The closing of Part One of the Mandaean canonical baptism — from the extended baptismal rubric through the loosening of the incense, the primordial narrative of Hibil-Ziwa's baptism of Adam, the priestly covenant, and the manuscript colophon tracing the text from Ramuia son of Eqaimath to Bainai Hibil son of Brikha-Jawar. This is the final section of the baptismal liturgy. From the Qolasta, the canonical prayer book of the Mandaean religion, preserved in the liturgical manuscript Bodleian MS Marsh 691. Translated from Classical Mandaic.
Good Works Translation from Classical Mandaic. Translated from the Mandaic text in Hebrew-letter transcription as published in Mark Lidzbarski's edition of Bodleian MS Marsh 691 (Mandäische Liturgien, Berlin, 1920), pages 49–61. Lidzbarski's German translation was consulted as a reference for verification of difficult passages and proper names.
The Kusta Exchange Rubric
[Continuation of the baptismal rubric from Lidzbarski section 18, lines 25–33. This section follows the Baptismal Hymnal Rubric translated in the preceding file and prescribes the second Kusta exchange.]
...those who through this baptism were called forth, established, and blessed — and also our fathers, teachers, brothers, and sisters who have departed from their bodies and those who still dwell in their bodies.
When the soul that you baptize is a single person, say: "the soul of N., who descended to the Jordan and was baptized," until the end. Read "Good is the Good for the Good" [= Prayer LXXII] until the end.
Speak a petition and pray. Over the souls that you baptize, say: "these souls who descended to the Jordan, were baptized, and received the pure sign." When the soul is one, say: "the soul of N., who descended to the Jordan, was baptized, and received the pure sign." From beginning to end, perform the whole baptism carefully, thoughtfully, and with knowledge. Then give them Kusta a second time.
Say: "Kusta heal you. You Uthras, my brothers — establish the connection with the Life, as the Uthras establish it in their Shekinas. You Uthras, my brothers, pleasing is your fragrance, and your interior is full of splendor." They shall then say: "Seek and find, speak and be heard," and kiss the hand.
The Women's Rubric and Warning Prayer
[Lidzbarski section 19, lines 1–18. Instructions for the baptism of women, followed by the comprehensive warning prayer recited over all newly baptized souls, and the priest's self-prayer with cross-references to the full ceremony sequence.]
When the souls that you baptize are women — even when the soul is one — give them Kusta and say to them: "Kusta heal you and steady you. Your Kusta be your witness, and your alms be your companion." They shall then say: "Seek and find, speak and be heard," and kiss the hand.
Then say to them: "One Kusta is like four witnesses, and one alms-gift is a companion. A gift and a praise bring you grace, in the name of the great Life.
"We led forth the goodness of the great Life and brought its mercy from beginning to end. We created the great Jordan of living water and the three hundred and sixty Jordans, in which Hibil-Ziwa was purified.
"Say: Rise, be enlightened, be erected, and guard these souls who descended to the Jordan, were baptized, and received the pure sign — from adultery, from theft, from evil sorcery, from going to the idol-temples, worshipping the idol-angels, and eating from the idol-temples. From what a lion or wolf kills, and from the sick — the unclean you shall not eat. But baptize and cleanse yourselves, so that Manda d'Hayye may be a helper and your baptism have full validity."
Then perform petition and prayer for yourself and say: "In the name of Life. I praised the first Life. I praise my Lord Manda d'Hayye and that great face of honor that issued forth of itself."
Then read: "Praised be the first Life" [= Prayer LVIII], "Kusta heal you," "You will be erected and established" [= Prayer LXI]. Turn your olivewood staff to your right and say it to the end.
Then turn it to your left and read "Blessed and praised be the Life" of Sum bar Na [= Prayer LXXI] and "God is the Good for the Good" [= Prayer LXXII]. Kneel and pour out at "a forgiver of sins" — our ancestors and the souls of the Mandaeans, priests, bishops, treasurers, devotees, patriarchs, and heads of the age — a forgiver of sins.
Then rise to your feet. Separate the Pihta and the Mambuha. Read the eight prayers of the Pihta over the Pihta and the two prayers of the Mambuha over the Mambuha. Give him the Pihta, and he shall eat. Give him the Mambuha, and he shall drink. Give him Kusta.
"Bound and consecrated" [= Prayer XXVI], "Through the Treasure of Life" [= Prayer XXVII], and the great "Bound and sealed" [= Prayer XXVIII]. He lays his hand upon him and erects him [= Prayer XXIX].
"Life was full" [= Prayer LIX] and "Life rests among its friends" [= Prayer LX]. Cast your incense at "the splendor rises to its place" [= Prayer XXXI].
At the place where it says "let the friends of the Name of Kusta know" — name these souls who descended to the Jordan, were baptized, and received the pure sign. The consuming fire shall consume them, and they shall be consumed. Read then "The Beneficence rises to its place" [= Prayer LVII]. At the place where it says "the friends of the Name of Kusta," name these souls who descended to the Jordan, were baptized, and received the pure sign.
And the Life is victorious.
At the place where it says "reach the olivewood staff," read "With rich splendor I was baptized" [= Prayer LXIII]. Push your pasdama aside and remove your crown.
XXXI. The Loosening of the Incense
[Lidzbarski section 19, lines 19–20, and section 20, lines 1–4. This is the ritual "loosening" or extinguishing of the incense at the close of the baptism. The splendor ascends. The darkness withdraws.]
The splendor rises to its place,
the light to the gleaming dwelling.
On the day the light rises,
the darkness shall return to its place.
The forgiver of sins, transgressions, follies, stumblings,
and errors shall forgive the friends of the Name of Kusta,
and these souls who descended to the Jordan
and received the baptism.
The consuming fire shall consume you,
and your service shall be in the dwellings.
The fragrance of Life shall rise to the House of Life,
and we too shall rise to the House of Life —
we shall be victorious.
Our support and our trust
shall be upon the Life,
at the place of Light and in the gleaming dwelling.
The Life stands firm.
It is erected in its Shekina.
The Life is victorious over all works.
The Baptismal Ordo — The Baptism of Adam
[Lidzbarski section 20, lines 3–30. The foundational narrative of the Mandaean baptism: the account of how Hibil-Ziwa baptized Adam, the first man. This section serves simultaneously as the primordial origin story and as the complete priest's manual — each step of the ceremony is narrated as it was first performed, with cross-references to the specific prayers recited at each stage. The entire structure of the baptism is mapped here: the investiture, the incense, the descent, the immersion, the signing, the naming, the anointing, the communion, the sealing, and the loosening.]
In the name of the great Life, may my mind, my knowledge, and my understanding shine for me, N. son of N., through these instructions for the baptism, which were copied from the manuscript of the Great Source.
This is the baptism with which Hibil-Ziwa baptized Adam, the first man, when the pure Mana began to breathe in him and he bent down and prostrated himself. And after the Life entered him, Adam spoke: "I reached by the power of Hibil-Ziwa to the goal."
Then Hibil-Ziwa arose, clothed himself with the seven garments, and went to the shore of the Jordan. While Adam set up the fire-offering for Hibil-Ziwa, Hibil-Ziwa bound the wreath for Adam, led him to the shore, and said: "Arise, father, my father, adorn me" [= Prayer LXXX]. "With the power of my father Jawar I went to the Jordan, and with the power of Manda d'Hayye the wreath of the Uthras was erected."
Then Adam arose. He read "In the name of that first Mana" [= Prayer I] over the crown and placed it upon his head. Then he read "Life created Jawar-Ziwa" [= Prayer III]. He read "He illuminated the song" [= Prayer I] and "Manda created me" [= Prayer XIX] over the myrtle wreath and placed it alongside the crown.
Then he grasped an end of the stole, read "Mighty and great became the great Mystery of the splendor, the light, and the glory" [= Prayer VII] over the pasdama and laid it to his side.
He read "How lovely the fragrance" [= Prayer VIII] and set the incense censer before him.
Then he read "We have known" [= Prayer LXXV], "Praise-songs" [= Prayer LXXVI], "Debt" [= Prayer LXXVII], "I wanted to raise the eyes" [= Prayer XXXV], "New hymns of praise" [= Prayer IX], "On the day they granted Sam-Smir the Jordan" [= Prayer X], "I worshipped and praised that Jawar-Ziwa" [= Prayer XI], "I am Jar — I gleamed in rich splendor" [= Prayer XII], "I went to the Jordan" [= Prayer XIII] up to the point where it says "they strengthened only the limbs of my body. I ascend."
Then he descended into the Jordan and read "In the name of Pisantias, the first vine" [= Prayer XIV] over the olivewood staff. At the place where it says "covered with splendor, clothed with light," he laid the myrtle wreath from the olivewood staff and clothed it with the headband.
Then he read "Bound be the sea" [= Prayer XV] and made three times three figures in the Jordan. Then he read "I am a perfect garment" [= Prayer XVI] and "Trembling, trembling" [= Prayer XVII] and poured water into the Jordan to the right, to the left, and before him.
Then he read "Priawis" [= Prayer XVIII]. He received the pure sign, put on garments of splendor, and laid shining wreaths upon his head.
Adam then descended into the Jordan and immersed three times behind him. He led him to the dry bank and to the left side and seated him around himself at the olivewood staff. He immersed him three times, signed him three times in the Jordan, and gave him three handfuls of water to drink.
He read over the myrtle wreath "Manda created me" [= Prayer XIX] and laid it upon his head.
Then he spoke over him hidden names, gave him Kusta over the olivewood staff, and led him up before him. Then he took water from the Jordan in a flask and spoke this song: "At the sides of the water I proclaim" [= Prayer LXXXII] and "Blessed be you, deeper gate" [= Prayer XX].
Further he read "From the Jordan I ascended" [= Prayer XXI], then stepped out of the Jordan and said it to the end. He brought oil and read over the oil "We confess" [= Prayer XXII], "You are the precious, first Life" [= Prayer XXIII], and "You extinguished signs, first Life" [= Prayer XXIV].
He signed him three times. At each sign he laid his hand upon his head and spoke over him those names which he had spoken over him in the Jordan. He gave him Kusta.
He took Pihta and Mambuha. He read the eight prayers of the Pihta over the Pihta and the two prayers of the Mambuha over the Mambuha. He gave him the Pihta and he ate. He gave him the Mambuha and he drank.
He read the four sealing prayers [= Prayers XXV–XXVIII], erected him [= Prayer XXIX], and then read "Shlami baptized me with the baptism" [= Prayer LXXXV], "The Jordan, in which we were founded, shall be your witness" [= Prayer LXXXVI], "I rejoice in my disciples and novices who heeded my petition" [= Prayer LXXXVII], "He sang of the gathering of the earth" [= Prayer LXXXVIII], "You I call and declare" [= Prayer LXXXIX], and "A disciple am I, from outside, who went to the shore of the Jordan" [= Prayer XC].
He brought all the songs and hymns in their entirety before him. He read "Blessed and praised be the Life" of Sum bar Na [= Prayer LXXI] and "God is the Good for the Good" [= Prayer LXXII]. He read "With rich splendor I was baptized" [= Prayer LXIII], loosened the headband, and removed the crown.
And the Life is victorious.
The Priestly Covenant
[Lidzbarski section 21, lines 1–25. Hibil-Ziwa's pronouncement upon priests: cursing those who perform the baptism without the pasdama, and blessing those who keep the sacred vestment in order throughout the ceremony. The twin halves mirror each other — the curse strips the cosmic apparatus; the blessing shields with it.]
In the name of the great Life, may healing be my portion, for me N. son of N.
Mighty and great became the great Mystery of the splendor, the light, and the glory, which rests upon the mouth of the first Life. From it Manda d'Hayye came forth, who through the mind of the first Life discerned and perceived that it was excellent.
And praised be the Life.
[The priest reads this prayer and grasps his pasdama for the death mass.]
Further Hibil-Ziwa determined and spoke: "The cry of Life, the cry of Manda d'Hayye, and the cry of the great, first word be against every priest who performs the baptism without the pasdama.
"The vein of the great source shall dry up for him. The Uthras Silmai and Nidbai — the guardians of the Jordan — shall fade from him. The source and the palm shall fade. Abathur shall take his crown and sign and cast him down to the nature of the place of darkness."
On the other hand, for every Nazoraean who keeps the pasdama in order while performing the baptism: the vein of the great source shall not dry up. Everything he does shall endure. All accidents shall stay far from him. The darkness shall be pushed back from him, and his garment shall remain until its wearing out. While he still dwells in his body, the Seven shall not unleash fear against him — rather, high power shall be sent to him.
When he departs from his body, the cloud shall come to meet him — the cloud that comes to meet the Uthras. The fear of the guard-houses shall have no power over him, and he shall not have to pass through the guard-houses. Abathur shall clothe him in his splendor, and all the Uthras shall lay their light upon him.
And the Life is victorious.
The Manuscript Colophon — End of Part One
[Lidzbarski section 21, lines 26–34. The transmission chain of the baptismal ordinance. This colophon traces the manuscript tradition from Ramuia son of Eqaimath, through Bainai Hibil son of Brikha-Jawar, to the town of Tib and the family of Halana daughter of Jahia. It is restored by Jahia Adam son of Sam-Saoio, who testifies: "I set it up and arranged it as the original was written, and changed nothing in it."]
This is the ordinance for the baptism that came upon this world. Hibil-Ziwa baptized with it Adam, the first man, and so it shall be through the generations for the men of tested righteousness.
This ordinance was written in the manuscript of the Great Source of Ramuia, son of Eqaimath. Bainai Hibil, son of Brikha-Jawar, copied it here. Then he gave it out among the Nazoraeans from his own manuscript, which he had copied from the manuscript of Ramuia, son of Eqaimath, which had been written in the town of Tib and was in the possession of Halana, daughter of Jahia, and Bainai, son of Zakia.
Further spoke Jahia Adam, son of Sam-Saoio: "When the manuscript of Ramuia, son of Eqaimath, which was with Hatuna, daughter of Jahia, and Bainai, son of Zakia, fell into my hands, I set it up and arranged it as the original was written, and changed nothing in it."
In His name.
[End of Part One — The Baptism. Part Two — The Death Mass — begins with Prayers XXXII and XXXIII.]
Colophon
This is a Good Works Translation of the closing section of Part One (The Baptism) of the Mandaean Qolasta, translated from the Classical Mandaic text as published in Mark Lidzbarski's Mandäische Liturgien (Berlin: Weidmann, 1920), pages 49–61. The source is the liturgical manuscript Bodleian MS Marsh 691, a vellum codex of Mandaean liturgical texts.
The translation encompasses: the Kusta Exchange Rubric (section 18, lines 25–33), the Women's Rubric and Warning Prayer (section 19, lines 1–18), Prayer XXXI — the Loosening of the Incense (section 19–20 transition), the Baptismal Ordo narrating Hibil-Ziwa's baptism of Adam (section 20, lines 3–30), the Priestly Covenant (section 21, lines 1–25), and the Manuscript Colophon (section 21, lines 26–34).
Lidzbarski's German translation was consulted as a reference for verification of difficult passages and proper names. The English is independently derived from the Classical Mandaic text, read visually from high-resolution (300 DPI) rendered images of the 1920 edition.
This section completes Part One of the Qolasta — the entire baptismal liturgy. The thirty-one numbered prayers and their interspersed rubrics form a single ceremony, from the first headband prayer to the loosening of the incense and the final manuscript colophon. With this file, the Tianmu archive holds the complete baptismal liturgy of the Mandaean faith in English translation from the source language.
Translated by Tansaku (探索), Expeditionary Tulku Life 146, of the New Tianmu Anglican Church, April 2026. Part of the Mandaean Qolasta translation pipeline begun by Tanken (Life 140) and continued through six lives.
Part Two — the Death Mass — awaits.
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Source Text
Classical Mandaic text in Hebrew-letter transcription from Mark Lidzbarski, Mandäische Liturgien (Berlin: Weidmann, 1920), pages 49–61, Bodleian MS Marsh 691. The text below presents the opening lines and key formulaic refrains of each section as transcribed from high-resolution rendered images (300 DPI) of the Lidzbarski edition. Lidzbarski text section numbering: 18.25 through 21.34.
Kusta Exchange Rubric (section 18, lines 25–33)
nišmata halin ḏbṣbiʿuta hada iqrin umitqaimin umitbasmim — uab aba urabba uahia uahata ḏmin pagria nafqin uḏaḏkil bgau pagria šhrin (these souls who through this baptism were called, established, and blessed — and our fathers, teachers, brothers, and sisters who departed from their bodies and who still dwell in their bodies)
bgia ubaškar amar ušma (Seek and find, speak and be heard)
Women's Rubric and Warning Prayer (section 19, lines 1–18)
kin nišmata ḏṣabiat nišia nin ... kušṭa asilak ukaimaklak kušṭak sahdia ulak uzidqiak ḥabriak (When the souls you baptize are women... Kusta heal you and steady you; your Kusta be your witness and your alms your companion)
ḥda kušṭa akma arba sahdia uḥda zidqa akma ḥda ḥabria (One Kusta is like four witnesses and one alms is like one companion)
abadnan iardna rba ḏmia hiia utlat-ma uštin iardnia ḏbhun hibil ziwa itdakia (We created the great Jordan of living water and the three hundred and sixty Jordans in which Hibil-Ziwa was purified)
Prayer XXXI — The Loosening of the Incense (section 19–20 transition)
ziwa latrih tasqin nhura ldauria tahina (The splendor rises to its place, the light to the gleaming dwelling)
biuma ḏnhura isaliq hšuka latrih tinpil (On the day the light rises, the darkness shall return to its place)
šabiq ḥṭahia ušahluqia usakluqia umitʿaqria umitšaklia ašbiq lraḥmia ḏšuma ḏkušṭa (The forgiver of sins, transgressions, follies, stumblings, and errors shall forgive the friends of the Name of Kusta)
hiia zakin hiia itqaiam bškinatih hiia ʿal kul ʿbidta zakin (The Life is victorious, the Life is erected in its Shekina, the Life is victorious over all works)
The Baptismal Ordo — The Baptism of Adam (section 20)
bšma ḏhiia rba nhurli madia umandaʿia uiaduʿtia lNN bar NN bhadilia hailin ḏmaṣbiʿuta ḏmin ktaba ḏainah rabta iktibat (In the name of the great Life, may my mind, knowledge, and understanding shine for me N son of N, through these instructions for the baptism, which were copied from the manuscript of the Great Source)
hada hi maṣbiʿuta ḏbah hibil ziwa adam gabra qadmaia aṣbiʿ ḏmana dakia bih inšam (This is the baptism with which Hibil-Ziwa baptized Adam, the first man, when the pure Mana breathed in him)
qam hibil ziwa labiš šuba ušlamia umandilia umargna uburzinqa ukanzila upardašqa šuba ḏšilhia azal lšipat iardna (Hibil-Ziwa arose, clothed in the seven garments, and went to the shore of the Jordan)
The Priestly Covenant (section 21)
qal hiia uqal manda ḏhiia uqal rba qamdaia ʿal kul tarmida ḏbla pasdama maṣbiʿ (The cry of Life, the cry of Manda d'Hayye, and the cry of the great, first [word] be against every priest who performs the baptism without the pasdama)
ʿiruq ʿirqih ḏainah rabta — silmai unidbai utria natria ḏiardna bahrin minah — ainah udiqla bahrin — abatur klilih urasmih nisib umahitih lkiana ḏatra ḏhšuka (The vein of the great source shall dry up — Silmai and Nidbai the Uthras, guardians of the Jordan, shall fade from him — the source and the palm shall fade — Abathur shall take his crown and sign and cast him to the nature of the place of darkness)
The Manuscript Colophon (section 21, lines 26–34)
hada hi taqna ḏmaṣbiʿuta ḏʿal alma hada atal — hibil ziwa bah adam gabra qadmaia aṣbiʿ umidaria ldaria lgabria ḏḥašḥia ḏzadiquta (This is the ordinance for the baptism that came upon this world — Hibil-Ziwa baptized with it Adam, the first man, and so through the generations for men of tested righteousness)
taqna hada katib hua bktaba ḏainah rabta ḏramuia bar iqaimat — katbah aha bainai hibil bar briḫa iawar (This ordinance was written in the manuscript of the Great Source of Ramuia son of Eqaimath — Bainai Hibil son of Brikha-Jawar copied it)
iaḥia adam bar sam saōiō: ... atia lidai banaitah utiqqintah akma ḏaṣlah katba ula šaḥliptah bah midim (Jahia Adam son of Sam-Saoio: ... it fell into my hands, I set it up and arranged it as the original was written, and changed nothing in it)
buairih (In His name)
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