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30-596: The Asut Malkia is numbered as Prayer 105 in E. S. Drower's version of the Qulasta , which was based on manuscript 53 of the Drower Collection (abbreviated DC 53). Asut or asuta can be literally translated as 'healing', while malkia means 'kings' (singular form: malka ). Similarly, Mandaeans typically greet each other with the phrase: The response would typically be: The formula asuta u-zakuta nihuilkun ( ࡀࡎࡅࡕࡀ ࡅࡆࡀࡊࡅࡕࡀ ࡍࡉࡄࡅࡉࡋࡊࡅࡍ "health and victory are yours")

60-545: A zhara ( lit.   ' warning ' ) is a name insertion used by the person reciting the prayer. One of the most important prayers is prayer 170, called the Ṭabahatan ("Our Ancestors"). As a commemoration prayer with a long list of names, the prayer starts with the line ṭab ṭaba lṭabia ("Good is the Good for the Good"). A different version of this prayer is found in DC 42, Šarḥ ḏ-Ṭabahata ("The Scroll of Ṭabahata" [Parents]), which

90-731: A small group of Mandaeans around Ahvaz and Khorramshahr in the southern Iranian Khuzestan province . Liturgical use of Mandaic or Classical Mandaic is found in Iran (particularly the southern portions of the country), in Baghdad , Iraq and in the diaspora (particularly in the United States , Sweden , Australia and Germany ). It is an Eastern Aramaic language notable for its abundant use of vowel letters ( mater lectionis with aleph , he only in final position, ‘ayin , waw , yud ) in writing, so-called plene spelling ( Mandaic alphabet ) and

120-468: Is a compilation of Mandaean prayers. 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 ). In Mandaic, individual prayers are generally called buta (plural form: bawata ), although some prayers also known as qaiamta , šrita (loosing or deconsecration prayers), and other Mandaic designations. There

150-4185: Is longer than Drower's version and is currently the most commonly used version recited by contemporary Mandaeans. Below is the full transliterated Mandaic text of the above. The recurring formula [asuta u-zakuta] Error: {{Lang}}: invalid parameter: |lit= ( help ) is repeated 66 times. bšumaihun ḏ-hiia rbia asuta u-zakuta nihuilak ia baba rba ḏ-bit rahmia iaqira asuta u-zakuta nihuilkun abahatan qadmaiia iaqiria asuta u-zakuta nihuilik ginza ḏ-hiia rbia qadmaiia iaqira asuta u-zakuta nihuilak malka mara ḏ-rabuta ˁlaita asuta u-zakuta nihuilak malka iušamin dakia br niṣibtun asuta u-zakuta nihuilak malka manda ḏ-hiia br niṣibtun asuta u-zakuta nihuilak malka hibil ziua asuta u-zakuta nihuilak malka anuš ˁutra asuta u-zakuta nihuilak malka šišlam rba asuta u-zakuta nihuilak malka shaq ziua rba qadmaia asuta u-zakuta nihuilak malka sam ziua dakia bukra habiba rba qadmaia asuta u-zakuta nihuilkun hibil u-šitil u-anuš asuta u-zakuta nihuilkun adatan u-iadatan asuta u-zakuta nihuilkun šilmai u-nidbai ˁutria naṭria ḏ-iardna asuta u-zakuta nihuilkun srin u-arba ˁutria bnia nhura asuta u-zakuta nihuilkun arba gubria bnia šlama asuta u-zakuta nihuilkun nṣab u-anan nṣab asuta u-zakuta nihuilkun sar u-saruan asuta u-zakuta nihuilkun zhir u-zihrun bhir u-bihrun u-tar u-taruan asuta u-zakuta nihuilkun arpˁiil u-marpˁiil asuta u-zakuta nihuilkun iupin u-iupapin asuta u-zakuta nihuilkun habšaba u-kana ḏ-zidqa asuta u-zakuta nihuilkun bihrun u-kanpˁiil asuta u-zakuta nihuilak malka drabšia taqna asuta u-zakuta nihuilak malka šihlbun ˁutra asuta u-zakuta nihuilak malka barbag ˁutra asuta u-zakuta nihuilak malka šingalan ˁutra asuta u-zakuta nihuilak malka lihdaia rba zadiqa asuta u-zakuta nihuilak malka ˁtinṣib ziua asuta u-zakuta nihuilak malka adakas mana asuta u-zakuta nihuilak malka adakas malala asuta u-zakuta nihuilak malka aiar dakia asuta u-zakuta nihuilak malka aiar sagia asuta u-zakuta nihuilak malka mahzian malala asuta u-zakuta nihuilak malka iauar kbar asuta u-zakuta nihuilak malka iauar rba asuta u-zakuta nihuilak malka iukabar rba asuta u-zakuta nihuilak malka iukašar kana asuta u-zakuta nihuilak malka nbaṭ ziua rba qadmaia asuta u-zakuta nihuilak malka sam mana smira asuta u-zakuta nihuilak malka aba rba ḏ-ˁqara asuta u-zakuta nihuilak malka parṣupa rba ḏ-ˁqara asuta u-zakuta nihuilak malka adam shaq ziua asuta u-zakuta nihuilak malka bihram rba asuta u-zakuta nihuilak malka iuzaṭaq manda ḏ-hiia asuta u-zakuta nihuilak malka iauar ganzˁil ˁutra asuta u-zakuta nihuilak malka zihrun raza kasia asuta u-zakuta nihuilak malka samandarˁil ˁutra asuta u-zakuta nihuilak malka ṣanaṣˁiil ˁutra asuta u-zakuta nihuilak malka taurˁiil ˁutra asuta u-zakuta nihuilak malka gubran ˁutra asuta u-zakuta nihuilik simat hiia asuta u-zakuta nihuilik ˁzlat rabtia asuta u-zakuta nihuilik šarat niṭupta asuta u-zakuta nihuilik kanat niṭupta asuta u-zakuta nihuilik bihrat anana asuta u-zakuta nihuilik marganita dakita asuta u-zakuta nihuilak malka abatur rama asuta u-zakuta nihuilak malka ˁṣṭuna rba asuta u-zakuta nihuilak malka abatur muzania asuta u-zakuta nihuilak malka ptahil br zahrˁiil asuta u-zakuta nihuilak malka iahia iuhana asuta u-zakuta nihuilak malka adam gabra qadmaia asuta u-zakuta nihuilak malka šitil br adam gabra qadmaia asuta u-zakuta nihuilkun ia malkia u-ˁutria u-mašknia u-iardnia u-rhaṭia u-škinata ḏ-almia ḏ-nhura kulaikun asuta u-zakuta u-šabiq haṭaiia nihuilia l-haza nišimtai l-dilia plan br planita ḏ-haza buta u-rahmia bit šabiq haṭaiia nihuilia Qulasta The Qulasta , also spelled Qolastā in older sources ( Classical Mandaic : ࡒࡅࡋࡀࡎࡕࡀ , romanized:  Qulasta ; Modern Mandaic : Qōlutā ),

180-669: Is no standardized version of the Qulasta; different versions can contain varying numbers of prayers, and ordering of the prayers can also vary. The most commonly Qulasta versions are those of E. S. Drower (1959 English translation) and Mark Lidzbarski (1905 German translation). Eric Segelberg (1958) contains a detailed study of many of the first 90 Qulasta prayers (many of which are known in Mandaic as buta ) as used in Mandaean rituals. The Qulasta , and two other key texts to Mandaic literature,

210-447: Is recited dozens of times in the prayer before the names of each uthra or set of uthras, Hayyi Rabbi , some of the prophets, and the reciter himself, almost all of whom are addressed as malka ( ࡌࡀࡋࡊࡀ "king"). Drower's (1937) version lists the following uthras , etc. The word niṭufta (spelled niṭupta ) originally means 'drop' and has sometimes also been translated as 'cloud'. It is also often used as an appellation to refer to

240-411: Is the liturgical language of Mandaeism and a South Eastern Aramaic variety in use by the Mandaean community, traditionally based in southern parts of Iraq and southwest Iran , for their religious books. Mandaic, or Classical Mandaic, is still used by Mandaean priests in liturgical rites. The modern descendant of Mandaic or Classical Mandaic, known as Neo-Mandaic or Modern Mandaic , is spoken by

270-663: Is used during Parwanaya rituals. In Mandaean rituals, many prayers are frequently recited in sets. Common sets of prayers listed in ritual texts such as the Scroll of Exalted Kingship , The Coronation of the Great Shishlam , the Alma Rišaia texts, and Zihrun Raza Kasia are given below. Drower's and Lidzbarki's numberings are equivalent for these prayers, since the first 103 prayers are nearly identical in both versions. The "loosening prayers" are known as širiata . Many of

300-516: The Mandaean Book of John and the Ginza Rabba , may have been compiled together. However, their date of authorship is heavily debated, some believing it to be during the second and third centuries, and others believing it to be conceived during the first century. A study of the colophons of this text would appear to push back a date to the third century at the latest. In the first colophon of

330-466: The Right Ginza (GR 12): Various esoteric texts used in priestly initiation ceremonies frequently refer to prayers in the Qulasta. These include: Many passages in these texts are essentially priestly commentaries on both the practical ritual applications and esoteric symbolism of specific prayers in the Qulasta. Classical Mandaic language Mandaic , or more specifically Classical Mandaic ,

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360-664: The Drower Collection (abbreviated DC 53). The fragmentary DC 3, which is an incomplete codex of the Qulasta, was also consulted by Drower. DC 53 was copied in 1802 by the ganzibra Adam Yuhana, the father of Yahia Bihram , in Huwaiza , Khuzistan . The manuscript was purchased by Drower in 1954. Carlos Gelbert has also translated the 103 prayers from Lidzbarki's Mandäische Liturgien into Arabic. A typesetted Mandaic version has also been published in 1998 by Majid Fandi Al-Mubaraki . Part 1 of Mark Lidzbarski 's Liturgien (1920) (commonly abbreviated ML in Mandaic studies), titled

390-630: The Drower Collection , Bodleian Library (Oxford), the Bibliothèque Nationale (Paris), the British Library (London), and in the households of various Mandaeans as religious texts . More specific written objects and of linguistic importance on account of their early transmission (5th–7th centuries CE) are the earthenware incantation bowls and Mandaic lead rolls ( amulets ) (3rd–7th centuries CE), including silver and gold specimens that were often unearthed in archaeological excavations in

420-520: The Universal Declaration of Human Rights . Mandaic: ". ࡊࡅࡋ ࡀࡍࡀࡔࡀ ࡌࡀࡅࡃࡀࡋࡇ ࡀࡎࡐࡀࡎࡉࡅࡕࡀ ࡅࡁࡊࡅࡔࡈࡂࡉࡀࡕࡀ ࡊࡅࡉ ࡄࡃࡀࡃࡉࡀ. ࡄࡀࡁ ࡌࡅࡄࡀ ࡅࡕࡉࡓࡀࡕࡀ ࡏࡃࡋࡀ ࡏࡉࡕ ࡓࡄࡅࡌ ࡅࡆࡁࡓ ࡁࡄࡃࡀࡃࡉࡀ ‎" Transliteration: "kul ānāʃā māudālẖ āspāsiutā ubkuʃᵵgiātā kui hdādiā. hāb muhā utirātā ʿdlā ʿit rhum uzbr bhdādiā." English original: "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in

450-604: The Aramaic dialects attested in Late Antiquity, probably Mandaic. Neo-Mandaic preserves a Semitic "suffix" conjugation (or perfect) that is lost in other dialects. The phonology of Neo-Mandaic is divergent from other Eastern Neo-Aramaic dialects. Three dialects of Neo-Mandaic were native to Shushtar , Shah Vali , and Dezful in northern Khuzestan Province , Iran before the 1880s. During that time, Mandeans moved to Ahvaz and Khorramshahr to escape persecution. Khorramshahr had

480-682: The DC 53 colophons: Majid Fandi Al-Mubaraki has published a two-volume set of Qulasta prayers containing the printed Mandaic text of the prayers. It was originally published in 1998 and 1999, and republished in 2010 as an electronic CD-ROM version. Volume 1 corresponds to Part 1 of Lidzbarski (1920), and Volume 2 partially corresponds to Part 2 (the "Oxford Collection") of Lidzbarski (1920). The contents are as follows, with Drower's CP numbers provided as well. The prayers in Al-Mubaraki's Qulasta correspond to prayers 1-259 and 410 in Drower (1959). Note that

510-535: The Qolasta. The Qulasta has been translated into English by E. S. Drower in 1959 and by Mark Lidzbarski into German in 1920. Lidzbarski's translation was based on two manuscripts, including Ms. Syr. F. 2 (R) held at the Bodleian Library , which he called "Roll F." E. S. Drower 's version of the Qulasta contains 414 prayers (338 prayers if excluding duplicated prayers), which was based on manuscript 53 of

540-822: The Qolastā, has only 103 prayers. Part 2 includes 4 books from the "Oxford Collection," with 60, 33, 20, and 20 prayers respectively for books 1-4. All of the prayers have the original Mandaic transcribed in Hebrew letters side-by-side with their respective German translations. CP 104–105, 161–164, 170–179, 200–329, and 348–414 in Drower (1959) are not found in Lidzbarski (1920). Lidzbarski's Mandäische Liturgien differs substantially from Drower's Canonical Prayerbook , since different manuscripts had been consulted. The 414 prayers in E. S. Drower 's 1959 Canonical Prayerbook (commonly abbreviated CP in Mandaic studies) are categorized into

570-564: The Qulasta (directly after prayer 74), Nukraya, son of Šitil, a scribe from the earliest part of the Islamic period, wrote that he copied the text while consulting at least seven manuscripts ( ṭupsia ). One of them belonged to "a library in a house of 'a People of the Book ' ( anašia ḏ-ktiba ), while another originated from "a town of Byzantines" (i.e., Byzantine Christians), indicating that Mandaean liturgical texts were being kept in non-Mandaean libraries at

600-546: The amount of Iranian and Akkadian language influence on its lexicon, especially in the area of religious and mystical terminology. Mandaic is influenced by Jewish Palestinian Aramaic , Samaritan Aramaic , Hebrew , Greek , Latin , in addition to Akkadian and Parthian . Classical Mandaic belongs to the Southeastern group of Aramaic and is closely related to the Jewish Babylonian Aramaic dialect in

630-563: The consorts of uthras . Drower's (1959) version, which differs from the version in Drower (1937), lists the following uthras , etc. Below is a list of names and entities mentioned in the Asut Malkia , from Majid Fandi Al-Mubaraki 's Qulasta (volume 2), as edited by Matthew Morgenstern and Ohad Abudraham in the Comprehensive Aramaic Lexicon . Some names are addressed with the title Malka ("King"), while others are not. It

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660-468: The following sections. Mandaeans typically refer to their canonical prayers as being part of the sections listed below (for example, the Book of Souls), rather than as part of the "Qulasta" (since Qulasta simply means 'Collection'). There are 8 colophons in DC 53, which means that the manuscript had originally consisted of at least 8 separate texts. As a result, Buckley (2010) provides the following outline for Drower's Canonical Prayerbook (CP) based on

690-622: The last being a ligature. Its origin and development is still under debate. Graphemes appearing on incantation bowls and metal amulet rolls differ slightly from the late manuscript signs. Lexicographers of the Mandaic language include Theodor Nöldeke , Mark Lidzbarski , Ethel S. Drower , Rudolf Macúch , and Matthew Morgenstern . Neo-Mandaic represents the latest stage of the phonological and morphological development of Mandaic. Having developed in isolation from one another, most Neo-Aramaic dialects are mutually unintelligible and should therefore be considered separate languages. Determining

720-591: The major portions of the Babylonian Talmud , but less to the various dialects of Aramaic appearing in the incantation texts on unglazed ceramic bowls ( incantation bowls ) found mostly in central and south Iraq as well as the Khuzestan province of Iran . It is considered a sister language to the northeastern Aramaic dialect of Suret . This southeastern Aramaic dialect is transmitted through religious, liturgical, and esoteric texts, most of them stored today in

750-511: The material shared with the Psalms of Thomas may only be the use of a common source (perhaps Elkesaite funerary hymns), and that the text as a whole may date considerably later. The present form of the text must post-date the early Muslim conquests at minimum, given the references made in the Qulasta to the advancement of the Arab armies. In 1867, Julius Euting published a printed Mandaic version of

780-561: The most Neo-Mandaic speakers until the Iran–Iraq War caused many people to leave Iran. Ahvaz is the only community with a sizeable portion of Neo-Mandaic speakers in Iran as of 1993. The following table compares a few words in Old Mandaic with three Neo-Mandaic dialects. The Iraq dialect, documented by E. S. Drower , is now extinct. The following is a sample text in Mandaic of Article 1 of

810-596: The prayers in the Qulasta have recurring formulas such as: Several of the prayers in Drower's Canonical Prayerbook of the Mandaeans ( CP ), mostly ʿniania (" responses ") and masiqta prayers, correspond to hymns in Book 3 of the Left Ginza (GL 3): Prayer 66 also corresponds with Psalms of Thomas 6. Some marriage hymns ( hadaiata ) in the Canonical Prayerbook also correspond to some hymns in Book 12 of

840-519: The regions of their historical living sites between Wasiṭ and Baṣra , and frequently in central Iraq , for example ( Bismaya , Kish , Khouabir, Kutha , Uruk , Nippur ), north and south of the confluences of the Euphrates and Tigris (Abu Shudhr, al-Qurnah ), and the adjacent province of Khuzistan ( Hamadan ). Mandaic is written in the Mandaic alphabet . It consists of 23 graphemes, with

870-534: The relationship between Neo-Aramaic dialects is difficult because of poor knowledge of the dialects themselves and their history. Although no direct descendants of Jewish Babylonian Aramaic survive today, most of the Neo-Aramaic dialects spoken today belong to the Eastern sub-family of Jewish Babylonian Aramaic and Mandaic, among them Neo-Mandaic that can be described with any certainty as the direct descendant of one of

900-618: The start of the Islamic period. In 1949, Torgny Säve-Söderbergh argued that at many passages in the Manichaean Psalms of Thomas were paraphrases or even word-by-word translations of Mandaean prayers in the Qulasta. Säve-Söderbergh also argued that the Manichaean psalms had borrowed from Mandaean sources rather than vice versa. As a result, much of the Qulasta can be dated to before the 3rd century, i.e. before Mani 's lifetime. However, some scholars such as Kevin van Bladel believe that

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