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

A Little Miriai Here and There

Miriai is a female priest, a Nasurai, who is instructed in knowledge and is seal of approval by the ‘uthras.  She herself is elevated to the status of an ‘uthra.  She is in reality is representative not only of the Mandaean religion but of the Nasiruta. We read in the Ginza Rba where Anush is the one who baptizes Miriai, just as he is also responsible for baptizing Jon the Baptist. Anush heals Miriai and the Jordan is the place of baptism.  Anush is an ‘uthra who has come to heal the Miriai the “religion” through the baptism.  It is through the baptism that Miriai is sanctified and the religion through the Mandaean priesthood verified. Anush is the protector of the Nasiruta, the true knowledge in the religion.

“I took upon me a bodily form and went to Jerusalem; I spoke with my voice and preached.  I became a healer to Miriai…I was a healer of kusta who cureth and taketh no fee. I took Miriai down into the Jordan and baptized her and signed her with the pure sign.”

Miriai is also teamed up with Beni Amin and Jaciqif.   Anush declares Miriai the “perfect one” and Beni Amin and Jaqif go forth from her.  From these two 365 priests are created in Jerusalem.  It is these same 365 Mandaean priests that are then killed by the Jews.  Beni Amin and Jaciqf therefore must be two sections of the Mandaean religion present in Jerusalem. 

We also see where Miriai as the religion and community is associated with Elizabeth, the mother of John the Baptist. In the Mandaean Book of John, Miriai and ‘Nisbai are weeping in response to John’s preaching. 

When Yahya thus spake, the two women weep. Miryai and Enishbhai weep, and for both tears flow. They say: We will go hence, and do thou stay here ; see that thou dost not bring us to stumble. I (M.) will go hence, and do thou stay here; see that thou doest not bring me to stumble. I (E.) will go hence, and do thou stay here ; see that thou doest not fill me with Sorrow.

Does this section refer to Elizabeth and Mary?  I do not believe that I think that this that simple. Elizabeth is of course the mother of John the Baptist and Mirari is again representative of the Mandaean religion. It appears that the two “women” are weeping in advance for the eventual persecution of the Mandaean people before they leave Jerusalem. In both instances we have “mothers” who are concerned for their “children”.  Elizabeth is of course weeping for her son and Miriai is weeping for her “children” the religion and the Mandaean community.

In an another section of the Sidra d Yahia, John the Baptist has replaced the Torah in Jerusalem with his owing teaching.  Miriai along with Beni Amin and Jaqif inquire as to what will happen to the Mandaeans in Jerusalem.  The three figures are concerned as to what will happen to the Mandaean rituals and if the Mandaean priests will be slain.  John the Baptist makes predictions that include the flight of the Mandaeans, the killing of the Mandaean priests in Jerusalem and even the eventual rise of Islam.  Since we know that the Sidra d Yahia was redacted after Islamic influence parts of this section was probably changed or added to.  But still the idea that Miriai as a representative of the religion and community at large is shown in this piece.

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