Their descendants, the modern magi, or fire worshippers, are divided into three classes; whereof the first and most learned, neither ate nor kill animals; but adhere to the old institution of abstaining from living creatures. The magi of the second class, refrain only from tame animals; nor do the last kill all indifferently, it being the firm distinguishing dogma of them all, τκν μετεμχυωσιυ ειναι, that there is a transmigration of souls.
To intimate the similitude between animals and men, they used to call the latter by the name of the former; thus, their fellow priests they called lions; the priestesses, lionesses; the servants, cows, &c.
MAGIC, MAGIA, MATEIA,
In its ancient sense, implies the science, or discipline, or doctrine, of the magi, or wise men of Persia. The origin of magic, and the magi, is ascribed to Zoroaster; Salmasius derives the very name from Zoroaster, who, he says, was surnamed Mog, whence magus. Others, instead of making him the author of the Persian philosophy, make him only the restorer and improver thereof; alleging, that many of the Persian rites in use among the magi, were borrowed from the Zabii, among the Chaldeans, who agreed in many things with the magi of the Persians; whence some make the name magus common to both the Chaldeans and Persians. Thus Plutarch mentions, that Zoroaster instituted magi among the Chaldeans; in imitation whereof the Persians had theirs too.
Magic, in a more modern sense, is a science which teaches to perform wonderful and surprising effects.
The word magic originally carried along with it a very innocent, nay, a very laudable meaning; being used purely to signify the study of wisdom, and the more sublime parts of knowledge; but in regard to the ancient magi, engaged themselves in astrology, divination, sorcery, &c. the term magic in time became odious, and was only used to signify an unlawful and diabolical kind of science, depending on the devil and departed souls.
If any wonder how vain and deceitful a science should gain so much credit and authority over men’s minds, Pliny gives the reason of it. ’Tis, says he, because it has possessed itself of three sciences of the most esteem among men, taking from each all that is great and marvellous in it. Nobody doubts but that it had its first origin in medicine, and that it insinuated itself into the minds of the people, under pretence of affording extraordinary remedies. To these fine promises it added every thing in religion that is pompous and splendid, and that appears calculated to blind and captivate mankind. And, lastly, it mingled judiciary astrology with the rest, persuading people curious of futurity, that it saw every thing to come in the heavens. Agrippa divided magic into three kinds, natural, celestial, and ceremonial or superstitious.
Natural Magic, is no more than the application of natural active causes to passive things, or subjects; by means whereof many surprising, but yet natural effects are produced.
Baptista Porta has a treatise of natural magic, or of secrets for performing very extraordinary things by natural causes. The natural magic of the Chaldæans was nothing but the knowledge of the powers of simples and minerals. The magic which they call theurgia, consisted wholly in the knowledge of the ceremonies to be observed in the worship of the gods, in order to be acceptable to them. By the virtue of these ceremonies, they believed they could converse with spiritual beings and cure diseases.
Celestial Magic borders nearly on judiciary astrology; it attributes to spirits a kind of rule or dominion over the planets; and to the planets, a dominion over men; and, on these principles, builds a ridiculous kind of system.