The Baptism of Hibil-Ziwa

(1) ganzibra’: the grade above priest, sometime translated “bishop “. See p. 22, n. 3. (2) ‘sigia’: literally “Way “, a name applied to a ritual-text in scroll-form. See p. 14, n. 4. (3) See Haran Gawaita p. X. (4)A celestial pair often invoked; the names mean “Blinding-Light” (or “Dazzling-Light”) and “Treasure-of-Life” (5)  ‘malkia’. Th. word ‘malka’ (phi. ‘malkia’) throughout the text refers not only to good and evil spirits, but also to priest, who, when the “crown” of priesthood Is placed on their heads at ordination become kings.  The crown is actually a woven fillet of white silk. (6) ‘šitaiia’ (I suggest ‘štaiia’ mnh’ converse with him “. I cannot think that this was the original word. (7)  An ‘‘utra’ is a heavenly being. See MMII pp. 94-95. (8)  ‘‘hilbuna’. Lidzbarski translated “Egg “. The word for “egg” is ‘bit’ which also means “house”, “ dwelling “. Hence ‘ hilbuna’ Is often used for “house” or “abode’ (9)  ‘škinta’, plural ’ škinata’ This word, which also means “a dwelling” is used for “shrine “, see p. 4, n. 3; sometimes in sense of “shekinah “. (10) A Jordan is pure running water of any kind, but is usually a stream or pool of flowing water used for ritual ablution and baptism. (11) ‘Literally “held”, “grasped”. (12) Read ‘lsiwa’? (13) Or “counterpart”  “. (P.S. Thes. “theolog. a Person of the Holy Trin-ity”) ‘Parsufa’ — also “personification, appearance, likeness" (14)  “Taking ‘kušta’” refers to the ceremony of taking the right hand of another person in token of a solemn pact or oath. See p. 17, n. 5. (15) ‘It is not clear from the construction whether the name given is the “se-cret name” or whether there was another, not given. (16) Or, “counterpart”. The word ‘dmuta’ is applied to the ideal double of every created thing. It corresponds closely to the Parsi ‘fravaši’.   (17)  škinta’ plural ‘šklnata’; “shrine”. See p. 4n. 3 and p. 31 note 5. (18)    "Darkness” must be a miscopying; read “worlds of light “. (19)   A scribe’s error; read (for ‘sakia’) ‘sakiia’ (“guards”). ‘Bgausihun’ is probably an insertion inspired by miscomprehension of “sakia’. The sentence should read “gave him 9,000 guards who praised and talked about his deeds “. ‘Saka’ meaning “booth of twigs” occurs in the wedding hymns. (20) ‘Šar’ - “it was firm”. See G.R. p.62, aIso J.B. p.6.   (21)   Krun or Akrun  See p. 10, n. 2. (22) The ritual staff (‘margna’) is part of the insignia of every priest. It is usually of olivewood but the vine is also a sacred tree. (23) The reference is to Ur, the giant son of Ruha (see G. R. p. 167 ff., 171 ff.). Ruha was the wife Gaf’s son Gaf and became the paramour of her son ‘Ur. ‘Ur was rebellious and planned revolt against the celestial worlds. See also p. 4, n. 7. (24)   Manda-d--Hiia is the father of Hibil Ziwa; read “Hibil” for "Manda" (25)   ‘The word means parents, and in fact two beings are named; the Primal Mana and the Occult Drop. But ‘abahata’ (plural) is also used when speaking of the Great Life, the All-Father, sine. Hiia is an abstract plural. (26)    The passage is defective. (27)  ‘These three magic objects and their capture are described in G. R. See G.R. pp. 158. 170 f. (28) Ptahil, son of Hibil-Ziwa and Zahariel a demiurge, creator of the material world: also called the “Fourth Life” (29)   The reference seems to be to a section of the manuscript that is now missing. Knowledge of Mandaean myths help us to understand this obscure passage. Ptahil’s creation of the physical world was unsuccessful because he himself was born of warring principles: his father a spirit of light, his mother a spirit of darkness. Ruha, sister to Zahariel, bore to her son ‘Ur (see p. 33 note 5) the seven planets and the twelve signs of the Zodiac. “The Second” and” the Third” may refer to the creation of the spiritual and the physical Adam and the spiritual and physical Eve. Hence, the visit of Hibil-Ziwa to the world of darkness resulted eventually in the creation of the material world and of humanity; Ruha and Eve being female, and Ptahil and Adam male. (30) See p.33,n. 7. (31) ‘‘The verb is in the plural; It should read ‘qiriata’: “the called forth “, i e., the spirits who accompanied Hibil-Ziwa, and spirits hold captive In the world of darkness. (32) The Great ‘Mana’ is the Over-Soul, or Over-Mind, the earliest mani-festation of the Great Life. The ‘mana’ of a human being is, so to speak, a spark of this flame, a temporarily detached part of the Great ‘Mana’. This poetic conception appears in many forms of syncretistic philosophy. See G. Widengren, The Great Vohu Manah p. 72 and H Söderberg La Religion des Cathares pp168 ff (33) ‘The “letter of Kušta “, sometimes called “Letter to the King” or simply “the Letter” are names applied to a ceremony performed for’ a dying person. A small phial of holy oil is sealed by the priest and slipped into the pocket of the ‘ rasta’ worn by the moribond person. The ‘šganda’ (See p. 12 n. 9) acts as proxy for the usually speechless person, and performs the ritual givlng of the rlght hand ln kušta with the prlest (See p. 32 note 3). (The ’rasta’ is the religious dress). For a description of this ceremony, see MMII pp. 169-173.   (34)    ‘The text is very defective here, and I have paraphrased freely what seems to be the meaning. (35)  ‘‘hllbuna’;see p. 3l,note 4. (36)   See above, note 3. (37)    Read ‘uqamtuih’ “laid hold of him” for ‘waqmih’ “circumvented him”. (38) See p. 27,note 4. The ’maslqta’ is in fact a kind of mass. The word means “a raising up”  “a resurrection”. Many features in this rite recall the Parsi Yasna ceremony, which Is also performed for the souls of the dead and living. (39)   Delete ‘d’. (40)   The cult-hut of the Mandaeans is called the ‘maškna’, or’ bit maškna’ or ‘bit manda’. It might be translated "sanctuary" (41)   See above. p. 35, note 2. (42)   It is clear that the scribe has miscopied, confused by the similarity of the words ‘bn’ “son” and ‘bna’ “to build “. Read ‘rhum Ibnak ‘bna maškna’, as I have translated (43)  i. e. preparation by ablution and consecration. (44)    Bread prepared and baked for the sacrament (45) The 2nd person plural may be an error. If so, read “they” for "ye" (46)   The sentence is involved and obscure, but it refers I imagine to the magic talismans which Hibil-Ziwa obtained from Qin, see p.’ 34.’ (47)   As much as to say that they themselves would have issued a passport? (48)   ‘Daura taqna’ is the antithesis of ‘daura batla’, the abode that comes to an end, becomes naught. I do not think that ‘taqna here has a “light” meaning, but means also “established”, “settled”, “permanent”, “reliable”. (49) That is, named each soul in the prayer of Intercession for the dead. “Commemoration” implies pronouncing the name of each deceased or living person for whom the ritual meal is celebrated, as in the Oriental mass, or the Parsi Yasna. (50) In Mandaean literature, planets and spirits move about the atmosphere or ether in ships ,not chariots. Sails are mentioned and steering oars (e.g. in the Alf Trisar Šuialia and the Diwan Abathur. (51) Literally,”set it into”. (52) Read ‘qra’ for ‘šra’.   (53)   ‘See p. 32, note 6. (54) ‘Mawata’. I have not met with this word before, and do not know what it means. (55) The word ‘drabša’ which follows Bihrun has dots placed beneath it, indicating that it is to be deleted. It seems that the text is defective here. (56) This extremely obscure passage refers to secret teaching. Priests are taught that at death the soul passes “into the Mother”, the “mother” being Mother Earth which receives the body together with all that is physical and material which imprisons the soul. The soul must therefore be reborn into a state that is purely spiritual, and ‘masiqta’ ceremonies typify the nine months spent by the embryo in the womb of its Mother, i. e. a period of growth and development which enable it to emerge from the earthly (the “Mother”) and to be reborn as pure spirit. To” put on the Father” therefore, means to assume the spiritual and Immaterial;” to cast oft the Mother” or” name of the Mother” is to lay aside all that is earthly. (57) See in Brown, Driver and Briggs’ Hebrew and English Lexicon (58)   The daily office, with which every religious service begins. (59)   Literally “injunctions “ This refers to phrases inserted into prayers which commemorate by name the soul of the dead person for whom the cere-mony Is performed, together with that of others not In the liturgical list. See p. 11, n. 2.   (60) The first line or lines of a prayer or hymn indicate the ‘.niana appointed to be recited. ‘Qum, qum’ etc. is to be found in Mandäische Liturgien (M.L. ) Page 171 (61)   M.L. p. 172 (62)    M.L. p. 172 (63) See above, p. 39, note 8. The next paragraph gives an example of such an insertion, as it includes the name of the chief celebrant, Ayar-Rba, and of the personage for whom the ceremonies are performed, via. Hibil-Ziwa (each priest would also Insert his own name). (64) Ayar.Rba, the spirit who plays the part of chief celebrant throughout, is sometimes called Ayar-Ziwa. ‘Ayar’, “Ether “, thus personified, corre-sponds closely to the Iranian deity Vayah (Aether), and to Vayu “ the Good “; according to E. W.  West (Sacred Books of the East, 50 vols. Oxford; xxxvi, 224, note) a personification of the upper air. (65) “Treasure” often refers to the sacraments of food, drink, myrtle, Incense etc. The word ‘ginza’ also means ‘rite’ or anything, which is holy and valu-able, e. g. holy scrolls and books. (66) i e. performed for the benefit of Hibil-Ziwa, and incidentally for the benefit of all who partake in the sacraments. (67)  i. e. each. priest inserts his own name. (68)  M.L. p. 3 (69)    This sudden change into the imperative tense is these ritual texts. For the “crown” see p.7, note 3. (70)   M.L. p. 7 (71)  M.L. p. 8 (72)    M.L. p. 29 (73)   M.L. p. 11 (74)   M.L. p. 63  Or, “Lo, for the First Life” (75) Perhaps nine “sets”, nine ritual tables on which ritual foods and accessories were ranged? (76)  To “open” a jordan means to clear choked channels so that water flows freely in and out. In a heavenly jordan, presumably, choking could not occur. (77) At the consecration of a banner before use at each ceremony, the priests group themselves about it, crouching and holding it near the peak, using the right hand. (78)  M.L. p. 177 (79)   M.L. p. 177 (80) M.L. p. 179 (81)  M.L. p. 125 (82)  M.L. p. 141 (83)  ‘When an insertion is to be made, it is necessary to mention the name of the chief celebrant, of one’s father and Immediate relatives, and always the name of the person In whose intention the sacrament is celebrated. (84) (85) (86) (87) (88) (89) (90) (91) (92) (93) (94) (95) (96) (97) (98) (99) (100) (101) (102) (103) (104) (105) (106) (107) (108) (109) (110) (112) (113) (114) (115) (116) (117) (118) (119) (120) (121) (122) (123) (124) (125) (126) (127) (128) (129) (130) (131) (132) (133) (134) (135) (136) (137) (138) (139) (140) (141) (142) (143) (144) (145) (146) (147) (148) (149) (150) (151) (152) (153) (154) (155) (156) (157) (158) (160)

See in Brown, Driver and Briggs’ Hebrew and English Lexicon   The daily office, with which every religious service begins.   Literally “injunctions “ This refers to phrases inserted into prayers which commemorate by name the soul of the dead person for whom the cere-mony Is performed, together with that of others not In the liturgical list. See p. 11, n. 2.   The first line or lines of a prayer or hymn indicate the ‘.niana appointed to be recited. ‘Qum, qum’ etc. is to be found in Mandäische Liturgien (M.L. ) Page 171   M.L. p. 172   M.L. p. 172   See above, p. 39, note 8. The next paragraph gives an example of such an insertion, as it includes the name of the chief celebrant, Ayar-Rba, and of the personage for whom the ceremonies are performed, via. Hibil-Ziwa (each priest would also Insert his own name).   Ayar.Rba, the spirit who plays the part of chief celebrant throughout, is sometimes called Ayar-Ziwa. ‘Ayar’, “Ether “, thus personified, corre-sponds closely to the Iranian deity Vayah (Aether), and to Vayu “ the Good “; according to E. W.  West (Sacred Books of the East, 50 vols. Oxford; xxxvi, 224, note) a personification of the upper air.    “Treasure” often refers to the sacraments of food, drink, myrtle, Incense etc. The word ‘ginza’ also means ‘rite’ or anything, which is holy and valu-able, e. g. holy scrolls and books.   i e. performed for the benefit of Hibil-Ziwa, and incidentally for the benefit of all who partake in the sacraments.   i. e. each. priest inserts his own name.   M.L. p. 3   This sudden change into the imperative tense is these ritual texts. For the “crown” see p.7, note 3.   M.L. p. 7   M.L. p. 8   M.L. p. 29   M.L. p. 11   M.L. p. 63  Or, “Lo, for the First Life”   Perhaps nine “sets”, nine ritual tables on which ritual foods and accessories were ranged?   To “open” a jordan means to clear choked channels so that water flows freely in and out. In a heavenly jordan, presumably, choking could not occur.   At the consecration of a banner before use at each ceremony, the priests group themselves about it, crouching and holding it near the peak, using the right hand.   M.L. p. 177   M.L. p. 178   M.L. p. 179   M.L. p. 125   M.L. p. 141   ‘When an insertion is to be made, it is necessary to mention the name of the chief celebrant, of one’s father and Immediate relatives, and always the name of the person In whose intention the sacrament is celebrated.   M.L. p. 15   M.L. p. 15   M.L. p. 22   M.L. p. 23   M.L. p. 24   M.L. p. 40   M.L. p. 43   M.L. p. 43   M.L. p. 44   M.L. p. 90   M.L. p. 45   An obvious omission: this is said at the casting of incense on the brazier M.L. p 90   As said above, this is what is meant by ‘zhara’  (“injunction”)   M.L. p. 223   M.L. p. 228   M.L. p. 228   M.L. p. 228   M.L. p. 229   Prayer is the “gate of light”   ‘‘msararlkun’ from SRR (3) to make a way, pass through: hence the meaning here is that Yawar (Hibil-Ziwa) by passing through the baptism by sixty celebrants, establishes a precedent, and sets a pattern for future baptism of the kind.   ‘Two hymns have this opening line: M. L. pp. 103 and 105. They are known as the “lesser” and the “greater” in order to distinguish them.   ‘This prayer (‘Tab taba ltabIa’) is recited at all meals consumed in the name of the dead. The knees must be bent when reciting it. The opening sentence is obscure and a dozen translations might be suggested; ‘taba’ having also the meaning “made well, healthy, wholesome” etc. It continues “and his name is established that loveth it. We seek and find, speak and are heard. We sought and found, spoke and were heard by Thee, my Lord Manda-d-Hiia...” etc. The prayer petitions for purification and forgiveness for all who partake of the sacraments and for all, living and dead, whose names are pronounced during the ceremony. See M. L. p. 109. The meaning is that the priests concelebrating partake of the benefits and share in the blessings of the sacraments.   This prayer is the great intercession for the living and dead, and during its recital It is customary for those present to suggest names of those for whom they wish to pray, the priest adding them to the list. Spirits of the highest rank are named, ancestors, beings famous in legend and tradition, liturgists and priests whose names were inserted when the prayer was composed. Then the celebrant adds the names of recently dead persons. See MMII  pp. 219-222.   A reference to the traditional exodus of the Jewish Mandaean community from Palestine.   Intercession for the chief celebrant   The copyist Inserts his own name and those of his family.   i. e. laymen of the Mandaean faith.   This Mandaean saint is credited with miracles and with defeating In argument Magian priests (Se MMII pp. 292 ff). The special reference to him as head of the age, which differs from the reference to him in the liturgical prayers, may indicate that the writer of the text considered him as belonging to his own generation. Magianism was the State religion in Sasanian times. Or “the living are established In their dwellings “.   pihta’ the sacramental bread; ‘mambuha’ the sacramental water.   A continuation of Ayar Rba’s address.   M. L. p.93   M. L. p. 93   See p. 43, note 3.   Not in M. L.   i. e., repeat the formula ‘Mqaimitun hiia qadmaiia’ sixty-one times   See p. 17, note 5.   The “Great First Date-Palm” is in Mandaean literature the symbol of male fertility and the active principle of creation: its complement, the’ Aina (wellspring) represents the female principle of creation, i. e. the womb, reception, nutrition and development. When mentioning the “Great First Date- Palm ”the dates on the ritual table should be indicated or touched.   Tab taba ltabia’ (see n. 5) In the enlarged version, embodying Intercession by name for a number of spirits, ancestors, saints, liturgists. etc. MMII pp. 219 ff.   The priest removes his ‘taga’ (crown filet) and presses It to his eyes and lips at each of sixty-one repetitions of a formula.   Outer-Air: see p. 40. n. 4.   Mn riš briš, literally ‘ from beginning to end “, “entirely “, “com-pletely”, “from one end to the other”, is a favorite last line in Mandaic poetry, and the words do not always suit the context. I have therefore translated them freely, and occasionally omit them.   Laufa is the act of communal eating and drinking In the name of the dead. The prescribed ritual and formulae are described in MMII pp. 204 ff. ‘Laufa’ and ‘Lofani’ mean, roughly, “being united as in a bundle” I. e. communion.   See p. 45, note 7. The “crown” (‘taga’) Is kissed and pressed to the eyes when removed, whilst repeating the formula   When a Mandaean puts on his ritual dress, he touches and names every item with an appropriate formula (see MMII p. 32).   In a baptism where more than one priest baptises a single person, the priests stand in a row (see MMII p. 175-6).   ‘Lit. “set in order “.   ‘The ‘kinta’ (plu. ‘kinata’), is a clay box-table, the top being used as an altar, see MMII 106-7. The word is misspelt in MMII:  it is not ‘qintha’ but ‘kintha’, the t being pronounced like th in ‘ thought “.   Ethpa. KRK of water means to move in waves, to curl, roil, surge, swirl, etc. Also “to embrace” “be blended “.   Lit. “were not deficient, lacking ‘   ‘audla’ — transitory things, things that pass away.   M. L. p. 146.   M. L. p. 147.   ‘Delete the ‘d’ before ‘lkifh’.   M.L.p.3. ‘Gabra’ — man, a being in human shape.   M. L. p. 7.   M. L. p.8.   M. L. p. 29.   The sentence is turgid and obscure.   ‘‘lafitun’. I think that this word is displaced and should be inserted after ‘pandama below. If it means “brought into union” it would be ‘laifitun’   M. L. p. 11   ‘‘pandama’: a loose end of the turban Ii brought over the lower part of the face and secured so as to cover mouth and chin. It corresponds to the Parsi ‘padan”   ‘Insert ‘lafitun (see note 6).   M. L. p. 11.   M.L.p.63. See p.40,n 14.   15 Ethpa. ŠDB has this meaning when applied to smoke. The sentence seems defective: translation is tentative.   M. L. p. 125.   As the Great Life, is meant, read “Thee. Thyself” (see M. L p. 141).    ‘Asuta’: i. e. “healing, purity and forgiving of sins be there for NN.”   The second hymn of the “three “‘Tušbihan lhiia baraiia’ (Praises to the Outer Life) has been omitted by the scribe. Lidzbarski (M. L. p. 133) gives a version of this hymn.   ‘“Clothed” is a transitive form, but there is no object. It is probable that “them” is understood, “them” meaning the souls for whom interces-sion has been made.    The redeemed souls?   M. L. p. 65.   The quotation is amplified by the reference to Hibil-Ziwa as it would be for the soul of a deceased person, whose name would be inserted in the same way. This is an example of a ’zhara’. See  p. 11,n.2.   M. L. p. 15. Mandaeans call this prayer “the lesser ‘Mišqal Ainia’ “, and the prayer mentioned In note 7 “the greater ‘Mišqal Ainia”