Rasta Burzinqa

This is the head covering. The material is a strip of white muslin about a dhra wide. This material is twisted three times round the head. (45)

The burzinqa may be distinctly Mandaean. The burzinqa appears to have replaced the klila as a head covering and thus must be a later thread of Mandaean history. In a Mandaean story of a young Jewish woman named Miriai who leaves Judaism for Mandaeism. In the story of Miriai we see a connection between traditional Jewish characteristics and that of the Mandaean characteristics. In particular is the use of the word tutifta, which appears to stand for a Jewish element, the phylacteries. (46)

“By the Jews the phylacteries are termed tephillin, plural of the word tephillah, "a prayer," and consist of two small square cases of leather, one of which is worn on the forehead, the other on the upper left arm. The case for the forehead holds four distinct compartments, that for the arm only one. They contain narrow strips of parchment on which are copied passages from the Pentateuch…” (47)

There are two separate versions of the Miriai story in which the burzinqa and kilta appear. One version appears in the Oxford Manuscript (number XLIV). In this version the Tutifta is compared to the klila or wreath. Since the klila is usually connected to older Mandaean literature threads, we can conclude that this version is older than the second version found in the Sidra d-Yahia.

In the second version of the Miriai story from the Sidra d-Yahia, the Tutifta is compared to the burzinqa. In this case the burzinqa might indicate a generalized identity term for the Mandaeans. In much the same way that Miriai first represents the Jewish religion and then the Mandaean religion.

In one of the prayers given for the burzinqa there is a directive for all Nasoraia to place the burzinqa upon their heads after getting up out of bed. This lends support to the idea that the rasta was worn at all times, not just during baptism. (52)

When the burzinqa is wrapped one end, called the rughza, is left hanging down over the left shoulder. (53)

In the name of the Great Life!

Let there be light, let there be light! Let there be the light of the Great First Life! There shone forth wisdom, vigilance and praise of the First Mana ,which came from its place. He who twineth the wreath is Yufin-Yufafin: the bringer of the wreath is 'It-'Nsibat-'utria. 'It-Yawar son of 'Nsibat-'utria set on the wreath. He brought it and placed it upon the head of the implanted mana which was transplanted from guarded (?) manas.

The wreath flames and the leaves of the wreath flame! Before the Mana there is light, behind the Mana glory, and at either side of the Mana radiance, brilliance and purity. And at the four corners of the House and the seven sides of the firmament silence, bliss and glory prevail (lit. are found).

And Life be praised! (54)

When the rughza is brought across the lower part of the face in order to cover the nose and mouth, then up over the top of the head and tucked in at the right side, it becomes a pandama. The pandama is only used by priests or by hallalia, during a funeral. The symbolic meaning of the pandama is to seal up those elements which are contained in the human body that might not be considered pure. (55)

“…prevent spittle or breath from polluting sacred objects, elements and rites or in the second case (i.e. at funerals) to prevent the corruption of death from entering the mouth and nose.” (56)

In the name of the Great Life!

There shall be healing for me, Adam-Yuhana son of Mahnush!

Strengthened and enhanced is the great mystery of radiance, light and glory which resteth on the mouth of the Great Life!

For from it came into being and was manifest Knowledge-of-Life (Manda-d-Hiia) who knew and interpreted the thoughts of the First Life, which are wondrous.

And Life be praised! (57)

From the Masiqta of Zihrun Raza Kasia we learn that the Mystery of Light was great upon the lips of the First Life from whence came forth Manda d-Hayye. (58) In the Masiqta of Hibil Ziwa it says:

“…and ye hold (your) pandama(s) and fold them over your mouths, ye seal up all the kings of darkness, a mystery of light hath awaken and it sealeth you and establish you and blessed you and delivereth your baptism from darkness.” (59)

"The pandama in essence “…seals up the powers of darkness, which are in the body and prevents them from polluting…”(60)

In the case of a woman the burzinqa is draped like a shawl and called a Šiala. (61) The figure in the center is from a recent baptism in Australia (2001) while the figures to each side are from Drower's book (1930's). You can see that the placement of the the Šiala is essentially the same.

In this photo you can see the differenc between the male and female placement of the burzinqa on these beautiful Mandaean children who are awaiting baptism.