MANDAEAN GLOSSARY
#2
Aina “The well spring” <Pr. Eye-na>
The name given to the female principle of creation “the Mother”. Her complement is the Sindirka, the palm-tree (See Sindirka)
Aswalia see sualia
Asganda, Sganda <Pr. Ash-zan-da or shgan-da>
A helper, assistant, acolyte: i.e. a boy or young man of priestly birth who assists at Mandaean rites. His duties resemble those if a server, or, sometimes a deacon in Oriental Christian churches (Cf. Sumerian as-gan-da “minister, messenger” and Akkadian asganda.
Asuta <Pr. Ass-u-tha>
Healing, health. The idea of being cleansed or clean is implied.
Ba <Pr. Ba>
A name given to the dove sacrificed before a masiqta. A shred of its flesh is eaten. It must have a small ridge or protberence at the base of the beak.
Bimanda = bit manda <Pr. Bi-man-da>
For which bit maskna is a synonym or skinta. The cult hut which after purification and consecration may not be entered by a layman. It is constructed of mud and reeds and stands in the north part of the enclosure known as the mandi or manda.
Bukra <Pr. Bukh-ra>
First born elder. A name given to a ganzibra’s first postulant to priesthood.
Dubahata = d abahata-- “of the fathers” or “of the parents” <Pr. Dabba-hatha>
Refers to the final masiqta performed on the last day of Panja
Dubahatan qadmaiia = “of our fathers” <Pr. Dabba-ha-than qad-moyyi>
i.e. the long prayer of commemoration recited for the dead and the living at all sacraments for the dead.
Dmut, dmuta <Pr. Ad-muth, ad-mutha>
“Likeness, counterpart, image” usually refers to the spiritual or ideal counterpart or double of everything and everyone in the material world. A person’s dmuta sometimes acts, as a guardian angel Msunia Kusta is the ideal counterpart of the earthly world.
Drabsa <Pr. Drav-sha
“A streamer, pennon, banner, ray or beam”. The banner used in ritual.
Dukrana (mentioning). <Pr. dukh-rana>
(a) Naming a dead person at a ritual meat or is prayer of commemoration
(b) A sacrament commemorating a person or persons by name.
Fatira <Pr. fut-ira, plu. fut-ir-i.>
A disc of unleavened bread. The size varies. The fatira used in the masiqta are saltless, small and receive only a token baking.
Ganzibra (plu.ganzibria) <Pr. gan- tow-re, plu. gan-zivri>
Lit. "treasurer". The ganlibra is a degree higher in rankthan a tarmida, priest. Lidzharski translated the word "bishop".
Ginza (plu. ginzia). <Pr. Gin-za plu. Gin-zi>
(a) A treasure, mystery, sacrament
(b) food and drink for ritual meals, cult objects generally;
(c) a library of holy books, hence Ginza Rba (plu.. Ginza Rabba) the name or a miscellany of sacred texts in a single volume
(d) “what is hidden and precious”
Hamra (wine) <Pr. ham-ra>
The hamra drunk at Mandaean sacraments is not fermented: as used at a marriage ceremony it is water into a cup of which. Just before the ceremony the ganzibra macerates raisins and dates, the former being symbolic of female fecundity and the latter (see sindirka) of male fertility. The hamra into which water is poured at a masiqta is prepared in the same way but without dates. Four raisins or grapes are placed in a small bowl of water and macerated. In this case, the wine-cup represented the Mother.
Hilbuna <Pr. Hel-vuna>
(a) an egg:
(b) a house, a dwelling. The usual word for house is bit or baita, and the usual word for egg is bit (pr. Beyth)
Himiana <Pr. him-yana>
The name of the sacred girdle. It is tubular and woven from the wool of a white male lamb. Sixty threads are used.
Kanzala < Pr. Kan-zala>
A long narrow strip of white cloth or muslin. It is worn like a Christian stole, and before consecration is called nasifa. During baptism it is looped round the staff to secure the latter from falling when planted upright in the riverbed so freeing the baptist’s hands
Kila = wreath <Pr. Kle-ta>
Kila d asa = myrtle wreath. Myrtle wreaths for baptism are only about an inch or an inch and half across.
Ksuia <Pr. ksy-ya>
The tunic which forms part of the ritual dress or rasta
Kusta <Pr. kush-ta>
(a) “good faith”, “rectitude”, “truth” “sincerity”, “right”, “pact”, “troth”, “promise”
(b) The act of placing the right hand in that of another person is 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
Laufa = union, communion <Pr. Lau-fa or lo-fa>
The act of eating a communal sacramental meal in commemoration of a deceased person or persons
Lofani <Pr. Lo-fani>
The same, a popular version of the word Laufa probably from a plural form
Malka <Pr. Mal-ka>
King, also priest, as the crown is the symbol of priesthood. As king, the priest wears the crown of office and a wreath of fresh green leaves which imparts the magic of life to the woven silk fillet (taga). The word “king” is also applied to spirits, both good and evil, e.g. “The King of Light and King of Darkness”. When modern Mandaeans speak of melki they mean “spirits”, usually good.
Mambuha or Mambuga <Pr. Mam-bu-ha, mam-bugha>
(bubbling spirit)
Is the name given to the water drunk sacramentally, also to the mingle cup drunk in the masiqta (see hamra). Drinking the mingled cup in the masiqta is an act performed by the celebrant in the character of the deceased: later on, during the same rite, he communicates himself with plain bread and water (pihta and mambuha): this time as a living person.
Mana <Pr. Man-ra>
(a) “Intelligence” “nous” “mind”, as in Mana-Rba-Kabira i.e. the great almighty. Probably a loan word from the Iranian manah “mind, intelligence”
(b) The eternal element in the makeup of Man; the soul
(c) A garment, vestment, robe of honor
(d) A vessel, receptacle.
(e) a house
(f) Mandaeans so term the Ba or dove of the masiqta, meaning probably that the bird is emblematic of the soul.
Manda-- colloquially mandi Pl. mandia <Pr. Man-da>
(a) The name of the sacred enclosure which includes a cult-hut (bimandi) and a yardna (jordan, baptismal pool) also usually a date palm and myrtle bush
(b) gnosis
Mandaia (plural Mandaiia) <Pr. Man-dayi>
A Mandaean layman in contradistinction to a tarmida priest
Mandaiuta <Pr. Man-dai-utha>
The state of being a layman of the community
Margna <Pr. margh-na>
The long olive wood staff carried by al priests
Msbuta <mass-wetta>
Ritual submission at the hands of a priest followed immediately by unction and partaking of the sacraments of bread and water (see pitha and mambuha)
Masiqta <Pr. Mass-ekh-tha>
A commemorative sacrament for the benefit of the dead performed by priests only. It is performed with the cult-hut. The word means “raising up” “resurrection”
Maskna <mash-khna>
“dwelling”, “shrine”, “indwelling”. Sometimes used as a synonym for manda as in bit-maskna = bimanda. The word is also used for the hut of instruction built for the initiation of a postulant.
Mhita <Pr. em-hitha>
“Blow”, “wound”. In ritual texts, the word is applied to a breach, conscious or unconscious, of rules of purity, an error in ritual, or an accidental fault.
Misa <Pr. mi-sha>
Oil of unction, usually sesame oil prepared by the priest at a baptism. In the masiqta and ‘ngirta the heated sesame is poured with dates in a mortar and the resulting juice is strained into a vessel.
Nasurai (plural nasuraiia ) <Pr. Nas-su-rai, na-sur-dyi>
One thoroughly versed in the faith and doctrines of the sect
Nasiruta <Pr. Nas-i-rutha>
The true faith, acquaintance with priestly gnosis. Deep knowledge of priest craft and religion.
‘ndiruna, ‘ndruna <Pr. endiruna>
A booth lightly constructed of reeds, palm fronds and other greenery erected temporarily for
(a) a Mandaean wedding ceremony
(b) the use of a postulant and his teacher during the first stage of his ordinance
‘ngirta = letter <Pr. in-gir-tha>
(a) A ceremony performed for the dying. A small phial of misa is placed in the small pocket over the right breast of a dying person'’ tunic and his right hand is taken by an asganda in kusta.
(b) The phial of misa
(c) (Literary) a missive, a letter
‘niania <Pr. Inni-yani>
Literary “responses, answers”. Prayers and psalms, also a name given to a section of collected Mandaean liturgical prayers
Nisimta (Plural nish-matha) <Pr. ni-shimta or ni-shim-tha>
The immortal and pre-existence soull of man.
Nitufta = “(Plural nitufiata) <Pr.ni- tuf-ta –plural ni-tuf-fiatha>
"a drop"--Occasionally used literally but usually as a complementary term applied to heavenly beings of female sex or to female members of a priest’s family
Pandama <Pr. pan-dama>
The long end of the ritual turban when brought over the celebrant’s mouth and beard during baptism and other rituals is so called. Laymen acting as bier-carriers also secure the pandama over the lower part of their faces.
Panja <Pr. pan-ja>
The five intercalary days. Their proper name is Parwanaiia. They occur between the months of Sumbulta (Virgo) and Qaina (Libra).
Parwanaiia <Pr. parwanayi>
The five intercalary days see Panja. The word seems to refer to Parwan (Parwan the White Mountain)
Pihta < Pr. peh-tha>
The sacramental bread.
Qina <Pr. qunna>
(a) a nest, a place where members of a family are collected, hence home “…family”
(b) a collection especially the morsels of ritual food placed on the fatira in the masiqta
(c) rancor, envy, grudge
Rahbata, rihbata <Pr. rah-batha, reh-baitha>
Literally things spread out. Food-offerings, especially in the Zidqa brika.
Rabuta <Pr. rabb-utha>
(a) “greatness” “majesty”
(b) the office and functions of the ganzibra or priest who instructs and initiates a postulant for priesthood.
Rahmia = “devotions” <Pr. rah-mi>
The name given to a series of prayers for the daily office. These prayers to be said at morning, noon, and sunset, every day of the week. The proper prayers for the day and hour are also recited before any rite can begin.
Rasta <Pr. rus-ta>
The complete dress, which consists of a tunic (sadra or ksuia), drawers (sarwaia), girdle (himiana), turban (burzinqa), and nasifa. The sarwala has a tie string (tikta or takta) and the ksuia a patch pocket (the dasa or disa). In addition to these a priest has his crown (taga), his ring (sum yawar), and his ritual staff (margna).
Rba = “great” plural rabba <Pr. rabbey>
Also teacher (rabbi). Rbai (literally “my teacher”) is used as a title.
Ruha <Pr. ruh-ha>
(a) The spirit, the vital breathe that part of Man’s immaterial being which is swayed by physical desires. It originates with every individual, but, when death occurs, goes through purification after rebirth into an immortal state together with the nisimta. The masitqa ensures its rebirth.
(b) The personified Ruha
Sadra <Pr. sud-ra>
See ksuia and rasta
Sarwaia <Pr. sar-wai-a>
Loose drawers, part of the ritual dress
Sindirka <Pr. sinndir-ka>
(a) male palm tree
(b) dates
(c) the male principle in creation
Skinta <Pr. shkhin-ta, esh-khinta>
(a) A habitation, abode, resting, place, shecinah or in dwelling
(b) A name given to the cult hut, also to hut of initiation
Sualia--aswalia <Pr. shwall-I>
“asker” postulant. The name given to a candidate for priesthood.
Tabahata
see dabahata
Taga <Pr. ta-gha>
Crown, ecclesiastically the woven silk fillet worn by a priest as a symbol of his office
Tana <Pr. tanna>
A word of uncertain meaning. Context suggest the following:
(a) a place of glowing heat, a crucible
(b) a matrix
(c) a heavenly being (possibly personified vapor or smoke of incense? )
Tariana <Pr. torri-ana>
A round clay tray or table, standing on a clay ring
Tarmida plural- tarmidia <Pr. tar-mi-da / tar-mi-di>
A priest often called in ritual Mss “a king”
‘utra plural- ‘uthria <Pr. uth-ra>
An ‘uthra is a spirit of light and life. Unlike malkia who are sometimes good and sometimes evil, ‘uthras are invariably pure and beneficent
Yardna <Pr. yard-na>
Running water, a river, a stream or a pool within mandi-enclosure connected with a river or stream in such a manner that the water is perpetually flowing
Zhara plural- zharia <ezhara oder zahara / zhari>
(a) “caution”, “warning”, “admonition”
(b) Directions written in close order in books of liturgical prayers etc. intended for the priest celebrating the rite. In general, a zhara corresponds to a "rubric" in a Christian prayerbook. If a long description of the ritual is inserted the word sarh is used;
(c) an insertion. i.e. a place where the name of a person commerated is to be inserted in a prayer.
Zidqa <Pr. zed-qa>
apparently not used in the plural:
(a) "Pious", "righteous" e. g. bhiria zidqa "elect righteous people" (pr. bhiri zedqa);
(b) an oblation, a pious gift, alms, offertory.
Zidqa brika “Blessed Oblation” <Pr. zedqa bri-kha> (no plural)
This is a name given to certain types of ritual meal of very varying character. That performed for a wedding, There is also a Zidqa brika for a person who died without the proper rites for the dying and in ordinary dress, and, finally the zidqa brika which follows a masiqta. At this there is an elaborate myrtle ceremony, accompanied by ritual inhalation. The zidqa brika is not performed in the cult-hut,
Ziwa <Pr. zi-wa>
= Radiance. This appears to be an active and male power of light in the mystical teaching or inner gnosis of Mandaeans: whereas nhura (light) represents its female complement.
This glossary is taken from the book
The Thousand and Twelve Questions. (Alf Trisar Suialia)
A Mandaean text editied in translation and transliteration by E.S. Drower
Akademie Verlag Berlin: 1960
It would be beneficial for someone who truly wants to study Mandaeism to purchase a copy of this book (no longer in print) because some information such as sources and examples were left out of the glossary above.
