Indian Antiquary Vol 34

Author(s): Richard Carnac Temple
Publisher: Swati Publications

Page 67

MARCH, 1905.]
THE RELIGION OF THE IRANIAN PEOPLES.
61
Athravan, the familiar appellation of the priest in later times, does not appear in the body of the Gathas. But this term, which signifies fire-priest, is of universal occurrence in the posterior Avesta. Is this also the case with the not less well-known word “magian," under which denomination, according to Herodotus, the priests of Persia passed, and whom he characterises as one of the Median clans? It has been attempted to read this name in a couple of sentences in the younger Avesta, but the word there used most indisputably expresses a totally different iden. 11 In the Cathas, however, in some places the magvans are mentioned in whom Martin Haug saw the magians that were to be, and whom he attempted to bring into rapport with maga, which is so repeatedly met with. This view is now surrendered by all scholars. Most of the exegetes are with Haag, when he attaches to maga the sense of the great emprise," "the mighty cause," while others are for a "league," "a fraternity of the devout"; but all are agreed that magvans mean "magnates, the reputable," or, in the primary import of the word, "the generous" or possibly the members of the union." On this point the last word is not yet pronounced. It is of superlative interest for the history of the Zarathushtrian religion, and is of equal consequence with respect to the question w bether the magians are of foreign extraction and, if so, of Babylonian origin. Repeated and carefal investigation of the problem before us has satisfied me that the hypothesis of the alien origin of the magi, which at one time did not strike me as inadmissible, is reared on too unsolid grounds to be any longer upheld. It takes its stand merely on Jeremiah xxxix. 3, which records that Nebachadnezzar, on his invasion of Jadea, was accompanied, among others, by the Rab-Mag, in whom those who adopt the traditional interpretation behold the supreme head of the magi. But in the first place the equivalent for sorcerers and wizards in the Babylonian and the Assyrian is entirely different, and secondly this Rab-Mag is positively ranked among the "princes" or the "grandees" of the king of Babylon by Hebrew writers. Further, we have the old Summerian vocable mag, which was assimilated with the Assyrian and is explained by "great," "mighty," "brilliant," "lord," or "prince," but never conveys the meaning of priest or enchanter. These magi have nothing in common with the Medo-Persiau magians, nor in all probability with Rab-Mag 13 Sapposing Rab-Mag really was the head of the magians he must have entered Babylon from Media. But that is not likely,
The identity of the magavans with the mngians is not proved, nor is it established that the word is cognate with maga, in respects other than etymological. In both the passages where they are mentioned the most appropriate signification is "mighty" or "able" - those whose support and countenance the evangelists most needed.18 Maga on the contrary appears to be a technical phrase. In ascertaining its meaning, we must bear in mind that it is also employed in an unfavourable sense. A poet who might well stand for Zarathushtra hopes that men may hearken to the preaching of his followers and reject the impurities of the maga, through whose inimical potency it is that the karpans, or purblind priests of the daevas, and through whose science it is that the tyrants of the land, exercise their influence ovor sach a wide circle. As against this we have the great providing maga" and " Vohumano's maga," as whose best friend Vishtasp is celebratud and over whom he obtains his sovereignty.15 Here the notions of both "great work" and "compact” harmonise with the context, but not the second one there, where it is used in an unfavourable sense.
11 See the remarks in my treatise on the age of the Avesta. 12 This hypothesis has been elsewbere exbaustively controverted by me.
13 Yama 33. 7. Though the first line is very difficult, nevertheless the words, e... ya eruye pare magauno, cau hardly mean anything but " so that I may be listened to by the magnates," and in the third line we bave what the poet desires of the magnates, namely, that he raight porform public sacrifices and prayers. Yamna 51, 15 montions be (heavenly) reward which Zarathashtra had tanght or promised to the maghavana.
# Yaona 48, 10, Is urupayeinti derived from pa + uru? In Yama 53, 7 also the word seems to bear an anfavorable mense, but the passage is obscure.
15 In lama 43.14, mazoi magai refer to urratho.