Magi, Magic, Myrrh, Frankincense, Star of Bethlehem
Magi, Magic, Myrrh, Frankincense, Star of Bethlehem
A M a g u s ( p l u r a l M a g i , f r o m L a t i n , f r o m O l d P e r s i a n m a g u ; O l d E n g l i s h : M a g e ) w a s a Z o r o a s t r i a n a s t r o l o g e r - p r i e s t f r o m a n c i e n t P e r s i a . T h e b e s t k n o w n M a g i a r e t h e " W i s e M e n f r o m t h e E a s t " i n t h e B i b l e . I n E n g l i s h , t h e t e r m m a y r e f e r t o a s h a m a n , s o r c e r e r , o r w i z a r d ; i t i s t h e o r i g i n o f t h e E n g l i s h w o r d s m a g i c a n d m a g i c i a n .
G r e e k - P e r s i a n r o o t s - T h e G r e e k w o r d i s a t t e s t e d f r o m t h e 5 t h c e n t u r y B C ( A n c i e n t G r e e k ) a s a d i r e c t l o a n f r o m O l d P e r s i a n 'm a g us' . T h e P e r s i a n w o r d i s a u - s t e m a d j e c t i v e f r o m a n I n d o - I r a n i a n r o o t * m a g h " p o w e r f u l , r i c h " a l s o c o n t i n u e d i n S a n s k r i t m a g h a " g i f t , w e a l t h " , m a g h a - v a n t " g e n e r o u s " ( a n a m e o f I n d r a ) . A v e s t a n h a s m a g a , m a g a u u a n , p r o b a b l y w i t h t h e m e a n i n g s " s a c r i f i c e " a n d " s a c r i f i c e r " . T h e P I E r o o t ( * m a g h - ) a p p e a r s t o h a v e e x p r e s s e d p o w e r o r a b i l i t y , c o n t i n u e d e . g . i n A t t i c G r e e k m e k h o s ( c f . m e c h a n i c s ) a n d i n G e r m a n i c m a g a n ( E n g l i s h m a y ) , m a g t s ( E n g l i s h m i g h t , t h e e x p r e s s i o n " m i g h t a n d m a g i c " t h u s b e i n g a f i g u r a e t y m o l o g i c a ) . T h e o r i g i n a l s i g n i f i c a n c e o f t h e n a m e f o r t h e M e d i a n p r i e s t s t h u s s e e m s t o h a v e b e e n " t h e p o w e r f u l " . M o d e r n P e r s i a n M o b e d i s d e r i v e d f r o m a n O l d P e r s i a n c o m p o u n d m a g u - p a t i " l o r d p r i e s t " .
Greek use of magosWhile in Herodotus, magos refers to either a member of the tribe of the Medes (1.101), or to one of the Zoroastrian Persian priests who could interpret dreams (7.37), it could also be used for any enchanter or wizard, and especially to charlatans or quacks (see also goetia), especially by philosphers such as Heraclitus who took a sceptical view of the art of an enchanter, and in comic literature (Lucian's Lucios or the Ass). In Hellenism, magos started to be used as an adjective, meaning "magical", as in magas techne "ars magica" (e.g. used by Philostratus).
English language - The plural Magi entered the English language in ca. 1200, referring to the Magi mentioned in Matthew 2:1, the singular being attested only considerably later, in the late 14th century, when it was borrowed from Old French in the meaning magician together with magic.
History in the Persian Empire
According to Herodotus, the Magi were the sacred caste of the Medes. They organized Persian society after the fall of Assyria and Babylon. Their power was curtailed by Cyrus, the founder of the Persian Empire, and by his son Cambyses II; the Magi revolted against Cambyses and set up a rival claimant to the throne, one of their own, who took the name of Smerdis. Smerdis and his forces were defeated by the Persians under Darius I. The sect of the Magi continued in Persia, though its influence was limited after this political setback.
During the Classical era (555 BC - 300 AD), some Magi migrated westward, settling in Greece, and then Italy. For more than a century, Mithraism, a religion derived from Persia, was the largest single religion in Rome. The Magi were likely involved in its practice.
The Book of Jeremiah (39:3, 39:13) gives a title rab mag "chief magus" to the head of the Magi, Nergal Sharezar (Septuagint, Vulgate and KJV mistranslate Rabmag as a separate character). It's also believed by Christians that the Jewish prophet Daniel was "rab mag" and entrusted a Messianic vision (to be announced in due time by a "star") to a secret sect of the Magi for its eventual fulfillment (Daniel 4:9; 5: 11).
The Maga in India
The Zoroastrians form a very small ethnic group in India known as the Parsis. After invading Arabs succeeded in taking Ctesiphon in 637, Islam largely superseded Zoroastrianism, and the power of the Magi faded. Many (but not all) of the mages fled the advent of Islam in Persia, or Iran, by emigrating to India, settling in western principalities which form the modern states of Gujarat and Maharastra. As one can only be Zoroastrian by birth, the number of Parsis and Zoroastrians in the world is shrinking, and the remaining population risks passing down genetic defects as with any small community. Suffice to say Parsis are very rare, and Magi are even rarer.
In India there is a community termed Maga, Bhojaka or Shakadvipi Brahmins. Their major centers are in Rajasthan in Western India and near Gaya in Bihar. According to Bhavishya Purana and other texts, they were invited to settle in Punjab to conduct the worship of Lord Sun (Mitra or Surya in Sanskrit). Bhavishya Purana explicitly identifies them with Zoroastrianism.
The members of the community still worship in Sun temples in India. They are also heriditary priests in several Jain temples in Gujarat and Rajasthan. Bhojakas are mentioned in the the copperplates of of the Kadamba dynasty (4-6th cent) as managers of Jain institutions.Images of Lord Sun in India are shown wearing a central asian dress, complete with boots. The term "Mihir" in India is regarded to represent the Maga influence.
Fictional magi
The archetype mage is popularly used in fantasy settings that involve magic. Mage, rather than magus, is the spelling usually encountered for magic-user characters in role-playing games and fantasy fiction. A particularly well-known fictional tale of a magus is the novel The Magus by British author John Fowles, which was later made into a film with Anthony Quinn in the title role.
Once upon a time ... in the magic kingdom of Earth ... the Storyteller sat/set down and created a great tale about a god who would descend from the light to bring spiritual meaning to this realm where anything is possible. As with all of His stories the event of the birth would be ushered in by a celestial event - to be witnessed by those who lived on the planet - as a symbol of great spiritual evolution. This soul experienced many lifetimes in many stories on the planet. . . as have all souls.
There are those who prophetize the return of this God marked by the merge of two realities and the lowering of the veils that separate him from his soul aspects on the planet.
The Magi saw a celestial marker - a star Isis the Star Sirius - a feminine archetype of creation.
They followed the star traveling from east to west just as the kings of ancient Egypt had moved from east to west when were buried - then ascended to the land of the gods ... just as the sun moves from east to west each day.
Who were these Magi? Why did the storyteller give them this name?
The word Magi comes from an Indo-European root meaning great, exalted, raised up.
Many English words coming from the same root, such as magic, magnificent, majesty, master, megalith, and even magnetics, still retain some of this original sense.
The word 'Magi' is also the plural form of the word magus (from old Persian 'magu') which designates a member of an ancient Near Eastern priestly caste.
These were the priests - Initiates - whose time lines moved from Egypt and the ancient Mystery School teachings, to Mesopotamia, to Persia and Zarathustra / Zoroaster.
These priests held the sacred knowledge of creation, that which humanity has sought for generations and which are presently called sacred geometry.
This is about myth and metaphor that began with Isis (Star - Birth - Creation - Rebirth) linked with Sirius and Osiris linked with Orion and the story of our creation based on male-female union.
This represents the balance in all things - the reunion of our male-female counterparts at this time. This is about the Priesthoods - the Sacred Castes - the Initiates - the Watchers - the Guardians of the Secrets - those of the Light vs. those of the Dark - who try to steal the secrets that would enable them to control the destiny of Man.
This lead to the creation of many Sacred/Secret Orders and Knighthoods which have always existed both in the Public and as Hidden Societies whose names and agendas repeat through recorded history. This is all about the Priests - the Magicians - the Trickster - the Myths and Metaphors.
According to the dialogue 'Alcibiades', ascribed to Plato, the Persian Magi were priests, who practiced a form of spiritual mysticism which was their religion.
In the Orient, tradition favors twelve Magi.
There are many metaphors linked to the story of Three Magi who came from the East to adore the newborn Jesus. The truth about the Magi, the Star, and this souls who descended to guide us are only known to the Storyteller who continues to write us each a new story every day as we experience through the matriX of third dimension.
Catholics celebrate the visit of the Magi with the Feast of the Epiphany - January 6th. There is no mention of the number of the Magi who came to pay homage to Christ. The idea that the Magi were three in number may have grown from the number of gifts - gold, frankincense and myrrh - offered to the infant Christ.
Gold is found in the blod - which goes to bloodlines. Gold is a metaphor for alchemy - a transition from the physical to the non-physical where life is eternal as we are spirit and Time does nt exist!
The giving of gold, frankincense and myrrh - the Trinity - 3 into 1 metaphor - Pyramid/Cone Reference.
For thousands of years, the aromatic gum resins of East African Frankincense and Myrrh have been harvested to supply the demands of old civilizations, many faiths and for medical uses. They run in the tandem with that of man's evolution. They were once considered life-line to spiritual and physical health and well-being. They continue to excite the imagination and are probably the most famous aromatics of all time. Myrrh was used to prepare the body of Jesus for his tomb.
A painting in the cemetery of Saint Peter and Saint Marcellinus shows two;
A painting in the Lateran Museum, shows three;
A painting in the cemetery of Domitilla, shows four;
A vase in the Kircher Museum, shows eight (Paris, 1899).
Painting by Rembrandt
Myrrh Tree - [5-15 feet tall and 1 foot in diameter]
Historical background and spiritual uses:
Even before the baby Jesus received Myrrh as a gift, over 2000 years ago, Myrrh was one of the most desired and most sought after items in the world.
It is mentioned in the Bible over 22 times and it was used as incense in religious rituals.
It promotes spiritual awareness and is uplifting.
Used in embalming, as a cure for cancer, leprosy, and syphilis. Myrrh, mixed with coriander and honey, was used to treat herpes. It was used as an anti-infectous, anti-inflammatory, antiseptic, astringent and as a tonic.
Because of myrrh's various medicinal uses this gift represents Christ's human nature, the Suffering Savior, the Great Physician, and the Passion.
Myrrh is an aromatic gum resin which oozes from gashes cut in the bark of a small desert tree known as Commifera Myrrha or the dindin tree. (The gashes are reminders of the wounds Christ received while being flogged by the Roman soldiers.)
The myrrh hardens into tear-dropped shaped chunks and is then powdered or made into ointments or perfumes.
Myrrh was an extremely valuable commodity during biblical times and was imported from India and Arabia. The Ishmaelite caravan which carried Joseph to slavery in Egypt also bore myrrh.
When Israel sent his sons into Egypt for food he told them to take along some myrrh as a gift for the man in charge.
Because myrrh was used in the embalming or anointing of the dead, it came to represent mortality, suffering and sorrow.
The Israelites used perfumed ointments of myrrh in their funeral preparations to postpone the decay and alleviate the odors of the deceased.
Although less than one pound was normally used in Israelite funerary preparations, Nicodemus brought "a mixture of myrrh and aloes, about a hundred pounds" to prepare Jesus's body for burial.
Other people burned myrrh as an incense during cremations.
The Phoenix was said to build its funeral pyre out of myrrh, frankincense, and other spices.
Myrrh has many medicinal uses. In ancient times it was used for cleaning wounds and sores.
As late as the 19th century it was given as a treatment for worms, coughs, colds, sore throats, asthma, indigestion, bad breath, gum disease, and gonorrhea.
In Pilgrim's Progress, a bundle of myrrh was used to keep Mercy from fainting.
Too much myrrh can make one violently sick.
Until the invention of morphine and other modern painkillers, myrrh was a common analgesic.
In ancient times it was often mixed with wine to make the drink more potent.
As was the custom among the Jews, Christ was offered 'wine mingled with myrrh'; to ease the pains of the cross. However, He refused to drink it.
Myrrh is named for its bitter taste which, along with its funerary uses, has caused it to be associated with the bitter things of life. St. Cyril applied the bittersweetness of the Passion to Solomon's verse, "I have come to my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk."
Myrrh has been associated with bitter repentance, mortification of the flesh, and penance.
According to Aquinas, myrrh and aloes, by their bitterness, their pleasant perfume, and their preserving qualities, represent the penance by which we preserve our souls from the corruption of sin and the pleasing odor of a good report rising before God.
Fingers dripping with myrrh on the handles of a lock are an image of the ability of bitter repentance to unlock the doors of the hardened heart to Christ.
During biblical times myrrh was used in expensive perfumes.
It was used in powdered form to perfume garments and beds and to make sachets which were worn between the breasts.
In liquid form it was used as an Anointing oil or to perfume men's beards.
Myrrh was associated with lovemaking and was sometimes used to anoint the door-posts of the bridegroom's house when his bride was delivered to him.
Esther received a six month long beauty treatment with oil of myrrh before she was brought in to King Ahasuerus.
A woman who had been a great sinner showed her repentance and love of Christ by Anointing his feet with a fragrant oil of myrrh and drying them with her hair.
Jesus took this opportunity to point out that those who are forgiven much, love their redeemer more than those who are forgiven little. [Luke 7:36-50]
The psalmist portrays Christ as a king upon His wedding day being clothed in garments "scented with myrrh and aloes and cassia." [Psa 45:8] John Wesley believed that these perfumed garments represented the "sweet smelling virtues" of Christ as He walked upon this earth. [Wesley's Notes on the Bible]
Augustine wrote that "by His garments are meant His Saints, His elect, His whole Church" which are attracted to Christ by this same sweet savor of peace and virtue. [Expositions on the Book of Psalms]
Song 3:6 asks, "Who is this coming out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all the merchant's fragrant powders?" Matthew Henry answers that this is the bride of the king who was formerly thought ugly and of little account by the daughters of Jerusalem.
She comes forth now 'perfumed with myrrh and frankincense' representative of the sweet fruits of the Holy Spirit.
The bride thus accompanied by pillars of sweet incense is a symbol of the Israelites as they approached the Promised land guided by a pillar of smoke.
She is also an image of the Church as Christ's Bride sweetly scented with the odors of Christian virtue, righteousness, prayer, and praise approaching her eternal Bridegroom and of 'Jesus returning from the wilderness full of the Holy Ghost.'
Insects and vultures are said to be repelled by the burning of myrrh.
So also the sweet odor of the Gospel of Christ, which dripped from His lips like liquid myrrh, is an aroma which is pleasing to those willing to be saved but repulsive to those who refuse His offer of peace.
So also are the preachers of the Gospel compared to the myrrh-like fragrance of Christ which is to the repentant the "aroma of life to life" and to the wicked the "aroma of death to death." [2 Cor 2:14-16] Wisdom also is said to have a "pleasant odour like the best myrrh..." [Sirach 24:15]
When burned as incense, myrrh is a symbol of prayers rising to heaven.
Liquid myrrh was used in the making of the holy Anointing oil for the Anointing of the priests and the articles of the Tabernacle.
It was forbidden to use this recipe which God gave to Moses for any secular purpose. [Ex 30:23-32]
Because myrrh (which is bitter) and frankincense which is sweet) were used in the Temple, Mount Moriah (upon which it stood) was poetically referred to as the "mountain of myrrh" and the "hill of frankincense."
Modern medical uses include: bronchitis, diarrhea, dysentery, hyperthyroidism, stretch marks, thrush, ulcers, vaginal thrush, viral hepatitis, asthma, athlete's foot, candida, catarrh (mucus), coughs, eczema, digestion, dyspepsia (impaired digestion), flatulence (gas), fungal infections, gingivitis, gum infections, hemorrhoids, support immune system, mouth ulcers, decongest prostate gland, ringworms, sore throats, skin conditions (chapped and cracked), skin inflammation, wounds, and wrinkles, toothpastes, mouthwashes, cosmetics, and food flavorings.
Tree
Gum
Frankincense was one of the gifts of the Magi. Tradition says that it was presented to the Christ Child by Balthasar, the black king from Ethiopia or Saba, thus fulfilling Isaiah's prophecy that gold and frankincense would be brought from the Gentiles to honor the heavenly king. Frankincense was the purest incense.
When burned it produced a white smoke which symbolized the prayers and praises of the faithful ascending to heaven. Because the ancients often burned frankincense during religious rituals, this gift symbolizes sacrifice, Christ's divinity, His sweet savor, and His priestly role. It is also a symbol of the Divine name of God.
Frankincense is a sweet smelling gum resin derived from certain Boswellia trees which, at the time of Christ, grew in Arabia, India, and Ethiopia.
The frankincense trade was at its height during the days of the Roman Empire. At that time this resin was considered as valuable as gems or precious metals.
The Romans burned frankincense on their altars and at cremations. The mythical Phoenix bird was thought to build its funeral pyre out of frankincense and myrrh.
The Israelites also used this popular incense. Pillars of frankincense's white smoke, accompanying the Bride as she exits the wilderness, represent the pillar of smoke which led the Israelites to the Promised Land, the sweet savor of Christ, the praises and graces of the Christian Church, and the Holy Spirit accompanying Christ as He returns from His testing in the desert.
Frankincense was an ingredient in the sacred incense and holy anointing oil of the Israelites. [Ex 30:34-38] It was burnt with almost every sacrifice offered in Jerusalem's temple. Salt was added to the mixture to produce a fine white smoke.
Since frankincense denoted something pleasing and acceptable to God, it was not presented with certain sin or jealousy offerings.
A memorial portion of the sacred incense was placed in two gold bowls on a table in the temple on which was placed the twelve loaves known as the bread of the Presence or showbread. This incense was burnt at the end of each week when fresh loaves came to replace the old ones.
Wisdom was said to give forth a sweet smell like "the fume of frankincense in the tabernacle." [Sirach 24:15; see also Sirach 39:14]
Because of the sweet smells which accompanied the Temple sacrifices, Mount Moriah was called the mountain of myrrh and frankincense.
Because he highly prized them, Solomon poetically referred to his beloved's breasts as "the mountain of myrrh" and "the hill of frankincense." [Song 4:6]
Some commentators believe the sweet "hill of frankincense" symbolizes Calvary while the bitter "mountain of myrrh" represents the garden tomb. [Jamieson, Fausset, Brown] The combination of myrrh and frankincense found in the Temple represents the bittersweet nature of repentance.
Frankincense was associated with prayers and burned on pagan altars in Rome, Persia, Babylon, and Assyria. It was also used in purification ceremonies. Nero burned it by the ton.
In ancient Babylon one thousand talents of frankincense was burnt on the altar of Bel during his annual feast.
Romans burnt this resin in their homes and on state occasions. Large quantities were burnt along the routes of the Roman triumphs or victory parades.
The ancients mixed frankincense with wine and myrrh to create a "strong drink" which eased the pains of the dying, the bitter, and the condemned. [Prov 31:6]
In China frankincense was thought to be a treatment for leprosy.
Pliny recommended it as an antidote to poison.
It was made into perfumes by many peoples.
Egyptians used frankincense to make cosmetics, embalm dead bodies, and provide an aromatic warmth on the braziers of their homes in chilly weather.
Today frankincense is burnt during church services and funerals to show respect for whatever is symbolized by the objects incensed. (For example - the deceased or an altar.)
There are over 52 references to Frankincense in the Bible.
At present it is used for asthma, ulcers, aging, allergies, snake and insect bites, bronchitis, cancer, carbuncles, catarrh, colds, coughs, diarrhea, diphtheria, headaches, healing, hemorraging, herpes, high blood pressure, inflammation jaundice, laryngitis, meningitis, nervousness, prostate, pneumonia, respiratory problems, scarring, sciatic pain, soars, spiritual awareness, staph, strep, stress, syphilis, T. B., tension, typhoid, wounds, warts and to strengthen the immune system.
The Star of Bethlehem has been a sign associated with the Magi. This light is a metaphor for the flame of creation. Some people feel that this light was a comet. Based on its movement it could have been a shooting star rather than a fixed star.
Adrian Gilbert in his book Magi: The Quest for a Secret Brotherhood writes that the 'Star of the Magi', which allegedly guided them to the stable in Bethlehem, was the great conjunction of the two large planets Jupiter and Saturn. This conjunction lasted on and off for several months.
A celestial event is oftentimes the precursor to the fulfillment of a prophecy from god about great change on the planet and for humanity in general. This celestial sighting must have been part of a prophecy of the birth of a great prophet/ king who would change the thinking of the world forever.
As the years passed, the traditions about the Magi became increasingly embellished. By the 3rd Century they were viewed as kings. By the 6th century they were referred to by the names: Bithisarea, Melichior, and Gathaspa. Some even associated them with Shem, Ham and Japheth - the three sons of Noah - thus with Asia, Africa, and Europe.
According to medieval legends, the three wisemen were named Melchior, Balthazar and Gaspar. Each of them came from a different culture: Melchior was Asian, Balthazar was Persian and Gaspar was Ethopian, thus representing the three races known to the old world.
These three priest-kings and wisemen brought royal gifts to the divine infant: gold, frankincense and myrrh.
Melchior brought a golden cup, which, according to legend, was preserved by the Blessed Virgin Mary and was the same cup used in the institution of the Holy Eucharist.
Balthazar brought a gold box of frankincense. The gift of frankincense symbolizes the Godhead of Christ and our own gifts of honor and reverence to our indwelling Divinity.
Gaspar brought a curiously chased flask of myrrh, a royal embalming oil. The gift of myrrh is a prophecy of the death and burial of the earthly body of Christ, which represents our understanding and empathy for the suffering of humanity.
The gift of gold symbolizes the kingship of Christ, which represents our own true royal Selfhood and our giving of love and service as directed and commanded by that Self.
The word Epiphany comes from the Greek meaning 'to appear' or 'to be shown forth'.
According to Roman Catholic tradition, Epiphany signifies the first appearance of Christ to the gentiles in the story of the visit of the three wisemen to the divine infant Jesus.
As the three wisemen represent all the known peoples of the world, this signifies an appearance to the entire world, not just a few who call themselves Christians.
Each of us has a unique and essential part in the work of returning to wholeness - return of a savior.
The evidence of the guiding star in our own lives may not be so fantastic as the Biblical story.
True magic is a very subtle thing. A still small voice, a teacher in our dreams, a waking vision, or a kinesthetic feeling of numinous presence is all we may perceive in the way of guidance.
Very often, these revelations are more disturbing than helpful at the start.
Yet these sometimes, very subtle promptings and guidings can lead us closer and closer to the epiphany of the Light within us.
In Carl Jung's The Seven Sermons to the Dead - he describes the star in terms of a light guiding the soul into this repose.
This is the only God of this lonely one.
It is his world, his pleroma, his divinity...
This star is man's god and goal. It is his guiding divinity; in it man finds repose.
To it goes the long journey of the soul after death; in it shine all things with the brilliance of a great light.
To this One man ought to pray. Such a prayer increases the light of the star. Such a prayer builds a bridge over death. It increases the light of the microcosm; when the outer world grows cold, this star still shines.'
This star is thus the interior light of the Self, the light-spark of divinity in each of us, the star that guided the wisemen to Bethlehem, the star that guides us to our own awakening and birth of the infant of light within us.
So, as we celebrate the season of Epiphany, may that star guide us to that altar within each of us and prepare us for the showing forth, the Epiphany of the Light, 'Till you stand where the One Initiator is invoked, till you see your star shine forth.'
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