Pilgrimage, Book 4 · Chapter 5
CHAP. V.
Of the Persian Magi, and of their ancient Religion, Rites, and Customes.
THE name of Magi is sometimes applied (say some) to all the Persians, aBoskhieri Ara Coeli.or else to the particular Nation amongst them: sometime signifyeth the most excellent in Philosophie, and knowledge of Nature, or in sanctity and holines of life. Thus Suidas bSuidas in v. Magus.calleth the Persian Magi, Philosophi, and Philothet, studious of knowledge, of Nature, and of God. Sometimes it signified such as we now call Magicians, practisers of wicked Artes. Among the Persians this name was auncient and honourable, saith cPeucerus de diuina….c.de Magia.Peucerus, applied onelyonly to the priests, which liued in high reputation for dignitie and authority, being also Philosophers, as the Chaldreans were. To these was committed the custody of Religion, of ancient Monuments, of later Histories, of publike Records, and the explanation of the Persian wisedome, whose account appeareth in the former chapter, whereafter Cambyses death, one of them is reported to succeed in the Throne, Now whereas the Ethnikes had a tradition of two Genij, dBrutus was terrified with such a spectrum: the like they tell of Marius and many others.which attend eueryevery man, one good; the other euill; proceeding (to likelihood) from diuine truth, concerning good and euill Angels, which are either ministring spirits for mans good, or tempters vntounto euill: Curious men hence tooke occasion to deuise new Artes, which were called foreign and foreign; by the one calling vponupon the good Daemon or Genius; by the other, on the euill: which euill One could easily turne himselfe into an Angell of light, to delude blinde people, being indeede (as in our White and Blacke witches at this day) vvorse when an Angell, then when a Deuill. Hereof were diuers kindes; eNe foreignNecromancie, which inuocated the spirits of the dead: Of which smoakie Soote, the Heathens Diuine Poets, and our poeticall Diuines in the tales of Hell and Purgatorie, striue who shall hauehave the blackest tincture. They had also their Lecanomancie, which was obserued in a Bason of water, wherein certaine plates of golde and siluer were put with Iewels, marked with their iugling Characters, and thence after pronuntiation of their words were ausweres whispered; fforeign Cum multis alijs; de …uibus Peucerus, & Reginald. Scot. in Detect. Mag.Gastromancie procured answere by pictures, or representations in glasse-vessels of water, after the due rites. Catoptromancie receiued those resemblances in cleare glasses: Crystallomancie, in Crystall; Dactyliomancie was a diuination with Rings (which perhaps Gyges vied) consecrated by certaine positions of the heauens and diuelish enchantments. Onymancie with Oile and Soote daubed on the Naile of an vndefiled child, and held vp against the Sunne: Hydromancy with water: Acromancie with ayre. But what should I adde the many more names of this Artlesse Art, vnworthy the naming? Tibi nomina mille, Mille nocendi artes; Infinitely diuersified are these blind by-waies of darknes and mischiefe.
Leaue wee them in their mazes, circles, Iabyrinths of Errour: and let vsus take view of the Persian Magi, from whence Plinie gPlin.l.30.c.1.deriueth the first originalls of Magicall Vanities; which are (saith hee) compounded of three Arts, that exercise most imperious power ouer the mindes of men; Physicke, and that offering her selfe more sublimate and pure, in the sacred name and rites of Religion, beautified also with the addition of Mathematicall Sciences; (a threefold cord not easily broken, like a three-headed Cerberus, or tripple crowned Prelate, holding the world in feare or louelove thereof.) Zoroastres (who liued as Endoxus testifieth sixe thousand yeares before Plato) first inuented it in Persia. Hermippus affirmeth, that Agonax taught him. Apusorus and Zaratus among the Medes, Marmaridius the Babylonian, Hippocus the Arabian, and Zarmocenidas the Assyrian, hauehave beene famous for their practise and writings of this Art. Pythagoras, Empedocles, Democritus, Plato, sailed farre to learne it, vndertaking long exiles, rather then pilgrimages or peregrinations, to that ende. Hee impiously addeth Moses and Iochabell (it may be hee meaneth Ioshua) to this impious number. The Scripture tells of Iannes, and Iambres, and Simon Magus famous in this infamie. It is like that in the Persian Magi concurred both a certaine stocke or kindred, which were all so called (as is said) and the Philosophicall inquisition of Nature, and the Priestly function, and also some either implicite or explicite societie with Deuils. The same they were, at least in profession and reputation, that the Philosophers vvith the Greekes, their Priests in Egypt, Gymnosophistes in India, Chaldaeans in Babylon, Druydes in Gallia, and in this our lsle, the Italian Aruspices, and other religious persons (the Treasurers of their Theologie and Philosophie) in other places. As for those Magi mentioned in the hMat. 2.1. Baskbier Ara Coeli.Gospell, some suppose them to come from Aethiopia; some from Arabia; some from Mesopotamia; some from Chaldaea; and some from Persia; and some from diuers of these Regious. Whencesoeuer they came, they had a brighter Starre to guide them with diuiner light, then those Magicall brands of hellish fire could yeeld.
Plato iPlato Alcibiad.commends this Magia, and calls it Machagistia, and saith that the Kings of Persia learned it, as a knowledge of diuine mysteries, wherein by the worlds commonwealth, they were instructed to gouerne their owne. Others, as they were led by differing affection, doe as much discommend them. And truely (as in the Chaldaean and Aegyptian Priests) their searching out the mysteries of Nature can not but deserue commendation, but their abusing this naturall Philosophie to vnnaturall conspiracie with diuels, cannot but bee detested of those which are not themselues detested of God. And either from this deuilish conspiracie, or ouer-curious vanity, did arise their predictions of future euents: in which respect the Ethnikes had them in high reputation. Ammianus Marcellinus, kAm. Marcel. lin.l. 23.saith that Zoroastres added much to this Art from the Chaldaean mysteries, and Hystaspes, the father of Darms, from the Brachmanes, which he in his Indian trauels had found in a woodie solitarinesse, and learned of them the motions of the Scarres, and pure rites of sacrifices: which he taught the Magi, and they, together with the skil of diuination, deliuered to their posteritie by tradition: and that progeny is alway consecrated to diuine seruices, and keepe continually burning certaine fire which first came from heauen; a small portion whereof was wont to bee carried before the Kings of Asia. There were but a few of them at the first: and it was vnlawfull to touch the sacrifice, or approach to the Altar, before the Magus with a certaine set speech had powred on his sacred preparatiue liquors. Afterwards beeing increased in number, they grew into an entire Nation, and inhabited vnwalled townes, beeing gouerned by their owne lawes, and honoured for religion.
That which hee telleth of the Chaldaean, and Indian originall of their Science, Proueth it to bee such as vsed vnlawfull prognosticatings, which the Scripture affirmeth of the Chaldaeans, and Philostratus lPhilostratus de vita Apollony.of the Indians, whose Historie of Apollonius (a Pythagorean) sheweth, that hee was not little infected vvith this vanitie, trauelling as Pythagoras had done to learne the same in forreine Regions. And although some commend one sort of Magia, as being their Theologie and Philosophie, yet seeing their Philosophie was corrupted with curiositie, and their Theologie with superstitious Idolatrie, it could not bee free from some kinde of implicite forcerie, as the examples of those mApollonius, Hosthanes, Chavondas, Democritus, & Pythagorici & Platonici.which were most eminent herein, doe shew. Such an one Pases was, who by enchantments would make shewes and resemblances of sumptuous feasts, with many attendants: and had a Magicall nSuidas hence came the Prouerbe. foreignor enchanted halfe-penny, which would returne to him againe, when he had bought any thing therwith.
The Magi had one chiefe amongst them in their Societie, called by Sozomene, oSozom.l.2.c.9Priuceps magorum. Cicero pCicero de diuinat.l.1.affirmeth that none might be Kings in Persia, before they had learned the discipline of the Magi; neither was it any more lawfull for eueryevery one to be a Magus, then to be a King: Such was their estimation in Persia. Strabo qStrabo l. 15. Nam Magus ex matre & gnato gignatur oportet (saith Catullus) Sivera eft Persarum impiareligio.tells that they vsed carnall company with their mothers: and when they are dead are cast forth vnburied, to bee a prey to the Birds. The Ostanoe, and Astrampsychi are by Suidas reckoned successours of the Magi. One rGramay Per sica.Sect of them liued onelyonly on meale and Hearbes. Pausanias sPausan.l 6.reporteth that in Lydia, in the Cities Hierocesarea, and Hypaepo, hee saw Temples hauing Persian surnames, and in eueryevery of those Temples, Chappell and Altar, whereon was Ashes not like in colour to the ordinarie sort. The Magus entering into the roome, layeth drie wood on the Altar, after that hee hath set his mitre on his head, and then at the name of a certaine God, singeth barbarous hymnes (which the Greekes vnderstand not) out of the booke: which being done, the heape is fired, and the flame breakes forth. Diogenes Laertius tDiog.La…rt.de vit.Philos.l.1.relateth, that these Magi spent their time in the seruice of their Gods, offering vntounto them prayers and sacrifices, as if none but they might be heard: they disputed of the substance and generation of the Gods, whom they reckoned to be the Fire, Water, and Earth. They reprehended Images, especially such as made a differing sexe of Male, and Female, among the Gods. They discoursed of iustice. To burne their dead bodies, they held it impious: but to lie with their owne mothers, or daughters, they accounted lawfull. They practised diuinations, and fore-tellings, affirming that the Gods appeared to them, that the ayre was full of formes *foreignor shapes, which subtilly and as it were by euaporation, infuse themselues into the eyes. They forbade outward ornaments, and the vse of Golde. Their garments were white, the ground their bed, Hearbs, Cheese, and bread their foode. Aristotle saith, that they helde two beginnings, a good spirit and an euill, calling the one Iupiter and Oromasdes: the other Pluto and Arimanius (Empedocles uEmpedocles.translated this plant into Philosophie, and long after, xManes father of the Manichees.Manes a Persian herelike into diuinitie.) Theopompus addeth these opinions of theirs; That men should againe be restored to life, & become immortall, and that all things consisted by their prayers; Hecateus, that the Gods were begotten: Clearchus, that the Gynmosophista descended from the Magi. Thus farre Diogenes.
Plutarch zPlut. de Osir. & Is.in his Treatise de Osir. and Isid. citeth, approueth and applyeth the opinion of the Magi vntounto many others, which they conceiued touching their two beginnings, Arimanius and Orimazes: For whereas they saw such a mixture of euill in euerie good (which made Solomon to brand them all with the title of vanity) they gathering that good could not be either cause or effect of euil, found out this remedy worse thē the disease, to hold two Authors of all things, calling Orimazes a God; and Arimanius, the fountaine of euill, a diuell; the one cause of light: the other of darknes. Betwixt these two they placed Mithres as Mediator or Intercessor. Zoroastres was author of this opinion. To the first of these was praise and vowes offered: to the later mournefull deuotions. For, rubbing a certaine hearbe called Omomi, they call on Dis Pater & Orcus, then they wash it with the bloud of slain Wolfe, & carry it into a shadowy place, where they powre it out. They assigne plants partly to the good, partly to the bad God: as they doe also quick creatures; the earthly creatures to the good, the watery to the bad, and therefore esteeme him happy that hath killed most of them. Oromazes, say they, begotten of pure light, and Arimanius the child of darknes, warre one against another. The first created sixe Gods, Beneuolence, Truth, Politie, Wisedome, Riches, Honest delight: the later as many contrary. When Oromazes had thrice enlarged himselfe, hee was as farre beyond the sunne, as the sunne is from the earth, and formed the starres: Of which, one he fixed as a Gardiau and watchman, the dog-starre: hee made other foure and twenty Gods, which he closed in an Egge. Arimanius did as much, but his foure and twenty brake their shell. And so became good things and euill mingled. But a fatall time shall come, when Arimanius the Author of plague and samine shall perish, and then shall bee one societie of all mankinde in happinesse, vsing but one language. Theopompus saith, according to their opinion, that one of these Gods shall raigne three thousand yeares, the other being discomfited; and other three thousand they shall fight and labour to destroy one another: at last Dis Pater shall be destroied, and men shall be happy. This opinion of the Magi, the Chaldeans hauehave applied to their Astronomie; in the seuen Planets, making two good, two bad, three indifferent: The Graecians, to their Iupiter, Dis Pater & Harmonia: Empedocles to his Friendship and Discord: Aristotle to his Forma & Priuatio. Pythagoras to his One and Two: Plato to his Idem and Alterum: Manes to his deuilish haeresie, as before is said.
OnelyOnly Persians, saith aGramay Asia…Gramay, were chosen into their number. The name Magi, is among Authors applyed also to the Chaldaeans, which in Babylon professed the same arts and superstitions; the disciples (saith bLuciani Necrom.Lucian) of Zoroastres, of whose cunning in charmes you may reade in his Necromantia, a pleasant discourse: Mithrobarzanes a Chaldaean Magus. and Menippus, whom he washeth nine and twenty daies in Euphrates by the Moone, and in the morning sets him against the rising Sunne, with long charmes: after that spitting three times in his face, he brings him backe againe not once looking aside. Their meate was Acornes, their drinke Milke, Mulse, and the water of Choaspi, their lodging on the wide field on the grasse. After all this hee brought him about midnight to Tygris, where washing him, he purifieth him with a Torch, and the hearbe squilla, and other things, &c. which howsoeuer Lucian suteth to his scoffing, yet I hauehave inserted, as somewhat expressing their superstitions obserued in charming and diuinations.
Leauing these Magi, let vsus take view of the Persian religious rites which cHerodotus. Lib.1.Herodotus thus describeth. The Persians neither erect Images, nor Altars, nor Temples, and impute it to madnesse in such as doe: therefore as I thinke, because they are not of the Greekes opinion, that the Gods hauehave arisen from men. Their custome is, ascending vp the highest hilles to offer sacrifices to Iupiter, calling the whole circle of heauen Iupiter. They sacrifice to the Sunne, and Moone, and Earth, to the Fire, and Water, and Windes: to these onelyonly hauehave they accustomed to sacrifice from the beginning. They sacrifice also to Vrania, which they hauehave learned of the Assyrians, and Arabians. The Assyrians call Venus, Mylitta; the Arabians, Alitta; the Persians, Metra.
Their rites in sacrificing are these. Being to sacrifice, they neither set vp Altar, nor kindle fire, nor vse vestments, pipes, cakes, or libaments: but hee which intendeth to sacrifice, placing the sacrifice in a cleane place, calleth vponupon that God, wearing their Tiara dThe attire of the head, among the Persians, as the Turbant amōg the Turkes.girded about with myrtle. The sacrificer prayeth not for himselfe alone, but generally for all Persians, and especially for the King. And after that the sacrifice is cut into small peeces, he streweth vnderunder the sodden flesh, small hearbes, chiefely trifoly; and setting the flesh in order thereon, the Magus standing by singeth eTheog…a.some hymnes (of the generation of the Gods) which they hold to be a most effectuall inchantment. Without one of their Magi no sacrifice is accounted lawfull. After all this, the sacrificer vseth the flesh at his pleasure.
Of all daies eueryevery man accounteth his owne birth-day to bee most solemnely obserued: and then maketh greatest cheere. The richer sort then set whole Beeues, Camels, Horses, Asses, baked in an Ouen or fornace, on the Table: the poorer, smaller beastes. The Persians are small eaters: but in their drinking consult of the weightiest affaires. Of which they deliberate fasting, but pronounce sentence after they are well in drinke. To vomit or make water openly, is vnlawfull to them. Those that are aequall, salute vvhen they meete each other vvith a mutuall kisse; which is fastened on the cheeke onelyonly, if they bee of vnequall degree. They holde themselues the best of all men, their neighbours so much better, how much neerer them they dwell. They are much addicted to Venery with both sexes. Next vntounto Martiall valour, they repute excellent the procreation of many Children; the King allowing annuall presents to him who hath begotten most Children, & therefore they vse many women. The child commeth not in his fathers sight till he be fiue yeares old, but liueth with the women, that if hee die before, his father should thence conceiue no greefe. From that time till he be twenty, he learneth three things, to ride, to shoote, to speake truth. For to lie is with them the most shamefull thing; the second, to be in debt. For one fault onelyonly no man ought to be punished. Whatsoeuer is not meere to bee done, ought not to be spoken. A Leprous person if he be a Citizen may not enter into the Citie, nor hauehave any societie with men: for this disease is sent (say they) for some offence against the Sunne: if hee bee a forrenner, they banish him out of their Region, and for the same cause carrie into that Region white Pigeons. In a Riuer they neither spit, nor make water, nor wash, but hauehave them in very religious veneration. These things, saith Herodotus, I can affirme of the Persians out of mine owne knowledge: that which followeth I doe not so well know; that they bury not their dead bodies before they be torne of some fowle, or dogge: but I well know that their Magi doe wrap them vp in waxe and then bury them. These Magi differ both from other men, and from the Aegyptian Priests in this, that these pollute themselues with the death of nothing but their sacrifices, but the Magi with their owne hands kill any thing: except a man and a dogge: yea, they esteeme it some great exploit if they hauehave killed verie many Ants or Serpents, or other things which creepe or flye. Thus farre Herodotus. Strabo eLibr.11.nameth Anaitis, Amanus, and Anandatus, Gods of the Persians: When the Persian Emperours had ouerthrowne the fThese Goropius with Dutch Etymologies, and interpretations bringeth from the Cimmerians and Saxons. See his Saxonica.p.606.Sacae, they encompassed with a wall a certaine rocke situate in a field. and erecting a Temple of the foresaid Gods, there instituted yearly solemnities, named Saca, which of the inhabitants of Zela are yet celebrated, (so they call the place.) That towne in great part belongeth to them which are called Sacred seruants, to which Pompey added a great countrey. Some report that Cyrus, hauing ouercome the Sacae, attributing this victory to diuine power, consecrated that day to his countrey-Goddesse, naming is Sacaea, and wheresoeuer the Temple of that Goddesse is, there also are celebrated those Sacaean feasts, in manner of the Bacchanals, day and night, the men and women drinking themselues drunken. Strabo in the end of the same eleuenth booke mentioneth their Temples, and amongst others the Temples of Tanais, which before in Herodotus is denied to be the vse of the Persians: gStra.l.15.Cicero blameth the Magi, for procuring Xerxes to burne all the Temples of Greece, because they included their Gods in walles, and to whom the whole world was a Temple and house. hCic.de leg.l.2.Strabo thus reporteth of the Persians: The Persians hauehave neither Images nor Altars: they sacrifice in a high place, they thinke heauen to be Iupiter: they worship the Sunne, whom they call Mithra, the Moone also and Venus, and the Fire, and the Earth, and the Windes, and the Water: they sacrifice in a cleane place, and present their sacrifice crowned: & whē as Magus, the ruler of this busines, hath diuided the flesh in peeces to eueryevery one, they goe their waies leauing no part thereof to the Gods, who (say they) are satisfied with the soule of their sacrifice. Some, as it is reported, lay a part of the Numbles on the fire. They sacrifice especially to the Fire, and to the Water, laying on the fire drye stickes, the barkes pulled off, and laying thereon fat Tallow, and pouring on the same, Oyle, they kindle the same, not blowing with their breath, but fanning or otherwise enforcing the winde thereto. If any bloweth the fire, or cast any dead thing or durt therein, hee is punished with death. They performe their Water-ceremonies in this sort: Comming to a Lake, or Riuer, or Fountaine, they make a ditch, and there slay a sacrifice, with great heede that none of the next water bee touched with the bloud: after, laying the flesh on myrtle and Lawrell, the Magi burne the same with small twigges, and making certaine prayers, sprinkle oyle mixed with Milke and Honie, not in the fire or water, but on the earth. They are a long while muttering their prayers, holding a bundle of small Tamarisketwigges.
In Cappadocia, where is very great store of the Magi, which (of the Fire) are called Pyrethi, and many Temples of the Persian Gods, they slay not the Sacrifice with a knife, but a Clubbe or Mallet, wherewith they beate it. The Pyretheia are great inclosed places, in the middest whereof there is an Altar: Thereon the Magi keep much ashes, and a fire continually burning, whither they eueryevery day resort, & make their praiers about an houres space, holding a bundle of twigges before the fire, hauing their heads couered with a kind of labelled Mitre, hanging downe on both sides, that the strings couer their lippes. These things are done in the Temples of Anaitis and Amanus. For there are their Temples, and there the Image of Amanus is carried in procession. These things we hauehave seene. It seemeth, that whereas Herodotus reporteth they had no Temples, Altars, nor Images: and Strabo so often mentioneth their Temples, and heere the Altar and Image of Amanus; that in Herodotus dayes they had none: which grew afterwards in vse, as a forreine rite brought in amongst the Persians after the Macedonians had conquered them; or else that there were differing Sects among their Magi, some (as these in Cappadocia) embracing Altars, Images, and Temples, some refusing some or all of these. For otherwise Strabo disagreeth not only from Herodotus, but from himselfe, before denying them the vse of Altars and Images, and here affirming it of the Cappadocian Magi (in other things) of the Persian Religion.
We may further adde (from Gramay aGram. As. Persica.his Collections out of diuers Authors, and from others, concerning the Persian Religion) that they sometime obserued the Graecian Deities, calling Iupiter, Bel; Hercules, Sandes; Venus, Anaitis. To Iupiter was sacred a Charriot with a Beame of gold. The Sunne they worshipped (by the name of Mithra, and Eldictus) at Sunne-rising: and adored also the painted Image thereof. They accounted the horse the Sunnes peculiar beast, and offered vntounto him white horses: and with white horses his sacred Chariot was drawne before the King, when hee sacrificed. Ouer bQ Curt.lib.3.Darius his tabernacle, the Image of the Sunne, enclosed in Cristall, shone forth so that it might be seene of all. The order also of Darius his march, when he warred against Alexander, had in the first place their Fire, which they called Sacred and Eternall, carried on siluer Altars. Next hereunto the Magi, singing their Countrey-Hymnes, followed by three hundred sixtie and fiue yong-men, (so many as their yeare had dayes) clothed in bright red. Then came Iupiters Chariot, drawne by white horses: after whom followed a horse, of exceeding greatnesse, consecrated to the Sunne. Their Riders had white garments, and golden Roddes. Likewise, both sides of the Kings Chariot were adorned with Images of gold and siluer: two being most eminent among them; the one, of Peace, the other, of Warre.
That souldiour, which was initiated in Mithra's hallowed orders, was first proued by foure-score seuerall kindes of punishment: and if hee continued stedfast, hee was washed, putting on his head a cTertul de Ceron.mil.t.Crowne with a Sword interposed. Chast virgins were hallowed the Sunnes Priests. They worshipped Diana whom they called Nannea, (as some will hauehave it) in that history of d2.Mac.1.13Antiochus. They solemnized certaine feasts, the chiefe whereof was that of Mithra. Another holy-day they called the Destruction eAthenaeus l.12of vices, in which the Magi killed venemous things, and offered; and the seruants lorded it fiue dayes together, ruling both the family and their maisters. Their Kings birth-daies they did also solemnize, making therein a banquet called Lycta: at which time the King might not deny any thing to any sinter. Magophonia they celebrated in memory of the Magi slaine by Darius Histaspis, and his Colleagues. Of their holieday Saca before is spoken: in which (some report, that) the seruants changed offices and garments with their Maisters. Minutius Foelix fMin. Foel. Octau. Arnob.con.Gent.lib.6.obiecteth against them their incestuous copulation with their mothers. Arnobius derideth their worshipping of Riuers. The Christian Fathers and heathen Authors are plentifull in the narration of the Persian vanities. Eusebius gEuseb. de praepar.lib.6.c.8.citeth a saying of Bardesanes Syrus; Among the Persians there was a Lawe to marry their sisters, daughters, and mothers: which custome the Persians obserued also in other Countries, & therefore other nations hating them, called them Maguss…i; of which are many in Egypt, Phrygia, and Galatia, whose posterity succeedeth them in the same wickednes. This name Magussoei is deriued of Magi.