M.

Nicholas Orzech: Research Notes

Problems of a History and the Development of the Mandaean Religion (Rudolph 1969)
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Rudolph relates the division in scholarly opinion as to the antiquity of Mandaean religious
Material and whether its origins lie in Babylonian Polytheism, Heterodox Jewish cults of the
Levant, or Gnostic Christianity. Rudolph sides with those whom he deems to be the best
informed scholars in the area (Noldeke, Brandt, Lidzbarski, and Drower among others) in the
contention that Mandaean literature and religion firmly have their roots in the pre-Christian era,
though goes on to elaborate on the opinions of previous scholars and either side with them, or
refute their opinions.
Brandt based his hypothesis above all upon the Ginza Rabba (Most comprehensive tractate, full
of myth, liturgy, and lore). Splits Mandaean development into three stages

Semitic polytheism and Chaldaean philosophy. He asserts that this Old Mandaean
School died due to external pressures and influences including the early development
of Christianity.
Monotheistically oriented (though gnostic) Mandaeism based heavily upon Persian
influences and models. (C.E. 300-600 his dates)
Post-Islam Mandaeism characterized by an increased need to codify the traditions and
thus preserve them under Islamic rule. He credits the diversity and discontinuity in
Mandaean religious texts to this period, and the dispersal of priests under Islamic rule,
and a shift to a tradition of preservation of what had been written before, rather than
the production of new texts.
IGNORES JEWISH/CHRSTIAN ORIGIN OF MANDAEISM- says there is limited Jewish
influence and any semblance to Christian philosophy is through gnostic heretical sects
or Jewish-Christian filters. DOES NOT HOLD WATER.
Could not fully appreciate gnostic elements of the Left Ginza (dealing with the souls
ascent through.) or other cultic material.

Lidzbarski was firmly under the assumption that Mandaeans had their ancestral home in the
Transjordan in Palestine-Syria near the Hauran Mountains, with heterodox Jewish circles. He
marks the migration to Babylon soon in first century, where star-worship elements (among
other things) were integrated and where most literature written in pre-Islamic Mesopotamia.
Pederson (1940) asserted a Heretical Cristian origin with roots separate from Pauline theology.

Rudolph disagrees with Pederson and explains that he (Pederson) even agrees that the Jewish and
Gnostic elements of Mandaean literature represent one of the oldest layers of the written tradition.
Asserts fundamental principles CANNOT be derived from Christianity.
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Widengren: identifies three strata (in different order from Brandt)

Jewish West-Semitic- Clear origins in Palestine, as they trace themselves from Jerusalem

Mesopotamian materian reflected in Akkadian loanwords in theMandaean language, as

well as in Relgious rites and themes. (Some of these associations are refuted by
Rudolph)
Persian Influence, particular Mede-Parthian based on Haran Gawaita

Ultimately, Widengren sees the Babylonian influence being more limited to Cultic Institutions and the
Persian influences dealing more with the underlying philosophy and ethical principles.
Rudolph finds the underlying views of this hypothesis to be acceptable.
E.S. Drower places migration of ancient nasoraeans from their ancestral western home in the preChristian era.
Macuch focused on linguistic arguments to defend elements of Lidzbarskis thesis. Used Haran
Garawaita and Colophons. Says Mandaean language the link between Nabataean and Elymaean. Claims
Mandaeans instrumental in the spread and influence of Aramaic in huzistan and Persia.
manda (Gnosis) not Aramaic word but, so he argues, would have been present in the west in preChristian times, opening it up (perhaps) to association with the oldest Palestinian strata.
Nasuraia points clearly to Palestinian/Syrian origin, and means from the beginning a separation from
regular Judaism. Splits two types of nasoraeans, the Palestinian group (Jewish-Christians) and
Mesopotamian nasoraeans (Mandaeism). Share common origin, but one group moved eastward, and
the other was absorbed in Christianity.
Recognizes relationship between Johannine theology and Mandaeism.
USES HARAN GAWAITA (though 95 percent is Babylonian-influenced invention. Kernal of
Historical/cultural tradition imagined in eastern Babylonian terms). Macuch believes the exodus was
before the destruction of Jerusalem under Artabanu III (around Jesus time) to Media.
Connection w/ Gospel of John? But John from Syria ~C.E. 100
But Rudolph says a 100 CE exodus is still too early to account for other Syrian textual influences such as
the odes of Solomon and the gnostic texts of Palestine.
Rudolph says exodus cant have happened until after destruction of temple (essentially). Slower
migration with reaching Harran in 2nd century Parthian period.
Does ancient Mandaean writing in a non Mandaic context presuppose the existence of the religious
sect? Macuch says yes, Rudolph and others say no. (Leaves linguistic arguments to specialists).
Colophons- Help identify date of texts, but cannot be exaggerated as there are problems with this. But
based on Colophons of the canonical prayer book, oldest Mandaean in pre-Islamic period we know is
Zazai d Gawazta (3rd century). ONLY OLDEST LITERGICAL LITERATURE CAN GIVE INSIGHT INTO ORIGINS
OF SECT, already COMPILED in 3rd century. COLLECTION DIDDNT ONLY HAPPEN IN RESPONSE TO ISLAM.
Had to have been before as well for Mohammad to know about them.
Deepest roots in Heterodox Jewish baptismal sects, with foreign elements. Have to look at content of
texts not colophons to determine age of tradition, as it dates to before the texts we have.

The Mandaeans and Heterodox Judaism (Cohen-Sherbok)

-Uses rabbinic evidence to support Mandaeisms Jewish roots
Tannaitic and Amoraic rabbinic literature discusses heretical groups, describing the idea of a supernal
Adam, a partner of god in creation. Tying Mandaeism to the mystical Adam Kadmon?
mimim: Manicheans? Mandaeans? Christians? Heretical sect, regardless.
In Mandaeism, Adam Qadmaia is the macrocosm whom, according to the Alf Trisar Sualaia, was formed
by the mysteries of the alphabet (Sound a lot like Sefer Yetzirah?).
Took these two ideas further than mainstream rabbinic opinion could accommodate and were branded
heretics
Post destruction of the temple, heretical groups flee to media and Iran, then some move to Babylonia, in
the process accreting other elements to their traditions.

Mandaeism in Antiquity and the Antiquity of Mandaeism (Haber 2012)

Most scholarship deals with where Mandaeism came from, rather than defining it as a tradition in its
own right.
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Supreme being aided by subordinates of his own creation in creation of the earthly and supernal
worlds
Dualism through binary oppositions
Soul in exile bound in an earthly shell
Influence of planets and stars including as successive prisons for the soul after death
Aiding spirit guiding the soul to the afterlife
mysteries and cultic rites
Esoteric secrets of initiates.

Trace roots to Shem and Egyptians (?), migrated from Levant to Madai or inner Harran, and
subsequently Mesopotamia. Aid of Ardawan the Arsacid emperor in their flight.
Majority of clients of Mandaean incantation bowls bear names that are not identifiably Mandaean,
meaning
a) They are not Mandaean
b) System of baptismal names didnt exist at the time of the incantation bowl commission.
Since the canonical list of 105 baptismal names includes many borrowings from Persian and Arabic, it
can be inferred that this practice developed post-Islam.
Believe in a Late date of Mandaean literature with heavy Islamic influence
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Jennifer Hart 2010

Pallis 1926
Lietzman

Support antiquity of Mandaean material

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Buckley 2002,2010
Macuch 1965
Rudolph 60-61, 96
Schou-Pederson 40

Torgny Save- Sodenbergh- Showed than Manichaeism took texts from Mandaeism, especially in the
Psalms of Thomas (took from Ginza Rabba)
Pearson 2007
Buckley 2010- Worked with colophons to isolate Zazai of Gawazta as earliest identifiable scribe around
27 CE, contemporary with Mani.
Lidzbarski 1909 and Macuch 1971- Said that the Mandaic script is the cursive form of Palmyrene/
nabattean script.
Naveh 1970 and Coxon 1975 associate with other scripts
Haberl 2006 believes all three of them from Parthian Chancery, under 2nd century Arsacid influence
(corroborated by colophons)
Segelberg (1958)- Baptism as a Jewish ritual
Reitzenstein (1929)
Rudolph (2008b)
Morong 2007- Incantation texts
Hunter- Iconography of incantation bowls

Kidir in 3rd century CE- Pseudo ambiguous description of Mandaeans under the name of Nasoraeans
alongside Christians, Manicheans, and others.
Theodore Bar Konay- 8th century, positively identifies Mandaeans, quotes Ginza Rabba, firmly places
their origins in the pre-Islamic era.
Al Biruni- 11th centure, identifies with direction of prayer and location

The Identity of the Sabiun: An Historical Quest (Buck)

Uses Alburuni as well to identify the Mandaeans with the Sabiun based on a variety of info,
including the Mandaean story of Nebuchadnezzars Daughter, which relates (within their own lore)
the influence in Babylon. Mandaeans are True Sabians.
Alburunis Harranians are the Carrhae, a pagan group in Harran who were influenced by Hellenistic
Philosophy.

Buck goes on to explain all of the other groups who either exploited this title or were labled with it due
to the ignorance of historians, ultimately isolating two claiments to the original title: the Mandaeans,
and Elchasaites (Manis baptismal sect).

The Gnostic Imagination: Gnosticism, Mandaeism, and Merkavah Mysticism

Only Book review read (so far), describes phallic symbolism of mandaean mythology