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I Possess two copies of this qmaha. The differences between the two are slight, though one is a recent copy and the other is dated 1273 A.H., and I surmise that both are derived from an older document in priestly possession. Mistakes in this earlier and already corrupt manuscript are reproduced as conscientiously as the rest of the text, and of mistakes and obscurities there are not a few. It is natural that these should occur, especially as the ancient language has long ceased to be used by the people. Priests, however well intentioned, miss out lines or, still worse, edit passages which they find incomprehensible, and, moreover, the practice of employing a fellow-priest to dictate the text ordered by a client is a common one and leads to misspelling and faults.
As for the original composition, I assume it to have been made somewhere about the time of the priest Ramuiia, who collected most of the ritual prayers into one volume, since the whole qmaha is based on the prayer given in that volume: ‘I prayed, lifting my eyes’. The ‘ancient roll’ mentioned by the copyist at the end of the qmaha may have been this original, or it may not. Ramuiia's date is probably to be placed during the first years of the Arab conquest.
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References
page 31 note 1
Transliteration. The Mandaean t is rendered by both t and
th
. As the soft and hard h are represented by one letter in Mandaean I transliterate both by h. The only Mandaean use of a soft h is the possessive and objective suffix 3rd pers. sing, represented here by ḫ. The possessive particle ada is transliterated
d
. K is pronounced like 
ahk
‘your’ and therefore I transliterate
kh
. Similarly, where t is pronounced
th
I write
th
, and where g like gain, gh. (I do not indicate, however, where ‘b’ is pronounced like ‘w’ or ‘V’.)
Abbreviations:
N. = Nöldeke, TH., Mandäische Grammatik (Halle, 1875)Google Scholar;
J. = Jastrow, M., A Dictionary of the Targumim, &c. (Verlag Choreb, Berlin, 1926)Google Scholar;
P.S.= Smith, J. Payne, A Compendious Syriac Dictionary (Clarendon Press, 1903)Google Scholar.
page 32 note 1 The letters of the alphabet are considered an exorcism in themselves.
page 32 note 2 The meaning of this epithet is disputed. Manda d Hiia is a saviour spirit, an emissary of the Life.
page 32 note 3 Uṣṭunai, ‘my pillars’. Lidzbarski translates ‘rump’. Possibly here the expression and those which follow refer to the physical man. Uṣṭuna refers in general not only to the lower part of the body and legs but to the whole trunk.
page 32 note 4 Hikla, ‘temple’ or ‘palace’, is more properly in Mandaean ‘house-area’, i.e. the house proper, sheds, courtyard, and reception-room contained by the outer house wall. Here it could mean ‘temple of the body’.
page 32 note 5 According to D.C. 26, ‘cried a cry in the height and all fault was cleared away in the vapours of darkness’. The metaphor seems that of the rising sun, chasing away the shadows of night.
page 33 note 1 The verb srk is often found with nura. The idea is fire creeping and consuming upwards.
page 33 note 2 laṭabia. These are often mentioned in exorcisms. Possibly the word means ‘he cursed me’ hence, ‘the cursers’. Nöldeke translates ‘Unholde’. Most translators leave the word untranslated.
page 33 note 3 grultana. In both MSS. ‘Little ball or stone apparently used in casting lots’ hardly Hts the sense. Perhaps some original had gru lthania, i.e. (those who) ‘quarrelled with others’ ? or ‘incited others’ ? One would expect a Pael form.
page 33 note 4 Saiafta. Saiaftia ?
page 33 note 5 26 has pth haria udawia d lamqabil (‘daughter of freedmen who receives not the afflicted’). Both versions are unsatisfactory. The passage is evidently corrupt. I give the probable version in the transliteration, i.e. kth hadia udawia d lamqabil.
page 33 note 6 Yurba. An evil genius, and looked upon as a sun-god and patron of the Jews. Pronounced Yūr-ba, not Yu Rabba. (Possibly ‘Ur? the giant?)
page 33 note 7 abuḫ not abu is given in Nöldeke as the feminine possessive, but abu occurs as feminine possessive in some magic documents.
page 33 note 8 Spirits of life and of light.
page 33 note 9 Planets are represented as spirits riding in ships across the sky.
page 33 note 10 ‘Waves of the countenance’, an idiom for ‘features’.
page 33 note 11 The verb is sṭr: nistandar-mstṭar.
page 33 note 12 A slightly imperfect passage. Probably should be, ulaiit bahna d nihuia akwathh ulaiit taqna d taqun akwathh . I have translated the latter part of the phrase according to this reading.
page 33 note 13 I read ubtušlimia hadin adiauria not badiauria.
page 33 note 14 The dmutha is the heavenly counterpart, the spiritual ‘double’, corresponding to the Iranian fravaši. All living creatures, trees and natural objects have a dmutha , even spirits of light being included in some cases, as in the present text.
page 34 note 1 The planetary ships.
page 34 note 2 yardna refers to any river or running stream.
page 34 note 3 The word should be titmasa, not titmasar. The mistake may go back to some carelessly dictated copy.
page 34 note 4 Cessation of life in a spirit state, say Mandaean priests.
page 34 note 5 Markabatha: ships or chariots. Planets are represented in ships.
page 34 note 6 kinianun; kiniana also means ‘family’ or ‘race’ or ‘tribal name’.
page 34 note 7 The Light Giver, a saviour spirit.
page 35 note 1 ‘the House’ refers to the earthly world.
page 35 note 2 The root is sṭr (reflexive: see N., p. 212).
page 35 note 3 Širiatha has the double meaning of ‘rays’ and ‘exorcisms’.
page 35 note 4 gṭl is used here in its colloquial sense of ‘use roughly’, ‘flog’.
page 35 note 5 One of the prayers of exorcism.
page 35 note 6 The passage italicized is unintelligible to me. As the two copies differ considerably I venture to think that it is very corrupt.
page 35 note 7 Both scribes have naura, ‘mirror’. From the sense, it should be nura, (fire).
page 35 note 8 Another obscure passage. Angels are evil spirits in Mandaean writings.
page 35 note 9 Nṣab: Literally ‘He planted’. Nṣab or Nṣab Ziwa, is one of the spirits of light often referred to in the Mandaean scriptures.
page 35 note 10 The passage is obscure and I fancy that at some time a scribe who confused qala ‘voice’ with qala ‘burning’, or ‘scorching’, has edited the passage with dire effect.
page 36 note 1 uman should be umnḫ.
page 36 note 2 I am inclined to think that šauṭa which can be translated either ‘scourge’, ‘whip’, or ‘flight’ (see Pišra d Ainia, lines 731–2), should be here sauṭa, ‘glory’, which makes more sense.
page 36 note 3
qriia. Cf. 
. I am possibly mistaken, and the word may mean merely ‘called’, but the context seems to favour my reading.
page 36 note 4 The well-known opening, ‘In the name of tlic Great, First, Strange Life from the sublime worlds of light (Bšumaihun d hiia rbia qadmaiia nukhraiia mn almia d nhura yatiria).
page 36 note 5 I read Zikwa amṭinum lalahia ušarhazta amṭinun lstiratha.
page 36 note 6 Sadana, cf.
.
page 36 note 7 An idiom for ‘disconcerted’, ‘perturbed’ ?
page 36 note 8 or ‘entangled’? The second consonant is not clear. Root either 
or 
.
page 36 note 9 See note 3, page 32.
page 36 note 10 An inconsequent sentence. It might have been in an earlier MS. ‘the garment of the spouses of the house was spoilt’ ?
page 36 note 11 The Sun.
page 36 note 12 The Moon.
page 37 note 1 26 has naura ‘mirror’, 98 has nauda ‘trembling’.
page 37 note 2 Piṭiarutha ‘spirits of passing away’ ?
page 37 note 3 Qarin should be qarina. Abgan is literally ‘repeated the alphabet as an exorcism,’ see note 1, page 32.
page 37 note 4 The verb is missing.
page 37 note 5 The ‘and’ before ‘Manda’ and ‘son of’ are redundant and senseless.
page 37 note 6 Yardna, i.e. all water that is running, see note 2, page 34.
page 37 note 7 Niṣbta, meaning not only ‘plant’ but ‘the principle of growth’, ‘Vegetation’.
page 37 note 8 Dmutha. See note 14, p. 33. Dmutha d Hiia (the Likeness, or Appearance, of Life) is often. invoked.
page 37 note 9 The person for whom the exorcism is written ?
page 37 note 10 Niṣbia: all the forces of creation and fertility seem indicated.
page 37 note 11 ? The word ‘uthras seems misplaced here, unless I misunderstand the passage.
page 37 note 12 The Creator is represented as resting after the labours of creation, hence I incline to read hadtia, i.e. ‘when they were new’ and below ‘newness’ for ‘joy’. Confusion occurs in Mandaean between the two roots HDA and HDY, exemplified in the words haduta or hadita for ‘bride’ and hiduia ‘bridegroom’. (See N., p. 119).
page 38 note 1 ‘The Great Life’ is always referred to in the impersonal plural, but as it speaks, I use the singular pronoun for clarity.
page 38 note 2 ‘them’ here is obviously the pious men who are to be protected against the attacks of evil spirits.
page 38 note 3 Literally, ‘and kinds and times’.
page 38 note 4 The Great Māna, the personified soul-matter which is the primal creative source.
page 38 note 5 Pael of ‘it(?).
page 38 note 6 The Māna is addressed?
page 38 note 7 Miscopied for nifqat.
page 38 note 8 i.e. who stand by the word, the magic prayer.
page 38 note 9 Māna here cannot mean ‘garment’ or ‘vessel’, but is used in the sense of ‘soul’ as is so often the case in prayers and exorcisms. The word seems to have a non-Semitic derivation. Cf. Vedic manat manas.
page 38 note 10 The texts have here a passage which seems to be faulty. The meaning is that just as the ‘uthras receive the favour of the Life, men who are pious receive favour and protection. 26 has, ‘All elect ‘uthras who pray this prayer, &c.’ It seems that a sentence is missing.
page 39 note 1 Considerable divergence between the two manuscripts makes me think that this obscure passage is faulty.
page 39 note 2 See above, note 26, p. 34. Here, ‘the river’.
page 39 note 3 Šamiš the sun-god.
page 39 note 4 Sira the moon-god.
page 39 note 5 Siniawis. According to the Ginza Rba, the lowest earth of the world of darkness.
page 39 note 6 Nöldeke takes the root as .dbr, ‘to lift’. But 
&c., leads me to think that zbr means ‘to sink’, ‘to lower’. See J. pp. 378 and 390.
page 40 note 1 Af. of kiš.
page 40 note 2 Both scribes have rkišia, rkašia instead of‘ kišia ‘flails’ or ‘flaps’, an error because rkašia ‘horses’ is the commoner word, and ‘‘’ is easily mistaken for ‘r’.
page 40 note 3 The two scribes have different versions, and the passage is obscure.
page 40 note 4 Probably nihuia ‘shall be’. One scribe has šihuia, the other šihia.
page 40 note 5 Elsewhere, qinaḫ in similar context, ‘thy hymn’ here: ‘thy nest’ ? ‘thy home’. See note 10.
page 40 note 6 If qina = ‘home’, this may be ‘kin’.
page 40 note 7 Mlaḫia. As ‘angels’ is used as meaning evi spirits throughout Mandaean literature, I translate ‘messengers’ here. The word mlakhia is rarely used for good spirits, although angels are sometimes mentioned in exorcisms as beings of power. Much as Solomon called ginns to do his bidding.
page 40 note 8 The qala, the ‘call’ or ‘voice’, is the exorcism to be recited.
page 40 note 9 In an almost parallel passage the word is ‘uhra ‘road’, not ‘uthra as here. It is probably a miscopying in an early copy.
page 40 note 10 See note 5, on this page.
page 41 note 1 Above, in an identical passage, there is no u before mitiqriia.
page 41 note 2 The variations between the two manuscripts here prove how easily corrupted these texts become.
page 41 note 3 Note the difference between this passage and the exactly parallel passage on the preceding page. One must be corrupt.
page 41 note 4 Cf. the parallel passage on the preceding Page.
page 41 note 5 See note 9 on preceding page.
page 41 note 6 Obscure. I omit part and give the literal rendering of part in brackets.
page 41 note 7 The entire passage bears maries of confusion between ‘mine’ and ‘thine’.
page 41 note 8 Both manuscript have niqmun; it is obviously niqrun.
page 41 note 9 sǐbiahia, ‘planets’, now means all kinds of evil spirits, gnomes, and sprites.
page 41 note 10 Both manuscripts have naura, ‘a mirror’, but, again, it is a mistake for nura ‘fire’.
page 42 note 1 Literally, ‘their statures they shall not stretch out’.
page 42 note 2 Anat hambil is obviously a corruption of ‘tham-bil, and I have so translated the sentence. This and the succeeding sentences have suffered corruption during centuries of dictation and copying.
page 42 note 3 Exceedingly obscure, and my reading is paraphrased and tentative.
page 42 note 4 It is the custom, in these magical documents, for the client to supply mentally the name of an enemy for ‘So-and-So’. Sometimes a blank is left, and the client himself writes in the enemy's name.
page 42 note 5 The Šḫinta is the cult-hut, or manda.
page 42 note 6 A slightly unorthodox passage ?
page 42 note 7 hda should be possibly haza ‘this’? ‘In this great Dwelling’? The speaker is presumably the Māna.
page 42 note 8 Mandaean prayers speak of a ‘king’, malka in the myrtle, a ‘king’ in the vine: i.e. the personified spirit of the tree or shrub? Mlakhia is probably a miscopying for malkia.
page 42 note 9 Ayar, or Ayar Ziwa, the personification of Air (the ‘most fine air’ of the Essence corresponds), is chosen to convey the magic saying and to be a messenger to men. Ayar Ziwa, or ‘Radiant Ether’ is supposed by modern Mandaeana to bring the sounds of wireless!
page 42 note 10 Or, ‘Read, thou, and he will bring it about’?
page 43 note 1 This and the succeeding passages are obscure.
page 43 note 2 The passage is obvioiuly corrupt. No second radiance is mentioned, and the scribe of 28 gets over the difficulty by repeating the sentence ‘he created a radiance’ &c.
page 43 note 3 I take this to be hamšaiia uyaiia Hinun.
page 43 note 4 The meaning seems to be, ‘He caused them to breathe the incense of Life, he caused them to believe the sublime Voice’.
page 43 note 5 d, ‘so that’ seems superfluous.
page 43 note 6 Obscure. ‘Why should there be one who is sought with me?’ is equally unsatisfactory.
page 43 note 7 Who is the ‘he’? It is not apparent from the context.
page 43 note 8 The following sentence ie exceedingly difficult to translate owing to the vague nature of the verb nṣb.
page 43 note 9 Doubtful.
page 43 note 10 Literally, ‘a remedy’.
page 44 note 1 Or ‘who gave thee constructive strength’.
page 44 note 2 Literally, ‘our fathers’. One might translate here, ‘the living Ones, our fathers’.
page 44 note 3 Or ‘dust, distortion’. I translate the sentence freely but cannot see any other meaning to it.
page 44 note 4 ṣauta has various meanings, ‘companionship’, ‘a voice’, ‘glory’.
page 44 note 5 Or ‘call us forth’—i.e. the very act of speaking is an act of creation, and the Creator creates by pronouncing the name of the being created.
page 44 note 6 See note 4 above.
page 44 note 7 hzinan should be, I think, the Afel form ahzinan.
page 44 note 8 I am doubtful here, abahathai is in the plural, and so may agree with Life, but, on the other hand, ancestors are often invoked.
page 44 note 9 The Naṣurai. This epithet is applied not to all Mandaeans, but to those who are skilled in priestcraft and astrology.
page 44 note 10 A ganzibra (literally ‘treasurer’) is the degree above priest.
page 44 note 11 The kiniana is the family, or tribe, or family name. The laqab corresponds to ‘generally called’, possibly a name given to the family by Arab neigh-hours?
page 45 note 1 The verb nsk seems to mean ‘instil knowledge’.
page 45 note 2 Cf. Arabic.
page 45 note 3 Describing a raid? In raṭna (dialect).
page 46 note 1 N.B. I do not note such minor variations as ‘I for 1? i.e. atutai for latutai, or slight legitimate varia tions in spelling.
page 46 note 2 Lines in italics not in 28.
page 46 note 3 26 lpaghraihun.
page 46 note 4 26 uhiklia.
page 46 note 5 28 ušaima
page 46 note 6 28 bmruma umuma kulh hba qamat bhumria.
page 46 note 7 28 qum.
page 46 note 8 28 bhbilh.
page 46 note 9 ugabara qam btihmh
page 46 note 10 28 urahulia (spy out).
page 46 note 11 26 marta.
page 46 note 12 26 anašia.
page 46 note 13 26 ‘timiabh.
page 46 note 14 26 upth hadia.
page 46 note 15 28 udaiwia.
page 46 note 16 28 wanasib.
page 46 note 17 28 d inserted.
page 46 note 18 26 ‘tadarlia.
page 47 note 1 26 ziwa.
page 47 note 2 26 nhura.
page 47 note 3 26 utaruṣ.
page 47 note 4 28 ništarhiziun.
page 47 note 5 26 has the repetition ‘mn ziwakh nafša umn nhura yaqira mn’.
page 47 note 6 28 d šanai.
page 47 note 7 26 lgath.
page 47 note 8 Missing in 26.
page 47 note 9 26 haila.
page 47 note 10 26 utqunakh.
page 47 note 11 28 lmark abathur.
page 47 note 12 missing in 26.
page 47 note 13 26 hazun.
page 47 note 14 26 qaiamna umitadarna.
page 47 note 15 28 ṭufana.
page 47 note 16 Missing in 28.
page 47 note 17 Missing in 26.
page 47 note 18 26 štarhlh
page 47 note 19 26 bakia.
page 47 note 20 28 nahman.
page 48 note 1 28 ugawaza.
page 48 note 2 28 ušaima.
page 48 note 3 26 umiumi gaṭulia.
page 48 note 4 28 ‘zal.
page 48 note 5 28 lkaha qrilh.
page 48 note 6 28 ahwat.
page 48 note 7 28 ušarhuzia.
page 48 note 8 28 athia.
page 48 note 9 28 u‘l alahia d lahun.
page 48 note 10 26 kabiria.
page 48 note 11 26 anfal.
page 48 note 12 26 bihda.
page 48 note 13 26 lmlakhia.
page 48 note 14 28 uzhria amṭinun lmarkabatha ušiha amṭinun lalahia ‘hbila &c.
page 48 note 15 26 usimakia.
page 48 note 16 26 ‘ṭatarhaf.
page 48 note 17 Missing in 26.
page 48 note 18 28 banana.
page 48 note 19 28 bšauṭai d ziwai.
page 48 note 20 26 qalai.
page 48 note 21 26 minai.
page 48 note 22 26 arimit.
page 48 note 23 28 amirna.
page 48 note 24 26 ‘iarbbik lburkia.
page 48 note 25 26 mkasuin.
page 48 note 26 26 mlai.
page 48 note 27 26 šiha.
page 48 note 28 28 umqaimia.
page 48 note 29 26 mn zihwa.
page 48 note 30 28 ušarhzat.
page 48 note 31 26 ušumh.
page 49 note 1 26 ‘l babai.
page 49 note 2 hum, missing in 28.
page 49 note 3 Missing in 26.
page 49 note 4 Missing in 26.
page 49 note 5 26 bgirbai.
page 49 note 6 28 btalia ‘tkrikia.
page 49 note 7 26 laṭibia.
page 49 note 8 26 bhailan.
page 49 note 9 marakh.
page 49 note 10 28 qaiamna.
page 49 note 11 28 adiaurai.
page 49 note 12 26 has plural … to humarta.
page 49 note 13 28 umnakalta.
page 49 note 14 26 bqalh.
page 49 note 15 Missing in 26.
page 49 note 16 26 lhakha.
page 49 note 17 26 maria.
page 49 note 18 26 škhinatha.
page 49 note 19 26 d kulh.
page 49 note 20 28 wamrilh.
page 49 note 21 28 ‘zal ‘zal.
page 49 note 22 28 lburkh.
page 49 note 23 28 ubasum.
page 49 note 24 26 uhaila d nafša.
page 49 note 25 26 umaštaimia.
page 50 note 1 26 lšarhibia.
page 50 note 2 Omitted in 26.
page 50 note 3 28 basim.
page 50 note 4 28 d taqun.
page 50 note 5 26 lkulh.
page 50 note 6 28 u‘tpihthat.
page 50 note 7 26 unifqit.
page 50 note 8 26 nihiria.
page 50 note 9 26 manaihun.
page 50 note 10 26 umqaiim.
page 50 note 11 26 qaimubh.
page 50 note 12 26 uqaimibia.
page 50 note 13 26 saghai.
page 50 note 14 26 qudamia unitbihtun.
page 50 note 15 26 adiaura.
page 50 note 16 26 kadra.
page 50 note 17 Missing in 26.
page 50 note 18 28 ‘lwathaian.
page 50 note 19 28 wana šimit.
page 50 note 20 26 d malilbia.
page 50 note 21 26 d sgia.
page 50 note 22 26 bbrikh.
page 50 note 23 26 mnh.
page 50 note 24 26 utištqal.
page 50 note 25 Missing in 26.
page 50 note 26 26 ma d mahria.
page 50 note 27 26 unaqmun.
page 50 note 28 28 brpalia.
page 50 note 29 28 wamrin malakhia d &c.
page 50 note 30 28 omit ‘l.
page 51 note 1 26 urahmilun.
page 51 note 2 28 alwan.
page 51 note 3 26 umlagṭinun.
page 51 note 4 Missing in 26.
page 51 note 5 26 ubrgilia.
page 51 note 6 28 u'ṣṭimia.
page 51 note 7 26 brkašia.
page 51 note 8 26 abnia šurbatha.
page 51 note 9 26 mitqaria.
page 51 note 10 26 ušaima.
page 51 note 11 26 ulyušamin.
page 51 note 12 26 šinhuia.
page 51 note 13 26 qinakh.
page 51 note 14 Missing in 26.
page 51 note 15 26 uniqrun.
page 51 note 16 Missing in 28.
page 51 note 17 Missing in 28.
page 51 note 18 26 d lhiia rab warba.
page 51 note 19 26 šurba d mana hua uqna &c.
page 51 note 20 26 ušarhib.
page 51 note 21 28 mhambalita.
page 51 note 22 26 yatib.
page 51 note 23 23 26 mitirṣna.
page 51 note 24 26 unišmatha.
page 51 note 25 26 athai anin.
page 52 note 1 26 kul.
page 52 note 2 28 dilan.
page 52 note 3 28 ušaima.
page 52 note 4 28 niqmun.
page 52 note 5 26 rh.....
page 52 note 6 Missing in 26.
page 52 note 7 28 wandašatha.
page 52 note 8 26 unitfak.
page 52 note 9 26 has ‘‘l ala tum abgan hiia rbia ‘l man’.
page 52 note 10 28 d qarian.
page 52 note 11 28 pašit.
page 52 note 12 26 libia.
page 52 note 13 28 hzait, 26 baina.
page 52 note 14 26 walma.
page 52 note 15 26 lwath.
page 52 note 16 26 zakwat.
page 52 note 17 26 Yurba.
page 52 note 18 Missing in 26.
page 52 note 19 26 ushid ‘dh.
page 52 note 20 26 d nimalil.
page 52 note 21 26 yaqrai.
page 52 note 22 28 ubhiria.
page 52 note 23 28 d mlikia.
page 52 note 24 26 hdibia.
page 52 note 25 28 nitqan.
page 52 note 26 26 ‘lau dilia.
page 52 note 27 26 d anat.
page 52 note 28 26 triṣlakh.
page 52 note 29 28 ahawh.
page 52 note 30 Missing in 26.
page 52 note 31 28 titbid titbid.
page 52 note 32 26 nišaban.
page 52 note 33 26 arqa.
page 52 note 34 Missing in 26.
page 52 note 35 bbrukhta.
page 53 note 1 26 hamšaiaia.
page 53 note 2 28 u'hai man.
page 53 note 3 26 hukumta.
page 53 note 4 26 upumaiun.
page 53 note 5 Missing in 28.
page 53 note 6 28 štaia.
page 53 note 7 Missing in 28.
page 53 note 8 26 hua.
page 53 note 9 Missing in 28.
page 53 note 10 26 niṣbtakh.
page 53 note 11 Missing in 26.
page 53 note 12 26 utriṣ.
page 53 note 13 26 rauzia.
page 53 note 14 26 l'uthrai.
page 53 note 15 26 hargita.
page 53 note 16 26 manhar.
page 53 note 17 26 umyaqar.
page 53 note 18 26 ṭabutha hzainan.
page 53 note 19 28 (26 not given here).
page 54 note 1 A priest whose duty it is to perform marriage sacraments on women who are no longer virgin. Had the accusations been true, he could no longer have carried on his office.
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