Scroll of Exalted Kingship

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Qolasta prayers in the Scroll of Exalted Kingship, a Mandaean priestly text, as used in the tarmida initiation ceremony.[1]

The prayer numbers refer to the 414 prayers in Drower's 1959 Canonical Prayerbook of the Mandaeans.[2]

Initiation begins[edit | edit source]

Prayers Notes Symbolism
invocation (novice’s recital in škinta) that crown which he seeks to acquire, —because it is sublime—the soul rejoices in it, for it is its armor.
1 (novice’s recital in škinta) Ruha from the lower earth of Siniawis is stirred up.
2 (novice’s recital in škinta) inner crown which is set on his head is awakened.
3 (novice’s recital in škinta) the mystery of the father awakens in him.
4 (novice’s recital in škinta) Manda d-Hiia blesses him.
5 (novice’s recital in škinta) the springs of living waters awaken, from which he wishes to receive a sign.
6 (novice’s recital in škinta) the ‘utras bless him with a blessing.
7 (novice’s recital in škinta) there awakens that mystery of light which makes void the mystery of darkness.
8 (novice’s recital in škinta) it is that incense of the baptism with which he wishes to baptize his rba (i.e. teacher).
9 (novice’s recital in škinta) there awakens that mystery which dwells in the jordan (yardna, i.e. flowing water), purifying his rba.
9b (novice’s recital in škinta) he acts for himself.
10 (novice’s recital in škinta) (those are) the mysteries that we scattered in the world of Hibil-'Utra—without priestly ambiguities.
10 (novice’s recital in škinta) there awakens the mystery of the soul with which he seeks to baptize the spirit and deliver her from the fault that dwells in her.
11 (novice’s recital in škinta) at that moment there awakens the sign in the jordan, and he (i.e. Yawar Ziwa) put the klila (wreath) on his head.
12 (novice’s recital in škinta) there awakens that bond and seal which the teacher and the novice wish to tie in the knot of the kanzala (stole), whose deconsecration will not ever happen.
13 (novice’s recital in škinta) that jordan at his right awakens. It stands (up), blessing him, and says, “Well it is for him who is surrounded by it (i.e. the jordan)!”
14 (novice’s recital in škinta) that adhesive which supports him and his whole body palpitates, stands up, and sunders the mysteries of mandaeism from their inner protective cover.
15 (novice’s recital in škinta) seven walls of iron surround him, those that enclose Haiašum, the First Kušta. He has surrounded himself with seven walls of pure diamond, for they are seven priests who wish to seal him when they set the crown on him. During the seven days he shall keep guard. For Haiašum Kušta is the soul that comes and settles on his head and surrounds herself with seven walls of the white waters.
16 (novice’s recital in škinta) that inner himiana (girdle) awakens and waits for the outer girdle so that it comes and supports it
17 (novice’s recital in škinta) all the creatures of darkness flee from him. And there awakens that sign that the four beings, sons of peace, await. And when it comes they surround themselves with it.
18 (novice’s recital in škinta) he departs from the mystery of mandaeism and waits for the kušṭa of kingship of the first rahmas of the seventh hour.
19 (novice’s recital in škinta) there awakens and shines forth that sign which he received in childhood beneath the white drabša (banner).
20 (novice’s recital in škinta) Šilmai and Nidbai stand before him and wait for him under their banner, and he is baptised
21 (novice’s recital in škinta) the soul rejoices and blesses him and says to him, “This is what I seek from the First Life.”
22-24 (novice’s recital in škinta) there awakens (this): that the teacher wishes to sign him.
25 (novice’s recital in škinta) and he says, “Darkness is crushed back and light set up,” the “darkness” is the wreath, which is the spirit, and “light set up” the crown, which is the soul.
26 (novice’s recital in škinta) the spirit is secured in the fetter of the soul
27 (novice’s recital in škinta) they seal all the vestments that he put on, until the end of the baptism with which they seek to baptize him.
28 (novice’s recital in škinta) he is kept away from the creatures of darkness.
29 (novice’s recital in škinta) there awakens that eye (or: “well-spring”) which lives in the heart.
30 (novice’s recital in škinta) it cries out with its voice, “I ascended the mountain and did not fall,” and “I went into the fire and I did not burn,” and “I fell into the ocean and I did not sink,” wherefore I was freed and confirmed. This kingship is given to him. Woe to those who neither knew nor discerned! They are the portion of Ruha.
31 (novice’s recital in škinta) Ruha sits weeping in distress and says, “The soul ascended, and here I am turned back to dwell in my place.”
32 (novice’s recital in škinta) that first faṭira of the masiqta awakens, (the masiqta) that he wishes to perform for his teacher.
33 (novice’s recital in škinta) that pure seed awakens and multiplies into 360 streams (or: “veins”) and expels from that purity the pollutions that dwell in them. If the seed is polluted, it is multiplied in the veins, expelling the righteousness that is in them. They shall question him about everything regarding the priestly wisdom and inquire and question about the lower hells of darkness.
34 (novice’s recital in škinta) there awakens that incense of the seven days in which he seeks to recite without “his fathers.”
35 (novice’s recital in škinta) Ruha and the Seven (planets) sit in lamentation, sneering at them.
36-43 (novice’s recital in škinta) there awakens that inner thing which dwells in her (i.e. the soul’s) heart and awaits the pihta in the baptism.
44 (novice’s recital in škinta) there awakens that mambuha which dwells in the bit mandat. For he seeks to purify that patura and the mambuha of the seven days of isolation for the infant
45 (novice’s recital in škinta) there awakens that name of priesthood which is in his head. And that name of mandaeism which is in his heart, rests.
46 (novice’s recital in škinta) the eye in the head shines, and the soul discerns the rahmas, the baptism, the masiqta and everything.
47 (novice’s recital in škinta) there awakens that wreath which he seeks to twine for the masiqta of his teacher.
48 (novice’s recital in škinta) all the sins that he sinned will be forgiven him and his parents.
49 (novice’s recital in škinta) Ruha and the Seven throw their hands to their heads, tearing out bunches of hair from their heads, saying, “Woe, woe! Why did we plan to have a company (ṣauta) (for ourselves) in this world? He has been saved from beneath our hands and it will be our downfall.”
50 (novice’s recital in škinta) I, Lord of Greatness, (mara d-rabuta) gaze at him.
51 (novice’s recital in škinta) and says, “I beheld Life and Life beheld me, and in Life I put my trust,” the soul says to the spirit, “I endured persecution from you, and conversed with you in kindness, as I made you a slave and a handmaiden to one who has no master or mistress. See, (you) spirit, that I am a master whose mistress takes off her female dress and puts on a male garment. Woe to anyone who did not endure persecution! Whoever did not endure persecution, his wealth will no be honored in the world.”
52 (novice’s recital in škinta) the soul rejoices and is glad for the entire kingship that is given to her by her parents.
53 (novice’s recital in škinta) that inner sign awakens and waits for the sign of “Whose son am I?” For “Blow and Healing” is formed here, in which he seeks to say everything, so that he shall at that moment create, call forth,vivify, heal, and establish it (i.e. his new body). And he shall vivify it even if he is injured by the masiqta he celebrates for his teacher.
54 (novice’s recital in škinta) I, Lord of Greatness, select him and raise him in purity to the place of light since he is delivered from abominable deeds. And you (should) select a teacher for that novice, whose parents shall not bestow on him the mystery of their ritual uncleanliness; or a son of a hunter; or a step-son, (or) one whose father married a widow who had lost her first (husband), for there is no purity in them; or anyone who has converted from other religions. You, beware of them! And after you have chosen this (novice), examine his body and scrutinize him! And there shall be witnesses at your right and your left.
55 (novice’s recital in škinta) that curtain which is stretched between the spirit and the soul is raised.
56 (novice’s recital in škinta) the soul illumines the spirit.
57 (novice’s recital in škinta) there awakens that first incense which he wishes to cast during the first rahmas and during the rahmas of the seventh hour.
58; CP 106-108, 107-8 and CP 117, 112-13 (novice’s recital in škinta) there awakens that guardian who is appointed over the parents.
59 (novice’s recital in škinta) (they are) the sixty faṭiras.
60 (novice’s recital in škinta) it is about the masiqta because “Life is fulfilled” is sixty letters, of which each letter awakens one faṭira.
60 (novice’s recital in škinta) that sign of “Whose son am I?” (i.e. CP 52) awakens.
61 (novice’s recital in škinta) he shall preside over a mystery.
62 (novice’s recital in škinta) he who is in the heart above the mysteries of the spirit, places it (the heart?) above the wreath, for ever and ever. The heart is set up on it (when) he says, “in the precious oil.” The upper mysteries rejoice and the lower mysteries sit in lamentation.
63 (novice’s recital in škinta) all the mysteries of priesthood gain strength over the mysteries of mandaeism.
64 (novice’s recital in škinta) the Right awakens and is strengthened over the Left.
65 (novice’s recital in škinta) there awaken the mysteries of his father, (those) in which he dwells, saying, “Well and again well it is for him who will recognize his parents, and woe and again woe to those who have no parents! And woe to him who dwells in a dwelling of uncleanliness!”
66 (novice’s recital in škinta) that garment awakens, which is the body that he wishes to enter on the day when his measure is full, and to go to the place of Life. And they bless him and say to him, “Come, come, chosen, pure, and victorious one, in whom there is no blemish!”
67 (novice’s recital in škinta) Hibil stands before him and blesses him.
68 (novice’s recital in škinta) they ask him about the mystery of the spirit and the mystery of the soul
69 (novice’s recital in škinta) Ruha and the Seven (planets) forge mysteries against him.
70 (novice’s recital in škinta) he builds a building at the place of Ether.
71 (novice’s recital in škinta) at that moment I, Lord of Greatness, will give judgment against persecutors. And then the sins that he sinned, he and his father (i.e his teacher), shall be forgiven him.
72 (novice’s recital in škinta) a stream of living water is sent to him from the place of Ether.
73 (novice’s recital in škinta) Ruha and the Seven attack one another and wage war on each other regarding the soul that they oppressed from below.
74 (novice’s recital in škinta) there awakens that great bond which is set on the top of the bottle. And he awaits that seal of Šum son of Yawar Ziwa, for he wishes to write a letter to Abatur.
75 (novice’s recital in škinta) Ruha and the Seven run away from his presence and take to the depths.
76 (novice’s recital in škinta) (he is) saved from the four blows.
77 (novice’s recital in škinta) all (in) the place of light stand up from their seats and utter a thousand thousand hymns, saying, “Good is the day when he was delivered from Tibil”, and he shall be perfected by his teacher; he and his teacher are in our presence, and we are (in) theirs. He chose the dwelling in which they live, and they give each other kušṭa.”
79 (novice’s recital in škinta) the myrtle in his right hand awakens and blesses him and looks toward the good day when he will say, “Myrtle, myrtle flourished in the gardens of Hibil” (i.e. CP 79) at the baptism with which he baptises his teacher.
80 (novice’s recital in škinta) that mirror awakens which dwells in the jordan.
81 (novice’s recital in škinta) Habšaba and Kana d-Zidqa bless him.
82 (novice’s recital in škinta) the jordan Piriawis blesses him.
83 (novice’s recital in škinta) Ruha laments, saying, “Woe to you, seed that I sowed, that I did not rejoice in you! I planted plants until they bore fruit, and when they bore fruit it went and became the portion of others.”
88 (novice’s recital in škinta) he is tied to the laufa of Šišlam the Great.
89 (novice’s recital in škinta) he sheds the garments of mandaeism and puts on that of priesthood.
90 (novice’s recital in škinta) he sheds it, and that sign which dwells on his head shines. And radiance increases that sign of manhood, and the seal is put on it. And he shall not open his eyes to see the lower mysteries that Ruha made.
91 (novice’s recital in škinta) there awakens the mystery of the parents, and (it) gains strength over the mysteries situated in the borderland and looks forward to the first qina that is situated in “the parents” (Tabahata).
92 (novice’s recital in škinta) the mystery of the father shines and separates itself from the mystery of the mother.
93 (novice’s recital in škinta) the soul rejoices in the treasures that are sent to her from Ether.
94 (novice’s recital in škinta) the soul rejoices and says, “Good is the day when I split away from you, stinking body, and when I am saved from evil deeds.”
95 (novice’s recital in škinta) Habšaba stands before him and blesses him, saying, “I shall come and a guardian (shall) conceal you when you are delivered from evil deeds.”
96 (novice’s recital in škinta) the soul says to the spirit, “See, spirit, that I am provisioned and provided with that pure fruit and sublime blossom.”
97 (novice’s recital in škinta) the spirit says to the soul, “By your life, by your life, soul! When you ascend to the House of Life, take me with you! If I inflicted persecution on you, do remember me in kindness, for I did not know (you) and did not understand you. Well it is for the one who walks in kindness; all that he seeks he shall find!”
98 (novice’s recital in škinta) the soul sits in lofty majesty.
99 (novice’s recital in škinta) Šilmai and Nidbai stand at his right and his left and bless him, saying to him, “All that you wish, we shall bring to you.”
100 (novice’s recital in škinta) that dwelling blesses him.
101 (novice’s recital in škinta) the light of that banner shines. And then the rays of light dawn in the darkness and call to the jordan and say to it, “You, jordan, do not depart, so that I may come to you and embrace you!”
103 (novice’s recital in škinta) the earth shakes on its foundation and squeals like a pig and falls on ‘Ur, master of the House. And he moans like a dove and like a turtle-dove that sits in a tree.
324 (coronation prayers) Then, at that time, he (i.e. the novice) and his teacher are intertwined together in those two twigs of myrtle that he seeks to twine for the baptism.
325 (coronation prayers) And Hibil Ziwa the youth stands before him.
326 (coronation prayers) all rejoice and flourish and give obeisance to the soul.
327 (coronation prayers) The jordan Sindiriawis awoke and was turned around in the jordan like waves of water.
3, 5, 19 those three prayers are three walls of pure diamond that enclose yourselves and the novice.
79 he (i.e. the teacher) twists a wreath for the jordan; the jordan and its two banks bless him.
80 Hibil Ziwa stands at his right side.
81 Šišlam the Great sits before him.

Preparation for baptizing novice[edit | edit source]

Prayers Notes Symbolism
1 crown the eye that guards the crown of Šišlam the Great is fixed on him.
3, 5, 19 crown and wreath four mysteries, which are blood, bile, phlegm, and wind, are vanquished by the crown set on his soul, and kingship is bestowed on it.
32 the mystery of the seed is mingled with those four mysteries and sealed with the seal of the father.
8, 34 (incense prayers) water and ether give one another kušṭa, and a messenger goes toward the mysteries.
75 the upper spheres suppress all spheres.
76 the earth, daughter of clay, rejoices under the feet of the priests.
77 the whole world of light gives you its hand.
35 (with zharas) there is a zhara at “by your radiance.”

Baptism of novice begins[edit | edit source]

Prayers Notes Symbolism
10 utras of light unfurl banners.
11 those garments clothe the novice.
12 you have tied the stole (kanzala) on the whole structure, you have brought all together.
13 and say, “give free movement to the limbs of my body!” and “I go down,” and you descend to the jordan, the jordan stretches forth its hand and blesses you.
14 and cover your staff with the jordan, and your leggings, you illumine the jordan; and (when) you have descended on the muddy ground of the jordan, lofty mysteries cover it and you make it bright.
15-17 (these are) three iron walls of which you spoke: one of them is the staff, another is the wreath on it, and the third the leggings which you have clothed with the jordan. The jordan shall not approach any of the garments on you, and shall not surround them, except for the leggings for they are a well for the jordan which emanates from it.
16 he is the mysteries of iron and he leads all jordans and springs of water.
17 and have brought three handfuls of water, you have taken the seed and cast it into the mysteries of the Wellspring.
18 that soul is strengthened above the worlds.
1st kušṭa
82 Hibil, Šitil, and Anuš in one garment (i.e. identified with one another) are all in front of them, the teacher and that novice.
20 Outer Ether (Ayar Baraia) flaps his wings and stands before him. And all the creatures of darkness flee (from) his presence. And he blesses him and praises him, for Outer Ether is the sublime being, by whose hand all things are guarded.
21 the spirit ascended from the depth of the body and is embraced by the soul—who is Šitil. And she says to her, “I am of kušṭa! Take me with you in your company!” And when he throws (incense) in the fire, all the Seven take to the depths.
22 the soul stirs towards her vision.
23 vision becomes bright in the soul; the vision is purified of everything.
24 the body and vision of the soul are purified and cleansed of everything and of the water and of the afflictions in it
2nd kušṭa
36 (pihta and mambuha)
37 (pihta and mambuha)
38 (pihta and mambuha)
39 (pihta and mambuha)
40 (pihta and mambuha)
41 (pihta and mambuha)
42 (pihta and mambuha)
43 (pihta and mambuha)
44 (pihta and mambuha)
45 (pihta and mambuha)
3rd kušṭa
25 (sealing prayers) each of the mysteries in the body bows before its companion and praises and blesses it.
26 (sealing prayers) the whole baptism shines (and) is set in order in an inner protective cover, and sixty bonds are assigned to it.
27 (sealing prayers) a single sign is placed on them, on the teacher and the novice and the whole baptism.
28 (sealing prayers) sixty walls of pure diamond surround him, (protecting him) from the evil mysteries.
29 when the novice stands on his feet—his shadow is visible to all the worlds of light, and he is raised up towards the ‘utras.
30 the grievousness of the planets will cease from him, and the wounds that they are planning against him are destroyed.
83 that soul of the novice bears sublime blossom and its perfume is invigorating.
84 the spirit is with the soul and Ether is refreshed in it.
85 Hibil, Šitil, and Anuš place their hands on him.
86 the jordan and its two banks are the tongue and the lips freeing him, and they exchange kušṭa with the soul.
88 the soul says to the spirit, “Woe to you, spirit ....”
90 his crown—which is his soul—warns all the mysteries of the spirit and of the body, and says to them, “You are my children. Do not remove yourselves from me, and do not detach yourselves from my myrtle wreath!”
71 (1st concurrence) Pure Ether spreads out his wings over that novice, clothing him in 360 garments of radiance, light, and glory. And when he kneels on the ground, (he) and the novice, all the mysteries of the body praise the soul which dwells over them.
72 (1st concurrence) and stands on his feet, the mystery, the mystery of brilliance is established in its place. And 300 seals are placed on them, for he asks all the ‘utras to gaze at the earth and bless him, and the world of light to look at him, to come and lead him.
4th kušṭa
18 (rahmas [devotions])
109 (rahmas [devotions])
58 (with zhara) I, the Lord of Greatness, gaze at him.
65 a pure cloud selects for him garments hidden in chests of radiance. And we say, “There shall be a day when he will come and live in our skinta."
168-169 his rahma mingled with those of the novice.
71 (2nd concurrence) Outer Ether stands before him and says, “I am your judge, giving judgement against your persecutors.”
72 (2nd concurrence) the First Parents consecrate him and his soul, as it was explained at the beginning of these explanations. All is set in order.
36 (pihta and mambuha)
37 (pihta and mambuha)
38 (pihta and mambuha)
39 (pihta and mambuha)
40 (pihta and mambuha)
41 (pihta and mambuha)
42 (pihta and mambuha)
43 (pihta and mambuha)
44 (pihta and mambuha)
45 (pihta and mambuha)
72, 171 all the ‘utras in the world of light stand in prayer and praise to him, saying, “Well it is for you, well it is for you, that you have come forth and have come before us!”
mqaimitun ["be raised up!"] (repeated 61 times)
80 for himself, all the guardians who dwell beside him guard him.
5th kušṭa Abatur Rama receives that kušṭa and guards it.
63 (masiqta oil) he loosens his stole (kanzala) and mystery after mystery rests in its place.
233 (kḏ azil) some of that which is in the shadow of the worlds and ages moves about and turns around in my Wellspring, the name of which is Lilita.
234 (kḏ azil) the light moves and falls into the channel of virility. For the datepalm is the virility, so that channels of living water are disseminated from the loins and the male organ to the place of light, the name of which is womb.
235 (kḏ azil) it (i.e. the seed) comes and they bring it into the womb.
236 (kḏ azil) that seed shines and becomes like projectiles.
237 (kḏ azil) that blood hardens and is filled with anger (or: “commotion”) towards the seed and seeks to convulse it; because the seed is Hibil Ziwa. And that blood hardens. He is the first-born.
238 (kḏ azil) he goes forth from that abode (škinta) in which there is fear, and draws near to that other abode. And (that is) its abode until it develops hands and feet, for they are separated out. For he says, “If you do not do thus, in what shall the ‘utras flourish?” (CP 238, 193) And he guides it towards them until the sixty days. Ether springs up from his seat and stands up as it convulses, (and) he takes it and goes to another abode.
239 (kḏ azil) because it is seven months—the soul seeks and waits for the living mystery, which is the place that was made by itself. Yušamin’s fear—it is fear.
240 (kḏ azil) For Zihrun is the mystery of praise, because “the place in which the pure, perfected ones dwell” (CP 240) causes it to be loosened from the bonds (of) YuSamin and it loses the fear of Hibil Ziwa. And all the mysteries confuse him until enlightenment comes. It is a gem (gimra) of living flame, which is the abode clothed with the soul. And Yušamin perceived it (i.e. the gimra), and laid down his limbs. And they oppressed (or: “blinded”) him and placed him and seated him at the end of the world, for he sits at the end of commands and does not walk at the beginning of commands.
241 (kḏ azil) it (i.e. the soul) kicks with its feet and splits the firmament and it is revealed. It is a good day toward which the soul looks, for they are the days of commemoration in which there is a departure for the soul; it is the day (when) it dawns in her. And when she becomes an infant, the worlds and ages are proud of her and rejoice in her.
242 (kḏ azil) that is the month of isolation (after birth); those are the ‘utras, for there is the anger of Pure Ether, who comes and holds back that infant. And they confound all the mysteries—the wrath that is from the panic and fear and wrath of Ether when he brings it (i.e. the soul) out from under the spheres of death, so that the world (is) in darkness and all the lights of the skies, stars, sun and moon are darkened.
243 (kḏ azil) that baptiser—who is Hibil Ziwa—says, “I whom you see, I speak and proclaim before you, I reveal it! So Abatur Rama, whose child is the world, is degraded from his throne, degraded, and he went to become ‘He-of-the-Scales’. When in your names he creates the Second (i.e. Yušamin), place your right hands on him! For the infant is degraded in the isolation in which it sits, praying that it might be released from Tibil. ... Then he prostrates himself before them, his body pressing on the ground.
244 (kḏ azil) the spirit shall be baptised under the banner of the soul, for Ptahil is the spirit who formed everything. (For) there were no birds, fishes, animals, and burgeonings sprouting from the earth, nor earth, sky, stars, signs of the zodiac, (nor) constellations, spheres, gates or rainbow. But the jordan is not included among them, and it does not move from its place, because the jordan formed everything. But Ether moves it from its place. For you say that Ptahil is the spirit and Hibil Ziwa is the soul.
245 (kḏ azil) the soul calls to the mysteries, saying to them, “You! Reveal to me the mysteries of blessing and your own peaceful minds and about the radiance that you obtained!” And the mysteries say to the soul, “Who are you? The soul says to them, “I go to the spirit, speaking to her so that she knows who I am and whose son I am.” Then the mysteries give a response (‘niana) to the soul, which is clothed in Ether, “You are blessed from the place in which we are blessed.”
246 (kḏ azil) all the mysteries gather in the presence of the spirit and they give an answer to Ether, saying, “The pure mouth speaks, the Great (Life) sits yonder, speaks (with) a pure mouth and says to him, to his chosen one, ‘You are a pure helper; all that you wish, (go and) do!’” Keep it away from them and do not explain to them that which the Great Life recited for itself! If not, when they rage, the mysteries will be rebellious toward the souls, (but) the soul goes with them in serenity. If the soul is angry with them, the body will be destroyed by a single sign. ... the soul goes and sits on her throne. And all the mysteries stand up from their thrones and bless her with my pure blessing.
247 (kḏ azil) (for) he sits on his throne and they make obeisance to him with deep bows. And they shall not give him an antiphon.
248 (kḏ azil) For Ether is in it (i.e. in the hidden place), (because) the soul (and) his throne in the hidden place is his škinta.
249 (kḏ azil) all the mysteries prostrate themselves before him; he perceives the illusion departing from his soul.
250 (kḏ azil) he gives him the ‘niana. And when they rise from their thrones, mildness dwells on them.
251 (kḏ azil) the four mysteries are angry, but rise in obedience to the soul, for they were sitting. When she sees them, the soul is afraid and says to Ether, “Quickly, quickly, let me out of this place so that the evil mysteries do not confuse us!” Then Ether prostrates himself in their presence.
252 (kḏ azil) behold this, that there is a pearl that comes and enlightens them! And she makes your stink fragrant. If you do not desire her, she will not remain in your presence. Then Ether strikes down the veil that he had spread over her face. And when he had struck it down, the radiance of the soul shines on them. All of them fall on their faces and say, “Be compassionate toward us! We are slaves before her and we shall obey her.”
253 (kḏ azil) for Ether explains to them about the soul dwelling with them. And when he speaks thus, all rise to their feet. And when they exchange kušṭa with Ether, he says, “The Great (Life) has exchanged kušṭa with you! Remove passion from your mind, and your mind shall be filled with ours, and our garment and your garment shall be one!” Then the four mysteries say, “Whoever will not confirm this kušṭa shall fall, and there shall be no rising up for him.” Then Ether speaks to the four mysteries, saying, “If you pervert this kuifa, the soul shall not remain with you; you will fall and not rise; you (will) sleep, and there is no awakener to awaken you. And you go and sleep in the lap of your mother, who is the earth from whom you have come.”
254 (kḏ azil) all rest in place and speak of her (i.e. the soul) in mildness.
255 (kḏ azil) he spreads a canopy between her (i.e. the soul) and them, so that the good soul shall not see them and fear. For any house, škinta, ‘ndruna, and hilbuna (“egg”) and outer and inner gates that have no curtain or veil, that king’s kingship is not established.
256 (kḏ azil) that is the building of the soul which is sublime, for she comes from worlds of radiance in order to sit in this building, because she endures persecution from them, that is, from the mysteries, like a good human being enduring persecution from his family and tribe. And she goes with them in mildness. Then he rises to his feet and is embraced by Ether. They kiss him on his mouth and he says, “Blessed is this pure mouth and blessed this škinta (and) the hymn, and blessed is this škinta in which kings sit, for ever and ever.”

Novice crowned[edit | edit source]

Prayers Notes Symbolism
1, 3, 5, 19 And those four prayers are for the four corners of the heavens; they are the four coverings of gelatinous matter; they are the four mysteries (kasiata) that dwell in the body; they are blood, gall, mucus, and moisture, on which a seal is placed. And when hey (i.e. the mysteries) are at the beginning of the building which they construct for the body—for they came at the beginning—they sat and slept on beds; they slept the sleep that is not to be awakened. And when the soul came and woke the mysteries from their sleep, when they rose, sleep was an enemy to their souls. And when Ether prostrated himself before them, they covered their anger and exchanged kuita with Ether. And when they exchanged kuSta with Ether, all abased themselves beneath the soul. And when they abased themselves beneath the soul, she hung up lamps; all was calm.
35 there awakens that mystery which is seed dwelling in all the mysteries, and he seeks it—the mysteries that are formed from it. For you say, “We are standing at the closed door, so that you may open up to us the door that is closed.” For the seal of kings is placed on all the mysteries, like females upon whom a seal is placed. For I, your father, have sealed the male mysteries with my seal. And I sealed your counterparts with the mystery of the females. Anyone who breaks my seal—in him there is no portion of light. Any female on whom my seal does not dwell—in her there is no portion of light; she perverted all the mysteries.
9 you baptize the mysteries. Every hand of light is laid on them.
15 the whole body is sealed and established and the seal of the soul is placed on it. For the sea is the body.
16 that inner girdle awakens in it, so that there shall be nothing adverse to the soul.
17 all the creatures of darkness flee from you. And the four ‘utras, sons of light, unfurl four banners for that novice.
25 (haṭamtas [sealing prayers]) I, Manda d-Hiia, remember him, and I see your speech (and) make it shine. And the wreath abases itself before the crown.
26 (haṭamtas [sealing prayers]) the jordan preserves him. And the škinta and the banner before Bihram the Great gaze at him who comes, and he will be invested in it (i.e. in the baptism).
27 (haṭamtas [sealing prayers]) those vestments that the novice puts on, their light is in the radiance of Manda d-Hiia so that there is no fault in them.
28 (haṭamtas [sealing prayers]) nine walls of pure diamond encircle that novice. For they are the nine months in which the infant (or: “fetus”) is nurtured.

Wine ceremony[edit | edit source]

Prayers Notes Symbolism
180 And when you say, “‘utras assembled and škintas gathered and thrones were set up for Yawar, [803] the king of ‘utras” {CP 180), you are the ‘utras, the seven tarmidas in whom there is no fault. And the škintas of which you speak (i.e. in CP 180), are all those fingers of the entire hand, which arrange everything, setting up thrones under you. ....
181 his vestment—the vestment he puts on—shines out.
182 that wreath which is set on the head of the heart shines.
183 that škinta in which you are sitting shines and is resplendent, for the tunic covers all the mysteries.
184 the trees that dwell at the Wellspring flourish in the fresh foliage and its [their] shade rests on the soul.
185 you rise from you seats (and) you place a hand (on) that inner crown; it is for the soul to be washed in and to make Wellsprings frolic in it.
186 a seal is placed on all the mysteries of the body, of males and females protected in them.
187 you give strength to the body (‘uṣṭuna).
188 the soul rejoices that the wreath and crown are set on her head.
189 Ruha says to the four mysteries, “Who is it (that takes) my wreath and my mystery of love, and who takes it from me and puts it on his head?” And his radiance will darken.
190 all the mysteries bow their heads and offer subservience to the heart as Yawar put on his crown.
192 Ruha and the Seven laugh and worship the soul.
193 those mysteries that reside in the inner protective cover give light and make obeisance to the being whose light dwells in them.
194 the soul rejoices (at) the crown that is set on her head. And she lights up all the mysteries.
196 that mystery of the Vine, which dwells in the world of Ether, looks at the wreath which he twists from it and puts it on his head.
197 all the mysteries bow down and bless Yawar, saying, “Plant this plant in your presence! For all of us became your humble slaves.”
198 I make myself smaller than all the mysteries. When I made myself small, I became larger than the entire crown of kingship which was set on my head. Woe to you, mysteries, for you yourselves overpowered me! And you said, “We will make ourselves powerful.” And you called yourselves great, and you incurred blemish on yourselves. And you were suckled and brought up, and you went and slept under the shade of Ruha.
199 all the mysteries bend down and worship the soul. And they say, “Now we take pride in you,” to the soul. You, baptize us under your banner so that we may rise up with you to the place of light!”
305 (antiphons) fourteen worlds of light all assemble before you, because Šišlam is the soul that is formed from them.
306 (antiphons)
307 (antiphons)
308 (antiphons)
309 (antiphons)
310 (antiphons)
311 (antiphons) one night of each week (305-311)
312 (antiphons) those four mysteries cast off the devouring flame and put on a garment of living flame.
313 (antiphons) they call to life and awaken those crowns with which they seek to be invested.
307 (antiphons) those jordans of white water which dwell in the Wellspring that is under the plasma, they sport and dance in the signings of pure oil dwelling in them. And the entire crown shines in it.
314 (antiphons) all of them illumine the mysteries dwelling in the heart and illumine (them). They bless Ether so that he may dwell in the five senses, he (i.e. Ether) who gives strength to the mysteries.
308 (antiphons) hair, skin, sinews, veins, and eyesight all illumine the crown. And the crown shines in them.
315 (antiphons) the mysteries say to it, to the soul, “You are our lord and our lady, let there dwell on us something from your plentiful radiance and from your benefits to which there is no end!”
309 (antiphons) Outer Ether, Pure Ether, Ether, son of Himat (“She-is-warm”), and Ether, son of Ether, come and lay their hands on that crown, guarding it from the creatures of darkness.
316 (antiphons)
310 (antiphons) Ether gives strength and soul and [918] road to the streams, and leads the water into zones (mSaria). For the eyes and ears and the two nostrils are zones. If water is created and flourishes before them, and Ether (is not present), the vision of the eyes does not see, the ears do not hear, and the nose does not smell anything.
317 (antiphons)
311 (antiphons)
318 (antiphons) And everything rests in its place.
319 (antiphons) (then) earth, skies, sun, moon, stars, constellations and Ruha and the Seven and Ptahil, Abatur, and the four beings, sons of perfection, and all cutras of the world of light bow down and worship him, saying, “Go, go, be watchful and be established until the earth comes to nought!”
320 (antiphons)
321 (antiphons) If the novice has something from his vestment, he shall bring it to those seven kings who put the crown on him after they distribute the crowns; he shall bring it to them. And glory which is of the Great Life shall possess them, they and the mysteries that dwell in it. And they shall not omit “the forgiver of sins,” praying all the rahmas.

Cult hut (škinta) period begins[edit | edit source]

Prayers Notes Symbolism
kḏ azil
106 Those mysteries that sleep in his heart awaken from their sleep. ... he is clothed in lofty strength, and the trembling that is in his heart settles.
107 Inner Ether stands before him.
108 those trees that dwell by that firm Wellspring give obeisance to him.
1, 3, 5, 19 those four prayers give strength to the body.
8 And the incense rises up and goes to all the worlds of light and the worlds of darkness. And that warrior of Ruha (i.e. ‘Ur) shouts at that incense with all his might, and the worlds and ages and all the creatures cry out with their voice, saying, “Blessed and praised is Šišlam the Great!”
113 (a Sunday prayer)
114 the spirit is awakened
115 And the soul speaks and utters an ‘niana (CP 116) to the spirit
116 There is assigned to him lofty strength from the elevated king.
77 all the ‘utras stand up from their thrones and bless him.
9 he is clothed in the mysteries of the Father, freed from the mysteries of the Mother.
35 he bendshis knees and puts his hand on his head. The earth shakes on its foundation and tosses off the giants who are on it and subdues the mysteries of blemish, which are fire.
28 those are nine walls of pure diamond surrounding him. (9 until 28)
58 naṣiruta is awakened and does not sleep for an age of ages in the heart of Šišlam the Great.
65 you have sealed all his vestments so that there shall be no blemish in them.
165 A garment is sent to him from the land of Yawar, so that they (the mysteries?) look at him in fear.
71 (3rd concurrence) A mirror falls into all the worlds of darkness and 360 walls of diamond surround that Skinta, so that darkness is not able to attain to it in order to destroy it.
72 (3rd concurrence) the mysteries of the Father shine in him. ... there comes to him streams of white water such as it is bestowed on none of the kings.
60 And his burden becomes heavy on ‘Ur.
72 she (i.e. the soul) rejoices in those trees that arise before her eyes (or: “that stand on the Well-spring”).

References[edit | edit source]

  1. Buckley, Jorunn Jacobsen (1993). The Scroll of Exalted Kingship: Diwan Malkuta ʿLaita. New Haven, Connecticut: American Oriented Society.
  2. Drower, E. S. (1959). Canonical Prayerbook of the Mandaeans. Leiden: E.J. Brill.