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The Magi ( //; Greek: μάγοι, magoi), also referred to as the (Three) Wise Men, (Three) Kings, or Kings from the East, were, according to Christian legend, a group of distinguished foreigners who visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. They are regular figures in traditional accounts of the nativity celebrations of Christmas and are an important part of the Christian tradition.
The Gospel of Matthew, the only one of the four Canonical gospels to mention the Magi, states that they came "from the east" to worship the Christ, "born King of the Jews." Although the account does not tell how many they were, the three gifts led to a widespread assumption that they were three as well. In the East, the magi traditionally number twelve. Their identification as kings in later Christian writings is probably linked to Psalms 72:11, “May all kings fall down before him”.
In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." When King Herod heard this, he was frightened, and all Jerusalem with him; and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. They told him, "In Bethlehem of Judea; for so it has been written by the prophet: 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.'" Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage." When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they left for their own country by another path.
They are mentioned twice shortly thereafter, in reference to their avoidance of Herod after seeing Jesus, and what Herod had learned from their earlier meeting.
The Magi are popularly referred to as wise men and kings. The word magi is the plural of Latin magus, borrowed from Greek μάγος magos, as used in the original Greek text of the Gospel of Matthew. Greek magos itself is derived from Old Persian maguŝ from the Avestan magâunô, i.e. the religious caste into which Zoroaster was born, (see Yasna 33.7: "ýâ sruyê parê magâunô " = " so I can be heard beyond Magi "). The term refers 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 highly regarded as a science. Their religious practices and use of astrology caused derivatives of the term Magi to be applied to the occult in general and led to the English term magic. Translated in the King James Version as wise men, the same translation is applied to the wise men led by Daniel of earlier Hebrew Scriptures (Daniel 2:48). The same word is given as sorcerer and sorcery when describing "Elymas the sorcerer" in Acts 13:6–11, and Simon Magus, considered a heretic by the early Church, in Acts 8:9–13.
Traditions identify a variety of different names for the Magi. In the Western Christian church they have been commonly known as:
Encyclopedia Britannica states that "according to Western church tradition, Balthasar is often represented as a king of Arabia, Melchior as a king of Persia, and Gaspar as a king of India." These names apparently derive from a Greek manuscript probably composed in Alexandria around 500 A.D., and which has been translated into Latin with the title Excerpta Latina Barbari. Another Greek document from the 8th century, of presumed Irish origin and translated into Latin with the title Collectanea et Flores, continues the tradition of three kings and their names and gives additional details.
Caspar is also sometimes given as Gaspar or Jaspar. 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. His name is perpetuated in the name of the Afghan city Kandahar, which he founded under the name Gundopharron. 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.
In the Eastern churches, Ethiopian Christianity, for instance, has Hor, Karsudan, and Basanater, while the Armenians have Kagpha, Badadakharida and Badadilma. Many Chinese Christians believe that one of the magi came from China. This final idea is used by Christopher Moore in his novel Lamb.
The phrase from the east (ἀπὸ ἀνατολῶν), more literally from the rising [of the sun], is the only information Matthew provides about the region from which they came. Traditionally the view developed that they were Babylonians, Persians, or Jews from Yemen as the Makrebs or kings of Yemen then were Jews, a view held for example by John Chrysostom. There is an Armenian tradition[specify] identifying the 'Magi of Bethlehem' as Balthasar of Arabia, Melchior of Persia and Gaspar of India. Bible historian Chuck Missler has also written about this tradition. Historian John of Hildesheim[specify] relates a tradition in the ancient silk road city of Taxila (near Islamabad in Pakistan) that one of the Magi passed through the city on the way to Bethlehem.
According to the Gospel of Matthew, the Magi found Jesus by 'following' a star, which thus traditionally became known as the Star of Bethlehem. Various theories have been presented as to what this phenomenon refers to, since stars do not visibly move and therefore cannot be followed. Some believe that they followed a planet, which without a telescope could be mistaken as a star, as it slowly moved across the sky.
On finding him, they gave him three symbolic gifts: gold, frankincense and myrrh. Warned in a dream that Judean king Herod intended to kill the child, they decided to return home by a different route. 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 they passed into obscurity. The story of the nativity in Matthew glorifies Jesus, likens him to Moses, and shows his life as fulfilling prophecy.
After the visit, 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.
The historian of Christianity, Sebastian Brock, has said: "It was no doubt among converts from Zoroastrianism that… certain legends were developed around the Magi of the Gospels". And Anders Hutgård concluded that the Gospel story of the Magi was influenced by an Iranian legend concerning magi and a star, which was connected with Persian beliefs in the rise of a star predicting the birth of a ruler and with myths describing the manifestation of a divine figure in fire and light.
A model for the homage of the Magi might have been provided, it has been suggested, by the journey to Rome of King Tiridates I of Armenia, with his magi, to pay homage to the Emperor Nero, which took place in 66 AD, a few years before the date assigned to the composition of the Gospel of Matthew.
In recent tradition the Magi have been portrayed as three kings, or noble men, of different origin. One from Western Europe (usually Celtic-like from the British Isles or France), another of African Origin (usually Abyssinian, Ethiopian), the last from Asia either from the Arabian Peninsula (e.g. Yemen or Oman) or the Far East (usually China). The European is often portrayed with the gold as the other two gifts were native to Africa and Asia so the myrrh and frankincense vary between "King".
There was a tradition that the Central Asian Naimans and their Christian Kerait relatives were descended from the Biblical Magi. This heritage passed to the Mongol dynasty of Genghis Khan when Sorghaghtani, niece of the Kerait ruler Toghrul, married Tolui the youngest son of Genghis and became the mother of Mongke Khan and his younger brother and successor, Kublai Khan. Toghrul became identified with the legendary Central Asian Christian king, Prester John, whose Mongol descendants were sought as allies against the Muslims by contemporary European monarchs and popes.
The Magi are described as "falling down", "kneeling" or "bowing" in the worship of Jesus. This gesture, together with the use of kneeling in Luke's birth narrative, had an important effect on Christian religious practices. They were indicative of great respect, and typically used when venerating a king. Inspired by these verses, kneeling and prostration were adopted in the early Church. While prostration is now rarely practiced in the West, it is still relatively common in the Eastern Churches, especially during Lent. Kneeling has remained an important element of Christian worship to this day.
Three gifts are explicitly identified in Matthew: gold, frankincense, and myrrh. Many different theories of the meaning and symbolism of the gifts have been brought forward. While gold is fairly obviously explained, frankincense, and particularly myrrh, are much more obscure.
The theories generally break down into two groups:
Myrrh was used as an embalming ointment and as a penitential incense in funerals and cremations until the 15th century. The "holy oil" traditionally used by the Eastern Orthodox Church for performing the sacraments of chrismation and unction is traditionally scented with myrrh, and receiving either of these sacraments is commonly referred to as "receiving the myrrh". The picture of the Magi on the 7th century Franks Casket shows the third visitor - he who brings myrrh - with a valknut over his back, a pagan symbol referring to Death.
The Syrian King Seleucus II Callinicus is recorded to have offered gold, frankincense and myrrh to Apollo in his temple at Miletus in 243 BC, and this may have been the precedent for the mention of these three gifts in Gospel of Matthew (2:11). It was these three gifts, it is thought, which were the chief cause for the number of the Magi becoming fixed eventually at three.
This episode can be linked to Isaiah 60 and to Psalm 72 which 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.
John Chrysostom suggested that the gifts were fit to be given not just to a king but to God, and contrasted them with the Jews' traditional offerings of sheep and calves, and accordingly Chrysostom asserts that the Magi worshiped Jesus as God.
What subsequently happened to these gifts is never mentioned in the scripture, but several traditions have developed. 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. One tradition suggests that Joseph and Mary used the gold to finance their travels when they fled Bethlehem after the magi had warned them about King Herod's plan to kill Jesus. And another story proposes the theory that the myrrh given to them at Jesus' birth was used to anoint Jesus' body after his crucifixion.
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 Branković, daughter of the King of Serbia Đurađ Branković, 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.
Christian Scriptures record nothing about the Biblical Magi after reporting their going back to their own country. Two separate traditions have surfaced claiming that they were so moved by their encounter with Jesus that they either became Christians on their own or were quick to convert fully upon later encountering an Apostle of Jesus. The traditions claim that they were so strong in their beliefs that they willingly embraced martyrdom.
One tradition gained popularity in Spain during the 1600s, it was found in a work called the Chronicon of Dexter. The work was ascribed to Flavius Lucius Dexter the bishop of Barcelona, under Theodosius the Great. The tradition appears in the form of a simple martyrology reading "In Arabia Felix, in the city of Sessania of the Adrumeti, the martyrdom of the holy kings, the three Magi, Gaspar, Balthassar, and Melchior who adored Christ." First appearing in 1610, the Chronicon of Dexter was immensely popular along with the traditions it contained throughout the 1600s - later this was all brought into question when historians and the Catholic hierarchy in Rome declared the work a pious forgery.
A competing tradition asserts that the Biblical Magi "were martyred for the faith, and that their bodies were first venerated at Constantinople; thence they were transferred to Milan. When Barbarossa overthrew Milan, these bodies were taken to the great Dome of Cologne, and there they are venerated today."
There are several traditions on where the remains of the Magi are located, although none of the traditions is considered as an established fact or even as particularly likely by secular history.
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.—Marco Polo, Polo, Marco, The Book of the Million, book i.
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), 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.
The identification of the Magi as kings 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. By AD 500 all commentators adopted the prevalent tradition that 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.
Some religious traditions take a critical view of the Magi. Jehovah's Witnesses 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, 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. Likewise, as Matthew 2:12 informs, the Magi were warned by God not to return to the familicide King Herod. Thus, they believe, it seems reasonable to consider that the star, which evidently only the Magi could see (Matthew 2:7, 8), was the product of God's archenemy designed to perform an unholy act upon an innocent young child, Jesus.
Holidays celebrating the arrival of the Magi traditionally recognise a distinction between the date of their arrival and the date of Jesus' birth. The account given in the Gospel of Matthew does not state that they were present on the night of the birth; in the Gospel of Luke, Joseph and Mary remain in Bethlehem until it is time for Jesus' dedication, in Jerusalem, and then return to their home in Nazareth.
Western Christianity celebrates the Magi on the day of Epiphany, January 6, the day immediately following the twelve days of Christmas, particularly in the Spanish-speaking parts of the world. In these areas, the Three Kings ("los Reyes Magos de Oriente", also "Los Tres Reyes Magos" and "Los Reyes Magos") receive letters from children and so bring them gifts on the night before Epiphany. In Spain, each one of the Magi is supposed to represent one different continent, Europe (Melchior), Asia (Caspar) and Africa (Balthasar). According to the tradition, the Magi come from the Orient on their camels to visit the houses of all the children; much like 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.
The Magi most frequently appear in European art in the Adoration of the Magi; less often The Journey of the Magi has been a popular topos, and other scenes such as the Magi before Herod and the Dream of the Magi also appear in the Middle Ages. In Byzantine art they are depicted as Persians, wearing trousers and phrygian caps. Crown appear from the 10th century. Medieval artists also allegorised the theme to represent the three ages of man. Beginning in the 12th century, and very often by the 15th, the Kings also represent the three parts of the known (pre-Columbian) world in Western art, especially in Northern Europe. Balthasar is thus represented as a young African or Moor and Caspar may be depicted with distinctly Oriental features.
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. 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).
Austrian artist Gottfried Helnwein depicted a more controversial tableau in his painting, Epiphany I: Adoration of the Magi (1996). Intended to represent the "many connections between the Third Reich and the Christian churches in Austria and Germany", Nazi officers in uniform stand around an Aryan woman, a Madonna. The Christ toddler who stands on Mary's lap resembles Adolf Hitler.
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Life of Jesus: The Nativity
Star of Bethlehem
Flight into Egypt
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