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

       RESEARCH DONE BY AJAE                                                              COPYRIGHT 2000

The Prayers
#162

The second prayer that refers to Mirari in The Canonical Prayerbook of the Mandaeans is number 162 This prayer differs in its makeup from the prayer #149 in that it is more spiritual in nature.  The prayer is used mainly for candidates to the Mandaean priesthood Miriai is in the maskna which is an older term for a Mandaean house of worship commonly referred to as a Mandai in today’s terminology.

"At eventide Miriai went to the door of the sanctuary (maskna) to pray her prayers and to praise the ‘uthras. "

Mirari is approached by those holding weapons not to renounce her religion but to describe what the being, which enlightened Miriai, was like.  These men are probably the Jews and the Miriai tells these men to get out of her presence for since they did not know what the Life was they must be part of the darkness or evil.  These men have not been enlightened (“seen”) nor have they listened (“ears”) and obtained the knowledge that is available.

“Ye dead ye wicked men, who beheld not the Life nor have you seen that which mine eyes have seen and nor heard that which my ears heard.”

Mirair goes on to say that the “Being” was able to cure and to make the dead live.  Whereas healing and cures are one of the marks of a true Nasurita, John the Baptist was considered to be a great healer, the ability to raise the dead is an interesting concept.  Is this section of the prayer meaning the physical resurrection of a dead body or does it mean the spiritual awaking of a dead soul?    This prayer is a simple reminder to the Mandaean priest candidates that it is in Mandaeism that these “miracle” occur.

“The dead heard Him and lived. The sick heard Him and were cured.  Lepers heard Him and were healed. They got up, arose, and were healed by the healing of Manda d-Hiia, which in his goodness he bestowed on them.”

Of course this section also raises questions on the connection to Christianity for the Bible states that Jesus raised the dead.  Many researchers have grabbed onto this, among other Mandaean phrases, to attest to the fact that Manda d Hiia must be Jesus in disguise.   I do not believe that the Mandaean religion has any Christian overtones but rather the other way around, Christianity contains Mandaean influences. The idea of “wounds” and “healings” are symbolically represented at the heart of Mandaeism.  We see in the literature where Miriai is “healed” and we know that the Mandaean priests are “healed” after “wounds” (pollution). It is also essential in Mandaean doctrine that the “dead” are raised so the soul can continue the trip to the “World of Light”. The possibilities of the Mandaean religion as being older than Christianity is becoming more and more clear.  If this is so, then we must consider the possibility that it is Jesus that is influence by the stories of Manda d Hiia.

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