A word " Magus " met me at few weeks ago.
Now I`m studying Magus. I been knowing Ise-Hakusan Dou has a one of reincarnations as Magus.
Click On Your Language
Languages
Magi
From Wikipedia, the free encyclopedia
Part of a series on
|
 |
Primary topics
|
Angels and demons
|
Scripture and worship
|
Accounts and legends
|
History and culture
|
Adherents
|
See also
|
Magi (
/ˈmeɪdʒaɪ/; Latin plural of magus;
Ancient Greek: μάγος magos;
Old Persian:𐎶𐎦𐎢𐏁 maguš, Persian: مُغ mogh;
English singular magian, mage, magus, magusian,
magusaean) is a term, used since at least the 4th century BC,
to denote followers ofZoroaster, or rather, followers
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 the Hellenistic period is uncer-tain.
/ˈmeɪdʒaɪ/; Latin plural of magus; Ancient Greek: μάγος magos;
Old Persian:𐎶𐎦𐎢𐏁 maguš, Persian: مُغ mogh;
English singular magian, mage, magus, magusian,
magusaean) is a term, used since at least the 4th century BC,
to denote followers ofZoroaster, or rather, followers
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 the Hellenistic period is uncer-tain.
Pervasive throughout the Eastern Mediterranean and Western Asia until late antiquityand beyond, Greek mágos, "Magian" or "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".
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.
The singular appears considerably later, in the late 14th century, when it was borrowed from Old French in the meaning magician together with magic.
The plural "magi" entered the English language around 1200, in reference to the Biblical magi of Matthew 2:1.
The singular appears considerably later, in the late 14th century, when it was borrowed from Old French in the meaning magician together with magic.
Contents
[hide]
|
[edit]Pre-4th century BC usage
[edit]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 likeSamaria, 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]
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 likeSamaria, 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 Persian 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 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.
[edit]In Persian sources
Avestan 'magâunô', i.e. the religious caste of the Medes 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]
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 theGathas 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.
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 theGathas 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.
[edit]4th century BC onwards
[edit]In Graeco-Roman sources
.jpg)
As early as the 5th century BC, Greek magos had spawned mageiaand 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 xxx.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.
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.
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 aChaldean. The alternate Greek name for Zoroaster was Zaratas/Zaradas/Zaratos (cf. Agathias 2.23-5, ClementStromata I.15), which—so Bidez and Cumont—derived from a Semitic form of his name.
The Pythagorean traditionconsidered 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.
The Pythagorean traditionconsidered 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.
[edit]In Chinese sources
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 (ShaanxiProvince).
Mair connects the ancient Bronzeware script for wu 巫 "shaman" (a cross withpotents) 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).
[edit]In Semitic sources
In the 1980s, under the secular Ba'ath Party formerly led by Saddam Hussein, among the many propaganda campaigns of Iraq, the term majus was used during the Iran–Iraq War as a generalization of all modern-day Iranians. "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]
[edit]In Christian tradition
Main article: Biblical magi
The word mágos (Greek) and its variants appears in both theOld and New Testaments.[8] Ordinarily this word is translated "magician" in the sense of illusionist or fortune-teller, and this is how it is translated in all of its occurrences except for the Gospel of Matthew, where it is rendered "wise man". However, early church fathers, such as St. Justin, Origen, St. Augustine and St. Jerome, did not make an exception for the Gospel, and translated the word in its ordinary sense, i.e. as "magician".[9]
The Gospel of Matthew states that magi visited the infantJesus shortly after his birth (2:1-2:12). The gospel describes how magi 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 (The Gospels do not say if the Magi found him in Bethlehem. It only says that they saw the star and found the child in a house), 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. Of course Matthew 2:16explicitly states that Herod learned from the wise men that roughly two years had passed since the birth, this is why all male children two years or younger are slaughtered.
In addition to the more famous story of Simon Magus found in chapter 8, the Book of Acts (13:6-11) also describes another magus who acted as an advisor of Sergius Paulus, the Roman proconsul at Paphos on the island of Cyprus. He was a Jew named Bar-Jesus (son of Jesus), or alternativelyElymas. (Another Cypriot magus named Atomos is referenced by Josephus, working at the court of Felix atCaesarea.)
[edit]In The Quran (Islamic Tradition)
Although some Islamic scholar have inferred an implicit reference, the Qur'an mentions the 'Majus' or 'Magus' or Magians (المجوس) explicitly only once:
- <<Surely those who believe [in the message brought to mankind through Muhammad], and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who associate [others with Allāh (the God)]- surely will Allah {the God) decide between them on the Day of Resurrection. Lo! Allah (the God) is a witness over all things.>> The Qu'ran 22:17
[edit]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" also designated the second-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.
[edit]See also
- Anachitis - "stone of necessity" - stone used to call up spirits from water, used by Magi in antiquity.
[edit]References
- ^ a b c Zaehner, Robert Charles (1961), The Dawn and Twilight of Zoroastrianism, New York: MacMillan, p. 163.
- ^ a b Boyce, Mary (1975), A History of Zoroastrianism, Vol. I, Leiden: Brill, pp. 10–11
- ^ a b Gershevitch, Ilya (1964), "Zoroaster's Own Contribution", Journal of Near Eastern Studies 23 (1): 12, doi:10.1086/371754, p. 36.
- ^ a b c Beck, Roger (2003), "Zoroaster, as perceived by the Greeks", Encyclopaedia Iranica, New York: iranica.com.
- ^ Beck, Roger (1991), "Thus Spake Not Zarathushtra: Zoroastrian Pseudepigrapha of the Graeco-Roman World", in Boyce, Mary; Grenet, Frantz, A History of Zoroastrianism, Handbuch der Orientalistik, Abteilung I, Band VIII, Abschnitt 1, 3, Leiden: Brill, pp. 491–565, p. 516.
- ^ a b Mair, Victor H. (1990), "Old Sinitic *Myag, Old Persian Maguš and English Magician", Early China 15: 27–47.
- ^ Al-Marashi, Ibrahim (2000). The Mindset of Iraq's Security Apparatus. Cambridge University: Centre of International Studies. p. 5.
- ^ Gospel of Matthew2:1 - 12:9; 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).
- ^ Drum, W. (1910), "Magi", The Catholic Encyclopedia, New York: Robert Appleton Company
[edit]External links
- Lendering, Jona (2006), Magians, Amsterdam: livius.org.
- "Magi from the East": The Origin of the Three Wise Men.
- The Magi in Medieval Mosaics, Sculptures, Tympanums and Art
- The Ancient Order of the Culdees of Iona
Sandal Magna
From Wikipedia, the free encyclopedia
Sandal
| |
 St Helen's Church, Sandal | |
 
Sandal
Sandal shown within West Yorkshire | |
Population
|
5,432
|
|---|---|
WAKEFIELD
| |
01924
| |
| |
Sandal Magna or Sandal is a suburb of Wakefield, West Yorkshire, England with a population in 2001 of 5,432.[1] It is an ancientsettlement and is the site of Sandal Castle and a parish church that predates the Domesday Book. It is two miles (3 km) south from Wakefield, eight miles (13 km) north of Barnsley, nine west fromPontefract and thirty from York.[2] The Battle of Wakefield was fought here in the 15th century during the Wars of the Roses.[3]
Contents
[hide]
|
[edit]History
[edit]Toponymy
The name Sandal derives from the Early Scandinavian sandr meaning sand or gravel and healh, a meadow.[4]
[edit]Early History
In the Domesday Book of 1086 Sandal is recorded as a berewic (a village where barley was grown) in Wachefeld (Wakefield) where there was a church with a priest. The church was on the site of the present church of St Helen.[5]
William de Warenne, 2nd Earl of Surrey (1081–1138) was granted the Sandal estates in 1107 and began the building of Sandal Castle which became the baronial seat of the lords of the manor of Wakefield.[6][7]
In 1460, during the Wars of the Roses, the Duke of York was killed on 30 December in the Battle of Wakefield between Sandal Castle and St Helens Church.
There are records of mining for coal and quarrying for stone in the 14th century.[8]
[edit]Geography
Sandal, situated on the south side of the River Calder on the road from Wakefield to Barnsley, covers 1,700 acres (6.9 km2).[9] It is two miles (3 km) from Wakefield, eight from Barnsley, nine from Pontefract and thirty from York. The main road through Sandal is the A61 Wakefield to Barnsley road.
Location grid
 | | |||
 | ||||
 Sandal  | ||||
 | ||||
[edit]Governance
Sandal was anciently a parish town in the Agbrigg Division of the wapentake of Agbrigg and Morley in the liberty of Wakefield, West Riding of Yorkshire.[2] Following the Poor Law Amendment Act of 1834, Sandal Magna became one of the 17 constituent parishes of the Wakefield Poor Law Union formed in 1837.[10]
[edit]Religion
Sandal Magna's church is dedicated to St. Helen, the mother of Constantine the Great. At the time of the Norman Conquest Sandal Church was a possession of the crown. The Saxon church was recorded as one of two churches in the Wakefield manor in the Domesday Book of 1086. In about 1150 the first church was replaced by a second church in the shape of a Latin cross by Earl Warenne of Sandal Castle. It was enlarged in about 1180 and almost completely rebuilt in the first half of the 14th century. The church was altered and extended after 1505 and the present church extensively restored and enlarged in 1872.[11]
[edit]Amenities
[edit]References
Notes
- ^ Sandal Neighbourhood Profile, Wakefield MDC, retrieved 2010-03-12
- ^ a b The ancient parish of Sandal Magna, Genuki, retrieved 2010-03-10
- ^ The Battle of Wakefield 1460, www.wars-of-the-roses.com, retrieved 2009-05-07
- ^ Walker 1966, p. 39
- ^ Walker 1966, p. 42
- ^ Butler 1966, p. 19
- ^ Sandal Castle, www.richard111.com, retrieved 2009-05-07
- ^ Walker 1966, p. 105
- ^ Lewis, Samuel (1848), "Sandall, Great (St. Helen)", A Topographical Dictionary of England (British History Online): pp. 580–583, retrieved 2010-05-01
- ^ Wakefield Workhouses, workhouses.org.uk, retrieved 2010-06-27
- ^ Church History, Sandal Magna Church, retrieved 2010-03-12
- ^ Sandal Library, www.wakefield.gov.uk, retrieved 2009-06-17
- ^ "Wakefield Sandal Magna Junior And Infants School Wakefield: Read Parent Reviews & Rankings". www.schoolsnet.com. Retrieved 2009-06-17.
- ^ "Welcome: We warmly welcome you to the website of The Parish of Sandal Magna.". www.sandalmagna.com. Retrieved 2009-06-17.
- ^ "Sandal Methodist Church Wakefield". myweb.tiscali.co.uk. Retrieved 2009-06-17.
- ^ "ASDA Store Locator". www.multimap.com. Retrieved 2009-06-17.
Bibliography
- Butler, Lawrence (1991), Sandal Castle, Wakefield, Wakefield Historical Publications,ISBN [[Special:BookSources/09018693177|09018693177]]
- Walker, J.W. (1966), Wakefield its History and People Vol.1&2 3rd Edn, S.R. Publishers
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.