by Brent Landau
Revelation
of the Magi
THE LOST TALE OF
THE WISE MEN’S JOURNEY
TO BETHLEHEM
Brent Landau
Co three wise women …
my grandmother,
Helen Mason,
who inspired me to study religion;
my mother,
Deborah Landau,
who inspired my love of reading;
and my wife,
Elizabeth Bangs,
who inspires me every day.
CONTENTS
Cover
Title Page
INTRODUCTION: The Sages and the Star-Child
The English Translation of the “Revelation of the Magi”26
SELECT ANNOTATED BIBLIOGRAPHY
CONCLUSION: The Meanings of the “Revelation of the Magi”
APPENDIX: The Magi Legend from the “Opus Imperfectum in Matthaeum”
ART CREDITS
ACKNOWLEDGMENTS
About the Author
ILLUSTRATIONS
Copyright
About the Publisher
NOTES
INTRODUCTION
The Sages and the Star-Child
The Magi—usually known as the “Three Wise Men” or “Three Kings"—are easily the most famous of the visitors who appear at Jesus’s birth in the Gospel accounts of the Christmas story. Whether or not one is a churchgoer, practically everyone has heard of them. Their bringing of gifts to the Christ child began a tradition that has linked them forever with the rite of holiday gift giving. Despite their great fame, however, there is only one short passage in the New Testament that tells of the Magi, and this account is remarkably vague about these figures. Found in the Gospel of Matthew, chapter 2, verses 1 through 12, it says this:
Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea; for so it is written by the prophet:
‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah;
for from you shall come a ruler
who will govern my people Israel."’
Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; and he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him bring me word, that I too may come and worship him.” When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy; and going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.
Notice the enormous gaps in this story, gaps that a thoughtful reader must attempt to fill in. The wise men have no specific country of origin. No number or names are given for the wise men, though three was destined to become the most common number because of the three gifts (See The Three Kings [Wise Men] on pages 4 and 5).1
In fact, “wise men” itself is a rather poor translation of the Greek word magoi,2 which elsewhere in the New Testament means “magicians” in a clearly negative sense.3 Equally problematic—if not altogether disturbing—is the puzzling nature of this “star” that the Magi have followed to Judea. The Gospel of Matthew never explains how the Magi came to know that this star revealed the birth of the King of the Jews. Moreover, the star itself behaves very strangely, reappearing to the Magi on their way to Bethlehem4 and then coming to rest directly over the place where the child Jesus was. All in all, the story of the Magi from Matthew’s Gospel is a very bizarre one, and many early Christians struggled to make sense of it.
The Three Kings (Wise Men). Early Christian mosaic. 6th century C.E. S. Apollinare Nuovo, Ravenna, Italy. Photo Credit : Scala/Art Resource, NY
Sixth-century mosaic of the Magi from Sant’Apollinare Nuovo, Ravenna, Italy. This mosaic demonstrates some of the key features of the early Christian interpretation of the Magi story: the number of the Magi as three, their names, and even their range of ages.
Amid a wide range of early Christian speculation on the Magi—apocryphal Gospels, hymns, sermons, mosaics, wood carvings, and sculptures on sarcophagi—one composition is particularly impressive and yet surprisingly unknown. Called the Revelation of the Magi, it is a lengthy narrative that claims to be the personal testimony of the Magi themselves on the events of Christ’s coming. Though versions of this legend were well known in Christian Europe throughout the Middle Ages, this book presents the first-ever complete English translation of the Revelation of the Magi.
I confess that I have had a lifelong fascination with the Christmas holiday, with the traditions of Jesus’s birth and childhood, and with the story of the Magi and their star in particular. As a young child, I was captivated when my church in Flagstaff, Arizona, brought in an astronomer from the nearby Lowell Observatory one Advent season to discuss the range of possible scientific explanations for the Star of Bethlehem. Then, during my high school education at a Jesuit school in Phoenix, I first learned about the existence of writings outside the New Testament that purported to fill in gaps in the Gospel accounts of Jesus’s upbringing. Finally, as a doctoral student studying early Christianity at Harvard University, I was deeply impressed during a study trip to Italy when I saw how popular a subject the Magi were in paintings, altarpieces, and sculptures. Upon my returnto Cambridge, I resolved to learn as much as I could about early Christian legends of the Magi. In this search, I happened upon an article that mentioned the Revelation of the Magi. I asked around and was surprised to find that none of my colleagues had even heard of it. Did such a document really exist? It sounded like such a remarkable text that almost immediately I decided to investigate further.
Later in this introduction, I will discuss where this text came from, why it is so little known today, and why it may be a writing of great importance. But I’ll start with the contents of the story itself, which I eventually discovered hidden away in the Vatican Library.
THE STORY
The Revelation of the Magi, mostly narrated by the Magi in the first person, is a sweeping and imaginative work that begins in the Garden of Eden and ends with the Magi being baptized at the hands of the Apostle Thomas. These Magi are members of an ancient mystical order and reside in a semimythical land called Shir, located in the extreme east of the world, at the shore of the Great Ocean. The Revelation of the Magi says these individuals are called “Magi” in the language of their country because they pray in silence. The story implies that the name “Magi” is thus a play on the words silence and/orprayer, but that implication does not make sense in any of the most common languages spoken by early Christians. Despite this unsolved mystery, however, this description sharply distinguishes the Magi of this story from any of the most common ancient usages of the term magoi: these Magi are not magicians, astrologers, or even priests of the Iranian religion of Zoroastrianism.5
These mystics, who live in a mysterious, far-off land, as the Revelation of
the Magi depicts its Magi, are the descendants of Seth, the third son of Adam and Eve. Seth was believed by many early Jews and Christians to be extremely pious and virtuous, so it is very fitting for the Revelation of the Magi to trace the ancestry of the Magi back to such an illustrious founder. The Magi inherited from Seth a prophecy of supreme importance for the world: a star of indescribable brightness will someday appear, heralding the birth of God in human form. Seth himself had learned about this prophecy from his father, Adam, since the star originally had hovered over the Tree of Life, illumining all of Eden, before Adam’s sin caused the star to vanish.
Every month of every year, for thousands of years, the order of the Magi has carried out its ancient rituals in expectation of this star’s arrival. They ascend their country’s most sacred mountain, the Mountain of Victories, and pray in silence at the mouth of the Cave of Treasures of Hidden Mysteries, where Seth’s own prophetic booksare housed and read by the Magi. Whenever one of the Magi dies, his son or one of his close relatives takes his place, and their order continues through the ages.
All of this lore about the origins of the Magi and their prophecy has been narrated, we are told, by the generation of the Magi that was alive to witness the coming of the star. They have gathered together to ascend the Mountain of Victories, as was their ancient custom, but suddenly the foretold star appears in the heavens. As promised, the star is indescribably bright, so bright that the sun becomes as faint as the daytime moon; yet because the Magi alone are worthy of guarding this prophecy, the star can be seen by no one but them. The star descends to the peak of the mountain and enters the Cave of Treasures, bidding the Magi to come inside. The Magi enter the cave and bow before the star, whose incredible light gradually dissipates to reveal a small, luminous human! This “star-child” reveals to the Magi that he is the Son of God, but—and this is of crucial importance—never calls himself by the familiar names Jesus or Christ. Nor do the Magi themselves ever call him by these names, and the absence of these designations will provide us with a critical clue about the central message of the Revelation of the Magi.
The star-child instructs the Magi to follow it to Jerusalem so that they may witness its birth and participate in the salvation God has planned for the entire world.
The Magi descend from the mountain, discussing excitedly what they have just seen. In the course of their conversation, however, they learn that each of them saw the star-child in a different form, with each vision representing a different time in the life of Christ! They prepare a caravan and supplies for the lengthy trek, but thanks to the overwhelming power of the star, their journey proves to be truly extraordinary. The star removes any and all obstacles from their path, leveling valleys and mountains, making rivers passable on foot, and protecting the Magi from wild animals. The star’s light also relieves the Magi of their fatigue and continuously refills their food supplies. For the Magi, this vast journey from the eastern edge of the world to the land of Judea seems to have transpired in the mere blink of an eye.
The star leads the Magi into Jerusalem, where the city’s inhabitants puzzle at these exotic foreigners. Because the star is invisible to the inhabitants, they presume these visitors to be astrologers of some kind, since the Magi keep looking up at the heavens. The Magi’s encounter with Herod and the Jewish religious leaders in Jerusalem unfolds almost identically to the narrative of Matthew’s Gospel—one of the rare times that the Revelation of the Magi closely follows the story line of Matthew.
Immediately after the Magi hear the Jewish prophecy about the birth of the Messiah at Bethlehem, the starreappears to the them6 and leads them to a cave in the environs of the village. Just as upon the Mountain of Victories, the star enters the cave and beckons the Magi inside. Here the star transforms into a luminous, talking infant, whose “birth” is accompanied by unseen angels singing his praises. In a lengthy speech, the infant tells the Magi that their ancient mysteries have at last been fulfilled and commissions them to become witnesses to him and his Gospel for the people of their homeland.
As the Magi exit the Bethlehem cave, rejoicing at the fulfillment of their ancient prophecy, they are met by Mary and Joseph, who have suddenly appeared on the scene. In a very odd exchange, Mary accuses them of trying to steal her newborn infant, but the Magi assuage her concern by explaining that the child is actually the savior of the world and can be in many places simultaneously.
The Magi then begin their journey back to Shir, a trip that, through the awesome power of the star, transpires for them as quickly as did their travel to Bethlehem. The star’s light refills their food supplies even more abundantly than before, and when the Magi eat of these provisions, they again see their guide in a multitude of different forms. When they reach the borders of their homeland, crowds of their family members and kinspeople come out to meet them, marveling at the appearance and health of the travelers. The Magi relate thestory of their miraculous encounter with the star and subsequent journey to the people of Shir. They conclude their story by revealing to the people that they, too, can come to experience the presence of the star-child, whom the Magi claim is still with them—since he is, in fact, present throughout the entire world. The Magi present the people with the overflowing bags of food that the star has produced for them and invite them to partake. Those people who eat immediately see visions of the heavenly and earthly Christ, and thus many in the land of Shir accept the faith proclaimed by the Magi.
Thus far, the Magi’s age-old prophecy has been fulfilled: they have journeyed with the star, witnessed the birth of Christ, preached his Gospel to their kinspeople, and now remain in the light of Christ’s eternal presence. This would seem like a most fitting and fulfilling way for this story to conclude, yet the only copy of the Revelation of the Magi that we possess does not end here. In a concluding episode that may not have been part of the original story (more on the reasons for this later), the Apostle Thomas comes to the homeland of the Magi on a missionary journey—presumably after many years have passed. The Magi hear of his arrival and come to meet him, telling him of their experience of Christ’s coming. Thomas recognizes that they have indeed had contact with Christ, and he relates to them his own memories of the ministry of Jesus. The Magi rejoice atwhat Thomas has said, and they ask him to initiate them into the Christian fellowship. When Thomas baptizes them early on Sunday morning, the heavenly Christ descends and administers the Eucharist, first to the apostle and then to the Magi. Thomas then commissions the Magi to proclaim the Gospel throughout the world, and the Revelation of the Magi ends with the Magi performing miracles and preaching.
FIRST IMPRESSIONS
Not only does the Revelation of the Magi have the distinction of being the most substantial early Christian composition about the Magi; its narrative complexity matches almost any early Christian writing. Thus, the first thing that one notices about the Revelation of the Magi is that whoever wrote it devoted a great deal of time and thought to crafting a rich and intricate story line. As a scholar of early Christian writings, I noticed several other surprising features immediately. Its location of the Magi in the far-eastern land of Shir was highly unusual, since most early Christians thought that the Magi came from Persia, Babylon, or Arabia (see Adoration of the Magi on page 14).
Also surprising was its identification of the Star of Bethlehem with Christ himself, an interpretation found nowhere else in the diverse array of early Christian
Adoration of the Magi. 5th century c.e. Early Christian. Cypress wood carving from the door. S. Sabina, Rome, Italy. Photo Credit : Alinari /Art Resource, NY
A wooden door carving of the adoration of the Magi from the Basilica of Santa Sabina in Rome. Like the mosaic from Ravenna, this carving portrays the Magi wearing distinctive “Phrygian caps,” reflecting a belief that the Magi are Zoroastrians from the land of Persia.
speculation about this mysterious celestial portent. The late entry of the Apostle Thomas into the action of narrative was quite unexpected, and raised a new se
ries of questions for me about the relationship between the Revelation of the Magi and other texts that discuss the Apostle Thomas. I was also captivated by the very strange incident of the food that produced visions of Christ for the Magi and the people of Shir, given its parallels to the use of hallucinogenic substances in other religious traditions.
But finally and most importantly, I was surprised that neither I nor any of my colleagues knew of this impressive text’s existence before I stumbled across a mention of it in an article. There are certainly a significant number of early Christian apocryphal writings that are familiar only to scholars specializing in apocryphal literature, but the Revelation of the Magi was completely unknown to me and to other specialists in this field that I consulted. For me as a doctoral student, such a poorly known text represented a wonderful opportunity to bring an important document into the mainstream of early Christian scholarship. Yet it would also prove to be a serious challenge to my skills as a researcher, since even basic questions about when and under what circumstances it was written were unresolved.
WHERE DID THE
“REVELATION OF THE MAGI” COME FROM?
As I mentioned earlier, the Revelation of the Magi has never before been translated into English, and very few specialists in early Christian apocryphal literature even know of its existence. How did this remarkable text come to be so neglected? Part of the problem is that the only known copy of the text is preserved in Syriac, a language used by ancient Christians throughout the Middle East and Asia, but one in which only a relatively small number of early Christian scholars are fluent. By comparison, many more scholars know Coptic, an Egyptian language in which such important texts as the Gospel of Thomas, the Gospel of Mary, and the Gospel of Judas have been preserved.