nasoraean6

ASUTA
The Journal for the Study and Research into the
Mandaean Culture, Religion, and Language.

Volume 4 Special Issue Online edition

The Pre-Christian Nasoraeans
The Mandaeans

Sabians- Elchasaites

So we now have the Mandaeans connected to the original Nasoraeans who lived from the Palestine area into Northern Syria. These Nasoraeans where like the Jews but different in their beliefs and “knew not Christ”. We also know that another term used for the Mandaeans is Sabians (Sabaeans). These are the same Sabians that are mentioned three times in the Qur’an by Mohammed. The Sabians of the Qur’an are the Mandaeans. The Qur’an simply gives the description of what they are Subbai- baptizers. It is generally assumed that the Mandaeans were not known as Sabians until Mohammed gave them that title. But in reality we have “Sabian” terminology used way before the time of Mohammed.

Already in the Palestine area we see that the word Masbuthaeans used. Eusebius recounts the works of Hegesippus who named the sects that once existed among the Jews.

“There were various groups in the Circumcision, among the Children of Israel, all hostile to the tribe of Judah and the Christ. They were the Essenes, Galilaeans, Hemerobaptists, Masbuthaeans, Samaritans, Sadducees, and Pharisees.”(41)

Another form of the word Masbuthaeans, ‘Basmothaeans’, appears in the Apostolic Constitutions, in a list of Jewish heresies.

“For even the Jewish nation had wicked heresies: …Sadducees … the Pharisees … the Basmotheans … the Hemerobaptists…the Ebionites…the Essenes."(42)

The word Masbuthaeans comes from the same root as the word Sabian. In Mandaic the word Masbuta is the term used for the baptismal rite. The Mandaic word Masbuta also comes from the root SBA that means to immerse, dip in, or baptize. (43) This is the same root that is used for the word Sabian (also spelled Sabaean). The Sampsaeans, as recorded by Epiphanius, honored life and the water the life that originated in the water. Epiphanius did have a look at one of their books from which he transcribe the following:

"I will be your witness on the great day of Judgement.”(44)

This saying is very familiar to Mandaean students in comparison and use of words. Very easily this could have been or is a phrase from a Mandaean text.

Eisenman concludes that the word “Sampsaeans” is also just another form of the word “Sabaeans”.

"These ‘Elchasaites are virtually indistinguishable from another group Epiphanius is later calling the ‘Sampsaeans’, another probable corruption or variation of the Syric / Islamic Sabians or ‘Masbuthaeans, that is Daily Bathers, below.”(45)

Epiphanius identifies the Sampsaeans them with the Elchasaites. His writings indicate that the Nasoraeans are still in existence in his time although few in number. He also writes that Ebonite’s and the Sampsaeans across the Jordan. Epiphanius further states that the Sampsaeans came out of the “Ossaeans” (Essenes) from the other side of the Dead Sea in Perea (now Moab) where John the Baptist was once active

"Only a few rare Nazoraeans are still to be found, and these in Upper Egypt and beyond Arabia, but the remainder of the Ossaeans (Essenes), who used to dwell where their Ancestors did, above the Dead Sea and on the other side with the Sampsaeans (that is the Sabaeans), no longer practice Jewish customs. They have become associated with the Ebionites.”(46)

We first learn about the Elchasaites through Hippolytus (c. 150 to 235 AD) who wrote about a man who came to Rome in possession of a book. The man was, Alcibiades from Apamea (a city in Syria), who came to Rome in about 217 to 222 during the reign of Callistus. The book is said to be revealed to “Elchasai” in about 100 AD by a male angel. “Elchasai” is said to have received this book from Serae (a city in Parthia) and that he had given the book to “Sobiai”.

“The doctrine of this Callistus having been noised abroad throughout the entire world, a cunning man, and full of desperation, one called Alcibiades, dwelling in Apamea, a city of Syria, examined carefully into this business. And considering himself a more formidable character, and more ingenious in such tricks, than Callistus, he repaired to Rome; and he brought some book, alleging that a certain just man, Elchasai had received this from Serae, a town of Parthia, and that he gave it to one called Sobiai”(47)

Now the Book of Elchasai appears in Rome about 220 AD and is suppose to have come into existence about 100 AD in the Parthian city of Serae. Elchasai then gives this book to the “Sobiai”. The word “Sobiai” again appears to be a variation of the word Sabian (Sabaean). The Sabians as we already know are the Mandaeans who would have been in the general area where Elchasai is said to come from. We also know that by the date of 220 AD the Mandaeans literature did exist due to the incorporation of that material in the work of Mani.

Hippolytus says that Elchasai gave the book to the “Sobiai” but it is more probable that the “Sobiai” (Mandaeans) gave the book idea to Elchasai. If the Mandaeans had not received their theology until after 100 AD, courtesy of Elchasai, it would be very difficult to create a whole new religion with numerous books, a large following, and a new language in barely 100 years with a strong connection to Judaism, if the Mandaeans were only in the lower Mesopotamia area and never had contact with the west. It is only logical to assume that Elchasai used some of the Mandaean material in much the same way as Mani did a century later. But logic is just one block to determine a pre-condition. The ties to the Dead Sea Scrolls as well as the Kabbalah and even traces of ancient Egyptian elements all give Mandaeism the edge over Elchasaites for who is before whom.

Drower in her book The Secret Adam notes that the term Elchasai could be a combination of two words El and Kasia. Of course El is the generalized term for god and Kasia is the one part of the Mandaic term Adam Kasia. Adam Kasia is the Mandaean spiritual Adam.

"In the secret scrolls the ‘false prophet’ of the Elkasaites can be recognized as the Nasoraean Adam Kasia- no ‘man’ but Man, Anthropos, the Son of Man, the Son of God: El Kasia.”(48)

The Adam Kasia ideology can be found in the Mandaean text known as the Alf Trisar Suialia. This is the text used by the priests, which is composed of eight separate texts. One of those texts called the Tafsir Pagra deals with the formation of Adam Kasia through the use of the alphabet. This text has been compared to the ancient Jewish text known as the Sepher Yatzirah. The Sepher Yatzirah, though may be based on much older oral material, has given the safe date of being written down sometime in the first 2 centuries A.D. Dr. Cohn- Sherbok states:

“The Sepher Yetzirah thus parallels many of the notions found in Mandaean Gnosticism. In both traditions the alphabet plays a fundamental role in creation and despite the obscurity of many texts, it is evident that the letters are instrumental in forming man as a microcosms.”(49)

I believe that we can safely conclude that the Mandaeans were one of the source for the religion of the Elchasaites. I would also venture to say that there is a very good possibility that the name Elchasai was evolved from the word Kasia and that Elchasai may not have been a real man; or at the least a man who took the name to imitate the idea of being a prophet.

As we have already seen, Epiphanius places the Sampsaeans on the other side of the Dead Sea in Perea (now Moab) where John the Baptist was once active. We know that John the Baptist was working on the other side of the Jordan and there some of his followers lived.

The followers of John the Baptist were located in the same in the general locations of the Sampsaeans and the Sampsaeans akin to the Elchasaites. The Mandaeans of course list and revere John the Baptist as one of their own prophets.

"This took place in Bethany beyond the Jordan where John was baptizing" (50)

We also know that further North in Ephesus there those who had been baptized by John the Baptist and is assumed to be members of his following:

"And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard [this], they were baptized in the name of the Lord Jesus. And when Paul had laid [his] hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve." (51)

We have also already seen where Pliny and Lucian both recount ‘baptists’ in the area of Northern Syria. The connection between the Mandaeans (Sabians) and the Elchasaites has been made many times. Muhammad ‘ibn Ishaq ‘ibn ‘al-Nadim (died 995 AD) refers to Elchasai as Al-Hasih. Al-Nadim writes that the ‘Mughtasilah’ regard Al-Hasih as their founder. Al-Nadim says that the also the ‘Mugghtasilah’ are the Sabians of the marshes. (52) Renan, in mid 1800’s, concluded that the Mandaeans system of Gnosis was similar to the Elchasaites. (53) Lidzbarski reintroduced this idea in 1915. (54) Chwolsohn in his extensive study on the Sabians identifies the Mandaeans with the Elchasaites. He expands on this by saying that El’hasa’ih (Elchasai), who came from North Parthia at the close of the 1st century, appeared to the ‘heathen Babylonians in South Mesopotamia’ and spread his beliefs among them. These ‘Parsified Babylonians’ came to be called the Mandaeans. (55) Mead also sees a connection and states:

"The muddle-up account of the Elchasaeans in the heresiological Fathers seems to me to have a close connection with Mandaean notions.” (56)

Segelberg who did a study on the comparisons of the two baptismal rituals wrote:

“…Elchasai intended to revived the Jewish faith and yet was a baptist. He himself of Jewish origin, he prescribed circumcision, the keeping of the Sabbath, and a life according to the law, quite opposite to the Mandaeans practice. “ (57)

“The Mandaean baptism is not derived from the Elchasaite one and the later custom of going down into the Jordan fully dressed is not necessary influence d by the followers of Elchasai. The relation between the two tradition points to a common sphere of point i.e points to the valley of the Jordan and it’s various baptist movements.” (58)

Gündüz in his book, The Knowledge of Life, reiterates Segelberg’s conclusion:

"The similarities between the Mandaeans and Elchasaite baptism point to a common sphere of origin of both traditions. I.e. point to the valley of Jordan and it’s various baptist movements.” (56)

So far in conclusion we can determine that the Elchasaites were a Jewish form of Mandaeism. The Elchasaites brought back the ideas of Sabbath and circumcision. We can also conclude that the Sampsaeans were the Sabians as well as the Masbuthaeans and Basmotheans. All three of these names are derived from the name Sabians, who we know are the Mandaeans. We also read that Elchasai “gave” his book to ’Sobiai’, thus acknowledging that the term Sabian was in use before his religion.

Now on to one more group to show the Mandaean theology present in the Palestine area before the birth of Jesus.So far in conclusion we can determine that the Elchasaites were a Jewish form of Mandaeism. The Elchasaites brought back the ideas of Sabbath and circumcision. We can also conclude that the Sampsaeans were the Sabians as well as the Masbuthaeans and Basmotheans. All three of these names are derived from the name Sabians, who we know are the Mandaeans. We also read that Elchasai “gave” his book to ’Sobiai’, thus acknowledging that the term Sabian was in use before his religion.

Now on to one more group to show the Mandaean theology present in the Palestine area before the birth of Jesus.

Next
Naassenes

Outline
Introduction
The Nasurai of the Mandaeans
Kaftir Inscription
Mani
Nasoraeans
Sabians- Elchasaites
Naassenes
Conclusion
References