Taga

ASUTA
The Journal for the Study and Research into the
Mandaean Culture, Religion, and Language

Priests only.

The taga or crown is a tubular strip of white silk. The taga is the most important part of the priest’s insignia. The taga is worn beneath the turban and is consecrated separately. The taga is put on during the rahmi before officiating as a priest with four prayers (tarasa) said over the taga.

The crown represents “light” and serves as a physical reminder that the priest is the temporal leader among his parishioners. (74)

Priests only.

The Šum Yawar is a gold ring worn on the little finger of the priest’s right hand. This ring bears the inscription, Šum Yawar Ziwa. (87)

Mandaean Ritual Clothing

Volume 3 Special Issue Online edition

"In the name of the Life and in the name of Knowledge-of-Life (Manda-d-Hiia) and in the name of that Primal Being who was Eldest and preceded water, radiance, light and glory, the Being who cried with His voice and uttered words. By means of His voice and His words Vines grew and came into being, and the First Life was established in its Abode.

And He spoke and said, "The First Life is anterior to the Second Life by six thousand myriad years and the Second Life anterior to the Third Life by six thousand myriad years and the Third Life more ancient than any 'uthra by six thousand myriad years. And any 'uthra is older than the whole earth and older than the Seven Lords of the House by seven hundred and seventy thousand myriad years. There is that which is infinite.

At that time there was no solid earth and no inhabitants in the black waters. From them, from those black waters, Evil was formed and emerged, One from whom a thousand thousand mysteries proceeded and a myriad myriad planets with their own mysteries.

The Seven were wroth with me, were outraged and said, "The man who set out and came towards us hath not bound a circlet about his head!" Then I turned my face toward my Creator who created me, the celestial Lord of Greatness, and I said to Him, "O my Creator who created me, (O) Lord of lofty Greatness! As I went (my ways) the Seven were wroth with me and said, 'The man who went and came towards us hath not bound a circlet about his head!"

Then that Lord of Lofty Greatness took a circlet of radiance, light and glory and set it on my head; He laid on me His hand of Truth and His great right hand of healings and said to me, "Upon thee shall rest something of the likeness of Sam-Gufna and of Sam-Gufaian and of Sam-Pira-Hiwara, whose radiance gleams and whose appearance beams, for they are holy and believing beings in the Place of Light and in the everlasting Abode."

And Manda-d-Hiia, the valorous 'uthra, taught, revealed and said "Every Nasoraean man who is righteous and believing, on arising from sleep, must take a white turban symbolising the great mystery of radiance, fight and glory and shall recite this prayer thereon. And he shall twist it round his head and repeat the prayer secretly. It will be his praise in the house of the great Celestial Father. And all persons who behold him will be subdued in his presence: any persecutor, or one who inciteth to wrath, will stand before him in fear, terror and trembling, (their knees) knocking together. And for me, Adam-Yuhana son of Mahnus, who have prayed this prayer and (these) devotions, there will be forgiving of sins and I shall be pure in all my words.

And Life is victorious. [This is the prayer of the turban]." (78)

In prayers #3, #5, and #19 the crown is the wreath or klila not the taga. This would indicate that the klila at one time was used instead of the taga. In comparing these three prayers from the Canonical Prayerbook is compared to the same prayers in The Baptism of Adam by Hibil Ziwa, we find that Hibil Ziwa says these over the myrtle wreath and not a taga. (79)

The word taga is of Persian origin and may be a later terminology used. The original word and crown could have been the klila. In the four prayers (#1, 3, 5, 19) that are used to consecrate the burzinqa, the texts mention only the klila. In #1 the main thrust of the text deals with Mara d-Rabuta giving the klila (wreath or circlet) of light and glory to the man who has no wreath upon his head. In the later part of the text the burzinqa is finally mentioned but only as a directive for all Nasoraia to place the burzinqa upon their heads after getting up out of bed. (76)When this prayer in The Canonical Prayerbook is compared to the same prayer in The Baptism of Adam by Hibil Ziwa, the prayer is said by Hibil Ziwa over the taga. So here the taga and wreath are interchangeable in the ritual. (77)

“Crown (taga) and kingeliness are set on his head and he is perfected in them.” (75)

"In the name of the Life!

Life created Yawar-Ziwa, son of Light-of-Life, Hamgai-Ziwa son of Hamgagai-Ziwa. Illumined and illuminating is the Great Mystery of Radiance, Zihrun, a Crown of radiance, light and glory from whom a flow of living water streamed out to the shkintas. For he is the revealer (lit. opener) of radiance and light and displayeth his treasure which emanated from him, to eager 'uthras. All worlds adore and praise the mighty First Life in its Indwellings,

and Life is victorious. [This is the prayer of the turban]"(80)

"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 firmanent silence, bliss and glory prevail (lit. are found).

And Life be praised! [This is the prayer for the turban. Read it and set it on thy head.]"(81)

"Manda created me, 'uthras set me up, radiance clothed me and light covered me: Haza-zban set the wreath on my head, mine, Adam-Yuhana , son of Mahnush, and on these souls who descend to the Jordan and are baptised. Its tendrils shine and its perfume is sweet, for they (the tendrils) wither not nor do they come apart, and its leaves do not fall off.

And Life be praised! [This is the set prayer for the baptism wreath. Recite it over the myrtle-wreath and place it on the heads of the souls that thou baptisest]."(82)

This interchange of the klila and taga indicates that at some time a change has occurred. We find the word klila used in the prayers while the word taga is used in the rubrics. The prayers preserve the old tradition while the rubrics reflect the newer addition. The taga was either introduced at some later date as a part of the liturgical vestment or replaced a part of the liturgical vestment. The klila, myrtle wreath, was delegated a smaller part both in size and importance. (83)

If we assume that at one time the klila was larger and used much in the same way as the taga is today then we should see some transition period between the two. This does appear when the taga and klila are used almost interchangeably in various texts. It does appear that the klila went into disuse after the time period of a dated Mandaean amulet.

“I appeared before the Scepter,
the crown, the Splendor
and the Majesty of Samis.” (84)

“And I seized the wreath of roses …”(85)

The taga and klila are represented in the Alf Trisar Suialia as a complement one of the other. This may be the time when the two were given separate identities. The taga is the gold and ziwa (radiance) while the klila is the silver and nhura (light).

"Gold is the pure mystery of the Father and silver is the mystery of the Mother. The myrtle wreath is the mystery of the Mother and Nhur Nhur is her name. "(86)

“Šum Yawar Ziwa the great seal that not one of the Seven can remove. Like the Pure Oil it is blessed and a pure number is assigned to it. It is signed thrice by three fingers. It is granted to that one sealed with that signet ring and on it’s owner that great sign is inscribed. On him it confers the symbol of his kingship …”(88)