Mandaeism or Mandaeanism (Mandaic: mandaiuta) is a blanket term for the religion of the Mandaeans (Classical Mandaic mandaiia, Neo-Mandaic Mandeyānā) who are the followers of Mendā d-Heyyi (Mandaic manda ḏ-hiia "Knowledge of Life"). Mandaeism is a monotheistic religion practiced primarily in southern Iraq and the Iranian province of Khuzestan, as well as among a substantial diaspora population in Europe, Australia, and North America. The exact number of Mandaeans worldwide is unknown, but conservative guesses place them in the range of 50,000 to 70,000. The Mandaeans have remained separate and intensely private—what has been reported of them and their religion has come primarily from outsiders, particularly from the Orientalists J. Heinrich Petermann, Nicholas Siouffi, and Lady E.S. Drower.

Origin of the term 'Mandaean'

Following cognates in other Aramaic dialects, scholars such as Mark Lidzbarski and Rudolf Macuch have translated the term manda, from which mandaiia "Mandaeans" is derived, as "knowledge" (cf. Biblical Aramaic מַנְדַּע in Dan. 2:21, 4:31, 33, 5:12). If this translation is correct, it would make the Mandaeans the sole sect from late Antiquity to identify themselves as Gnostics. Certainly, the Mandaean religion shares much in common with the ensemble of sects labeled as Gnostics, which date to the 1st c. CE and the following centuries; however, there are crucial differences, particularly in the realm of ethics.

It should be emphasized that this identification is largely a product of western scholarship, and was not current in the Mandaean community itself until recently. Other scholars derive the term mandaiia from the name of the chief divinity, manda ḏ-hiia, or from the word (bi)manda, which is the cultic hut in which many Mandaean ceremonies are performed (such as the baptism, which is the central sacrament of Mandaean religious life). This last term is likely derived from Pahlavi m’nd mānd "house." It seems equally probable that the Mandaeans would derive their name from the type of religion they practice, the name of their chief divinity, or the term for their house of worship; consequently, the issue of the origins of this term seems insoluble.

Mandaean beliefs

Mandaeans do not recognize Moses, Jesus, and Muhammad; like Christians and Muslims, however, they acknowledge John the Baptist, whom they revere as one of their greatest teachers. They also have a hierarchical clergy, practice frequent baptism, and hold public worship on Sundays. They deplore fasting and monasticism, and believe in peace above all.

Fundamental tenets

According to E.S. Drower, the Mandaean Gnosis is characterized by 9 features, which appear in various forms in other gnostic sects:

1. A supreme formless Entity, the expression of which in time and space is creation of spiritual, etheric, and material worlds and beings. Production of these is delegated by It to a creator or creators who originated in It. The cosmos is created by Archetypal Man, who produces it in similitude to his own shape.
2. Dualism: a
   
   
   
   cosmic Father and Mother, Light and Darkness, Right and Left, syzygy in cosmic and microcosmic form.
3. As a feature of this dualism, counter-types, a world of ideas.
4. The soul is portrayed as an exile, a captive: her home and origin being the supreme Entity to which she eventually returns.
5. Planets and stars influence fate and human beings, and are also places of detention after death.
6. A saviour spirit or saviour spirits which assist the soul on her journey through life and after it to 'worlds of light'.
7. A cult-language of symbol and metaphor. Ideas and qualities are personified.
8. 'Mysteries', i.e. sacraments to aid and purify the soul, to ensure her rebirth into a spiritual body, and her ascent from the world of matter. These are often adaptations of existing seasonal and traditional rites to which an esoteric interpretation is attached. In the case of the Naṣoreans this interpretation is based upon the Creation story (see 1 and 2), especially on the Divine Man, Adam, as crowned and anointed King-priest.
9. Great secrecy is enjoined upon initiates; full explanation of 1, 2, and 8 being reserved for those considered able to understand and preserve the gnosis.

Mandaeans maintain a much more life-affirming worldview than that generally ascribed to Gnostics; they believe in marriage and procreation, and in the importance of leading an ethical and moral lifestyle in this world, placing a high priority upon family life. Consequently, Mandaeans do not practice celibacy or asceticism. Mandaeans will, however, abstain from strong drink and red meat. While they agree, with other gnostic sects, that the world is a prison, governed by the planetary archons, they do not view it as a cruel and inhospitable one.

Mandaean Scriptures

The Mandaeans have a large corpus of religious scriptures, the most important of which is the Genzā Rabbā or Ginza, a collection of history, theology, and prayers. The Genzā Rabbā is divided into two halves - the Genzā Smālā or "Left Ginza" and the Genzā Yaminā or "Right Ginza". By consulting the colophons in the Left Ginza, Jorunn J. Buckley has identified an uninterrupted chain of copyists to the late 2nd or early 3rd c. C.E. The colophons attest to the existence of the Mandaeans during the late Arsacid period at the very latest, a fact corroborated by the Harran Gawaitā legend, according to which the Mandaeans left Palestine after the destruction of Jerusalem, and settled within the Arsacid empire. Although the Ginza continued to evolve under the rule of the Sassanians and the Islamic empires, few textual traditions can lay claim to such extensive continuity.

On the Internet, the Genzā Rabbā is often confused with the Qolusta, the "Canonical Prayerbook of the Mandaeans," which was translated by E.S. Drower. One of the chief works of Mandaean scripture, accessible to laymen and initiates alike, is the sidra ḏ-iahia, the book of John the Baptist, which includes a dialogue between John and Jesus. In addition to these works, there are also religious texts which are accessible only to the priests. The language in which the Mandaean religious literature was originally composed is known as Mandaic, and is a member of the Aramaic family of dialects. It is written in a

Cosmology

In contrast with the Gnostic sects of Syria and Egypt, Mandaeism has a more strict dualistic nature, typical of other Iranian religions such as Zoroastrianism, Manichaeism, and the teachings of Mazdak. Instead of a large pleroma, the Mandaeans believe in a discrete division between light and darkness. The ruler of darkness is called Ptahil (similar to the Gnostic Demiurge), and the originator of the light (i.e. God) is only known as "the great first Life from the worlds of light, the sublime one that stands above all works". When this being emanated, other spiritual beings became increasingly corrupted, and they and their ruler Ptahil created our world.

Chief prophets

As indicated above, John the Baptist (Mandaic iahia iuhana) is recognized by the Mandaeans as well as Christians and Muslims, but is accorded a higher status in Mandaeism than in either of the other two communities. There exists a widespread (but erroneous) belief that the Mandaeans consider John the Baptist to be the founder of their religion, analogous to Jesus or Muhammad within Christianity and Islam. In fact, they maintain that he was merely one of their greatest teachers; according to their beliefs, Mandaeism was the original religion of Adam.

Mandaeans maintain that Jesus was a mšiha kdaba or "false prophet,"" who perverted the teachings entrusted to him by John. The word k(a)daba, however, derives from two roots in Mandaic: the first root, meaning "to lie," is the one traditionally ascribed to Jesus; the second, meaning "to write," might provide a second meaning, that of "book;" hence some Mandaeans, motivated perhaps by an ecumenical spirit, maintain that Jesus was not a "lying Messiah" but a "Book Messiah", the "book" in question presumably being the Christian Gospels. This seems to be a folk etymology without any support in the Mandaean texts.

Likewise, the Mandaeans believe that Abraham, Moses, and Muhammad were false prophets, but recognize other prophetic figures from the Noahide monotheistic traditions, such as Nuh Noah, his son Sam Shem, and his son Ram Aram, and consider the latter three to be their direct ancestors, in addition to Adam Adam and his sons Hibil Abel, Šitil Seth, and Anuš Enosh.

Priests and laymen

There is a strict division between Mandaean laity and the priests. According to E.S. Drower (The Secret Adam):

Those amongst the community who possess secret knowledge are called Naṣuraiia - Naṣoreans (or, if the heavy 'ṣ' is written as 'z', Nazorenes). At the same time the ignorant or semi-ignorant laity are called 'Mandaeans', Mandaiia - 'gnostics'. When a man becomes a priest he leaves 'Mandaeanism' and enters tarmiduta, 'priesthood'. Even then he has not attained to true enlightenment, for this, called 'Naṣiruta', is reserved for a very few. Those possessed of its secrets may call themselves Naṣoreans, and 'Naṣorean' today indicates not only one who observes strictly all rules of ritual purity, but one who understands the secret doctrine.

There are three grades of priesthood in Mandaeism: the tarmidia (Neo-Mandaic tarmidānā) or "disciples", the ganzibria (Neo-Mandaic ganzeḇrānā) or "treasurers," and the rišamma or "leader of the people." This last office, the highest level of the Mandaean priesthood, has lain vacant for many years. The highest office currently occupied is that of the ganzeḇrā, a title which appears first in a religious context in the Aramaic ritual texts from Persepolis (ca. 3rd c. BCE) and which may be related to Kamnaskires (from Elamite kapnušgir "treasurer"), the title of the rulers of Elymais (modern Khuzestan) during the Hellenistic age.

Influences

According to the Fihrist of ibn al-Nadim, Mani, the founder of Manichaeism, was brought up within the Elkasite (Elchasaite) sect. The Elchasaites were a Christian baptismal sect which may have been related to the Mandaeans. The members of this sect, like the Mandaeans, wore white and performed baptisms. They dwelled in east Judea and northern Mesopotamia, from where the Mandaeans migrated to southern Mesopotamia, according to the Harran Gawaitā legend. Mani later left the Elkasaites to found his own religion. In a remarkable comparative analysis, Mandaean scholar Säve-Söderberg demonstrated that Mani's Psalms of Thomas were closely related to Mandaean texts. This would imply that Mani had access to Mandaean religious literature. This leads to the question of just how close the origins of the Elchasaites, Mani, and the Mandaeans are to one other.

Other associated terms

Within the Middle East, but outside of their community, the Mandaeans are more commonly known as the Ṣubba (singular Ṣubbī). Likewise, their Muslim neighbors will refer to them collectively as the Sabians (Arabic الصابئون al-Ṣābiʾūn), in reference to the Ṣabians of the Qur'an. Occasionally, the Mandaeans are also called the "Christians of St. John" (a misnomer, since they are not Christians by any standard), based upon preliminary reports made by members of the Barefoot Carmelite mission in Basra during the 16th century.

Other groups which have been identified with the Mandaeans include the "Nasoraeans" described by Epiphanius and the Dositheans mentioned by Theodore Bar Kōnī in his Scholion. Ibn al-Nadim also mentions a group called the Mughtasila, "the self-ablutionists," who may be identified with one or the other of these groups. The members of this sect, like the Mandaeans, wore white and performed baptisms. They dwelled east of the Jordan and in northern Mesopotamia, whence they migrated to southern Mesopotamia, according to the Harran Gawaitha legend.

Whether it can be said that the Elchasaites, the Mughtasila, the Nasoraeans, and/or the Dositheans are to be identified with the Mandaeans is a separate question. While it seems certain that a number of distinct groups are intended by these names, the nature of their sects and the connections between them are less than clear.

See also

• John the Baptist
• Johannites
• Mandaeanism
• Jerusalem in Mandaeanism

References

Buckley, Jorunn Jacobsen. 2002. The Mandaeans: Ancient Texts and Modern People. Oxford: Oxford University Press.

Drower, Ethel Stefana. 2002. The Mandaeans of Iraq and Iran: Their Cults, Customs, Magic Legends, and Folklore (reprint). Piscataway, NJ: Gorgias Press.

Yamauchi, Edwin. 2004. Gnostic Ethics and Mandaean Origins (reprint). Piscataway, NJ: Gorgias Press.

Мандаянизъм Mandäer Μανδαίοι Mandéisme Mandei マンダ教 Mandaeërs Mandeizm Mandeísmo Mandaeanism