Nicholson, A Literary History of the Arabs, 317.Nicholson, A Literary History of the Arabs, 323. His religious scepticism and positively antireligious views extended beyond Islam and included both Judaism and Christianity, as well. Al-Ma'arri remarked that monks in their cloisters or devotees in their mosques were blindly following the beliefs of their locality: if they were born among Magians or Sabians they would have become Magians or Sabians.
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Zoroastrians have been criticized by Muslim authors for their rejection of predestination. This follows a famous hadith of Muhammad in which he negatively associates the Qadariyah Islamic sect with the Magians.
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Masmughan ("Chief Magian"Pourshariati (2008), pp. 253 or "Great one of the Magians""Maṣmug̲h̲an." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
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Ostanes (from [iran ), also spelled Hostanes and Osthanes, was the pen-name used by several pseudo-anonymous authors of Iranian and Latin works from Hellenistic period onwards. Together with Pseudo-Zoroaster and Pseudo- Hystaspes, Ostanes belongs to the group of pseudepigraphical "Hellenistic Magians", that is, a long line of Greek and other Hellenistic writers who wrote under the name of famous "Magians". While Pseudo-Zoroaster was identified as the "inventor" of astrology, and Pseudo-Hystaspes was stereotyped as an apocalyptic prophet, Ostanes was imagined to be a master sorcerer.
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61 Simultaneously, Rabbah Jose served as head of the Pumbedita academy. Ravina served as leader of the Jewish community in Babylonia for 22 years. One year before his death, all the Babylonian synagogues were closed, and Jewish infants were handed over to the Magians.; cf.
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The Masmughans of Damavand (Middle Persian: Masmughan-i Dumbawand, New Persian: مس مغان دماوند, meaning Great Magians of Damavand) were a local dynasty, which ruled Damavand and its surrounding areas from ca. 651 to 760. The founder of the dynasty was a KarenidPourshariati (2008), pp. 253 named Mardanshah of Damavand.
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The Zoroastrian religious calendar, which is still in use today, uses the regnal year of Yazdegerd III as its base year, and its calendar era (year numbering system) is accompanied by a Y.Z. suffix. Magians took Yazdegerd III's death as the end of the millennium of Zoroaster and the beginning of the millennium of Oshedar.
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Elisha's servant Gehazi in Jewish Scripture). The apostate Zaradusht then eventually made his way to Balkh (present day Afghanistan) where he converted Bishtasb (i.e. Vishtaspa), who in turn compelled his subjects to adopt the religion of the Magians. Recalling other tradition, al-Tabari (I, 681–683) recounts that Zaradusht accompanied a Jewish prophet to Bishtasb/Vishtaspa.
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Surur also wrote a highly popular anti-Shia book called Wa Ja'a Dawr al-Majus (The Era of the Magians Has Come), published in 1984, where he explains that the Iranian Revolution is nothing but the starting point for a strategy of Shiite domination of the Middle East. The book was quoted extensively by Abu Musab al-Zarqawi.
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Clarke comments: "As, opposed to the white hand and staff of Mūsā, the sorceries of the sorcerer Sāmiri were ineffective,– so, opposed to love (of God) and to the Pir of the Magians (the Murshid), the sorceries of reason are useless."Clarke (1897), vol. 1, p. 259. The story of the magicians' competition is told in the Bible in Exodus 7:8–13Exodus 7.
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He later sent Prexaspes to murder Bardiya. After the killing, Patizeithes put his brother Gaumata, a Magian who resembled Bardiya, on the throne and declared him the Great King. Otanes discovered that Gaumata was an impostor, and along with six other Iranian nobles including Darius, created a plan to oust the pseudo-Bardiya. After killing the impostor along with his brother Patizeithes and other Magians, Darius was crowned king the following morning.
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The Wall Street Journal. Accessed on 31 August 2016. Like the Greeks of classical antiquity, Islamic tradition understands Zoroaster to be the founding prophet of the Magians (via Aramaic, Arabic Majus, collective Majusya). The 11th- century Cordoban Ibn Hazm (Zahiri school) contends that Kitabi "of the Book" cannot apply in light of the Zoroastrian assertion that their books were destroyed by Alexander. Citing the authority of the 8th-century al-Kalbi, the 9th- and 10th-century Sunni historian al-Tabari (I, 648)Qtd.
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According to Herodotus, Mandane was the daughter of Astyages, King of Media. Shortly after her birth, Herodotus reports that Astyages had a strange dream where his daughter urinated so much that Asia would flood.Herodotus, 'The Histories' Book 1.108 He consulted the magians who interpreted the dream as a warning that Mandane's son would overthrow his rule. To forestall that outcome, Astyages betrothed Mandane to the vassal prince, Cambyses I of Anshan, “a man of good family and quiet habits”, whom Astyages considered no threat to the Median throne.
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Median trousers and robes dyed blue lay there: some dark, some of other varying shades, with necklaces, scimitars, and earrings of stones set in gold, and a table stood there. It was between the table and the couch that the sarcophagus containing Cyrus' body was placed. Within the enclosure and by the ascent to the tomb itself there was a small building put up for the Magians who used to guard Cyrus’ tomb.” The Mausoleum is said to be the oldest base-isolated structure in the world, meaning it is resilient to seismic hazards.
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The early Greek texts typically have the pejorative meaning, which in turn influenced the meaning of magos to denote a conjurer and a charlatan. Already in the mid-5th century BC, Herodotus identifies the magi as interpreters of omens and dreams (Histories 7.19, 7.37, 1.107, 1.108, 1.120, 1.128). Other Greek sources from before the Hellenistic period include the gentleman-soldier Xenophon, who had first-hand experience at the Persian Achaemenid court. In his early 4th century BCE Cyropaedia, Xenophon depicts the magians as authorities for all religious matters (8.3.
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There is controversy regarding the conquest and subsequent conversion of Sindh. This is usually voiced in two antagonistic perspectives viewing Qasim's actions: His conquest, as described by Stanley Lane-Poole, in Medieval India (Published in 1970 by Haskell House Publishers Ltd), was "liberal". He imposed the customary poll tax, took hostages for good conduct and spared peoples' lives and lands. He even left their shrines undesecrated: 'The temples;' he proclaimed, 'shall be inviolate, like the churches of the Christians, the synagogues of the Jews and altars of the Magians'.
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Simeon was known as an eloquent and passionate disputant, and devoted to his Orthodox faith. He used to argue with Nestorians, Manicheans, Eutychians and the doctrines of Marcion of Sinope and Bardaisan in which he earned the title 'The Persian Disputant'. He spent most of his life in Mesopotamia and Persia preaching Christianity, where many pagan Arabs, dignitaries of Persian Zoroastrianism and Magians were baptized by him. Three baptized Magi were denounced by the king Kavadh I and their former colleagues, they were found dead ten days after their baptism.
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The attributions to "exotic" names (not restricted to magians) conferred an "authority of a remote and revelatory wisdom.". Among the named works attributed to "Zoroaster" is a treatise On Nature (Peri physeos), which appears to have originally constituted four volumes (i.e. papyrus rolls). The framework is a retelling of Plato's Myth of Er, with Zoroaster taking the place of the original hero. While Porphyry imagined Pythagoras listening to Zoroaster's discourse, On Nature has the sun in middle position, which was how it was understood in the 3rd century. In contrast, Plato's 4th-century BCE version had the sun in second place above the moon.
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Following the death of Muhammad in 632, al-Zarah briefly emerged as a local center of anti-Muslim resistance. During the ridda wars in the caliphate of Abu Bakr, the Persian governor Azad Peroz and a number of Magians refused to pay the jizya and fortified themselves in the town, which was then subjected to a siege by al-Ala ibn al-Hadrami. The garrison held out until the Muslims managed to cut off the water supply, at which point it came to terms and agreed to hand over to al-Ala one-third of the town, one-third of its gold and silver, and half of its outlying parts in c. 634.; ; ; ; ; .
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This resulted in discontent amongst members of the court, who pressured Khosrow to deal with an apostate from such a powerful and influential family, stating that "It is a great dishonor for the religion of the Magians that such a great man from the lineage of the house of Mihran, who have always been servants of Ohrmazd, now becomes a servant of Christ." Khosrow was thus forced to have Gregory relieved and incarcerated, yet the Mihranids demeed Khosrow's choice insufficient. A son of Gregory's paternal uncle, Mihran, asked Khosrow to execute Gregory for "bringing dishonor to our lineage." The latter was in a good position to make such request, due to recently having defeated the Hephthalites in the east; Gregory was eventually executed.
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In the course of his travels he frequented the religio-philosophical schools of the Mu'tazili, whose teachings he defended in his works. Of these the most important is the Muhtawi, translated from the Arabic into Hebrew, perhaps by Tobiah ben Moses, under the title Sefer ha-Ne'imot, or Zikron ha-Datot. It is divided into forty chapters, in which all the main principles of the Mu'tazili kalam are applied to the Karaite dogmas: the five principles of the unity of God; the necessity of admitting atoms and accidents; the existence of a Creator; the necessity of admitting certain attributes and rejecting others; God's justice and its relation to free will; reward and punishment; etc. The author often argues against the Christians, the Dualists, the Magians, the Epicureans, and various other sects, with whose tenets he shows himself well acquainted.
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For example, the version of Qasim story found in the Kitab Futuh al-Buldan of the 9th-century Al-Baladhuri and the version found in memoirs of 11th-century Al-Biruni, are much simpler, "markedly different" in structure, circumstances and martial campaign than that elaborated in the Chach Nama. In the Baladhuri version, for example, Qasim does not enter or destroy budd (temples) or call them "like the churches of the Christians and the Jews and the fire houses of the Magians". Further the Baladhuri version of the Qasim story repeatedly credits the monks and priestly mediators of Hind with negotiating peace with him, while Chach Nama presents a different, martial version. The Chach Nama drew upon Baladhuri's work, and others, as a template for the political history, but created a different and imaginative version of events.
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He is familiar with the Sasanian Book of a Thousand Judgments and his work has been used by scholars seeking to reconstruct Sasanian law. Eduard Sachau argues that because the legal works of Shemʿon, another metropolitan of Fars of uncertain date, make little use of Sasanian law, Ishoʿbokht's pontificate must be placed earlier than Shemʿon's. In his introduction, Ishoʿbokht writes that he will take ideas from his own church's traditions as well as those of other churches and his own reasoning. His stated reason for writing is that the laws of the Christians are not uniform, in contrast to Islamic law, Jewish law and Zoroastrian law: > While the Jews in every place have one law, as also the error of the Magians > and likewise also those who now rule over us, among the Christians the laws > which are determined in the land of the Romans are distinct from those in > the land of the Persians, and they in turn are distinct from those in the > land of the Arameans, and different from Ahwaz, and different in Mayshan, > and likewise also in other places.
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In contrast, Armaiti is identified with "fruitfulness".. In the Counsels of Adarbad Mahraspandan the author advises his readership not to take medicine on the day of the month dedicated to Zam.. In the Pazend Afrin-i haft Amshespand ("Blessings of the seven Amesha Spenta"), Zam is joined by Amardad, Rashn and Ashtad (Ameretat, Rashnu and Arshtat) in withstanding the demons of hunger and thirst.. The last hymn recited in the procedure for the establishment of a Fire temple is the Zamyad Yasht. This is done because the required 91 recitals in honor of the Yazatas would in principle require each of the 30 hymns associated with the divinities of the 30 days to be recited thrice with one additional one. However, the first three recited are dedicated to Ahura Mazda, leaving 88, and 88 modulo 30 is 28, the day-number dedication of Zam.. From among the flowers associated with the yazatas, Zam's is the Basil (Bundahishn 27).. According to Xenophon (Cyropaedia, 8.24), Cyrus sacrificed animals to the earth as the Magians directed.
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