Miriai2

ASUTA
The Journal for the Study and Research into the
Mandaean Culture, Religion, and Language.

Volume 8 Special Issue Online edition

Miriai
The Religion Personified

Miriai from the Book of John
Miriai leaves Judiasm

Right off the bat Miriai is depicted as an important figure for she is the daughter of kings of Babylon and Jerusalem’s rulers. Since Miriai is depicted as both being a daughter of Babylon and of Jerusalem does this mean the Mandaeans were confused as to where the Jews came from? Or does this mean that the Mandaeans only came about their information from second hand sources? I think that this means the Mandaeans were well aware of the fact that of the Jewish exile to Babylon and of the continued presence of the Jewish faith in Babylon. It is a fact that when the Jewish people were in Babylon they created a new Torah and in some instances mingled themselves and their beliefs with the Babylonian culture and religion. It is also a fact that many Jews remained in Babylon instead of returning to Jerusalem and that Babylon did become a site for Jewish learning. And it is also a fact that some of the ancient Jewish families were barred from returning to priestly duties upon their arrival to Jerusalem due to influences and intermarriage of outsiders. This is all an indication of a union between the two centers of Jewish thought which produced the two Talmuds.

The story goes on to say that it was “they”, the ”Kings of Bable” and the “rulers of Jerusalem” gave me birth. The “priests brought her up” and she is “carried in the robes” of the priests into the temple. In my opinion the Mandaeans knew of the reconstruction of the Jewish Torah and religion during the time spent in Babylon and the rededication to the Jewish law. Miriai, who will later see as the personification of the Mandaean religion, begins as the personification of the Jewish religion. She is then the cause and effect of the Jewish exile adventure.

It was Adonai who charged Miriai with the job to scour and cleanse the temple. Miriai is not physically scrubbing the floors and walls, instead Miriai “the Jewish religion” is to be “cleansed” or purified. When the Jews were able to return to Jerusalem they set about rebuilding the temple and a new era for Jewish thought, law, and culture soon ensued. The Jewish leaders set about to purify and strengthen the Jewish faith and culture. Unfortunately once again the temple falls in to disuse when the Greeks forbade the Jewish religion during their hold over Jerusalem. Jerusalem fell under the revolt of 164 BC and once again the temple was once again was purified and religion is slowly restored.

But even as Miriai set about “cleansing” the temple it still remains dark, with no outlet for the “poor” or the “tormented souls”. I believe that these comments are in reference to why Mandaeism is preferred. For one thing the Jewish temple is dark because it is not a “portion of light”. The “poor”, which I believe does not mean those without money, refers to the Mandaeans and the Mandaeans no support in the Jewish temple. Finally the phrase “revive the tormented souls” I believe refers to the souls who cannot be “raised” up through the proper ceremony to attain the “World of Light”. In this short piece there are three essential reasons why the Mandaeans should refrain from the Jewish religion: the darkness compared to the light; no support for the “poor” and finally no raising of the soul to the “World of Light”.

"Miryai am I, of the Kings of Babel, a daughter, a daughter of Jerusalem's mighty rulers. They have given me birth: the priests brought me up. In the fold of their robe they carried me up into the dark house, into the temple. Adonai laid a charge on my hands and on my two arms: I must scour and cleanse the house [that isl without firmness- There is naught therein for supporting the poor, naught to revive the tormented souls."

Miriai disobeys her parent’s orders not to leave the house for fear that she would fall under the influence of the ‘suns of my Lord’ i.e. the Mandaeans.

“My father went out and said to me, and my mother went out and charged me: " Miryai, close thy inner doors and bolt the bar. See that thou goest not forth into the main streets and that the suns of my Lord' fall not upon thee."

“But I, Mirayi, listened not to what my mother did tell me, and hardened not with the ear to what my father did charge me. I opened the inner doors and the outer let I stand open. Out went I into the main streets and the suns of my Lord fell upon me.”

Miriai ventures outside and soon finds herself in a Mandaean house of worship. After listening to the many prayers she became “tired” and fell asleep. This is of course symbolic of the idea that you are “asleep” until you are “awakened” into the true religion.

"I went and I found my brothers and sisters, how they stand and carry on proclamations. My brothers carry on proclamations and my sisters throw out explanations. With the voice of their proclamations and with the voice of their explanations I became drowsy and laid me down on the spot. "

Miriai slept all night and awoke to an uthra who aroused her and warned her to go back home before her father found her.

“My brothers went forth and did not wake me, and my sisters withdrew and roused me not. But thou, my sister in Truth, dost rouse me from sleep, and dost say: " Arise, arise, Miryai… before thy father comes and brings upset upon thee such as thou never hast had."Miriai

Her father catches Miriai as she was heading for home becomes quite upset with her. The story now takes on a definite tone of a love story. Miriai has not taken a new lover or boyfriend but forsaken her religion, her culture, everything moral and value her parents raised her with and tossed it all aside for another faith. What parent wouldn’t be upset. The author chose to use a typical parental notion that the child must have been sexually assaulted and changed in order to turn her back on her faith. Thus some man had to be in the picture. We will see later in the story how this ‘sexual” image becomes an insult to the Jews.

" Come (pl), look on Miryai, who has left Jewry and gone to make love with her lord. Came, look on Miryai, who has left off coloured raiment and gone to make love with her lord. She forsook gold and silver and went to make love with her lord. She forsook the phylacteries and went to make love with the man with the head-band."

" Hast thou not heard, Miryai, my daughter, what the Jews are saying about thee. The Jews are saying: Thy daughter has fallen in love with a man. She has gotten hate against Jewry and love for Nazoraeanity. Hate has she gotten against the house of the people (Jewish synagogue) and love for the door of the temple (maskna or Mandaean temple). Hate has she gotten against the phylacteries and lore for the daunting wreaths. work does she on Sabbath, on Sunday she keeps her hands still. Miryai has east aside straight way the law that the seven have laid (upon us).”

This part of the story is interesting. The phylacteries, which are indicative of Judaism, are compared to the burzinqa and to the kila with of which are unique Mandaean elements. The elements of basic Mandaeism, that of the white plain clothing and the lack of jewelry or riches, are also declared as being distasteful. This comparison of item to item, Judaism to Mandaeism, will be seen again when we read one of the Friday prayers. Miriai of course remains faithful to her new religion and the saga continues, as she is elevated in her status.

Introduction

Miriai from the Book of John
Miriai leaves Judaism
Miriai becomes a “Vine”
Miriai becomes a Mandaean Priest

The Prayers
#149
#162

A little Miriai here and there

Mary in Mandaean Literature

Conclusion

References