Citation with stable link: Philip A. Harland, 'Persian diasporas: Pseudo-Clement, Eusebios, Epiphanios, and Basil on the Magusaeans and their customs (third century CE on),' Ethnic Relations and Migration in the Ancient World, last modified March 31, 2024, https://philipharland.com/Blog/?p=19463.
Ancient authors: Pseudo-Clement (third-fourth centuries CE), Recognitions 9.21; Eusebios (early fourth century CE), Preparation for the Gospel 6.10.16-17, 38, citing a Greek translation of Bardaisan’s Book of the Laws of Countries (link); Epiphanios of Salamis (370s CE), Ancoratus 112-113 and On the Faith / De Fide 12.5-13.1 (link to Greek); Basil of Caesarea Mazaka in Cappadocia (377 CE), Letters 258 (link).
Comments: Beginning some time between the second and fourth centuries CE, certain authors writing in circles devoted to Jesus began to use the designation “Magusaeans” (Magousaioi) primarily for Persians living in diaspora, with some of the sources implying these were also Zoroastrians (e.g. the reference to worshipping fire in Basil). It is unclear whether this is merely a synonym for “Magians” (Magoi) that derives from translation of the Persian plural into Greek language (Eusebios was working with a translation of Bardaisan’s work where Magians are translated as Magusaeans, for instance) or whether Magusaeans are at times considered distinguishable from Magians in some way. Regardless, material like this shows just how thoroughly engaged Jesus adherents were within ethnographic discussions. These authors repeat the common Greek ethnographic claim that Persians and Magians regularly engaged in incest.
Quite some time ago, Joseph Bidez and Franz Cumont (1938) attempted to use these rather vague and rare references in order to build up a theory of Magusaean communities (particularly in Asia Minor / Turkey) that, they speculated, were responsible for any of the extant writings that had Zoroaster as ostensible author. They also thought these established communities also combined Stoic speculation with Zoroastrian teachings. There is no evidence to support such a theory, as de Jong (2015, 404-413) demonstrates.
Works consulted: J. Bidez and F. Cumont, Les mages hellénisés: Zoroastre, Ostanès et Hystaspe d’après la tradition grecque, vol. 2 (Paris: Société d’Éditions les Belles Lettres, 1938); A.F. de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin Literature (Leiden: Brill, 2015).
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Pseudo-Clement
[Magusaeans as Persians in diaspora and their supposed practice of incest]
(Recognitions 9.21) “Those who study mathematics [i.e. calculations regarding the stars, or astrology] may not be able to use that trick by which some say that there are certain regions of the heavens which possess some things that are peculiar to them. Because some among the people of the Persians have gone to foreign countries, who are called ‘Magusaeans’ (Magousaioi), of whom there are some to this day in Media, others in Parthia, some in Egypt, and a considerable number in Galatia and Phrygia. All of these Magusaeans maintain the form of this incestuous tradition without variation, and hand it down to their descendants to be observed, even though [by moving geographically] they have changed their [corresponding] district of heaven. Nor has Venus with the Moon in the confines and houses of Saturn, with Saturn also and Mars looking on, compelled them to have a birth-star among other men.”
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Eusebios
[Magusaeans as Persians in diaspora and their supposed practice of incest]
(Preparation 6.10.16-17, citing a Greek translation of Bardaisan‘s Book of the Laws of Countries) “. . . Among the Persians it was lawful to marry their daughters, sisters, and mothers. The Persians practised these unholy marriages not only in their own country and climate, but also any of them who migrated from Persia, those who are called Magusaeans (Magousaioi), continue to practise the same crime, handing down the same laws and customs to their children in succession. . .”
(6.10.38) “. . . You should remember that the Magusaeans marry their daughters not only in Persia, but also in every country where they may dwell, observing the laws of their ancestors and the initiatory rites of their mysteries. Also, we gave a list of many barbarian peoples living in the south, west, east and north, that is in different climates, who have no share in the knowledge associated with Hermes. . .”
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Epiphanios of Salamis
[Magusaeans included in a list of the descendents of Shem]
. . (Ancoratus 112.3-113.2) Shem, the firstborn, was granted an inheritance the length from Persian and Baktrian country to Indian country [i.e. north to south] and the width from the Indian country to the country of the Rhinokourourians [i.e. east to west]. The country of the Rhinokourourians itself lies in the middle of Egypt and Palestine, opposite the Erythraian sea. . . [omitted material]. Japheth, the third son, was granted an inheritance from Media up to the country of Gades and the Rhinokourourians to the north. Shem [among the sons of Noah] had children and twenty-five grandchildren by the time the languages were divided. They have been dispersed around into languages, tribes (phylai), and kingdoms. Their names are as follows: Elymaeans, Paionians, Lazonians, Kossaians, Gasphenians, Indians, Syrians, Arabianss (also the Taianians), Arians, Mardians, Hyrkanians, Magusaeans (Magousaioi), Troglodytes, Assyrians, Germans, Lydians, Mesopotamians, Hebrews, Koilenians, Baktrians, Adiabenians, Kameians, Saracens, Scythians, Chionians, Gymnosophists, Chaldeans, Parthians, Eetaians, Kordylenians, Massunians, Phoenicians, Madienaians, Commagenians, Dardanians, Elamasenians, Kedrousians, Elamites, Armenians, Cilicians, Cappadocians, Pontikians, Bionians, Chalybians, Lazians, Iberians. . . [omitted descendants of other sons of Noah].
[Magusaeans listed as Persians who cause problems alongside Babylonian “Magians” and others]
(On the Faith 12.5-13.1) But again, there are names of many other mysteries, sect-leaders (heresiarchai), and schism-causers whose leaders are called Magusaeans by the Persians but prophets by the Egyptians; leaders of shrines and temples; Babylonian Magians (magoi) who are called Gazarians [Daniel 2:27 LXX]; sages (sophoi) and chanters (epaoidoi); those called Euileans and Brahmans among Indians; revealers of the sacred objects and temple-wardens among Greeks; a bunch of Cynics; and, the leaders of countless pursuers of wisdom (philosophoi). As I said, then, there are those called Magusaeans alongside Persians who hate idols but worship fire, moon and sun. Again, there are others in Greece called Abian Musians who drink mare’s milk and live entirely in wild country.
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Basil of Caesarea Mazaka in Cappadocia (Letter to Epiphanios, 377 CE)
[Magusaeans as Babylonians in diaspora, along with description of other customs]
Now on the people (ethnos) of the Magusaeans (Magousaioi), the very subject which you considered worthwhile to refer to in another letter, that people is widely dispersed amongst us throughout almost the entire country, colonists (apoikoi) who have been introduced to our country long ago from Babylon. And these have practised their own peculiar customs, not mingling with the other peoples. It is completely impossible to reason with them due to the degree to which they have been preyed upon by the devil according to his wish. For there are neither books amongst them, nor teachers of doctrines, but they are brought up in an unreasoning manner, receiving their impiety by transmission from father to son. Now apart from these facts, which are observed by everyone, they reject the slaying of animals as a defilement, slaughtering through the hands of others the animals necessary for their needs; they go crazy for unlawful (paranomoi) marriages; and, they believe in fire as God and other similar things. But regarding their descent from Abraham, not one of the Magians (magoi) has up to the present told us any myths about that, but in fact they claim a certain Zarnouas [Zurvan (?)] as the founder of their descent group (genos). Accordingly, I can write nothing more to your honour about them.
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Source of translations: T. Smith, “The Recognitions of Clement,” in The Ante-Nicene Fathers: Translations of the Fathers Down to A.D. 325, Volume 8, eds. J. Donaldson and A. Roberts (Buffalo: The Christian Literature Publishing Co., 1916), 75-211, public domain, adapted and modernized by Harland; Epiphanios translated by Harland; R. Defferari, Saint Basil: The Letters, 4 volumes, LCL (Cambridge, MA: HUP, 1934), public domain (passed away in 1969), adapted by Harland.