Mandaean copyists or scribes (Mandaic:sapra[2]) may transcribe texts as a meritorious deed for one's own forgiveness of sins, or they may be hired to copy a text for another person.[3] Mandaean sacred scriptures, such as theGinza Rabba are traditionally kept in wooden chests wrapped in layers of white cotton and silk cloth. These protected manuscripts are generally not touched by ordinary laypeople, although learned laymen (yalufa) who demonstrate proper knowledge and respect for the manuscripts are usually granted access by priests, similar to the level of respect given to theGuru Granth Sahib inSikhism.[4] Gloves are worn while handling copies of the Ginza Rabba that are used for liturgical purposes.
Mandaean religious texts can be written in book orcodex form (drašaࡃࡓࡀࡔࡀ,sidraࡎࡉࡃࡓࡀ, orktabaࡊࡕࡀࡁࡀ) or asscrolls (diwanࡃࡉࡅࡀࡍ,šaftaࡔࡀࡐࡕࡀ, oršarḥࡔࡀࡓࡇ) that are often illustrated. The illustrations, usually labeled with lengthy written explanations, typically contain abstract geometric drawings ofuthras that are reminiscent ofcubism orprehistoric rock art.
In Mandaean texts, the end of each chapter or section is typically denoted by the Mandaean letterss—a (ࡎࡀ; also known assaka), which are separated by a longligature.[5]
Some scrolls aretalismans (zraztaࡆࡓࡀࡆࡕࡀ),amulets (qmahaࡒࡌࡀࡄࡀ), orexorcisms (pašarࡐࡀࡔࡀࡓ orpišraࡐࡉࡔࡓࡀ), all of which are subtypes ofphylacteries. Others consist of prayers such asrahmiaࡓࡀࡄࡌࡉࡀ ('devotions'),ʿnianiaࡏࡍࡉࡀࡍࡉࡀ ('responses'), andrušumaࡓࡅࡔࡅࡌࡀ (' "signing" prayers'). Many scrolls contain symbolic descriptions of rituals, such as various types ofmasiqta andmasbuta rituals. Mandaean texts typically havecolophons (tarikࡕࡀࡓࡉࡊ) giving detailed information about the scribes who had transcribed them, as well as dates, lineages, and other historical information.[6]
Drower (1953) recognizes six main groups of Mandaean literature.[5]
Little is known about the redactors or authors of the texts. The contents date to both pre-Islamic and Islamic periods. The oldest Mandaean magical text is dated to the 4th and 5th centuries CE.[citation needed]
Magical texts such aszrazta,qmaha, and the like are listed below. Note that these manuscript designations (zrazta,qmaha, etc.) are interchangeable, with different manuscript titles providing varying designations.
Oxford Scroll G;Bodleian Library. Two texts for repelling evil spirits.
Codex Marsh. 691 (Oxford); Bodleian Library. Dates to September 5, 1529 A.D., in Huwayza.[10]: 70 It is the oldest Mandaean manuscript held in a European library, sinceThomas Marshall's servant had donated the book (obtained by Marshall via Dutch merchants) to the Bodleian Library in 1689 or 1690, after Marshall's death. Codex of prayers with 116 pages. Unpublished (see Lidzbarski,Mandäische Liturgien).
Hunt. 71 (JB) (see Lidzbarski,Johannesbuch, MS D.). Copied by Adam bar Sam in Basra, on August 15, 1659 A.D. (1068 A.H.).[11]
MS Asiat. Misc. C 12:Diwan ḏ-Qadaha Rba Šuma ḏ-Mara ḏ-Rabuta u-Dmut Kušṭa or simplyDmut Kušṭa ("The Scroll of the Great Prayer, the Name of the Lord of Greatness and the Image of Truth"), unpublished. Copied by Yahia Ram Zihrun, son of Mhatam in 1818 inQurna.
MS Asiat. Misc. C 13:Diuan u-Tafsir ḏ-Raza ḏ-Abahata ("The Scroll [of] theSecrets of the Ancestors" (or "Parents")). Copied at Mučarra in 1238 A.H. (1822-3 A.D.) by Iahia Ram Zihrun br Mhatam.[12] The text lists the names Barmeil, Bihdad,Bihram,Šišlam, Šišlameil, Manhareil, Nureil,Zihrun, Sahqeil, Haiil, and Reil.[13]CAL text.
MS Syr. E 15 (a small prayerbook copied in 1849 containing 151 folios).[14]
MS Syr. E 18 (prayers), unpublished.
MS Syr. F 2 (R) (Mandaean liturgies) (Lidzbarski's "Roll F") (see Lidzbarski,Mandäische Liturgien). Copied in 1203 A.H. (1788-9 A.D.) near Shushtar.[15]
MS Syr. G 2 (R):Qaština ("The Archer") andŠambra ("The Rue"). Copied by Iahia Ramzihrun br Mhatam br Mhata Iuhana in Qurna in 1231 A.H. (1815-6 A.D.).[16][17] CAL texts ofŠambra andQaština.
Add. 23,599, Add. 23,600, and Add. 23,601: threeGinzas catalogued under the same title,Liber Adami Mendaice.[18]
Add. 23,599 was presented toQueen Victoria by therishama Sheikh Yahana 10 December 1872, via Colonel Herbert, Consul General of Baghdad.
Add. 23,600 was donated to the British Museum in April 1860 by the widow of ColonelJ. E. Taylor, the British Vice-Consul at Baghdad. It has 315 folios and was copied by Adam Yuhana, the father ofYahia Bihram.
Add. 23,601 was copied by Adam Yuhana, son of Sam and dates to 1824.
Add. 23,602A,Kholasta sive liturgica Sabiorum Libri Joannis Fragmenta Mendaice ("scrapbook of Mandaean manuscript fragments"). 101 pages. Folia 76–98 and 99–101 contain parts of theMandaean Book of John.[11]
Or. 6592 (Lidzbarski's "Roll A" or "London Scroll A"), text calledŠarh ḏ-Taraṣa ḏ-Taga ḏ-Šišlam Rba.[21] It was copied in Muḥammara in 1289 A.H. (1872-1873 A.D.), itself copied from a composite text.[22]
Or. 6593 (Lidzbarski's "Roll B" or "London Scroll B"),apotropaic contents. The two rolls A and B (i.e., OR 6592 and OR 6593) are in one container. Both date from 1869, with the first one fromMuhammerah and the second one fromQurna.
The Code Sabéen (also Codex Sabéen or CS) manuscripts are held at the National Library of France (BnF). Much of the following information is derived from an 1874 catalogue of Syriac manuscripts compiled byJules-Antoine Taschereau [fr], which lists descriptions for Mss. Sabéen 1–19.[23] Many of the manuscripts can be viewed online at the Bibliothèque nationale de France'sGallica digital library.
Code Sabéen 1, also known as MS Paris A (PDF) (dated to 1560 A.D.): Ginza Rabba. Copied at Maqdam, Iraq by Ram Baktiar bar Bihram Šadan.Julius Heinrich Petermann's Ginza transcription into Mandaic and Syriac was primarily based on this manuscript, although he consulted Mss. Paris B, C, and D as well.[24]
Code Sabéen 2, also known as MS Paris B: Ginza that was translated into Latin byMatthias Norberg (1816). Copied at Basra and Maqdam by the chief priest Baktiar-Bulbul bar Ram Ziwa[24] in 1042 A.H. (1632-1633 A.D.) for Adam Zihrun bar Sharat.
Code Sabéen 3, also known as MS Paris C: Ginza copied atHowaiza, in 1091 A.H. (1680 A.D.). The first half of the first part was copied (except for a few pages) by Ram Yuhana bar Hawa. The second half of the first part was copied by Yahÿa Adam bar Rabbai Bakhtiar Bulbul. The second part was copied for Ram Yuhana bar Hawa, by Yahya Sam bar Bihram.
Code Sabéen 4, also known as MS Paris D (PDF): Ginza copied at a location on the Shamaniya Canal, for Abdallah or Bihram, son of Anhara. There appears to have been many copyists. The introductory formula has the name Bihram bar Simath. In the colophon of the first part and the second part, Yahya Bihram, son of Adam Yuhana, names himself expressly as the copyist of the manuscript. The date is unclear, but is sometime in the early 1700s. The colophon of the first part mentions the date 1100 A.H.Matthias Norberg's Mandaic transcription and Latin translation of the Ginza was primarily based on this manuscript.
Code Sabéen 5 (PDF): Prayers, many of which are also found in theLeft Ginza.
Code Sabéen 6-7 (PDF): Ginza copied from MS Colbert 1715 by L. Picques in 1683 A.D. The notes are originally from MS Colbert 382.
Code Sabéen 8: Mandaean Book of John. Copied by Adam Zihrun bar Zaki Shitil inKhalafabad, Iran, in August or September 1630 A.D. (1039 A.H.) during the month ofHitia.[11]
Code Sabéen 9: Mandaean Book of John. Copied in 1102 A.H. at Duraq (or Dawraq; nowShadegan), Iran by Adam Zihrun bar Mhatam on January 18, 1691.[11]
Code Sabéen 10: Mandaean Book of John. Copied by Zihrun bar Adam in al-Mīnā’, Basra, on October 13, 1616.[11]
Code Sabéen 11: Mandaean Book of John copied from Sabéen 8 by L. Picques. Many passages are accompanied by Latin translations.
Code Sabéen 12: Qulasta (masbuta and masqita hymns). Copied at Kamalawa in 978 A.H. (1570 A.D.) by Adam Shitlan br Yahia Sam br Zihrun Bihram. Lacks prayers 5-10. Included in Euting (1867).[25]
Code Sabéen 13: Qulasta (masbuta and masqita hymns). Copied at Basra in 1105 A.H. (1694 A.D.).
Code Sabéen 14: Qulasta (masbuta and masqita hymns). Copied from Colbert m.s. 4108 (see Sabéen 12) by L. Picques and partially translated into Latin.
Code Sabéen 15 (Mark Lidzbarski's F manuscript). This manuscript is a partial copy ofThe Marriage of the Great Šišlam (Šarh ḏ-Qabin ḏ-Šišlam Rba) and also includes prayers from the Sidra ḏ-Nišmata (part of the Qulasta). Copied at Basra in 1086 A.H. (1675 A.D.) by Yahya bar Sam bar Zakia Shitil. Included in Euting (1867).
Code Sabéen 16 (or the Paris Diwan): Scroll, 1360 cm x 16 cm. 409 lines on the cosmogony, beliefs, duties of bishops and priests, and of the faithful, etc., in the form of questions and answers. These questions are believed to have been addressed byHibil Ziwa Yawar toNbat Rabba. Copied at Howaiza in 1127 A.H. (1716 A.D.).
Code Sabéen 25 (PDF) (Mark Lidzbarski's E manuscript). This manuscript is a copy ofThe Book of the Zodiac (Asfar Malwāšē), and also a partial copy ofThe Marriage of the Great Šišlam (Šarh ḏ-Qabin ḏ-Šišlam Rba). However, it contains a longer appendix of more recent date.
Strasbourg MS 3.978: The manuscript was copied forJulius Heinrich Petermann byYahia Bihram br Adam Yuhana in 1270 A.H. (1853–4 A.D.). ANeo-Mandaic poem in the manuscript was composed in 1203 A.H. (1788 A.D.) and copied in 1270 A.D. (1853–4 A.D.) by R. Adam Yuhana.[27]
MSSan Diego, an original manuscript that belonged toLamea Abbas Amara, who brough it to San Diego, United States fromNasiriyah, Iraq. Copied by Mhatam Zihrun bar Adam on May 13, 1922.
The Rbai Rafid Collection (RRC) is a private collection of Mandaean manuscripts belonging to the Mandaean priest RbaiRafid al-Sabti inNijmegen, Netherlands.[18] Important manuscripts in the collection include different versions of theGinza Rabba, various priestly texts, and numerous magical texts.[28]
The Rbai Rafid Collection (RRC), held by RbaiRafid al-Sabti inNijmegen, Netherlands, is likely the world's largest private collection of Mandaean manuscripts. The physical manuscripts date back to the 17th century,[29] while the contents date back to pre-Islamic times. The entire collection was photographed byMatthew Morgenstern in 2013.[30] Many manuscripts in the collection have been digitized and published online in transliterated format byMatthew Morgenstern and Ohad Abudraham. RRC manuscripts cited in theComprehensive Aramaic Lexicon (CAL) are as follows. The following list is compiled from the CAL[31] and Morgenstern's article "New Manuscript Sources for the Study of Mandaic".[30]
Copied inShushtar in 1156 A.H. (1744-5 A.D.) by Iuhana br Ram br Sam br Adam k. Malka Sabur. More accurate than the corrupt Drower version and the late British Library version.Main text used in the CAL.
Copied in 1074 A.H. (1663-4 A.D.) by Yahia Yuhana br Rbai Zihrun Adam in Šuštar.[32][33] Most complete manuscript ofŠarḥ Maṣbuta Rbtia. A transliteration and English translation of the colophon is included Morgenstern (2019).[33] Variant: DC 50.Main text used in the CAL.
Copied by Mhatam Iuhana br Ram Zihrun br Sam k. ˁAziz l. Kupašia udurašiḥ in 1286 A.H. (1869-70 A.D.). Variants: DC 43g I and DC 43g II (copied byIahia Bihram br Adam Iuhana in the marshlands in 1272 A.H. (1855-6 A.D.)), DC 46, Codex Sabéen (CS) 27.[35]
RRC 1G
Šapta ḏ-Qaština
Copied by Mhatam Iuhana br Ram Zihrun br Sam in the marshlands in 1287 A.H. (1870-1 A.D.)
RRC 1P
Šapta ḏ-Pišra ḏ-Šumqa
Copied in Amara in 1289 A.H. (1872-3 A.D.) by Ram Zihrun br Sam Zihrun br Iahia Zihrun k. ˁAziz
RRC 1T
Šapta ḏ-Bit Mišqal Ainia
Copied by Adam Yuhana br Sam br Bihram in Shushtar in 1196 A.H. (1782 A.D.). Earliest manuscript ofBit Mišqal Ainia. Variants: DC 26 and DC 28.Main text used in the CAL.
Copied by Zihrun br Yahia Sam[33] in 1086 A.H. (1675–1676 A.D.). Longest RRC manuscript. Contains Neo-Mandaic features.[29] Part ofAlf Trisar Šuialia, corresponds to "Blow and healing" (Part 5.1) in Book 2 of Drower (1960).[36]
Copied by Sam Yuhana br Yahia Adam in Ḥuwaiza in 1077 A.H. (1666–7 A.D.).[33] Missing a large section corresponding to lines 912–1131 of DC 34 but is often more accurate than DC 34.[30]
Copied in 1173 A.H. (1759–0 A.D.). Variant: DC 36.[39] TitledTafsir u-Afrašta Kasita, it corresponds to Books 6 and 7 in Drower's (1960)Alf Trisar Šuialia.[36]
Copied in 1294 A.H. (1877 A.D.) by Bihram br Ram Zihrun br Sam Bihram. Includes a Neo-Mandaic poem that was composed in 1161 A.H. (1748 A.D.) and copied in 1294 A.H. (1877 A.D.) by Yahia Yuhana.[27]
The Drower Collection (DC), held at theBodleian Library inOxford University, is the world's most extensive institutional library collection of Mandaean manuscripts. The collection consists of 55 Mandaean manuscripts collected byE. S. Drower. Drower has published some of the smaller texts in journal articles, while other larger texts have been published as monographs. Many texts remain unpublished.[1]
Drower donated MSS Drower 1–53 to theBodleian Library in 1958. MS Drower 54 (The Coronation of the Great Šišlam) was given to the library by Lady Drower in 1961, and MS Drower 55 (Drower's personal notebook) was added in 1986.[42] DC 1–5, 22, 30, 31, 38, 45, and 53 are codices, with the rest of the DC manuscripts being scrolls.[6]
A list of manuscripts in the Drower Collection, based on primarily on Buckley (2010),[6] as well as Drower (1937)[43] and other sources, is given below. The manuscripts are abbreviated DC.
DC 1 – prayerbook (codex) containing prayers for rituals such as minor ablutions (rahmia andlofania).[5] 238 pp.
DC 2 – prayerbook (codex)[5] called theSidra ḏ-Nišmata ("Book of the Soul") that was copied byShaikh Nejm (or Negm; full priestly name: Adam Negm, son of Zakia Zihrun, son ofRam Zihrun) for Drower in 1933. 155 pp.Jacques de Morgan had also acquired a copy of theBook of Souls during his travels to Iran from 1889 to 1891.[6]
DC 4 – codex consisting of a Mandaic-English glossary compiled by Shaikh Nejm for Drower, with the help of an English-speaking Mandaean. See Hezy & Morgenstern (2012).[44]
DC 5 – prayerbook (codex).[5] Known as the "Prayers of Yahya." Copied by Hirmiz bar Anhar.
DC 6 – Alf Trisar Šuialia ("1012 Questions", incomplete version[5]). Contains parts 3-7 (out of 7 parts total) of the1012 Questions. One part is known as the Tafsir Pagra. 14400 mm long by 337 mm wide (about 12 inches) with 1652 lines. Copied by Adam Zihrun, son of Bihram Šitlan, of the Šaʿpuria clan inShushtar in 1557 (965 A.H.).[45]
DC 7 – Diwan Nahrwata ("TheScroll of the Rivers"). The illustrated scroll is a geographical treatise.[1]Kurt Rudolph published a German translation in 1982, based on aBaghdad copy originally fromAhvaz.[46] In 2022,Brikha Nasoraia published an English translation and analysis.[47] About 3300 words. Copied byRam Zihrun, son of Sam Bihram, Kupašia inShushtar in 1259 A.H. (1843 A.D.).
DC 8 –Diwan Abatur. Copied by Ram Yuhana, son of Ram, of the Dihdaria and Sabur clans (active ca. 1743). A scroll wrapped in linen cloth that is 14,630 mm long by 316 mm wide (about 48 feet long and 1 foot wide), with approximately 800 lines. Interspersed illustrations. A note inside the box is labelled "Bahrami purchase". Donated by Drower to the Bodleian Library in 1950.[48]
DC 9 –Haran Gawaita. Copied byRam Zihrun, son of Sam Bihram, Kupašia in Margab, Iran in 1276 A.H. (1859 A.D.).
DC 10 – Pišra ḏ-Šambra[49] (love charm magic scroll). Aqmaha that is an invocation toLibat (Venus). Translated and published inJRAS (1939).
DC 11 –zrazta (talisman). Illustrated scroll with 183 lines.
DC 12 – Pašar Haršia ("The Exorcism of Wizards" / "The Loosing of Spells"). Aqmaha that is an exorcism of witches and wizards. Purchased by Drower from ShaikhAbdallah inAhvaz in 1933. Dates to 1196 A.H. / 1782 C.E. Transcribed by Adam Yuhana, son of Sam, son of Bihram, Kamisia clan at Šaka by the Karka River (or Kerak River).[50] An English translation of the colophon can be found in Gelbert (2017).[51]: xlii–xliii CAL text.
DC 13 –zrazta ofHibil Ziwa. Also called "Roll C." Part of theZrazta ḏ-Hibil Ziwa (DC 44). Purchased by Drower from Shaikh Kumait in 1933.
DC 14 –zrazta or magical / "protective" text.[5] Part of theZrazta ḏ-Hibil Ziwa (DC 44). Purchased by Drower from Shaikh Kumait. 185 lines.
DC 15 –zrazta of the GreatPtahil (Zrazta ḏ-Ptahil Rba).[5] A very long scroll purchased by Drower from Shaikh Nejm, inQal‛at Saleh in April 1933. Also called "Roll E."
DC 16 – Exorcism scroll. Also called "Roll F." 101 lines. Purchased by Drower in 1933.
DC 17 – Šalhafta ḏ-Mahra. A small 2.5-inch wide exorcism scroll also called "Roll G."
DC 18 – Zrazta ḏ-Šuba Šibiahia ("The Talisman of the Seven Planets"). There is a section for each of the seven planets. Copied by Shaikh Faraj (Adam br Iahia br Adam Zihrun) for Drower in Baghdad in 1355 A.H. (1935 A.D.). Variants: DC 43i and RRC 1F.
DC 19 – Šalhafta ḏ-Mahra ("The Exorcism of Illness"), consisting of two texts.[49] Copied by Adam Zihrun br Ram Zihrun br Adam Iuhana in Baghdad in 1355 A.H. (1935 A.D.). Variants are DC 43d and Codex Sabéen (CS) 27: 10a–14a (undated, prob. 19th century).[52]
DC 20 – Šafta ḏ-Dahlulia ("The Scroll of, i.e. against Evil Spirits"). Illustrated scroll copied by Sheikh Faraj for Drower in Baghdad in 1935. Originally copied in 1250 A.H. (1834–5 A.D.) in Shaṭra by Adam br Bihram br Yahia.[53] 236 lines.[54][55]CAL text.
DC 21 –Šafta ḏ-Pišra ḏ-Ainia ("Exorcism of the Evil and Diseased Eyes").[49] Copied by Shaikh Faraj for Drower in December 1935. 803 lines. Published by Drower inJRAS No. 4 (Oct. 1937).[56] See also Müller-Kessler (1999).[57] Analysis by Hunter (2013).[58]
DC 22 –Ginza Rba codex. Purchased by Drower from Shaikh Nejm in 1936. Transcribed in 1831 byRam Zihrun, son of Sam Bihram, Kupašia. Ram Zihrun copied theRight Ginza inQurna, and theLeft Ginza inBasra.
DC 23 – Pašar Šumqa / Pašar Šmaq ("The Exorcism of Fever").[49] Purchased by Drower from Shaikh Nejm in 1936. 777 lines. Copied in Basra in 1226 A.H. (1811 A.D.) by Bihram Sam br Zihrun.[59]CAL text.
DC 24 – Šarḥ ḏ-Parwanaia, or Panšā ("TheScroll of the Parwanaya").[1] German translation and commentary by Burtea (2005).[60] Used for rituals such as the consecration of thecult-hut, the dove (ba) sacrifice,zidqa brikha, themyrtle ritual, etc.
DC 25 – aqmaha scroll. Purchased by Drower from Hirmiz bar Anhar in Baghdad in 1936.
DC 26 – two talismans (qmahas). Published by Drower inIraq 5 (1938): 31–54.[1] Consists of two texts:Bit Mišqal Ainia andRiš Tus Tanina. Copied by Shaikh Faraj (Mhatam Yuhana br Adam Zihrun br Yahia Bihram[61]) in 1355 A.D. (December 1936) for Drower in Baghdad.Bit Mišqal Ainia (Qmaha ḏ-Bit mišqal ainia), a different version of DC 28, was published in Drower (1938).[62] Morgenstern finds Drower's translation to be erroneous; he makes uses of RRC 1T in addition to DC 26 and 28.[61]
DC 27 –Šarḥ ḏ-Zihrun-Raza-Kasia / Masiqta Zihrun Raza Kasia ("TheMasiqta of Zihrun, the Hidden Mystery").[1] The text covers themasbuta (in lines 23–190) andmasiqta (in lines 232–523) of Zihrun Raza Kasia. German translation and commentary by Burtea (2008).[63] An illustrated scroll purchased by Drower from Shaikh Yahia, Qal’at Salih in May 1937. The colophon date is 1088 A.H. (c. 1677 A.D).[64] 559 lines. See Rebrik (2008).[65]CAL text.
DC 28 – Pišra ḏ-Bit Mišqal Ainia (The Exorcism of "I Sought to Lift My Eyes"),[1] aqmaha text. Purchased by Drower from Shaikh Nejm in June 1937. Published in Drower (1938).[62] Copied by Yahia Bihram br Adam Yuhana br Sam in 1272 A.H. (1855-6 A.D.) in the marshlands.[61]
DC 29 –Pišra ḏ-Ainia / Pašar Ainia ("Exorcism of the Evil Eye"). Purchased by Drower from Shaikhs Nejm and Yahia in November 1937.CAL text.
DC 30 – Draša ḏ-Yahia ("Teaching of Yahia" orMandaean Book of John) (codex).[5] Purchased by Drower from Shaikhs Nejm and Yahia in November 1937. The manuscript copying was finished on March 16, 1753 A.D. (1166 A.H.).[11] Copied inShushtar by Ram Yuhana, son of Ram, Dihdaria.
DC 31 –Book of the Zodiac (codex). Purchased by Drower from Shaikhs Nejm and Yahia in November 1937. Copied in Qurna in 1247 A.H. (1831-2 CE) by Ram Zihrun br Bihram Sam br Iahia Zihrun.[66]
DC 32 – Theqmahia ofNirigh,Sira, andLibat ("exorcism of Mars, Moon, and Venus"). Love talisman scroll. Purchased by Drower from Shaikh Nejm in 1938.
DC 33 –Tlata qmahia[67] or the "threeqmahia" (exorcism scrolls):Šuba lbišna,‛Sirna hthimna, andYawar Ziwa nišimtai. Purchased by Drower at Litlata in April 1938. Published inJRAS No. 3 (1937).[68]
DC 34 –Scroll of Exalted Kingship / Diwan Malkuta 'laita. Illustrated scroll purchased by Drower from Shaikh Nejm in April 1939. 1353 lines.
DC 35 – Diwan Maṣbuta ḏ-Hibil Ziwa ("The Baptism of Hibil Ziwa").[69] Bought in Persia through Shaikh Nejm on April 29, 1939. Copied by Yahia Bihram, son of Adam Yuhana, of the Qindila, Kamisia and Rish Draz clans in 1831 (1247 AH), but his added postscript extends to 1848. Date incorrectly given as 1750 by Drower. 544 lines of pure text and then 3937 mm of mixed text and illustrations. Donated by Drower to the Bodleian Library in December 1958.[70] Colophons analyzed in Morgenstern (2019).[71]
DC 36 –Haran Gawaita and1012 Questions (complete version with all 7 books).[5] A long scroll that is 12 inches wide and 626 inches (17 yards, 14 inches) long. Copied by Yahia Zihrun br Ram in Shushtar in 1088 A.H. (1677 A.D.).[72]CAL text.
DC 37 – Šafta ḏ-Masihfan Rba ("The Scroll of the Great Overthrower").[1] Copied byYahia Bihram, son of Adam Yuhana, in Suq eš-Šuyuk in 1861. 633 lines. There is also a British Library manuscript fragment. There are two additional copies ofŠafta ḏ-Masi(h)fan owned by Suhaib Nashi: a manuscript copied in Qalˤat Ṣāleḥ in 1358 A.H. (1939 A.D.) and another undated manuscript probably copied during around the same time. Both of the Suhaib Nashi manuscripts are based on a different manuscript tradition than DC 37.[30]
DC 38 – Šarḥ ḏ-qabin ḏ-Šišlam Rba ("The Marriage Ceremony of the Great Šišlam").[73] A scroll that Drower had purchased from Shaikh Nejm in April 1939, along with DC 36, 37, and 39. Transcribed by Adam Yuhana.
DC 39 – Šafta ḏ-Qaština ("The Scroll of 'I Shoot'"),[49] aqmaha that Drower had purchased from Shaikh Nejm in April 1939. Transcribed in 1802 by Adam Yuhana.
DC 40 – Šafta ḏ-mihla ("The Scroll of Salt") orPašra mihla ("The Excorcism of Salt"). An exorcism scroll that uses personified salt to exorcise illnesses and evil spirits. Purchased by Drower from Shaikh Nejm in May 1939. Copied by Bihram brRam Zihrun br Sam Bihram.[74] Salt is also frequently sprinkled around Mandaean houses to keep evil spirits away.[43] See Tarelko (2008).[75]
DC 41 –Alma Rišaia Rba ("The Great Supreme World").[5] English translation and commentary by Drower (1963).[76] An illustrated scroll about 545 lines long, dating to 1809 (1220 A.H.). Copied for Colonel J. E. Taylor (Vice-Consul in Baghdad) in Šuštar in 1224 A.H. (1809–10) by Adam Yuhana, son of Sam Bihram (i.e.,Ram Zihrun, son of Sam Bihram), of the Kamisia and Rish Draz clans.[77] Bought from Sheikh Nejm in Iraq by Drower in autumn 1939. Donated by Drower to the Bodleian Library in December 1958.[78]CAL text.
DC 42 - Šarḥ ḏ-Ṭabahata ("The Scroll of Ṭabahata" [Parents], or "TheScroll of the Ancestors").[1] Used forParwanaya rituals. Transcribed in 1743 and has 834 lines. Similar to Prayer 170 of theQulasta, but some names are different. Commentary by Buckley (2010).[6] DC 42verso contains six texts: šarḥ ḏ-ahaba ḏ-mania b-iuma ḏ-paruanaiia, aprišata ḏ-ahaba ḏ-mania, šarḥ ḏ-ahaba ḏ-mania ḏ-tarmida ʿu ganzibra kḏ napiq, šarḥ ḏ-ṭabahata qria b-šuma ḏ-gabrauʿnta, šarḥ ḏ-dukrana ḏ-šumaiia, šarḥ ḏ-zidqa brika ḏ-paruanaiia. Copied at Basra in 1248 A.H. (1832-3).[15]
DC 43 – The Poor Priest's Treasury,[1] a scroll consisting ofqmahas used for exorcism and magic. The contents are: Qmaha ḏ-ṣir Sahria (DC 43a); Qmaha ḏ-Šaiul (DC 43b); the three related texts (DC 43c) Šuba libišna, ʿsirna hthimna, and Yawar Ziwa (see DC 33); Šalhafta ḏ-Mahria (DC 43d; see DC 19); Qmaha ḏ-Dahlulia (DC 43e; see DC 20); Qmaha ḏ-Gastata (DC 43f); Qmaha ḏ-Br ʿngaria (DC 43g); Qmaha ḏ-Yurba (DC 43h); Qmaha ḏ-Šuba (DC 43i); Qmaha ḏ-Qaština (DC 43j; of DC 39 and copy in Bodleian). Purchased by Drower from Shaikh Nejm in 1939[55] and copied in 1270 A.H. (1853 A.D.) in the marshlands in the territory of the Kit bin Sa'ad, byYahia Bihram br Adam Yuhana. Variants in DC 23b.[79] See also Burtea (2005).[80] CAL texts: DC43a,43c,43d,43f,43g I,43g II,43h,43i.
DC 44 – Zrazta ḏ-Hibil Ziwa ("The Protection of Hibil Ziwa").[49] The longest talisman in the Drower Collection. Purchased by Drower from Shaikh Nejm in 1939 and was transcribed in 1209 A.H. (1794–1795 A.D.) atQurna by Sam Bihram, son of Yahia Yuhana, Dihdaria, who also transcribed DC 34. 2140 lines with 2 colophons.[81] The text was first made known to the international scholarly community byJacques de Morgan (1905),[82] based on aqmaha scroll that de Morgan had purchased during his travels to Iran from 1889 to 1891.[6]Matthew Morgenstern has a photocopy of aHamš Zaraziata manuscript copied in 1199 A.H. (1784–1785 A.D.), which contains the earliest known copies ofZarazta ḏ-Manda ḏ-Hiia andZarazta ḏ-Ptahil. There are also many later copies in the Rbai Rafid Collection.[30]
DC 45 – Haršia Bišia[5] ("A Mandaean Book of Black Magic"). Partially published in journal articles.[83][49]CAL text of DC 45:5–7 (Qmaha ḏ-Šiul).
DC 46 – Haršia Bišia[5] ("A Mandaean Book of Black Magic"[49]). Copied byShaikh Abdallah in March 1942. Different version of DC 45. Partially published in journal articles.[83]
DC 47 – Pišra ḏ-Šambra ("A Phylactery for Rue").[84][85][1] Copied in 1249 A.H. (1833-4 A.D.)[16] byYahia Bihram, son of Adam Yuhana. Another manuscript analyzed by Drower was a manuscript that the Mandaean silversmithZahroun Amara had copied forAnastase-Marie de Saint-Élie around the turn of the 20th century. Drower abbreviates the manuscript asP.A.[84]
DC 48 –Alma Rišaia Zuṭa ("The Smaller Supreme World")[21] (listed as DC 47 in Drower 1953[5]). English translation and commentary by Drower (1963).[76] A text fromShushtar that was copied by Adam Zihrun br Bihram Šitlan br Sam Zakia br Iahia Bulparaš br Ram Iuhana, Ša‛puria clan.[86] Dates to 972 A.H. or 1564 A.D.CAL text.
DC 49 – Small exorcism scroll
DC 50 – Šarḥ ḏ-Maṣbuta Rabtia ("TheScroll of the Great Baptism").[1] Ritual scroll describing the 360 baptisms (masbutas) for a polluted priest. Also called "Fifty Baptisms" and theRaza Rba ḏ-Zihrun. Dates from 1867 and has 962 lines. See Güterbock (2008).[87] Also known in full asŠarḥ ḏ-Maṣbuta Rabtia ḏ-Tlatma u-Šitin Maṣbutiata.
DC 51 – Pišra ḏ-Pugdama ḏ-Mia ("Exorcism: the Command of the Waters"),[49] of which DC 51 is the only surviving copy. Exorcism invoking the personified waters of life. Dates to 1277 A.H. Copied in Margab, Suq es-šuyukh, in 1277 A.H. (1860-1 A.D.) by Ram Zihrun, son of Sam Bihram, Kupašia. Berlin MS Or. Oct 3752 envelope 34, an incomplete manuscript, parallels DC 51 (lines 433-448).[88]CAL text.
DC 52 – missing
DC 53 –Qulasta (Canonical Prayerbook, a complete codex). Purchased by Drower in 1954. Copied in 1802 by the ganzibra Adam Yuhana, the father ofYahia Bihram, inHuwaiza,Khuzistan.
DC 54 –The Coronation of the Great Šišlam. English translation and commentary by Drower (1962). Or. 6592, British Museum is another manuscript of this text.[89] The scroll is from eitherBasra orHuwaiza[22] and dates to 1008 A.H. (1599 A.D.). Copied by Sam Šitlan, son of Ram Bayan, Ša‛puria clan.Morgenstern notes that DC 54 is corrupt, while RRC 1A and BL. Or. 6592 are more reliable.[22]
Ethel Stefana Drower:The Book of the Zodiac = Sfar malwašia: D. C. 31. London: Royal Asiatic Society, 1949.
Ethel Stefana Drower:Mandaeans. Liturgy and Ritual. The Canonical Prayerbook of the Mandaeans. Translated with notes. Leiden: E. J. Brill, 1959.
Ethel Stefana Drower:Haran Gawaita. The Haran Gawaita and the Baptism of Hibil-Ziwa: the Mandaic text reproduced, together with translation, notes and commentary. Città del Vaticano, Biblioteca apostolica vaticana, 1953.
Ethel Stefana Drower:Alf trisar ŝuialia. The thousand and twelve questions: a Mandaean text, edited in transliteration and translation. Berlin, Akademie-Verlag, 1960.
M.Nicolas Siouffi:Études sur la Religion/Des Soubbas ou sabéens, leurs dogmes, mœurs par. Paris 1880, ISBN 9781147041224
J. de Morgan:Mission scientifique en Perse par J. De Morgan. Tome V. Études linguistiques. Deuxième partie. Textes mandaïtes publiés par J. de Morgan avec une notice sur les Mandéens par Cl. Huart. Paris, 1904.
Hermann Zotenberg:Catalogues des manuscriptes syriaques et sabéens (mandaïtes)
Henri Pognon:Inscriptions mandaïtes des coupes de Khouabir Paris 1898–1899, parts 1–3.
Mark Lidzbarski:Ginzā. Der Schatz oder Das große Buch der Mandäer. Göttingen, 1925.
Mark Lidzbarski:Das Johannesbuch der Mandäer. Gießen: Töpelmann, 1915 [1966].
Mark Lidzbarski:Das mandäische Seelenbuch, in: ZDMG 61 (1907), 689–698.
Richard Reitzenstein:Das mandäische Buch des Herrn der Größe und die Evangelienüberlieferung. Heidelberg-Winter, 1919.
Julius Euting:Qolastā oder Gesänge und Lehren von der Taufe und dem Ausgang der Seele. Stuttgart, 1867.
B. Poertner:Mandäischer Diwan. Eine photographische. Aufnahme; Straßburg, 1904.
Werner Foerster:A Selection of Gnostic Texts. Oxford, 1974
Kurt Rudolph:Theogonie, Kosmogonie und Anthropogonie in den mandäischen Schriften. Eine literarkritische und traditionsgeschichtliche Untersuchung. Vandenhoeck & Ruprecht, Göttingen 1965 (Forschungen zur Religion und Literatur des Alten und Neuen Testaments 88,ZDB-ID528176-3), (Zugleich: Leipzig, Univ., Phil. Habil.-Schr., 1961).
Kurt Rudolph:Der mandäische "Diwan der Flüsse. Abhandlungen der Sächsischen Akadademie der Wissenschaft. Phil.-Hist. Klasse 70 Heft 1, Leipzig, 1982.
Kurt Rudolph.Mandaeism In: David Noel Freedman (ed.), The Anchor Bible Dictionary, Doubleday 1992, ISBN 3-438-01121-2, Bd. 4, S. 500–502.
Rudolf Macuch:Und das Leben ist siegreich Mandäistische Forschungen 1, Harrassowitz Verlag 2008
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^abcdefghHaberl, Charles; McGrath, James (2020).The Mandaean Book of John: critical edition, translation, and commentary. Berlin: De Gruyter.ISBN978-3-11-048651-3.OCLC1129155601.
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^abMorgenstern, Matthew (ed.)."Šapta ḏ-Pišra ḏ-Ainia".The Comprehensive Aramaic Lexicon. Retrieved2024-07-27.
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^abDrower, Ethel S. (1960).The Thousand and Twelve Questions: A Mandaean Text (Alf Trisar Šuialia). Berlin: Akademie Verlag.
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^abMüller-Kessler, Christa (2010). "A Mandaic Incantation Against an Anonymous Dew Causing Fright: Drower Collection 20 and Its Variant 43 E".ARAM (22). Peeters:453–476.ISBN9789042929579.
^Müller-Kessler, Christa (1999). "Aramäische Beschwörungen und astronomische Omina in nachbabylonischer Zeit".Babylon: Focus Mesopotamischer Geschichte, Wiege früher Gelehrsamkei (in German). Berlin: SDV Saarbrücker Druckerei und Verlag.ISBN3-930843-54-4.ISSN1433-7401.
^Hunter, Erica C. D. (2013). "Comparative Perspectives on Šapta ḏ-pišra ḏ-ainia".Durch Dein Wort ward jegliches Ding! (in German). Wiesbaden: Harrassowitz.ISBN978-3-447-06973-1.OCLC856902570.
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^Rebrik, Victor (2008). "Mandäische Taufriten (nach der Handschrift DC 27)".Und das Leben ist siegreich!: mandäische und samaritanische Literatur: im Gedenken an Rudolf Macuch (1919-1993) = And life is victorious: Mandaean and Samaritan literatures: in memory of Rudolf Macuch (in German). Wiesbaden: Harrassowitz.ISBN978-3-447-05178-1.OCLC310616930.
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^Tarelko, Michael (2008). "Preliminary Remarks on the Unpublished Manuscript DC 40 from the Drower Collection of Mandaean Manuscripts".Und das Leben ist siegreich!: mandäische und samaritanische Literatur: im Gedenken an Rudolf Macuch (1919-1993) = And life is victorious: Mandaean and Samaritan literatures: in memory of Rudolf Macuch (in German). Wiesbaden: Harrassowitz.ISBN978-3-447-05178-1.OCLC310616930.
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^Bogdan Burtea, 'Ein mandäischer magischer Text aus der Drower Collection', in B. Burtea, J. Tropper, H. Younansardaroud,Studia Semitica et Semitohamitica. Festschrift Rainer Voigt zum sechzigsten Geburtstag, (Alter Orient und Altes Testament 317. Münster, 2005), pp. 93–123.
^Müller-Kessler, Christa (1999). "Dämon + YTB 'L — Ein Krankheitsdämon. Eine Studie zu aramäischen Beschwörungen medizinischen Inhalts".Munuscula Mesopotamica. Festschrift für Johannes Renger (in German). Münster: Ugarit-Verlag.ISBN3-927120-81-2.
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^Güterbock, Michael (2008). "Vorläufige Bemerkungen zu einer Ausgabe der mandäischen Rituale in der Drower Collection 50".Und das Leben ist siegreich!: mandäische und samaritanische Literatur: im Gedenken an Rudolf Macuch (1919-1993) = And life is victorious: Mandaean and Samaritan literatures: in memory of Rudolf Macuch (in German). Wiesbaden: Harrassowitz.ISBN978-3-447-05178-1.OCLC310616930.
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