Mandaeans revereJohn the Baptist and practice frequentbaptism (masbuta) asritual purification, not of initiation. They are possibly one of the earliest peoples to practice ritualbaptism.[5] Mandaeans undergo baptism onSundays (Habshaba,Classical Mandaic:ࡄࡀࡁࡔࡀࡁࡀ[6]), wearing a white sacral robe (rasta). Baptism for Mandaeans consists of a triple full immersion in water, a triple signing of the forehead with water (in which the priest puts his fingers on the baptized person's forehead and moves it from right to left), and a triple drinking of water. The priest (rabbi) then removes a ring made of myrtle (klila) worn by the baptized and places it on their forehead. This is then followed by a handclasp (kušṭa, "hand of truth") with the priest, using right hands only. The final blessing involves the priest laying his right hand on the baptized person's head.[7]: 102
Living water (fresh, natural, flowing water, calledmia hayyi)[7] is a requirement for baptism, therefore can only take place in rivers. All rivers are namedYardna "Jordan River" and are believed to be nourished by theWorld of Light. By the riverbank, a Mandaean's forehead is anointed withsesame oil (misha) and partakes in a communion ofsacramental bread (pihta) and water. Baptism for Mandaeans allows for salvation by connecting with theWorld of Light and for forgiveness of sins.[8][9][10]
Although masbuta rituals are typically held only in the presence of Mandaeans, a historic commemorative masbuta ceremony was held at the 13th conference of the ARAM Society (titled "The Mandaeans"), which took place during 13–15 June 1999 on the banks of theCharles River atHarvard University.[11][12]
Water splashing: The Mandaean person to be baptized enters the water and stands chest-deep in water behind the officiating priest. The priest will ask for the person'smalwasha (Mandaean baptismal name) if he does not know it. The priest, standing in front of the baptized person, uses both hands to splash water on the baptized person several times in rapid succession as he pronounces the baptized person'smalwasha a few times. During the water splashing, the baptized person holds hisburzinqa (turban) with both hands.
First kushta: The baptized person and priest hold each other's right hands. This handclasp is known as thekushta.
Triple immersion of head in water: The priest holds the baptized person's head with both hands and dips the head inside the water three times.
Triple signing across the forehead: The priest strokes his right fingers horizontally across the lower front end of the baptized person'sburzinqa (turban) on his forehead three times, from right to left.
Triple drinking of water from the priest's hand: The priest dips his right lower arm and right hand in the water, with his elbow forming a 90 degree angle, and then gives the baptized person water to drink from his palm. This is done three times.
Placing the klila in the burzinqa: The priest takes the baptized person'sklila (myrtle twig ringlet) from his hand and places it into the baptized person'sburzinqa.
Final kushta: The priest stands up and places his right hand on the baptized person's head as he says final blessings. The two then exchange a finalkushta (handclasp), and the baptized person emerges from the water.
There are different types of masbuta used for different purposes. Similarly, there are also several different types ofmasiqta (seeMasiqta § Types). A few types ofmasbuta are:
360 baptisms: 360 consecutive baptisms are needed to cleanse a polluted priest.[3] Sets of 360 baptisms are described in texts such asThe Baptism of Hibil Ziwa andŠarḥ ḏ-Maṣbuta Rabia ("The Scroll of the Great Baptism";DC 50).
Masbuta is distinct fromṭamaša "immersion" andrišama "ablution", which are personalritual purification rituals that do not require the presence of a priest. Ṭamaša is typically performed after bodily pollutions, such asseminal discharge,sexual activity, or after subsiding from unclean thoughts or anger at another person. This ablution is comparable totevilah in Judaism andghusl in Islam. Rišama is performed daily before prayers and religious ceremonies or after bowel evacuation and is comparable towudu in Islam.[16]
In Mandaic, Christian baptism is not referred to asmaṣbuta, but rather asmamiduta (Classical Mandaic:ࡌࡀࡌࡉࡃࡅࡕࡀ; cognate withSyriacܡܥܡܘܕܝܬܐmʿmudita, used by Syriac Christians to refer to baptism[18]), which Mandaean texts describe as unclean since it is performed in standing rather than flowing water.[19]
Ryen (2009) notes that there are various similarities between Mandaean masbuta and baptism inSyriac Christianity, pointing to contact between the two religions duringlate antiquity.[20]
Buckley, Jorunn Jacobsen (2007). "Polemics and Exorcism in Mandaean Baptism".History of Religions.47 (2/3). University of Chicago Press:156–170.doi:10.1086/524208.ISSN0018-2710.S2CID162202078.
McGrath, James F. (2024).John of History, Baptist of Faith: The Quest for the Historical Baptizer. Grand Rapids, Michigan: William B. Eerdmans Publishing Company.ISBN978-1-4674-6798-8.
Nasoraia, Brikha (2022).Masbuta: The Mandaean Baptism (forthcoming). Belgium: Brepols Publishers.
