"Three Kings", or "Three Wise Men", redirects here. For other uses, see Three Kings (disambiguation) and Wise men.

Adoration of the Magi by Bartolomé Esteban Murillo.

According to Matthew, they then navigated by following a new star which came to be known as the Star of Bethlehem. As they approached Jerusalem, Herod tried to trick them into revealing where Jesus was, so that he might be put to death. Upon finding Jesus, the Magi gave him three symbolic gifts: gold, frankincense and myrrh. Because three gifts were recorded, there are traditionally said to have been three Magi, though Matthew does not specify the number.^[1]

The Magi were then warned in dreams that revealed Herod's deadly intentions for the child and decided to return home by a different route, in order to thwart them. This prompted Herod to resort to killing all the young children in Bethlehem, an act called the Massacre of the Innocents, in an attempt to eliminate a rival heir to his throne. Jesus and his family had, however, escaped to Egypt beforehand. After these events, the Magi return home and passed into obscurity.^[2] The story of the nativity in Matthew glorifies Jesus, likens him to Moses, and shows his life as fulfilling prophecy. Some critics consider this nativity story to be an invention of the author of Matthew.^[3]

Unlike Luke, the author of Matthew makes no mention of the actual birth of Jesus, focusing instead on what occurred before and after. Matthew introduces the Magi, who have come to worship Jesus, while accidentally informing Herod of Jesus' existence. The word Magi is a Latinization of the plural of the Greek word magos (????? pl. ?????). The term is a specific occupational title referring to the priestly caste of Zoroastrianism. As part of their religion, these priests paid particular attention to the stars, and gained an international reputation for astrology, which was at that time a highly regarded science, only later giving rise to aspects of mathematics and astronomy. Their religious practices and use of astrological sciences caused derivatives of the term Magi to be applied to the occult in general and led to the English term magic.

The KJV translation as wise men may be somewhat politically motivated: the same word is translated as sorcerer to condemn "Elymas the sorcerer" in Acts 13, and is translated sorcery to describe Simon Magus in Acts 8. Treating Simon Magus as being as wise as the Magi that visited Jesus could be viewed as heresy ? Simon Magus was considered by many Christians as the founder of Gnosticism, a Christian group condemned as arch-heresy. It is unlikely that the New Testament would deliberately refer to Simon Magus in glowing terms; the name of the canonical crime of simony derives from the name of Simon Magus.

The phrase from the east is the only information Matthew provides on where the Magi came from, apart from identifying that they come from their own country rather than Judea. Traditionally the view developed that the Magi were Persian or Parthian, a view held for example by John Chrysostom, and Byzantine art generally depicted them in Persian dress. The main support for this is that the first Magi were from Persia and that land still had the largest number of them. Some believe they were from Babylon, which was the centre of Zurvanism, and hence astrology, at the time. Raymond Brown comments that the author of Matthew probably didn't have a specific location in mind and the phrase from the east is for literary effect and added exoticism. Church tradition also mentions that the Magi were later baptized by Apostle Thomas and became Bishops, spreading Christianty throughout their lands.

Names

In the Eastern church a variety of different names are given for the three, but in the West the names have been settled since the 8th century as Caspar, Melchior and Balthasar. The names of the Magi derive from an early 6th century Greek manuscript in Alexandria, translated into the Latin Excerpta Latina Barbari.^[4] The Latin text Collectanea et Flores^[5] continues the tradition of three kings and their names and gives additional details of their clothes, coming from Syria. This text is said to be from the 8th century, of Irish origin. In the Eastern churches, Ethiopian Christianity, for instance, has Hor, Karsudan, and Basanater, while the Armenians have Kagpha, Badadakharida and Badadilma.^[6][7] None of these names is obviously Persian or is generally agreed to carry any ascertainable meaning, although Caspar is also sometimes given as Gaspar ? "Master of the Treasure". One candidate for the origin of the name Caspar appears in the Acts of Thomas as Gondophares (AD 21 ? c.AD 47), i.e., Gudapharasa (from which 'Caspar' might derive as corruption of 'Gaspar'). This Gondophares declared independence from the Arsacids to become the first Indo-Parthian king and who was allegedly visited by Thomas the Apostle. Christian legend may have chosen Gondofarr simply because he was an eastern king living in the right time period.

In contrast, the Syrian Christians name the Magi Larvandad, Gushnasaph, and Hormisdas. These names have a far greater likelihood of being originally Persian, though that does not, of course, guarantee their authenticity. The first name Larvandad is a combination of Lar, which is in southern part of Iran, and vand or vandad which is a common suffix in Middle Persian meaning "related to" or "located in". Vand is also present in the names of such Iranian locations as Damavand, Nahavand, Alvand, and such names and titles as Varjavand and Vandidad. Alternatively, it might be a combination of Larvand meaning "the region of Lar" and Dad meaning "given by". The latter suffix can also be seen in such Iranian names as "Tirdad", "Mehrdad", "Bamdad" or such previously Iranian locations as "Bagdad" ("God Given") presently called Baghdad in Iraq. Thus the name simply means "born in", or "given by", Lar. The second name, Hormisdas, is a variation of the Persian name Hormoz which was Hormazd and Hormazda in Middle Persian. The name referred to the angel of the first day of each month whose name had been given by the supreme God (of Zoroastrianism) who, in Old Persian, was called "Ahuramazda" or "Ormazd". The third name, Gushnasaph, was a common name used in Old and Middle Persian. In Modern Persian, it is Gushnasp or Gushtasp. The name is a combination of Gushn meaning "full of manly qualities" or "full of desire or energy" for something and Asp, Modern Persian Asb, which means horse. Horses were of great importance for the Iranians and many Iranian names, including the presently used Lohrasp, Jamasp, Garshasp, and Gushtasp, contain the suffix. As a result, the second name might mean something like "as energetic and virile as a horse" or "full of desire for having horses". Alternatively, Gushn is also recorded to have meant "many". Thus the name might simply mean "the Owner of Many Horses".

Three leaders of the Chinese Christian Church^[8] cite an alternative proposal for the origin of one of the Magi. They state that many Chinese Christians believe at least one of the Magi came from China. They cite anecdotal evidence about Liu Shang, the chief astrologer during the Han dynasty in China at the time that Jesus was born. Liu Shang discovered a new star the Chinese called the "king star" - which was associated with the birth of a new king. The disappearance of Liu Shang from China's imperial court for two years shortly after this star was discovered, they interpret as perhaps traveling the Silk Road to Bethlehem.

Tombs

Marco Polo claimed that he was shown the three tombs of the Magi at Saveh south of Tehran in the 1270s:

In Persia is the city of Saba, from which the Three Magi set out and in this city they are buried, in three very large and beautiful monuments, side by side. And above them there is a square building, beautifully kept. The bodies are still entire, with hair and beard remaining.^[9]

A Shrine of the Three Kings at Cologne Cathedral, according to tradition, contains the bones of the Three Wise Men. Reputedly they were first discovered by Saint Helena on her famous pilgrimage to Palestine and the Holy Lands. She took the remains to the church of Hagia Sophia in Constantinople; they were later moved to Milan (some sources say by the city's bishop, Eustorgius I^[10]), before being sent to their current resting place by the Holy Roman Emperor Frederick I in AD 1164. The Milanese celebrate their part in the tradition by holding a medieval costume parade every 6 January.

A version of the detailed elaboration familiar to us is laid out by the 14th century cleric John of Hildesheim's Historia Trium Regum ("History of the Three Kings"). In accounting for the presence in Cologne of their mummified relics, he begins with the journey of Helena, mother of Constantine I to Jerusalem, where she recovered the True Cross and other relics:

Queen Helen? began to think greatly of the bodies of these three kings, and she arrayed herself, and accompanied by many attendants, went into the Land of Ind? after she had found the bodies of Melchior, Balthazar, and Gaspar, Queen Helen put them into one chest and ornamented it with great riches, and she brought them into Constantinople? and laid them in a church that is called Saint Sophia.

Gifts of the Magi

Byzantine art usually shows the Magi in Persian dress (breeches, capes, and Phrygian caps). Mosaic, ca. 600.
Basilica of Sant'Apollinare Nuovo, Ravenna, Italy - restored.

Three of the gifts are explicitly identified in Matthew ? gold, frankincense and myrrh ? and have become one of the best known items from Matthew; it is often assumed that these three are the only gifts the Magi are described as giving. Gold is thought to have been given by Melchior, frankincense by Balthasar, and myrrh by Caspar^[11] (It has been suggested by scholars that the "gifts" were in fact medicinal rather than precious material for tribute.^[12][13][14]) They are often linked to chapter 60 of the Book of Isaiah and to Psalm 72. Both of these report gifts being given by kings, and this has played a central role in the perception of the Magi as kings, rather than as astronomer-priests. In a hymn of the late 4th-century hispanic poet Prudentius, the three gifts have already gained their medieval interpretation as prophetic emblems of Jesus' identity, familiar in the carol "We Three Kings" by John Henry Hopkins, Jr., 1857.

Many different theories of the meaning and symbolism of the gifts have been advanced, since while gold is fairly obviously explained, frankincense, and particularly myrrh, are much more obscure. They generally break down into two groups:

• That they are all ordinary gifts for a king ? myrrh being commonly used as an anointing oil, frankincense as a perfume, and gold as a valuable.
• That they are prophetic ? gold as a symbol of kingship on earth, frankincense (an incense) as a symbol of priestship, and myrrh (an embalming oil) as a symbol of death. Sometimes this is described more generally as gold symbolizing virtue, frankincense symbolizing prayer, and myrrh symbolizing suffering.

One of the earliest known depictions from a third century sarcophagus.
Vatican Museums, Rome, Italy.

The gifts themselves have also been criticized as mostly useless to a poor carpenter and his family, and this is often the target of comic satire in television and other comedy. Clarke states that the deist Thomas Woolston once quipped that if they had brought sugar, soap, and candles they would have acted like wise men.^[16] What subsequently happened to these gifts is never mentioned in the scripture, but several traditions have developed.^[17] One story has the gold being stolen by the two thieves who were later crucified alongside Jesus. Another tale has it being entrusted to and then misappropriated by Judas. Another story is that the family quickly pawned or sold them and later used the money to finance their flight to Egypt; it seems probable that it would be the only way to pay for such a voyage.

In the Monastery of St. Paul of Mount Athos there is a 15th century golden case containing purportedly the Gift of the Magi. It was donated to the monastery in the 15th century by Mara Brankovi?, daughter of the King of Serbia ?ura? Brankovi?, wife to the Ottoman Sultan Murat II and godmother to Mehmet II the Conqueror (of Constantinople). Apparently they were part of the relics of the Holy Palace of Constantinople and it is claimed they were displayed there since the 4th century AD. After the Athens earthquake of September 9 1999 they were temporarily displayed in Athens in order to strengthen faith and raise money for earthquake victims.

At this point the Magi leave the narrative by returning another way so as to avoid Herod, and do not reappear. Gregory the Great waxed lyrical on this theme, commenting that having come to know Jesus we are forbidden to return by the way we came. There are many traditional stories about what happened to the Magi after this, with one having them baptised by St. Thomas on his way to India. Another has their remains found by Saint Helena and brought to Constantinople, and eventually making their way to Germany and the Shrine of the Three Kings at Cologne Cathedral.

Herod

A smiling Herod, played by Amerigo Bevilacqua, dispatches the Magi in a scene from Pier Paolo Pasolini's The Gospel According to St. Matthew.

When the Magi first enquire about Jesus, Matthew says that they are overheard by "Herod the King", which is accepted as referring to Herod the Great who died in 4 BC. This is seemingly in contradiction with Luke's mention of a census and of Quirinius being governor of Syria, which both apply to some time after AD 6. The Magi claim to wish to pay homage (proskunesai in the Greek) to a King of the Jews. While proskunesai can mean honouring either a king or a God, King of the Jews is a clear and direct challenge to Herod's authority. Herod was renowned for his paranoia, killing several of his own sons who threatened him. As an Edomite, Herod would be especially threatened by a Davidic heir, who would automatically be more in favour with Jewish fundamentalists of the time, who had a particularly xenophobic attitude.

Why all Jerusalem should be troubled by an opponent to Herod is a more important question. Throughout this chapter Matthew shows the leaders of Jerusalem allied with Herod against Jesus, and so these passages have often been quoted in support of Christian anti-Semitism. That all Jerusalem is agitated also seems to conflict with later passages in the same Gospel, where the people are quite oblivious to Jesus' existence. Gundry sees this passage as influenced by the politics of the time it was written, as a foreshadowing of the rejection of Jesus and his church by the leaders of Jerusalem. Brown notes that another option, supported even in ancient times by John Chrysostom, is that Matthew is trying to portray Jesus as a new Moses; in Exodus all Egypt is troubled by Moses, not just the Pharaoh. Levin believes in a third option which sees Matthew as presenting a class war throughout his Gospel, with Jesus on the side of the poor and nomadic, against powerful city dwellers.

Most scholars take the reference to all the chief priests and scribes as referring to the Sanhedrin, however, there is a difficulty in taking this literally as there was only one chief priest at the time, so all the chief priests can only literally refer to a single individual. Taking it less literally, Brown notes that this phrase occurs in other contemporary documents, and refers to the leading priests and former chief priests, not only the current head of the priesthood. A more important difficulty with this passage is its historical implausibility, since records from the period show that Herod and the Sanhedrin were sharply divided, and their relations acrimonious. At the time the priests were largely Sadducees while the scribes were mostly Pharisees, thus both groups being present might be a deliberate attempt to tar both leading Jewish factions as being involved with Herod. Schweizer states that Herod consulting with the Sanhedrin is historically almost inconceivable, and he views their presence in the passage merely as a literary device to have someone able to subsequently quote an Old Testament prophecy.

After having consulted with these religious individuals, Herod is described as secretly meeting with the Magi, and subsequently sending the Magi to Bethlehem to discover where Jesus was so that he could worship him. Many scholars, such as Brown and Schweizer, find it improbable for this passage to be factual; Bethlehem is only five miles from Jerusalem and it is thus odd that Herod would need to use foreign priests that he had only just met for such an important task, trusting them implicitly despite his usual paranoia, even though he could easily give the task to his soldiers or others he trusted more. R. T. France defends the historicity of this story, theorising that soldiers might alarm the villagers, making it difficult to find the infant, though searching a village only five miles away, even with deeply distrusting villagers, is not so difficult a task when you have an entire army at your disposal. France has also proposed that Herod chose the Magi to carry the task out since they were more likely to be gullible, as foreigners, or at least have less qualms than Jewish soldiers would about killing someone supposedly fitting a Jewish prophecy.

Birthplace

This narrative of the visit of the Magi is the first point in Matthew that Bethlehem, the place of Jesus' birth, is mentioned. That it is specified as being in Judea is ascribed by Albright and Mann to emphasise that it isn't the northern town also named Bethlehem (probably the modern town of Beit Lahna), though other scholars feel the main purpose of this mention is to assert that Jesus was born in the heart of Judaism and not in the unrespected backwater that was Galilee. According to the chronology in Luke, the family left Bethlehem soon after arriving, when Jesus was forty days old, but according to Matthew, the Magi visited Jesus in Bethlehem when he was at a house. This raises the question of how the family has its own home in the town when the Magi visit, having only been able to have a stable when Jesus was born. However, Matthew does not say the house belonged to Joseph and Mary.

Star of Bethlehem

The Journey of the Magi by James Tissot.

John Chrysostom rejected the idea that the Star of Bethlehem was a normal star or similar heavenly body, because such a star could not have specified the exact cave and manger where Jesus was found, being too high in the sky to be that specific. Also, he notes that stars in the sky move from east to west, but that the Magi would have travelled from north to south to arrive in Judea from Persia. Instead, Chrysostom suggested that the star was a more miraculous occurrence, comparable to the pillar of cloud mentioned in Exodus as leading the Israelites out of Egypt. In the Byzantine tradition, influenced by Chrysostom's writing and by palace etiquette, the star was interpreted as a palace official that led the foreign dignitaries to the king, and as such is depicted in Byzantine art.

In Matthew 2:9 it states that the star came and stood over where Jesus was, seemingly stating that the star pointed out the specific house or village that Jesus was in. Quite how it did this is unspecified in the text, and artists have portrayed a wide array of means. Hill comments that the star standing over a fixed location is an undeniably miraculous action which defies all attempts to rationalize the star as a natural nova or conjunction. However, it is perfectly possible for a previously moving star or conjunction to appear to halt its location in the sky ? the sun freezes in its annual north-south motion for three days twice a year, at the winter and summer solstice (coincidentally due to precession of the equinoxes, 25 December was the winter solstice at the time).

Astronomer Michael R. Molnar and others have taken the view that Matthew's statements that the star "went before" and "stood over" are terms that refer respectively to the retrogradation and stationing of the royal "wandering star" Jupiter. If Molnar's research is correct, this would require the birth to have taken place on 17 April, 6 BC, and the standing over on 19 December, and the Magi would have had to arrive at some point thereafter.

Notre Dame astrophysicist Grant Mathews agrees with Molnar. After two years of research, including access to NASA's astronomical databases, and consideration of the Biblical record and Zoroastrian astrology, he determined that the April 17, 6 BC occurrence is the most likely, even more so than the popular 2 BC event where Venus and Jupiter eclipsed in the constellation Leo.

At the time the notion of new stars as beacons of major events were common, being reported for such figures as Alexander the Great, Mithridates, Abraham, and Augustus. Pliny even takes time to rebut a theory that every person has a star that rises when they are born and fades when they die, evidence that this was believed by some. According to Brown, to many at the time it would have been unthinkable that a Messiah could have been born without some stellar portents beforehand.

According to John Mosley, the program supervisor for Griffith Observatory in Los Angeles, the key question is whether the account refers to "stars" or to "planets", though the distinction is not likely to have been meaningful to astrologers like the Magi at that time. If it was a planet then there are a number of celestial events that would have attracted the interest and fascination of anyone, like the Magi, who followed the stars. Mosley argued:

• Historical records and modern-day computer simulations indicate that there was a rare series of planetary groupings, also known as conjunctions, during the years 3 BC and 2 BC.
• On the morning of June 12 in 3 BC Venus could be sighted very close to Saturn in the eastern sky.
• On August 12 in 3 BC there was a spectacular pairing of Venus and Jupiter in the constellation of Leo, which ancient astrologers associated with the destiny of the Jews.
• Between September in 3 BC and June in 2 BC, Jupiter's retrograde motion caused it to appear to deviate from its path and loop around Regulus, a star in Leo. Astrologers considered Jupiter the kingly planet and regarded Regulus as the king star. This ties in with evidence of an October birthdate for Jesus.
• On June 17 in 2 BC, Jupiter could be sighted so close to Venus that with a naked eye they appeared to have merged.^[21].

Mosley's claims have been disputed by several astronomers as contrived, and inaccurate. David Turner, professor of astronomy at St Mary's University, has argued extensively against Mosley's conclusions, and has stated that some of the claims are extremely tenuous. The date of Herod's death is generally accepted to be 5?4 BC, which would be before these astronomical events of 3?2 BC, but may have happened in 1 BC. In other words, Jesus was born, the Magi visited Herod, and went to Jesus, Herod caused Jesus to flee, and only then did the stars begin an astronomical event that had highly symbolic significance; suggesting that if that was indeed an event indicating the Messiah's birth, then the Messiah was an unknown individual born 1?2 years after Jesus.

Some Christians have had difficulty with reference to the star, since elsewhere in the Bible astrology is condemned. Consequently, R. T. France has argued that the passage is not an endorsement of astrology, but rather an illustration of how God takes care in meeting individuals where they are. Other Christians interpret the star as a fulfilment of the "Star Prophecy" in the Book of Numbers, 24:17:

There shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

The Bethlehem prophecy

The text describes the Magi explaining to Herod about the purpose of their visit by use of a quote from the prophet:

But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. ? Micah 5:1-3 (according to the Masoretic text)

The quotation given in Matthew differs substantially from both the Septuagint and Masoretic texts of the same passage. The Septuagint and Masoretic refer to Bethlehem as Bethlehem Ephratah, which Matthew alters to Bethlehem, land of Judah, apparently to further emphasise that Jesus was born in Judea not Galilee, where he spent much of his ministry, an area that was viewed by most religious Jews as being unclean and lower than the half-cast people in the intermediate region. An even more important change is the almost total inversion of the meaning ? Micah has you are little among the thousands of Judah whereas Matthew's quote of it has you are not least among the princes of Judah.

Matthew also replaces the word ruler with shepherd, apparently to present the argument that a Messiah would be a religious figure rather than a political one. The portion of Micah where this quote is found is clearly discussing a Messiah and states that like King David, the Messiah would originate from Bethlehem. At the time it was not widely accepted that the Messiah would necessarily be born in Bethlehem, just that his ancestors would have been, and thus it was not considered essential for a Messiah to be someone born in that town, although it was considered a reasonable area for one to happen to originate from: certainly far more reasonable than the peripheral area of Galilee where Jesus grew up.

Religious significance

According to most forms of Christianity, the Magi were the first religious figures to worship Christ, and for this reason the story of the Magi is particularly respected and popular among many Christians. The visit of the Magi is commemorated by Catholics and other Christian churches (but not the Eastern Orthodox) on the observance of Epiphany, January 6. The Eastern Orthodox celebrate it on December 25. This visit is frequently treated in Christian art and literature as The Adoration of the Magi.

Upon this kernel of information Christians embroidered many circumstantial details about the Magi. One of the most important changes was their rising from astrologers to kings. The general view is that this is linked to Old Testament prophesies that have the Messiah being worshipped by kings in Isaiah 60:3, Psalm 72:10, and Psalm 68:29. Early readers reinterpreted Matthew in light of these prophecies and elevated the Magi to kings. Mark Allan Powell rejects this view. He argues that the idea of the Magi as kings arose considerably later in the time after Constantine and the change was made to endorse the role of Christian monarchs. By AD 500 all commentators adopted the prevalent tradition of the three were kings, and this continued until the Protestant Reformation.

Though the Qur'an omits Matthew's episode of the Magi, it was well known in Arabia. The Muslim encyclopaedist al-Tabari, writing in the 9th century, gives the familiar symbolism of the gifts of the Magi. Al-Tabari gave his source for the information to be the later 7th century writer Wahb ibn Munabbih.^[22]

This positive interpretation of the Magi is not unopposed. The Jehovah's Witnesses^[23] do not see the arrival of the Magi as something to be celebrated, but instead stress the Biblical condemnation of sorcery and astrology in such texts as Deuteronomy 18:10?11, Leviticus 19:26, and Isaiah 47:13?14. They also point to the fact that the star seen by the Magi led them first to a hostile enemy of Jesus, Herod, and only then to the child's location ? the argument being that if this was an event from God, it makes no sense for them to be led to a ruler with intentions to kill the child before taking them to Jesus.

Traditions of the Epiphany

• Holidays celebrating the arrival of the Magi traditionally recognise a sharp distinction between the date of their arrival and the date of Jesus' birth. Matthew's introduction of the Magi gives the reader no reason to believe that they were present on the night of the birth, instead stating that they arrived at some point after Jesus had been born, and the Magi are described as leading Herod to assume that Jesus is up to one year old.

• Christianity celebrates the Magi on the day of Epiphany, January 6, the last of the twelve days of Christmas, particularly in the Spanish-speaking parts of the world. In these Spanish-speaking areas, the three kings (Sp. "los Reyes Magos de Oriente", also "Los Tres Reyes Magos") receive wish letters from children and magically bring them gifts on the night before Epiphany. According to the tradition, the Magi come from the Orient on their camels to visit the houses of all the children; much like the Northern European Santa Claus with his reindeer, they visit everyone in one night. In some areas, children prepare a drink for each of the Magi, it is also traditional to prepare food and drink for the camels, because this is the only night of the year when they eat.

• Spanish cities organize cabalgatas in the evening, in which the kings and their servants parade and throw sweets to the children (and parents) in attendance. The cavalcade of the three kings in Alcoi claims to be the oldest in the world; the participants who portray the kings and pages walk through the crowd, giving presents to the children directly.

Sternsinger in Vienna, Austria.

• A tradition in most of Central Europe involves writing the initials of the three kings above the main door of the home to confer blessings on the occupants for the New Year. For example, 20 + C + M + B + 08, which also represents "Christus mansionem benedicat" (Christ bless this house). In Catholic parts of Germany and in Austria, this is done by so called Sternsinger (star singers), children, dressed up as the Magi, carrying the star. In "exchange" for writing the initials, they collect money for charity projects in the third world.

• In France and Belgium, the holiday is celebrated with a special tradition: within a family, a cake is baked which contains one single bean. Whoever gets the bean is "crowned" king for the remainder of the holiday.

• This tradition also exists in Spain, but with one small variant; the cake, in this case actually a ring-shaped pastry or Roscón de Reyes, is most commonly bought, not baked, and it contains a small figurine of a Baby Jesus and a dry broad bean. The one who gets the figurine is crowned, but whoever gets the bean has to pay the value of the cake to the person that originally bought it.

• In Mexico they have the same ring-shaped cake Rosca de Reyes, it contains figurines of the Baby Jesus. Whoever gets a figurine is supposed to buy tamales for the Candelaria feast on February the second.

• In New Orleans, Louisiana and surrounding regions, a similar ring-shaped cake known as a "king cake" traditionally becomes available in bakeries from the Epiphany through Mardi Gras. The Baby Jesus is represented by a small, plastic doll in the cake. The different varieties of pastry involved is large. However, due to recent encroachment of commercialism and liability concerns, king cakes may be available year round and the plastic doll is not hidden in the cake, but just included in the packaging.

Adoration of the Magi in art

Adoration of the Magi by Fra Angelico and Filippo Lippi.

An early Anglo-Saxon picture survives on the Franks Casket, probably a non-Christian king?s hoard-box (early 7th century, whalebone carving); or rather the hoard-box survived Christian attacks on non-Christian art and sculpture because of that picture.^[24] In its composition it follows the oriental style, which renders a courtly scene, with the Virgin and Christ facing the spectator, while the Magi devoutly approach from the (left) side. Even amongst non-Christians who had heard of the Christian story of the Magi, the motif was quite popular, since the Magi had endured a long journey and were generous. Instead of an angel, the picture places a swan, interpretable as the hero's fylgja (a protecting spirit, and shapeshifter).

More generally they appear in popular Nativity scenes and other Christmas decorations that have their origins in the Neapolitan variety of the Italian presepio or Nativity crèche; they are featured in Menotti's opera Amahl and the Night Visitors, and in several Christmas carols, of which the best-known English one is "We Three Kings". In the film Donovan's Reef, a Christmas play is held in French Polynesia. However, instead of the traditional correspondence of Magi to continents, the version for Polynesian Catholics features the king of Polynesia, the king of America, and the king of China. Further sentimental narrative detail was added in the novel and movie Ben-Hur, where Balthasar appears as an old man, who goes back to Palestine to see the former child Jesus become an adult. According to Howard Clarke, in the United States, Christmas cards featuring the Magi outsell those with shepherds. The Twentieth-century poet T. S. Eliot wrote a poem The Journey of the Magi (1927). In Michael Ende's children books Jim Button and Luke the Engine Driver and Jim Button and the Wild 13, one of the Three Kings plays a major role in one of the main character's background.
In Austrian artist Gottfried Helnwein's painting Epiphany I (Adoration of the Magi) (1996), Nazi officers in uniform cluster around an Aryan woman, an icy blonde Madonna. The Christ toddler, who stands on Mary's lap, stares defiantly out of the canvas. Helnwein's baby Jesus resembles Adolf Hitler ^[25].

See also

• List of names for the Biblical nameless
• Astrology
• History of astrology
• Christianity and astrology
• Zoroastrian
• Saint Nicholas
• Magi
• Simon Magus (technically a Biblical Magus, since he is mentioned in the Book of Acts, but not one of the Three Wise Men)
• Wise Men from the East

References and notes

Citations

General references

• Albright, W. F. and C. S. Mann. "Matthew." The Anchor Bible Series. New York: Doubleday & Company, 1971.
• Alfred Becker: ?Franks Casket. Zu den Bildern und Inschriften des Runenkästchens von Auzon (Regensburg, 1973) pp. 125?142, Ikonographie der Magierbilder, Inschriften.
• Brown, Raymond E. The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. London: G. Chapman, 1977.
• Clarke, Howard W. The Gospel of Matthew and its Readers: A Historical Introduction to the First Gospel. Bloomington.
• Chrysostom, John "Homilies on Matthew: Homily VI". circa fourth century.
• France, R. T. The Gospel According to Matthew: an Introduction and Commentary. Leicester: Inter-Varsity, 1985.
• Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art. Grand Rapids: William B. Eerdmans Publishing Company, 1982.
• Hastings, J., Selbie, J. A., Davidson, A. B., Driver, S. R., & Swete, H. B. (1898). A dictionary of the Bible: dealing with its language, literature, and contents, including the Biblical theology, "Magi".. New York: C. Scribner's sons. Page 203 - 206.
• Hill, David. The Gospel of Matthew. Grand Rapids: Eerdmans, 1981
• Lambert, John Chisholm, A Dictionary of Christ and the Gospels. Page 97 - 101.
• Levine, Amy-Jill. "Matthew." Women's Bible Commentary. Carol A. Newsom and Sharon H. Ringe, eds. Louisville: Westminster John Knox Press, 1998.
• Molnar, Michael R., The Star of Bethlehem: The Legacy of the Magi. Rutgers University Press, 1999. 187 pages. ISBN 0813527015
• Powell, Mark Allan. "The Magi as Wise Men: Re-examining a Basic Supposition." New Testament Studies. Vol. 46, 2000.
• Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975.
• Watson, Richard, A Biblical and Theological Dictionary Page 608 - 611.

External links

• Mark Rose, "The Three Kings & the Star": the Cologne reliquary and the BBC popular documentary
• John of Hildesheim, "History of the three Kings" modernized in English by H. S. Morris
• Alfred Becker, Franks Casket
• Caroline Stone, "We Three Kings of Orient Were"
• Catholic Encyclopedia: ''Magi''