One who practises the art of Magic. (Vide Divination, Sorcery, and Magic.)
The ancient magicians pretended to extraordinary powers of interpreting dreams, foretelling future events, and accomplishing many wonderful things, by their superior knowledge of the secret powers of nature, of the virtues of plants and minerals, and of the motions and influences of the stars. And as the art of magic among Pagan nations was founded on their system of theology, and the magi who first exercised it were the priests of the gods, they pretended to derive these extraordinary powers from the assistance of the gods, which assistance they sought by a variety of rites and sacrifices, adapted to their respective natures, by the use of charms and superstitious words, and also by ceremonies and supplications: they pretended, likewise, in the proper use of their art, to a power of compelling the gods to execute their desires and commands. An excellent writer has shewn, that the Scripture brands all these powers as a shameless imposture, and reproaches those who assumed them with an utter inability of discovering, or accomplishing, any thing supernatural. (See Isaiah, xlvii. 11, 12, 13. chap. xli. 23, 24. chap. xliv. 25. Jeremiah, x. 2, 3, 8, 14. chap xiv. 14. chap, xxvii. 9, 10. chap. i. 36. Ps. xxi. 6. Jonah, ii. 8.) Nevertheless, many of the Christian fathers, as well as some of the heathen philosophers, ascribed the efficacy of magic to evil dæmons; and it was a very prevailing opinion in the primitive, that magicians and necromancers, both among the Gentiles and heretical Christians, had each their particular dæmons perpetually attending on their persons, and obsequious to their commands, by whose help they could call up the souls of the dead, foretel future events, and perform miracles. In support of this opinion, it has been alleged that the names by which the several sorts of diviners are described in scripture, imply a communication with spiritual beings; that the laws of Moses (Exod. xxii. 18. Lev. xix. 26, 31. chap. xx. 27. Deut. xviii. 10, 11.) against divination and witchcraft, prove the efficacy of these arts, though in reality they prove nothing more than their execrable wickedness and impiety; and that pretensions to divination could not have supported their credit in all the heathen nations, and through all ages, if some instances of true divination had not occurred. But the strongest argument is derived from the scripture history of the Egyptian magicians who opposed Moses. With regard to the works performed by these magicians, some have supposed that God himself empowered them to perform true miracles, and gave them an unexpected success; but the history expressly ascribes the effects they produced, not to God, but to their own enchantments. Others imagine, that the devil assisted the magicians, not in performing true miracles, but in deceiving the senses of the spectators, or in presenting before them delusive appearances of true miracles: against which opinion it has been urged, that it tends to disparage the credit of the works of Moses. The most common opinion, since the time of St. Austin, has been, that they were not only performed by the power of the devil, but were genuine miracles, and real imitations of those of Moses. In a late elaborate enquiry into the true sense and design of this part of scripture history, it has been shewn that the names given to magicians seem to express their profession, their affectation of superior knowledge, and their pretensions both to explain and effect signs and wonders, by observing the rules of their art; and therefore, that they are the persons, whose ability of discovering or effecting any thing supernatural, the scripture expressly denies. The learned author farther investigates the design for which Pharaoh employed them on this occasion: which, he apprehends, was to learn from them, whether the sign given by Moses was truly supernatural, or only such as their art was able to accomplish. Accordingly it is observed, that they did not undertake to outdo Moses, or to controul him, by superior or opposite arts of power, but merely to imitate him, or to do the same works with his, with a view of invalidating the argument which he drew from his miracles, in support of the sole divinity of Jehovah, and of his own mission. The question on this was not, are the gods of Egypt superior to the gods of Israel, or can any evil spirits perform greater miracles than those which Moses performed by the assistance of Jehovah? but the question is, are the works of Moses proper proofs, that the god of Israel is Jehovah, the only sovereign of nature, and consequently that Moses acts by his commission; or, are they merely the wonders of nature, and the effects of magic? In this light Philo, (de Vita Mosis, lib. i. p. 616.) and Josephus, (Antiq. Jud. lib. ii. cap. 13.) place the subject. Moreover, it appears from the principles and conduct of Moses, that he could not have allowed the magicians to have performed real miracles; because the scripture represents the whole body of magicians as impostors; the sacred writers, Moses in particular, describe all the heathen deities, in the belief of whose existence and influence the magic art was founded, as unsupported by any invisible spirit, and utterly impotent and senseless: the religion of Moses was built on the unity and sole dominion of God, and the sole divinity of Jehovah was the point which Moses was now about to establish, in direct opposition to the principles of idolatry; so that if he had allowed that the heathen idols, or any evil spirit supporting their cause, enabled the magicians to turn rods into serpents, and water into blood, and to create frogs, he would have contradicted the great design of his mission, and overthrown the whole fabric of his religion; besides, Moses appropriates all Miracles to God, and urges his own, both in general and separately, as an absolute and authentic proof, both of the sole divinity of Jehovah, and of his own mission; which he could not justly have done, if his opposers performed miracles, and even the same with his. On the other hand, it has been urged, that Moses describes the works of the magicians in the very same language as he does his own, (Exod. vii. 11, 12. chap. v. 22. chap. viii. 7.) and hence it is concluded, that they were equally miraculous. To this objection it is replied, that it is common to speak of professed Jugglers, as doing what they pretend and appear to do; but that Moses does not affirm that there was a perfect conformity between his works and those of the magicians, but they did so, or in like manner, using a word which expresses merely a general similitude; and he expressly refers all they did, or attempted in imitation of himself, not to the invocation of the power of dæmons, or of any superior beings, but to human artifice and imposture. The original words, translated enchantments, (Exod. vii. 11, 22. and chap. viii. 7, 18.) import deception and concealment, and ought to have been rendered, secret slights or jugglings. Our learned writer farther shews, that the works performed by the magicians did not exceed the cause, or human artifice, to which they are ascribed. Farmer’s Diss. on Miracles, 1771, chap. 3. § 3. chap. 4. § 1. (See Magii.)
MAGI, OR MAGEANS,
A title which the ancient Persians gave to their wise men or philosophers.
The learned are in great perplexity about the word magus, μαγ ος. Plato, Xenophon, Herodotus, Strabo, &c. derive it from the Persian language, in which it signifies a priest, or person appointed to officiate in holy things; as druid among the Gauls; gymnosophist among the Indians; and Levite, among the Hebrews. Others derive it from the Greek μεγας, great; which they say, being borrowed of the Greeks, by the Persians, was returned in the form μαγος; but Vossius, with more probability, brings it from the Hebrew הגה haga, to meditate; whence מהגים, maaghim, in Latin, meditabundi, q. d. people addicted to meditation.
Magi, among the Persians, answers to σοφοι, or φιλοσοφοι, among the Greeks; sapientes, among the Latins; druids, among the Gauls; gymnosophists, among the Indians; and prophets or priests among the Egyptians.
The ancient magi, according to Aristotle and Laertius, were the sole authors and conservators of the Persian philosophy; and the philosophy principally cultivated by them, was theology and politics; they being always esteemed as the interpreters of all law, both divine and human; on which account they were wonderfully revered by the people. Hence, Cicero observes, that none were admitted to the crown of Persia, but such as were well instructed in the discipline of the magi; who taught τα βασιλικα, and showed princes how to govern.
Plato, Apuleius, Laertius, and others, agree, that the philosophy of the magi related principally to the worship of the gods: they were the persons who were to offer prayers, supplications, and sacrifices, as if the gods would be heard by them alone. But according to Lucian, Suidas, &c. this theology, or worship of the gods, as it was called, about which the magi were employed, was little more than the diabolical art of divination; for that μαγεια, strictly taken, was the art of divination.
Porphyry defines the magi well; Cicero calls them divina sapientes, &c. in iisdem ministrantes; adding, that the word magus implied as much in the Persian tongue. These people, he says, are held in such veneration among the Persians, that Darius, the son of Hystaspes, among other things, had it engraved on his monument, that he was master of the magi.
Philo Judas describe the magi to be diligent enquirers into nature, out of the love they bear to truth; and who, setting themselves apart from other things, contemplate the divine virtues the more clearly, and initiate others in the same mysteries.