Mandaean studies

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Mandaean studies is the study of the Mandaean religion, Mandaean people, and Mandaic language. It can be considered as a subdiscipline of Aramaic studies, Semitic studies, Middle Eastern studies, and Oriental studies. Related disciplines include Syriac studies, Assyriology, Iranian studies, and religious studies.

Contents

History

Early history

One of the earliest Europeans to write detailed works about the Mandaeans was Ignatius of Jesus, an Italian Roman Catholic friar who published a 1652 treatise on Mandaeism, Narratio originis, rituum, & errorum christianorum Sancti Ioannis ("Narration of the Origin, the Rituals, and the Errors of the Christians of St. John"). [1]

During the 19th century, scholars such as Matthias Norberg and Julius Heinrich Petermann published printed versions of the Ginza Rabba. Petermann also performed field research with the Mandaeans in southern Iraq during the 1850s, where he worked Yahya Bihram as his primary informant. [2]

20th century

In the early 20th century, Mandaean studies saw major progress as many works about Mandaeism were published, particularly translations of Mandaean texts into German by Mark Lidzbarski. During the 1930s and 1940s, the field went into a temporary decline due to the turmoils of World War II. [3]

During the mid-1900s, Rudolf Macúch wrote a dictionary and grammar of Mandaic, while E. S. Drower (1879–1972) translated many hitherto unknown Mandaean texts into English and documented the Mandaean communities of Iraq in great detail. Drower spent decades in Iraq and obtained dozens of Mandaean texts for the Drower Collection through her primary field consultant, Sheikh Negm bar Zahroon. Even today, many Mandaean texts remain accessible to Western scholars solely through Drower's works. [4]

21st century

During the 21st century, Mandaean studies underwent a revival as many new studies and textual translations were published. The most active 21st-century Mandaean studies scholars based in the United States are Jorunn Jacobsen Buckley, Charles G. Häberl, and James F. McGrath, in addition to Bogdan Burtea in Germany and Matthew Morgenstern in Israel. [5]

After the 2003 U.S. invasion of Iraq, Mandaeans emigrated from Iraq en masse, with the Mandaean diaspora outnumbering those remaining in Iraq and Iran for the first time in history. With the majority of Mandaeans living permanently in Anglophone countries (especially Australia and the United States) and Western Europe, members of the Mandaean diaspora, including Brikha Nasoraia, Carlos Gelbert, Majid Fandi Al-Mubaraki, Yuhana Nashmi, Qais Al-Saadi, and many other Mandaeans were publishing books and documents about their religion, history, and scriptures in English, allowing international scholars unprecedented access to information about Mandaean religion and culture. In 2011, the first translation of the entire Ginza Rabba into English was published by Carlos Gelbert. [6] During the mid-2010s, the World of Mandaean Priests project led by Christine Robins (née Allison) of the University of Exeter, with the assistance of Yuhana Nashmi, provided detailed multimedia documentation of Mandaean rituals, communities, and priests. [7] In addition, archival work of Mandaic manuscripts is currently being undertaken by Rafid Al-Sabti and his son Ardwan Al-Sabti in Nijmegen, Netherlands. [8]

Despite the significant progress made in Mandaean studies over the past several decades, Mandaean studies remains one of the least known subfields within Middle Eastern and Semitic studies. According to Charles G. Häberl: [5] :206

It would not be much of an exaggeration to claim that scholars of Late Antiquity in the Eastern Mediterranean and the Middle East have consigned Mandaeans to an oubliette for much of the past century, on the grounds that they are too cryptic, too late, too weird, and far too disassociated from the other peoples who have primarily served as the subjects for their own research. ... Mandaic is certainly not part of the standard repertoire of scholars working upon Late Antiquity, and not even of those working upon the Sasanian Empire, and while it is probably unreasonable to expect that it might someday join Greek, Latin, Hebrew, Arabic, and Persian among the other languages within that repertoire, I am nonetheless convinced that Mandaean texts ... will prove indispensable for elucidating some of the mysteries that attend the study of this period and region.

Academic series

The following monographic series specialize in Mandaean studies:

Academic journals

Papers relating to Mandaean studies are regularly published in ARAM Periodical . [11]

Conferences

The following ARAM International Conferences, organized by the ARAM Society for Syro-Mesopotamian Studies of the University of Oxford, [12] were specifically dedicated to Mandaean studies. Mandaean priests also performed baptisms (masbutas) during the 1999, 2002, and 2007 conferences. [13]

See also

Related Research Articles

<span class="mw-page-title-main">Ginza Rabba</span> Central religious text of Mandaeism

The Ginza Rabba, Ginza Rba, or Sidra Rabba, and formerly the Codex Nasaraeus, is the longest and the most important holy scripture of Mandaeism. The Left Ginza is also occasionally referred to as the Book of Adam.

<span class="mw-page-title-main">Mandaeism</span> Gnostic religion

Mandaeism, sometimes also known as Nasoraeanism or Sabianism, is a Gnostic, monotheistic and ethnic religion with Greek, Iranian, and Jewish influences. Its adherents, the Mandaeans, revere Adam, Abel, Seth, Enos, Noah, Shem, Aram, and especially John the Baptist. Mandaeans consider Adam, Seth, Noah, Shem and John the Baptist prophets, with Adam being the founder of the religion and John being the greatest and final prophet.

In Mandaeism, kushta or kušṭa can have several meanings. Its original literal meaning is "truth" in the Mandaic language, and is thus typically used to refer to the Mandaean religious concept of truth. The same word is also used to refer to a sacred handclasp that is used during Mandaean rituals such as masbuta, masiqta, and priestly initiation ceremonies.

<span class="mw-page-title-main">Qolasta</span> Collection of Mandaean prayers

The Qolastā, Qulasta, or Qolusta is the canonical prayer book of the Mandaeans, a Gnostic ethnoreligious group from Iraq and Iran. The Mandaic word qolastā means "collection". The prayerbook is a collection of Mandaic prayers regarding baptisms (masbuta) and other sacred rituals involved in the ascension of the soul (masiqta).

The Mandaean Book of John is a Mandaean holy book in Mandaic Aramaic which Mandaeans attribute to their prophet John the Baptist.

In Mandaeism, Hayyi Rabbi, 'The Great Living God', is the supreme God from which all things emanate.

<span class="mw-page-title-main">Masbuta</span> Baptism ritual practiced in the Mandaean religion

Maṣbuta is the ritual of immersion in water in the Mandaean religion.

A Ganzibra is a high priest in Mandaeism. Tarmidas, or junior priests, rank below the Ganzibras.

Jorunn Jacobsen Buckley is a Norwegian-American religious studies scholar and historian of religion known for her work on Mandaeism and Gnosticism. She was a former Professor of Religion at Bowdoin College. She is known for translating the Scroll of Exalted Kingship and other Mandaean texts, as well as for her various books on the Mandaean religion and people. Her interests include Mandaean genealogy and anthropology.

In Mandaeism, Shishlam is a figure representing the prototypical Mandaean priest or Mandaean. He is also frequently referred to in Mandaean texts as Šišlam Rabba (Classical Mandaic: ࡔࡉࡔࡋࡀࡌ ࡓࡁࡀ, romanized: Šišlam Rba, lit.'Great Shishlam'. Shishlam is sometimes identified with Adam Kasia, the "Perfect Man".

In Mandaeism, Shitil is an uthra from the World of Light. Shitil is considered to be the Mandaean equivalent of Seth.

Dinanukht is a mythological character in the Ginza Rabba, one of the main religious scriptures of Mandaeism, who is portrayed as an anthropomorphic book. Book 6 of the Right Ginza describes his ascension to the World of Light.

<span class="mw-page-title-main">Drabsha</span> Symbol of Mandaeism

The drabsha or darfash is the symbol of the Mandaean faith. It is typically translated as 'banner'.

A Mandaean priest or Rabbi refers to an ordained religious leader in Mandaeism.

The Mandaic word mana (ࡌࡀࡍࡀ) is a term that is roughly equivalent to the philosophical concept of nous. It has been variously translated as "mind", "soul", "treasure", "Garment", "Intelligence", "Heart", "Spirit", "Being"; or alternatively as "nous", "consciousness", or "vessel".

The Asiet Malkia or Asut Malkia is one of the most commonly recited prayers in Mandaeism. In the prayer, the reciter wishes health and victory upon dozens of heavenly and ancestral figures. According to E. S. Drower, it is recited daily by priests and also before all baptisms (masbuta), ritual meals (lofani), and various rites.

In Mandaeism, a ʿniana prayer is recited during rituals such as the masiqta and priest initiation ceremonies. There is a total of 26 ʿniana prayers. They form part of the Qolasta.

<i>Riha</i> (Mandaeism) Incense used in Mandaeans religious rituals

In Mandaeism, riha is incense used for religious rituals. It is offered on stands called kinta by Mandaean priests in order to establish laufa (communion) between humans in Tibil (Earth) and uthras in the World of Light during rituals such as the masbuta (baptism) and masiqta, as well as during priest initiation ceremonies. Various prayers in the Qolasta are recited when incense is offered. Incense must be offered during specific stages of the typically lengthy and complex rituals.

Mandaean names can include both birth names and baptismal (zodiacal) names, called malwasha (ࡌࡀࡋࡅࡀࡔࡀ) in Mandaic.

In Mandaeism, Anush or Anush Uthra is an uthra from the World of Light. Anush is considered to be the Mandaean equivalent of Enos.

References

  1. di Gesù, Ignazio (1652). Narratio originis, rituum, & errorum christianorum Sancti Ioannis (in Latin). Typis Sac. Cong. Prop. Fidei.
  2. Buckley, Jorunn Jacobsen (2010). The great stem of souls: reconstructing Mandaean history. Piscataway, N.J: Gorgias Press. ISBN   978-1-59333-621-9.
  3. Yamauchi, Edwin M. (1966). "The Present Status of Mandaean Studies". Journal of Near Eastern Studies. University of Chicago Press. 25 (2): 88–96. ISSN   1545-6978. JSTOR   543968 . Retrieved 2024-02-02.
  4. Buckley, Jorunn Jacobsen (2002). The Mandaeans: ancient texts and modern people. New York: Oxford University Press. ISBN   0-19-515385-5. OCLC   65198443.
  5. 1 2 Häberl, Charles (2022). The Book of Kings and the Explanations of This World: A Universal History from the Late Sasanian Empire. Liverpool: Liverpool University Press. ISBN   978-1-80085-627-1.
  6. Gelbert, Carlos (2011). Ginza Rba. Sydney: Living Water Books. ISBN   9780958034630.
  7. "The Mandaeans". The Worlds of Mandaean Priests. Retrieved 2023-09-28.
  8. Morgenstern, Matthew (2018). "New readings and interpretations in the Mandaic priestly commentary Alma Rišaia Zuṭa (The Lesser 'First World')". Le Muséon. 131 (1–2): 1–19. doi:10.2143/MUS.131.1.3284833.
  9. "Gorgias Mandaean Studies". Gorgias Press. Retrieved 2024-02-02.
  10. "Mandäistische Forschungen". Harrassowitz Verlag (in German). 2024. Retrieved 2024-02-02.
  11. "ARAM Periodical". Peeters Publishers.
  12. "About us". Aram Society. ARAM Society for Syro-Mesopotamian Studies. Retrieved 2023-01-29.
  13. "ARAM International Conferences (1989-2019)" (PDF). Retrieved 2024-02-02.