MANDEI. — In the southern regions of Babylonia, shortly after the beginning of the Christian era, there lived the followers of a small religious community which, doctrinally, occupies a position midway between primitive Christianity and dualism of a Gnostic character, with its fantastic speculations, its personifications of objects and concepts, and its bold combinations: the M., who, however, prefer to call themselves Nazoreans (Nazariaia). Today they have been reduced to a few thousand individuals. Ricoldo da Montecroce calls them Sabaeans; later they were called «disciples of St John» (the Baptist); the Arabs give them the name Mlugaasilah and Sabaeans. Nothing positive is known about the origin of the M.
They produced a rich, almost exclusively religious literature, written in the Mandaic language, which is an Eastern Aramaic dialect related to that of the Babylonian Talmud, with a script similar to Syriac and the peculiarity of indicating the vowels also by means of certain consonants. The oldest writings date from the 3rd century A.D. and are incantations written on bronze plates; more recent are the spells inscribed on the inside of clay bowls buried for magical purposes. Most of the strictly religious writings were compiled after the advent of Islam, but they also contain older passages. Somewhat more recent and translated from Arabic is the Book of the Zodiac, dealing with divination and astrology. The most important books are The Treasure (Ginza or Sidra rabba [Great Book]), divided into a right and a left section, containing many prose treatises of theological, mythical, legal, and polemical content, as well as some in verse of high poetic value on the soul’s journey after its departure from the body toward the dwelling of Life or Light. The Book of John (Sidra d'Iahia) contains myths, legends, discourses of John and of other messengers, and has been influenced by the Gospels, whose content, however, is distorted for anti-Christian polemical purposes. The Qolasta deals with the ceremonies. A scroll called The Divan of Abatur explains the numerous graphic illustrations it provides of divine beings, myths, and ceremonies. A book entitled Explanation of the Marriage Ceremony of Sillam rabba is a description of marriage. The Thousand and Twelve Questions concern ritual purity, the ascent of the soul, marriage, and numerous other religious matters. The authors of these writings are unknown.
In its theology, Mandaeism reveals its strongly dualistic character, though not an absolute one, since the world of Darkness depends upon the Supreme Divinity. The first two treatises of the Treasure are monotheistic. The supreme divinity is the Great Mana, or Light or Life, especially the latter, which confers its characteristic stamp upon the whole of Mandaeism. Life has beneath it a numerous host of 'Utria, the second, third, and fourth Life, and still other beings of various kinds. The second Life is Iosamin, the third is Abatur, and the fourth Ptahil. He is the creator of the world and of the first couple, Adam and Eve. The champion of Life in the struggle against Darkness is Hibil. Manda d'Hia is the most prominent of the messengers of Life sent to help and redeem the soul; he is its helper and redeemer. Together with other messengers, he communicated to human beings the laws, precepts, and prohibitions of Life. The Mandaean devil is 'Ur, son of Ruha, with whom he has begotten the five planets, the Weeklies—that is, the seven planets—and the Twelve, the signs of the zodiac, all progenitors of the various kinds of demons, ever intent on opposing Life, its ministers, and souls, especially when the latter, after abandoning the body, undertake the masigita, the ascent toward the dwelling of Life or Light. The soul, a particle of Light, is ill at ease in the dark body and is continually attacked by demons; but finally, after death, it ascends toward Life. It must, however, pass before the seven guard posts, majarata, kept by the planetary demons, where it is questioned about its possible transgressions; but, if found innocent, it ascends toward the dwelling of Abatur, the weigher and judge, who either condemns it to atone for its sins at the guard posts or absolves it, so that it may enter the dwelling of Light or Life. During the ascent, its relatives seek, by means of a ceremony, to confer upon it the strength to ascend to heaven.
Every transgression of the divine laws, which concern religion as well as morality and social life, constitutes a sin. There are four great sins. Sin must be confessed to the ganzibra and expiated. Whoever is without sin is perfect. Every m. must strive to be perfect. The moral conception of the m. is very elevated and strict. The m. must be meek, peaceful, and kind toward everyone, even toward one who has done him harm. Marriage is obligatory and may be contracted only with an m.
The most important ceremony is baptism, majbuta, which the m. performs only in running water, the Jordan, and on many occasions. The M. also have a kind of communion with the pihta, which is unleavened, unsalted wheat bread, and with the mambuha, a water beverage. The number of prayers is prescribed. A vague reminiscence of Confirmation is found in the anointing with oil performed after Baptism.
In the priestly hierarchy, three degrees are distinguished: the Bhanda, the deacon; the termida, the priest; and the ganzibra, the bishop. The church is a longish hut made of reeds and clay, the manda. Strict regulations exist concerning the slaughter of animals for food. Certain foods are forbidden, and there are numerous other prohibitions. The ritual color of the M. is white.