Mandaean cosmology

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Mandaean cosmology is the Gnostic conception of the universe in the religion of Mandaeism. [1]

Contents

Mandaean cosmology is strongly influenced by ancient near eastern cosmology broadly and Jewish, Babylonian, Persian, Egyptian, Greek, Manichaean and other Near Eastern religions and philosophies particularly. [2]

Emanations

The three major Emanations or "Lives" (Hayyi) in Mandaeism are:

  1. The Second Life: Yushamin, the primal uthra
  2. The Third Life: Abatur, the weigher of souls, and also the father of the uthri (plural of uthra)
  3. The Fourth Life: Ptahil, the creator of the material world

The Second Life, Third Life, and Fourth Life are emanations of the First Life, Hayyi Rabbi (the Supreme God).

Realms

Mandaean cosmology divides the universe into three realms: [1]

  1. World of Light or Lightworld (alma ḏ-nhūra)
  2. Tibil, or Earth
  3. World of Darkness or underworld (alma ḏ-hšuka)

According to Book 3 of the Right Ginza , a "fruit (pira) within the fruit" and "ether (ayar) within the ether" had existed before the World of Light came into being. In a sort of "Big Bang," the World of Light comes into being along with the Great Jordan and uthras. Tibil and the World of Darkness are then formed by Ptahil and others after the World of Light came into existence. [1]

World of Light

The World of Light is the primeval, transcendent world from which Tibil and the World of Darkness emerged. The Great Life ( Hayyi Rabbi or Supreme God/Monad) and his uthras dwell in the World of Light. The World of Light is also the source of Piriawis, the Great Yardena (Classical Mandaic : ࡉࡀࡓࡃࡍࡀ, or (Jordan River)) of Life. [1]

In Mandaean cosmology, ether (Mandaic: aiar or ayar) permeates outer space and the World of Light. Uthras travel by moving through ether. The Father is also sometimes mentioned as Ayar Rba ('Great Ether') or Ayar Ziwa ('Radiant Ether'). In Mandaeism, the "outer ether" (aiar baraia), mentioned in texts such as The Thousand and Twelve Questions , [3] : 173  refers to the ether that permeates the cosmos, while the "inner ether" (aiar gawaia) refers to the "breath or pure air of Life within the soul". [4] : 14–15 

The Mshunia Kushta is a section of the World of Light where spiritual counterparts or images called dmuta are found. [4]

When a Mandaean person dies, priests perform elaborate death rituals or death masses called masiqta in order to help guide the soul ( nišimta ) towards the World of Light. In order to pass from Tibil (Earth) to the World of Light, the soul must go through multiple maṭarta (watch-stations, toll-stations, or purgatories; see also Arcs of Descent and Ascent and araf (Islam)) before finally being reunited with the dmuta , the soul's heavenly counterpart. [1]

The Scroll of Abatur mentions a heavenly tree called Shatrin (Šatrin) where the souls of unbaptized Mandaean children are temporarily nourished for 30 days. On the 30th day, Hibil Ziwa baptizes the souls of the children, who then continue on to the World of Light. The tree has a length of 360,000 parasangs according to the Scroll of Abatur. [5]

The idea has some parallels with the Gnostic concept of pleroma .

Tibil

Tibil, or Earth, is the middle, earthly realm in Mandaean cosmology. It is separated form the World of Light above and the World of Darkness below by ayar (aether). [2] Rituals mediated by priests allow for a laufa (or laupa, meaning 'connection' or 'union') to be made from Tibil to the World of Light.

World of Darkness

The World of Darkness is ruled by its king Ur (Leviathan) and its queen Ruha, mother of the seven planets and twelve constellations. The great dark Sea of Suf lies in the World of Darkness. [1] The great dividing river of Hiṭfon, analogous to the river Styx in Greek mythology, separates the World of Darkness from the World of Light. [6]

Directions

Mandaeism considers North, and hence also the North Pole and Polaris, to be auspicious and associated with the World of Light. Mandaeans face north when praying, and temples are also oriented towards the north. On the contrary, South is associated with the World of Darkness. [7]

Planets

Overall, the seven classical planets (Classical Mandaic : ࡔࡅࡁࡀšuba, "The Seven"; Classical Mandaic : ࡔࡉࡁࡉࡀࡄࡉࡀšibiahia, "planets"; or, combined, šuba šibiahia "Seven Planets" [5] ) are generally not viewed favorably in Mandaeism, since they constitute part of the entourage of Ruha, the Queen of the World of Darkness who is also their mother. However, individually, some of the planets can be associated with positive qualities. The names of the seven planets in Mandaic are borrowed from Akkadian. [7] Some of the names are ultimately derived from Sumerian, since Akkadian had borrowed many deity names from Sumerian.

The planets are listed according to the traditional Mandaean order of the planets as mentioned in Masco (2012). [8] : 87 

Planet Mandaic Mandaic script Akkadian Other namesAssociations
Sun Šamiš ࡔࡀࡌࡉࡔ Šamaš Adunai < Hebrew Adonai light and life-powers Yawar-Ziwa (Dazzling Light) and Simat-Hiia (Treasure of Life); Yazuqaeans [9]
Venus Libat ࡋࡉࡁࡀࡕ Delebat Amamit (the underworld goddess), Argiuat, Daitia, Kukbat (the diminutive of 'star'), Spindar, ʿstira (i.e., Ishtar or Astarte), and Ruha or Ruha ḏ-qudša (Holy Spirit)success in love and reproduction
Mercury Nbu (ʿNbu)ࡍࡁࡅ
ࡏࡍࡁࡅ		 Nabû Maqurpiil, Mšiha < Messiah; ʿaṭarid < Arabiclearning, scribes; Christ and Christianity
Moon Sin ࡎࡉࡍ Sīnu Agzʿil, Ṭaṭmʿil, Ṣaurʿil , and Siramiscarriages and abnormal births
Saturn Kiwan ࡊࡉࡅࡀࡍ Kajamānu Br Šamiš (The Son of the Sun)Jews; Saturday; Kentaeans [10]
Jupiter Bil ࡁࡉࡋ Bēlu Angʿilmale; "hot and moist"
Mars Nirig ࡍࡉࡓࡉࡂ Nergallu Marikviolence; Islam

Each planet is said to be carried in a ship. Drawings of these ships are found in various Mandaean scrolls, such as the Scroll of Abatur .

Calendar and zodiac

Dual counterparts

In Mandaeism, people, spirits, and places are often considered to have both earthly and heavenly counterparts ( dmuta ), which dwell in the Mshunia Kushta ("Realm of Truth").

See also

Related Research Articles

<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.

<span class="mw-page-title-main">Abatur</span> Uthra (angelic being) in Mandaeism

Abatur is an Uthra and the second of three subservient emanations created by the Mandaean God Hayyi Rabbi in the Mandaean religion. His name translates as the “father of the Uthras”, the Mandaean name for angels or guardians. His usual epithet is the Ancient (Atiga) and he is also called the deeply hidden and guarded. He is described as being the son of the first emanation, or Yoshamin. He is also described as being the angel of Polaris.

In Mandaeism, manda is the concept of gnosis or spiritual knowledge. Mandaeans stress salvation of the soul through secret knowledge (gnosis) of its divine origin. Mandaeism "provides knowledge of whence we have come and whither we are going."

In Mandaeism, Rūha is the queen of the World of Darkness or underworld. She rules the underworld together with her son Ur, the king of the World of Darkness, and her entourage of the seven planets and twelve constellations, who are also her offspring with Ur.

In Mandaeism, Ptahil also known as Ptahil-Uthra, is the Fourth Life, the third of three emanations from the First Life, Hayyi Rabbi, after Yushamin and Abatur. Ptahil-Uthra alone does not constitute the demiurge but only fills that role since he is viewed as the creator of the material world in the Ginza Rabba, often holding an inherently malicious character.

In Mandaeism, the World of Light or Lightworld is the primeval, transcendental world from which Tibil and the World of Darkness emerged.

An uthra or ʿutra is a "divine messenger of the light" in Mandaeism. Charles G. Häberl and James F. McGrath translate it as "excellency". Jorunn Jacobsen Buckley defines them as "Lightworld beings, called 'utras ." Aldihisi (2008) compares them to the yazata of Zoroastrianism. According to E. S. Drower, "an 'uthra is an ethereal being, a spirit of light and Life."

The Right Ginza is one of the two parts of the Ginza Rabba, the longest and the most important holy scripture of Mandaeism. The other part of the Ginza Rabba is the Left Ginza.

In Mandaeism, Yushamin and also known as the 'Second Life', is the primal uthra and a subservient emanation who was created by the Mandaean God 'The Great Life', hence beginning the creation of the material world. Yushamin is the father of Abatur. Jorunn J. Buckley identifies Yushamin as "both a Lightworld utra beyond reproach and the prototype of a priest who has made mistakes in ritual."

In Mandaeism, Manda d-Hayyi or Manda ḏ-Hiia is an uthra sent by the Great Life as a messenger to John the Baptist. Manda d-Hayyi is considered to be the most important uthra, since he is the one bringing manda to Earth (Tibil).

In Mandaean cosmology, a maṭarta is a "station" or "toll house" that is located between the World of Light from Tibil (Earth). It has variously been translated as "watch-station", "toll-station", "way-station", or "purgatory". Maṭartas are guarded by various uthras and demons. Ruha, the queen of the underworld, is the ruler or guardian of one of the maṭartas.

In Mandaeism, Hibil or Hibil Ziwa is an uthra from the World of Light. Hibil is considered to be the Mandaean equivalent of Abel.

In Mandaeism, Yawar Ziwa is an uthra from the World of Light. He is the personification of light.

In Mandaeism, Simat Hayyi or Simat Hiia, the personification of life, is an uthra from the World of Light who is married to Yawar Ziwa.

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".

In Mandaeism, a dmuta or dmut is a spiritual counterpart or "mirror image" in the World of Light. People, spirits, and places are often considered to have both earthly and heavenly counterparts (dmuta) that can dynamically interact with each other. A few examples include:

In Mandaean cosmology, Mshunia Kushta is a part of the World of Light considered to be the dwelling place of heavenly or ideal counterparts (dmuta). It is similar to Plato's concept of the hyperuranion, which can be roughly described as a place in heaven where all ideas of real things are collected together.

<span class="mw-page-title-main">Yardna</span> Rivers in Mandaeism

In Mandaeism, a yardna or yardena is a body of flowing fresh water that is suitable for ritual use as baptismal water. The masbuta and other Mandaean rituals such as the tamasha can only be performed in a yardna. Stagnant fresh water, brackish water, and seawater are not considered to be yardnas.

<i>Shahrat</i> Ship in Mandaeism

In Mandaeism, Shahrat is a ship or boat mentioned in the Scroll of Abatur. Shahrat ferries souls from Tibil across the river Hitpun and into the house of Abatur. According to the Mandaean priest Brikha Nasoraia (2021), it is basically a "space-ship" traveling "faster than the speed of light" through ayar (ether) to higher realms.

The following outline is provided as an overview of and topical guide to Mandaeism.

References

  1. 1 2 3 4 5 6 Aldihisi, Sabah (2008). The story of creation in the Mandaean holy book in the Ginza Rba (PhD). University College London.
  2. 1 2 Buckley, Jorunn Jacobsen (2002). The Mandaeans: ancient texts and modern people. New York: Oxford University Press. ISBN   0-19-515385-5. OCLC   65198443.
  3. ↑ Drower, Ethel S. (1960). The Thousand and Twelve Questions: A Mandaean Text (Alf Trisar Šuialia). Berlin: Akademie Verlag.
  4. 1 2 Drower, E.S. (1960). The Secret Adam - The Study of Nasoraean Gnosis (PDF). London: Oxford University Press.
  5. 1 2 Nasoraia, Brikha H.S. (2021). The Mandaean gnostic religion: worship practice and deep thought. New Delhi: Sterling. ISBN   978-81-950824-1-4. OCLC   1272858968.
  6. ↑ Al-Saadi, Qais Mughashghash; Al-Saadi, Hamed Mughashghash (2012). Ginza Rabba: The Great Treasure. An equivalent translation of the Mandaean Holy Book. Drabsha.
  7. 1 2 Bhayro, Siam (2020-02-10). Cosmology in Mandaean Texts. Brill. pp. 572–579. doi:10.1163/9789004400566_046 . Retrieved 2021-09-03.
  8. ↑ Masco, Maire (2012). The Mandaeans: Gnostic astrology as an artifact of cultural transmission. Tacoma, WA: Fluke Press. ISBN   978-1-938476-00-6. OCLC   864905792.
  9. ↑ Shapira, Dan D.Y. (2004). "Manichaeans (Marmanaiia), Zoroastrians (Iazuqaiia), Jews, Christians and Other Heretics: A Study in the Redaction of Mandaic Texts". Le Muséon . 117 (3–4): 243-280. doi:10.2143/MUS.117.3.516929.
  10. ↑ van Bladel, Kevin (2017). From Sasanian Mandaeans to Ṣābians of the Marshes. Leiden: Brill. doi:10.1163/9789004339460. ISBN   978-90-04-33943-9.
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