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What Does It Mean When You Get a Baby Jesus in a Rosca De Reyes

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Grouping of distinguished foreigners who visited Jesus after his nascence

The biblical Magi [a] ( or ;[i] atypical: magus), likewise referred to as the (Three) Wise Men or (Three) Kings, besides the Three Magi were distinguished foreigners in the Gospel of Matthew and Christian tradition. They are said to have visited Jesus after his nativity, begetting 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 Christian tradition.

The Gospel of Matthew is the only one of the four canonical gospels to mention the Magi. Matthew reports that they came "from the east" to worship the "king of the Jews".[2] The gospel never mentions the number of Magi. Still, most western Christian denominations take traditionally assumed them to accept been three in number, based on the statement that they brought three gifts.[iii] In Eastern Christianity, especially the Syriac churches, the Magi frequently number twelve.[4] Their identification as kings in later Christian writings is probably linked to Isaiah 60:one–6, which refers to "kings [coming] to the brightness of your dawn" begetting "gold and frankincense".[5] Farther identification of the magi with kings may be due to Psalm 72:eleven, "May all kings fall downward earlier him".[half dozen] [7]

Biblical business relationship [edit]

Traditional nativity scenes draw three "Wise Men" visiting the babe Jesus on the night of his birth, in a manger accompanied past the shepherds and angels, but this should be understood as an creative convention allowing the two separate scenes of the Adoration of the Shepherds on the birth night and the later Adoration of the Magi to be combined for convenience.[8] The single biblical business relationship in Matthew simply presents an event at an unspecified point after Christ's nascence in which an unnumbered party of unnamed "wise men" ( μάγοι , mágoi ) visits him in a firm ( οἰκίαν , oikian ),[nine] non a stable, with but "his female parent" mentioned equally nowadays. The New Revised Standard Version of Matthew ii:1–12 describes the visit of the Magi in this manner:

In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the E came to Jerusalem, request, "Where is the child who has been born king of the Jews? For we observed his star at its ascent, and have come to pay him homage." When Male monarch 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 built-in. They told him, "In Bethlehem of Judea; for and so it has been written by the prophet: 'And you, Bethlehem, in the land of Judah, are by no means least amongst 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 fourth dimension when the star had appeared. Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when y'all have found him, bring me give-and-take so that I may also go and pay him homage." When they had heard the king, they gear up out; and there, alee of them, went the star that they had seen at its rising, until information technology stopped over the identify where the child was. When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the kid with Mary his mother; and they knelt down and paid him homage. And so, opening their treasure chests, they offered him gifts of gilt, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they left for their own country by another path.

The text specifies no interval between the nascency and the visit, and artistic depictions and the closeness of the traditional dates of December 25 and January 6 encourage the popular assumption that the visit took place the same winter as the birth, but afterwards traditions varied, with the visit taken equally occurring up to two winters later. This maximum interval explained Herod'due south command at Matthew 2:sixteen–eighteen that the Massacre of the Innocents included boys up to two years onetime. More than recent commentators, not tied to the traditional feast days, may suggest a variety of intervals.[10]

The wise men are mentioned twice presently thereafter in verse 16, in reference to their avoidance of Herod after seeing Jesus, and what Herod had learned from their earlier meeting. The star which they followed has traditionally become known as the Star of Bethlehem.

Description [edit]

The Magi are popularly referred to as wise men and kings. The give-and-take magi is the plural of Latin magus, borrowed from Greek μάγος ( magos ),[11] as used in the original Greek text of the Gospel of Matthew (in the plural: μάγοι , magoi ). Greek magos itself is derived from One-time Persian maguŝ from the Avestan magâunô, i.e., the religious caste into which Zoroaster was born (run across Yasna 33.7: "ýâ sruyê parê magâunô" = "so I can be heard across Magi"). The term refers to the Western farsi priestly caste of Zoroastrianism.[12] Every bit part of their faith, these priests paid detail attention to the stars and gained an international reputation for star divination, which was at that time highly regarded equally a science. Their religious practices and utilize of astrology acquired derivatives of the term Magi to be applied to the occult in general and led to the English term magic. The Rex James Version translates the term equally wise men; the same translation is practical to the wise men led past Daniel of earlier Hebrew Scriptures (Daniel two:48). The same word is given as sorcerer and sorcery when describing "Elymas the sorcerer" in Acts 13:half-dozen–11, and Simon Magus, considered a heretic past the early Church, in Acts 8:9–thirteen. Several translations refer to the men outright as astrologers at Matthew Affiliate ii, including New English language Bible (1961); Phillips New Attestation in Modern English language (J.B.Phillips, 1972); Twentieth Century New Attestation (1904 revised edition); Amplified Bible (1958-New Testament); An American Translation (1935, Goodspeed); and The Living Bible (K. Taylor, 1962-New Testament).

Although the Magi are commonly referred to as "kings", there is nothing in the account from the Gospel of Matthew that implies that they were rulers of whatsoever kind. The identification of the Magi every bit kings is linked to Old Attestation prophecies that describe the Messiah existence worshipped by kings in Isaiah 60:three, Psalm 68:29, and Psalm 72:10, which reads, "Yea, all kings shall fall down before him: all nations serve him."[13] [14] [15] Early on readers reinterpreted Matthew in light of these prophecies and elevated the Magi to kings. Past AD 500 all commentators adopted the prevalent tradition that the three were kings.[16] Later Christian estimation stressed the admiration of the Magi and shepherds equally the first recognition past the people of the earth of Christ as the Redeemer, but the reformer John Calvin was vehemently opposed to referring to the Magi every bit kings. He wrote: "Merely the near ridiculous dodge of the Papists on this discipline is, that those men were kings... Beyond all doubt, they have been stupefied by a righteous judgment of God, that all might laugh at [their] gross ignorance."[17] [18]

Names [edit]

The New Testament does non requite the names of the Magi. All the same, traditions and legends identify a variety of different names for them.[19] In the Western Christian church building, they accept all been regarded as saints and are commonly known as:

  • Melchior (;[xx] also Melichior),[21] a Persian scholar;
  • Caspar ( or ;[22] likewise Gaspar, Jaspar, Jaspas, Gathaspa,[21] [23] and other variations);
  • Balthazar ( or ;[24] too Balthasar, Balthassar, and Bithisarea),[21] a Babylonian scholar.

The online version of Encyclopædia Britannica states: "Co-ordinate to Western church tradition, Balthasar is frequently represented equally a king of Arabia or sometimes Ethiopia, Melchior every bit a king of Persia, and Gaspar as a rex of Bharat."[25] These names apparently derive from a Greek manuscript probably equanimous in Alexandria effectually 500, and which has been translated into Latin with the title Excerpta Latina Barbari.[21] Another Greek certificate from the eighth century, of presumed Irish gaelic origin and translated into Latin with the title Collectanea et Flores, continues the tradition of iii kings and their names and gives boosted details.[26] [27]

One candidate for the origin of the name Caspar appears in the Acts of Thomas as Gondophares (21 – c. AD 47), i.e., Gudapharasa (from which "Caspar" might derive as corruption of "Gaspar"). This Gondophares declared independence from the Arsacids to go the outset Indo-Parthian king, and he was allegedly visited past Thomas the Apostle. Co-ordinate to Ernst Herzfeld, his name is perpetuated in the name of the Afghan city Kandahar, which he is said to have founded under the proper noun Gundopharron.[28]

In contrast, many Syrian Christians name the Magi Larvandad, Gushnasaph, and Hormisdas.[29]

In the Eastern churches, Ethiopian Christianity, for example, has Hor, Karsudan, and Basanater, while the Armenian Catholics have Kagpha, Badadakharida and Badadilma.[30] [31] Many Chinese Christians believe that 1 of the magi came from Communist china.[32]

Land of origin and journey [edit]

The phrase "from the east" ( ἀπὸ ἀνατολῶν , apo anatolon ), more than literally "from the rising [of the sun]", is the simply data Matthew provides well-nigh the region from which they came. The Parthian Empire, centered in Persia, stretched from eastern Syria to the fringes of India. Though the empire was tolerant of other religions, its dominant religion was Zoroastrianism, with its priestly magos form.[33]

Although Matthew'south account does not explicitly cite the motivation for their journey (other than seeing the star in the east, which they took to be the star of the Male monarch of the Jews), the Syriac Infancy Gospel provides some clarity by stating explicitly in the third chapter that they were pursuing a prophecy from their prophet, Zoradascht (Zoroaster).[34]

In that location is an Armenian tradition identifying the "Magi of Bethlehem" as Balthasar of Arabia, Melchior of Persia, and Caspar of India.[35] Historian John of Hildesheim relates a tradition in the ancient silk road city of Taxila (in nowadays-day Punjab, Islamic republic of pakistan) that one of the Magi passed through the city on the way to Bethlehem.[36]

Sebastian Brock, a historian of Christianity, has said: "It was no incertitude among converts from Zoroastrianism that... certain legends were developed around the Magi of the Gospels".[37] [38] And Anders Hultgård concluded that the Gospel story of the Magi was influenced by an Iranian legend concerning magi and a star, which was connected with Farsi beliefs in the rise of a star predicting the birth of a ruler and with myths describing the manifestation of a divine effigy in burn and light.[39]

A model for the homage of the Magi might have been provided, it has been suggested, by the journey to Rome of Rex Tiridates I of Armenia, with his magi, to pay homage to the Emperor Nero, which took identify in AD 66, a few years before the date assigned to the composition of the Gospel of Matthew.[xl] [41]

There was a tradition that the Cardinal Asian Naimans and their Christian relatives, the Keraites, were descended from the biblical Magi.[42] This heritage passed to the Mongol dynasty of Genghis Khan when Sorghaghtani, niece of the Keraite ruler Toghrul, married Tolui, the youngest son of Genghis, and became the mother of Möngke 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 confronting the Muslims past contemporary European monarchs and popes.[43] Sempad the Constable, elder brother of King Hetoum I of Cilician Armenia, visited the Mongol court in Karakorum in 1247–1250 and in 1254. He wrote a letter to Henry I King of Cyprus and Queen Stephanie (Sempad's sister) from Samarkand in 1243, in which he said: "Tanchat [Tangut, or Western Xia], which is the land from whence came the Three Kings to Bethlehem to worship the Lord Jesus which was born. And know that the power of Christ has been, and is, so great, that the people of that state are Christians; and the whole land of Chata [Khitai, or Kara-Khitai] believes those Three Kings. I accept myself been in their churches and have seen pictures of Jesus Christ and the 3 Kings, one offer aureate, the second frankincense, and the third myrrh. And information technology is through those Three Kings that they believe in Christ, and that the Chan and his people accept now become Christians.[44] The legendary Christian ruler of Key Asia Prester John was reportedly a descendant of one of the Magi.[45]

Gestures of respect [edit]

The Magi are described as "falling downwardly", "kneeling" or "bowing" in the worship of Jesus.[46] This gesture, together with Luke'due south birth narrative, had an important effect on Christian religious practices.[ citation needed ] They were indicative of great respect, and typically used when venerating a king. While prostration is now rarely practised in the W it is still relatively common in the Eastern Churches, especially during Lent. Kneeling has remained an important element of Christian worship to this day.

Traditional identities and symbolism [edit]

Apart from their names, the 3 Magi adult distinct characteristics in Christian tradition, then that between them they represented the 3 ages of (adult) homo, iii geographical and cultural areas, and sometimes other things. In one tradition, reflected in art by the 14th century (for case in the Arena Chapel by Giotto in 1305) Caspar is old, commonly with a white beard, and gives the gold; he is "King of Tarsus, land of merchants" on the Mediterranean coast of modernistic Turkey, and is first in line to kneel to Christ. Melchior is heart-aged, giving frankincense from Arabia, and Balthazar is a young man, very often and increasingly black-skinned, with myrrh from Saba (modernistic southern Yemen). Their ages were often given every bit 60, 40 and 20 respectively, and their geographical origins were rather variable, with Balthazar increasingly coming from Aksum or other parts of Africa, and being represented accordingly.[47] Balthazar's blackness has been the bailiwick of considerable recent scholarly attention; in fine art, it is plant more often than not in northern Europe, beginning from the 12th century, and becoming very mutual in the northward by the 15th.[48] The field of study of which king is which and who brought which gift is not without some variation depending on the tradition. The gift of gold is sometimes associated with Melchior as well and in some traditions, Melchior is the old homo of the iii Magi.[ citation needed ]

Gifts [edit]

"Gifts of the Magi" redirects here. For the brusque story, see The Souvenir of the Magi.

Iii gifts are explicitly identified in Matthew: gold, frankincense and myrrh. In Koine Greek these are chrysós (χρυσός), líbanos (λίβανος) and smýrna (σμύρνα). Many different theories of the meaning and symbolism of the gifts take been brought forward. While gold is fairly obviously explained, frankincense, and especially myrrh, are more obscure. Come across the previous department for who gave which.

The theories generally break downwardly into two groups:

  1. All iii gifts are ordinary offerings and gifts given to a male monarch. Myrrh being commonly used every bit an anointing oil, frankincense equally a perfume, and gold as a valuable.
  2. The three gifts had a spiritual significant: gold every bit a symbol of kingship on earth, frankincense (an incense) as a symbol of deity, and myrrh (an embalming oil) as a symbol of death.
    • This dates back to Origen in Contra Celsum: "aureate, as to a king; myrrh, as to ane who was mortal; and incense, as to a God."[49]
    • These interpretations are alluded to in the verses of the pop carol "We Three Kings" in which the magi describe their gifts. The concluding poetry includes a summary of the interpretation: "Glorious at present behold Him arise/King and God and sacrifice."
    • Sometimes this is described more generally as gold symbolizing virtue, frankincense symbolizing prayer, and myrrh symbolizing suffering.

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 past 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 equally "receiving the myrrh". The picture of the Magi on the seventh-century Franks Catafalque shows the third visitor – he who brings myrrh – with a valknut over his back, a pagan symbol referring to Death.[fifty]

It has been suggested past scholars that the "gifts" were medicinal rather than precious material for tribute.[51] [52] [53]

The Syrian King Seleucus I Nicator is recorded to have offered gold, frankincense and myrrh (amidst other items) to Apollo in his temple at Didyma near Miletus in 288/vii BC,[54] and this may have been the precedent for the mention of these 3 gifts in Gospel of Matthew (2:11). It was these 3 gifts, it is thought, which were the master cause for the number of the Magi becoming fixed eventually at three.[55]

This episode can be linked to Isaiah lx and to Psalm 72, which report gifts beingness given past 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 fourth-century Hispanic poet Prudentius, the three gifts have already gained their medieval interpretation equally 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 non just to a male monarch just to God, and contrasted them with the Jews' traditional offerings of sheep and calves, and accordingly Chrysostom asserts that the Magi worshiped Jesus every bit God.

What later on happened to these gifts is never mentioned in the scripture, just several traditions take developed.[56] 1 story has the gold being stolen by the two thieves who were later crucified aslope Jesus. Another tale has it being entrusted to and and then misappropriated past Judas. I tradition suggests that Joseph and Mary used the gold to finance their travels when they fled Bethlehem later on an angel had warned, in a dream, about King Herod's plan to impale Jesus. And another story proposes the theory that the myrrh given to them at Jesus' birth was used to anoint Jesus' torso afterward his crucifixion.

There was a 15th-century golden instance purportedly containing the Gift of the Magi housed in the Monastery of St. Paul of Mount Athos. It was donated to the monastery in the 15th century by Mara Branković, girl of the King of Serbia Đurađ Branković, married woman to the Ottoman Sultan Murat II and godmother to Mehmet Ii the Conqueror (of Constantinople). After the Athens convulsion of September 7, 1999, they were temporarily displayed in Athens to strengthen faith and raise money for earthquake victims. The relics were displayed in Ukraine and Belarus in Christmas of 2014, and thus left Greece for the first time since the 15th century.[57]

Martyrdom traditions [edit]

The Three Wise Kings, Catalan Atlas, 1375, fol. Five: "This province is called Tarshish, from which came the Iii Wise Kings, and they came to Bethlehem in Judaea with their gifts and worshipped Jesus Christ, and they are entombed in the city of Cologne 2 days journey from Bruges."

Christian Scriptures record nothing well-nigh the biblical Magi afterwards reporting their going dorsum to their own country (Matthew two:12 uses the feminine singular substantive, χώραν, noting one country, territory or region of origin). Two separate traditions take surfaced claiming that they were so moved by their encounter with Jesus that they either became Christians on their ain or were quick to convert fully upon later encountering an Campaigner of Jesus. The traditions merits that they were and then potent in their behavior that they willingly embraced martyrdom.

Chronicon of Dexter [edit]

I tradition gained popularity in Spain during the 17th century; 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 Dandy. The tradition appears in the form of a uncomplicated martyrology reading, "In Arabia Felix, in the city of Sessania of the Adrumeti, the martyrdom of the holy kings, the iii Magi, Gaspar, Balthassar, and Melchior who adored Christ."[58] First appearing in 1610, the Chronicon of Dexter was immensely pop along with the traditions it contained throughout the 17th century. Later, this was all brought into question when historians and the Catholic hierarchy in Rome declared the piece of work a pious forgery.[59]

Relics at Cologne [edit]

A competing tradition asserts that the biblical Magi "were martyred for the organized religion, and that their bodies were offset venerated at Constantinople; thence they were transferred to Milan in 344. It is sure that when Frederick I, Holy Roman Emperor (Barbarossa) imposed his say-so on Milan, the relics there were transferred to Cologne Cathedral, housed in the Shrine of the Three Kings, and are venerated there today."[58] The Milanese treated the fragments of masonry from their at present-empty tomb as secondary relics and these were widely distributed effectually the region, including southern French republic, accounting for the frequency with which the Magi appear on chasse reliquaries in Limoges enamel.[60]

Tombs [edit]

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 past secular history. 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 metropolis of Saba, from which the Three Magi set up out when they went to worship Jesus Christ; 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, carefully kept. The bodies are still entire, with the hair and beard remaining.

Paul William Roberts provides some modern-day corroboration of this possibility in his volume Journey of the Magi.[61]

A Shrine of the Three Kings at Cologne Cathedral, according to tradition, contains the bones of the Three Wise Men. Reputedly they were commencement discovered past 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[62]), before beingness sent to their electric current resting place by the Holy Roman Emperor Frederick I in 1164. The Milanese celebrate their office in the tradition by belongings a medieval costume parade every vi January.

A version of the detailed elaboration familiar to united states of america is laid out by the 14th-century cleric John of Hildesheim's Historia Trium Regum ("History of the 3 Kings"). In accounting for the presence in Cologne of their mummified relics, he begins with the journeying of Helena, the female parent of Constantine I to Jerusalem, where she recovered the Truthful 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… subsequently she had institute the bodies of Melchior, Balthazar, and Gaspar, Queen Helen put them into one chest and ornamented it with swell riches, and she brought them into Constantinople... and laid them in a church building that is called Saint Sophia.

Religious significance [edit]

The visit of the Magi is commemorated in virtually Western Christian churches by the observance of Epiphany, six January, which likewise serves as the feast of the iii as saints. The Eastern Orthodox celebrate the visit of the Magi on 25 December.

The Quran omits Matthew'south episode of the Magi. Yet, the Persian Muslim encyclopaedist al-Tabari, writing in the ninth century, gives the familiar symbolism of the gifts of the Magi. Al-Tabari gave his source for the data to be the subsequently 7th century Perso-Yemenite writer Wahb ibn Munabbih.[63]

Traditions [edit]

Holidays jubilant the arrival of the Magi traditionally recognise a stardom between the date of their arrival and the date of Jesus' nascency. The account given in the Gospel of Matthew does not land that they were present on the night of the nativity; in the Gospel of Luke, Joseph and Mary remain in Bethlehem until it is time for Jesus' dedication, in Jerusalem, then render to their home in Nazareth.

Hispanic customs [edit]

The Three Wise Men receiving children at a shopping centre in Kingdom of spain. Letters with gift requests are left in the letterbox on the left-hand side.

Western Christianity celebrates the Magi on the day of Epiphany, Jan 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 , Los Tres Reyes Magos or merely Los Reyes Magos ) receive letters from children and so bring them gifts on the nighttime earlier Epiphany. In Spain, each one of the Magi is supposed to correspond 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 Sinterklaas and Santa Claus with his reindeer elsewhere, they visit everyone in one night. In some areas, children prepare a potable 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.

In Espana, Argentine republic, Mexico, Paraguay and Uruguay, there is a long tradition of having the children receive presents past the three "Reyes Magos" on the night of Jan 5 (Epiphany Eve) or morning of Jan 6. Almost every Castilian metropolis or town organises 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 Alcoy claims to be the oldest in the world, having started in 1886. The Mystery Play of the Three Magic Kings is as well presented on Epiphany Eve. In that location is likewise a "Roscón" (Spain) or "Rosca de Reyes" (Mexico) as explained below.

In the Philippines, beliefs concerning the Three Kings (Filipino: Tatlóng Haring Mago, lit. "Three Magi Kings"; shortened to Tatlóng Harì or Spanish Tres Reyes) follows Hispanic influence, with the Feast of the Epiphany considered by many Filipinos every bit the traditional terminate of their Christmas season. The tradition of the Three Kings' cabalgada is today done only in some areas, such as the old urban center of Intramuros in Manila, and the island of Marinduque. Another dying custom is children leaving shoes out on Epiphany Eve, and then that they may receive sweets and money from the Iii Kings. With the inflow of American civilisation in the early on 20th century, the Three Kings as souvenir-givers have been largely replaced in urban areas by Santa Claus, and they only survive in the greeting "Happy Three Kings!" and the surname Tatlóngharì. The Three Kings are especially revered in Gapan, Nueva Ecija, where they are enshrined as patron saints in the National Shrine of Virgen La Divina Pastora.[ commendation needed ]

In most of this countries, children cut grass or greenery on January 5 and put it in a box under their bed or besides the christmas tree for the Kings' camels. Children receive gifts on Jan 6, which is chosen Día de Reyes, and is traditionally the day in which the Magi arrived bearing gifts for the Christ child. Christmas starts in December and ends in Jan after Epiphany, although in Puerto Rico in that location are eight more than days of celebration (las octavitas).

In 2009 a campaign started in Spain over the fact that Balthazar is commonly played by a white person in blackface.[64] [ non-primary source needed ] [65] [ non-primary source needed ]

Central Europe [edit]

Sternsinger – Christmas carolers in Sanok, Poland.

A tradition in Poland, Czech republic, Slovakia, Slovenia, and German-speaking Catholic areas is the writing of the three kings' initials (C+M+B, C M B, G+M+B, K+M+B, in those areas where Caspar is spelled Kaspar or Gašper) above the main door of Catholic homes in chalk. This is a new year's day's approval for the occupants and the initials likewise are believed to also represent "Christus mansionem benedicat" ("May/Let Christ Bless This Firm").[66] Depending on the urban center or town, this will be happen former between Christmas and the Epiphany, with well-nigh municipalities celebrating closer to the Epiphany. Also in Cosmic parts of the German-speaking world, these markings are made by the Sternsinger (literally, "star singers") – a group of children dressed up as the magi.[67] The Sternsinger carry a star representing the one followed by the biblical magi and sing Christmas carols as they go door to door, such as "Stern über Bethlehem". An developed chaperones the group but stays in the background of the performance. After singing, the children write the 3 kings' initials on the door frame in substitution for charitable donations. Each yr, German and Austrian dioceses pick i charity towards which all Sternsinger donations nationwide will be contributed.[ citation needed ] Traditionally, ane child in the Sternsinger grouping is said to represent Baltasar from Africa and so, that kid typically wears blackface makeup.[68] [69] [70] Many Germans practice not consider this to be racist considering it is not intended to exist a negative portrayal of a black person, simply rather, a "realistic" or "traditional" portrayal of one.[71] The dialogue surrounding the politics of traditions involving blackface is not equally adult as in Espana or the Netherlands.[ commendation needed ] In the past, photographs of German politicians together with children in greasepaint have caused a stir in English-language printing.[72] [73] Moreover, Afro-Germans have written that this utilise of greasepaint is a missed opportunity to be truly inclusive of Afro-Germans in German-speaking communities and contribute to the equation of "blackness" with "foreignness" and "otherness" in German civilisation.[74]

In 2010 the day of Epiphany, January 6, was made a holiday in Poland and thus a pre-war tradition was revived.[75] Since 2011, celebrations with biblical costuming have taken place throughout the land. For example, in Warsaw there are processions from Plac Zamkowy downwardly Krakowskie Przedmieście to Plac Piłsudskiego.[76]

Roscón de Reyes [edit]

In Kingdom of spain and Portugal, a ring-shaped cake (in Portuguese: bolo-rei [77]) contains both a modest figurine of i of the Magi (or another surprise depending on the region) and a dry broad edible bean. The i who gets the figurine is "crowned" (with a crown made of cardboard or paper), only whoever gets the bean has to pay the value of the cake to the person who originally bought it. In Mexico they also accept the same ring-shaped cake Rosca de Reyes (Kings Bagel or Thread) with figurines within it. Whoever gets a figurine is supposed to organize and exist the host of the family celebration for the Candelaria feast on February 2.

In France and Belgium, a cake containing a minor figure of the baby Jesus, known equally the "broad bean", is shared inside the family. Whoever gets the edible bean is crowned male monarch for the balance of the holiday and wears a cardboard crown purchased with the block. A similar practice is common in many areas of Switzerland, but the figurine is a miniature king. The practise is known as tirer les Rois (Drawing the Kings). A queen is sometimes also chosen.

In New Orleans, Louisiana, parts of southern Texas, and surrounding regions, a similar ring-shaped cake known as a "King Cake" traditionally becomes available in bakeries from Epiphany to Mardi Gras. The babe Jesus figurine is inserted into the cake from underneath, and the person who gets the slice with the figurine is expected to buy or broil the next King Block. There is wide variation among the types of pastry that may be called a King Block, but about are a broiled cinnamon-flavoured twisted dough with thin frosting and boosted carbohydrate on top in the traditional Mardi Gras colours of aureate, light-green and majestic. To prevent accidental injury or choking, the baby Jesus figurine is frequently not inserted into the cake at the bakery, but included in the packaging for optional use by the buyer to insert it themselves. Mardi Gras-fashion beads and doubloons may exist included likewise.

In art [edit]

The Magi most frequently appear in European art in the Adoration of the Magi; less often in the Journey of the Magi has been a popular subject in fine art, and topos, and other scenes such as the Magi before Herod and the Dream of the Magi also announced in the Heart Ages. In Byzantine fine art they are depicted equally Persians, wearing trousers and phrygian caps. Crowns appear from the 10th century. Despite beingness saints, they are very often shown without halos, perhaps to avoid distracting attention from either their crowns or the halos of the Holy Family. Sometimes only the lead rex, kneeling to Christ, has a halo the two others lack, probably indicating that the ii behind had non withal performed the act of worship that would ensure their condition as saints. Medieval artists also allegorised the theme to correspond the 3 ages of human. Get-go in the 12th century, and very often past the 15th, the Kings also represent the three parts of the known (pre-Columbian) earth in Western art, particularly in Northern Europe. Balthasar is thus represented equally a young African or Moor, and Caspar may be depicted with distinctly Oriental features.

An early Anglo-Saxon depiction survives on the Franks Catafalque (early 7th century, whalebone etching), the only Christian scene, which is combined with pagan and classical imagery. 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. Fifty-fifty amid 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-similar bird, perchance interpretable every bit the hero'southward 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 Tertiary Reich and the Christian churches in Republic of austria and Germany",[78] Nazi officers in uniform stand around an Aryan Madonna. The Christ toddler who stands on Mary's lap resembles Adolf Hitler.[79]

More more often than not they announced in popular Nativity scenes and other Christmas decorations that have their origins in the Neapolitan diversity of the Italian presepio or Nascency crèche.

In music [edit]

Some Christmas carols refer to the biblical Magi or Three Kings, especially hymns meant to exist sung by the star singers, such as "Stern über Bethlehem". Peter Cornelius composed a song cycle Weihnachtslieder, Op. 8, which comprise song "Die Könige" (The Kings), which became popular in an English choral organization, "The Three Kings". Balthazar, Caspar, and Melchior are also featured in Gian Carlo Menotti'southward 1951 opera Amahl and the Dark Visitors.

See also [edit]

References [edit]

Notes

  1. ^ Koinē Greek: μάγοι, romanized: mágoi from Middle Persian moɣ(mard) from Old Persian magu- 'Zoroastrian chaplain'

Citations

  1. ^ Holman Illustrated Bible Dictionary. Nashville, Tennessee: Holman Bible Publishers. 2003. p. 1066. ISBN0-8054-2836-4.
  2. ^ Matthew 2:1-2
  3. ^ Geza Vermes, The Nativity: History and Fable, London, Penguin, 2006, p. 22
  4. ^ Metzger, 24 [80]
  5. ^ Isaiah 60:1-6
  6. ^ "Magi". Encyclopædia Britannica. Online Edition.
  7. ^ s.v. magi . Oxford English Dictionary (3rd ed.). April 1910.
  8. ^ Schiller, 114
  9. ^ "Matthew 2". Bible Gateway.
  10. ^ Schiller, I, 96; The New Testament by Bart D. Ehrman 1999 ISBN 0-xix-512639-four p. 109
  11. ^ Oxford English Dictionary, 3rd edition, Apr 2010, s.v. magus
  12. ^ Mary Boyce, A History of Zoroastrianism: The Early on Menstruum (Brill, 1989, 2nd ed.), vol. ane, pp. 10–11 online; Mary Boyce, Zoroastrians: their religious behavior and practices (Routledge, 2001, 2nd ed.), p. 48 online; Linda Murray, The Oxford Companion to Christian Fine art and Compages (Oxford University Press, 1996), p. 293; Stephen Mitchell, A History of the Later Roman Empire, AD 284–641: The Transformation of the Ancient Earth (Wiley–Blackwell, 2007), p. 387 online.
  13. ^ Psalm 72:11 (King James Version)
  14. ^ "Magi". Encyclopædia Britannica.
  15. ^ south.v. magi. Oxford English Dictionary (Third ed.). April 1910.
  16. ^ Drum, Walter. "Magi." The Catholic Encyclopedia. Vol. 9. New York: Robert Appleton Visitor, 1910. 24 Dec. 2016.
  17. ^ Ashby, Republic of chad. "Magi, Wise Men, or Kings? It'south Complicated." Christianity Today, December xvi, 2016.
  18. ^ Calvin, John. Calvin'south Commentaries, Vol. 31: Matthew, Marking and Luke, Part I, tr. by John Rex . Retrieved 2010-05-xv . Quote from Commentary on Matthew 2:1–6
  19. ^ Come across Metzger, 23–29 for a lengthy business relationship
  20. ^ "Melchior". Collins Dictionary. n.d. Retrieved 25 September 2014.
  21. ^ a b c d Excerpta Latina Barbari, folio 51B: "At that time in the reign of Augustus, on 1st January the Magi brought him gifts and worshipped him. The names of the Magi were Bithisarea, Melichior and Gathaspa.".
  22. ^ "Caspar or Gaspar". Collins Dictionary. n.d. Retrieved 25 September 2014.
  23. ^ Hugo Kehrer (1908), Vol. I, p. 70 Online version Kehrer's commentary: "Die Form Jaspar stammt aus Frankreich. Sie findet sich im niederrheinisch-kölnischen Dialekt und im Englischen. Notation: O. Baist folio 455; J.P.Migne; Dictionnaire des apocryphes, Paris 1856, vol I, p. 1023. ... Then in La Vie de St. Gilles; Li Roumans de Berte: Melcior, Jaspar, Baltazar; Rymbybel des Jakob von Märlant: Balthasar, Melchyor, Jaspas; ein altenglisches Gedicht des dreizehnten oder vierzehnten Jahrhunderts (13th century!!) Note: C.Horstmann, Altenglische Legenden, Paderborn 1875, p. 95; ... La Vie des trois Roys Jaspar Melchior et Balthasar, Paris 1498"-->]
  24. ^ "Balthazar". Collins Dictionary. n.d. Retrieved 25 September 2014.
  25. ^ "Magi". Britannica.com . Retrieved 24 November 2021.
  26. ^ Hugo Kehrer (1908), Die Heiligen Drei Könige in Literatur und Kunst (reprinted in 1976). Vol. I, p. 66. Online version. Quote from the Latin chronicle: primus fuisse dicitur Melchior, senex et canus, barba prolixa et capillis, tunica hyacinthina, sagoque mileno, et calceamentis hyacinthino et albo mixto opere, pro mitrario variae compositionis indutus: aurum obtulit regi Domino. ("the commencement [magus], named Melchior, was an old white-haired man, with a full beard and hair, [...]: the king gave aureate to our Lord.") Secundum, nomine Caspar, juvenis imberbis, rubicundus, mylenica tunica, sago rubeo, calceamentis hyacinthinis vestitus: thure quasi Deo oblatione digna, Deum honorabat. ("The second, with proper noun Caspar, a beardless boy, [... gave incense].") Tertius, fuscus, integre barbatus, Balthasar nomine, habens tunicam rubeam, albo vario, calceamentis inimicis amicus: per myrrham filium hominis moriturum professus est. ("The 3rd one, night-haired, with a full beard, named Balthasar, [... gave myrhh].") Omnia autem vestimenta eorum Syriaca sunt. ("The clothes of all [three] were Syrian-style.")
  27. ^ Collectanea et Flores in Patrologia Latina. XCIV, page 541(D) Online version
  28. ^ Ernst Herzfeld, Archaeological History of Iran, London, Oxford Academy Press for the British Academy, 1935, p. 63.
  29. ^ Witold Witakowski, "The Magi in Syriac Tradition", in George A. Kiraz (ed.), Malphono westward-Rabo d-Malphone: Studies in Honour of Sebastian P. Brock, Piscataway (NJ), Gorgias Press, 2008, pp. 809–844.
  30. ^ Acta Sanctorum, May, I, 1780.
  31. ^ Concerning The Magi And Their Names.
  32. ^ Hattaway, Paul; Blood brother Yun; Yongze, Peter Xu; and Wang, Enoch. Back to Jerusalem. (Authentic Publishing, 2003). retrieved May 2007
  33. ^ Axworthy, Michael (2008). A History of Iran. Basic Books. pp. 31–43.
  34. ^ Hone, William (1890 (4th edit); 1820 (1st edition)). "The Apocryphal Books of the New Attestation". Archive.org. Gebbie & Co., Publishers, Philadelphia. Meet: Retrieved 26 January 2017.
  35. ^ Nersessian, Vrej (2001). The Bible in the Armenian Tradition. Getty. ISBN978-0-89236-640-eight. [ folio needed ]
  36. ^ Historia Trium Regum (History of the 3 Kings) by John of Hildesheim (1364–1375)[ specify ]
  37. ^ Brock, Sebastian (1982). "Christians in the Sasanian Empire: A Case of Divided Loyalties". In Mews, Stuart (ed.). Faith and National Identity. Studies in Church History, 18. Oxford: Blackwell. pp. one–19. ISBN978-0-631-18060-9.
  38. ^ Ugo Monneret de Villard, Le Leggende orientali sui Magi evangelici, Citta del Vaticano, Biblioteca apostolica vaticana, 1952.[ page needed ]
  39. ^ Hultgård, Anders (1998). "The Magi and the Star—the Persian Background in Texts and Iconography". In Schalk, Peter; Stausberg, Michael (eds.). 'Being Religious and Living through the Optics': Studies in Religious Iconography and Iconology: A Celebratory Publication in Honour of Professor Jan Bergman. Acta Universitatis Upsaliensis: Historia Religionum, 14. Uppsala, Almqvist & Wiksell International. pp. 215–25. ISBN978-91-554-4199-9.
  40. ^ A. Dietrich, "Die Weisen aus dem Morgenlande", Zeitschrift für die Neutestamentliche Wissenschaft, Bd. III, 1902, p. i 14; cited in J. Duchesne-Guillemin, "Dice Drei Weisen aus dem Morgenlande und dice Anbetung der Zeit", Antaios, Vol. VII, 1965, pp. 234–252, 245; cited in Mary Boyce and Frantz Genet, A History of Zoroastrianism, Leiden, Brill, 1991, p. 453, n. 449.
  41. ^ Herzfeld, Ernst (1935). Archaeological History of Iran. Schweich Lectures of the British University. London: Oxford Academy Press. pp. 65–6. OCLC 651983281.
  42. ^ In regno Tarsae sunt tres provinciae, quarum dominatores se reges faciunt appellari. Homines illius patriae nominant Iogour. Semper idola coluerunt, et adhuc colunt omnes, praeter decem cognationes illorum regum, qui per demonstrationum stellae venerunt adorare nativitatem in Bethlehem Judae. Et adhuc multi magni et nobiles inveniunt inter Tartaros de cognatione illa, qui tenent firmiter fidem Christi. (In the kingdom of Tarsis there are 3 provinces, whose rulers have called themselves kings. the men of that country are chosen Uighours. They always worshipped idols, and they all still worship them except for the ten families of those Kings who from the appearance of the Star came to admire the Nativity in Bethlehem of Judah. And in that location are still many of the slap-up and noble of those families institute amongst the Tartars who concord firmly to the faith of Christ): Wesley Roberton Long (ed.), La flor de las ystorias de Orient by Hethum prince of Khorghos, Chicago, The University of Chicago Press, 1934, pp. 53, 111, 115; cited in Ugo Monneret de Villard, Le Leggende orientali sui Magi evangelici, Citta del Vaticano, Biblioteca apostolica vaticana, 1952, p. 161. Hayton, Haithoni Armeni ordinis Praemonstratenis de Tartaris liber, Simon Grynaeus Johannes Huttichius, Novus orbis regionum ac insularum veteribus incognitarum, Basel, 1532, caput ii, De Regno Tarsae, p. 420 "The people of these countrees exist named Iobgontans [Uighurs], and at all tymes they haue been idolaters, and so they contynue to this present solar day, salvage the nacion or kynred of those thre kynges which came to worshyp Our Lorde Ihesu Chryst at his natiuyte by demonstracyon of the sterre. And the linage of the aforementioned thre kynges be nonetheless vnto this solar day great lordes about the lande of Tartary, which ferme and stedfastly beleue in the fayth of Christ": Hetoum, A Lytell Cronycle: Richard Pynson's Translation (c. 1520) of La Fleur des Histoires de la Terre d'Orient, edited past Glenn Burger, Toronto, Academy of Toronto Press, 1988, Of the realme of Tharsey, p. viii, lines 29–38.
  43. ^ Friedrich Zarncke, "Der Priester Johannes", Abhandlungen der philologisch-historischen Classe der Koeniglichen Sachsischen Gesellschaft der Wissenschaften, Leipzig, Band Seven, Heft 8, 1879, Southward.826–1028; Band I, Heft 8, 1883, S. 1–186), re-published in one volume by Chiliad. Olms, Hildesheim, 1980.
  44. ^ Letter of the alphabet of Sempad the Lawman to the Rex and Queen of Cyprus, 1243, in Henry Yule, Cathay and the Manner Thither, Oxford, Hakluyt social club, 1866, Vol.I, pp. cxxvii, 262–iii."
  45. ^ Fertur enim iste de antiqua progenie illorum, quorum in Evangelio mentio fit, esse Magorum, eisdemque, quibus et isti, gentibus imperans, tanta gloria et habundancia frui, ut not nisi sceptro smaragdino uti dicatur (It is reported that he is the descendant of those Magi of old who are mentioned in the Gospel, and to rule over the same nations as they did, enjoying such glory and prosperity that he uses no sceptre just 1 of emerald). Otto von Freising, Historia de Duabus Civitatibus, 1146, in Friedrich Zarncke, Der Priester Johannes, Leipzig, Hirzel, 1879 (repr. Georg Olms Verlag, Hildesheim and New York, 1980, p. 848; Adolf Hofmeister, Ottonis Episcopi Frisingensis Chronica; sive, Historia de Duabus Civitatibus, Hannover. 1912, p. 366.
  46. ^ "Matthew two; – Passage Lookup – New International Version – United kingdom". BibleGateway.com. Retrieved 2010-06-28 .
  47. ^ Penny, 401
  48. ^ Schiller, I, 113
  49. ^ Origen, Contra Celsum I.lx.
  50. ^ "Franks Catafalque - F - panel (Front end) - Pictures: The Magi".
  51. ^ Page, Sophie,"Magic In Medieval Manuscripts". University of Toronto Press, 2004. 64 pages. ISBN 0-8020-3797-6, p. 18.
  52. ^ Gustav-Adolf Schoener and Shane Denson [Translator], "Star divination: Between Religion and the Empirical".
  53. ^ "Frankincense: festive pharmacognosy Archived 2007-06-fifteen at the Wayback Motorcar". Pharmaceutical journal. Vol 271, 2003. pharmj.com.
  54. ^ Greek inscription RC five (OGIS 214) - English translation. This inscription was in the by erroneously dated to near 243 B.C.
  55. ^ August Friedrich von Pauly et al., Realencyclopädie der Classischen Altertumswissenschaft, Vol. XVI, 1, Stuttgart, 1933, col.1145; Leonardo Olschki, "The Wise Men of the East in Oriental Traditions", Semitic and Oriental Studies, University of California Publications in Semitic Philology, Vol.11, 1951, pp. 375 395, p. 380, n. 46; cited in Mary Boyce and Frantz Genet, A History of Zoroastrianism, Leiden, Brill, 1991, p. 450, n. 438.
  56. ^ Lambert, John Chisholm, in James Hastings (ed.) A Lexicon of Christ and the Gospels. Folio 100.
  57. ^ "Gifts of the Magi delivered to Minsk for worship". ITAR-TASS. 17 January 2014. Retrieved 2014-01-17 .
  58. ^ a b Andrew Edward Breen (February i, 1908). A Harmonized Exposition of the Four Gospels, Volume ane. Rochester, New York.
  59. ^ R. R. Madden, M.D. (1864). "On certain Literary Frauds and Forgeries in Espana And Italy". Proceedings of the Royal Irish University, Vol viii. Dublin.
  60. ^ Gauthier G-G. and François Yard., Émaux méridionaux: Catalogue international de l'oeuvre de Limoges – Tome I: Epoque romane, p. eleven, Paris 1987
  61. ^ Journey of the Magi, Paul William Roberts, (2006) Tauris Parke Paperbacks, pgs 27-38
  62. ^ "Sant' Eustorgio I di Milano". Santiebeati.it. 2001-09-09. Retrieved 2010-06-28 .
  63. ^ "We, iii kings of Orient were". Saudiaramcoworld.com. Archived from the original on 2010-01-thirteen. Retrieved 2010-06-28 .
  64. ^ News about blackface Balthazars (in Spanish)
  65. ^ Vídeo demanding truthful black Baltazars (in Spanish)
  66. ^ "Christus Mansionem Benedicat « Catholic Sensibility". Catholicsensibility.wordpress.com. 2006-01-05. Retrieved 2012-01-12 .
  67. ^ "Duden | Sternsingen | Rechtschreibung, Bedeutung, Definition" (in German language). Duden.de. 2012-10-30. Retrieved 2013-12-sixteen .
  68. ^ Name bedeutet: Gott schütze sein Leben (babylon.-hebr.) (2007-03-25). "Balthasar – Ökumenisches Heiligenlexikon". Heiligenlexikon.de. Retrieved 2013-12-16 .
  69. ^ "Catholic Encyclopedia: Baltasar". Newadvent.org. Retrieved 2013-12-16 .
  70. ^ "Blackface! Around the World". Black-face.com. Retrieved 2013-12-16 .
  71. ^ User-Kommentar von Dieter Schmeer. "Und dice Sternsinger? – Leser-Kommentar – FOCUS Online" (in German). Focus.de. Archived from the original on 2013-12-03. Retrieved 2013-12-16 .
  72. ^ "High german Chancellor Angela Merkel poses with children in blackface for Three King'southward Day commemoration". NY Daily News. Retrieved 2013-12-xvi .
  73. ^ "Angela Merkel pictured with blacked-up children". Telegraph. 2013-01-04. Archived from the original on 2022-01-10. Retrieved 2013-12-16 .
  74. ^ Ogdan Ücgür (2012-01-06). "Sternsinger: Schwarzes Gesicht und weisse Hände". Thou-Media. Retrieved 2013-12-16 .
  75. ^ "Trzech_Kroli_juz_swietem_panstwowym.html Trzech Króli już świętem państwowym (Three Kings already a public holiday". Archived from the original on 2016-11-21. Retrieved 2016-eleven-21 .
  76. ^ "Orszak Trzech Króli | Warszawa". Orszak.org. 2013-01-01. Archived from the original on 2013-04-15. Retrieved 2013-07-04 .
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  78. ^ Bakery, Kenneth (9 Baronial 2004). "Dark and detached, the art of Gottfried Helnwein demands a response". San Francisco Chronicle. accessed with EBSCOHost.
  79. ^ Denver Art Museum, Radar, Selections from the Drove of Vicki and Kent Logan, Gwen F. Chanzit, 2006 [1] Archived 2008-06-09 at the Wayback Machine

Bibliography

  • Giffords, Gloria Fraser, Sanctuaries of Earth, Stone, and Lite: The Churches of Northern New Spain, 1530–1821, 2007, University of Arizona Press, ISBN 0816525897, 9780816525898, google books
  • Metzger, Bruce, New Testament Studies: Philological, Versional, and Patristic, Volume 10, 1980, BRILL, ISBN 9004061630, 9789004061637.
  • Penny, Nicholas, National Gallery Catalogues (new series): The Sixteenth Century Italian Paintings, Volume II, Venice 1540–1600, 2008, National Gallery Publications Ltd, ISBN 1857099133
  • Schiller, Gertud, Iconography of Christian Fine art, Vol. I, 1971 (English trans from High german), Lund Humphries, London, ISBN 0853312702

Further reading

  • Albright, Westward. F., and C. Southward. Mann. "Matthew." The Ballast Bible Serial. New York: Doubleday & Company, 1971.
  • Becker, Alfred: Franks Catafalque. Zu den Bildern und Inschriften des Runenkästchens von Auzon (Regensburg, 1973) pp. 125–142, Ikonographie der Magierbilder, Inschriften.
  • Benecke, P. 5. Thousand. (1900). "Magi". In James Hastings (ed.). A Lexicon of the Bible. Vol. III. pp. 203–206.
  • Dark-brown, Raymond E. The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. London: Grand. Chapman, 1977.
  • Clarke, Howard W. (2003). The Gospel of Matthew and its Readers: A Historical Introduction to the Offset Gospel. Bloomington: Indiana University Press.
  • Chrysostom, John. "Homilies on Matthew: Homily VI". c. 4th century.
  • French republic, 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 Fine art. Grand Rapids: William B. Eerdmans Publishing Company, 1982.
  • Hegedus, Tim (2003). "The Magi and the Star in the Gospel of Matthew and Early Christian Tradition". Laval Théologique et Philosophique. 59 (1): 81–95. doi:10.7202/000790ar.
  • Colina, 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'south 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 Printing, 1999. 187 pages. ISBN 0-8135-2701-5
  • Powell, Marker Allan. "The Magi as Wise Men: Re-examining a Bones Assumption." New Testament Studies. Vol. 46, 2000.
  • Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975.
  • Trexler, Richard C. Journey of the Magi: Meanings in History of a Christian Story. Princeton University Press, 1997.
  • Watson, Richard, A Biblical and Theological Dictionary, Page 608–611.

External links [edit]

  • Mark Rose, "The Three Kings & the Star": the Cologne reliquary and the BBC popular documentary
  • Alfred Becker, Franks Catafalque
  • Caroline Stone, "We Iii Kings of Orient Were"
  • Magi Catholic Encyclopedia
  • "Procession of the Three Kings in Valencia"

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Source: https://en.wikipedia.org/wiki/Biblical_Magi

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