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christmas deserves a new look. a new book "revelation of the magi" based on ancient text discovered in the vatican claims that the biblical 3 wise men came from the far east and as far as china. they were ancient chinese astronomers studying a star, and being fixated by it, followed it thousands of miles to its static position above bethlehem. merry christmas!
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http://en.wikipedia.org/wiki/Magi
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Magi
From Wikipedia, the free encyclopedia
Magi (Latin plural of magus; Ancient Greek μάγος (magos); Old Persian (maguš) (Modern Persian مغ (mogh)); Arabic مجوس; English singular magian, mage, magus, magusian, magusaean) is a term, used since at least the 4th century BC, to denote a follower of Zoroaster, or rather, a follower of what the Hellenistic world associated Zoroaster with, which was – in the main – the ability to read the stars, and manipulate the fate that the stars foretold. The meaning prior to Hellenistic period is uncertain.
Pervasive throughout the Eastern Mediterranean and Western Asia until late antiquity and beyond, Greek mágos "magian"/Magician was influenced by (and eventually displaced) Greek goēs(γόης), the older word for a practitioner of magic, to include astrology, alchemy and other forms of esoteric knowledge. This association was in turn the product of the Hellenistic fascination for (Pseudo-)Zoroaster, who was perceived by the Greeks to be the "Chaldean" "founder" of the Magi and "inventor" of both astrology and magic. Among the skeptical thinkers of the period, the term 'magian' acquired a negative connotation and was associated with tricksters and conjurers. This pejorative meaning survives in the words "magic" and "magician".
In English, the term "magi" is most commonly used in reference to the Gospel of Matthew's "wise men from the East", or "three wise men", though that number does not actually appear in Matthew's account. The plural "magi" entered the English language around 1200, in reference to the Biblical magi of Matthew 2:1 (
http://bibref.hebtools.com/?book= Matthew&verse=2:1&src=!) . The singular appears considerably later, in the late 14th century, when it was borrowed from Old French in the meaning magician together with magic.
Pre-4th century BC usage
In Greek sources
The perhaps oldest surviving reference to the magi – from Greek μάγος (mágos, plural: magoi) – is from 6th century BC Heraclitus (apud Clemens Protrepticus 12), who curses the magi for their "impious" rites and rituals. A description of the rituals that Heraclitus refers to has not survived, and there is nothing to suggest that Heraclitus was referring to foreigners.
Better preserved are the descriptions of the mid-5th century BC Herodotus, who in his portrayal of the Iranian expatriates living in Asia minor uses the term "magi" in two different senses. In the first sense (Histories 1.101), Herodotus speaks of the magi as one of the tribes/peoples (ethnous) of the Medes. In another sense (1.132), Herodotus uses the term "magi" to generically refer to a "sacerdotal caste", but "whose ethnic origin is never again so much as mentioned."[1] According to Robert Charles Zaehner, in other accounts, "we hear of Magi not only in Persia, Parthia, Bactria, Chorasmia, Aria, Media, and among the Sakas, but also in non-Iranian lands like Samaria, Ethiopia, and Egypt. Their influence was also widespread throughout Asia Minor. It is, therefore, quite likely that the sacerdotal caste of the Magi was distinct from the Median tribe of the same name."[1]
Other Greek sources from before the Hellenistic period include the gentleman-soldier Xenophon, who had first-hand experience at the Achaemenid court. In his early 4th century BC Cyropaedia, the Athenian depicts the magians as authorities for all religious matters (8.3.11), and imagines the magians to be responsible for the education of the emperor-to-be.
In Iranian sources
Avestan 'magâunô', i.e. the religious caste of the Medes in which Zoroaster was born into, (see Yasna 33.7:' ýâ sruyê parê magâunô ' = ' so I can be heard beyond Magi '), seems to be the origin of the term.
The term only appears twice in Iranian texts from before the 4th century BC, and only one of these can be dated with precision. This one instance occurs in the trilingual Behistun inscription of Darius I, and which can be dated to about 520 BC. In this trilingual text, certain rebels have 'magian' as an attribute; in the Old Persian portion as maγu- (generally assumed to be a loan word from Median). The meaning of the term in this context is uncertain.
The other instance appears in the texts of the Avesta, i.e. in the sacred literature of Zoroastrianism. In this instance, which is in the Younger Avestan portion, the term appears in the hapax moghu.tbiš, meaning "hostile to the moghu", where moghu does not (as was previously thought) mean "magus", but rather "a member of the tribe"[2] or referred to a particular social class in the proto-Iranian language and then continued to do so in Avestan.[3]
An unrelated term, but previously assumed to be related, appears in the older Gathic Avestan language texts. This word, adjectival magavan meaning "possessing maga-", was once the premise that Avestan maga- and Median (i.e. Old Persian) magu- were co-eval (and also that both these were cognates of Vedic Sanskrit magha-). While "in the Gathas the word seems to mean both the teaching of Zoroaster and the community that accepted that teaching," and it seems that Avestan maga- is related to Sanskrit magha-, "there is no reason to suppose that the western Iranian form magu (Magus) has exactly the same meaning"[1] as well.
But it "may be, however," that Avestan moghu (which is not the same as Avestan maga-) "and Medean magu were the same word in origin, a common Iranian term for 'member of the tribe' having developed among the Medes the special sense of 'member of the (priestly) tribe', hence a priest."[2]cf[3]
4th century BC onwards
In Graeco-Roman sources
Byzantine depiction of the Three Magi in a 7th-century mosaic at Basilica of Sant'Apollinare Nuovo.As early as the 5th century BC, Greek magos had spawned mageia and magike to describe the activity of a magus, that is, it was his or her art and practice. But almost from the outset the noun for the action and the noun for the actor parted company. Thereafter, mageia was used not for what actual magi did, but for something related to the word 'magic' in the modern sense, i.e. using supernatural means to achieve an effect in the natural world, or the appearance of achieving these effects through trickery or sleight of hand. The early Greek texts typically have the pejorative meaning, which in turn influenced the meaning of magos to denote a conjurer and a charlatan. Already in the mid-5th century BC, Herodotus identifies the magi as interpreters of omens and dreams (Histories 7.19, 7.37, 1.107, 1.108, 1.120, 1.128).
Once the magi had been associated with "magic"—Greek magikos—it was but a natural progression that the Greek's image of Zoroaster would metamorphose into a magician too.[4] The first century Pliny the elder names "Zoroaster" as the inventor of magic (Natural History xxxx.2.3), but a "principle of the division of labor appears to have spared Zoroaster most of the responsibility for introducing the dark arts to the Greek and Roman worlds. That dubious honor went to another fabulous magus, Ostanes, to whom most of the pseudepigraphic magical literature was attributed."[4] For Pliny, this magic was a "monstrous craft" that gave the Greeks not only a "lust" (aviditatem) for magic, but a downright "madness" (rabiem) for it, and Pliny supposed that Greek philosophers—among them Pythagoras, Empedocles, Democritus, and Plato—traveled abroad to study it, and then returned to teach it (xxx.2.8-10).
"Zoroaster" – or rather what the Greeks supposed him to be – was for the Hellenists the figurehead of the 'magi', and the founder of that order (or what the Greeks considered to be an order). He was further projected as the author of a vast compendium of "Zoroastrian" pseudepigrapha, composed in the main to discredit the texts of rivals. "The Greeks considered the best wisdom to be exotic wisdom" and "what better and more convenient authority than the distant — temporally and geographically — Zoroaster?"[4] The subject of these texts, the authenticity of which was rarely challenged, ranged from treatises on nature to ones on necromancy. But the bulk of these texts dealt with astronomical speculations and magical lore.
One factor for the association with astrology was Zoroaster's name, or rather, what the Greeks made of it. Within the scheme of Greek thinking (which was always on the lookout for hidden significances and "real" meanings of words) his name was identified at first with star-worshiping (astrothytes "star sacrificer") and, with the Zo-, even as the living star. Later, an even more elaborate mytho-etymology evolved: Zoroaster died by the living (zo-) flux (-ro-) of fire from the star (-astr-) which he himself had invoked, and even, that the stars killed him in revenge for having been restrained by him.
The second, and "more serious"[5] factor for the association with astrology was the notion that Zoroaster was a Chaldean. The alternate Greek name for Zoroaster was Zaratas/Zaradas/Zaratos (cf. Agathias 2.23-5, Clement Stromata I.15), which—so Bidez and Cumont—derived from a Semitic form of his name. The Pythagorean tradition considered the "founder" of their order to have studied with Zoroaster in Chaldea (Porphyry Life of Pythagoras 12, Alexander Polyhistor apud Clement's Stromata I.15, Diodorus of Eritrea, Aristoxenus apud Hippolitus VI32.2). Lydus (On the Months II.4) attributes the creation of the seven-day week to "the Chaldeans in the circle of Zoroaster and Hystaspes," and who did so because there were seven planets. The Suda's chapter on astronomia notes that the Babylonians learned their astrology from Zoroaster. Lucian of Samosata (Mennipus 6) decides to journey to Babylon "to ask one of the magi, Zoroaster's disciples and successors," for their opinion.
In Chinese sources
Chinese Bronzeware script for wu 巫 "shaman".
Cross potent.Victor H. Mair provides archaeological and linguistic evidence suggesting that Chinese wū (巫 "shaman; witch, wizard; magician", Old Chinese *myag) was a loanword from Old Persian *maguš "magician; magi".[6] He describes:
The recent discovery at an early Chou site of two figurines with unmistakably Caucasoid or Europoid feature is startling prima facie evidence of East-West interaction during the first half of the first millennium Before the Current Era. It is especially interesting that one of the figurines bears on the top of his head the clearly incised graph ☩ which identifies him as a wu (< *myag).[6]
These figurines, which are dated circa 8th century BC, were discovered during a 1980 excavation of a Zhou Dynasty palace in Fufeng County (Shaanxi Province).
Mair connects the ancient Bronzeware script for wu 巫 "shaman" (a cross with potents) with a Western heraldic symbol of magicians, the cross potent ☩, which "can hardly be attributable to sheer coincidence or chance independent origination."
Compared with the linguistic reconstructions of many Indo-European languages, the current reconstruction of Old (or "Archaic") Chinese is more provisional. This velar final -g in Mair's *myag (巫) is evident in several Old Chinese reconstructions (Dong Tonghe's *mywag, Zhou Fagao's *mjwaγ, and Li Fanggui's *mjag), but not all (Bernhard Karlgren's *mywo and Axel Schuessler's *ma).
In Semitic sources
In Arabic texts of the Islamic period, Zoroaster is – as in Greco-Roman tradition also – "founder" of the magians, Arabic majusya.
The Koranic word المجوس (Koran 22:17) refers to the Zoroastrians.
In the 1980s, majus was part of Iraqi propaganda vocabulary of the Iran–Iraq War to refer to Iranians in general. "By referring to the Iranians in these documents as majus, the security apparatus [implied] that the Iranians [were] not sincere Muslims, but rather covertly practice their pre-Islamic beliefs. Thus, in their eyes, Iraq's war took on the dimensions of not only a struggle for Arab nationalism, but also a campaign in the name of Islam."[7]
In Christian tradition
Conventional post-12th century depiction of the Biblical magi (Adoração dos Magos by Vicente Gil). Balthasar, the youngest magian, bears frankincense and represents Africa. To the left stands Caspar, middle-aged, bearing gold and representing Asia. On his knees is Melchior, oldest, bearing myrrh and representing Europe.
Main article: Biblical magi
Christian tradition states that magians visited the infant Jesus shortly after his birth. This tradition originates from the Gospel of Matthew (2:1-2:12 (
http://bibref.hebtools.com?book= Matthew&verse=2:1-2:12&src=9) ). The twelve verses describe how certain magians from the east were notified of the birth of a king in Judaea by the appearance of his star. Upon their arrival in Jerusalem, they visited King Herod to determine the location of where the king of the Jews had been born. Herod, disturbed, told them that he had not heard of the child, but informed them of a prophecy that the Messiah would be born in Bethlehem. He then asked the magians to inform him when they find the infant so that Herod may also worship him. Guided by the Star of Bethlehem, the wise men found the baby Jesus in a house in Bethlehem, worshiped him, and presented him with "gifts of gold and of frankincense and of myrrh." (2.11) In a dream they are warned not to return to Herod, and therefore return to their homes by taking another route. Since its composition in the late 1st century, numerous apocryphal stories have embellished the gospel's account.
The Book of Acts (13:6-11 (
http://bibref.hebtools.com?book= Acts&verse=13:6-11&src=) ) describes Elymas, a magus at Paphos on the island of Cyprus who was involved with the conversion of Roman proconsul Sergius Paulus. Josephus references another Cypriot magus named Atomos who was at the court of Felix at Caesarea.
The gospel's mágoi (Greek) or magūšāyā (Aramaic) is typically translated as "wizard", a meaning that is also found in the commentaries of St. Justin, Origen, St. Augustine and St. Jerome. The term appears in both Old- and New Testament with the meaning of "Magicians" (Acts of the Apostles 8:9; 13:6, 8, and the Septuagint of Daniel 1:20; 2:2, 2:10, 2:27; 4:4; 5:7, 5:11, 5:15). This is, however, "not the common interpretation".[8]
In Esoteric Christianity, one who is skilled, profound, or a master of the esoteric or a magical art is titled a 'magus' or 'mage' (as opposed to an adept, who is skilled but not a master).[9] The title is rare and is really only used in a historical context.
Hermetic Order of the Golden Dawn
The Hermetic Order of the Golden Dawn used the title of "Magus" to refer to the second-highest level of attainment in their degree system. This system, with associated titles, would later be adopted by Aleister Crowley for his occult order A∴A∴, wherein the title "Magus" designated the highest attainable grade of magic (Moses, Buddha, and Lao Tzu being some examples of those who attained this grade). To be a Magi means to journey to give gifts.
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