n. pl.
A caste of priests, philosophers, and magicians, among the ancient Persians; hence, any holy men or sages of the East.
The inspired Magi from the Orient came.Sandys.
| Dictionary: Ma·gi |
A caste of priests, philosophers, and magicians, among the ancient Persians; hence, any holy men or sages of the East.
The inspired Magi from the Orient came.Sandys.
| Saints: Magi |
Magi, the wise men described in Matt. 2: 1–12 as the first Gentiles to believe in Christ, were venerated as saints in the Middle Ages. The evangelist numbered their gifts not the givers, but from the time of Origen they traditionally numbered three, subsequently called Casper (Jasper), Balthasar, and Melchior. Their relics, enshrined in a fine casket in Cologne cathedral, were given by Frederick Barbarossa in 1164. He obtained them from Milan and they were believed to have been brought there from Constantinople in the 5th century. The cult was fostered by keen demand for relics of people closely associated with Christ's earthly life and by the mystery plays which frequently depicted their coming. In their rich and varied iconography they are sometimes depicted as one old man, one middle‐aged, and one youthful, but the practice of painting one of them as a negro, entirely appropriate for the theme of Epiphany, dates from the 15th century. They were naturally regarded as the patrons of travellers before Christopher became more popular. Feast: 23 July.
Bibliography
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| Britannica Concise Encyclopedia: Magi |
For more information on Magi, visit Britannica.com.
| Columbia Encyclopedia: Wise Men of the East |
Priests of ancient Persia and cultivators of the wisdom of Zoroaster (or Zarathustra) (possibly 1500 B.C.E.). They were instituted by Cyrus when he founded the new Persian empire and are supposed to have been of the Median race.
The German scholar K. W. F. von Schlegel stated in his Lectures on the Philosophy of History (2 vols., 1829): "They were not so much a hereditary sacerdotal caste as an order or association, divided into various and successive ranks and grades, such as existed in the mysteries—the grade of apprenticeship—that of mastership—that of perfect mastership." In short, they were a theosophical college; and either its professors were indifferently "magi," or magicians, and "wise men" or they were distinguished into two classes by those names.
Their name, pronounced "Mogh" by later Persians, and "Magh" by the ancients, signified "wise," which was the interpretation of it given by the Greek and Roman writers. Stobaeus expressly called the science of the magi, the "service of the gods," as did Plato. According to Joseph Ennemoser in his book The History of Magic (1847), "Magiusiah, Madschusie" signified the office and knowledge of the priest, who was called "Mag, Magius, Magiusi," and afterward magi and "Magician." The philosopher J. J. Brucker maintained that the primitive meaning of the word was "fire worshiper" and "worship of the light," an erroneous opinion. In modern Persian, the word is "Mog"; "Mogbed" signifies high priest. The high priest of the Parsees at Surat was called "Mobed." Others derive the word from "Megh," "Meh-ab" signifying something that is great and noble; Zoroaster's disciples were called "Meghestom."
Eusèbe Salverte, author of Des sciences occulte (1829), stated that these Mobeds were named in the Pehivi dialect "Magoi." They were divided into three classes: those who abstained from all animal food; those who never ate of the flesh of any tame animals; and those who made no scruple to eat any kind of meat. A belief in the transmigration of the soul was the foundation of this abstinence.
They professed the science of divination and for that purpose met together and consulted in their temples. They professed to make truth the great object of their study, for that alone, they said, can make man like God "whose body resembles light, as his soul or spirit resembles truth."
They condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said Herodotus, meaning no doubt that they adored the heavenly bodies and the elements. This was probably before the time of Zoroaster, when the religion of Persia seems to have resembled that of ancient India. Their hymns in praise of the Most High exceeded (according to Dio Chrysostom) the sublimity of anything in Homer or Hesiod. They exposed their dead bodies to wild beasts.
Schlegel maintained that it was an open question "whether the old Persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its Median restorer, Zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi." He then remarked that on them devolved the important trust of the monarch's education, which must necessarily have given them great weight and influence in the state. They were in high credit at the "Persian gates" (the Oriental name given to the capital of the empire, and the abode of the prince) and they took the most active part in all the factions that encompassed the throne, or that were formed in the vicinity of the court.
In Greece, and even in Egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on affairs of state, but in the Persian monarchy they acquired a complete political ascendency. Religion, philosophy, and the sciences were all in their hands. They were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. The three grades of the magi alluded to were called the "disciples," the "professed," and the "masters."
They were originally from Bactria, where they governed a little state by laws of their own choice, and by their incorporation in the Persian empire, they greatly promoted the consolidation of the conquests of Cyrus.
Their decline dates from the reign of Darius Hystaspes, about 500 B.C.E. , by whom they were fiercely persecuted. This produced an emigration that extended from Cappadocia to India, but they were still of so much consideration at a later period as to provoke the jealousy of Alexander the Great.
| Bible Dictionary: Magi |
| Wikipedia: Biblical Magi |
In Christian tradition the Magi (pronounced /ˈmeɪdʒaɪ/; Greek: μάγοι, magoi), Three Wise Men, Three Kings or Kings from the East are said to have visited Jesus after his birth, bearing gifts. They are mentioned only in the Gospel of Matthew [2], which says that they came "from the east" to worship the Christ, "born King of the Jews". Because three gifts were recorded, there are traditionally said to have been three Magi, though Matthew does not specify their number.[1] They are regular figures in accounts of the nativity and in celebrations of Christmas.
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The New International Version of Matthew 2:1-12 describes the visit of the Magi:
After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him. When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people's chief priests and teachers of the law, he asked them where the Christ was to be born. In Bethlehem in Judea, they replied, for this is what the prophet has written: 'But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.' Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him. After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshipped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route.
They are mentioned twice shortly thereafter, in reference to their avoidance of Herod after seeing Jesus, and what Herod had learned from their earlier meeting.
| This article's factual accuracy is disputed. Please see the relevant discussion on the talk page. (February 2009) |
The Magi are popularly referred to as wise men and kings. The word Magi is a Latinization of the plural of the Greek word magos (μαγος pl. μαγοι), itself from Old Persian maguŝ from the Avestan moγu. The term refers to the priestly caste of Zoroastrianism.[2] As part of their religion, these priests paid particular attention to the stars, and gained an international reputation for astrology, which was at that time highly regarded as a science. Their religious practices and use of astrological sciences caused derivatives of the term Magi to be applied to the occult in general and led to the English term magic. Translated in the King James Version as wise men, the same word is given as sorcerer and sorcery when describing "Elymas the sorcerer" in Acts 13:6-11, and Simon Magus, considered a heretic by the early Church, in Acts 8:9-13.
Traditions identify a variety of different names for the Magi. In the Western Christian church they have been commonly known since the 8th century as Caspar, Melchior, and Balthasar. These derive from an early 6th century Greek manuscript in Alexandria.[3] The Latin text Collectanea et Flores[4] continues the tradition of three kings and their names and gives additional details. This text is said to be from the 8th century, of Irish origin.
Caspar is also sometimes given as Gaspar or Jaspar.[5] One candidate for the origin of the name Caspar appears in the Acts of Thomas as Gondophares (AD 21 – c.AD 47), i.e., Gudapharasa (from which 'Caspar' might derive as corruption of 'Gaspar'). This Gondophares declared independence from the Arsacids to become the first Indo-Parthian king and who was allegedly visited by Thomas the Apostle. Christian legend may have chosen Gondofarr simply because he was an eastern king living in the right time period.
In contrast, the Syrian Christians name the Magi Larvandad, Gushnasaph, and Hormisdas. These names have a far greater likelihood of being originally Persian, though that does not, of course, guarantee their authenticity.
In the Eastern churches, Ethiopian Christianity, for instance, has Hor, Karsudan, and Basanater, while the Armenians have Kagpha, Badadakharida and Badadilma.[6][7] Many Chinese Christians believe that one of the magi came from China.[8] This final idea is used by Christopher Moore in his novel Lamb.
The phrase from the east is the only information Matthew provides about the region from which they came. Traditionally the view developed that they were Persian or from Yemen as the Makrebs or kings of Yemen then were Jews, a view held for example by John Chrysostom, and Byzantine art generally depicted them in Persian dress. The main support for this is that the first Magi were from Persia and that land still had the largest number of them. Some believe they were from Babylon, which was the centre of Zurvanism, and hence astrology, at the time. Raymond Brown comments that the author of Matthew probably did not have a specific location in mind and the phrase from the east is for literary effect and added exoticism.
According to the Gospel of Matthew, the Magi found Jesus by following a star, which thus traditionally became known as the Star of Bethlehem. Various theories have been presented as to the nature of this star.
On finding him, they gave him three symbolic gifts: gold, frankincense and myrrh. Warned in a dream that Judean king Herod intended to kill the child, they decided to return home by a different route. This prompted Herod to resort to killing all the young children in Bethlehem, an act called the Massacre of the Innocents, in an attempt to eliminate a rival heir to his throne. Jesus and his family had, however, escaped to Egypt beforehand. After these events they passed into obscurity.[9] The story of the nativity in Matthew glorifies Jesus, likens him to Moses, and shows his life as fulfilling prophecy. Some critics consider this nativity story to be an invention of the author of Matthew.[10]
After the visit the Magi leave the narrative by returning another way so as to avoid Herod, and do not reappear. Gregory the Great waxed lyrical on this theme, commenting that having come to know Jesus we are forbidden to return by the way we came. There are many traditional stories about what happened to the Magi after this, with one having them baptised by St. Thomas on his way to India. Another has their remains found by Saint Helena and brought to Constantinople, and eventually making their way to Germany and the Shrine of the Three Kings at Cologne Cathedral.
Upon finding Jesus, the Magi are described as "falling down" or "bowing" in worship of him. This account, together with the use of kneeling in Luke's birth narrative, had an important effect on Christian religious practice. Previously both Jewish and Roman tradition had viewed kneeling and prostration as undignified, reserved in Jewish tradition for epiphanies; although for Persians it was a sign of great respect, often showed to the king. But inspired by these verses, kneeling and prostration were adopted in the early Church; while prostration is now very rarely practiced in the West (still being relatively common in the Eastern Churches, especially during Lent), kneeling has remained an important element of Christian worship to this day.[citation needed]
Three gifts are explicitly identified in Matthew: gold, frankincense, and myrrh which is found only in Yemen. Many different theories of the meaning and symbolism of the gifts have been advanced; while gold is fairly obviously explained, frankincense, and particularly myrrh, are much more obscure. They generally break down into two groups:
Myrrh was used as an embalming ointment and was used, up until about the 15th century, as a penitential incense in funerals and cremations. The "holy oil" traditionally used by the Eastern Orthodox Church for performing the sacraments of chrismation and unction is traditionally scented with myrrh, and receiving either of these sacraments is commonly referred to as "receiving the Myrrh".
It has been suggested by scholars that the "gifts" were medicinal rather than precious material for tribute.[11][12][13])
This episode can be linked to Isaiah 60 and to Psalm 72 which report gifts being given by kings, and this has played a central role in the perception of the Magi as kings, rather than as astronomer-priests. In a hymn of the late 4th-century hispanic poet Prudentius, the three gifts have already gained their medieval interpretation as prophetic emblems of Jesus' identity, familiar in the carol "We Three Kings" by John Henry Hopkins, Jr., 1857.
John Chrysostom suggested that the gifts were fit to be given not just to a king but to God, and contrasted them with the Jews' traditional offerings of sheep and calves, and accordingly Chrysostom asserts that the Magi worshiped Jesus as God.
What subsequently happened to these gifts is never mentioned in the scripture, but several traditions have developed.[14] One story has the gold being stolen by the two thieves who were later crucified alongside Jesus. Another tale has it being entrusted to and then misappropriated by Judas.
In the Monastery of St. Paul of Mount Athos there is a 15th century golden case containing purportedly the Gift of the Magi. It was donated to the monastery in the 15th century by Mara Branković, daughter of the King of Serbia Đurađ Branković, wife to the Ottoman Sultan Murat II and godmother to Mehmet II the Conqueror (of Constantinople). Apparently they were part of the relics of the Holy Palace of Constantinople and it is claimed they were displayed there since the 4th century AD. After the Athens earthquake of September 9, 1999 they were temporarily displayed in Athens in order to strengthen faith and raise money for earthquake victims.
Marco Polo claimed that he was shown the three tombs of the Magi at Saveh south of Tehran in the 1270s:
In Persia is the city of Saba, from which the Three Magi set out and in this city they are buried, in three very large and beautiful monuments, side by side. And above them there is a square building, beautifully kept. The bodies are still entire, with hair and beard remaining.[15]
A Shrine of the Three Kings at Cologne Cathedral, according to tradition, contains the bones of the Three Wise Men. Reputedly they were first discovered by Saint Helena on her famous pilgrimage to Palestine and the Holy Lands. She took the remains to the church of Hagia Sophia in Constantinople; they were later moved to Milan (some sources say by the city's bishop, Eustorgius I[16]), before being sent to their current resting place by the Holy Roman Emperor Frederick I in AD 1164. The Milanese celebrate their part in the tradition by holding a medieval costume parade every 6 January.
A version of the detailed elaboration familiar to us is laid out by the 14th century cleric John of Hildesheim's Historia Trium Regum ("History of the Three Kings"). In accounting for the presence in Cologne of their mummified relics, he begins with the journey of Helena, mother of Constantine I to Jerusalem, where she recovered the True Cross and other relics:
Queen Helen… began to think greatly of the bodies of these three kings, and she arrayed herself, and accompanied by many attendants, went into the Land of Ind… after she had found the bodies of Melchior, Balthazar, and Gaspar, Queen Helen put them into one chest and ornamented it with great riches, and she brought them into Constantinople… and laid them in a church that is called Saint Sophia.
According to most forms of Christianity, the Magi were the first religious figures to worship Christ, and for this reason[citation needed] the story of the Magi is particularly respected and popular among many Christians. The visit of the Magi is commemorated in most Western Christian churches (but not the Eastern Orthodox) on the observance of Epiphany, 6 January. The Eastern Orthodox celebrate it on 25 December. This visit is frequently treated in Christian art and literature as The Adoration of the Magi.
The identification of the Magi as kings is linked to Old Testament prophesies that have the Messiah being worshipped by kings in Isaiah 60:3, Psalm 72:10, and Psalm 68:29. Early readers reinterpreted Matthew in light of these prophecies and elevated the Magi to kings. Mark Allan Powell rejects this view. He argues that the idea of the Magi as kings arose considerably later in the time after Constantine and the change was made to endorse the role of Christian monarchs. By AD 500 all commentators adopted the prevalent tradition of the three were kings, and this continued until the Protestant Reformation.[citation needed]
Though the Qur'an omits Matthew's episode of the Magi, it was well known in Arabia. The Muslim encyclopaedist al-Tabari, writing in the 9th century, gives the familiar symbolism of the gifts of the Magi. Al-Tabari gave his source for the information to be the later 7th century writer Wahb ibn Munabbih.[17]
Some religious traditions take a critical view of the Magi. Jehovah's Witnesses[18] do not see the arrival of the Magi as something to be celebrated, but instead stress the Biblical condemnation of sorcery and astrology in such texts as Deuteronomy 18:10–11, Leviticus 19:26, and Isaiah 47:13–14. They also point to the fact that the star seen by the Magi led them first to a hostile enemy of Jesus, and only then to the child's location — the argument being that if this was an event from God, it makes no sense for them to be led to a ruler with intentions to kill the child before taking them to Jesus.[citation needed]
The Magi most frequently appear in European art in the Adoration of the Magi; less often The Journey of the Magi has been a popular topos, and other scenes such as the Magi before Herod and the Dream of the Magi also appear in the Middle Ages. In Byzantine art they are depicted as Persians, wearing trousers and phrygian caps. Crown appear from the 10th century. Medieval artists also allegorised the theme to represent the three ages of man. Beginning in the 12th century, and very often by the 15th, the Kings also represent the three parts of the known (pre-Columbian) world in Western art, especially in Northern Europe. Balthasar is thus represented as a young African or Moor and Caspar may be depicted with distinctive Oriental features.
An early Anglo-Saxon picture survives on the Franks Casket, probably a non-Christian king’s hoard-box (early 7th century, whalebone carving); or rather the hoard-box survived Christian attacks on non-Christian art and sculpture because of that picture.[19] In its composition it follows the oriental style, which renders a courtly scene, with the Virgin and Christ facing the spectator, while the Magi devoutly approach from the (left) side. Even amongst non-Christians who had heard of the Christian story of the Magi, the motif was quite popular, since the Magi had endured a long journey and were generous. Instead of an angel, the picture places a swan, interpretable as the hero's fylgja (a protecting spirit, and shapeshifter).
Austrian artist Gottfried Helnwein depicted a more controversial tableau in his painting, Epiphany I: Adoration of the Magi (1996). Intended to represent the "many connections between the Third Reich and the Christian churches in Austria and Germany",[20] Nazi officers in uniform stand around an Aryan woman, a Madonna. The Christ toddler who stands on Mary's lap resembles Adolf Hitler.[21]
More generally they appear in popular Nativity scenes and other Christmas decorations that have their origins in the Neapolitan variety of the Italian presepio or Nativity crèche.
The Magi are featured in Menotti's opera Amahl and the Night Visitors, and in several Christmas carols, of which the best-known English one is "We Three Kings".
In the film Donovan's Reef, a Christmas play is held in French Polynesia. However, instead of the traditional correspondence of Magi to continents, the version for Polynesian Catholics features the king of Polynesia, the king of America, and the king of China.
Further sentimental narrative detail was added in the novel and movie Ben-Hur, where Balthasar appears as an old man, who goes back to Palestine to see the former child Jesus become an adult.
T. S. Eliot's poem The Journey of the Magi (1927) re-tells the story with a foreshadowing of the crucifixion, as does the poem Visit of the Wise Men by Timothy Dudley-Smith.[22]
In Michael Ende's children books Jim Button and Luke the Engine Driver and Jim Button and the Wild 13, one of the Three Kings plays a major role in one of the main character's background.
Salley Vickers's Miss Garnet's Angel links the Epiphany story, and arrival of the Magi, with the ancient Zoroastrian elements in the Apocryphal Book Of Tobit.
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| Russell, Horace (Quotes By) | |
| Star of Bethlehem (in the Gospels) | |
| Pioneer (Quotes About) |
| If the three wise men came from the Iraq or Iran region which has been inferred how could they have been coming FROM the east to see the baby Jesus in Bethlehem? Read answer... | |
| Did the 3 wise men see a star in the east or were they in the east and saw a star? Read answer... | |
| What is your view on wise men learn by other men's mistakes fools by their own? Read answer... |
| Where the three wise men who visited Jesus came from I know they came from the east but where in the East? | |
| Wise Men of the East How many days did it take to travel to Jesus after they knew of his birth? | |
| Is A proper Christmas pudding is always stirred from east and to west in honour of the three wise men? |
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