The Qolasta — The Oil Anointing Manual

The Oil Anointing Manual is the most practical document in the Mandaean Qolasta — a complete priestly handbook for administering the mashkhata (oil-anointing) to someone departing from the body. Where the prayers of the Qolasta are liturgical poetry, this manual is liturgical engineering: it tells the priest exactly which prayers to read, in what order, with which ritual objects (flask, myrtle wreath, signet ring, clay seal, incense), and with which fingers to press the clay. It covers twelve sections, from the simple anointing by a layperson through the full priestly ordo with its cross-references to dozens of other Qolasta prayers, the sacramental preparations over the oil flask, the priest’s self-care after the ceremony, contingency instructions (what to do if the anointed person does not die), the penalty for priestly error (sixty Masses), and the mythological origin of the rite — the oil blessing that Bihram, son of Adam, performed for his mother Hawwa (Eve) when she departed from her body, while Hibil-Ziwa sat before them.

The manual includes an extraordinary manuscript transmission colophon — a chain of named copyists tracing the text from its earliest known manuscript through specific villages and scribes. It concludes with Hibil-Ziwa’s direct declaration: a curse upon every Nasorean priest who neglects the Pasdama and corrupts the prayer-water, and a blessing upon every priest who keeps the mysteries faithfully.

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 (Mandaische Liturgien, Berlin, 1920), pages 115–124 (PDF pages 145–154). Lidzbarski’s German translation was consulted as a reference for verification of difficult passages and proper names.

(B) The Simple Anointing

When you wish to give the oil-anointing to someone departing from the body, command and say to them that they shall pour water over the departing one. If it is an ordinary Mandaean, let him wash the hands of the departing one, pour oil over him, sign him three times, establish the Kushta with him, lay the hand upon the mouth, and lay the departing one’s hand upon his own mouth. When the time comes for him to depart, they should sprinkle water at the place where they lay him and cleanse him. Those of equal standing should lay him down.

(C) The Full Priestly Ordo

In the Name of the great Life, may healing be granted to me, NN.

When you wish to give the oil-anointing to someone departing from the body, speak: “In the Name of the great Life. The fellowship and the peace of Life and a forgiveness of sins be granted to the soul of N., son of N., with this Letter and a Mass.”

Bring a new, clean flask, undamaged. Press pure oil — it shall be fine — and put it within. Wind a myrtle wreath for the flask and lay it upon yourself.

Read the Crown “In the Name of every man” (= Prayer I). Lay the crown upon your head and read beside your crown “The Life created” (= III), “The light shone” (= V), and “Manda created me” (= XIX).

Read “Mighty and great became the great Mystery of the splendor, the light, and the glory” (= VII). Remove the Pasdama from the mouth, take the flask in hand, and read “Living water are you” (= XXXIII) over the flask.

Read “To the first Life” (= XXXIV) over the incense and cast it into the fire.

Read “We confess” (= LXXV), “Praisings” (= LXXVI), “You” (= LXXVII), “Pure exaltation of the eyes” (= IX). The flask should be in your hand.

Pray “I wished to raise the eyes” (= XXV). At the place where it says “You shall from NN remove the sins, transgressions, follies, stumbles, and errors — pass away and take away and cast into the dungeons of the earth and the lower Abaddons of darkness,” set him up among the sinless, not among the guilty, among the worthy, not among the deficient of the world. Say: “Manda d’Hayye — clothe him with your splendor, cover him with your light, and set up a radiant wreath from yourself upon the head of this soul of NN.”

Take care that you recite it to the end.

(D) The Sacramental Prayers over the Flask

Read the eight prayers of the Pihta (= XXXVI–XLIII) over the flask and the two prayers of the Mambuha (= XLIV–XLV) over the flask.

Read over the myrtle wreath “The light shone” (= XLVI) and “Secured, well-protected” (= XLVII), and place it on the head of the flask.

Read “Manda was victorious at the stream of glory, he established” (= XLVIII) over the flask. Hold your first finger at the mouth of the flask and read “In the Name of the alien Life — this is the splendor and the light of Life” (= XLIX). At the place where it says “When spirit and soul depart,” say “of NN.”

And at the place where it says “The Lion comes, who has spirit and soul, and rises” (= XCVI), “He rises up and lifts himself” (= XCVII), and “On the day on which the soul goes out” (= XCVIII).

Read “Blessed and praised be the Life that blesses these souls” (= LXX). Here read “Blessed and praised be the Life” of Shem bar Na (= LXXI). At the place where it says “One gave you a wreath,” say “NN.”

Read “Good is the Good for the Good” (= LXXII). Pray for him. Forgive him his sins and transgressions. Hand him over to the one to whom you wish to hand him over, extend Kushta to the one who is to extend it to the departing one, and say to him: “Bear this Kushta before Abathur.”

NN went forth, became as the soul, and found permanence in the House of Life. And the Life is victorious.

Sign the mouth of the flask. Read “Rightly the Baptizer baptized me” (= L), “In the Name of Life — I am baptized” (= LI), “Whose son am I? The painted Moon” (= LII). Press small clay around the flask. Take your signet ring with your three fingers — your thumb, the finger beside the thumb, and your little finger — and read “A well-sealed Letter it is, that goes out from the world” (= LXXIII). At every place where it says “A Letter, written with Kushta and sealed with the signet ring of the Great Ones,” seal with your signet ring, your nail, and your little finger until the end.

Then lay your signet ring, your nail, and little finger on the clay and read “Bound and sealed be the spirit and soul of NN through the seal of Kushta and the great Guardian of Truth, for the sake of the truthful Word and the erecting of Jokabar-Ziwa” (= LXXIV).

Then lift your signet ring, your nail, and your little finger. At the place where it says “May the red Life be opened” (= LVIII), and at the place where it says “Raise your eyes,” say “upon NN.” Your Pasdama should be over your mouth.

Read: “You are erected and established at the place at which the Good are established between the Manas of the Light.” The soul of NN shall be there established in the Light.

“I lie wrapped” (= LXV), “With him, with the Loosener” (= LXVII), “Sign of the Hidden and the splendor” (= LXVIII), “Rest and peace rule on the way that Adnos built well” (= LXIX), “My enlightenment and my praise” (= XCI), “Go in peace, Chosen One, Pure, Spotless, without blemish” (= XCII), “The Mana rejoices in the treasures” (= XCIII), “Hail to you, hail to you, soul who has left the world” (= XCIV), “Sunday and the garment of departure” (= XCV), “Provided, fully provided am I” (= XCVI), “He rises and lifts himself” (= XCVII), and “On the day on which the soul goes out” (= XCVIII).

If he is in haste to be carried forth, make haste: read “A well-sealed Letter it is, that goes out from the world” (= LXXIII) and “Bound and sealed be the spirit and soul of NN” (= LXXIV). Hand him over to the one to whom you wish to hand him over, extend Kushta to the one who is to extend it to the departing one, and say to him: “Bear this Kushta before Abathur.”

Then: lay the Pasdama over your mouth and read “You are erected and established” (= LVIII) through “Good is the Good for the Good” (= LXXII), as I tell you. Pray for him: prayers, hymns, and the strengthening of the Mass, from beginning to end. Pay attention to the sense of what you recite for the one to whom you give the oil-anointing. Leave nothing out, but read with care and attentiveness.

And the Life is victorious.

(E) The Priest’s Self-Care

Then pray for yourself, holding the Pasdama before you. Prepare Pihta and Mambuha for yourself. Read “The great Life spoke and created with its mouth” (= LV). Break the Pihta, drink the Mambuha, and read “Full became” (= LIX) and “The Life rests” (= LX) for yourself. Read “Good is the Good for the Good” (= LXXII). Extend Kushta to yourself and don a crown.

Take care — take care — take care that you perform no loosening except at your Pasdama alone, after you have prayed for yourself.

And the Life is victorious.

(F) The Origin of the Oil Blessing

This is the blessing of the oil that the great Bihram, son of Adam, performed for his mother Hawwa, wife of Adam, when she departed from her body, while Hibil-Ziwa sat before them.

This blessing of the oil was in the manuscript of Ramuia, son of Eqaimath, from the village of Tib, which was written by Zewi of Gaumazta, son of Hauwei. Baiun Hibil, son of Brikha-Jawar, copied it here and distributed it through these books among a hundred priests from his own manuscript, which he had copied from the manuscript of Ramuia, son of Eqaimath, which was in the possession of Hajund, daughter of Jahia, and Baiunit, son of Zekin. Baiun Hibil, son of Brikha-Jawar, said: “As it was written, I copied it, and all the mysteries of the oil were in it.”

And the Life is victorious.

(G) If the Person Does Not Depart

When you give someone the oil-anointing, command the people not to leave. If he does not depart from the body, they should bring him to you. Read over him “With rich splendor am I clothed” (= LXIII). Remove the seal, take it away, and cast it into the Jordan.

(H) The Penalty for Error

When you give the oil-anointing, see to it that you do not err. If you err, it requires sixty Masses. For the one upon whom oil falls, it is good. If he does not insist on being carried forth, read for him sixty Masses and seven [recitations]. At the words “what is upon it,” sign him; at “in the House of Abathur,” sign him.

(J) The Sixty Masses for a Good Soul

If it is a good, believing soul that has people who wish to do good after it, bring priests and read for it sixty Masses completely with all things. At the sixtieth Mass, at the words “what is upon it,” sign it alone; at “in the House of Abathur,” sign it alone. At the last Mass, at “in the House of Abathur,” sign it alone; then sign the souls of our fathers.

(K) What the Mass Requires

What you need for the Mass is: flesh, prayer-water, incense, Pihta, wine, a wreath, and oil.

(L) The Seven Offerings

At the seven [offerings], place everything you wish as delicacies beside this mystery. When you strengthen the Mass, recite hymns over the souls; show yourself kind and perform prayers.

(M) Additional Instructions

For the soul upon whom oil falls, it is good. Read over it seven [times] and over the Nasoreans, Mitandians, and members.

Pray at the Mass “We confessed” (= LXXV), “Praisings” (= LXXVI), “You” (= LXXVII), “At the exaltation of the eyes” (= IX), “I wished to exalt the eyes” (= XXV), all pieces of the Pihta, all pieces of the Mambuha, and all bindings and loosenings of the Mass, from beginning to end. Take care not to make light of them. Show yourself kind at the hymns, pray for the soul, and forgive it the sins.

And the Life is victorious.

(N) Hibil-Ziwa’s Declaration

Then Hibil-Ziwa declared and spoke:

“Upon every Nasorean who reads the Mass, pushes the Pasdama aside, and corrupts the prayer-water, great wrath shall fall. He shall not see his Creator, and he shall be struck with the heavy blow with which the first Firstborn was struck, because he sinned and erred against his Father. I, Hibil-Ziwa, shall not count him to my reckoning and not reckon him to his number.”

Then Hibil-Ziwa said:

“Every one of the Nasoreans who holds the Pasdama before him and does not corrupt the prayer-water — he shall, as long as he still dwells in the body, find passage, speech, and hearing; for he has not changed, he has not altered all that his Father commanded him. He has not committed the deeds that Johanna committed; he granted the spring Sumqag no share; he did not stand in the heat of the spring Sumqag. Before every one who practices these mysteries and holds the Pasdama before him — when he holds the Pasdama, all the leaders of darkness shall be wrapped up, his form shall shine among us, and everything he does shall have permanence.”

And the Life is victorious.

Colophon

Good Works Translation from Classical Mandaic. Translated by Tanken (探検) of the New Tianmu Anglican Church from the Mandaic text (Hebrew-letter transcription) in Mark Lidzbarski, Mandaische Liturgien (Abhandlungen der koeniglichen Gesellschaft der Wissenschaften zu Goettingen, Philologisch-historische Klasse, Neue Folge, Band 17.1; Berlin: Weidmannsche Buchhandlung, 1920), pages 115–124 (book pagination), corresponding to PDF pages 145–154. Source manuscript: Bodleian Library MS Marsh 691, Oxford.

The Oil Anointing Manual is the most extensive liturgical rubric in the Qolasta — twelve sections spanning ten pages of Lidzbarski’s edition. It is the complete priestly handbook for administering the mashkhata (oil-anointing) to someone departing from the body. Where the Death Mass prayers (XXXII–LXXIV) are the liturgy, this manual is the stage directions: which prayers to read, in what sequence, with what ritual objects, and with what physical gestures.

The manual cross-references over forty other Qolasta prayers by number, making it the single most important document for understanding the structural architecture of the Mandaean liturgy. Through its cross-references, it maps the relationship between the baptismal prayers (Part One), the Death Mass (Part Two), and a set of hymns (XCI–XCVIII) that appear later in the Qolasta. This makes it an invaluable key to the whole prayer book.

Section (F) contains two extraordinary features: the mythological origin of the rite (the first oil-anointing was performed by Bihram, son of Adam, for his mother Hawwa/Eve, while Hibil-Ziwa sat before them) and a manuscript transmission colophon tracing the text through named copyists and specific villages. This colophon — Ramuia son of Eqaimath from the village of Tib, copied by Zewi of Gaumazta, copied by Baiun Hibil son of Brikha-Jawar, who distributed it among a hundred priests — is the Mandaean equivalent of an isnad, a chain of transmission guaranteeing the text’s authenticity. The scribe’s oath (“As it was written, I copied it, and all the mysteries of the oil were in it”) echoes the Priestly Covenant at the close of Part One and the Manuscript Colophon of Ramuia himself.

Section (G) addresses a contingency no other liturgical manual in the archive acknowledges: what to do when the person who has been anointed does not die. The answer is striking in its pragmatism: remove the seal, cast it into the Jordan, and read a prayer of garments over the patient. The anointing is not reversed — it is simply released from its funerary purpose.

Section (H) reveals the weight the tradition places on ritual accuracy: a priestly error in the oil-anointing requires sixty Masses to correct. This is not theology but professional liability — the Mandaean priesthood’s equivalent of malpractice consequences.

Section (N) closes the manual with Hibil-Ziwa’s direct speech — a divine curse on priests who neglect the Pasdama and corrupt the prayer-water, and a divine blessing on those who keep the mysteries faithfully. The reference to “the deeds that Johanna committed” and “the spring Sumqag” alludes to a narrative about priestly transgression whose full form is preserved elsewhere in the Mandaean corpus.

Lidzbarski’s German translation (1920) was consulted as a reference for verification of difficult passages and proper names. The English is independently derived from the Mandaic text. Drower’s English of the Qolasta (1959, Bodleian) was not consulted.

First free independent English translation of the Qolasta Oil Anointing Manual (§§44–48) from Classical Mandaic.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: The Qolasta, Oil Anointing Manual (§§44–48)

Classical Mandaic in Hebrew-letter transcription, from Mark Lidzbarski, Mandaische Liturgien (Berlin, 1920), Bodleian MS Marsh 691, pages 115–124. Presented here for reference, study, and verification alongside the English translation above.

Due to the length and density of the Mandaic text across ten pages of Lidzbarski’s edition, and the technical difficulty of accurately transcribing Classical Mandaic from printed images, the complete source text could not be included inline. The source manuscript is Bodleian MS Marsh 691, freely available through the Bodleian Library. Lidzbarski’s complete 1920 edition is in the public domain and available on Internet Archive. The rendered page images at 300 DPI are staged at Tulku/Tools/mandaean/ (pages qolasta_p145_300dpi.png through qolasta_p154_300dpi.png) for verification.

Source Colophon

Source text from Bodleian Library MS Marsh 691, Oxford. Published in Mark Lidzbarski, Mandaische Liturgien (Berlin: Weidmannsche Buchhandlung, 1920). Public domain. Lidzbarski’s edition is the standard critical text of the Qolasta, based on the oldest complete manuscript of the Mandaean canonical prayer book. The manuscript was copied in the town of Tib, a historic center of the Mandaean community in southern Iraq, and belongs to the Bodleian Library’s collection of Mandaean manuscripts. The Oil Anointing Manual (§§44–48) sits between Prayer LXXIV and Prayer LXXV in Lidzbarski’s edition, forming the transition between the prayers of the Death Mass and the next liturgical section. The manual’s own colophon traces its transmission through the same scribal lineage (Ramuia son of Eqaimath) attested in the Qolasta’s closing colophon, confirming its canonical status within the prayer book.

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