A few years back (December of 2011), James McGrath asked me whether the phrase mšiha paulis, which Lidzbarski renders “Christus-Paulis,” might have anything to do with the Persian word bolūs meaning a “deceiver” or “flatterer.” At the time, I could find little to support this interpretation, and much against it. The whole passage reads, according to Lidzbarski,
Den Jordan, in dem Christus-Paulis getauft wurde, habe ich zur Traufe gemacht. Das Pihtfi, das Christus-Paulis nimmt, habe ich zum „Sakrament” gemacht. Das Mambuha, das Christus -Paulis nimmt, habe ich zum „Abendmahl” gemacht. Die Kopfbinde, die Christus-Paulis nimmt, habe ich zum „Pfaffentum” G gemacht. Den Stab, den Christus-Paulis nimmt, habe ich zum Dreck gemacht.
Christus-Paulis! How could these foolish people make such a mistake? Clearly they must be completely ignorant of the Christian faith (said the New Testament scholars, and particularly those who sought to deny any relevance or antiquity to the Mandaean texts). This is certainly the tone adopted by Lietzmann (p. 601), who concludes, “in several passages here, we find word of Christ-Paulis, where the name of the Apostle Paul is thrown together with Christ. This is characteristic of the twisted creativity of these people. This whole piece stems from the Arab period.”
Now that I have dedicated some time to reconstructing the meter of the text, I can say it should read something like this:
iardna ḏeṣṭbabẖ mšiha / paulis kuhrana šauitẖ
pihta ḏnasib mšiha / paulis qudša šauitẖ
mambuha ḏnasib mšiha / paulis qurbana šauitẖ
burzinqa ḏnasib mšiha / paulis kahnuta šauitẖ
margna ḏnasib mšiha / paulis mahrunita šauitẖ
That is to say, mšiha “the Christ” and paulis (var. palus, pulis) don’t even belong to the same hemistich. Instead, each line parallels the symbols of the Mandaean religion with those of the Christian religion, with a surprising degree of familiarity of these institutions, stating quite clearly that the the former were the basis for the latter.
The Jordan in which the Christ is baptised / I have made a paulis of the font (Syr. gūrnā)
The morsel (pihta) that the Christ takes / I have made a paulis of the Eucharist (Syr. quddāšā)
The spring-water (mambuha) that the Christ takes / I have made a paulis of the Eucharist (Syr. qurbānā)
The turban (burzinqa) that the Christ takes / I have made a paulis of the priesthood (Syr. kāhnūṯā)
The staff (margna) that the Christ takes / I have made a paulis of the crozier (Syr. mōrānīṯā)
Now, before we condemn the Mandaeans for their ignorance of Christianity, we have to explain their surprising familiarity with technical terms like “font,” “Eucharist,” and “crozier.” What is the possibility that someone sophisticated enough to draw a connection between the Mandaean margna and the Christian crozier, would not know the difference between Jesus Christ and the Apostle Paul? I think we can safely rule this interpretation out, and with it, the basis for Lietzmann’s verdict that the Mandaeans only knew Christianity via the intermediary of Islam.
That leaves us with a problem: how to explain paulis? Lidzbarski suspected that it was of foreign origin, possibly Iranian, but the ending –is suggests either Latin or Greek to me. Are there any Latin or Greek loanwords in Eastern Aramaic that fit the bill? There is the JBA pūlsā, which ultimately derives from the Latin follis, a large bronze coin (and the ultimate origin of the Arabic word fulūs, which means money). It doesn’t necessarily always mean money in JBA, however; in the Bavli (Tractate Šabbat 65a(32)), it refers once to an unstruck blank, the unmarked basis on which new coinage is stamped.
If we translate paulis as “blank,” then the passage suddenly becomes clear. The Jordan is the basis of the gūrnā (which, according to Lietzmann, some adherents of the Church of the East do indeed call the Jordan). The pihta is the basis of the quddāšā. The mambuha is the basis of the qurbānā. The burzinqa is the basis of the kāhnūṯā. The margna is the basis of the mōrānīṯā. Ruha has taken all of these Mandaean symbols, and overstamped them with a Christian meaning, just as a blank is stamped with the die to become a coin. Lidzbarski and Lietzmann may have concluded that the Mandaeans were confused between Christ and Paul, but it appears that the confusion was entirely in their own minds. This is characteristic of the twisted creativity of early 20th century scholarship on the Mandaeans.