world; that then the angel of darkness and his disciples shall go

Arimanius. The reason of their worshipping fire was, because they looked upon it as the truest sym-into a world of their own, where

bol of Oromasdes, or the good God; as darkness was of Arimanius, or the evil God. 'In all their temples they had fire continually burning upon the altars, and i: their own private houses.

they shall be punished in everlasting darkness; and the angel of light and his disciples shall also go into a world of their own, where they shall be rewarded in everlasting light.

Zoroaster was the first who built fire-temples; the Magians before his time performing their devotion on the tops of hills and in the open

posed to the inconvenience of rain and tempests, which often extinguished their sacred fires. Το procure the greater veneration for these sacred fires, he pretended to have received fire from heaven, which he placed on the altar of the first fire-temple he erected, which was that at Xis, in Media, from whence they say it was propagated to all the rest. The Magian priests

The religion of the Magi fell into disgrace on the death of those ringleaders of that sect who had usurped the sovereignty after the death of Cambyses; and the slaugh-air, by which means they were exter that was made of the chief men among them sunk it so low, that Sabianism every where prevailed against it; Darius and most of his followers on that occasion going over to it. But the affection which the people had for the religion of their forefathers not being easily to be rooted out, the famous impostor Zoroaster, some ages after, undertook to revive and reform it. The chief reformation this pre-kept their sacred fire with the tended prophet made in the Ma- greatest diligence, watching it day gian religion was in the first prin- and night, and never suffering it ciple of it; for he introduced a god to be extinguished. They fed it superior both to Oromasdes and only with wood stript of the bark, Arimanius. Dr. Prideaux is of and they never blowed it with their opinion, that Zoroaster took the breath or with bellows, for fear hint of this alteration in their theo- of polluting it: to do either of logy from the prophet Isaiah, who these was death by their law. The brings in God, saying to Cyrus Magian religion, as reformed by king of Persia, I am the Lord, and Zoroaster, seems in many things to there is none else; I form the light, be built upon the plan of the Jewand create darkness; I make peace, ish. The Jews had their sacred and create evil, ch. xlv. 7. In short, fire which came down from heaven Zoroaster held that there was one upon the altar of burnt offerings, supreme independent Being, and which they never suffered to go under him two principles, or an-out, and with which all their sagels; one the angel of light, or good, and the other the angel of evil, or darkness; that there is a perpetual struggle between them which shall last to the end of the

crifices and oblations were made. Zoroaster, in like manner, pretended to have brought his holy fire from heaven; and as the Jews had a Shekinah of the Divine pre

that country, and so continued for many ages after, till it was supplanted by that of Mahomet. Zo

sence among them, resting over the mercy seat in the Holy of Holies, Zoroaster likewise taught his Magians to look upon the sa-roaster composed a book containcred fire in their temples as a ing the principles of the Magian Shekinah, in which God especially religion. It is called Zendavesdwelt. From these and some other ta, and by contraction Zend. See instances of analogy between the ZEND. Jewish and Magian religion, Prideaux infers that Zoroaster had been first educated and brought up in the Jewish religion.

The priests of the Magi were the most skilful mathematicians and philosophers of the ages in which they lived, insomuch that a learned man and a Magian became equivalent terms. This proceeded so far, that the vulgar, looking on their knowledge to be more than natural, imagined they were inspired by some supernatural power. And hence those who practised wicked and diabolical arts, taking upon themselves the name of Magians, drew on it that ill signification which the word Magician now bears among us.

MAGIC, a science which teaches to produce surprising and extraordinary effects; a correspondence with bad spirits, by means of which a person is able to perform surprising things. This was strictly forbidden by the law of God, on pain of death, Lev. xix, 31. See WITCHCRAFT.

MAGISTER DISCIPLINE, or MASTER OF DISCIPLINE, the appellation of a certain ecclesiastical officer in the ancient Christian church. It was a custom in some places, particularly in Spain, in the time of the Gothic kings, about the end of the fifth century, for parents to dedicate their children very young to the service of the church. For this purpose they The Magian priests were all of were taken into the bishop's family, one tribe; as among the Jews, and educated under him by some none but the son of a priest was grave and discreet person whom capable of bearing that office the bishop deputed for that puramong them. The royal family pose, and set over them, by the among the Persians, as long as this name of Presbyter, or Magister sect subsisted, was always of the Disciplina, whose chief business it sacerdotal tribe. They were di- was to inspect their behaviour, and vided into three orders; the in-instruct them in the rules and disferior clergy, the superintendant,cipline of the church. or bishop, and the archimagus or arch-priest.

MAGNANIMITY, greatness

of soul; a disposition of mind exZoroaster had the address to erted in contemning dangers and bring over Darius to his new-re- difficulties, in scorning temptaformed religion, notwithstanding tions, and despising earthly pomp the strongest opposition of the Sa- and splendour. Cic. de Offic., lec. bians; and from that time it be-i, ch. 20; Grove's Moral Phil., p. came the national religion of all 268, vol. ii. See articles Cou-"

RAGE, FORTITUDE, in this work;
Steele's Christian Hero; Watts on
Self-murder.

it was, that he formed the scheme of establishing a new religion, or, as he expressed it, of replanting MAHOMETANISM, the sys- the only true and ancient one protem of religion formed and propa-fessed by Adam, Noah, Abragated by Mahomet, and still adher- ham, Moses, Jesus, and all the ed to by his followers. It is profess-prophets, by destroying the gross ed by the Turks and Persians, by se- idolatry into which the generality veral nations among the Africans, of his countrymen had fallen, and and many among the East Indians. weeding out the corruptions and Mahomet was born in the reign superstitions which the latter Jews of Anushirwan the Just, emperor and Christians had, as he thought, of Persia, about the end of the introduced into their religion, and sixth century of the Christian era. reducing it to its original purity, He came into the world under which consisted chiefly in the worsome disadvantages. His father ship of one only God. Abd'allah was a younger son of Abd'almotalleb; and dying very young, and in his father's lifetime, left his widow and infant son in very mean circumstances, his whole substance consisting but of five camels and one Ethiopian she slave. Abd'almotalleb was therefore obliged to take care of his grandchild Mahomet; which he not only did during his life, but at his death enjoined his eldest son Abu Taleb, who was brother to Abd'allah by the same mother, to provide for him for the future; which he very affection-ed had been revealed to him by ately did, and instructed him in the ministry of the angel, with the business of a merchant, which those other circumstances of this he followed; and to that end he first appearance which are took him into Syria, when he was lated by the Mahometan writers. but thirteen. He afterwards re- || Khadijah received the news with commended him to Khadijah, a great joy, swearing by Him in noble and rich widow, for her fac-whose hands her soul was that she tor; in whose service he behaved himself so well, that by making him her husband she soon raised him to an equality with the richest in Mecca.

Before he made any attempt abroad, he rightly judged that it was necessary for him to begin with the conversion of his own household. Having, therefore, retired with his family, as he had done several times before, to a cave in mount Hara, he there opened the secret of his mission to his wife Khadijah; and acquainted her, that the Angel Gabriel had just before appeared to him, and told him that he was appointed the apostle of God: he also repeated to her a passage which he pretend

re

trusted he would be the prophet of his nation; and immediately communicated what she had heard to her cousin Warakah Ebn Nawfal, who, being a Christian, could After he began by this advan-write in the Hebrew character, tageous match to live at his ease, and was tolerably well versed in

the scriptures; and he as readily
came into her opinion, assuring
her that the same angel who had
formerly appeared unto Moses was
now sent to Mahomet. The first
overture the prophet made was in
the month of Ramadan, in the
fortieth year
of his age, which is
therefore usually called the year
of his mission.

of which, Mahomet having, as he hoped, a sufficient interest to support him, made his mission no longer a secret, but gave out that God had commanded him to admonish his near relations; and in order to do it with more convenience and prospect of success, he directed Ali to prepare an entertainment, and invite the sons and Encouraged by so good a be- descendants of Abd'almotalleb, inginning, he resolved to proceed, tending then to open his mind to and try for some time what he them. This was done, and about could do by private persuasion, forty of them came; but Abu Lanot daring to hazard the whole af- heb, one of his uncles, making fair by exposing it too suddenly to the company break up before Mathe public. He soon made prose- homet had an opportunity of speaklytes of those under his own roof, ing, obliged him to give them a viz. his wife Khadijah, his servant second invitation the next day; Zeid Ebn Haretha, to whom he and when they were come, he gave his freedom on that occasion made them the following speech: (which afterwards became a rule" I know no man in all Arabia to his followers), and his cousin who can offer his kindred a more and pupil Ali, the son of Abu excellent thing than I now do you; Taleb, though then very young: but this last, making no account of the other two, used to style himself the first of believers. The next person Mahomet applied to was Abd'allah Ebn Abi Kohafa, surnamed Abu Becr, a man of great authority among the Koreish, and one whose interest he well knew would be of great service to him; as it soon appeared: for Abu Becr, being gained over, prevailed also on Othman Ebn Affan, Abd'alraham Ebn Awf, Saad Ebn Abbi Wakkas, Al Zobeir Ebn al Awam, and Telha Ebn Obeid'allah, all principal men of Mecca, to follow his example. These men were the six chief companions, who, with a few more, were converted in the space of three years: at the end VOL. II.

H

I offer you happiness both in this life, and in that which is to come: God Almighty hath commanded me to call you unto him. Who, therefore, among you will be assistant to me herein, and become my brother and my vicegerent?” All of them hesitating and declining the matter, Ali at length rose up, and declared that he would be his assistant, and vehemently threatened those who should oppose him. Mahomet upon this embraced Ali with great demonstrations of affection, and desired all who were present to hearken to and obey him as his deputy; at which the company broke out into a great laughter, telling Abu Taleb that he must now pay obedience to his son

This repulse, however, was so not friends to protect them to far from discouraging Mahomet, seek for refuge elsewhere. And that he began to preach in public accordingly, in the fifth year of the to the people, who heard him prophet's mission, sixteen of them, with some patience, till he came four of whom were women, fled to upbraid them with the idola-into Ethiopia; and among them try, obstinacy, and perverseness Othman Ebn Affan, and his wife of themselves and their fathers; Rakiah, Mahomet's daughter. which so highly provoked them, This was the first flight; but afthat they declared themselves his terwards several others followed enemies; and would soon have them, retiring, one after another, procured his ruin, had he not to the number of eighty-three men, been protected by Abu Taleb. and eighteen women, besides chilThe chief of the Koreish warmly dren. These refugees were kindly solicited this person to desert his received by the Najashi, or king nephew, making frequent remon- of Ethiopia, who refused to destrances against the innovations he liver them up to those whom the was attempting; which proving Koreish sent to demand them, and, ineffectual, they at length threat-as ened him with an open rupture if he did not prevail on Mahomet to desist. At this Abu Taleb was so far moved, that he earnestly dissuaded his nephew from pursuing the affair any farther, representing the great danger that he and his friends must otherwise run. But Mahomet was not to be intimidated; telling his uncle plain-a violent opposer of the prophet. ly, that if they set the sun against him on his right hand, and the moon on his left, he would not leave his enterprise and Abu Taleb, seeing him so firmly resolved to proceed, used no further arguments, but promised to stand by him against all his enemies.

:

The Koreish, finding they could prevail neither by fair words nor menaces, tried what they could do by force and ill treatment; using Mahomet's followers so very injuriously, that it was not safe for them to continue at Mecca ány longer; whereupon Mahomet gave leave to such of them as had

the Arab writers unanimously attest, even professed the Mahometan religion.

In the sixth year of his mission, Mahomet had the pleasure of seeing his party strengthened by the conversion of his uncle Hamza, a man of great valour and merit ; and of Omar Ebn al Kattab, a person highly esteemed, and once

As persecution generally advances rather than obstructs the spreading of a religion, Islamism made so great a progress among the Arab tribes, that the Koreish, to suppress it effectually, if possible, in the seventh year of Mahomet's mission, made a solemn league or covenant against the Hashemites and the family of Abd'almotalleb, engaging themselves to contract no marriages with any of them, and to have no communication with them; and to give it the greater sanction, reduced it into writing, and laid it up in the Caaba. Upon this the tribe became divided