Uthra


An uthra or ʿutra is a "divine messenger of the light" in Mandaeism. Charles G. Häberl and James F. McGrath translate it as "excellency". Jorunn Jacobsen Buckley defines them as "Lightworld beings, called 'utras." Aldihisi compares them to the yazata of Zoroastrianism. According to E. S. Drower, "an 'uthra is an ethereal being, a spirit of light and Life."
Uthras are benevolent beings that live in škinas in the World of Light and communicate with each other via telepathy. Uthras are also occasionally mentioned as being in anana, which can also be interpreted as female consorts. Many uthras also serve as guardians ; for instance, Shilmai and Nidbai are the guardians of Piriawis, the Great Jordan of Life. Other uthras are gufnas, or heavenly grapevines.
Uthras that accompany people or souls are known as parwanqa, which can be translated as "guide", "envoy", or "messenger".

Etymology

Uthra is typically considered to be cognate with the Aramaic 'riches', derived from the Semitic root ʿ-ṯ-r 'to be rich'. Based on that etymology, E. S. Drower suggests a parallel with the South Arabian god of storms, ʿAṯtar, who provides irrigation for the people.
However, that etymology is disputed by Charles G. Häberl, who suggests it is the ʾaqtal pattern noun 'excellency', derived from the Semitic root w-t-r 'to exceed'.

Naming

Uthras often bear the term Ziwa "Radiance" appended to their names owing to their origins in the World of Light. In Manichaeism, the Syriac term Ziwa is also used to refer to Jesus in Manichaeism as Ishoʿ Ziwā, who is sent to awaken Adam and Eve to the source of the spiritual light trapped within their physical bodies.
Pairs of uthras also typically have rhyming names. The names can be alliterative, or one name may have an infixed consonant or syllable. In Manichaeism, pairs of celestial beings can also have rhyming names, such as Xroshtag and Padvaxtag. Gardner discusses other parallels with Manichaeism.

List of uthras

Commonly mentioned uthras

Below is a partial list of uthras. Some names of uthras are always listed together as pairs.
  • Manda d-Hayyi, the savior uthra whose name means "Gnosis of Life"
  • The triad consisting of the three sons of Adam according to Book 1 of the Left Ginza:
  • *Hibil
  • *Shitil
  • *Anush
  • The emanations:
  • *Yushamin : the primal uthra
  • *Abatur : father of Ptahil
  • *Ptahil : the creator of the material world
  • Sam Ziwa : Shem is cognate with the angelic soteriological figure Sam Ziwa
  • Shilmai and Nidbai are a pair of uthras who serve as the guardian spirits of the Jordan and the delegates of Manda d-Hayyi, who carry out the work of God.
  • Adathan and Yadathan are a pair of uthras who stand at the Gate of Life, praising and worshipping God.

    In the ''Ginza Rabba''

Other uthras mentioned in the Ginza Rabba are:
  • Barbag, also called Azaziʿil – mentioned in Right Ginza 4 as the "head of the 444 škintas."
  • Bhaq Ziwa – uthra; also Abatur
  • Bihram – uthra of baptism
  • Bhir – mentioned as part of a pair with Bihrun in Right Ginza 8.
  • Bihrun – ' chose me'. Mentioned in Qulasta prayers 105 and 168, Right Ginza 8, and Mandaean Book of John 62.
  • Din Mlikh – uthra who appears in the revelation of Dinanukht
  • Gubran and Guban – mentioned in Right Ginza 5.1. In the Mandaean Book of John, Gubran Uthra helps Nbaṭ lead a rebellion against Yushamin and his 21 sons.
  • Ham Ziwa and Nhur Ziwa
  • Kapan and Kanpan
  • Nbaṭ – the King of Air, the first great Radiance
  • Nṣab – also called Nṣab Rabba and Nṣab Ziwa. Son of Yushamin. Frequently mentioned with Anan-Nṣab as a pair. Mentioned in Right Ginza 8 and 17.1, and Qulasta prayers 25, 71, 105, 145, 168, 186, 353, and 379.
  • Nbaz – Mentioned in Right Ginza 1.4 and 6 as the guardian of a matarta. He is mentioned in Right Ginza 6 as "Nbaz-Haila, the Lord of Darkness, the great anvil of the earth."
  • Nurʿil and Nuriaʿil – mentioned in Right Ginza 5.1.
  • Piriawis Yardna – also a heavenly stream and personified vine
  • Rahziʿil – mentioned in Right Ginza 11, in which he is described as "the well-armed one who the smallest of his brothers."
  • Sam Mana Smira – one of the Twelve. Sam Mana Smira is mentioned in Qulasta prayers 9, 14, 28, 77, and 171, and Right Ginza 3 and 5.4. Yawar Mana Smira and Sam Smira Ziwa are mentioned in Right Ginza 14. Lidzbarski translates Sam Mana Smira as "Sām, the well-preserved Mānā."
  • Sar and Sarwan – mentioned in Qulasta prayers 25, 105, 168, and 378, and Right Ginza 5.1, 8, and 17.1.
  • Ṣaureil – the angel of death; also an epithet for the Moon
  • Shihlun
  • Simat Hayyi – treasure of life; typically considered to be the wife of the uthra Yawar Ziwa
  • Tar and Tarwan. Tarwan is mentioned in Right Ginza 8 and in Qulasta prayer 105. The "land of Tarwan" is mentioned in Qulasta prayers 190 and 379 and Right Ginza 15.17, while "pure Tarwan", or sometimes "the pure land of Tarwan," is mentioned as a heavenly place in Right Ginza 15.2, 15.8, 15.16, and 16.1. "Tarwan-Nhura" is mentioned in Qulasta prayers 4 and 25.
  • ʿUrpʿil and Marpʿil
  • Yasana – mentioned in Right Ginza 12.1 as the "gate of Yasana."
  • Yathrun – father of Shilmai
  • Yawar Ziwa – Dazzling Radiance, also known as Yawar Kasia or Yawar Rabba; husband of Simat Hayyi. Yawar can also mean 'Helper.'
  • Yufin-Yufafin
  • Yukabar – mentioned in Qulasta prayers 74, 77, 173, and 379, and in Right Ginza 15.6, 16.4, and 17.1. Yukabar helps Nbaṭ fight a rebellion against Yushamin in the Mandaean Book of John.
  • Yukašar – source of Radiance. Mentioned in Qulasta prayers 53, 54, 55, 64, 77, and 343, and in Right Ginza 4 as Yukašar-Kana. In the Mandaean Book of John, he is portrayed as the son of Ptahil.
  • Yur is one of the matarta guardians. Qulasta prayer 12 begins with the name Yur, son of Barit. Yur is also mentioned in Qulasta prayers 18 and 171.
  • Yura – "jewel". Mentioned in Right Ginza 15.7, 15.8, 16.1, and 17.1 as Yura Rba Ganzibra. Yura is mentioned in Qulasta prayers 214 and 379 as well.
  • Yurba – also called the fighter. Yurba is identified with Shamish, the sun. Book 18 of the Right Ginza equates Yurba with Adonai of Judaism, while Gelbert identifies Yurba with Yao. Mentioned in Right Ginza 3, 5.3, 8, 12.1, 15.5, and 18 and Left Ginza 2.22 and 3.45. Mandaean Book of John 52 is a narrative dedicated to Yurba. Yurba is often mentioned as engaging in conversation with Ruha.
  • Zarzeil Ziwa – mentioned in Right Ginza 5.1 and 15.8.
  • Zhir – often mentioned as part of a pair with Zihrun
  • Zihrun – Zihrun is mentioned in Right Ginza 4 as Zihrun-Uthra and Right Ginza 8, and in Mandaean Book of John 62 as a "morning star." Qulasta prayers 2, 3, 240, and 319 mention him as Zihrun Raza. He is described as an uthra of radiance, light, and glory in prayers 2 and 3, with prayer 2 mentioning Manda d-Hayyi as an emanation of Zihrun. Qulasta prayers 332, 340, 341, and 374 mention him as the name for a drabsha, and prayer 347 mentions him as Zihrun-Šašlamiel. He is the subject of Zihrun Raza Kasia.
In Right Ginza 5.1, Yawar Ziwa appoints four uthras each over the four directions to watch over Ur :
  • west: Azaziʿil, Azaziaʿil, Taqpʿil and Margazʿil the Great
  • east: ʿUrpʿil, Marpʿil, Taqpʿil and Hananʿil
  • north: Kanpan and Kapan, Gubran and Guban
  • south: Hailʿil, Qarbʿil, Nurʿil and Nuriaʿil

    In the ''[Qulasta]''

A few Qulasta prayers list the names of lesser-known uthras in sets of four. They are referred to as the "four men, the sons of peace" in Qulasta prayers 8, 49, 71, 75, and 77, as well as Right Ginza 5.4, 14, and 15.8. Qulasta prayer 17 and Left Ginza 1.2 refer to them as the "four uthras, the sons of light". Mark J. Lofts considers them to be parallel to the Four Luminaries in Sethian Gnosticism. Qulasta prayers 17 and 77 list them as:
  • Rhum-Hai
  • Īn-Hai
  • Šum-Hai
  • Zamar-Hai
Qulasta prayer 49 lists the "four men, the sons of peace" as:
  • Īn-Hai
  • Šum-Hai
  • Ziw-Hai
  • Nhur-Hai
These four uthras are considered to be the kings of the North Star, who give strength and life to the sun. Together with Malka Ziwa, they make up the "five primal beings of light." Conversely, Mandaeans consider the "five lords of the World of Darkness" to be Zartai-Zartanai, Hag and Mag, Gap and Gapan, Šdum, and Krun.
Other minor uthras mentioned in the Qulasta are:
  • Hamgai-Ziwa, son of Hamgagai-Ziwa – mentioned in Qulasta prayer 3 and Right Ginza 15.5.
  • Hash – mentioned in Qulasta prayer 77. Haš-u-Fraš Uthra is mentioned in Qulasta prayers 168 and 169.
  • Hauran and Hauraran – mentioned in Qulasta prayers 14, 27, and 28. In prayer 27, Hauran is described as a vestment, while Hauraran is described as a covering. Hauraran is also mentioned in Right Ginza 15.2, Left Ginza 3.60, and Mandaean Book of John 70.
  • Hazazban – mentioned in Qulasta prayers 19 and 27 as an uthra who sets wreaths upon the heads of Mandaeans who are performing masbuta. Sometimes the klila itself is also called Hazazban. Also mentioned in the Ginza Rabba as the matarta guard Zan-Hazazban in Right Ginza 5.3 and 6. Hazazban possibly means 'this time.'
  • ʿIt ʿNṣibat ʿUtria – mentioned in Qulasta prayers 18, 105, and 173. Š'haq is also mentioned in Right Ginza 15.5. In the 1012 Questions, S'haq Ziwa or Adam S'haq Ziwa is equated with Adam Kasia.
  • Shingilan – mentioned in Qulasta prayer 105 and Mandaean Book of John 1 and 69. According to Mandaean Book of John 1, "Šingilan-Uthra takes the incense holder and brings it before the Mana."
  • ʿUṣar, also known as ʿUṣar-Hiia or ʿUṣar-Hai, as well as ʿUṣar-Nhura – mentioned in Qulasta prayers 17, 27, 40, 42, 49, 75, and 77; mentioned together with Pta-Hai in prayers 27, 49, and 77.
  • Yukašar – mentioned in Qulasta prayers 53, 54, 55, 64, 77, and 343
  • Yaha-Yaha – mentioned in Qulasta prayer 15
  • Yaluz-Yaluz – mentioned in Qulasta prayers 22 and 50
  • Zha-Zha – mentioned in Qulasta prayer 15
  • Zhir – mentioned in Qulasta prayer 26