arise, p rostrate him self an d praise th e G reat Ones.

OcLqj7 rvH t(aJ
nuno
OÔ^Cy;
tnriNb m m
T hat he should praise th e exalted place,
(GRRP. 124)
oc6dj{oc
oc& clA j-L qjL^x H
W3 J1N N>3 N\5I
NrDVT
th e place w here th e good ones reside,

o j l | jo a ^ o J ick l o ^ o ^k C ^
NVT t>NDN*mb NnN\>>3

T hat he should praise Adakas-Ziwa,
adeaJ
jlm
in
nvtn mu'?
th e F ather from w hom he cam e into being.
*
^L ilydaJ J{L&j{OL
nno^m n n n w p
As I sat th ere a n d in stru cted him ,
oc4Ljli 1
aô^kJ S(
1038
b L 2 3 6 0 0 : 48V ,
ojuh
BL 2 3 6 0 1 :
49V a n d
BLO 1 2 3 6 :
450
48V .
m xm
w rrn b
* tw
dnp
he rose up, p ro strated him self an d praised th e G reat Ones,

a jc j
JCfo^do ocjdc'cj addoty*,
N V T t> N D *T N
N 1N W
He praised his Father Adakas-Ziwa,

ddCyjyUid*
n m rn y
ay& d tJ
m > oi
th e M ana, from w hom he was created (or: planted).

oCJLds'oJ oddoaî l$u o 1039aj^
N in iy
n in w
t j d
W hen he p ro strated him self an d praised his father, th e uthra,
104oLioq^ ddaj(o \jd{ îc[ûCLiiJ=

* iM n H
)D
n b n n n n y
he appeared to him out of th e concealed place.
r\H){ i+-> ocjd&aJ oc\Lm ^
*nm y
w iiN b
wm
W hen he beheld his father, th e uthra,

O ^C dddd
w nn
ty d r[ A tL u k tC d d a ^ X lid d
\>>n
10
o d d r [ U i j =3
N nn>a\inm
N ^n>ny
he becam e full of praise, beyond all m easures.
HIT
HbHpn
He chanted (hym ns) w ith a lo u d voice

^ x lc d id d a M d {
O L w O L i'c^tJj
p b p lH p Q
w n w n n i^ l
and overturned th e planets.

O L M O L d d L O ^ l { jjJ c d d d d a d d L d (
1039
1040
not in BL 2 3 6 0 1 : 4 9 V .
This verse not in BL 2 3 6 0 0
49r: 3 &
BLO 1 2 3 6 :
451
49r: 3.
w n w n n ift
p ^ p iN p a
He overturned th e planets
aîlo^sS. âL6Ja^r(j ^dc4 LJa4dL&Li
Nnbtn
niNnb n^piNpni
an d overturned th e Lord of th e world.
NrPNTT
H311 pmNDD
H e disow ned th e sons of th e House (or: th is w orld)

4 f\-*r> n s C
miNl
flL )(a j(-V -b V )
pnbiD NnNTiym
and th e all th e deeds th a t they have done.

o c C u /^ X
N rQ
m in
ndtcd
-w h o
He bore w itness to th e nam e of th e Life,

l041^ l ( l ^ l
nnum
n^NPI mmym
an d th e u th ra who h ad let him h ear his voice.

JL&Lj {*-L a j[a d (V - s V ^ i V ^ / a ^
bl m
NnNTipn
ptinod
He disow ned th e works of Tibil

jjif i
^ /c u (o J
^sX ^C o
^ o J c 'f a J
nro
iNnN'7 m>N m rm
and raised his eyes to th e Place of Light.
*
i/flV o
o|r> </
ININ NTNH p
W hen he did this,
^ jlL ^ o L =
1041 B L 2 3 6 0 0 4 9 r : 7
ji 4 d c J L 4 d
o l
Lm j j JL
n 'H rl
i ^vt.
452
Tpy
v 'i w n y
m m
N n
m m v
th e uthra of Life becam e full of kindness tow ards him .

ojii& aA dd Âj&iCjU= ^dU =3
N r n iN tn
p b n n v
nbv
He becam e full o f kindness tow ards him,
n^n
N n rn
TpN oi
and com m anded a building to be erected for him .

o jL ^ c
^ d c y ic '
r p 'n
N n rn
TpN D
He com m anded a building to be erected for him ,

^sdLfc'oûC^
a jl^ d x ^ L y j
dc& a^gj
vpw )
and com m anded a plantation to be plan ted for him.
CL^H sH Q C
^4
1-VoûCy
dc^da^
W T1
T p H 3
He com m anded a Jo rd an to be hew ed for him .
n *70
n b n V ?* ^
W hen his m easure is full,

d L y ju C d d o j(
n n rn a
nb^n^n
d d L ja p d r [
p t w n
he will m ake him ascend an d sets him up in his building.

H i
ddaj[a4d
iyjLddajl
iin 3
i^ r iN n
nbsnN n
He sets him up in th e Place o f Light

o jc |
jo c l ^ p M o
o c a J t' o
jfo u d
NVT tttO N IN W 1 1 N DHl*?

beside his fath er Adakas-Ziwa,
453
1042^4 t ... j ddcLt{ex4d n^Htf i *- ^xIcjo^& L)
nm
lanm
tnrny _ nîNumi
and m ake him an uthra in th e Place of Light.
*
oC m O C ^ l ^ j
n <ii>
o|<*>*bNDn pnbiD

they all sat in lam entation,
ocl aM &
ocLi(oc.
i <<< 1
wbNnn wnnw pnbo

They all sat in lam entation
Amrtd&jaJ OL&Q*a^j{c6U ol ^ qoM j
)nnw
wnuwrnvm
wnwpi
and com m enced forging (evil) plans, an d said:

oc&o/j^CîJL
^ L f c io C y C ^ J
nnoDji
ON*mb NUNWn
We shall entrap Adam an d catch him .

4faJia,J ^ d j a c ^ c ^ j
DNTNb niD>5>31
WlNWi
We shall entrap A dam an d catch him ,

l043a4{Ja&
^ c u (a jJ
4Ldj{c^jL^J
Nnbm iNJiNib ninNDDi

and detain him w ith us in th e w orld!
oc6\oj
WTOM
and they said (to each other):
i42 The last two verses are not found in BL 23600 49r: 12 & BLO 1236: 49r: 12.
1043 aMia* not in BL 23600 49r: 16 & BLO 1236: 49r: 16.
454
Nno
NbNpn W noo in p
W hen he speaks w ith a m ild voice,

n*LHa4{ aJa.4i&
JcJa^C y
1044^<_ayO
N^Npn W noo pmN
nuno
we shall speak w ith the voice of rebellion.
(G R R p . 125)
O C jf^C ^J
JLw
wnuwi biao
in p
W hen he eats a n d drinks,

O^doJ
OCj&CQtCy
KrfM1? WlWO 1HDN

we shall en trap th e world,
o c d c 'c ^ C y a ^ d a J
NDbNb ]0N
W e shall entrap th e world,
x M AL1 ^L&cjoofrCyjj
loi
ini
nnoNwoi
and create all kinds of form s in it.

jA+*/l {.!/ ^
wmn
nnvnô
W e shall take snares,

CdHJa& f\^4^ e ...
Notwn Npn*n
iV
WS H
nnpmnoi
and shall practice em bracing in th e world.
rppinno
no^n i
Nprrn
Em bracing shall we practice in th e world,
i44 Read vs> anin: we. (MD, p. 27)
455
NQbNi
nnî3D3i
and found a congregation in th e world.

aM \a4 ! eui4^ < - ^
V m 'l
ND^N3 KT)Wn
A congregation we will found in th e world,

^ lIco^ j o c d r'c ^ c y j
and en trap him (Adam) and lead (or: install) him into o u r congregation.
^dco^
v <u(^cyc^J
W e shall entrap him and install him in our congregation,

^LddjGrtyCyJ (*3L'<JLI OL&LO^C^
nntwii
nn>W wnnjwi
we shall catch an d pack his heart,

o rV lV ^ Q J
wrmnm
O C'H
NniDm
wnniwn
an d entrap him w ith horns and flutes

10454Ju a yC â J y a ^ c s t ju ^
pOOiNb
]NPO in
(so th at) he will not b reak away from us.

a j[ o J a 4 L H
a & O Q k,
*4do
NI1NlNn*T NiN\>> n3N1>>>1

W e will produce seven form s (or: counterparts) in it (in th e world)
OCy| OCy[j OCyJcJL
wit
1045 C f.
w in w n w
y&L)
w iiw q
^jL^JtyoJ ^Lâ^Jbc
{f&Li
o^J
o <JLj o o
<t_C o c n i H ^ x ^
n ,-*<Voi^X
^JL^^C yai
Jt-*ax^L yaJcfJ
iHjujtftyôêJ ^ cjo<^
They shallnot hear the
words of the alien Man who has come here.Since we have created Adam, he shall come
and obey us and our father Ptahil (GRR 291: 3).
456
o f every kind a n d variety.
*
y-uL>q*( W oca^c^d d c ' o ^ o ^
prnwm
iNWNnny p
As th e wicked considered in wickedness,

l/~>
ui.rf'S OyO
NniNt) by nu^Nnny
I considered in goodness,
o^nla^d c\i{ i-Vtti cv***-*tS.

NDb3 mtqnu iNiyi
to donate goodness in th e world.
CclmO OC j L l =J y O y O ( C a ii^
>nhn
Nnrnyb
p rm h n p
I sum m oned th e uthras, m y b rothers,

ail&idJty* QCj6-[Lr\'4&[*JL Q (^ fV i^
Nn:ni\>>
Nn N p n i
Nnrm
th e m en who confirm th e generation.

CtUuO OCfKjL6=J yJLyOfCoâCi/
>nhn
N nm yb
p r r p tn p
I sum m oned th e uthras , m y b rothers,

ocj& {L e\M & L j o C-wCy ocjH j L l L s
w ow poi
N nm y
th e gentle an d confirm ed uthras.

j[i-&[a4d
c o - m O o c Kjl =J
mnx
N n n iyb
pbnNnm
tvd np
I approached a n d a d d ressed m y b ro th ers th e uthras ,

oj(o 1Û4^
JU l046o L f i i / f l ^ ^
NnNm w
by
KHpNoni
1046 eaLHeî^s. is not found in BL 23600 49V: 2 & BLO 1236: 49V: 2.
457
who received th e com m and over th e generation:

C aûuO
o c f i iU J s a
w nN
anm v
^ jlj{ C J io L a J
pnnw
Do you not know uthras, my brothers,

^ ^ w
/ f JLu/Off Q(
w hat are th e Planets plotting?

oc&{ca4d
o^cLj^
w nnN nnni
w nw p
th e Seven stan d there, they plot

1047OLLom^L aj(t\-6JLi4p ^
N r n
N n N m im
ocfaLfôJ
rp b o u N n
xnD N i
and say: Let us seduce th e Family of Life (or: th e Stem o f Life)!

^L6d l c ^ a o ^ oLCjm/UL gjjnddM.
n n b o tJ b m
N ^ rn
N n N m iw n
Let us seduce th e Family of Life (or th e Stem o f Life),

C k M ia 4 !
^ a j(a _ iJ
r \ M <T7 C ^ C ^ J
NDbtU IN nNI^ NpD>Ml

and cut it off w ith us in the w orld!
*
OCLsLU=a CkMjq*, o | o j L^
N n n iy
n o iw
ntnh
W hen th e uthras h eard this,

OCL*{aJ OCr{LaM4 U
N noN i
w nw pQ i
OCLsLl=>
nto
N nm y
the gentle and confirm ed u th ras, they said:

lv
DNiNb
n b n iS M
a ((V.tûCy
N n n i^ 3
mi
nn
1047octwî a j xftA* is not found in BL 23601 sor: 13.

i48 in BL 23599 52v: 12 & BL 23601 sor: 15 there is ojlau^ l^
458
Allow us to create a wife for Adam , 1049
n n rm w b
wwDfcwai
and make his race plenteous.

1050Q^bLufe &[aJJcJ ^tJcd/Cy
N*imy
nbnp>i
We will call forth an uthra for Adam

^LL^ jC^C^J
OJ<V
N n n u ro n
ym>a>:n
and we will m ake him take a spouse.10^1

cuLLi^ jc
rm > ri
w n i^ n
In a planting we will plant him,

n 1, 1 l ( M
sid -ti x & C y jJ
N bibn
n b T im i
and arrange a wedding for him.

I^
T p lW l
n l tl t.AAj
&[ajJcJ
DNTNb NblbH
W e will arrange a wedding for Adam,

O jiy ^ s s
^LdcU c^J
O O O m C ^J
ND3V
N1NrP 31
an d instruct him (how) to take a wife.

^do(C y dr[aJjcj
O jL ^J =
m ix '?
xm v
nbw i
W e will give to Adam a wife,

qjO a^ m
^duo^c^j
1049 lit. plant a planting for Adam.

1050 n r t i d j n uthra: Referring to Eve as a heavenly being ?
^s1lit. we will plant him in a planting.
459
and m ake auta a com panion for him.
(G R R p . 1 2 6 )
will m ake for him auta a com panion,

40jLLL)4fd ^Lfab(oc^J
n n m i^ b
n in h w i
and m ake his race plentiful.

es(M*4i j oc4 < joj OLOÔUJ
Nnp>3
am n n
W e will recite hym ns an d (ritual) books,

1052OiLyCJz? OCC
w
anm
Nn
paw
and the Life will build a building,

o c - ^ o c ^ c ^ J ^ jlu / 1053^cJcL/o4 /c y j
pn
pbp*ip>3i
and we will sum m on th e Planets to us,
lNnu)>3Db
p ir n
nd^n
th a t they may come to our congregation.
pm
innm ab
They shall come to our congregation

V0^ 0^
pm
vHV-b4*J
]Nnmb p m
and stay w ith us.

i52 if we rea(j ojLlh instead of
as in page 4:6
^ eL>, then this verse will read:
and the Life will make a prayer.
1053 if we read
v->
we will overthrow the planets the meaning of
the whole verse will be obscure. Therefore we should read
and we will call them,
or and we will summon them.
460
g jy c w
tN n m b
p rm
pm
They shall stay w ith us,

JL 6dr\^H in'Ht(c^ &{aJJa )
^ i <.!
pn^lD
bv
INTIfcOrm
ON*mi
and Adam shall be exalted above them all.
CCLwO
OCjLL xJ=lJ
Q yO
hnhh
N nm vi
N3N
I an d th e uthras , m y brothers,
a^JicL&o
n .i(V fli
nm m
rfm *? n j n t n i n
prepared all good things (tabta ).

ojL&cJI
M IN IN
NTHN^?
W e prepared good things (tabta),
omjSr(Ja^d dâJJa.J n 11If

ND^N!
>>
DN*TN^ N ^ H
n b N H N lN l
an d arranged a wedding for Adam in th e world.
jjlcLyjJia&o dr[a*iaS n l t l f w
n ^ N rrN iN
DNTt>
N ^ n
We arranged a wedding for Adam,

<n^~i >
nmv
n b M iN n y i
and we gave him a wife.

n mi**> jU o [^
n b M iN n y
mwa
q j<
x. 4,w
n in h
We gave him Hawa (Eve) as a wife,
461
n ro n
in
n b iN s n v i
ju s t as if she h ad been planted in her place.

J yCyfL 4 iC a &
p r* m m
p ONp
We stand th ere an d rejoice,

6 d a ^ U ir\ 4...
w nn
\y n in
n iN ^ n u m
and we are overjoyed on his account.
%
*
oJayuÔ^X, OdKlo
N nnb
Nntw
But Ruha was in distress

V *^ I
V*
olmoc ^ c^ j
pnîD1?
TinbanhnD
H>nN>n>î
and all th e Planets w ere grieved.

j[aLiOC^
narrow
n..,4. >,r^
u rn
ann
The Ruha took incense

I
exL6-[o
euilc^C ^rLi
TtbV NinN N21NDT NIl^JOl

an d u ttered a w ord of lie over it.
OOftO a M y u U 1054 4}<J&{OQ>
w nm
N b o s iy
w m w
m>54 Concerning the old deities of Mesopotamia during the Sasanian dynasty Morony writes:
Several ancient native deities were still venerated in late Sasanian Iraq. Samis or Shamash
(the sun), Sin (the Moon), Bel (Jupiter), Nanai and Nergal are all invoked as benevolent
powers on a Syriac incantation bowl from Nippur. Bel and Nbu (Mercury) were associated
with Babil and were objects of sacrifice at the court of Shapur II. . . The great goddess of
Mesopotamia had several names during the Sasanian period, but she was also still known by
her original name of Nanai (from Sumerian Inanna), the great goddess of the entire earth.
The cult of Nanai was originally associated with the regions of Maysan and Babylonia
(Morony, 1984: 386).
462
Samis (sun-god) b rought a garm ent,

oJcLK_Lf(
o o (co
Nirrm NWN NTtn

and Sirra (m oon-god) brought a skirt.
0 0 (C O
. . . n *4
*anhn
nw n
imp
Nbo (M ercury) brought gold.

o(M-44'H a ^ j o l^ q jc l6\ yaJC^
WapIN!)!
W1NOQ JNVD
Kiwan (Saturn) b rought sandals and shoes.

O U (C O
1Q
...
^ C u u i
J ( ^
wrpN ioaNm NQNnb

Bel (Jupiter) brought th e bread an d wine.
ocyayo o u { c o
Lc& C yj
WpONlN NWN 3PTJ

Nirig (M ars) brought th e drinking cups.
o c i ^
d d a ja c H
*iNt>nn
p n to
All th e twelve stars,

O C yJ
O C y (j
O C y Ja l
O C y Ja L ^
w x
win w nw wnwn
o f every kind and variety:

OC^/oLyfiy yJLw y 1m CayC^
w im im
pn
prpMn
Some o f them w ere carpenters,

ocicXfy y i mCQ.'HmCiin
ocLf/ol
pnWHND
>!?>!?:>
]Q1
and som e o f th eir dem ons tw ined w reaths.

Q
wiwrnumnn
pfvnvwt
463
Their Dewis were obedient servants,
NnNipNm
p n w is v
ini
and som e o f th eir tem ple-dem ons were cup-bearers.

ocJi>4iaL4 ' ^jluvCo^L*j~~j
NHNpNin
p n Nmrm
Their hu m u rta s w ere dancers.

^jufco olL&LlM^s! 1055q j^ o o c i / a i ( c a
jijvn
NbiN D i
non
NmND>on
pnNbioi
A nd th eir hobgoblins brought m yrtle blossoms by th e load,

ocêûL>cU
mn
mm
NONnm
and sweet basil in heaps.
yc4 Lioo(A 0 0 0 (0
Nm
pnoN b NrnN
They brought th e big jasm ine

JU u
O C C m i^ I
C l) ( y C ^ ^ k
N nn
N nm \y
in
in
from th e skina of th e Life,
e k
yc&j&ocl 0 0 0 (0
N il
pDONb
Nl nN
They brought th e big jasm ine

^J c jo o m
m sm
tond
Ha&aJ
nm NiNi
and produced in them flaw an d defect.

1055 tuoo Myrtle, which was used for bridal wreaths is mentioned in one of the rare positive
appearances of Ishtar on a Mandaic bowl from Khuabir, on which she is invoked by saying,
You will come with this wine and perfume and myrtle (Yamuchi, 1967: 205-7). Myrtle
wreaths are given to Mandaeans by their priests as part of the rite of mafbuta baptism (Mil,
p. 100).
Lady Drawer states: Magian priests wore myrtle wreaths. Sumerians and Babylonians
apparently held foliage before the god for the promotion of fertility (Mil, p. 121-2).
464
000(0
N3NnNn\>)N
NUNQb
Nr n N
They brought th e cam els foot m arjoram ,

4kC!jJL JLl^ ^V-f/oê'QJ
WTT
blD
nTTNnNl
and produced in them every evil.
(GRRp. 127)
1057Q
-^
6^
a ^ jQ ja ^ a jU
NDnNiNODNm
i N i n o io b
u n t r?
1 000(0
Nv n N
They brought th e w ater m int an d th e rosemary,

o j(o
o m C jZ J
n o n N nn
O LâJJ
o C j L lA
n>dnt N m ti
1n m
pruoo
jrn
whose fragrance cam e from th e skinas of th e two pure m ountains.

ir z g a jL n = u d c \^ ^ r { ( i n i i n i
NDnNiNOflNm
iN n n o io b
000(0
Nr r iN
They brought th e w ater m int an d th e rosemary,

ocyjozX Xjl^
NW ]
blD
niTNlNI
an d produced in them every ugly thing.
1>
oM j
nnNQINQl
j a d L & a ^ l 000(0
o jo o
NON N il
00*lN3b
Nm N
They brought th e big narcissus, m yrtle and wild m arjoram

a jd L ^ J o u u u
a& JJa& cu
N nn N n
NmNnm
and they wrongly used them .

y ju J o ^
pnbiD
o L ^ a u M O id l i ^ M
N O N n n b p iin N
They brought all th e basil,

1056 Gr. oiov/iPpiov: watermint (MD, p. 322).
1057 tapsramka Ocimum basilicum, Odoriferous plant (MD, p. 480).
465
L*-L
OCy}| Otyfj PCyJoL OCyJ o
m x m xx
m xm
m xm j
of every kind an d every colour,

C$*(-4d <lL JLi^
b iD
n r m iN i
and produced in them every evil.
OLLa^dcJhiic! ^JLu/LfJilLy
pn>N ^V 3
N H lN V )n
Their hobgoblins becam e cooks,

o c c a ^ a ^ ^ X u fC o iiw a ja j
n
p n m n N O i
o k i
an d their dem ons becam e bakers.

^_U04^ 0 0 0 0 ^ 0 ^ gJLaLio
J V IN W
N O N D M l
They m ade th eir stam m erers butchers,

oc Cc!aA& yJLex&L^J
N N n N \X l
]V N p > D 1
and their dem on visitants cooks.
qj{ojlJo4P^
N n a ip m y n
^..i **A
\yL*de\AnJ
p n ^ iD
pnN U N b
All th e ir im ps becam e cup-bearers.

o c^ a ^ ieu i^ o ^ i y t m,1
m xm nvm a
p n b iD
All o f them were obedient servants,

<0Lii^dUa^
n n m w
6
n b im
\oJJcA ^ iL i^ e u {^ = U
D N *m b
n b iQ N n w i
and obeyed Adam an d all his race.

c&mo oc^dLjL.tia J pyo
466
nhn N n n m y i
ndn
I an d th e u th ra s, m y brothers,
vl
pnw>nb
NJbnwn
destroyed th eir evil.
^(aJ/aJ oyJ ( Ar\^r! y-uU4pc4d}

m ix '?
fcobONn
iirn w n !?
We destroyed th eir evil against Adam

ajUdaA
K m xx)
nbN nni
and prepared all good things for him.

ode'o 6\aJJaJ ojL&oA
n tw rnnN
dntn !?
NniNU
We prepared all good things for Adam

^LLSd o>Li if&{
\2)H
CJ&OJ
in
m p tw i
and we prom oted him for ever,

n111( ,<> ^da^Jia& o
Nm
W e arranged a great wedding for him
oCyf&aj( o(H H cjolj
NnpNn
n >t p d i
w w N rn
w ith fabulous hym ns and liturgies.

ft mi i^ /^ I oXj ^ J
Nnm
Nmnb
m nrwa
We disgraced th e words of Ruha
aJLJa*{ oJtxtiJ
NT1ND
N^Npb
^ \ i A *+*\
n ^ U N ll
and suppressed h er rebellious call.

O C w O C i'C ^Î OLKj^kCdd Cl^CCl^ uÔ
467
w n w a n in
N m w nb
w p n h in
We abolished th e evilness of th e Planets
pnbiD
N ^ n n i>)Nnb
p a d ro n i
and brought all th e m onsters to naughtOCCau^JL OQi'HCq J
>(
w nn
rp s tn n
We set up th e root o f Life;
N n m iy
now i
ndt
(The Life) triu m p h ed and brought victory to his entire race.
*
&[aJJo*JL {jCyCn i **> a^dnî *>
DN*TN1
Ir m n
N IN py
W e stayed w ith Adam

j(aJflLl^(Q-cu
n ^ N iQ N n
O^yJo
kw ht
until Hawa (Eve) w as in labour.

oJa.u> *(*
...yc
ex&ilo
nN bN nD N ni
n in h
U until Hawa was in labour,

1
yJC o^/n^/o y( ><iyO
p in
pw H pN
p h n in
we rem ained w ith them .

yJC o^/aÔ yLyCn t <*< yCyO
P>NlNpN
113>Nin
PIN
W e rem ained w ith them

1059
o c ^ y i s joLideajo
1058 BL 23599 53v 4
1058
<
eJO -w oyoJ
for him.
468
w m y>
tn iN t?
N bnn
mm
and I was for him Sabus (instructor ?) of th e women,

j oJo|
D trm b
m w
A a L lc 4 ( Û (C Ja M
m fr n
n rp iN n
m m
I instructed A dam to take a wife,

ocJHoJ ojo|^jk o<H 4r>tK ju^
w x n x 1?
m N n
N nnu
as m en take wives.
^ o J ta S
aJo| A a U c & ( û(ocl*w oyo
o M m 1?
M w v n f r o
n rm N n
m n
I instructed A dam to take a wife

o lc m ^ l
Kn i
ol^ o ^(o (
j[<-L6i=ij
wwmw \>>ND:m>n
nnnyi
and I said (to myself), May th e race of th e Life be bountiful!
(G R R p . 1 2 8 )
o c c w ^ l ajLLL)4p*
W N D M iv n
M r n
M in n a
May the race o f th e Life to be bountiful,

O^rdo ^d0C0(-t{C^
N nbN
iM M m
p rp rm
and by them th e w orld will be roused.

JoCOCj(C^ a^riio
p n w o
im m im
nd
1?**
The w orld will be roused by them ,

^ i r f l t It j
p w b n
tVekA OCLm
p iv n M ?
M n
and th e Life will be grateful to them .

{fU [C & a A { flA L c J c ^ OCCw
1059 ec4Lfim jo^&ojo sabus d-nsea: ^1j jSM
one who instructs about conjugal life (?).
469
p jv a N tt
pvw bn
The Life will be grateful to them ,
pilptffcW
p J ip iN D m
deliver them , an d m ake th em rise up

&6i\o {f4r{
O C^C^^X ^c|o-wu
WTT
PTNH
in
from this world of th e evil.

<*
OJ{LCL^<Jia^d oJiêLLia^
Hn>NDTNp N n m w
w nn
At th e head of th e first generation

eu-w o jl\ jaoâJJo
N in NW ONDN*m
was Adakas-Ziwa.
|
j0 a ^ a io
kvt
o io * rm
d jc
r> i <*<
wn
T here was Adakas-Ziwa,

j(aju*#
1060
D N in
oLLmul^^JL oôyoj
N m nn
n j n jn i
an d there was Anana d-N hura [the cloud of light).

n^H.i
oyoyo j(ojlwv
tn in n
*o *o n n m r i
A nana d-N hura was there.

o jo ^ J o ^ r\H 4<> ^daj(oJLw^X .us
W lN O
bHD
n ^ N IlN in i p
W hen she had her first pregnancy,

y I. .u
1061
OC<_ou_f(eLyOJ Jcd^C_w ôCy/C^JLw
1060 Cloud of Light or Cloud of Radiance also called Hawa-Kasia Occult Breath of PneumaEve), spouse of Dakas-Ziwa (SA, p. 36).
470
pn
N nrw ow b3n
p n in in
Hibil and A nat-H iia came into being

10624
M \ ... ntrziH e^
p n im n
N tn *o
nbN nw n
W hen she h ad her another pregnancy,

1064
^ !,(,
O JC |
pn to n
3 Q .<.>. ^ Q J
j.
1063
nam m
inun
Anan-Nab an d Anhar-Ziwa came into being.

ajc|
kvt
evûy
iNriDNi
^ i *.<
:m 3
pn
Anan-Nab an d Anhar-Ziwa came into being,

o cîlo JU=
6 û a Q ^ i
NnbN by
nmw
nnm i
whose nam es are pleasant to the worlds.

J o ft^ k
o jl |
yayo
bw w
Nin : m 3
im n
Anan-Nab Ziwa-Sitil
nJQui aJc| ddaMjâJ
j(ojl*4 # q-)q,.w
nmn
nikh
inn
kwh
n *pt
nam m
an d Anhar-Ziwa-Hawa who was born from Hawa

1065ojL*((jI eJcla& oc/*dLi oU*\o<lL
nn>p
NbnNp Nn*m
NnbNn
to w hom all the worlds and generations (aeons) call out for his perpetuity,
o c fd o L = e^rUa^ &(oLaL&[*JL
wnbN by Nmw
nwNpnn
whose nam e is established in th e worlds.

lo6lA n a th iia (T h ou-art-th e-L ife): a h igher fem ale b ein g (M D , p. 2 5 ).
1062 B L
2 3 6 0 0 ,
1 2 3 6
OCfyC^J-*,
1063 A nan-N ?ab: a sp irit (M D , p. 24).

1064 A nhar-Ziwa: a su pern atu ral fem ale b ein g (M G, p. 2 6 )
1065 q im ta Var. q a ia m ta : (a) raisin g up, resu rrection , (b) a p rayer o f d ed ica tio n or con secration
(M D , p. 4 0 0 ) .
471
gj(c\vzLfHa^ j (qJj C^
N n N t n to n N b n a
W ith the th ird pregnancy
olcû^jLl&CJL) o c U u i ^
j (ojlw
nm n
N n m m i
N m n
Bar-Hiia (son of life) and D m ut-H iaa (counterpart of life) cam e into being.
>yv 6\oc*M6{tS> 6\aJJo 4 M-y 6A4!
nnnnw
D W N pni
D trm \>tun
ia
Bar-Anos-Adam who confirm ed his race.
N npw n
am i
N ^ n rn rn
Dmut-Hiia, by whom th e world was called forth.
a*Liot o LJa*i 1066J<j ?C-~,

N p ib n
V i n
w in d
Hibil, Lord of th e earth,

J c * *,M
j^
cM j
n rm
o l j l \ c ~uu
o c M lo ^ J i
Nv t n
Na b t n
whom th e worlds saw and (stood) in fear before him.
oâA
1067J o ( c o
bow
Sitil (Seth), th e good child,
oc^fcJÛJ( &(llclL4{ aiHjU^-f
N > n > ^ in
D N po
b n n iy
th e uthra who confirms the perfect ones.

.
a^MCy ft^ r t li*->
1068
ÛLyO
i66 Hibil is one of the heavenly triad (Hibil, Sitil and Anos). He is usual Hibil-Ziwa the LightBearer; a spirit of Light who descended to the underworld and triumphed over the forces of
Darkness. (SA,p. 36)
lo67 Sitil (Seth) - Sitil-'faba the good plant; the origin of the pure generation of mankind (SA,
p. 36. See also, Stroumsa, 1984: 59). Seth is an important figure among Essenes, Gnostics
and early Christians, and closely connected with such characters as Shem and Melchizedek as
well as Jesus (Welbum, 1991: 44).
472
Nrm
Niniv mm
Anus, th e gentle u th ra ,
4jLLn4d4i<JL
N n m iu )
tp w p rn
who confirm s his race,

frf ^Yrf i
*
r f
6j a J i o
NnniVl
t)N*TN
A dam th e king of th e uthras,

oc^tlo
1069^ J d ^ c s?^
n d ^n
iinbiD
n^nN sn
w hom all th e worlds serve.

UL4d 4{aJJo
1070^ t o c ^ /
rm N in
wm
in n
onto
I p u t Adam on a p ar with the great ones,

CL)t^C!dJL OQ*.L&
Nnrni
mynn
at th e head of th e building.
oj(CJO^ adJuuk+ytJL oyoô xHJL& oJo-cu
Nrmmy b n in n
ninin
in n
I m ade Hawa (Eve) equal with A nana d-N urah (the cloud of light),
a ^ ilo
ojL^Jo6-{
nblDT NIlINn
m istress of th e whole world.1071
Anus (Biblical wm). He is the patron and promoter of Naîruta - and of Naôraeans who
profess and practice it. In Haran Gawaita Anus guides the persecuted Na?oraeans to Harran
and later into Babylonia, and he avenges them by destroying Jerusalem (SA, p. 37).
1069
not in b l 23601: sir.
1070 b l 23601: s ir
.
1071 The elevation of Man to a transmundane deity is one of the most significant traits of
Gnostic theology in the general histoiy of religion. (Jonas, h., The Secret Books of the
Egyptian Gnostics, (JR), 1962: 268).
1068
473
* ia 4 c J 12 4 * * \L d o ^
nnnpN p
W hen I (M anda d-Hiia) installed Adam
rrr ^ f t f i " i a j ( o j j ( j ( L ^ f ^ o
nby
N n m v NnNbn n n p N
I appointed three uthras over him.
q J o - m * J 6^clHo z l
j{jL*riJdos-L o ( \ - t =>
Nim
nnp*n
DNiNi nbv
anrny
The uthras whom I appointed over Adam and Hawa,

j(C L u
y U tiiC O ^ C
rmn
prpNnnrn
I set m yself at th eir head.
(GRR, p. 1 2 9 )
occyo^k
ocq*ajUJ y j L y c X ^ d o j j (c^ cl*j
w im
n Q ^pi
w vkm
A nd I stood before them an d taught them wonderful drase hym ns.
1073aj(a^Juao^{^L o<
jHcjo ^ - L y o C ^ c J o
nHp>oni
NnTtj
p rn a bN
I taught them liturgies in order to perform th e ritual of m asiqta ascension

^ vMirtL^ o(H rt 1Jt/JL
ppDi
Nnnivi
according to th e way of the uthras.

a j[aja& ^ j L y o t ^ d o
I taught them prayers,

^[La^dj^Lyf ocCmj^S a j(a ja &
JlOWpIVi
N iVT
tl.
I1NW3 NTT
so th a t they m ight be confirm ed through the prayers of th e Life.
1072in bl 23601: sir there is

1 07 3
o j{ t^ ju a o ^ {
masiqta (ascension): ritual of the dead. (See above 1.4.2)
474
J C 'H a l jo
^jjCôCfldbbC^saJ
pnoN Kpriv*!
p n s tn n y
p^ naoN
I said to them , You are set up and confirmed,

OL&{La^dj{C&{
o c 4d a A * J L
rvH r[c^d
WDNprpn
w in d t
t w in i
in th e place w here th e good are confirmed,
m m
tm n n
wm
am ongst th e M anas of Light,

if4{LCXl&j(C4i 6{oj{Qmj
pDNpmn
DNnnn
there, you shall be confirm ed.

^JLyOt^cJaJ
pj>na>bNi
r p in w
I sat and taught them ,

1075
OCJoJ^J
1074
.. ..
n m i
/LSL
4J
as a m aster (teaches) his novices.

^ jL y o t^ n ^ V i ^ i i(
prrD hnm
pbnaDN
I spoke w ith them and I blessed them ,

ocdâA j J L
N>nN\TT
NI1DV3
ID
(and) the bless of the good ones,

^JCoJoLb
O
LJLu (
pmNby Nnmn
shall rest upon them .
1074 in BL 2 3 5 9 9 54 r:
1075 o d a j ^
10,
BL 2 3 6 0 0
50V: 2 3 ,
BL 2 3 6 0 1
51V: 5
and BLO 1 2 3 6 :
50v: 23
Sualia: postulant. The name given to a candidate for priesthood (ATS p. 15).
475
there is
dfaJJo
ûfn
n rm m iin
nm
d n *tn
Adam, his children and his race
u rn
m n N 1? m i t n 3
shall behold th e Place of Light.
a rm
p rn w n
W hen Ruha saw them ,

\jjJ o c d J a 4 J
oc^..ii(4â^d
pbN nN p
w s in w n b
she called her dem ons.

ocûULt{ ty a d r l\
{ jjlo c d d a d d
N ^ in w N n '?
p to n a p
She called her dem ons,

c \[ a d d
10 7 7 ^ j J o ^ J o 6 L i
NbvjNi * o ^ n pbN D b^m

and gave them worthless advice,
ni/In-V
p b to b N n
NDbn
She gave them worthless advice,

^ 3Lw*JLy
^ o j(o J
Tina
rp w b i
which was unw orthy of th e place of Light,

aj[Ladd jJLdd \jCyjCj(to 4S. jl*uo^( g jJo ^ L ô J
n d n d
p j n w
mNQ
p b tn m
1076 in BL 2 3 6 0 0 50V : 2 4 & BLO1 2 3 6 : sov:

in BL 2 3 6 0 1 : 51V.
25
there is
10 7 7
476
and she said to them , W hat will come to us from being in th e House
c & d o jJ i
N obhn
mwa
p rT m N o i
and illumine in th e world?
pn>m nm
W hy should we illumine
ôJL^cJ
j (o
IN ^rpb m m n
n w rn
w hen we have no share in it?

Û aL dfc' ^ o JL r(J a j{ a ^ & (
mwa
N nw o
We have no share in it,

y o J c J j J o J c u [(-a &
n>N a nbiDi
and the whole house is not ours,
&L\dri
o i c n ^ f y typ
WWDUb
n !rm n > i
D ip
Step forward. Let us speak to the stranger

o jfa ^ f
^ a Jo (C ^ ^
NQbNl NJ1N3 Q ]tf?> rP n

so he m ight grant us a share in the world.
O jfO y ^ f y o J o f C ^ c J Jts
N n*on
iy
If he denies us a share,
a i u ( ocM ^dc^ ^Lf=>
n w ji
n >d v j
nbv
we shall pick a quarrel w ith him.
477
l 01\ c J u i ^ a l
JL
iv
If he denies us (a share),
aM lal
!<*&{oa^<-^ <al=>
Nntw!?
n p i n v ii
n u n m y i
nbv
we will completely forsake th e world.

a^ d o J ddaS{o4^Cy
npyw > )
m 1?*1? m m w i
If we forsake th e world completely,

OjCjflyu
CJLu^CyÎ 1m>
n iu n *
n b v r m n n
in
]n d
who will be its brightness?

1 e j yo^( nrf loîj
n n n n i in q
w iin s
W ho will be its brightness

Q^doJ
n o 1?
^lf/CiMyCyJ
nTnw i
and illum inate th e world?
*
oL m OC^C^ j
w n w n n in
j ( a f i ^ o o|o-uv
N nn
n tn n N
,u^
m n p
W hen Ruha and the planets,

n 1/ \ t v f d
N buN i
clH
)a H * -L
m w n
?m
th e children of th e perishable abode, spoke thus,

yjJcjJcx&(aJ jfcJoJo^f
P^h n qni
I spoke and said them ,

1078 BLO1236: sir: 4 has M<v^
if he denies us a share.
478
o<
1/ 7,f t v
o c ^ * j j j ( 4^ G 4 d
to th e vile m onsters:
e j (c o
M $
NnN i to
pio
< fu (c 4 L $ a y j J =
p ir p a w iv
If you w ant to leave, leave th e house at once.

^ f L u y o c i s cr\H i <. lr>V oyo
rnm w v
NnnbNn
wn
I, by myself, shall illuminate it.

q j{L
a &
n jv n i
^ l |o _ ^ u J
.h ^ o c ^ s
pmnb
rnrow v
I shall illum inate this house,
(G R R p . 1 3 0 )
Q(jHdd a^Cdd
wm
wn
*Xyj.dduL&sxJ
in
jprvnvi
and set it up in perfect order.
%
<tri
o c ^ L U (^ a if
nnuH ioNnn
pn
^ i ^ ,1 1
Nonnuwo p n b o
All th e dem ons rose up against him,

o c \a d d
m m
o<Jô_v^J
o c jS ic a M j
w b\>w m w o w p i
and began contriving secret plots,

OC&4^Cla*j(L6\ a^Cddl ^JUwuJLl^J
wnwNnm o
wib
pnbNm
and all of them plan evil,
479
1079<xLl^ ocjZL^C^
b n io
no>i
OLL*{aJ
m p K now
and say to each other, Arise, let us arrange a feast,

Ms Ms
o o (^ c i(
wn\>>>n N>n\r>D D ip i
arise, let us m ake a drinking banquet!
1080^ ^ f c v
7 *0 * 1
o c |o ^
NDDNmi
N*T*n
Let us practice the mysteries of love,

a^do
^dLi^J
ou4 c ^
c^j
and seduce th e whole world.

ftiu;
O C ^ U /C y
N n p >3
N>\jnNn 7
o c |a ^ /
WTN7
Let us recite th e secret spells,

ya ila &
OLJO^kC^J
IND^Hl
NlNWDl
and set a term for our world.
N nilN jnN D
7 *0 * 1
W e shall cause an uprising

jSl [Ar\^r)C^
OCC-cuZJl
nbu*o*i
K**rrr
a J a 4dS*JL
*tbNpb7
in order to foil th e voice of Life.

q*CJ \f4 { OL<-usL aJaîJ ^jlA c^d c^
1079 The orgiastic feast prepared by world for the seduction of man, or more generally of the
alien Life from beyond, is repeatedly described in extensive scenes in Mandaean writings
(Jonas, 1958: 71).
1080 This is a general Gnostic motif, nevertheless, the Mandaeans abhore celibacy and
encourage marriage and have children. According to Jonas, seduction with love is the main
weapon of the material world with which it entraps man and makes him remain in the world
of darkness. (Ibid pp. 72, 3).
480
w nn
\>>n
]n
n'lxp'?
N rn
We w ant to foil th e voice of th e Life for ever.

o j (Ca
& j L f OC& L& L^ e ^ H k u j
bunwn un w m rj
oc^ dc^
ya*(
Nnp>3
inq
mm
W ho will pick a quarrel and cast it in th e house,

o c ^ d d d L d d o J ii^ L
1081O L ^ b ( 4 ^ Q ^ ,( e J
N nnuw nN b
H n N T iN iV l
th a t m ight n ot be settled for eternity?

a j( L a 4 d
K iw i
i Kdr!
oc&LdHCyj addCx(
m m
w nm
W e shall cast a quarrel in the house

s^ M cL cy
ocn^d^x^ Ju
T p 'o w i
N w r r tf b i
and kill th e stranger!

ocadd^c^l
^ x lA c L c ^
TpW M
W e shall kill th e stranger
<0jLL Liq*
nnm\>>
rb'ob
nptm
an d annihilate his whole race.

y o A s L c ld d
INUWbl
d (a o
tom*
We shall take Adam into our party

*MdCy î\Q
nbnm n
Ot\c*uvC^J
\m
wmw
an d see who will be a deliverer for him ?
*
J o |o
ft ,**Add
1081 This verse in not found in BL 23600 sir: 16 & BLO1236: sir: 17
481
bWN w n w i w
Nrm
Ruha and th e Planets departed

,082al*(<LÔ U M ddcLa
NbnnHD
h d !?
p>ô
and ascended to th e M ount Carmel.

a
^t
NnQNrm
o c jo ^ /
iis
<ariN>
The dem ons sat there and indulged themselves in plotting.

yJLo\aj
pnôi
o c & jo a y j
]VNttn]D N>nt>N11
They took from th e m ysteries of every one,

ocdd
wno*o
n.**> vdH^JL o\add tydrU
Km*n
w *n 101
an d from th e m ysteiy of Ruha they took some,

oULddo occ^ddaûu-i ocddj(ocj
hW lNm
NlONO
an d they sit and practice witchcraft.

ocLdfaJ yjjU*LxfyX+tt4d
o c ^ c tu u j
ocddj(oL
noH i
Nn&wm
m n nw
pnniDinn
They sit and think over in their sagacity and say (to each other):
1082
ul jura karimla Mt. Carmel is identified with the story of Elijah and has always
continued to be a sacred mount. Doubtless communities of Sons of the Prophets and the rest
had continuously there their retreats. Carmel had been sacred spot long before the days of
Elijah, who hid there from his pursuers. The Arabs still call it Jebal Mar Elyas (Mount Lord
Elijah). Mead says Yamblichus in his Life of the sage says that Pythagoras visited it. (Mead,
1924: 47 n. 4) Biblically, Mt. Carmel is referenced most often as a symbol of beauty and
fertility. To be given the "splendor of Carmel" was to be blessed indeed (Isa 35: 2). Solomon
praised his beloved: "your head crowns you like Mount Carmel" (Song of Songs 7: 5).
482
o a o ^ c ^ J U-L&Cyj
NIID
WWWW
Dl p >3
A rise, let us arrange a feast

o( V
't f y c y
oc41& l^ j
J J n l^
wm w
nwan
wmw
and we shall cast therein offerings.

^JeucfC^Lii o c 6 t y ^ l
iN o n n
NlDiDb
We will gather th e twelve planets
oc\aJ o u o ^ l ^ ) ^ c J j l ^ j
mm
and all o f us will m anufacture mysteries.
âJLx^ o j f a ^ f n ^ s V
]NblD
M lN Q N Q yi
Qi
]NblD
All of us will swear, with oaths,

OJL ^ a ^ u u ^ J Oc\ad JL^> JdolLcyaJj
N nQ N m T
WTNI bv
n ot to reveal th e m ysteries of love.

ad&Ly cuoa4 ojL&[n^**Ut> o\ojJ
im^ mm
N n n N rm
mm
Let us practice the mystery of love with m yrtle
cl&lIo ^dU^J o c i 'c ^ c ^ J

nblDb
and seduce th e whole world!
t\xH'9[ci<u^4r' qjL ^ cl^ ^ J tJL o | ai
imv
N in u m
w ia ^ m
rm
Let us practice the m ystery of love w ith wine

yaj((-idc! a * d a j ocj/c4^ c ^ j
jN n n v a
w:pip> 3i
and entrap the world by our drunkenness.
483
(G R R p. 131)
o\aJ
1083o c f d
*ma>o
wa^> N n n N r r n
N t*n
We will perform th e m ystery of love with water,

aM lo
1 i^ J
nblDb JpaNJI
and stir up the whole world.
aM lo
W e will stir up the whole world,

Q C& Li^d O C ^^C ^J
and take it captive

y c n<4J-*4 ofa^d^d
N n n N n rr
3i
w a rn
by th e great m ystery of love.

^f>l-!f- Q -f/C y o J
1bV
WW1
No one will know about us.

iôj[a^r{oj&LxJ=3 o | a l i clB l^ cA
IN nN O N D iyi
*m N b
(No one) will know the secret of our vows,

^cfcfaL&[c&[ JcJqLl^qJlj
]N*1Q>D
and (no one) will reveal our word.
ôj[cL6\n^r( 1 * 1 (
^ ty d c f& L c y o J j
IN nN D N aivb
lo83 Cf. From the Lords spring came speaking water in abundance to my lips. I drank and
was drunken with the water of everlasting life, yet my drunkenness was not that of ignorance,
but I turned away from vanity. (Charlesworth, Odes of Solomon XI. 6-8,1977: 52).
484
We will not reveal our vows

Jjs^ 1^
> cx&Lj
ôîJo*jd
INDbbO
p iin iW iH
b*D b y NQ1
and all w hat we designed for ou r world.

oc|a^l ^Cy<J<Jai.LyoJ 1084a ^ d o
pnbiD
w rtn b
y rb > b * w w b
NnbN
W e will not reveal all the secrets,

Qj(Jl.<J
JU s
O ^JO ^C yJ
N n w b by N w w u m
and we will cause confusion in the faction,
1085o c . a ^ 3t^ jL y A lSA^l euiAl. ci L =
m il
w n id u
N n w b by
in the faction which th e Alien founded,

a6iia &
o j(o ^
N n b to N nh u n
n b n n n K b i
so th a t no share will be his in th e world.

aj(Qy^(
^dc_i_wj(aJ
nbnvriN b N o b N i N n to o
No share in the w orld will belong to him,
Q( 1M>ly ôJ<_/ OJ(LOl&
w \m
] b n N rp N i nb'Di
an d the whole house will belong to us.

yaJcJJ
o c j l ^ l L l ^
]N b n
N nno
nbiD
The whole (house) will belong to us,

A^{Jo ycjfl i
anbN
p ra n n
OC I t <ityflJ
N nm N b
\>>>3yi
and nobodys else in this world.

1084 In BL 23599 55r: 7 & BL 2360152r: 18 we read
ocn-Hty 1^ not in BL 23601: 52r.
1085
485
a j{C a & *.
s'
NJIHIT
N ttl
d a & o t S . JUuoif
o t r \ jH ^
1 K2 K1
WND1!)
IHNn
W hat has th e stranger done in th e house,

oj IA& l}
^sXJaL^d A a S A if.
Nnwb niNn viubj

th a t he could found him self a faction therein?
I086OJ(Ca^?^ a ^ J a ^ i ocJJoccA
KIND NHNNb
m N i l
The m aster of the house does not know

jlw ya JcJJ 1087o j(c e ^
in
]Hbn Nn>a nbiai
th a t the whole house belongs to us.

y a S c J i JLw a j( L a &
INbn m w w a
The house is ours,
c u fa ^ f
JlblVb NJ1N1D p^Hbl

and the others have no share (in it).
<
sj-U [aJj(6r, '- l \
pnN TM ^
o q * 6-{aJ
p iiiy im y
m p
They rose (and) cast confusion on th eir deeds,
f/Cy|*<Vj 1<-JOCljuu 1V t o ^ j
vani
ttoh
pnwun
and produced in them blunder and defect,

jlmj yjJci/ JeJ c j(L a 4 h J L h A ^ C ^ o
in pbn in'? N irtai Viv>nN

because th e house is not theirs.
1086 this verse and the above not in BL23601: 52r.
1087oj(<.atf
not in BL23601: 52r.
486
^ jJ cd
o jL w flJ
pbn
mriNb N iv a i
a j[ L a &
The house is not theirs,

L d L y jL 4{ o
ocSduL>
Nnp>nv
JgJj
'pwvm
pbn
and it was not created for th eir sake,

r f îfrf i ^
v H ^ d tJ L
Nnrny
a j(c a &
in p i a n n o
To th e house which the uthras created,

^xJU=>
^ jl L w
n^y
o d cfd
p!?rw
they have sent m e in person,

c o m
whn
I0 8 8 o c f K _ L = J o d c i d
N nniyb
w bnb
m e in person (and) th e uthras, my brothers,

g iL4 i a A
NniND
nm y
w nvi
in order to descend and do good therein.

g jL
nm y
& oA
njiinv )
To do good therein,
^ j^ C g ^ C y /J
ocdaA
VQt W i l
NlN O
pTm n
hence, the good ones will see (the good) and be restored.
O C & cJ L { f & L * A < ^ J
n inv )
paw w i
prm
The good ones will see (the good) and be restored,

^
^/gj(gJ *2y->U^<-y
1088 In BL 2 3 6 0 0
51V: 16
and BLO 12 3 6 :
51V: 16
we find o^ ki^ I i
487
Tina
n n trp i p p o m
ih t ih 1?
then rise and behold th e place of Light.

OL4^C!
^j[_wCy
N nyn
p n n i ii
p rm
The wicked ones will only observe and be asham ed,

o c l^ o ^
n^H
w 'i z h w
o cL jJ L Iz-L
H im
H'>m'?i
(and) into th e glowing ovens they shall sink.

o j(a ^ c L ^
o c L l LI
odL ô^
a r m v n n r o w m 1? H 'teH V
They shall sink into th e burning ovens,
6dcûûU=
ojL^jM
n rn i
N ro n
into the place from which they were created.
n ro
n ^ i n v i
N ro n
The place from which they were created,
H io b m
iVNm
D u ria n
there, their spirits will yield1089.

^ \t n ...
o id o ^ k
iv a n n
H tbH V
D anan
Their spirits will yield there,
(G R R p . 1 32)
JJclqJ
6ipJL^<Jjr[ LxAyfL6\ 0
1H2H1? TDaW
D N im
^ iw o a
because they did nothing satisfying.

d r [ r \ H F v ^ t * ol!
1089 or: th e y w ill d ie
488
*i Qx v n
d n * u q
'm i x '?
Since they did nothing satisfying,

y i isi s c oMjcS o c ^ L o jo <gajo<-6\
<1102
N D I1? N DN O <10>Q
they will end on th e day o f the end.
*
4\a&
a ^ L sj
*o
id
p a
ow p
They stood an d cast a lot,

^JU*sto4 ^ a y J oj(o^6-( JLcla^J
p n > N U )D N lb
N T1N10
aV7N91
and allotted a portion for themselves.

&cJo^ ^ U 4.co4^ o y J qj{o^6-[
rb N fl
pn> N \> ?9N 3b
KTMm
They allotted a portion for themselves,
ddaj(oJ l09oc-w C âJÎ.

u rn
iN n N b
as they are unw orthy of th e place of Light.

ojLl& qM jl^ ^ o
N n ilN O b
1D9N
They perverted goodness,

oMJ oj-L
m bxj
4ia4{ d e & o a &(adLyC&(

rn N n
m ain
O N irn
th e thing which the Lord of the world has made.

ol^ lL{
oc.\oil
w sn n
w m nb
p ia s u
They perverted the right m ysteries (or: the orthodox rites),
ado ocaMjHa&tl.
1090 BL 23600 5iv: 24 & BLO 1236: 5iv: 24 Ljllyjtîo oucôJ^c
489
xm ivn
*TN3N
som ething which th e F irst (Life) made.

o d d ClM \
NW1D2
JU'DfiN
They perverted the words of tru th (ku sta),

ocJL&o n-V
ocJoJaÔ
NH3N N3TODT
and held th e w ords of lie (kadbti).
r\-*r>*4r\fj s C OCJL^dO OcJfJfV^
N rm :n
n h in
They held th e words of lie,

^ * j Jaj(oJ OC_wCâJ^_L L iA ^c6-(o
nni lNnNb
ymrnw
because they are unw orthy of the place of Light.

a^ciyCJf 0CJCJ04P* oq*Ci
*aan
m naw
Nwn
They changed head into tail

o ^ c / o o o o ^ k txL^<JLi
w vw w
hunti
and changed tail into head.

ifU(eidc4LJ y-L^-Lô
pnNTlVb
P31DDN
They perverted their deeds (or: rites),

a4 ila &
*JcddaJ
NDbNi
N m ^n
*in d n i
and did evil into the world.

109V
- ^
ocJl^ 1
1Q9i In the Book of Jue it is written that After reciting magical prayers, Jesus administers to his
disciples baptism of water, of fire, and of Holy Spirit. As preparation of the baptism of water
490
pnbiD
n n Qb vm nN
They brought all th e fruit

4 ^ c J j l ^
^ yêLHaôJ
b o p rm n m
and did every evil in them .
oc^ ju6L/ouJ
vm nN
They brought th e vegetables
v sN m
T tw n
paw un
and m ade blunder and defect in them.

OCCbU oc^d ^ _ U ( o
N n
Nob
vm nN
They brought living w ater

n
\M d j
N nnN n
p a im
d o êU
*mu>w
and poured turbidity into it.

1092a ^ a ^
N3ND
q*cll o a u { o
w n b IW J1N
They brought th e head of the race

J a jL \(\* + t& i ojadd
a n n in
N n n N rm
w tn
CkdddaJ
h in t im
and practiced on him the mystery of love an d of lust,

OCddo ^JUaJLi^
p n b ia
nvxnm m
n rr
through which all the worlds are inflamed.

1 0 9 3 ojLiôcJjCfa&l
adddaddo
the disciples bring to Jesus various plants, the juniper, the terebinth, etc., probably for their
magical properties (cited by Yamauchi, 1970:12).
1092
Adam is the head of the race.
491
NrmwooND Nrmrm
They practiced on him seduction,
OLM\o ^JLmJLl^ 1094^ c 4 ojC7 ^3L'^-C
N>nbN pnbiD
pom? n il
to lead th e whole world astray.

oj(<-XJ*-L o\a& ^ V / / o
Nn>m
wni
nrmaN
They practiced on him the m ystery of drunkenness,

OLM\o ^ I <<!
wnba
pnô nnntn
n:n
by which all th e worlds are drunken.

a i{C
Jao^
n jw i
on d
in
^ po nd
They m ade them drink from the cup of drunkenness,

^ i irnSL r>V^Y a ^ fo d ^ j l q ^ o
<1101
Nil
1095o(
mW'? 1VNA3N NH2TND1
so th a t they tu rn their faces tow ards the great ocean of Sup.

1096a ^ L u u o J l l
NDObOl
NinN*Tb
o c jc j(o
w vnx
They brought gold and silver

o ^ d o
^ c |o ~ c u < < l
NnbN
1091 o C y j a L ^ J a ^ L i
pTNni NONJnNOI
and the pearls o f this world.

a ^ ta o ^ i
noondi
n V m n
H\
o c jc j{o
K i m i '? w v m
They brought gold and silver,
1093 BL 23600 52r: 6 & BLO 1236: 52r: 6

BL 2 3 5 9 9 55v: 12, BL 2 3 6 0 0 5 2 r: 6 , BL 2 3 6 0 1 52V: 19 & BLO 1 2 3 6 :
1 0 9 5 BL 2 3 5 9 9 5 5 v : 1 4 & BL 2 3 6 0 1 5 2 V : 1 9
1096 BL 23600 52r: 9 & BLO 1236: 52r: 9
U .
1 0 9 7 o c ^ o L ^ o M j not in BL 23600 52r: 9 & BLO 1236: 52r: 9.
1094
492
52r: 6
v < ^ 4K
oc 6 ilo
jtf L la f /
n in ai
nrr
by which the worlds became drunk.

1099^
1098oc3 do
nnnm
wnbN nn
The worlds became drunk,

oôd
<ptn
o(
NTl
1VND3N
am m oi
and turned their faces towards the great ocean of Sup.

n V ^ a J
N3W01
( 0
NiriNb NvnN
They brought money and possessions

l
J jL ^
biD nrrmrmi
and did with them every vileness.
flwuiL^
fl 111i^sLI
Nrvw NbMba ann^

They allotted lust for Ruha,
(GRRp. 133)
OLMlo
paNnuwi
n>q!?n
^ S ly j|-u u C y
rmnw
J-L
nrr
by which the worlds get agitated when they see i t .

ojC^Li^ jlw
ll00jLi^J
1098ocfdo ^ not in BL 23600 52r: 10 &BLO 1236: 52r: 10 .

in this concern Jonas writes: The drunkenness of the world is a phenomenon peculiarly
characteristic of the spiritual aspect of what the Gnostics understood by the term world. ..
The drunkenness of ignorance is opposed by the sobriety of knowledge, a religious formula
sometimes intensified to the paradox of sober drunkenness. (Jonas 1958: 71).
1100The planets continued to be worshiped in Iraq inspite the Sasanians attempts to close the
old temples. In this concern Morony wrties: Although paganism was declining in Sasanian
Iraq, ancient Mesopotamian religious traditions survived in several important ways... There
1099
493
NnniDin
nbanba N:ub
They allotted wisdom for Nbu

QjUr[CLûLj
aJa4[ o a u o ^ j
NnnNrm
h in d
NnnNW
and made him the Lord of love.

oc4LLZ4r{aJ ocA^daA 1101^dLLai^
w m nnm
wb:mt> nbwbo
They allotted for him drums and flutes,

OCM\o
<jJrtc4dj[^L6\lJL
wnba
pnbia
by which all the world are lured.

ojL}Q>Cj!
m iw
^lLLolI^ yeuc^pJ
>2
nbwbo im o b
To Kiwan they allotted wickedness,

^
^ 1
TJ131
C3t\ mi OL)n 4,4.1
tto h
mm
ronn
from which flaw and defect came into being.
nh*t*o
nbwbD \2>>nH\>>b
To Samis (Sun-god) they allotted deceit,

ocfdo ^ i *4. 1
o c ^ ^ o j{a^cî
NQbN pnbiD
w w d n jw d
rm
by which all the worlds are befooled.

in t .*> ^dS Jo^ ^<-ioJ
N3*ntnn
nb^bNO pob
may have been temples of Bel and of Nabu at Burs as late as third century. There are
references to pagan temples with idols in the late sixth and early seventh centuries in Beth
Arbhaye, Arzon, Margha, Adiabene, Beth Garme, Kaskar, and Maysan. . . By the fourth
century, pagans were already beginning to celebrate their festivals in secret. Such a festival
was held in honour of Nabu at his altar in a mountain village near Anat and included dancing,
raillery, and the playing of the lyre and drums (Morony, 1984: 384-85).
1101In BL 23600 52r: 13 &BLO 1236: 52r: 13 we read
494
To Sin (Moon-god) they allotted imperfection,

\n
pn
n rn
i **i
L l ^ ^ i
wbntnn
'm i
from which all the blemish generated.

o C j& [ z -L
o \a &
j K n
1^
J c ^ r 'l
wot; wn*i rpMa blb

To Bil they allotted the mystery of the water,
o c fd o
^ i <1.1 i f r l
y jJ j/c y o
4{
Nrtm pnbiDb pypiND nni

with which he stirs up all the worlds.
^
o c & llo
Nn^N pnbiDb
He stirs up all the worlds,
mob nbnnm
and blends good with evil.
oyco| ^dleJL^ lc/cyJ
NOW n^HÔ nob

To Nirig (Mars) they allotted arms,
a4>*Ld *4 !cM\
NQbNl NlWlp *TNlnb

to wage the war in the world.
JcuC7CjH OCl^JL^j y 1[,
iNonn
wnoiDb pbmp
They called the Twelve Stars,

^jiiaJL^
ocâjJa^L)
pbJINbN N^NI^Dl
and divided the signs of the zodiac (milwasia) between them,
o o fa i' ^jlLLoJL^
WDN3 pbaNbfl
495
They divided them (the planets) into Houses
]10T
NJTIWm
1NDDN
and once more they cast them into wickedness.
N rn w m
pm
inodn
Once more they cast them into wickedness,

OcLjJ^J
Q^fCJCf
NWbDl
NW
hatred, jealousy and discord.

1104ocLwuCJ &4 Li<A ^xLial^
w nnn
Novb pbwbQ
They divided the days and the months.

o c ^ j ^ j occo^J
wmm
paubNa
They divided the hours and the susias (five minutes?).

occo^J
TmabNO
wmm
N N\yb
They divided the hours and susias.

o c fL u j^ j odo^J
N nniai
wabob
rmabNO
They divided the minutes and seconds.

ajU^dtJoa+M ^lLl^J jlUcl^
N n n n w ri
nbiDb ubNO
They spread every deficiency,

^y<_ûuL) dduaoM
v sm
tond
t^J ocjJLio^J
nbiDb NubNQi
1102 Instead of this verse we read in BL 23600 52r: 20 & BLO 1236: 52r: 20: *->
n3 in BL 23600 52r: 22 & BLO 1236: 52r: 22 as above.
1104 ocLwo <j: in BL 23601: 53r.
496
and they spread all the flaw and blunder.

ocjlSJo^
ex&do
pnwwflMb
nq !?n
nbiDb NnabND
They divided the whole world between them,

^ u J ^ ocaMJia^d
1105
lND'TVN^
CL&Uq*.j
mw)
WNOTNpi
and the name of the First was not mentioned.

i^ x ^ d o ja o J o f i
ynN tn*
\H
w noy
They made an alliance,

1106
yJL^ L U
^JC O ^C |
]VNQn
N3 N13
pm i
and discarded their great fetters(?).

yi
^^04^0
pjlDNDIVb
They confirmed their oaths,
ycL)a^( a*6dJia^!
1TINQ
tc n tm
pnblDI
which all of them confess with lies.

1108
, ..
qjL&(&&Ll=
NnoNDiv
i
JL
s
1107
^ /o ^ o
by
They confirmed their vows,

c d 4 iC J a $
N b n n io
U A !
nm
y C
im v i
which they made on the Mount Carmel.

aV jî y j ^ ^ I a /i
5 Cf. ^ a ^ o tis a J o ttw

GRR, p. 85: 2 0 .
1106 In BL 2 3 6 0 0 5 2 r: 2 7 & BLO 1 2 3 6 : 5 2 r: 2 7 th e r e is yJtaôl
1107 doô is n ot fou h n d in BL 2 3 6 0 0 5 2 V : 1 & BLO 1 2 3 6 : 5 2 V : 1.
1108 In BL 2 3 6 0 0 52V: 1 & BLO 1 2 3 6 : 52V: 1 w e read :
497
in*n
m w
niid
In the feast which the Seven (planets) prepared,

OC^^CLcudLJi ^JLmCO^C^/
1 I
pnbiD
wiinNrrr
pm m yn
the head (foundation) of all sorcery,

o<H tt>nm i o c f d o ^ i . . . 1
^L^cldLffa^
NnnNtn
ra WnNn
wo1 pnbD
all the aeons and demons spoke.

ocJcx6i\j od&cJL ^ d d & i e ^ i
annon wbiNU nnWoND

They played the drums and (sung) songs;
^JLuJLl^
..izX yJuwLO^C^
pnbiD w u rm m pn>N\>>n
the heaed (or: foundation) of all sorcery;
n+f+f oc&lq* 4$*C/
Nm
Ni \y
wn
the head of great captivity,
(GRRp.134)
ocMJo g t . . . 1 ^ l ' c ' o ^ x ^ c L )
NQbn pnbo
n in>n\y>Q
nni
by which all the worlds are entrapped.

o(H t l n V t oc^Ja6d ^ L ' d d L ^ a ^
w nap
n i bbnND
They played the horns and baluria cymbals;

o jL a c ^
anooi
a^cS
nbiD w n
the head of every (sacrificial) slaughter;

o<-&r\'Hi ^ t . . . 1 i^^C. ^ j L w C o ^ c f y
watnp
imbiDi
prpawn
the beginning of every hostility,
498
rm
o lM
Jo
y t < 4 . 1 jjJ r lC j & aj{d$C j& {
pnô
& tJ L
rrxi
n i iN n ^ Q
by which all the worlds were captivated.

cf/oyC^c,
m w
la ra
cJcL&icx&l
nn^>bDNQ
They played the lute of lust,

^ t *k>CoJftLfea
adex/l^t-d-Tt n < oC ^
pnn*\>wby
i N iN ^ y
Nnny
^JL
rm
by which lust was formed amongst them.

OL^kLJadi! ^dcl& ioj& i
N D m im
n i b^QNQ
They played the tambourines,

^ | ^ < 1 Q( nn
hit
by which all the ruhas spirits spoke.

OLuaf/ ^ t ... 1
alLâ^l
n>nn
NbbnNn nn
pnbiD
With which all the ruhas spirits spoke,

a j& d e x !
oc&oti$* oc&cqu
m 'PK l
W W w n wi
and made a catch in the world.
NniD>t2)l
n i bbQNQ
They played the trumpets,

o [L jl
pnbo
N na
na^nan
they all played with excitement.

ojUdUJo^^
ocâô^
u 9 I n B L 2 3 5 9 9 5 6 r : 17 & B L 2 3 6 0 1 5 3 r : 2 0 t h e r e i s aJc*i**i
499
N nnm oi
w m m i
nrrbbnNn
They played the flutes of the liar,

axw
^ xJLl^ zJL
)vxvn
am
n ttn d
nbi:n
by which all the lie came forth from them.

^L!clL5iexî
mm
am
nnbbDNn
They played with a loud din,

a 4 ila &
n , <.<i S.
N nbm
Nrm
bcwron
so a thunder pealed in the world.

a ^ io ( i= 3
nmw
unban arm
A thunder pealed in the world,

OltL\o
11loc_ti/CyO^ o^do
anba nbmb a n n a i
anba
and they shock the whole world.

OCJjUCÔ ^ lLl^ ClMScA
am na
nbm anbab
They shock the whole world,

cdbLfôJ
\ynn
wn
in apnab n n a i
and they shook the earth entirely.

ocxdLyjO
clcU=Io*-L
Ckô-f/cuoJ
am na
apnai
a sa ia o b
They shook the anvil of the earth,

ocjJJc^ cl)
n
arrpn
mo of
i h^
nbmb a> n n ai
BL 2 3 6 0 1 : 53r.
500
and quaked the whole firmament.

ocjJJcô r\
nn>pn
wvpdn
th
^J
nbob
They quaked the whole firmament,

oc!lc^J
biDi
htidh
pm
wnnyi
and made a catch in every place.
^JCo-uu-iX. JcuLi
{ ^J L ftla ^H
pw m a
p>NbNp
Their voices and the sound of their din/

lU24JcLc7 aôc
p^X)
NDN> ]Q
N3NQ
made one mana to ascend upwards from the sea.

ddcho aya^-(
af(oc
in
p>bo
njnd
One mana ascended upwards from the sea,

1112ddCJ*ZL^(-iL=> OCyaJUaJ OCL&U=> y 1... 1
rp w n y
w w byi
w noy
pnbiDi
and all vines and trees were planted.
OC^tiJUaJ P(^MJ= XlXAÛO^jUi+a

Nw b y i
w nov
n>t>rny
When the vines and trees were planted,

4{ao4L ^ iLxsx6d
e n in i
n n iv n
i ...caJn^r/
pnwbNp
1111 Jonas comments: The Mandaean scene of the conspiracy of the world prompts an
additional observation. The orgiastic feast, intended to draw man into its drunken whirl, has
besides intoxication another aspect: its noise is to drown out the call of Life and deafen man
to the voice of the alien Man (Jonas 1958: 73).
1112A recollection of Ea-Oannes myth.
U13 In BL 2 3 6 0 0 5 2 v : 17 &BLO 1 2 3 6 : 52V: 17 read:
were planted.
U14 BL23600 52v: 17 &BLO 1236: 52V: 17
501
their noise fell into A dam s ear(s).

6 ^ e J lo ^ L
y -iC a J a ^ d
TM im
nniyn
Jo^yo
ivN^Np bNoiN p
W hen their noise fell into Adams ear(s),

6\ a J d o
* ia d d
DNp nnrt>> in d*hn

Adam awoke from his sleep.
nnr^? in
& { c l&
6\ a J J o
mp
onto
Adam awoke from his sleep,

t
lim
^ o -r fo J
-A ^ y o d a & \a j
*lNJlNb H33N1NHTN1
and raised his face to the place of Light.

o c L )o c J /a J
{jjScL L 6d
niNnb ptonp
He called his helpers.
oc4 { t.a M
4 Li
wnwpni
oCwCy ocdbbLubJ yxla L &
wnn Nnmyb iibNip
He called th e gentle and confirm ed uthras.
1115cl^LKjl^> Jcê'c^J
< tl^ c x 4 { o
r p im x
hnmy
He spoke to Hibil-Uthra,
a 4 ( 4f c o
^ jS a d d tS L
o ^ id d a L ,
Nn\>w nbpi bmw

th e M an who heard his v o ice,:
a j(L a d d
j lL ^
njvn:i m
j lw
jl.m
6 \
in in^n
W hat ensued in th e House,

m5 Hibil-Uthra appears here as a redeemer in place of Manda d-Hiia. Their names exchange
places more often in the Mandaean texts.
502
c^rilo
^ J n lV
rr\m2
NQbH pm rn
(what ensued) in this world?

OJ{ L a &
n jv n i
j S l&
ft I
ra
A*J
JLw O ^
mn
inn
W hat ensued in the House,
(GRRp.135)
O L ^ rU ^
wnm
o<JLa4{
P.*,.. l i
aJaJ 4JcJcuo
w vm
a m rr
NbNp p>bNtn
th a t m ade the noise of the din rise and reach the heavens?
oddL^Jo
o - L l^
JINIM Np*lN
The whole earth shock,
majoa4rL&a o_w(
nNtwnny
Nrppi
nboi
and the whole firm am ent was crushed1116

& c\in ^gjU=
o c fd o 4d*4d\
nNtnnny
pnô wnba nnb
The m ind of all the worlds was grasped,
a <f*( o y ^ c u
nron ]n
mwni
and was deviated from its place.
^ |o i/o
^cjft m ^
DN*m 1NDN pmn p

W hen Adam spoke thus,
ft rf
Nnmnn
^tyCfti /
mwi
iNiNnsy
1116 rqiha tmasar the firmament was rendered to (earth)? (MD, p. 267).
503
tears were form ed in his eyes.

O da4[o yc\ C o _ w
ON*TN 1 NON ITNH
W hen Adam spoke thus,

c o ^ J L ^ ila '
oyo
>N\mbNi
nn^n
mn
I shone forth in m y attire.
cu(c<lm Qj(o<y>z- 41^ I'Vlrt'V

wvN n
\m bN n
n j in w
rn n an
I shone forth in th e attire of the living flame,

Caj(f\ tAtn^rfoiS.
ocJL ^n
NnNHNlNl
which my father bestowed on me.
OLâJj
w iH i
^L4r,L^Ja&
NunnbNi
nm m
I shone forth in a pure garm ent,
^dj(cJ o^nin <

NDNtn WDn
which is so wide an d infinite.
*{*4 cJ Û tiolL
DNiNb n n u N ^ i
n>2iNp
I drew near and held Adam,

^XyjCj&{oc joe\iH â4i
n rn w
w iO N n
by th e palm of his right hand,

^ j \a jo
L=
npm v
by
^ x V l.l
nnbb
ît{CeL*ju^Qj
n n Nmw
and I let his heart rest on its support
l( 'H a â J ^Lt(Leuyuô
nbnm w o
n n NnaN
504
I calmed him an d told him,
i / o d b 'o
ftV
m an
tai\>n
how the Seven behaved.

\yr{
&{c\ 1wzX
NnDn )Q
l( 'H c& (o
rpNQN
nN ini
6 L )j{
Din
Then I told him of w hat happened there and then,

o \a J
wm m
WN*1 p i
and how they devise a secret plot.

oLm
OC&LO^^L jlm aJadd
W nwnUH
in
NbNp
That was th e voice of th e Planets,

^
a^lc4(
s^L
t o ^ n y 'p w n y i
who took a w orthless advice.
i^cL&(Cj{J=3 n l A n ^ t d
TÔOV
a^J
NbDNl NDbD
They took a worthless advice,
exiJLtj(
0 CjrLdCy QC fH i 9{o ^J L
NIPP
NDTl
NnNQNT
w hen they said, We will pick a fight.

o c M t< ^ f
cl1u(
ocM Jjo
NDT 3
H1VT]
NnNQN
We will pick a fight, they said.
o^JoJ OCrH4{aJ
nnoNi NDbNb N nnm
And they said, We will disorganize th e world!
aîlaJ
4jLddL ê^
m'ptf? rnaNi
oc^dL 4 r[o
w im
505
(When) they said, We will disorganize th e world,
*4t
JC70-UU ^Lfc'CJO^C^J
t s n ii
nnnNwoi
tond
and cause in it flaw an d defect.
4{aJio 1117âô^jU=3lJ 9-^ ^dcfaL^faj

dn-tn
INUtonyi
pD
n^nnm
I said to him , Be calm and steady,
ôJcfi^Cj( oJ
linNiNbv
b e n ot troubled about them .
OLuiOCfc^ JL=> ôJciÔ( eJ

wnwnnp
by
|Nbn:>nNb
Be not troubled about th e Planets,
cmJo*S.
ji in
nb 2
nov
JUaJ
tm n o
byi
and about N am rus, the m other of the world.
t\Ûd ôcjftm-s ayo
jNflrrcra
jNONny
nin
I will show you p art of your persecutors,
ÔsqJlHo&I ^JL^dc^ÔCisaJ
INDHNlb
10>b>N^)N>V1
and (then) I will abase your persecutors.
(ôjoj AJo-hfcJ
om^ o
j(ayo
1N1NT NINOb NH1N IttON

Calm Hawa, your woman,
) ddLJOCum
im i
TONH
.Lm LôI j
iNninONbl
and flaw and blunder will not afflict you.

n i7
in BL 2 3 5 9 9
56v: 23 &
BL2 3 6 0 1 53V:
21
we read:
506
yc|c&M
DHNb
nbnDN
ppNn p
Once I spoke thus to Adam,
^ ju*Jjl^J ^j J c^ o^
mn
p n^
p ^hnon
then I spoke to all his sons.

OLi/a-uu ^ s u c ^ Jc 4dL^j
N>*mn
ninn
bn>n
Hibil is pleased with his radiance,
^(VûayJ
Jo(c4pu
pbnapa
bnnyi
and Sitil calls aloud for his helpers.
nrmyn
brro
Sitil (rejoices) in his illumination,

O C J L ^ f^ O ^ L u iO
nt
annum nna
\^,s C
n ti
an n p n
^ ly d J
am m m m
and Anos (is pleased) by the voice which his brothers th e uthras let him hear.
anaon*ni
0 4 ^ u C & if
O C i/O y w
njiw
anan
They make merry, exult and rejoice,
ocfdo
a>nba pnbo
L=> ^JocôôIj
by
nbanaaabi
and they are not troubled about all th e worlds.
*
(G R R p . 1 36)
6\ c u a & [ a J J o
nanannyi
m ix
Joô
barm *td
507
Once Adam finished eating he rejoiced and was glad,
i-HAf n-HA1tT7aJ Ûo| oJo-^J
oyaî
to N sn m
jyint m m 1? nbaiNp
*nit?Ni
he called Hawa, his woman, and inspired her with confidence.

JU=>
n m n by
J e J a ^ jC
a i &L.'iL l A s
noun bNbainy horny
J c & c ^ tJ L
bi>rn
W hilst H ibil-Uthra was asleep in his place from exhaustion,
Dhntn
]n mn
mi
one of Adams sons,

j(n v m
o jL s A J C ja r \ m A f
nmn
nmm
Nim m N ni
his soul was inflicted with blunder.

tn c \ iu V
Nirnm Nm
j(n i <4
m nn
w a rn
His soul was inflicted with blunder,

j(a j(o J ^ X ^ C o J
rwriNb m>Nb w iru n

and sleep did not visit his eyes.
Nrm
nbma n i bi
There was a groaning in his heart

^ X iL A L iA J
rm nip
mmn
A (L
qM
m m pi
and his body began to shake.

o j
U Q
C A 'A '
N rm ym
d d o a ^ a ^ u jL ta
iNwanny
He thought out in vice,
o<_lô
^lL!co^j
n>un mix'? n p i^ i
508
and forsook his father, Adam,
^XM=> qJObmJ
nnv
L!C4p*J
wan1? npanjn
and his m other, Hawa,
wnou)
^LuoJ
>
nnNb
p rp m w i
and forsook his brothers whilst they were asleep.
pn^HD nNnNb prpNiw

He forsook all his brothers,
&<Ajo
ouH^Jeu
Pô
nnWNi
Nnpm
and climbed th e fortress by the wall.
^j(o 4êd& Jclict ocLbJo

nnNwn
pV?t> NnpN
He climbed the fortress by th e wall,
1U9ÔJaLf
pnîDi
J o |o j
naiNan bwNi
and w ent into their assembly.
*
ft *<<i^d ^*s\o[_w
Nn*n nnwn p
W hen Ruha saw him,
V tCf*-i
nNQONnnvi
j (o
L lv
j(o
^_^=>
nNin nionp
she laughed, gladdened and became rejoiced.
ft <i^-/ j(ftiLoft-î(-h t j(a*Luu

1118In BL 23599 5 7r: 13 &BL 2360154r: 10
is not found.
Ul9 In BL23599 5 7r: 1 3 >BL 23600 53r: 22, BL 2360154r: 10 &BLO 1236: 53r: 22 read: ^->aSJ
509
N nn
nN Q tm ny'i
n tn n
Ruha gladdened and became rejoiced,

y.l
ifjJLuu>J
I 1^
pnbiD
N>nw:p\>>
in m
and all the Planets were pleased.

jfnV<r7Cy o a.X'H
m im
Nn*n
Ruha fetched the fire,

6deua-^ n+Arf'H
iK t ?3
J
wmm
N nn
and Samis brought the incense.

^
aû /o i
N nn
NTiNtn
to n w
Ruha bowed herself and worshipped,

o & o fy M j
ojLM. i^ri
ojLmo^ O
Nnmp NnnNm
prostrated herself and praised him (Adams son).
n ,t, vH
o-uv<^y
Nnn
nN m
a rm
Ruha cast the incense (into the fire),

^ lL H<.%.ir7
ojLiLcjo
N nut?
\>)>0N\yi
and Samis made obeisance and bowed to him.

ajao
non
a>L+*J4p*! lc&
ana
noDNn
N im on
bn
Bil in his own pride took myrtle
pNtt
H03NbNl
and went to meet him.

^/dc&(oJ
<a}c^JcLLSLi
ocj&iccL/
510
nbnmn
nbDnfruol wnwp
They approached him and blessed him and said to him:

<ôJU= 1120L co( ycuL^LJc! (^6\
INbv ^n
iNronn
in
May our bless be bestowed upon you.

< ilyua L j{ 1121 ^ u ( a ^ d L j L &
u?
NYmnn?
n*7vn
yaJL^
n^N in nnN*vm jm o
Kiwan courteously (?) set a blossom in his hand.
rnya
^LiclSo
oJcl^j
nbunbN
nW di
and passed a wreath into his hand,
npwm
mioNm
tuoi
then he bowed to him (in worship), embraced him and kissed him.
^l'<_L' yUO
rp*v:i
n ibn
pt>
Sin blessed him with his heart,

L â^dL ^
lornm
n ... x-H t
nnabm Nnvn
and Ruha blessed him with her jaws (or: voice).

cxhlcL!
\c^Ja!
tn ib m
nbND*iN3
They blessed (or: welcomed) him with cymbals (biluria)

oj(4 ^ ^ u d c c o
anwnab
j{ o ^ l ! o ^
nnbN
and leading astray she brought him into a church.

*
OLwOC^C^
1120 BL 23599 57r: 19 & BL 2360154r: 16 we read: L<^(. in BLO 1236: 53r: 27 L coj(
1121 tirat, tirta: inner part of the pody, inner conviction, conscience. (MD, pp. 486-7)
511
w nw ana
rn>D*i*on>o
When the Planets surrounded him,

O C J iO A ^
iis
nnnm
by
^ H Jt
n h n \>>
nay
he laid his hand on his garments.

o t J J o t y i . j j t + ' r t 11(
w*m\y
I 9
naron by
rny
He laid his hand on his garments,

*a4 ii{ ud
rpninb
pbyarcini
and he shook for them his garments,

cxjLic&{
ocJJo^ j
n iit o
D Np*i
nhnw
He began to spit bile.

a^-W^n-Wl vA >r^ f a^f{
NiplNpb
p h o to n
He shook for them his sandals (?).
(GRRp.137)
1123J j */0 OCfK-L^=J y
nnN Nnm yb pbiN aroa
He remembered his brothers, the uthras,

0C_l^f4^0 ^Lu/O 0(jBJJsshlL
annum
nrm
annyi
arnwb pb'itcrmni
and remembered the speech which his brothers, the uthras, let him hear.
o
annnn
amu>b n b ia a ia n
o
natm
Remembering for sometime the speech of the uthras,
1122 or qirqna dress, sandals, shoes (?) MD p. 4 1 2

1123 in BL 2 3 5 9 9 5 7 V- 2 & In BLO 1 2 3 6 : 53V: 5 we read: oc_i^ô
512
O C JjLtLiO
s c
n /^ (
am nia
NiynaT
a4 i\o
Nrtw
until they seated him on top.

oa^cjH^d ot
Niynn
.iV K jo
wianiN p
When they seated him on top,

OCJufciLfo 040 (3^ ^
N l U ^ N
O^do
N tJ N D l N D ^ N
they offered him the drinking cup.

ajoa^j n( \^r!/^n y t o4tlo
nond
anpiwn
Nnbn
Until they offered him the cup to drink,

ocjjduO ocjcyo( a^do
Nnnb>m w w n
until they (offered him the cup) twice and three times,
& [a J e u i k t L ^ !
^ d d
DNp Nrmbon na^

his heart misgave him Git. stood in doubt),
n H x ^ r i^ t
ûdocû
N*np*i
nnbwun
nnoip
and his body desired dance.1124
*
&(aJJo
4-(aJio diaddo ^c|ca_cu
D N *T N *13
m iH
*TN 3N
pPN H
TD
When Adam, the son of Adam, had done that,

I1 2 S o jC ^ o ^ k
o( tHgLyfy ocddjLuba
1124 The Mandaean scriptures warns frequently against lust, dance and consuming wine which
results in adultery and fornication. (GRR, p. 26:1, 35: 6, 48:15, etc.)
112s BL 2 3 6 0 1 5 4 V
from their scroll.
513
m w 1? w n o h o
NnoNW ]n
N nm y
the uthras wiped out his nam e from the(ir) scroll.
w n w n n in
w vm
nn
W hen he becam e drunk from th e drink of the Planets,
oj(<-lL! c&U 6{e4J

N nm i
Tpm
DNp
he stood up and danced in intoxication.
dfe'otÛ CL+u^jidL ddaj{a&o

nrm
Nnn
lNnNiN
After he was calm and sat down,
nnnnb
bw >n
nn m*p
he stood up in order to go back to his place.

4*ncJL
nnNHN
ynn
^JU o\
n tn.w<
,iM
m w w an
j(o O o j(^ 9
imNn
\^ H
n w iN n w N nn
Ruha took th e form o f Hawa, his wife, who is in fact his sister,
^ ^ 4 ... t x ^ y C
o L io ^ j
m n iv i
wbNob nbNQNpi
^ x J c l^ O ^ L )
and approached him h alf way.
j( o u o ^ a^c|^ OC&Ly
nwiNW
ND>n
w vd
She p repared th e bed of deceit,
oJbo^c
NbiMi
j(u o ^ j
Nnnn m n m
and created th e site of sin.
OtynH+nJ
wwy'?
p jnnnN
She mixed up th e times,
^ jLAqL oI j
nft
514
rnyn
noNM!?! rwnNpi
and she arose and took him by the hand.

1126
n ivn
nn u w b
When she took him by the hand,

oj G c^ o |
oc^kâ^
xnvm x n n b m w m m
She, herself, asked him to fornicate with her.
rp'xxmi
nmon
He desired to kiss (lit. address) her by the mouth,
rmoipii
Npnrmi
and embrace her body.

il
a A iV
n rnb
O xuuL 0^ !
rat?>n
N rw i
In the hot desire that occupied his mind,

n L ^J a ^C ^* -L
r><< x ^ i i JcJa^f
Nrvnb bb^n
he spoke to Ruha and said:

j(CLmO
OJflLw
n n Hinn
j(fty|0
mm
Since you are my sister Hawa

O C J & O J C xu u
(fy C ^ d iL u l
xnxvn
y im n
j(o y O
m ix
and your outfits are white,

O C ^ -L t(L ^
j{ C ^ !c J ^ L
m im
irw iN ^r
1126
not in BL 2 3 5 9 9
JLu/O i(
in^D
5 7 v: 1 4 ,
BL 2 3 6 0 0
53V : 17,
515
BL 2 3 6 0 1
54V : 7 &
BLO 1 2 3 6 :
53V : 17.
why do you wear a skirt,

OCÎ OCyjj
O C ^JaL O C ^JaL ^S.
w in w n m
wnwrT
which is so colourful and exciting ?

a4{a !
1 127f y ( j L 4 L x J
o \ J o
Nn*n a n a
Your figure is Qike) a high cedar,
OC& {
j { L L O J a ^ cJo^ cJ
WO
Il Ntn
why do you to wash with water?

fO C .O
O C y ^ J lL
*1WN NODI*
OWN
Your thighs are vines of ether,

ll28a * ua i j(c4 ia4 L
N3 HWT
WONTT
*pbNO^
why do you wear gold?

&OLO OCyC^ 1129^ 4.^.V x-t J{OlÔ
1WN
NOO
T*1^V
OWN
Your wings (arms) are veils of ether,

j[C4r(ad4lL ^ d o ^ c j
NQObO
IVONY!
why do you wear silver?

a ^ L jL k u ^ ^ L
w nnn
OyCLÔ
wwn
j(o y O
T ^n
ow n
You, your head is a cloud of light,

jf(.'tfxf a n > j(c^Cao4/Î
rpp-iNtn
rp p w rn
i^NO>b
U27 B L 2 3 6 0 0 5 3 V : 2 1 & BLO 1 2 3 6 : 5 3 V : 2 1 ôG H jdy 4 ^ 0 ^

1128 aALwol i n B L 2 3 6 0 0 : 5 3 V , B L O 1 2 3 6 : 5 3 V .
U29 G R R , p . 1 3 7 : 2 2
516
Why do you wash and comb (yourself)?

ocyjco
N vn
nw n y v x
ntoN
Your eye is an eye of radiance,

ll30^4dLt(ocJa4{
NbiDi y'w w '?
nn n w tw n
why do you fill it with kohl?

$
(G R R p . 1 3 8 )
a^dJJa^tS* a - w C - r f c ^ J
jfa J a J a ^ -f
NnnDb
nxw di
nb*nnw nNbNbNn
She spoke and said to the false prophet,

^/CyuL^J ^dLJCfOMj^L. a ^ o c 7a-uuJ
*1>>D 1
I D N H T
N TO N nb
to the deficient who is flawed and lowly,

U 3l* icJ io fyaJaU M illa y
D N *TN ]N !? N p p I T O
Keep your voice quiet, Adam!

n !>.*<a J 1 l 3 2 a ^ u L f s Q j ( ^ , J a _ U = >
Nirmb
N^nim
iNbv
If no inequality there were,

ft.
1l( ft I
Jftl^TT
N IH N b l
IN b V
if there were there no inequality,

&Lw 9ft l^r*iSi
Nin
inbni^ N*m
30 BL 2 3 5 9 9 57v: 2 1 & BL 2 3 6 0 1
aL^. BL 2 3 6 0 0
54V : 15
53v: 25
1131BL 2 3 6 0 0
32 BL 2 3 5 9 9
53V : 2 7
5 7 v: 2 4
&BLO 1 2 3 6 : 5 3 V : 2 7
&BL 2 3 6 0 1 5 4 V : 1 7
oM ^ l u j a ^
517
o^c/
53V : 2 5
& BLO 1 2 3 6 :
one our nature would be.

fi I M
>t\HW
\Kiin Nin Kin

One would be our nature,
yayLJOjfc
r\H <.)
iwmmy h^hd Kin)

and as one mana would he have made us both.
w
**( QXwoJÎ
NSYin
mi ^|Oy( rfâjd
anuwn ]rm n b
N ow , as th ere is n o equality,
H\
^JU O ^
Ki2K>
Trw w
iNbnb
You they have made a man,

yjcjoQk
pnniy
odud
Nruy
w bnb
and me a woman they have made.

ajLy^s ^ j u o ^ odcjd
NPiV
PlNW Ktyl1?
Me they have made a woman,

\jX4L6do â4\c\H \M yJO(oJ
pnpN
*]NnNTlp PDNl
and brought me and put me before you,

1134Q(&tKr\Ke\'H,t(oda^dLffaJ
Nn ^ N i n m
wbtnnNi
and said to me that you desire me,

da!c^ ^ ^ CjrL>
U2
pOQI
and with you I should have an affair,

1133cl^ slh in BL 23601: 54V. v j^ Lu<tursa (rt. T R ) ev e n n ess,
34BL 23600 54r: 3 &BLO 1236: 54r: 3 o d a lc ^ t^
518
eq u a lity (M D , p. 4 8 4 ).
a^rdo ^/otOO(&y *135yJ^COyCfO

nm w rm
VDwrm
and by us the world will be awakened.

*
a d ^ C y J a ilc j ^
N p \> w i
n w
!?
When he held her and kissed her,

jufclû GyCf^ da&CyjjLZ. eudj
m
RPQ
TNI} 1
Nil
and wanted to something with her,

ll37euc|zx Oyaya^ ^dcf^wOJt^ ll36QyO
Nrn mmnh nbnnnnv mn

I appeared to him in a cloud of radiance,
OCyO^ aStx&
m n w tfw p nnn>\>mi
and I made him hear a wonderful (or: an overwhelming) voice.
3*jt^cô ocyo^k alcdd
nnn\>w m m
n^np
A wonderful (or: an overwhelming) voice I made him hear,

y^( oj?c11 aj{drLdJ
r o m v |n
njvoh
and I threw his heart from its support.

ft <11i / QCtyj^Jcy <i)
nn^HQ
Nnm
wunun
I undid the spells of Ruha,

j (oj_w
aJa-tu JoJ^t
a-w
35 BL 23599 58r: 4, BL 23600 54r: 3 & BLO 1236: 54r: 3^04^(30

36 The speaker is Manda d-Hiia.
n37 Anana d-ziwa or anana d-nhura the cloud of radiance or: of light frequently appear in
gonistic writings as the secret place o futhras or angels (Stroumsa, 1984: 36 n. 7).
519
nm n
m an iNbi
nrpian
I showed him that it was not Hawa (Eve).

OjflLM) j(ft I
III I
Nwn
nrmam
I showed him that it was not Hawa,

OC^sÔyJ oc[m J
anm
he beheld himself,
o^ c&U
(**
nNnNnnyi n nn a r m
and he felt ashamed of it,
ifoj oc^doL
rwQKn
NlN Nnn
and he recognized himself as guilty.

QL,oco.>.lV ifaLJ ^ 4 ^ ay
wiW Nnn
v>*u!? n m w
He recognized himself as guilty,

1138^ ^
m>n
OyCOJC7
tow?
JjL^yCÔ
im bi:n biwnN
because all kinds of repulsive thing came from him.
*w\2td
rpwbN bi
I did not offer him the kusfa,

oty4ô ocUi^ o(jJa^^_L JLuiyCô
NWN
N rQ NTl^NDl blWDN
because he deviated from the proclamation of the Life.

1139OCC-w^ o(jJo^J 04y 4^0
N rn
a n b to b
wwk
1x38
c^ lojo j\*L2 JL^^c is not found in BL 23600 54r: 9 &BLO 1236: 54r: 9.
xi39This verse is not found in BL 23600 54r: 10 &BLO 1236: 54r: 10.
520
He deviated from the proclamation of the Life,

^dcd4(o nt
nbnnN
' g o5 j
m rn
noi
and from what the Great One commanded him.

^LmO nf ^^ 1^
*/ 1 qjCjolûJ
nna
m im y i
miiNsb Nprmy
He left the company of his brothers, the uthras,

djC tu'H OLûuOCca$nS* cuLia^j J o | a J
mm
m n m i\>n
mriN* bmm
and went and cherished the society of the Planets.

Û oj oJn
mm
a j Ej o
m am
^ uJ
N n rn b nprmy
He left the company of his woman, Hawa,

nH^doc^L a . 4 t ^
mTpmi m im
J o |o _ )
bN33
bmm
and went (and) fell into the blazing fire.

iiyzjC. aiu-f/aJ oc|c_w
amrr
mmb
m pn
He beheld the furnace of fire,

j(cca4{ ^xJcjoûu^L 1140J L ^
n Nn
nbnNrn biDi
that whoever beholds it (her) dies,

CL^j(L4r[S, jjL^J
mbpNivn
rnD*n*omrn
bim
and whoever is embraced by her inflames.

qjfn.iL
3 0 N\>>
qJLwO^^ jC
.
JLl^
m im bi Nbnm>n b*D
Whoever undresses and sleeps with her,
1140
is not found in BL 23600 54r: 14 &BLO 1236: 54r: 14.
521
NObtH
NQ1N0 3
b>9 Ni
will fall into th e end of th e world.

( G R R p .1 3 9 )
Jc^ a y oM\ojlL a^ jQ ja 4d
bQM
NO^NT N S lN m
He will fall into the end of the world,

ocfoûoJ
r\-H i4.y ^sU^CoJ
wmnNb *mro
nrm
and his eyes will never behold the Light.
oLLa^ j4LUd
n DN7y
im a
I took on a bodily form,

a lc & a b o
N'rpNÛ n>bTV1
and traveled upwards to th eir assembly.
^Jc|(au;ZX Ocj-wC^t
p>r?n
Nnmn
y 1 <
They were hurled down and fell onto their faces,

o(-^3c6\
wmo
o d c f il
oc^jca^H \
w b n b w n Npi
1141^ 1...11^. is not found in BL 23599 58r: 20 &BL 2360155r: 10.
522
then, they stood and subjected themselves to me.

o<JcddL&{oJ
1142 oc^/cî
wbnnw
m vn
They subjected themselves (to me), blessed me an d said to me:

ocjlw
1N\yn
jfoô
win nwN
Be our leader,
a^do
otXu/Cy yCôJ
ItnnNiN in m m
vm
and we shall be your followers.

ya S tlo
yoq>cdj ôJcjlw j{ o^ o
INnbH nbiDi wm
]\yn
nwN
Be our leader and th e head of our entire world.

yaJcJLwv j(dyO
m n
nhON
Be our leader,
1142fya^Jjia&o
ocjlw c^
]N*inNiN in Nnnn
and we shall be your followers
a^LtUo OL4fya>& jfayO QjLl^daddjdd *
m r\m Nnwya nwN NmnNin nhti

Place Ruha, in her majesty, amongst your women.
o
a^djLio j(eyo
wunya
NaniN nwa
Place h er am ongst your women,

aM I o
^cjn .V o ^ c f ^ ôJcjlw j(oyoJ
NnbN prna N\Dn iNbnn n*om

and be our leader in this world.
1x42 o<^4 c*i is n ot fou n d in th e other four m anu scrip ts.
43 T his verse an d th e above tw o v erses n o t fo u n d in th e o th er m a n u scrip s.
523
I
w n w i iy
^ in o n
p t Nn p
W hen the Planets spoke thus to me,

y 1 ... 1 w 1^= j(C^jmcLj j[CLL)00 OyO
p n b iD b y
nonm
n n n o N io n
I mocked and laughed at all of them.

y JL w C O ^ ^ a y L*=> J o \L o L n V .l ^ J y \
prPNUHJM
bp
m m 1?
nanai
j(cJoJL^(
p b iN D P i
rp b N b o
I spoke to the Seven, who condemned themselves, an d said:

y_u^C04^Cj/ of t
pD>u>n
yJL^C tQ ^ jl=
w in p i
p n Ni
ip
If you w ant me to be your leader,

oc^y^=aJ^ n V i(o c ^ d L y_u(CCa^ n <<<
N nw pn
N in N p n
p irw i
anm
and place Ruha am ongst my women,

o o f- L ^ y -L ^ lfW
m m
4U dd
p y m ia b
Dip
arise and disengage your feast.

y - i ^ t o j f ^ C y ^ J JULiJ4Û
pD w m yoD b
ip n iiy i
t^r/
D ip
Arise and leave your assembly

y j ^ t o j o ^ / i = ocJLjl/o^(oj
PDWN*1
bp
NbnN D N l
and tell me your mystery,

y i <1
pnbiD
yJL^JaJo^t -U=> odLiiaLj

pDbNbNn bp
w b ib tm
and reveal to me all your words.

1144 in BL 2 3 6 0 1 s sr : 15 w e read: ^ d o ycje^w^c
524
d w o f< o cw o c ^ c ^ edLâê ycjc^w ^
*
^
Aypj(OC.
prvnmcpn
w ann p
W hen I sat am ongst them ,

^ jlmlo |<xJ ^-L^cKA'e
j(c ilc l
prvw*nb
mw^
prnnNOi
I took away their secrets,

ol^ clH
co^puu^dodc' <i.'VHc\JvLsL'-* \
n >dn*t
n r m jp n
and I shone in my pure garment,

a â rxj
n b rrb
ndnoi
m an
which is so vast and boundless.

^ jlw Co| o^ lI ^ ji^ o d cia i.
p n w N ib
prn^ w
I exposed their mystery,

nA5^ u L ! U J e ^
P*lD>)tf?
pmiHNDI
and discredited their speech.

1l46y-LûL& tJj*^ yL*ic*d
prnanHD
piDnb
I discredited their speech,

^JL>fa^{r\^rLx jk\ yCyjdl&cJJa^j
pjlNQNOIVb
pm iH hO I
and I belied their oaths,

cd*{C&e^ LlL! if i^d i Mj=
45 In BL 2 3 5 9 9 58v: 1 3 w e read:
in BL 2 3 6 0 0 5 4 V : 3 , BL 2 3 6 0 1 5 5 r : 2 4 & BLO
w e read:
46 in BL 2 3 5 9 9 5 8 v : 1 4 & BL 2 3 6 0 1 5 5 r : 2 5 w e read:
In BL 2 3 6 0 0 5 4 V : 4 & BLO
1 2 3 6 : 5 4 V : 4 w e read:
1 2 3 6 : 54V : 3
525
N b o n to
T im
pnm vi
which they took on m ount Carmel

vn-M i ^
cu(La4Li r\ **, i^H
n >o t d
]D
n jv n q *i
Nn*n
I threw Ruha off her throne,

O-L^LlL^-L 0 ^ 0 ^ | cui^(o[j
N bom
n d no t
N nnw i
and I held her back with a camel-bridle.

ll4 7 t u j ( . n t ^ , i ^ i
N nN m n
l a ^ l i M+> j
n o b ip n
nnw
I threw down and struck her with my scourge,

oXSulI^ otykL L & a J c lc k i^ J
N nnba N w m
NbM b a i
and I split her head open.

o j[o (
1.1
a j {4$A^Zd
N nw bTm
I bound her by her tresses,
>>48O C i{j^ d&cxdrflnrfrf
w nm
im b u i
a j L & aj & a J
N m N om
and I tied her up to th e heart of the heavens.
(G R R p . 1 4 0 )
^ u i A a L l o c \a L !
nnuw b N m m
c^C j6 \ oo^
w qnw
I grasped Samis by the secret things (genitals),
xmy>
n m iN w
and I m ade him ju st like a woman.

cdcjd <4U(cjoQk
o j L ^ d
47 In BL 2 3 6 0 0 54V: 6 & BLO 1236: 54V: 6 w e read:

4 8 In BL 2 3 6 0 0 54V: 7 w e read: ocM j ^ , ^ v ln v
526
e^La^î,
Nmvb nmNW xmv p

I m ade Yorba ju st like a woman,
n 4<
now
j ( ouJ
wnn
lx ^ y L ^ o
nNiî biwnN
because he slept w ith Ruha.

0 ^ )0 4 ^
nnann
1149^CK9
Dwm pt>
As for Sin, I struck him with my scourge,

nt
/yv
li& a ja y
wwinbV? nnnNtw rvbwm

and I undressed him and took away his clothes.
^ J & o jc z^
nrn
o c ^ k iV .ld
nniHOi
I took away his clothes,

A*** oôêi\ad
Nbvwn NWinban nnpNnwi

and I left him behind in a vain garment.
qj{Jc^J=>
o j ( o ^ b 4k iv l n V
uL&a&q*
unboy NnNwy mmbNi nnpanwi

I left him behind in the garm ent of the devouring flame,
ft.i.tw
mri
o [J L jl /
1J4-Si
Nun nbvi
w rath of which overwhelmed him.

o P u l ^ o j lm
^ lU =
wan wn nby
W rath overwhelmed him
L=>
nnnn
b>y N3im
! u U=>j
nw i
u49 Sin: Moon, moon god (MD p. 327)
527
and he retired in leprosy to his place.

j(c4 b!u( 1151jl^z-C 1,50oc^j<&c^
n n i n
mv>z
in n
I broke N abus reed pipe,

1I52^LyC^Q-w
ro m a n
rnyn
nnn>m
and I destroyed th e am ulet in his hand.
c^J
^ C y o d d ai.
n n a io n ^
prnW aa
I revealed his shameful parts (or: nudity),

1153^ L K ^ a ^ l âu(LJa I
aoban
inmana
nrmam
and I displayed his male organs to the world.
1 1 5 4 o c a iL u d ^ J c 5 < j u = ,
w annb
nbroiy
I adjured the wicked Edomite(?)

** oc)_woj(C^(oJ^
anban
n m m an n an roatn
th a t his image not to be seen in the world.

1156o ^ k C nitrify i^J 1155^Lc4 aLJ
5 In BL 23599 59r: 3,
54v: 14 we read:
BL 23601 55V: 9 & BLO
1236: 54V: 14 we
read: ewja(~9. In BL 23600
51 nbu or nbu: (Bab. Nabu) Nebo, the planet Mercury (MD p. 287). Babil had a reputation as
the place where the Planet Mercury (Nabu or Tir) was bound and as the earthly location of the
houses of the planets and the signs of the zodiac (Cited form Ibn an-Nadim, Fihrist by
Morony, 1984: 392).
1152
(wmNn) ji ja.1 Ojj*- amulet. The Hans Wehr Arabic-English Diet. p. 167.
53 In BL 2 3 5 9 9 59 r: 4 & BL 2 3 6 0 1 55V : 1 0 we read:
In BL 2 3 6 0 0 5 4 V : 1 5 & BLO
1 2 3 6 : 5 4 v : 1 5 we read:
54 In BL 2 3 6 0 0 5 4 V : 1 5 we read:
occojlluJ the wicked Edomite. The dum aiia are
probably the Idumaeans or Edomites, as suggested by Drower. (For more about the dom aia
or Edomites see Drower, D iw anA batur, 1 9 5 0 , Appendix. II).
55 In the other four manuscripts we read: <a->daJ,
1156
(tw>2 nidid) Mercury in the Jewish literature (See Lidzbarski, Ginza, p. 132 n.
10).
528
m n
NiDiDb
I seized the evil planet.

oua^dxfy { ^ i ^Lt(La6Cj jL>t^Q.<.u.ig
w tm D
in
n n K m i
nnoN no
I hurled him down and threw him off his throne.
MMt y C
mJ
rp ^ N irr
N m N m n!?
n m N in
I broke his backbone,

a4ri\a&
^ u (a o fJ
Nnbni NnNwnjn nivwun

and I m ade him despicable in th e world.
OC4 0 A ^ ^LtL!uLioj ^ u ( t o ^ 4 Li ûiJa4dj(
w o to n
n n n n n i
n rp N \y n i
n m N in
I broke him, stretched him out and placed him in isolation.

04$kC&
n
^lcs{c6td
NiDiDb
nbw m
I hurled down th e evil star,

ac\ ^ \ ( i
NnbNn n t t
nbnnnN bi
so no malice will afflict th e world.

c J b o q ^ lls7Jcd
w vunn
r n r iN m b n b
As for Bel, I struck him with the scourge,

O
oL oj U
wwn
in
ro w m
and I removed th e crown from his head.

ocj^C^J
nwn
j{cl^doa^ qL.oj(
in rpbpmy MNn
57Bel (god), Jupiter (planet) (MD p. 60).
529
I removed th e crown from his head,

sfjLM i-r/V o4 Ll&(
nnmpn x m n
rfcnNun
and I incurred blemish to his body.

jU(CLu4 nî\ l l V
nnwnn
,158I c ^ < y J
antra
I sm ote Nirig with a mace,
rnnyb
prnparai
and I am putated his limbs.

Cj LJn in y ^^J= A
prnpara
rmyb
I am putated his limbs,

n *,uiaJ
^)LL&Lxî
rnniDb
prnnanyi
and I gave them to his priests.

^LâLojaLi ^JLyOC^ft i-*- 1159^Lf^^JL^J
rpfcuaobi
prnnany
rnnob
I gave them to his priests and his worshipers,

aj&lSaêl o c ja ^ u ^ ^
*,**<
anban ana^n pmnrn

so they will move about in the wilderness of th e world.
1160y - ) J L u U t J L CL^doL^
pnnnrrr
anba:i
They will move about in the world,

a 4 tla & aj{n-i/ic4fi
^ u o m /C ^ J
anbai anatvw piami

1158 N ir ig (B a b . N ir g a llu ) t h e p la n e t M a r s (M D P . 2 9 9 ) .
1159
1160 R e a d :
k u m r a , p r ie s t ( n o t m a n d a e a n ) , n o t i n B L 2 3 6 0 0 5 4 V : 2 2 & B L O 1 2 3 6 : 5 4 V : 2 3 .
o t^ ^ s .
530
and they will show th eir follies to the world.

O LûuO C ^d(jJU & C da& O
w nw aâ panaaN
I dealt with the Planets,
oc&CjL)o3[Cj&{ occ_w^_C aj(a^cLL)tyk 1a=s^lL
w an w u rn
Nn i
NnNmity bvi
who becam e arrogant tow ards the family of Life.

1161 o(-+juO<-6d(.$>& ifL&cJia&o
wnwan&a
pan>aK
I dealt with th e Planets,

oj{\cj&
<f!cjSrLJ<JL
Nnm
pa>rrn
w hom I accused of plundering.

C3rL*d eu(jc^
pa*m anm
I accused them of plundering,
(G R R p. 141)
CL-&ila^d 1162yAJlajjActyk j(Dn^>J
pnNW>u>
nnm
and I exposed their follies to the world.

OC-wOC'C4^' {j -L&LJJcl&OJ-L aî
wnwan&a
pan*a*n
W hat I did to the Planets,

^jL-J/rxleutiJ ^jLwCaL$U^! yjj& cJia& Ly
piMKtn
pnwimaa
panna^
pm
they will do to their priests and worshipers,

oj& da^ ^jlmC
N!?Na prpwbi
1161 In BL 2 3 6 0 0
1162 In BL 2 3 5 9 9
54V: 2 5 &
5 9 r : 16 &
BLO 1 2 3 6 : 54V: 2 5 we read:

BL 2 3 6 0 1 55V: 2 3 we read:
531
and they will disappear from the world.1163
OlHO
onto
j(o jJ
j(o (o
nmb nmN p
W hen I drew near Adam,

1164â^JLi/a' ô j(o a_ 4^
INonbm
nbnNDNi
I said to him: I showed you your persecutors.

^ o j( u a M {
INrmNn nNonNin
I showed you your persecutors,
U65oa^C! a
nboNarpQi
KW 2 ntinwd
the evil race, who deserve to be killed.

^ j l d ft^ c u n .}
pTOaNOl
^ t^ d M
^ t <4.1
pU TD
pnblD
All their priests and worshipers,

ôJcjLûCy OCSLfb'o^ ya^Cu;
INbnno
)irn
will becom e your slaves.

Q(S^r>a^d yJ. 4.uC^ yJ^Lu;
nhini
pno pi>n
They will become your slaves,
1163 Cf. Marduk who bound, by his magic seal, the seven stars and the twelve signs of the
zodiacs. (Morony, 1 9 8 4 : 3 9 2 ) Morony also states: By the end of the Sasanian period,
paganism in Iraq was characterized by sacrifice, magic and astrology. The ancient native
deities survived and were venerated mainly because of their association with the planets in
astrology and with imported Hellenistic and Iranian gods. But even among pagans, the old
gods were being relegated to the position of demons. This was probably due to the influence of
Gnosticism, which emphasized the harmful aspect of the planets in astral paganism (Ibid
394 ).
u64 BL 2 3 6 0 1 5 5V : 2 6 we read: ^
1165 0 4 ^ i s not in BL 2 3 6 0 1 : 5 5 V .
532
wnn
\yn in iN^nnwni
and they will be obedient to you totally.

y - -1 ^
O L m /O L ^ C ^
pn^D
iis
w n w i w
n t ( i/tn -& (
o r . l i*t<C y o J
by
N n n n ab N m oN n
There will be no clemency to all the planets,

y t . . . It
s t
o c L 1 jJ L .
Ju= o J b
pnbnMtn aniia by Nb*i

nor to th e m en who worshiped them.
g i rfn ^ ffV ^ da& ot-L
pnNTny
tnini biDi binrnN
Because anyone who performs their rites,

H >
Jaj(aJ ^yo^sô^cfôJ
T im
n N n n b iNW DNirnNb
will not be worthy of the place of Light.

OCLw j(CJtd
0^0
NH JVlb n^TVl H3N

If I go the House of the Life,
O^daJ
O U O ^ is
NnbNb mpNnyi www

I will create the world and put it in a perfect order.
ITNWTWb
HpON>y
I will raise their roots (to the summit),

4f c
wnn
l OCLuiÎ
u>n in
Nrn NmN\yb mrrnyi
and I will confirm th e Family of th e Life for eternity.

o c ^ o o Ja ^
.< J o ^
r> V
NWlbNn PbN> NTIW ID

W hen the Seven allotted the destinies,
533
cl& J oJ
a jU ^ i
L ^ S d u L is
NnbNb nnin nbtmpmy

the world was doom ed by death.
^ d L l 7 C ^ /< -jC = >
nbtmpmy
aM J o J
OJLl &{
aabNb anio
The world was doomed by death,

oc^cLlL^_C
o c A lq ^
wanwnm
wvwa
annin
oj(a^t^kC^J
NnNQ\>mb
Yet, th e souls of the true and faithful m en

o jf o c ^ o ^ d o ^
oca^=JL i
Nn*mNObNW
NnMVTl
and (the souls) of th e complete women,

^ * j
Tim
^dc\euM o l M J o j o
iNnNb nbmn wpbN
x>
will ascend and behold the place of lig h t.

OLu/OL^C^dL aj(cx&l4 p>Ly
NnND\>m
But the souls of the Planets
ei^djCJLj[c&[
n-iowd
g A o 4 L!
pnNiNV)NQi
will be detained in their purgatory.

y-u (a ja A (x frL &
r\iH m c (c ^ (
vmtntWNQn hnt?wn
Their souls will be detained in th eir purgatory,
a^rllodfc
n
r im
tyJCn in
a M lo
p>nm NnbN
until their souls yield (or: their lives come to an end)

oc^ L aU
lIHNbl
o u { lc l& U
p WDNTI NWND1
and die and vanish, as if they were never existed.
534
j[addddzX oLddc^dd
ann
ntnpT
noni
The sects (doors) th at Ruha created,

1166addJia^^S. aiiô<JLi0 adr[
NTTOrn
NTtoWWNO
(Ruha) the seducer of lies,

j( a d d d d *lL
ann
n tn p i
o Cd
dadd
noni
The sects th a t Ruha created,

o l6 jo o ^j{l6{ n V ^ t mdd ^ i ...I
n o o m ji >d
pnbo
k it h i
will be taken all by th e sword.

j(a d d d & *JL
Nrm
PNipT
ocddadd
noni
The sects th a t Ruha created,

O C d d j(o C
a d rU o ^d d
wnnw
N m tm
a4
0 t
Jjl^
anr
bo
the whole day they sit with fasting.

< x d rL ia ^ x d d OC.dcjj(OL
N n i*m
w nnw
CL&LiC
mv
JLl^
bo
They sit fasting the whole day,
(G R R p. 142)
O U dLi[O L
NOJ1W
o c la d r td d
oiLtc Jul^j
NbNDl NDV b o i
and the whole day they sit w ith lam entation,

o_ 5 io4|i ^jcol* 4*jl/jlS. clUJo
1166This line is not in BL 23601 s6r: 15.
535
m 'p x v
pw nm
until their souls yield.

^ jlU ( J o ^
pbo>!?N\y ID
W hen their measures are full (or: their lives come to an end),
(fyJtykMj d J a j(a l ^JC o^yO
*pv>n
lNiiNb
y.jJc +i.+'\aLS i
jvn dn
pbnatNO
they will tu rn their faces towards th e Place of Darkness.
*
adddd^L
Nnnyn
ocddadd
N ip i
w in d
As for the sects that msiha Messiah produced,

o c d d d a ^ d f o c d r\H <*J ^ju*JL i^
WTOOO
NHNinb Jin^ND
they all belie each other.

o c Jr\H .<<I o c d id a ^ d { ^ .< 1
NHbnnb
wttndo
pnbND
They all belie each other,

ocdr[Ladd a \ aJd âd f
NWNpab
NbDND *mnm
and they do not stick to one opinion. Qit. to one w ord)

a ld r(a d { d a ^ u d d
o cd ^ L ad d al
NbQNQ T H n i
WDNpNb
they do not stick to one opinion,

odddJca^^L
tin
Nipnsrr
aj[cdddd
N nnp p i
L lA ^ c^ o
biWQN
because they come into being from a deceitful creation.

o c ia la d d
y jX fy L ^ o
jlw
NbNbNOb pbDON in
536
He perverts the speeches,
ocAca^J
a-drilc*6d
NnbNi
na>n*n wwm
and casts folly into the world.

ocA oqulZ. ocA lq *.
N rvw n
N nw un w v w
The abom inations which m siha Messiah commits,

g its-tst cl&UcJ tqCLajo (^Qjcycj&( âdL.t^
< litn
NQVb <\ m
nbiD
will all end on th e day of the end.
NIpT N3NjL
From the sect which Samis created,
o c 5fo
Âcdda^J Ca^jJiotSL
wnbN pnbiD
nbnNp
w i -tnt
whom all the worlds called Adoni.1167
Ca^xdo a ddddzS. add add
WVTN Nlpl
NIKI
From the sect th at Adonai created,
d d a ^ j <0^Cd\
pN33 nrn
1 l6S jtCaddLio j ( c 4dtS* ad-(o
nb*D
nm
ndn
th e whole people of Israel came into being.
\(.Laddjo j{Ldd<LL ad{o {jdr{
n>:n
in
From the people of Israel,
ll67 The Mandaeans identified Samis (the sun god) with Adonai as a result of the mutual
enmity between the Nasoraeans and the Jews during the first century B.C.E (for more on this
subject see Drower, Mandaean Polemic, BSOAS, 1 9 6 2 ).
u68 b l 2 3 5 9 9 5 9 y : 2 2 & BL 2 3 6 0 1 56V: 3 J c c o ^ u o l ^ C ?n ~ iov).
537
^jUu^( oc^/oiLuJ
linn
NHNnnb tnin
who slap each other by th e hand.

es/
J 1,e ^
^ t t 2 pnn >ny

They slap each other by the hand,
ocL4do ^clo jm o I/JL jj& yjJ
NH2N nNnbi m i
and they do something unseemly.
o (J L ! o
2NHNb2
jl6 L ^ t
NH2N m
They do som ething unseemly,

1169^7 tu~*yt a^rL)<J oc^Leua {qoj& cMj
<1102
m v * ? *) N0
f)Nt}Dl
and they will end on the day of the end.
*
OCoJj-wOL^t a[o {f&[
wwnnNn nQn IQ
From the people of the yahutaia Jew s
OC&G& ^JUaJLi^
Pnoi
imnwn
W2N2 pnô
all sects Qit: gates) came forth.

117ocCaâL>|oc^JL a4 {o
N^Npiwn ndn
The people of Yazuqaians came forth,
ocjL4L)tx4{ q^Ll^^-L ocActyk
ll69 BL 23600 ssr: 27 & BLO 1236: 55r: 27 ^ ^
**ud 0n the great day of the end (or:
destruction).
mo Fire-worshipers (etym. doubtf.) (MD, p. 185). In the CP iazuqaeans reverence fire. They
are mentioned along with kiwanaiia, idumaeans and zandiqs (Manicheans?) as blasphemous
peoples (CP, p. 251).
538
anpiNQ
hnin
the scornful who worship fire.

otdiddbad(zs. otAoq*
mu
N npw ni
Nnww
The scornful who worship fire,

it
^JLuu
pn
t( idridi
/f
nh^ ot
Nwnbr
nmrn ]ot
cam e forth from the likeness of the garm ent of m siha Messiah.
otcadj\oL o c^L o -ja
N Np*ITW w & m
The Yazuqaians shall take an end,
OL^CfiJflU
N>DN\D
pn>NbNpa
W9>Nt
and those who listen to their calls.
*
1171J<Ji=>C.[.o a d d d d z S .
add add
N lp l NIKI
The sect th a t Agzil created,
O L M lo
^ k U 'H o d d
wnbN pnbia
y u o tl.
nbnap ptn
whom all the worlds called Sin.

^ > lc d d a d d
o c d ilo
^ j lw J j l^
y u o
n^nap HnbN pnbia pt>

All the worlds called him Sin,
ddaj{o 1
*iNnN biaa
^XiUdrUS a^CojazS. i s.ft jt+(r>
nmm
x v
' i w
v m
because his ugly image was every where.

yU O
a d d d d tL l
add add
7i agzil a byname of Sin (the moon) (MD p. 5)
539
pt>
m pi
NIKI
The sect th at Sin created,

O c id y J OC&C^
yJLw
pn
nrn
u d birn
all pains and infirmities came forth from them .
(G R R p . 1 4 3 )
OC6dj[OL 0(JZLi^J
WinW NTTlOl W\>riNn blDl

Those who perform witchcraft and sorcery (lit: sit on w itchcraft an d sorcery)
o c d d oc^ y o
yjyc-w
N>nW nodn p m
twist the hearts,
a4 tla& 1172OcJc^s^
^JyC^bJ
Nbn>D
pm i
and put stumbling-blocks into the world.

yJUu4 0 j(j^k
pn>NOTO
JLy
NDNUH Vo
Anyone who listens to their speeches,

1173t t f d o ^ Ol^ J ojOUH Jcyoy
will fall into the end of the world.
*
1174VcUC^ a&j&J*JL
]N1D
Nlpl
a^d
N3N3
The cult (gate) th at Kiwan found,

ocL uuaJ/ o c c o q u
oc& L icJ
1172 o
not in BL 2 3 6 0 1 5 6 V : 14
U73 in BL 23600 5 5 V : 8 & BLO 1236: 55V : 8 we read:
r\-*r(
Iq a I
a ^ j
a>a&
& 44 / C 4 r[
^ lL (c J L j
74 Kiwan Saturn, star of Saturday, god of the Jews. (MD, p. 212) The old Persian religion
considered Saturn as the planet of death (Zaehner, 1955:160).
540
N>!?nN*T
NOIb
fears the days and the hours.

1175o
ocL uâJJ
c c o ^ j
o c fO c J
Fears the days and the hours,

ocêb{oL
1116a L ) a y j j &
warm*
anwaa
a ^ L iC
nor
biai
(therefore), they sit the whole days fasting.

o u H j[ o l
Nowiii
6 ijc
J j^
wnnw o r Vd
They sit the whole day in fasting,
pn
o t-w C A 'y
o c 6 d ^ o j& L )
NHn3
W13N01
NllNDI
and produce prophets of lying.

O J( cl^ ( O L Q ^ xJ
O L Ô L O ypJ
N n a n w N 'n w m m x
Their male and female ascetics
o c L i[ o l
Ni n N '
n l l a L 6 d c / jf *
K ip \y
J U s^ X .
b in
sit upon falsehood.

C k - L & C
JUs>
tn p n y
by
O C L i(O L
^JL yC w
pm
They sit upon falsehood,
pm
pn*miy
in
Nnnam
w a^ni
and produce (false) wisdom from their (weak) minds.

^ J U * J L i^
o c ^ < _ f/o d j
o c J jlX ^ j
75not
in BL 23600 55V: 10.

BL 23601: 56V.
77BL 23600 55V: 12 &BLO 1236: 55V: 12
1176
OAUL& in
541
pnô w\>>nNpi wbinoi

Those who are celibates and saints
ir r tJ L
adrU c l
o c ^ c o .\a
< q o ja c d \
<ptH NQIb WONO *\HV>n

will all end on th e day of end.11?8
^ ju w c o jij^ 11790^04^^1
pnwnw NDN\>n
yad{
JLjl^
jnd
Anyone who listens to their speeches,

^
d d a j{ a l
Tim
^ t lc |o - w o J
nnriNb nbmnNb
will never see th e place of Light.
%
1 ! 80 J c = c L y O
'pywx
c \ ^ d d d a d d add
Nipi
nini
The sect th at Angi'il found,

OCdrClo y \ m.1
^S cddadd Ic d d <cJL
wiobK pnbiD nbnap
bni
Angiil whom all th e worlds call Bel.

\c d d
n d d d tJ
add add
bu Nipi
From the sect th at Bel found,
^ J L AM ^ X ^ C d \
O C L oJJaddaJ
O C yO cL yO C ?
pn
w w tnini
tmNmm
pn ^ o
mm
M, I j l ^
came out all the potentates and dignitaries.

occadJaddaJ
o c ^ o c L ^ u a
^ 1 ...1
nnw im
mwmv
pnVo pn
yJLw
^X ^L d\
mm
1178 Cf. the baptized Marcionites who were common in the upper Mesopotamia during the
fourth and fifth centuries. They remained pure through celibacy and continual fasting and
excessive prayers (Morony, 1984: 402).
u?9 BL 23599 6or: 1 6 & BL 23601 5 6 V : 22
1180 angil a name given to Bel-Jupiter (MD, p. 25).
542
The potentates and dignitaries who came out therefrom ,

o[JLl/ J U = > ^
ocJloa^&l
b n n n
w an
bvj
are given authority over w rath in th e Tibil.

oM j l
JLi^j &Ul JLjl^
NQV
DV
Every single day,
ocJsij{oL nJLJcL&(t. 1181 o C k 3 L l ^ J U =
wnnw whnot
wtnn
by
they sit on the throne of rebellion.

o d co /^M J oc_wCya5 iJ
o c ^ i/a ^ o c ^ o ^
wbwâi wnâm wmwi
wuttnd nhdnd
They fetter, beat, torture, restrain and interrogate

4^CL!
wnn
<tL&Lj&a4 {a lj ^juLl^Lwo^lI <sdLf/c'o
wnb nbptwnNbN pirnnhnb
nbTiN
(whoever) works for their charity and fails to fulfill.
ocJilcL o A io i^ d <g\i.*Aja4 i
Tptnm
NHba wnw>n
They scourge him w ith leathern lashes.

o<jdl*yja^3[i4 [ r\^H
cJLioe^d
wiaawivn
noito
tain
He will be flogged with a scourge of fire.

^ J olKj ocftco jj oc^ ^ o/^ j :
1bwm WD>M1 W10DNTT

Those who harness, restrain and hang up,
iaj(cd ^lJc|ouwoJ
uni
nwiNb nb>mnnb
will never see the place of Light.
1181 BL 2 3 6 0 0
5 5V : 1 9 &
BLO 1 2 3 6 :
55V : 1 9 o r n H x ^ i
543
y i ^ \/ln /^ 4r>
OcAoa^dLL
pnNlONWn NV>N\>n
He who acts in their foolish ways,
6 0
^ x L (d
n^n>b
Jcôy
m p n i
^ sjnj
will fall and there will be no rising for him.

exL6Jc6{
^L t(cL
m p>n
nbrrV i
Jcây
He will fall and there will be no rising for him,

y \to tS . a60cJ tqLLcuo tgajacj&(
*)ltn
He will end on the day of the end.
a6&6d
1183,L<Lf^Cy
PT3
N*lpl N IK I
The sect th at Nirig created,

of. jH j H ( s L a
a ^ L iio ^ 6 i
nnp>nv
n it n d i
nbiD
it was all created with deception.

c\4ia^4d
N3 *TND1
o cL&uL*
N n p DV
It was all created with deception,

a 6 ila
oCJayuL&
nq!?N 3
ww>a
oc^bL uucuoJ
a n n N tn
and their demons move about in th e wilderness of th e world.

o c fL u a o
N nnno
alJa&
o c jo y u L ^
w w sn
1182 vtio ^ in BL 23601: 57r.

n83 nirig, n rig (<Bab. NIrgallu, H. bna) the planet Mars, identified with Muhammad and
regarded as a symbol of the Arabs. (MD, 229)
544
Their demons move about in th e wilderness of th e world,
(G R R p . 1 44)
Njtfwn
pianm
and they show their foolishness to the world.
wo
wpaNn
annm
The hum ras who came out from him,

ocM o4^ i
o\L& L=>l
anftKian bw m
mm bvi
are given authority upon the w rath in th e Tibil.

n \.A (K
o (lA n .fL
mi'om p m
They commit m urder,
fi^(| OLMCÔ ^JLyCuJ
NDT NH19N p m i
and they shed blood.
y-iyCL/ <lSL jlw
pin p i
in
The one who sum m oned them ,

0 4
Nimn
> cL /
J c |o
awna
strides at the head of the war troops.

Jc |o
bna
trm m
Nwna
He strides at the head of the war troops,

a 6 i\a &
a 4 [ \ d o ty> C j4 il
NnbNa mx
u84 humra or humarta (amulet-) spirit (MD p. 135).
545
and he sheds blood in th e world.

1/ Jir-X.
a^rUc
t& v m 'i n d v
On th e day which he commits a slaying,

ft \ A e \ 4 t
q jL & c lA
o C jH cum
in Nbnhun NHNn
nxumu
he enjoys th e slaying more than good deed.

jc A o ^ .
a 4 L)C
a L fa L
bnwa i & m x i
Nnv
On th e day which he commits a m urder,
r m iy
in
-pnaxi
W n^n
he chatters and laughs from his heart.

\t A r & f\\
y C O^LiC
bnMNb
Nnr
On th e day which does not commit m urder,

<3LrLxd oC=*4 L f j
nnnip w y n s
1 18 6 o<J=Ja*L&L!
Nn*nna
his body is dyed with bitter herbs.

JLc/Cy n
a&a^d
ann
n in i
N ip i
The sect th at Nirig created,

y imsJL o ^L id y t c a jo <qcuoc6\
<l*itn
m v 1? y w v
nt?>n
will end on the day of th e End.
*
O LwO C^C^
l s>
^ y O f ^ C ^ O
wnwnnp
by
iiDrnipnaN
1185JdL#(orft not in BL 23599 6ov: 8 & BL 2360157r: 13.

1186
murrair a strongly bitter herb which grows in southern Iraq.
546
I explained to you about th e Planets,

, c
NnbNi
JU=aJ
pnpi
Niha
bpi
and about the sects (gates) which they created in th e world.
Iij in t ip
bp
praw noN
I explained to you their works.

O C ^d ^d jU = s
Q yr> ^ IT 7
N npnp
y I
totntnnn
...1
pnb*D
They were all created with flaw.

c u y n ^ ^ i.n V
1187
o < ^ L 5 jL s= ,
tONitnra Nnpnp
They were created with flaw,
O cL jJ L ^ J
MlbSI
OyC^
o y c ic r
WPp
N!PO
hatred, jealousy and discord.

o c |a d r f
aaron
L=
am n
y ji^ y O (^ c f ^ o
bp
iiD r m n o a
I explained to you about the secrets of the Seven (planets),

y J L ^ y O (^ C d i^ O J
n idid
iN o n n
bp
fo rn u n Q N i
and I explained to you about the Twelve stars

yJcL cJa^
clKJLoJ o^
yc|o_w^_C
liwbNO
NnwbNfl prorn
who made this division.

y-l-wCO^âyJ
pn>Nt2)owb
,I88y_iy<_w yjdL cJa^
rbNQ
prn
jw b N a
W hen they carried out th e division, they allotted (the shares) to themselves.
1187 BL 23600 56r: 6 & BLO 1236: s6r: o<
jl&uu=,
1188
not in BL 23601: 57r.
547
'iI oj[a^&[ ^
nw ba
w in d d
W hen they allotted Aries a share,

^dLLai^ aô(-^crL^ti
rto N ^ a
^ lI c jo ^
a a w rn a
V3\>)
n b iNU)
they allotted him a num ber of years

ocâ^ OLyflo dajocdj{ o j f a ^ f
n w
w abN
nN onn
arn o o
totaling twelve thousand years.

^dLaJL^ 1189n^f tajd
m w
n^nba
N T in n b
They allotted Taurus a share

ocy4^ oc^Jo
Jeua(-Hc^> aôc^c&L!
i n d h h
w a^N
to w rn n
totaling eleven thousand years.

^(JLLaJL^ oc^dcâJ <u(a^^
n w
rtttN ^ a
w n b s!? N n w n
They allotted Gemini a share

oc^^k oc^Jo n'Hirro cl^ ol^ cj&L&
m w
w a^N
n io n
w tw n n
totaling ten thousand years.
w m
n^N ba
M N tn N o b
n m m
They allotted Cancer a share

o c y ^ oc^Jo ,,90ozM aÔLyjcM^d
m
w abN
n w i
N a w rn n
totaling nine thousand years.
1189 BL 23600 56r: 10 & BLO 1236: 56r: 10

M*v^ ^
1190 bl 23600 56r: 12 & BLO 1236: s6r: 12 o4N^=>.
548
0(-JaJ oj(a
m
rto N b a
n ji* u b
They allotted Leo a portion

OCy4^ oc^Jo OLâ4 il{ ClÔL^LM^
m
m m n
to w rD a
totaling eight thousand years.

*aiLoJL^ cuilaScL&LjtyJ aj(o^&(
m w
m m n
N n^nm w b
They allotted Virgo a share

oty^k oc^Jo oddJ^k aôc^cM ^d
N a iw
n w
R iw rn a
totaling seven thousand years.

ocy^k
^ ad lo l^
o^c.ekLl
N W
n^N bO
N PN pb
^
N31N3Q
They allotted to Libra a share
(GRRp. 145)
o c y ^ oc^Jo
w m
oj(C4^ aôc^cJrUX
w abN n i t o
N jw rn a
totaling six thousand years,

oty^k î,R n
n w
n V ^ ^ fo J
nbM ba
* a p -iN b
n h rid
They allotted Scorpio a share

ocy^k oc^Jo
o^
^ clm
n w
w oN n
* o w ro a
totaling five thousand years.

ocy^fk ^ d i a i ^ o<4 <<<<( aj(a^j&l x*^
n w
nbw bo
w u n b
N r a n
They allotted Sagittarius a share

oc^Jo n V ^fo CiyjO(-)jC&L&
549
m v
w ab N n u n
fc o m ro n
totaling four thousand years.

OLy^k ^jdSLeiy oc4 a$J cufay^t ^
W1M0 p
They allotted Capricorn a share
OCy4^ OCyJo OJ(qAj( oyOCyC^t^
nw
NnHbn
v m
totaling three thousand years,
oC y^k ^ (lL a ly
a 1ta # J
o j(o y ^ ^
nbwba
NnwD p
They allotted Aquarius a share

OCy4^ OL^Jo yCLf( O y O L y C ^ ^
nw
wabN p n
towrm
totaling two thousand years.

O C y ^ ^ s d i a i y Oy_LyJ a j ( a y ^
nw
Nn^ mindd p
They allotted Pisces a share

0 4 y ^ Ol^ J o
<yO C yC ^{^
W3\& NDbN >nn *owni

totaling one thousand years.
y J C a y ^ l<-loy ^
]VN3W
W hen they distributed their years,

CL&dtx! y ju L tf i^
^JO^k
ND^N! pmm ]1H\y

they produced their images to th e world.
Q( -H^r(aJ
annm
550
Then they said:
rmDUHO
NWONn
We will find by ourselves

c\H**i nHiti Jj^ A^dflJ
*nn mn biD NnbNb

the whole world one by one.
ll91a J a &
cu 0 < j j I
Nbp *it?nn np>3

We will utter twelve voices,
y *^ ^ ^ yJUwCayC^( JjrL2i ^de\t&(
pD>i
yinwrD
im
((^1
monm
hence twelve appearances will come forth from them.

n^
r \ H + f zX
tm oy
a ia d d
N*ipi Ntwp
From the voice that Aries uttered,

yJLuJLt^ OJ[OCôJ C m j
p n to
O CJO-w^X
NnRmvn
m>a
w wra
all creatures came to being.

1192
OJ(0CyOJ<_w yXaJU^ OCJeuw
unwiNvn pnbiD wiNn

All the creatures that came to being,
n.I.**;
wn
n (n ^ f-V
xw i
y J C a J a d d tS .
NbNpn pnwpT
their voice came to being by the evil call.

oap*C& cJol^L^
INDtH KW2 Nb^pi

1191 a ia * not in BL 2 3 5 9 9 6ir: 8 &BL 2 3 6 0 1 57V :
92 BL23600 56r: 26 &BLO 1236: 56r: 26
12.
551
oôâ-ic-w.
By the evil call which said:

0<JcjLuuO(
NnbNn wbnrpn a n to n
A portion of this world should be mine.

ex U a j{
c\x -i'fd S. o S a 6 d
*n w n * n p i Nbp
From the call which Taurus uttered,

oo^c! aJUw jjMJJ JLl^
ftiw
mn
nrn
nvh
im
b*o
all evil forms came forth.

Oti$kC& oJLw
y(Jn <<>
N\y>n Ni>n n>n p w n
Evil creatures which developed from him,

OC&LiSk. yC JO o L .
NDU POM piVNDlO ]DT

spit forth scum from their mouths.
OC^LsL
yJLwCQî.1^
p r ism a in p t w n
n >zm
They spit scum from their mouths;
NnwNa p w n io in i
They expectorate from their mouths,

CU^Lui^Jk ll^ y ^ O
prrw oN n
Nnnn i
b iw n N
because they tiy to expel their own venom

1193^jl/ojl&
PTNU
]D
oc&L^cl&i
WpOND
from their digestive organs (from their inside).

1193
i t guara: (cf. P. IJjS digestion) digestive organs, stomach, belly, interior, inside; (=
gubara) male organ (MD P. 82).
552
yJj[OCJL6J
Of'fr'ifr.JLfr
p n n n p
w :d *d
ydaû
p in
ptwn
The creatures of those two stars

tyCJn aAt
olMciH ui
p irn
NH*nn p
are like each other.

olmIlû yjjiJ&iJL oj[cL&
p*ipi
Nnnp
From the creation which Gemini created,

yl
pN03
' 194 OC&C lA oJ ^ V 1
p rp aro
waNtwb
pnbw
all the devils came forth.

oc&aAaJ y i **>La ^Cj6{
w nm w b p n w p n pn
The devils who were from them,

ocilaJ [l95oc^c^dLg
WWNb
w ana
pnbirn
include all alter-demons.

04^(jdL^
OC>il(J
(_w
w a ^ n a wwNb p r n
They include all alter-demons,

(G R R p . 146)
oc^SLoJ 1196o c i / o ^ a l
NnwNb
nhn ;i
pm
and they hold the river-banks (or: destinies?)

o -y ja A ^ d a jo aLli4t l . oJo^/
NmwnNO N ip i NbNp
U94o<-tseaJLJ pi. laâba Qit. not-good-one) fiend, evil one, devil (Ibid p. 228).
1195 o t _ ^ c 6 U j pi. prika (Aide. Parakku(m)) shrines. A Concise Diet, of Akk. p. 265.
1196 oJjfaS. BL 2 3 6 0 1 : 5 7 V . See gada (MD, p. 7 3 ) .
553
From the call which Cancer uttered

CLJLw
mn
QJL m
nm
ndnd
M>n
bun
issued all voracious animals.

a^Ck^ aJiuu
ndnd
Nvn
mn
m>D
Voracious animals issued from this

ajfdo Lh= 4^cli ocjdlJj=>sJL
NnbN by wnb
Nnp>nyi
cause evil in the world.

ocddo
' goSadd
w n*
n p i NbNp
From the call which Leo uttered

ojluw ^jLr{ cAadd cULm JLi^^lC
ton
m>D
Nbio Nrn b i n
issued all wild animals.

rv \ a ^ d
&J( 4<> A 1
Nbtu
nvq
mn n rn
The wild animals that issued therefrom,

1197o_L(^c^
Nbn\>yn
JUs^c
bn
are sent against the souls.

Lt= alt{tykC^(
mmw
by Nbn\y>n
They are sent against the souls,

CLdrAadd a^ri )q 4
NQbNl NplNH JWUW1
and produce panic in the world.
1197
not in BL 2 3 6 0 1 57V:
26.
554
Kri7212W
tnpi
XiKp
From the call which Virgo uttered,
OCf/C^ JLi^^L
pn
pnw m
n>2
birn
all the fruit came into being.
OCyaJLbJ Q(*rij*riJ=3 ocdd<-^ Jo^ yXutCayC^f ^jlw

n>tq
Vo p n w m pn
All the fruit, grapes an d trees th a t cam e therefrom ,
a4 da&
NDtwn
L6\^L
nnniNioi
are flourishing in th e world.
ayCa^/ aL6d
oJcl&
fcONp
Nbp
Nlpl
From the call which Libra uttered,
vJL^ UL^
pn
nrn
wn wtq
pnbo
the water-fruit came into being.
OLC^CZd OCZdCy
wpo
pn
The evil fruit came into being,
olMIo ocZddda^dj[cZr[ i^xdd
wobN
Nmapivn p:n
wherewith the w orlds was covered.
n V ^ O j[oddj6djlL aJadd
NipiN
n tn pi
NbNp
From the call w hich Scorpio uttered,
^JLw ^LyjC*i OL^Ldd 1198OCû*iC/ JjL^
1198 B L 2 3 6 0 0 5 6 v : 1 5 & B L O 1 2 3 6 : 5 6 V : 1 5 o < .q ^ i i
555
pn
nra
wwn
wwnn
bn
all evil vermin (or: harmful reptiles) came into being.

O C ^ omC/ yXiAi
wwi
wwnn
pn
nrn
The evil vermin that came forth from it,

odLfcJL O J ( Q ^ J L w C O p L j L f f . ^ ^ X .
w b u w w w a \iw p n w a n r r
kill people with their wrath.

nt At ...
^C aIa-^
wvph
tnpn NbNp
From the call which Sagittarius uttered,

n
wn
nro
wm
nbn
all the wrath came forth.

o|JLjld d
o tykL d d
m'2
fl i m<
wan nrn wn
By the great evil wrath which developed from it,

O Cdrilo
NabN
^dd
niaNnon
pnbn
n il
all the worlds are destroyed.

o c jd a l. a d d d d ^ L
oJ a d d
W*TW Nip! NbNp

From the call which Capricorn uttered,
^JLw <J*^Cd\ a d d C d d oJU w JLu^^LiL
pn
rp>n
K in
w>n
barn
all the domestic cattle came into being.

& /('V QJC.W n I m
win w*n wn nro

Of the domestic cattle which came into being therefrom,
d d cûdcL i
d d c jo o m u tj
556
in
nm i
moan
runtm
their wings are weaker and less perfect than (those of) birds,
n1
o irv fd
Nbitn tn p i Nbnp
From the call which Aquarius uttered,
OA^CÔ
jffiULw
NTDN9N nrn nnin

perversity came forth.
jfflO-w OJÔÔ
rmn nmn NnDNDK

The perversity that came forth thereform,
^/CûlL) JCJC70ûu
nm i
,1.
Tonn
nrn Him
generated the defection and error.

ayJLy
oJa^Sd
MM
N*lpl Nbp
From the call which Pisces uttered,

(H-4"
pn
SHV V*
rmn
Nnn
pnîDn
all (kind) of fish came forth.

OCf^ldU OCyJLy ^JLw
nmo^m
ann
pn
The fish and dolphins came forth,

JU^
w>:n
biD
OJLwuJ
nrn
mm
and everything evil generated from it.
tajoci{
oc&Lâ^
nnonn
hidid
^juw
in
pn
yda_w
pnô
557
pbnn
All those who came forth from the twelve stars

C Û -iO C L ^
O CLwÎ
Npt?u
N rn
o jL L i
o c-H ^r[o
j^ J
nnm i
Nnmiiyb
declared, We want to remove the family of Life.

o _ r(Q jQ y jfi^ c '
^JL y_S Jo^J
N n m N iO l
nV
]1 3 ^ N Q 1
14
oc ^ d ^
N llW
6\cLi
N lD lD
D N p
The Seven (planets) set out to allot the shares.
\r n h w *
N n in to o
The allotted the shares,

rr
M f iî
aj{a^d
w o iw y
n n b N i
p N \y
a r iN iN D -m m
and produced Qaunched ?) (celestial) chariots in the centre of heavens.
(GRRp. 147)
1
H n n H l
p n b o
*TN 1N 7
oj & o
*-L
cl&
NO
As soon as they have done all that, they said:

ajL6UfyS
OL<
N rn
N n m i^ b
n po n d
Let us remove the Family of Life.

adjoa>yj
ocL w Î
N p o 3
ajL&Lldjfyl
N n m iw b
Let us remove the Family of Life,

O 'H
lu d
N *W nb
O L 4 [ tc d d
W D N p
DV
L
b lD T
who set off a strife every day.

O L m O C C ^
o lJ J o lc A
99 BL 23600 5 6 V : 27 & BLO 1236:
56V :
27 0 ^ ( 0 ^ ii^ c^ o
558
w nw ana
NHNNb
But the Seven Planets,

r\-H
* I
Nbxwn
nn
nuntt
the sons of the futile abode,

id o ^
Nmibs prrrr
who made the division,
p nN m w b niu^N a torn
did not realize that I am the one who divided their race.
niwbNo pnN 3 *vi\>>b
I divided their race,

yUCLu> ^JLûCoyCf-(zJL
o j{ (
NrpTiNQ1? inNn p n n o a;i
and allocated some of them for cultivation (?),

r>t(ir7 L^J ^<_)n >
njioo A
14
cayC^(Î
pw n prptwrn
and some for slaughter,

ndd^.Lîl ^LwCy y_LûCayCfj
NiDiib p m pnwpm
Some of them were allocated for riding,

Jcl^C&CI ^JLuuLayC^Li
bNDOb pn3>01
and the other for eating.

{j-L 6 d 4 l L
o cJa^d
^ i 4.1
p ij n NbNp pnb*o
All the calls they made,

y -L * d L & C jL =
6 \o J ia l
L xA ^ l 6 -{ o
559
inp>ny m ix '? biw n N

were made for the sake of Adam,
(fJtn
y ... i200ocS/Cy
pn nnp3 tn p w n n pnô
^ju*JLl^^L LtAyjC4 (o
^ won
because they all obtained their smell from the sacrifices.

OCla 4 J
^<Ja_w
x ^ x p pnpl pbxn
Those who made the call,
^
aj(cJLicL*i
P*TT3 NnTlND
should pursue the course,
^dL^(aj(^Cy yJLyCuJ
m ix '?
rtnoNnuw prni
and they must obey Adam,

<4Jj6L)d^
nnmiw
gll
nbob nbinNnuwi
and obey all his race.

*
OC m O L ^ C ^ J
wnwnny'?
O y c j& M
4*^
p^nana pmn p
When I dealt with the Seven in this way,

O -L ^ fa ^
x 'p m n
jJ0.1.1 ,dqJ 6-Lu[
pbwnNb Din
they were unable to speak.

dn*tn!?
rinnan p
When I disclosed the matter to Adam,

1 2 0 0 e c u t^ f Akk. n u q u (m ) also n iq u m offerin g, sacrifice. (A C oncise D iet, o f Akk. p. 255. See
also MD, p. 2 2 9 )
560
wm
wn
|Q
DNtmnyi Nin
he rejoiced and was fully glad.

c&m *o ocjL^= 3J
ayo
>nhn NnmyN ion

My brothers, the uthras, and I
j(C4 {a^d
ûLLfiJ4^
nnm w
nboi dn^ 1? nnwnDNi
jvqnp
set off to teach Adam and all his family,

oc& cJ L
o c H a ^ s
nond nhniv
4 c td J = > q A c & a & i o
m y p ^hnon
We spoke to them, Do the good deeds,

o c J J a j]
i/c jo (j
pDNW)N3b NHN1T TINTI

and provide yourselves with provisions.
O L C ju u tJ L
a \a J
Nrn n^np pip

Recite the word of Life,
ocLLLd j(C! ûCfabfCy
m n
no
ynn>3
paNmw
so your names will be established in the House of the Great Ones.
non*t
witbmm
pwnwy
Speak with pure words,

\^ 6"[Laj 6 } ( a r [
pDNpnQ
O L âJJ
& L \ty J x i *JL
NON*! oibwni
so you will be confirmed in pure peace.
NnuNDa
pw iw y
Speak with kindness,
561
N rn ^ n
am
and do not speak with evilness (or: cruelty).

OCLil
mm^?
Nim> TOO
W orship and praise the Great one
o^J olLj&oiSL n^r!^

hob
maomi Nm
i w^-L)
rnnmbi
and the great Light th at arrived hither.

ocdtLu=J
a ^ o ^ J
H ttir7
mnmyb
K2xm
to d
Worship and praise the uthras ,
HIV
1HTIH2
JlD^liVn
who will be your helper(s).
<Xfyad-(( y7.1
douuÔ
frOW^D! NTV TWIN

They will be your helper(s) and support,
Ht
addLt(o {j&[.
n m iNnnb Tiorrr rniriN ]Q

from the place of darkness to the place o f Light.
OL_bu^ a d ^ a d \ & [ot adddrL) oc,<_w \jL & oq*drU
m>rn
ntino
omNpnN m>n
pnm ym
The Life is praised and M anda d-H iia is confirm ed.

4puLyn_)
J o (c^
tro m
^ rp o i
Jc^c^b b j
c n V f/c y j
bn>ni >n it o i
c a ^ J c .^
w nbny
vdndnw
*jm
Blessed are your nam es Selmai, N edbai an d Anos.

ÛdLiocJJaJ
a JC .|
ddaJOL
o c ^ o (j o L f/n V i-s
562
^ ju * JL i^ J
o c lm
rniNHNi m n
in w
nond n h n iiv
pnbob paw N n
Life is victorious upon all deeds. Yauar Ziwa and his helpers are triumphant.
n
aj[La^rLHo^d
NrvNirmp
ir?
oj(Ccuuu
m 'x n m w i
n-HHcjg ^c|o-w
wwv
prun
This is the First Book of the Living Doctrine
563
B ib lio g r a p h y
564
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The Story of Creation in The Mandaean

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The Story o f Creation in th e M andaean

H olv Book th e Ginza Rba

Subm itted for the degree o f Ph.D.

UMI Number: U591390

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Four other Ginza manuscripts from the Oriental and

Acknow ledgm ents

The Mandaic Alphabet

The Mandaeans and the Question of their Origin

The Mandaean System

Mandaism and Gnosticism

1.3.1 General Parallels and Differences between

The Main Characteristic Rituals of the Mandaeans

1.4.2 Ascent of the Soul

The Mandaean Calendar

1.6.1 The Five Days of Creation occayoj^o^

1.6.2 The New Year Dihba Rba

1.6.3 The Little New Year

Dihba d-islam Rba

1.6.4 The Little Feast

Curses and Incantations

1.8 The Mandaean Manuscripts

The Ginza Rba (The Great Treasure)

i.Q.i The Right Ginza

The Left Ginza

X-io The Ginza used in this Research (GRS)

1.11 The Mandaean Script

1.12 Book III of the Ginza Rba

1.13 The Mandaean Story of Creation

1.14 The Main Features of Mandaic Poetry

T h e F irst A ccount o f th e T heogonv

2.1.1 Pira (th e F ru it)

2.1.2 A yar (E th er)

2.1.3 Maria (Intelligence, Vessel)

2.1.4 Yardina (Jo rd a n ) c^ ljol

2.1.3 Skina (celestial dw elling)

2.2.2 T he Life <<' Hiia

2.2.3 T he Second Life (Y osam in) Hiia Tiniania

2.2.4 T he S tream s o f W ater Hapiqia Mia

The Third Life Abatur

Abatur in the Incantations

Abatur of the Scales

Abatur Rasn uRast

2 .2 ,5.5 Abatur, the Symbol of Virility

2.2 .5.6 Abatur, the Heavenly Priest

2.2 .5.7 Abatur, the Divine Secretary

2.2.6 The Fourth Life

2.2.6.! Ptahil: A Mandaean Uthra or

2.2.6.2 Ptahil: The Creator of the Material

2.2.7 Manda d-Hiia (Gnosis of Life)

2 .2 .7 .i The True Apostle of Light

2.2.7.2 The Creation of Manda d-Hiia

2.2.7.3 Manda d-Hiia: The Mandaean

2.2.7.4 Manda d-Hiia and John the Baptist

2.2.7.5 Manda d-Hiia the Warrior

2.2.7.5.l Manda d-Hiias Weapons

2.2.7.5.2 Manda d-Hiia restrains the

52 .2 .7 .5.3 Manda d-Hiias Encounter with

the Powers of Darkness

2.2.7.5.4 Manda d-Hiias Battle with the

2.2.7.5.5 Manda d-Hiia thwarts Ruhas

52 .2 .7.6 The Life Praises Manda d-Hiia

for his Victory

\y A S y . sjyM M jit :J J t i e J^ e J U